¶ Here beginneth the orchard of Zion/ in the which is contained the revelations of saint Katherine of Sene/ with ghostly fruits & precious plants for the health of man's soul. ¶ Ecce ancilla domini. The prologue. ¶ Marcus Cinilis (a Bryxian) writeth an epistle in latin to a devout father/ Frere Paul Sauche/ an Arragon/ observant of the fcere preachers/ in to the commendation of the dyalogys' or revelations of the blessed virgin saint Katherine of Sene/ of the which epistle in sentence/ here followeth part/ translated in to english. amongs many ills of them that be professed to crystes rely●y on/ one there is far out of of the way of health that we were in stytute in/ and greatly to be reproved. That men now a days (and that religious) do not regard those holy works/ rules/ & doctrines/ that be necessary to their ghostly health/ but take them in vain and as things of no valour/ which they ought diligently to look upon/ and to apply them both night and day to work and live after the same. And those that be vain & superfluus/ little savour having of the sweet name and love of Ihesu christ/ smally condusing to health of souls/ be much set by and desired/ daily had in hand as things much beloved. doubtless it is a great ●efaute & a deadly blindness of mind. if they would learn and follow those techynges/ whereby the soul and the mind might be lyghtned to spyryall and heavenly things/ attending & looking to their end that they be ordained unto/ they should full busily search and look what way and means should conduce them to it/ and follow the same. But no man desireth greatly that good thing/ nor excheweth that ill/ that he hath no knowledge of. who is so froward and unkind unto himself/ that if he knew that heavenly Jerusalem and the joy therein (but only after the manner/ as the charity of god hath showed it unto our weak understanding/ by his own words/ & by the doctrine of holy seyntes) And again ward if he would sadly ponder those ills that be prepared for them that shall be exiled fro thence/ would he not loose himself from all earthly affections/ and full fast run unto it/ and all things contrary and letting/ eschew as death/ as truly they be moche worse than death in deed. This have I thought alway/ but than most specially & appeared manifest unto me/ when I took on hand to read the dyaloges of the holy virgin saint Katherine of Sene/ a marvelous myrtour of holiness. Whom our saviour Ihesu chose unto his spouse/ and induced her with many graces/ after a singular manner. And for her most fervent love/ profound meekness/ marvelous patience/ and wonderful compassion that she had/ he impressed in her body the pryntes of his wounds/ and preserved her long time in this life/ without bodily sustenance. Pope Pius the second/ and Raymundus with divers other holy men/ beside the cronyculers/ testify her holiness/ and write great books of her life/ & the acts that she hath done/ greatly to the edifying of crystes church. O marvelous goodness of god/ that hath choose so weak a parson of woman kind/ to confound the great men of might and all their pusaunce. what techynges be there set forth: to compound and order the manners of men? what precepts be there given to chastise and subdue the bodily affections? what counseyles have we there showed/ to keep us under the bonds of reason? Not where can man more pleasantly be alle● and drawn to the love of god. No where more terrible can he be made afered to commit sin. Not where more profoundly the truth is showed without error/ nor the dignity of virtue more clearly opened/ and the abomination of vice more openly discovered. There is the rule and learning of chastity and cleanness to be conserved. There is gathered together compendyously: discipline of lowliness/ and virtue to be nourished and incresced. There be opened secret counseyles of god. There is showed the excellency of his providence. There to them that be blind by malice or ignorance/ is restored the light of truth. And to them that have knowledge of truth/ it is there preserved for to defend errors. There to them that be curious in reasoning/ it is answered and satisfied to their arguments. To them that be good and wise/ is showed things worthy their knowledge. And truly it is so plentefully/ so holsomely/ so holily/ provided all manner ways/ for man's pilgrimage here in this life/ that (after my judgement) there can no earthly creature counsel or provide more wisely for the health of man/ nor more surely. Nor no marvel/ for very often (and in manner when she would) she was ravished in spirit unto god/ and so she was acustomed in ecstasy to have revelations and dyologes between christ and her/ and after to indite them. Wherefore I will not fere to say and affirm this/ that there is no man of so paruerse and obstinate malice/ but if he look upon them with good advisement not hastily nor enuyously) not only perceiving the words with his ears outwardly/ but also the sense with his mind inwardly he shall not repent him/ but find great grace thereby/ and pleasure in his soul. Who should not be greatly moved marveling much/ such a young maid of tender age/ to be like in learning to noble clerks/ and to w●yte so profound sentences/ so deeply draw fro the well of the high divine wisdom/ that it is hard for many to perceive/ except they have meek learning and ghostly wisdom. So though that her glorious and excellent holiness should give none authority to her doctrine and precepts/ yet from what soever conduit they come out of/ they bear most sure testimony of themself without doubt/ that they flow out fro none other/ but fro the godly funtayne & spring of grace. Nor they have none other begin ning but that (where unto) they enforce busily to bring the reder unto/ which is god himself. The brightness of the son/ can proceed from none other thing/ but from the son. So heavenly things come not/ but from heaven. And that thing that belongeth to god/ himself only doth know/ & they whom it pleaseth him to show it unto. Therefore all you that be lovers of your own health (& not only you) but only all you that have little faith and affection to heavenly things/ you that be ylecte & snarled in the deceivable pleasures & lusts of the flesh & the world. if you covet to have eternal joy/ come hyder & fill the vessels of your hearts at this well/ with the water of wholesome doctrine. Feed you here with the sweet meet of ghostly counsel that cometh fro heaven. He that lacketh this ghostly sight/ here may receive light. He that is in sorrow or heaviness/ here may have comfort and consolation. He that is weary/ here may take rest. He that is dull & slow/ shall be quyckened & made diligent. He that is weak/ hear may receive strength. He that is rude & unlearned/ may get here learning & holy manners. And more over he that hath good sight in learning/ a quiet mind/ and is strong/ constant/ & virtuous/ if he drink of this well/ it shall not help only to enorm him & preserve him therein/ but also it shall enlarge & increase him in all goodness. I any man think that I say or promise other wise than it is in deed/ let him look well upon this work/ and compare my sayings unto it/ and if he find not that I have said moche less for the matter (than I aught to do) let him take me for a babbeler/ and point me with his finger/ as a man of no fidelity. Let no man disdain it or set less by it/ by reason of the rude style/ or of the simple translation/ for he that translated it/ intended more the eloquence of manners than of words. ¶ The eloquence of good life ought not to be contemned nor hated for lack of eloquent speech. This book is not ordained for to delight & please the eeres & the outward senses/ but to instruct the soul/ and to comfort the inward senses. It containeth no precepts of eloquence/ but it is full of heavenly speech and of virtuous doctrine. Therefore let not the little bitterness of the outward husk/ keep you fro the pleasant tasting of the sweet kernel within (that is) let not the simpleness of the style/ nor labour of reading: keep you fro the sweet doctrine & ghostly comfort that you may have in this book/ which promiseth truth & showeth it clearly. It she with heavenly things & bringeth them forth abundantly. It granteth eternal joy/ to all them that will work after it parseverantly. which our lord grant us to do (In whom) all you readers/ far you well. ¶ Another prologue. religious mother and devout sistren/ called & choose bes●●y to labour at the house of Zion/ in the blessed vineyard of our holy saviour/ his perfit rule which himself endyted/ to keep continually unto our lives end/ under the governance of our blessed lady/ her service only to read & to sing/ as her special servants and doughtrens. ¶ And she your most sovereign lady & cheese Abbes of her holy covent/ I sinful unworthy to bear any name to the worship of that holy saveoure/ and at the reverence of his glorious mother/ to your ghostly recreation/ with help of your prays (compelled by charity) for ghostly affeceytion/ purpose to write to you after my simple seling/ the relelations of our lord to his choose maid Katherine of Sene/ this book of revelations (as for your ghostly comfort) to you I call it a fructyferous orchard. ¶ This orchard by god's grace/ my will is to deupde in to seven parts/ and each part in to five chapyters/ as you may see and read in the calendar following. ¶ In this orchard when you will be comforted/ you may walk and see both fruits and herbs/ and all be it that some fruits or herbs seem to some sharp/ hard or bitter/ yet to purging of ye●oule they be full speedful and profitable/ when they be dyscretely take and received by counsel. ¶ Therefore religious sistren/ in this ghostly orchard at reasonable time ordained/ I will that you disport you and walk about where you will with your mind and reason/ in what alaye you like/ and namely there you favourens best/ as you be disposed. ¶ You may choose of xxxv aleys in which you will walk (that is to say) of xxxv chapyters/ one time in one/ another time in another/ but first my counsel is/ clearly to assay and search the hole orchard/ and taste of such fruit and herbs reasonable after your affection and what you liketh be'st/ afterward chew it well and eat thereof for health of your soul. ¶ And now sustren I ceasen of this prologue/ and in the manner of a calendar here I will show unto you/ the ordinance of this orchard/ in time coming by gods grace/ as it pleaseth him of his mercy to grant me bodily hele and time of life/ to plate it and set it with such fruits and herbs/ as our lord showed to the foresaid maid in her contemplation/ when her body was ravished fro all bodily feeling/ as witnesseth her clerks and all her disciples. ¶ And for as much as I said before that this book should be de●pded in to vii parts/ and each part in to u chapyters. ¶ Here therefore I begynnne the calendar/ and commend me to your prayers. ¶ The chapyters of the first part. Capitulum primum. THe first chapter of this first part/ showeth how the soul of this maid is one● to god/ & how when that soul was lytte up in to contemplation: made four petitions to our lord. ¶ Also how the desire of this soul increased/ while the necessity of the world was showed to her of our lord. ¶ Also how the works of a man in the world suffice not to punish his sin in purgatory/ nor to be rewarded in bliss/ without continual affection of charity. ¶ Also how desire and contrition of a man's heart maketh satisfaction for his sin and for the pain of his sin/ when he travaileth for his own soul and for all other men's souls/ & sometime it maketh satisfaction for the sin/ and not for the pain. Ca ij. THe second chapter is how each virtue and default is by some manner or mean of a man's neighbour. ¶ Also how virtues be wrought in man by some mean of his neighbour. ¶ Also why there is so much difference in virtues the which be put in creatures. ¶ Also how virtues be proved & strengthened of their contraries. ¶ Ca iij. THe third chapter treateth of the virtue of discretion/ & first how a soul shall not put his affection nor effectual working in penance principally/ but in virtues/ and how discretion cometh of meekness/ and how discretion yieldeth to each creature that longeth to him. ¶ Also our lord god showeth here a symplytude/ how that charity/ meekness/ and discretion be oned together/ to the which likeness a soul conformeth her asmuch as she may. ¶ Also how the bodily penance and other bodily excercysesholde be take for an instrument to come to virtues/ and not for principal affection. ¶ Also of the light of discretion (that is to say) in divers manners and in divers workynges. ¶ Also here he showeth a repetition of some words said before/ and how that god the father promiseth to his servants refresshing and ghostly comfort/ and to holy church reformation/ by the mean or mediation of fufferynge pains and tribulations. para; Ca iiij. THe fourth chapter is how the working of the soul of this maid by the answer of our lord/ both increased and failed in the bitterness of her soul/ and how she made her prayer for his spouse holy church/ & for his people. ¶ Also how god made his moon of his christian people/ and specially of his ministers. ¶ Also here he toucheth somewhat of the sacrament of his holy body/ and of the benefit of his incarnation. Ca v. ALso how sin is more grievously punished after cryites passion than before/ end how the god promiseth to do mercy to the world and to holy church/ with intercessions of prayers & sufferance of penance & diseases. ¶ Also this soul having knowledge so much of the goodness of god/ prayed not all only for christian people and for holy church/ but she prayed also for all the world in general. ¶ And also how that god made his complaint of his reasonable creature/ and specially for their own proper love the which reigneth in them/ where he comforteth this soul to prayers and to tears. ¶ Also how that no man may escape the hands of god/ but that he must abide/ other of his rightwiseness or of his great mercy. ¶ And also how this devout soul upon a time when that she did sweet water/ for an holy ghostly brenning heat/ in time of prayer she desired that her sweating should have be blood rather than water/ & how that she reproved herself/ that she had not sweat blood. ¶ And in this reproving she made a special prayer for her ghostly father. ¶ Also how a man may not please god/ but he bear tribulations and anguyshes with patience. ¶ The chapyters of the second part. Ca i THe first chapter of the second part maketh mention of a bridge/ and how the father of heaven made a bridge of his son/ when the way of going to heaven was broken by the m●hedyēce of the first man Adam/ by the which all true christian men may over pass. ¶ How god induceth & stirreth this soul to behold the greatness of this bridge that is to say) how that it reacheth fro the earth to heaven. ¶ And also how that all we be labourers/ and how that we be send fro god to labour in the vyneyerde of our mother holy church/ & how that every man & woman have a vineyard of themself/ and how that we the which be the scions or the branches which be oned in the very vine of the son of god our saviour Ihesu christ/ the very lamb of meekness. ¶ And also by what manner christ beareth the branches with the soresayde vine/ and that is to say his servants. ¶ Also how that the vineyard of every man is oned with the vineyard of his neighbour (in so much) that no man may set or nourish or till or dystrye his own vyneyerde/ but he set or till or dystrye his neighbours vyneyerde. ¶ Also how that this foresaid soul when that she had given praysynges to god/ she prayed to him that he would show to her them that were going by the bridge/ and them that were not going by that bridge. ¶ Ca ij. ALso how the blessed bridge gods son hath three grease/ by the which be betokened three states of a soul/ & how this bridge when it is araysed up in to the height/ yet is it not departed fro the earth. ¶ Also how these words shall be understand. Si exaltatus fuero a terra: omia traham ad me. ¶ Also how this bridge is walled with stones/ and how that they betoken rial and very virtues/ and upon this bridge there is a house/ or a place ordained where meet shall be given to the wayegoers/ & who that goeth by that bridge goeth to eternal and everlasting life/ and who that goeth under the bridge by the flood/ goeth to perdition and to the death of everlasting pain. ¶ How that men go with travail in these two ways (whither he go that one or that other) and of the delight the which a soul hath/ that goeth to the bridge. ¶ Ca iij. THe third chapter maketh mention/ yet of this same bridge gods son Ihesu christ/ & it telleth when our lord Ihesu christ was ascended up in to heaven in the day of his ascension/ he departed him not fro the earth. ¶ Also how that this soul as she wondered on the mercy of god/ she noumbred in her soul the multitude of the gifts of god/ and the great graces which came to mankind of that same divine mercy. ¶ Also of the unworthiness of them the which went by the flood/ under the foresaid bridge. ¶ And how that god calleth that soul that goeth under the tree of death/ which hath his root principally in four vices. ¶ Ca iiij. ALso how the fruit of this tree is much divers/ as is the diversity of sins/ and here he showeth first of the voluptuousity of carnal delectation or lechery. ¶ Also how that the fruit of of some tears is avarice/ and of the evil that cometh of sin/ and how unryghtfulnesse is the fruit of some men's tears/ which have the state of domination. ¶ Also throw his unrightwiseness and throw other defaults/ a man cometh in to false deeming. ¶ And also of the unworthiness in to the which a man falls throw these defaults. ¶ Here also god speaketh upon that word which christ said. O go mittam paraclitum. etc. christ said/ I shall send the holy ghost/ which shall reprove the world of unrightwiseness & of false domes or judge mentes/ and here he saith that one of these repreves be continual and without end. ¶ Ca v. THe fift chapter is of the second undernimming or blaming/ wherein unrygthwysenesse and false domes be reproved/ both in general and in partyculer. ¶ Also of four principal turmentes of them that be dampened/ which all other turmentes do follow/ and specially and singularly of the foul sight of of the fiend. ¶ Also of the third reproof and blaming that shall be in the day of judgement/ how they that be dampened may not desire any goodness/ and of the joy of them that be blessed. ¶ Also that after the general judgement/ the pain of them that shall be dampened shall be increased with pains not able to be thought. ¶ The chapyters of the third part. Ca i ALso of the profit of temptations/ and how each soul in his last end of this life seethe & tasteth or feeleth his place or he be departed fro the body (that is to say) he shall know the pain or joy which he shall have here after. ¶ How the fiend catcheth ever souls under colour of some goodness/ and how they that be set in the flood and they that go not by the bridge be deceived/ for they think to escape fro pains and yet they fall therein. ¶ Here is also made mention of a fair vision which this soul had/ which vision apered to her sight as it had be a tree. ¶ Also how the world for sin brought forth thorns and breres/ yet some there be that be not ynoyed with them/ how be it no man may come to ever lasting life/ without that he have suffered and born pains and tribulations before that he come thither. ¶ Also the evil that cometh of the ghostly eye or sight. ¶ Also how good deeds that be not in the state of grace/ avail not to everlasting life. ¶ Ca ij. THe second chapter telleth how the precepts may not be kept/ but that a man should of parfection keep the counsels/ and how in every state the which a man chooseth (so that he have an holy and a good will) that state is pleasing to god. ¶ Also how worldly men with all their substance & goods may not be fulfilled/ and of the pain the which they deserve by their wicked w●lles (as well in this life as after) how a dread which is bound sufficeth not to obtain the everlasting life in heaven/ and how with exercise of this dread/ a man may come to the love of virtues. ¶ Ca iij. ALso how this soul fallen in to a mornyge for that blindness of them the which were drenched in the foresaid flood. ¶ And also how three grease be figured in that foresaid bridge (that is to say) in the son of god Ihesu christ/ between the three myghtes of the soul/ and how these three myghtes of the soul if that they be oned together/ there may no perseverance be had (without the which perseverance) no man may come to the end of parsection. ¶ Also in this chapter is an exposition of the word of Ihesu christ/ when he said thus. Siquis sitit, etc. That is to say/ who that thrusteth/ come to me and drink. ¶ And also how that every reasonable creature generally may keep a manner governance/ so that he may pass out fro the see of this world/ and go by the foresaid holy bridge. ¶ And also here shall be rehearsed a repetition of some words said before. ¶ Ca iiij. THe fourth chapter telleth when our lord would show so this devout soul/ that the three grease of the bridge be figured by the three states of the soul/ than he bade her lift up herself above herself to behold this soothfastness. ¶ Also how that this devout soul beholding in the myrcoure of god/ saw divers creatures go in divers ways. ¶ And how the dread of servage without love of virtues/ is not sufficient to ever lasting life/ and how the law of dread and the law of love be oned together. ¶ And also how that a man that hath the dread of servage or thraldom dread/ the which is the state of imperfection/ by the which state is understand the first 'gree of the foresaid holy bridge/ he may come soon to the second gre/ which is the state of parfection. ¶ Also of the imperfection of them that loven and serve god for their own profit and love/ or for their own comfort. Ca v. ALso how that god showeth himself sometime to a soul that loveth him. ¶ Also why christ said not. O go manifestabo. I shall show my father/ but he said I shall show myself what manner of governance a soul shall keep/ that he may come up to the second gree of the holy bridge. ¶ How he that loveth god unperfectly/ loveth unperfectly his neighbour/ and also of the very tokens of this imperfect love. ¶ The chapyters of the fourth part. Ca i THe first chapter of the fourth part speaketh of prayer/ & first in what manner a soul shall govern him/ that he may come to pure love and liberal. ¶ And moche of this third part speaketh of prayer and of tears/ but first god showeth here a doctrine of the holy sacrament of crystes body on the altar (that is to say) the holy sacrament of crystes body) & how that a soul shall come fro vocal prayer to mental prayer. ¶ And here is showed a vision which this devout soul had on a tyme. ¶ Also of a deceit that creatures have sometime/ which loven god and serve him for their own comfort and their delectation. ¶ Also of the deceit that they have/ which set all they affection in confortes and ghostly vysyons/ and how that such that delight them in such comforts & visions may be deceived & receive a wicked spirit under the colour of a god spirit/ & of tokens how it may be know when it cometh of god/ and when of the devil. Ca ij. ALso of them that will not help or comfort their neighbours in their need/ because they would not be let nor leave their own comfort and peace and rest. ¶ Also of the deceit which gods seruaunuauntes have/ and locien god with such imperfect love before said. ¶ How a soul that knoweth herself wisely in soothfastness/ keepeth her from all these dysceytes. ¶ Also by what manner a soul cometh fro imperfect love & cometh to perfit love. ¶ Ca iij. THe third chapter is of tokens whereby it is know that a soul is come to the perfit love. ¶ Also how unperfect men will only follow me that father/ but perfit men follow the son. Also god showeth a vision/ which this devout maid had/ in the which vision is showed of divers baptyms/ & of other fair things and profitable. ¶ How that a soul when that it is come to the third gree of the bridge (that is to say) after the time it is come to the mouth/ anon it taketh the door of the mouth/ and when the proper will of a man is deed/ it is a very token that it is come thither. ¶ Also of the workynges of the soul/ after time that it is ascended to the third holy gree. ¶ Also of the states of them that be departed fro the third/ and of workynges of the soul which is come to this state/ and how god goeth never away fro the soul by continual feeling. ¶ Also how god goeth not away fro the foresaid perfit men by feeling nor by grace/ because of the unyon bytwyxe them. ¶ Also how worldly men yelden glory & worship to god/ whyder they will or not. ¶ Also how the fendes do yield worship to god against their wills. ¶ Ca iiij. ALso how a perfit soul that is passed out of this world/ se●th fully the glory and laud of the name of god in every creature/ and how in the soul is a pain of desire/ & no desire. ¶ Also how saint Paul after time he was take to see the glory of them that be in bliss/ he coveted to be unbound and unlosed fro the body/ and so do they the which be come to the third & fourth state/ for which causes a soul desireth to be loosed fro the body/ and though it be not as he coveteth/ it contraryeth not the will of god/ but moche rather it giveth and yieldeth worshyppes and thanks to almighty god in that pain/ and in every other pain for the worship of god. ¶ How they the which be come to the foresaid state of unyon/ be lyghtned in the eye of intellection by grace with a light above nature. ¶ And how it is better to go to have counsel for the soul's health to a meek man with an holy conscience/ than to a proud lettered man. ¶ Also here is a profitable repetition of many things/ which of many things be said/ and how that god induceth this devout soul to pray for every creature/ and in general for all holy church. ¶ Ca v. THe fift chapter of this part is moche of the state of holy tears/ and first how that this holy soul desired to know of the states and the fruits of holy tears. ¶ And of the difference of the foresaid tears/ aod how that there be five manner of tears. ¶ Also a short repetition of the matter before/ and how that the wicked spirit fleeth away fro them/ the which come to the fift tears. ¶ And how the angers of the fiend by a true way to come to this state of tears. ¶ Also how that they that desire to have tears of eyen/ and may not have them/ all such have tears of fere. ¶ And also for what cause god with draweth bodily tears. ¶ And how the four states of the u states of tears given diversity of tears. ¶ And how god will be served with thing that hath none end/ and not only with that thing the which hath an end. ¶ And lso of the fruits of tears of worldly men/ and how that such worldly wepers be smytte with four winds. ¶ Also how the fruit of the second and the third state of tears/ and of the fruit of the fourth & the fift state of tears. ¶ Also how that this devout soul when that she gave thankynges to god for the foresaid states of tears/ made three petitions to god. ¶ Also how the light of reason is necessary to a soul that will serve god in sothfastenesse and truly with the light of grace. ¶ The chapytets of the fift part. Ca i ALso of them that put their desire more to suffer bodily pain/ than in mortifycation or in dystryenge of their own wills/ which is one perfit light/ or a light of parfection/ more than that general light/ and it is the second light of parfection. ¶ Also of the third & most perfit light of reason/ and of the works that a soul doth when it is come to that state. ¶ Also there is showed a fair vision which this soul had/ in the which vision is showed fully of the manner of coming of perfit purity of the soul. ¶ Also by what manner they receyne the earnest of sickerness of ever lasting life/ in this life such as abide in the third light/ which is the most perfit and pure light. ¶ Also how our neighbour shall be undernom/ that he fall not in to no false domes nor judgements. ¶ Also if a man pray for a parson/ & god showeth in the soul of him that prayeth/ that same soul is full of darkness for whom he prayeth/ yet this soul shall not be deemed nor judged amiss. ¶ Also how bodily penance shall not be take for a pryncypal fundament/ nor for a principal desire/ but desire and love of virtues shall be take for a pryncypal fundament. ¶ And of a short repetition of words said before/ with an addition of undernyming of our neighbour. ¶ Ca ij. THe second chapter is tokens to know when visitations or ghostly vysyons/ come of god our maker/ or of the wicked fiend our enemy. ¶ Also how that god is the fulfiller of devout and holy desires of his servants/ and how that it pleaseth god moche when that a man asketh with parseuctaunce/ and that he knock at the gate or the port of his soothfastness. ¶ And how that this devout soul meketh her and yieldeth meek thankynges to almighty god the father of heaven/ & how she prayeth for all the world/ & specially for holy church/ and for her ghostly disciples/ & for her two ghostli faders/ & afeer this she asketh to here the deeds of the ministers of holy church. ¶ Also how god beholdeth that business of this soul about prayer/ & answereth to some of her petitions. ¶ Ca iij. ALso here god speaketh to this soul of the dignity of priests & of the sacrament of his holy body/ & of them that receive the sacrament worthily & unworthily. ¶ Also how all the bodily wits or felynges be deceived in the foresaid sacrament/ but not the felynges of the soul/ therefore with that felynges or wits of the soul/ that holy sacrament shall be seen/ tasted/ & feled. ¶ And here is of a vision which this devout soul had of this same matter. ¶ Also of the excellence in the which a soul standeth/ that receiveth this sacrament in grace. ¶ How the words that be said of the excellence of that sacrament/ be said that the dignity of prcestes should be the better know/ & how god asketh more purity & cleanness of body & soul/ than in other of his creatures. ¶ Also how the sacraments should nother be bought nor sold/ & they that receive the sacraments should help the ministers with their temporal goods/ which goods the ministers should dispose & ordain in to three parts. ¶ Ca iiij. THe iiij. chapter speaketh in the beginning of the dignity of precstes/ & how that virtues of sacraments be not lessed throw the sins of them that minister/ nor throw the sins of the receiver. ¶ And how god will not that secusers correcke his ministers. ¶ Also how god arecteth the persecution that is done to holy church or to that ministers/ as it were done to himself. ¶ And how the sin is more grievous/ than any other sin. ¶ Here also god speaketh against them that do persecution to holy church/ & of that ministers of holy church in divers manners. ¶ And a short repetition of that that is said before of holy church/ & of that ministers. ¶ Of the excellence of virtues/ and of the holy works of virtues & holy ministers/ & how they have the condition of the son & of the corrections to their subjects. ¶ A repetition of words before. ¶ And of the reverece that shall be done to preestes/ whyder they be good or bad. ¶ And of the deeds & wicked life of evil preestes & evil ministers. ¶ Also how unrightwiseness reigneth in bad ministers/ & in them that correcke not their subjects. ¶ Of many other defaults of the foresaid ministers/ & specially of going to taverns/ & of their vain plays/ & of holding of their concubines. ¶ Also how the sin against kind reigneth in some of the foresaid ministers/ & of a fair vision which this soul had. ¶ Also how subjects which be in the foresaid defaults amend them not/ & of defaults of religious persones/ which correcke not the foresaid defaults. ¶ Also how the sin of lechery reigneth in evil ministers of holy church/ also the avarice reigneth in wicked ministers in lending for vsure/ & specially in buying & selling benefices & prelaces/ & of moche evil that hath come in holy church for his covetise. ¶ Also how pride reigneth in the foresaid ministers/ by the which pride the feeling in god is lost/ and when that feeling is a way/ than fall they in to this default (that is to say) such men feign them to make consecration/ and they make none. ¶ Also of many other defaults/ which be in wicked ministers. ¶ And of many other defaults/ the which come of pride/ and of man's own proper love. ¶ Ca v. OF the difference of the death of rightful men/ and the death of great sinful men/ & first of the death of rightful men. ¶ Of the death of great sinners/ and of of their pains in the end or point of death. ¶ And a repetition of much that is said before. ¶ And how god forbiddeth that preestes should not be touched by the hands of secular men. ¶ And how god stirreth this soul to pray and to weep/ by compassion of such misliving priests. ¶ And how this devout soul yieldeth thankynges to god and praysynges/ and prayeth specially for all holy church. ¶ The chapyters of the sixth part. Ca i THe chapyters of the sixth part treateth moche of the providence of god/ & first of his providence generally (that is to say) how god provided man to be man/ and how he formed him of nought to his image & likeness/ and how god provided man to his salvation/ with the incarnation of his son/ when the gate of paradise was shut/ for the sin of the first man Adam. ¶ And how he provided himself/ giving himself continually to us/ in to meet in the altar. ¶ Also how god provided to give hope in his creatures/ and how he that most parfytely hopeth/ most tasteth the providence of god. ¶ Also how god in the old testament provided the law and the prophecies/ & afterward he send his word by the apostles/ martyrs/ and by other holy men/ and how no thing falls to creatures/ but that it is the providence of god. ¶ Also what that ever god suffereth to be done to us/ it is only for our good/ and for the health of our souls/ and they be blind and deceived that dame the contrary. ¶ Ca ij. THe second chapter showeth how that god provideth in some special case to that soul that falls. ¶ Also the second chapter of this part/ telleth how god showeth his providence anendes his creatures (by divers manners) & house he maketh his complaint of the untruth of his creatures/ and how he expowneth a figure of the old testament/ and of a right profitable doctrine. ¶ How god provideth for us/ that we may have tribulations for the health of our souls/ & for the mystery of them that trust in themselves/ & not in that providence of god. ¶ And of the extellent grace of them that trusten in the providence of god. ¶ How god hath provided for every soul/ giving them the sacraments for their health. ¶ And how he provideth for his servants/ the which be full hungry and right desirous/ when he ordaineth them to be fed with his sons body Ihesu christ/ where he telleth that oft scythes he provided crystes body by a wonder full manner to a soul that was full hungry. ¶ Ca iij. THe third chapter is of the providence of god/ anendes them that be abiding in deadly sin/ of the providence which god useth and ordaineth for them that be in imperfect love/ and for them that be in perfit love & charity. ¶ And a short repetition of the foresaid words. ¶ And how god speaketh afterward of that word/ which christ said to Peter. Mitte rethe ad dexteram ꝑten navis et invemetꝭ. That is to say/ caste you the net on the right side of the ship/ & you shall find. ¶ And how some-man casts his net more parfytely than another/ wherefore he catcheth more fish than another. ¶ Ind of the excellence of such perfit men. ¶ Ca iiij. THe fourth chapter is of the providence of god in general/ that he useth in his creatures in this life and that other. ¶ Also of the providence of god for his poor servants/ helping them with temporal goods. ¶ And of the evils that come in keeping and desiring temporal goods unordinately. ¶ Ca v. THe fift chapter is of the excellence of them that be poor in spirit/ and how christ taught us of this poverty/ not only by word/ but by ensample. ¶ Also of the providence of god/ for them that take this poverty. ¶ And a short repetition of the foresaid divine providence. ¶ And how this soul when she gave worshyppes and thankings to god/ she prayed that he would speak to her of the virtue of obedience. ¶ The chapyters of the seven party. Ca i THe first chapter of this seven party/ and all the chapyters of this party/ speak of the virtue of obedience. ¶ And first how obedience is had/ and what is that thing which putteth away obedience fro us. ¶ And what is the token of obedience/ that a man hath it ●r hath it not. ¶ And who is the fellow of obedience/ and of whom it is nourished. ¶ How obedience hath a key/ wherewith heaven is opened/ & how the key must have a thong and be born by a girdle. ¶ Here also he speaketh of the mystery of them that be not obedient/ and of the excellent grace of them that be obedient. ¶ Ca ij. THe second chapter is of them that set so much love to obedience/ that it sufficeth not to them to obey to the general obedience/ as to the commandments of god/ but if they take & be bound to some special obedience. ¶ Also how a man cometh and by what manner fro the general obedience to the special/ and of the excellence of the religion. ¶ Also of the excellence of them that be under obedience and be obedient/ and of the misery of them that be inobedient/ which be in the state of religion. ¶ How they that be very obedient receive an hundredth for one/ and ever lasting life. ¶ And what is understand by that one/ & what by that hundredth. ¶ Ca iij. THe third chapter is of the paruersyte/ mysere/ and labours of him that is not obedient/ and of the miserable fruits that come of inobedience. ¶ Of the imperfection of them that be slow or unlusty in religion/ all be it they keep them fro deadly sin/ and of the remedy how they may come out of that unlustiness. ¶ Of the excellence of obedience/ and of the goods that obedience giveth to him that taketh it in soothfastness. ¶ Ca iiij. THe fourth chapter is of distinction of two manners of obedience (that is to say) of obedience of religious folk/ and of obedience that is done to a certain parson out of religion for god. ¶ How god rewardeth not after the travail of obedience/ nor after the length of the rhyme/ but after the magnitude of charity. ¶ Also of the readiness & quickness of them that be very obedyencers. ¶ And of the miracles the which god showeth of this virtue. and of discretion in obedience/ and of the works and reward of him that is very obedient. ¶ Ca v. THe fift chapter of this last party is a repetition of all the hole book/ & how this devout soul yielding worshyppes and thankynges to god/ made a prayer for all holy church/ & for all the world. ¶ And here is commended the virtue of faith/ & so is fulfilled ye●ude of this book. ¶ Here followeth a prologue. TO sistren I have showed you what imps & trees I have found and gathered to plant and to set in your ghostly orchard. ¶ The aleys of your ghostly orchard be full long and brod●/ wherein be many walking paths/ which shall lead you truly to what manner fruit you list to feed you/ in what party they be set or planted. ¶ But sustren like it to you to know that in gathering delectable fruit/ I found full bitter wedes/ bitter and sour they be to taste/ but profitable to know. ¶ Such wedes I purpose to set ymonge good fruit (not for feeding) but to your knowing. ¶ Taste you of them and know them/ that you may beware yfony ghostly enemy proffer you any such wedes. ¶ Savour you them not for full feeding/ for than peryously they work/ and full oft to death/ but by grace the sooner it may be remedied. ¶ But sistren though my fruit be gathered/ yet a time I must have of setting and of planting/ & ymonge recreations to the parfection of my spirit. ¶ great labourer was I never bodily nor ghostly/ I had never great strength mightily to labour: with spade nor with shovel. ¶ Therefore now devout sistren help me with prayers/ for I lack cunning/ against my great feebleness/ strength me with your pity. ¶ Also have me recommended in your ghostly exercise: to our blessed lady/ and salute her in my name with devout aves/ having mind sometime on her five joys/ and sometime on her five sorrows/ which she had in earth. ¶ With this labour I charge you not/ but as your charity stirreth you/ with that virtue help me forth/ for hastily I go to labour/ in purpose to perform this fruitful & ghostly orchard/ as it shall be plesing to almighty god to give light to my soul/ with true feeling & clear sight. ¶ Which Ihesu christ for his motherly love/ grant only to his worship and to our ghostly learning/ and comfort all to creation. Amen. ¶ And here shall follow the reuelayōs of the handmaid of christ. obedience In obedience ¶ Here beginneth the book of divine doctrine. That is to say of god's teaching. Given by the person of god the father/ to the intellection of the glorious virgin saint Katheryn of Seen/ of the order of saint Domynycke. which was written as she endyted in her mother tongue/ when she was in contemplation/ & rapt of spirit/ she hearing actualy. And in the same time/ she told before many what our lord god spoke in her. ¶ And here followeth the first chapter of this book. which is how the soul of this maid was oned to god & how that she made four petitions to our lord in that time of contemplation/ and of the answer of god/ and of moche other doctrine/ as it is specyfyed in the calendar before. Capi. i A Soul that is raised up with heavenly and ghostly desires/ & affections to the worship of god/ & to the health of mantles soul/ and with a great desire langoreth virtuously/ inhabited by the space of a long time/ full busily laboureth in ghostly exercise/ and meekly abideth in her inward beholding/ to know herself/ to that intent only/ that she might better know in herself/ the goodness of god. ¶ For as she well feeleth by grace/ after that knowing the love that loveth is knit/ & joined with a love/ to that that is loved/ and forceth and besyeth her to love/ and follow that knowing/ and with continual exercise inhabyteth her/ with the soothfastness. ¶ And for asmuch as a soul in no manner tasteth nor savoureth so much/ it is in no manner so much lyghtned with knowing of that soothfastness/ as it is by the mean of a meek continual/ & of a devout prayer/ founded and grounded in the knowing of god/ and or itself. ¶ Therefore such a prayer/ oneth such a soul to god/ sorrowing the sleppes of deyite in his passion/ & so by desire/ 〈◊〉 you/ & unyon orlove/ the soul 〈…〉 an other than she 〈…〉 this seemeth well of crystes words/ when he said. Si ●s diligit me: sermonem meam seruavit. That is to say. Who that loveth me shall keep my word. ¶ Also he saith in another place. Qui diligit me: diliget a patrimed/ & ego diligan eu/ & manifestabo illi meipsum/ & erit unum mecum/ et ego cumillo. That is to say. He that loveth me/ shall beloved of my father/ & I shall love him/ & shall show myself to him/ and he shall be one with me/ and I with him. ¶ And in many places of scripture/ we find words like to the same purpose/ by the which we openly know that a soul is alterate/ and made himself another than he was/ in the soothfastness of love and desire/ and that we may see this more clearly/ I remember me that I have read of an holy maid/ servant of god Katherine of Seen that when she gave herself ententyfly to prayer/ with enhancing up her mind to god/ to behold heavenly things in manner of contemplation. Than the holy god hid not his love the which may not be measured/ which he had to his servants with the gift of intellection by the ghostly eye. ¶ But specially among other words/ our lord god spoke to her/ and said. ¶ Open the eye of thy intellection/ or of ghostly understanding/ and behold in me/ & you shall see the dignity/ & the fairness of my reasonable creature/ and the fairness which I have given to thy soul/ making it of naught/ to my image & likeness. ¶ Behold them that been arrayed with the precious clothing of ghostly wedding That is to say/ virtuously arrayed with charity/ & with many divers virtues/ continually they been joined to me by love. ¶ Therefore if that should ask me which been they. I should answer the again. They that be clean purged from sin/ they have my likeness. ¶ For such have lost and mortyfyed their own proper will/ and been conformed to my will/ & in all things with my will they been clothed/ and precyously arrayed. ¶ Therefore it is full sooth/ that such a soul oneth itself to god/ with desire and affection of love. ¶ Also this soul/ yet moreover willing to know the holy soothfastness of knowing/ and to follow it by exercise. Considered first as for herself with an high desire/ that a soul may by no way of doctrine/ nor of ensample/ nor of prayer/ profit to his neighbour/ but it profit first to his self/ that is to say in purchasing & having in possession the perfection of virtues in itself. Therefore in that holy desire of soothfast knowing/ meekly she asked four petitions/ of the ever being father in heaven. ¶ The first petition was for herself. ¶ The second for reformation of holy church. The third in general/ for the health of all the world/ and specially for the health of crysten people/ which with great presumption & great persecution/ is rebel to holy church. ¶ The four petition was/ that the providence of god should purvey for each dark case or doubt/ or need in general/ and in special. ¶ How the desire of this soul increased/ when she knew the necessity that was in the world. This desire was in her full great and abiding continually/ which desire increased in her the more fervently/ when the great wretchedness of this world was showed to her of almighty god thee, maker of all the world. ¶ And when that she saw so great trouble in the world and so much offence done to god in the world. ¶ Also in this time of this holy desire/ she had understanding by a wrytynge which she had of her ghosty father. In the which writing/ he showed her the great pain and sharpness of intolerable sorrow ordained for sin. And for the offence done to god/ & of the cause of losing of souls/ and for the persecution that is done to holy church/ which words have kindled in her a fire of a desire/ with a loving/ & a bitterness/ for the offence done to god. ¶ And than she with a gladness/ and joy of a trusty hope/ meekly abode the meekness of god/ the which mercifully would purvey for all the evils and perelles. ¶ And for asmuch/ that in receiving of the holy sacrament/ a soul more sweetly/ & more fervently cleaveth to god/ and better knoweth his soothfastness. Because that than a soul is in god/ and god in the soul. Right as the fishes abiden in the see/ and the see in the fishes. Therefore upon the next morrow following/ she had a full fervent & a brunning desire to here mass. which day was on a feest of our lady god's mother. And when she had herd mass/ at a certain hour/ with a full great desire/ to have an inward knowing of herself/ & of her own imperfection/ it seemed to her a great shamfastes/ that she was principal cause of all the evils/ or diseases done in the world/ & conceived in herself a singular hate/ & displeasance of herself. ¶ And than with a desire of an holy rightwiseness purify such fylthes of sin the which she saw in the world & in her own soul she list up her heart to the father of heaven and said. ¶ Everlasting father in heaven/ to the I make my complaint of myself/ & to that I plain & accuse myself/ to the intent that in this life you punesshe my sins/ And for asmuch as I the pryncypal cause of the pains (throw my sins) which christen people should suffer. Therefore meekly I beseech you to put those pains upon me. ¶ How the works good or evil in this world only suffysen not to be punished in purgatory/ nor to be rewarded in bliss/ without continual desire of charity. Than that soothfastness of the godhead took this desire/ and fervently drew it to him/ and did like as it was in the old testament. ¶ For than when the sacrifices were accepted to god/ fire came down from heaven & drew such a sacrifice to him. ¶ In the same manner that holy soothfastness did to that soul/ for that soothfastness/ the father of heaven send the fire of the holy ghost/ and took the sacrifice of her great desire/ which sacrifice she made of herself to god. ¶ And when our lord had resygned this sacrifice of her/ he spoke to her and said. ¶ Daughter knows thou not that all the pains that men suffren/ or any creature may suffer in this world/ been not worthy at the full/ nor even worthy penauce/ nor sufficient to punesshe the jest sin. And the cause is/ for the offence that is done to me/ which am god/ and goodness that hath none end/ asketh a blame without end. ¶ Therefore I will that you know/ that all the pains that been given/ or send of god in to this world been not for penance/ but for correction/ to amede and correcke the child when he trespaseth. ¶ And yet furthermore it is sooth/ that a man maketh or doth satisfaction by a fervent desire of the soul (that is to say) with a very contrition/ & a despising of sin ¶ For very contrition/ maketh satisfaction to the sin/ and to the pain for sin/ not for the pain the the soul suffereth for the time/ which time hath end/ but for the desire that the soul hath/ which hath no end/ and that is for god/ which is without end. Ask you sorrow in heart for sin without end/ & love god continually without end. ¶ Sorrow it asketh without end (that is to say) without ceasing in this world/ and that is in two manners. ¶ One is that a man have very contrition for his own offence that he hath done against his god/ and his own maker. ¶ The second is that a man have sorrow for the offence that he seethe or knoweth done to god of his neighbour. ¶ Of such men/ for asmuch as they have such contrition in both manners. ¶ Also for they have such a desire that hath none end/ for they been coupled to me with a desire of love/ therefore they sorowen when they offend themself/ or when they see/ or know any creature offend god/ for that continual sorrow for themself/ and for other/ & for desire of love/ all the pain of such men that they suffren bodily or ghostly/ of what ever part it cometh/ that pain deserveth/ or shall have merits the which have none end/ and doth satisfaction for the sin/ which sin worthily asketh and dyscerneth a pain that should have no end. Not withstanding the deed of sin had an end/ and it was done such a time that it had and end/ and the cause is thus/ for that sin peraventure was done with some virtues/ & with desire of love/ with contrition and with displeasance of all faults that were done. Therefore the pain of the trespass that should have no end was modyfyed and shall have an end/ and make full satisfaction for that sin. ¶ Thus showeth the apostle when he said. if I shall speak with the tongues of men/ and of angels and if I have prophecy/ and if that I deal all my goods in to poor men's meet/ and if I take or put my body to the fire/ and it to brunne/ yet all this profiteth me not/ if I have not charity. ¶ saint Paul also showeth/ that all such works/ bodily or ghostly/ the which have an end in this world/ been not sufficient to punesshe the wretchedness of sin/ nor to give reward/ with out salt or fatness/ and sweet savour of the desire of the holy charity. ¶ How desire & contrition of heart maketh satisfaction for sin/ and pain for sin/ and sometime it maketh satisfaction for sin/ and not for pain. Now daughter I have showed the how sin in this time that shall pass/ is not punyssed only with such penance that is done here/ but it is punished with penance inwardly/ that is suffered by desire and with love oned to god/ and by contrition of men's hearts/ not by virtue of pain oneli/ but throw the virtue of a fervent dysyre of souls/ and as holy desires and other desires of virtues have life/ or be acceptable and meritory when they been taken and used/ for the love of my son crucified. ¶ For asmuch as the soul taketh love of him/ and followeth his steps with virtues/ fastings/ and prayers. ¶ In such manner such penaunces done they profit thee (and in none other) & so they make satisfaction to the pain for sin/ and that is by the unyon/ or knitting together of that holy love the which is gotten and purchased in the knowing of my amiable goodness/ and in the bitterness and sorrow of the heart/ and in knowing and knowledging of his own defaults/ which knowing bringeth forth an hatred of his own unworthiness & misery/ and a great displeasance of sins. ¶ Wherefore he deemeth himself unworthy any grace/ and holdeth him worthy to have torment and pain. And thus the holy soothfastness spoke of all other/ which suffered all things with patience/ and deemed themself with meekness in all things/ unworthy to receive the gracious gifts of god/ and worthy to have punishment throw love of heart with the fervent brunning of patience and of meekness. ¶ After this information/ forthwith god spoke to her and said. Take heed than intentytly in thy inward wit/ in what manner it is said to thee/ how that satisfaction is made for sin. ¶ Thou does ask pains of me/ the which might make satisfaction/ for the offences done to me of my creatures. ¶ Also thou died ask of me which am the life of all things/ to know/ & to love perfitly. ¶ This is the way/ thou shall be in will to ascend to the height of perfit knowing/ & thou shall be in will to taste me/ the which am ever lasting soothfastness/ so that thou never go out of the way of knowing of thyself. ¶ And when thou art cast down in to the vallaye of meekness/ than know me in thee/ of whom thou shall have all things that been to the necessary/ or behourable. ¶ There may no virtue stand/ nor abide/ but it come of charity/ or that it be grounded in charity/ and meekness doth nouresshe most and best/ the virtue of charity. ¶ Than thou shall be made meek in knowing of thyself/ if thou consider thee that thou hast no being of thyself/ but thou shall know thy being of me/ the which loved the & you all/ or ever that you were born/ & of my great love which may not be meiured/ my will was to reform you again to grace/ and in my reforming you again/ with the brenning of so great a love/ the which I had to you/ I washed you with the blood of my son/ the which was shed for you. ¶ The shedding of that blood/ maketh a man to know the soothfastness/ the which hath put away the cloud of his proper love/ by knowing of him self/ the which soothfastness he might not else know. And than in the knowing of me/ the soul is closed with such a fervent love/ that for that brenning love/ the soul is in continual pain/ but not in pain which grieveth the soul/ nor maketh it to tall/ but rather that pain maketh the soul more virtuous/ and refressheth it/ and comforteth more the soul/ for he suffereth pain/ because he knoweth my soothfastness/ and his own sins and unkindness/ and the great blindness of crysten people. And for the great love that the soul hath to me/ he is troubled and sorroweth for his unkindness/ and other men's. And if he loved me not/ yet he should have no pain/ nor trouble. Therefore you & my other servants/ anon as you have knowing of my soothfastness in such manner (as I have rehearsed to you before) to my laud/ and worship & glory of my name/ you must suffer many wrongs/ tribulations/ understands/ reprtues/ in words and indedes to the day. ¶ Bear therefore easily and with patience you and my other servants tribulations/ and sorrow with tears of eyes for the offences that been done to me/ for the love of virtues to my worship. And if you so do/ I shall do satisfaction to your sins/ in so much that what penance you suffren/ shall suffice for satisfaction in you and other/ by the virtue of your charity. And than for a reward/ you shall have forgiveness of all your ignorance/ and I shall no more remember me of your trespass. ¶ In other of my creatures I shall do satisfaction by mercy. And for the affection of your charity/ and to them I shall give grace after the disposition/ which they should receive/ as thus. They dysposen them meekly with reverence/ to receive the teaching and the doctrine of my servants/ all those that so done/ partly I shall forgive them their sins/ and the pains for sin/ and the cause is. For by that/ they dispose them somekely to the teaching of my servants/ by that they shall have such grace that they shall come to very knowing of themself/ and to have compunction of all their trespasses/ and to be continually in devout prayer. And by the servant desire of my servants/ I shall receive them benyngely/ and they shall receive the fruit of a special grace/ and also a grace special/ in some gree more or less after that they will labour/ and have excercyce with virtues. ¶ This I say generally/ that they shall have forgiveness of their sins/ but if it so be/ that they be so obstinate/ that by their despair they will be reproved of me/ no regard taking to the blood of my son/ the which so lovingly hath washed them with his pcyous blood for your salvation. ¶ Now daughter what fruit of grace as you suppose/ or think they shall have. Their fruit it is this. That by the prayer of my servants/ I am constrained/ and in a manner compelled/ by the which I abide their turning/ and changing to virtuous living/ and I give them light of conscience/ and I stir them to bèware & withstand sin/ and I make them to taste the savour of virtue/ & to have liking in the conversation of my servants. ¶ Also sometime I suffer that this wretched world/ be contrary us to them/ and that they suffer & feel many passions/ that they may know the little stableness that is in this world/ & that they lift up their hearts and desires to me/ to get and purchase their own health of ever lasting life. And so in these foresaid manners/ & in many other manners/ which no eye may see/ nor tongue speak/ nor heart sufficeth to think/ how many divers way as there been which I hai●● ordained only of love/ that they may be brought to grace/ & that my soothfastness may be fulfilled in the. And to this I am compelled/ for I formed them & made them of naught/ of my charity that may not be spoken/ nor told with tongue. ¶ Also for the prayers of my servants/ & for their fervent desires and sorrow/ I forsake not/ nor I despise not their reres and labours/ & their meek prayers/ but gladli I receive them/ and they been to me full acceptable/ for I am he the which do make my servants to love them/ and to make inwardly sorrow for their harm/ & repairing of their souls/ but yet in all these general labours/ and ghostly excercyses/ satisfaction for pain & for sin is not made/ but only satisfaction for sin. For in their party they dispose them not with a very perfit love/ to be oned to me with my love/ nor with the perfit love of my servants/ also they have not that bitter sorrow/ with perfit contrition for the offences that they have done to me/ as my servants have/ but the love and contrition which they have is unperfect. ¶ Therefore they have not/ nor yet receiven not full satisfaction for pain/ as the other that been perfit/ but only satisfaction for sin/ for the disposition must come on both the parties (that is to say) aswell of the receiver/ as of him that is the giver. And for asmuch as they been not perfit/ therefore they receive imparfytely that parfection of their desires. That is to say/ the parfection of my servants/ the which done offer their desires for them that been not perfit/ with pains before me. ¶ Wherefore I say to the that they do satisfaction for their sin/ & it shall be forgiven them. And that is right & soothfastness that it so be/ in the manner as it is said before/ for throw the clearness of their conscience/ & other ghostly excercyses/ their sin is forgiven. ¶ For when they begin to have knowing of themself/ they casten out fro them the rotten filth of their sins/ and by that they receive a special grace/ and such the so done been in common charity/ if they patiently take all thing that they suffren/ as for their correction/ and quenchen not the goodness and the grace of the holy ghost. You see when they leaven their sins/ they receiven a life of grace/ but it so be that they been wrapped with wickedness not taking heed to my goodness/ nor to the great labours of my servants. For if they been so ignorant and so unkind/ than anon all that which should have been for their correction/ and was forgiven them by mercy/ turneth them to prejudice and hindering/ not in the default of mercy/ nor in the default of my servants/ which had gotten mercy for him that is so unkind/ but only throw the hardness of his heart/ which with the hand of his fire will set a stone as of an hard Adamaunt upon his heart/ which stone may not be broken but with blood/ but it profiteth not the. Not that with standing/ his hardness/ while he hath time here of free choice/ if he will ask the blood of my son/ & with the same hand wilfully will put it up to the very hardness of his heart/ he shall receive the sweet fruit of the blood/ the which was shed for him. if he tarry over the time that he have a fire will/ than is there no remedy afterward/ for he brought not again the gift that he had of me/ for I gave him mind/ that he should have mind of my benefits/ I gave him intellection and understanding/ that he should well see & know soothfastness. Also I gave him affection of love and desire/ that he should love me/ which am everlasting soothfastness/ by the which soothfastness and clear intellection he seethe and knoweth best. ¶ This is the gift and the ghostly dower which I have given only to you by grace/ which dower should turn again to me which am the father/ but he that is the wicked man selleth that dower and bytaketh it to the fiend/ which wicked man when he dieth/ he beareth with him that he wan in his life/ fulfilling his mind all with delights/ and with thoughts and remembrance of his sins without contrition/ as with pride and covetise/ and with his proper love/ and with hatred and displeasance to his neighbours/ which been my servants/ and in all that he may parsueths and vexeth them grievously. ¶ To all such her reason and intellection is made full dark with her wretchedness by an unornately love and desire/ and so with their sins/ they receive everlasting pain without end/ because they were negligent to do satisfaction for their sin/ with contrition of heart/ and had no hatred nor displeasance for their sins. ¶ Therefore daughter now thou may see that satisfaction for sin is not only by penance bodily/ which hath an end in this world/ but satisfaction for sin is the very perfit contrition of the heart/ and not only satisfaction for sin/ but also sometime it is satisfaction for the pain that followeth for sin/ to all them that have this perfit contrition/ & other general people which stonden in common charity/ & taken meekly all that they suffren (as for their pain) with contrition of heart/ make satisfaction for sin only (as it is said before) because they receive the gift of grace/ and been without deadly sin. ¶ Also all they that have not so full perfit contrition/ nor perfit love to make satisfaction for pain/ nor for sin/ they shall to the pains of purgatory. ¶ Also take heed and see that throw the desire of the soul/ which desire is coupled in me/ which am all good without end/ maketh satisfaction more or less/ or sufficiently after the measure of perfit love/ both of him that yieldeth/ and of him that receiveth prayers and desires. And that same measure of love/ both of the yelder & of the receiver/ is measured & cometh of my benignity & goodness. ¶ Therefore daughter increase you by the fire of thy fervent desire/ and brunning heart of love/ and suffer not that exercise of so good a trayvale/ & goodly journey of so great virtue to over pass/ but that you call & cry to me evermore/ for the same increase of desires/ and for my continuance of exercise/ with a meek and a lowly voice/ and with a continual devotion. ¶ Thus I say to the & to thy ghosty father/ whom I have ordained to the inerth that mightily you bear such trayvayle bodily & ghostly for yourself and for other for my love/ and that you put away and withstand your proper sensuality. ¶ How it pleaseth much our lord/ to let us suffer for him. A great and a strong desire & will to suffer all labours & pains unto the time of death/ for health of souls is full pleasing to me. ¶ For the more that is suffered for me/ so much more the token of love to me is showed/ & in the loving moche more is take & comprehended of my soothfastness/ and the more that a man knoweth/ the more he feeleth a pain intolerable in his soul for offence done to me. ¶ Thou daughter meekly died ask a will to suffer/ & to bear other men's faults upon the. Also thou did alke a love & a light/ & the knowing of my soothfastness/ not taking nor beholding what I have said to the now/ that how moche more is the love/ so much the pain & sorrow increaseth/ for where love increaseth to me/ there sorrow increaseth for offence done to me. ¶ Therefore forsooth I say to you. ꝑetiteet accipietis. That is to lay/ ask & you shall have that you ask/ I shall never deny them that asken in soothfastness. ¶ And think well daughter that the brenning of everlasting charity/ the which is in the soul it is oned to god with a parfyteopasyence/ so that one may not be parted fro the other. ¶ Therefore a soul when she purposeth to love me/ she shall with purpose only/ and right simply suffer pains for the glory of my name/ in what manner/ or for what cause I have or dryned it to suffer. ¶ For patience is not prived/ but in paynés. And as it is said before/ patience is oned to charity/ therefore manly and myghtly he beareth such labours/ or else you might not be faithful/ nor true tasters/ nor savourers of the faith/ nor spouses of my soothfastness/ nor desire parfytely my worship/ nor lovers of the health of souls. ¶ The second chapter is how each virtue and default is by some mean or manner of a man's neighbour. And how virtues been wrought in man by some mean of his neighbour. And so forth of the same matter as it is specyfyed in the calendar. Ca two. ONe thing furthermore I will that you know/ that each virtue or default that is done/ it is done by some mean of thy neighbour/ as thus. He that hateth me he harmeth his neighbour/ & himself generally/ he doth harm to his neighbour & partyculerly to himself. ¶ Generally/ for you been bound to love your neighbour as yourself. ¶ Loving him ghostly with prayers/ counceyling him with words/ & comforting him ghostly & temporally/ you should help him in all his needs with your will/ if you have not wherewith to help him/ and to succour him/ for he that loveth not me/ loveth not his neighbour/ and he that loveth not his neighbour/ than he helpeth not his neighbour/ and such a man first of fendeth himself/ for he priveth him self of grace/ and after that grace fro his neighbour/ because he helpeth him not ghostly/ & giveth him no prayers nor holy desires/ which he is bound to show out before for his neighbour/ all the help which he hath shall begin of love/ the which a soul hath to his neighbour for my name. ¶ Also in the contrary wise each fault is done by some mean of a man's neighbour. ¶ For he that loveth not me/ he is not in charity with his neighbour/ of this cometh all evils & wickedness/ because the soul lacketh charity/ and hath no love to me nor to his neighbour/ in that he worketh no good/ he doth evil first to himself/ & to his neighbour/ not to me/ for he may not harm me/ but for asmuch as I take it done to me/ that is done to the neighbour/ therefore he harmeth himself by the peril of sin/ which sin priveth him of grace/ & so he may be no worse to himself. ¶ He offendeth his neighbour when he yieldeth not dew love and affection to his neighbour/ wherewith he should help him. That is to say/ with devout prayers & holy desires/ which he should offer before me for his neighbour. ¶ This that I have said now is the general help & comfort/ which should be given to each reasonable creature. ¶ furthermore a partyculer perfect is the/ which is done to them that been nigh to thy sight/ for you be bound the one to help the other in word and good working and in ensample giving/ and in all things that the behoveth purely and clearly/ and giving counsel as a man would do to himself/ without any passion. ¶ This doth not he that hath no love to his neighbour. Also thou seas well that he which doth not so doth his neighbour a partyculer harm/ and not only in that he harmeth him/ for asmuch as he doth him not the good that he might/ but continually harmeth him/ and that is in this manner/ he doth sin both actually in deed & wilfully/ or main tayneth it in the soul. ¶ Sin is done myghtly & inwardly in the soul/ when a man conceiveth a pleasance in the soul of sin/ & an hate of virtue/ which cometh of his proper sensible love/ which love hath prived him the affection of charity/ which charity he oweth to yield to me and to his neighbour/ and after he hath conceived/ thus by meyntening/ than bringeth he forth one thing after another on his neighbour/ by divers manners as it pleaseth and liketh his wicked sensible will. ¶ sometime he bringeth forth & beareth a cruelty generally & petty culerly. Generally when he seethe himself and other creatures in peril of death & damnation for lack of grace And therewith he is so cruel that for love of vices/ & for hate of virtues/ he giveth no comfort to himself nor other but as a lover of cruelty/ he strengheth more & more his cruelty/ that is to say/ not only he showeth no vertuouslyving/ but wickedly taking on him the office offends/ & withdraweth himself and other fro virtues/ and with all his might he bringeth other creatures to vices/ this is the office of a wicked cruelty/ for he maketh himself an able instrument/ to the pryving of everlasting life/ & to the giving of everlasting death. He useth this bodily cruelty with concupisbence/ for not only that he helpeth not his neighbour/ of of his own good/ but turmenting poor persons/ taking away their good. Sometime by extortion/ or lordship/ sometime by fraud/ beguiling/ or with deceit. They ransom them and take of their good & their bodies/ which is moche worse. ¶ O thou wretched cruelty/ saith our lord/ thou shall be prived of my mercy/ but thou turn again to venyvolence & pity with thy neighbour. Also sometime this pleasauce of sin/ and hatred of virtue/ bringeth sorry/ wicked/ and wrongefull words/ wherewith full oft cometh manslaughter. And sometime beestly dishonest/ full of all fylthes/ and stinking wretchedness/ which vehemeth not only one or two/ but all those that cleaveth t● him/ & draweth to him by love or by conversation/ be corrupted/ or venymed. ¶ Sometime such a man showeth pride to his neighbour only/ in that he holdeth himself in more reputation than his neighbour/ & by his pride he purposeth wrong to his neighbour/ & doth him wrong. if he be a lord/ or a man of great state/ by cruelty or wrong/ he deceiveth his neighbour/ and dystroyeth him. ¶ Look here daughter/ take heed what is said. And fro this time forward sorrow for the offence that is done to me/ & weep fore for such as been deed ghostly/ that by holy prayers they may come to life. Thou seas that in every place/ what wrong is done to the neighbour/ & that moche evil is done to man/ by the cause of man/ so that a man's neighbour is mean to evil. Orels no sin should be moved at all/ prive/ nor apart. ¶ It is prive/ when it is not done to his neighbour/ that is dew to his neighbour. ¶ It is open/ when the vices been showed openly. Therefore it is sooth/ that each offence done to me/ is by some means of a man's neighbour. ¶ How that virtues been wrought in man by some mean of his neighbour. And which virtues in man been so different. Now I have declared to the how all defaults comen by some mean of a man's neighbour. And the cause is/ for they have no affection of charity/ which charity strengheth all virtues & giveth them life/ and confirmeth them in grace. And so a man's proper love/ which taketh the charity & love of his neighbour/ is fundament & ground of all evils. ¶ All slanders/ hatereddes'/ cruelties/ & all inconuenyentes/ comen forth of this wicked and venomous rote. ¶ This styuking love deadly hath wounded all the world/ & brought in a sickness to the prive body of our holy mother the church/ and to the universal body of christen religion. ¶ For as I said to thee/ all virtues been founded in a man's charity to his neighbour/ & that charity gave life to all virtues. And soothly so it is For there may no virtue be gotten with out that charity. That is to say. Virtue may not begotten/ if merit of virtue may not be gotten. ¶ For after time/ a soul knoweth herself As it is said before. Than the soul syndeth meekness/ and an hatred of his own sensible passion. Knowing than/ that the wicked law of the flesh/ how that it is annexed to his membres. which law evermore impugneth/ and contraryeth the spirit. Therefore the spirit ariseth against the flesh/ with hate/ & displeasance/ of the sensuality/ treading her down/ under the root of reason. The soul also findeth the affluence and the great plenty of my goodness/ when it hath received my benefits, which benefits she brygeth/ & gadereth them oft in her mind with thankings/ till she have savour/ and perfit knowledge of the plenteous goodness of god in herself. ¶ Right as a best oftentimes cheweth his meet to have savour therein So the soul gadereth to his mind my benefits/ and the knowing of himself. ¶ And when this knowing is found by a spirit of meekness/ he yieldeth all to me/ knowing that with a singular grace. I have led him out of darkness/ and called him again to the light of very knowledge. ¶ And when my goodness is known/ the soul loveth it/ both with mean/ & without mean. That is to say without mean of itself/ or of his proper profit/ and with mean of virtue/ which he conceived of my love/ for he seethe well. But he have sin in hate/ & virtue in love/ he should not be accepted of me/ in none otherwise. ¶ But if he hate sin/ & love virtue/ he should not be to me loving and kind. ¶ After time he hath conceived this knowing of my goodness/ by affection of my love/ anon he showeth it to his neighbour/ or else that he hath conceived/ were no virtue. But for asmuch as he loveth me in soothfastness/ so he profiteth his neighbour/ or else he should not proryte his neighbour. For my love/ and the love of thy neighbour/ been all one. ¶ And the more that a soul loveth me/ so much more he loveth his neighbour. For he hath such love to his neighbour/ as cometh fro me. And that is that I have put to you a mean/ that you have experience of virtues togyders/ and prove virtues in you. For you should do profit to your neighbour/ when you may not do to me that perfect. And that showeth well/ that you have me in your soul by grace/ bringing fruit in your neighbour/ your exercise in many holy prayers/ and in holy and amiable desires/ only seeking my worship/ and health of souls. ¶ A soul that is enflammed with my soothfastness. which soothfastness/ should beloved of all creatures in general. And in special more or less/ should never cease to profit all creatures/ after each man's disposition/ & as he that prayeth/ asketh of me by a brenning desire/ as it is expressed before/ where it is declared that bodily pain only/ it is not sufficient to punesshe sin/ without a great desire. ¶ Than afterward that he hath ꝓfyted to each creature/ after each man's disposition/ for the unyon of love/ which he hath made in me/ giving help & comfort to the health of all the world/ with his affection & desire/ which he hath spread so broad. Than he forseth him first to behold his own necessytes ghostly/ & that is when he profiteth first to himself/ by conceiving of virtues/ by which virtues he hath drawn to him grace to see & to put his eye partyculerly to the necessytes/ or needs of his neighbours. ¶ Therefore when he hath done thus generally/ to each creature/ by the desire of charity/ than at the last he helpeth them that been nigh to him/ to increase them in virtues/ after the number of divers grace's/ which I have given to him/ & ordained to him to depart. ¶ For to some man I grant the virtue of doctrine/ to give counsel to his neighbour/ by reason of word/ without any other man's teaching. ¶ To some man I grant & give example of good living. Each man oweth to give edification of good & honest living to his neighbour. ¶ These been the virtues and many more/ which thou can not number/ which comen of mannes love to his neighbour/ and I have put them so diversly in man/ for I have not given all virtues to one man alone/ I give some man one virtue/ & to some an other/ to an other partyculerly. Not withstanding that a man may not have one parfytely/ but he have all other virtues/ for all virtues been knit together/ but I give many virtues specially/ as for the chief and heed of all other virtues/ that is to say. principally I grant the virtue of charity to some man. Also to some the virtue of rightwiseness/ to some man meekness/ to some man full saith and to other diversly the virtue of prudence/ temporance/ patience/ & to some the gift of streynghe. These virtues I shall give to many creatures/ dyffcrently in a man's soul/ all be it that these virtues been put for a pryncypalyte of virtues in a soul/ more disposed or better to the principal conversation with the virtue/ than with other virtues/ & of this/ by desire of that virtue/ he draweth to him other virtues. For as it is said before/ throw the desire of charity/ all virtues been knit together. ¶ And so many gifts & graces of virtues been diversly departed/ both bodily and ghostly. I say bodily/ for necessary things bodily/ which a man needeth in this life. I have given all things so dyfferently/ or so diversly/ for I gave not all virtues to one man/ that by compulsion you should have cause to use charity/ each to other. I might well have endowed men after the body & the soul/ with all things that to them belong/ but I would that one should have need of an other/ and that they sholden be my dyspensers and servants/ to give & to deal forth the gifts & the graces which they have received by my goodness. For a man will he or not/ he may not avoid nor eschew/ but that he shall use the deed of charity with his neighbour. Nevertheless sooth it is/ if such a deed that seemeth in charity be not done in me/ nor for me/ it profiteth not him that doth it/ as to the increase of grace. ¶ Also daughter behold and see/ that I have ordained men my mynystres/ to that intent that the virtues of charity sholden be used togyders among them/ & I have set them in divers states & degrees/ & the scripture showeth you well/ where I said. In domo mea mansiones multe sunt. That is to say In my house there been many dwelling places/ I will no other thing but love. For in the love of me/ the love of thy neighbour is fulfilled & ended/ & when the love of a man's neighbour is fulfilled/ the law of god is ended. Wherefore he that is joined/ or knit/ or oned in love to god/ he worketh/ or doth that he may to that profit of his neighbour/ after his degree & state. ¶ How virtues been proved/ & strenghed of their contrarytes. Now daughter I have said to thee/ how he that is set in charity/ doth profit to his neighbour/ in which perfect/ he showeth the love that he hath to me. Now furthermore I say to thee/ that sometime a man in his neighbour by experience of wrongs feeleth the virtue of patience in himself in that time of wrongs/ which wrongs he receiveth. ¶ Also a man hath experience of meekness/ throw the pride of a proud man/ & so faith in an unfaithful man/ & trusty hope/ in him the mystrusteth/ & rightwiseness in him that is unryghtful/ pity also in a cruel man/ & softness and benignity in an irous man. ¶ Right as wicked men receiven vice by their neighbour/ so an other man receiveth virtue by his neighbour. ¶ As thus. if thou take good heed/ thou may well see/ that meekness is prived in pride/ for a meek man quencheth pride/ therefore a proud man may not harm a meek man. Also the untruth of wicked men/ which loven me not/ may not make less that faith of him that is true to me. Also the folly of a man shall not make less the hope of him/ that hath trust of love in me/ but rather such untruth and folly/ streyngheth faith and hope/ and proveth it in him by my love/ & by charity to his neighbour. For when he seethe his neighbour unfay the full/ & mystrusteth both me/ & him/ because he that loveth not me/ may not have faith nor hope in me/ but rather hath set that faith & hope where he loveth by his own sensuality. My true servant ceaseth not for all that/ but he loveth him that is so untrue/ & with a trusty hope that he hath in me/ he seeketh the help of his neighbour. ¶ Thus thou may see/ that in the untruth of him/ & in thode fault of hope/ the virtue of faith is asayed and had in other. ¶ In these examples and in other when need is a man proveth virtue in himself/ & his neighbour. ¶ Also a man's rightwiseness decreaseth not by his neighbours unrightwiseness/ but rather he is showed rightful by the virtue of patience. Right so benignity/ or meekness/ or softness is proved by patience in time of wroth. ¶ Therefore I say to the the virtues is not only assayed in them/ the besyen them to yield good for ill/ but often he shall cast out coals kindled with the fire of charity/ that setteth at nought the hatred/ & rancour of the heart/ & of the foul of an irous man ¶ Also fro the hate of a man/ cometh again benevolence/ and that cometh fro the virtue of charity/ & of perfit patience that is in him the suffereth the wroth of wicked men/ bearing & supporting/ the defaults of the same men. ¶ If thou behold/ thou may see the virtue of streynghe & of perseverance/ how moche that virtues been proved with wrongs/ & detractions of men/ which full oft with dyspytes/ sometime with staterynges/ will hinder a man & draw him back ward/ that in no wise he should follow the wait of doctrine and of soothfastness. ¶ Therefore he is all strong & parseveraunt/ if the virtue/ or gift of streynghe be parfytely grounded within him/ for than he seleth by experience the same virtue by mediation of his neighbour & if it had no good experience/ and were not proved with such many contrarytes/ there should no virtue have been founded nor grounded in the way of soothfastness. ¶ The third chapter is of the virtue of discretion/ & first how a soul shall not put his affection nor effectual workyngel bodyli penance principally/ but in inward virtues/ and forth of the same matter/ as it is specyfyed in the calendar before. Ca iii THese been devout & holy workynges which I ask of my creatures (that is to say) the inward virtues of the soul/ which the soul hath in continual expeoyence/ as it is said before (that is to say) not only the virtues which been used with the instruments of the body/ as wtoutwarde working/ with divers bodily penances/ which been the instruments of virtues but they been no virtues in themselves. For if it were so/ & that those instruments were not so gets to virtues rehearsed before/ it were little pleasing to me. But rather if a soul did not dyscretely his penance (that is to say) if his affection be rather principally set in his bodily penance/ than should his perfection be let thereby. ¶ Therefore he shall set his heart principally on affection & desire of love/ with an holy hatred of himself by very meekness & perfit patience/ & all other in ward virtues of the soul/ with a desire of my worship/ & of the health of souls/ which virtues shown that a man's own will is deed/ and that continually the sensuality is mortyfyed/ throw the desire & love of virtues. ¶ With such discretion he shall do his penance (that is to say) put principally his love and desire in virtues/ rather than in bodily penance/ for penance shall be as an instrument/ to work for encreas of virtues/ as it seemeth it needful. ¶ And as a man may work after reasonable measure of his might/ for if it were done in any other manner/ as to set his ground & fundament principally upon the penance/ than should his perfection be let & hindered (& the cause is) for the penance was not done dyscretely/ with the knowing of my soothfastness/ nor with the light of his own knowing/ nor with the clear light of my goodness/ but indyfferently it was done/ not loving that/ which I love more than that/ & not hating that/ which I most hate. ¶ For discretion is not but a soothfast knowing which a soul should have of herself/ & of me. In the knowing of this discretion/ he holdeth & keepeth his root. discretion is a son/ or a child/ which is planted or oned/ or set with charity. Nevertheless sooth it is/ discretion hath many children/ or sons/ as a tree that hath many bows or branches/ but he that giveth life to the tree/ & to the branches/ is the root/ so that it be planted in the earth of meekness/ which is mother & norce of charity/ where this son & tree of discretion is set and planted. ¶ Orels it were no virtue of discretion/ and also it should not bring quick scuyte/ but it were planted in virtue of meekness For meekness cometh of the knowing which a soul hath of himself. ¶ I said to the that the root of discretion was a man's very knowing of himself and of my goodness. Therefore an high discretion is it/ that each man ye●●e to each state that longeth to him/ & principally ye●●ȳge me praising & glory to my name. To me also he yieldeth all goods & gifts of graces/ the which gifts & graces/ he knoweth well & seethe/ that he hath received them of my goodness. ¶ And yet he unkindly yieldeth them to himself. Also sometime he knoweth & seethe that he hath deserved no being of himself/ his being he knoweth well/ he hath had of me by a singular grace that grace & all other graces which he hath above himself/ he should yeldethens to me/ & not to himself. ¶ Wherefore he considereth him unkind/ that he yieldeth not thankings for my benefits/ and that so necly gohtly he hath miss spended his time/ & miss used the graces which he hath received/ therefore he yieldeth him worthy to have endless pains. ¶ Than after this by discretion/ in his defaults he hath an hatred/ & a displeasance to himself. ¶ This virtue of discretion when a man hath knowing of himself/ he worketh full busily/ if it be grounded with very meekness/ for if his meekness were not in the soul (as it is said before) than were it destroyed/ which indiscretion is set in pride/ as discretion is set in meekness. ¶ Therefore he that is thus destroyed feeleth undiscretely my worship as a these/ and holdeth all to him self that cometh from/ and that is his/ he giveth to me sorrowing & grudging privily in speech of my privy workynges/ and privities/ & is slandered in me/ & in his neighbour in all things that I work in him/ and in all my creatures/ but they that use & been rooted continually in the virtue of discretion/ worken the contrary/ for after time they have given me again that longeth to me/ & given to themself/ that longeth to them. Than at the last they give to their neighbour/ the principal debt of charity/ and of meek affection/ and of continual prayer. This debt is dew each to other/ & not only this principal debt of charity/ and of affection & of prayer/ but also teaching and examplyfyenge of a right holy & honest life/ and giving counsel & help to each of your neighbours (as you may) & as you see it speedful to each man's need/ as I said in other matters before. ¶ For in each state that a man is set/ whether he be lord/ prelate/ or soget/ if he use this virtue/ what he doth in charity & parteth forth to his neighbour/ he doth than dyscretely & with charity in good intent/ for discretion and charity been knit & planted together in the ground of meekness/ which meekness cometh of the knowing that a man hath of himself. ¶ Asymylytude how charity/ meekness and discretion/ been oned together. Daughter these three virtues abiden together/ & been so joined with outen any end/ as thou seas around circle set about the earth/ & as there came out a tree in the mids of the circle/ with a young spring coming out beside the tree. ¶ understand than first by this example/ the love is norysshed in the earth/ which earth containeth the largeness of the circle/ for if it were without the earth/ the tree should be deed/ & should bring forth no fruit/ till it were planted. Right so think that a soul is a manner tree/ which cometh out of love/ therefore the soul that is the tree may not be norysshed/ but of a love of the soul/ oned to the great love of god. ¶ sooth it is that if the soul have not divine love of perfit charity/ it bringeth not forth lifely fcuyte/ but deadly. Therefore it is speedful that the root of the tree (that is to say) love/ or desire of the soul abide in the earth/ and so show him out/ & and come forth fro the circle/ by the very knowing of herself. ¶ Which knowing is understonden in me which have no beginning/ nor end as a circle that is all roude. ¶ The while a man goeth about in a circle/ he findeth no beginning/ nor end/ & yet he is in the circle. ¶ This knowing of himself/ & of me/ he findeth in himself/ & abideth vp● the earth of very meekness/ which knowing is no less/ than the greatness of the circle (that is to say) that knowing which he had of himself knit & fastened in me/ is no less than the greatness of the circle/ as it is said before/ or else it were no circle without end/ & without beginning/ but abiding/ which knowing he should have/ if he had begone to to know himself. ¶ And than at the last that knowing should end in confusion/ if it were not oned in me. ¶ Thus than of all this that is said before/ thou may see that the tree of charity is norysshed in meekness/ bringing out of him beside the tree an imp of perfit discretion. ¶ The marum of the tree (that is to say) of the loving charity/ when it waxeth & groweth in the soul. Than is that marum the patience/ which is an open & evident token/ & an open showing/ that I live & wax in the soul/ and that the soul is conformed in me. ¶ This tree when it is merrily planted/ it burgyneth with sweet smells/ or sweet flowers of virtues/ with many & divers savours/ & bringeth forth fruit of divers graces to the soul. That same soul yielding to his neighbour the fruit of profit after the need of my servants which have will to receive such ghostly fruit. ¶ It yieldeth also to me than kings/ & presynge to my name. And this he doth/ for asmuch as I have brought him out of the earth. ¶ And fro that time for ward/ be goeth till he come to the end (that is to say to me) which am a durable life without end/ for I may not be take away fro him but he will himself. ¶ For all the fruits which comen out of such a tree been fastened with discretion/ & oned together. ¶ How bodily penance/ & other bodily excersyses/ sholden be taken for an instrument to come to virtues/ and not for the principal affection. ●Orther more I show to the here/ that these been the fruits and works/ which I abide to receive of a soul (that is to say) experience of virtues in the time of opportunity. ¶ Therefore I say to thee/ and long time before this I said to thee/ if thou will remember the/ what time thou did covet to do great penance for me/ & said. Lord what might I do to do penance for the. And than in thy soul/ & in thy mind/ I answered the and said. I am he the whidelyte me in few words/ and in many good works/ and that I should show more largely/ and more clearly/ that he was not much acceptable to me/ the which only called me with the sown of words/ and said thus. Lord/ lord/ I would do somewhat for the. Also nother he that coveteth to grieve his body for me with many penances/ without that he forsake his own will. But I did covet many works/ in suffering manly and meghtly all things with patience/ and in other virtues/ divers and many of the soul inwardly/ the which I have told and rebersed to the before/ and how that all such inwardly workynges worken & bringen, fourth fruits of grace. ¶ All other works done in any other manner than is said before/ I hold them not worthy to be called/ but only the sown of words/ for such works have an end ¶ I that have no end/ I ask workynges which have no end. ¶ My will is that the deeds of penance/ & of diverse other excercyses the which been bodily/ be take and used for an instrument of virtue/ but not for the principal desire nor intent to that/ for if the principal effect of love were set there/ than should be yielded to me the thing that hath end. And that should be seen thereby for as a word that cometh fro the mouth/ that when it is passed forth undiscretely/ it is naught. But if that word were said with effect of the soul/ which effect conceiveth & bringeth forth virtues in soothfastness. ¶ For if a work that hath end/ which I call a word/ were oned to me with virtue of charity/ than were it pleasing to me/ & acceptable/ for than it should not be alone/ but coupled with the selyshyp of very discretion. ¶ Reason would that there were a head/ and a beginning only in penance/ and in ethe other bodily working. For as it is said before/ they been deeds that have end ¶ An end they have/ for when they den done in time/ or for a time that nathe end/ & what for a man that must sometime leave them/ for sometime he leaveth them of necessity/ because he mayemot perform that was begun for accidental or casual. Things or causes which comen in that time/ as peraventure by obedience/ because his prelate will not suffer him/ for if he ured such penance against his prelate's will or sufferance/ he should not only have no merit for vettu/ but sooner & rather he should do sin/ and offend me. Therefore thou mayeses that all such works have an end. ¶ A man should take them as for to use them in time/ but not for principal beginning/ for if it were taken so/ as for a principal beginning/ than of necessity/ he must sometime leave it. And when it were forsaken & lest of/ than should the soul stand alone/ and void as of any merit. ¶ This showeth well saint Paul when he said thus/ mortify you your bodily limbs which been on the earth/ fornication/ uncleanness/ lechery/ & evil concupyssence (that is to say) mortify you so your limbs/ that you may refrain your body when it will strive against the spirit. ¶ That will of the flesh must be all deed/ & soget utterly to my proper will/ & such a will of a creature is mortyfyed in a dew manner (as it is said before) the which dew manner/ that virtue of discretion gave to the soul (that is to say) discretion gave hate & displeasance of that offences of his own sensuality/ the which hatred he purchased first by knowing of himself. ¶ This is that sharp sword that cutteth and sleeth each man's porpre love/ that is grounded in his own proper will. ¶ Such men that thus sleen their proper love/ yelden to me continually, (not only words) but many good works in the which I have delight & am pleased. ¶ Therefore I said to the that I loved few words/ & many works ¶ When a man sayeth many words/ I nonure them not. For that love/ & desire of that soul/ which giveth life to all other virtues/ shall have that thing the which hath none end. ¶ And yet I despise not words utterly. Nevertheless I said I would that had few words shewynnge to the that all penance which hath end/ was an actual doing/ therefore I called such penance/ few words. ¶ Nevertheless they pleasen me/ so they be take or used as for an instrument of virtue/ and not for the principal virtue. ¶ Therefore a man should not deem an other man in higher degree of parfection/ which grieveth his body with many penances/ nor an other man in less degree of parfection/ which doth less penance or none. ¶ For as I have said/ it is not their virtue nor merit. ¶ For ill it were than to them/ that for reasonable causes been let/ & done not such actual penance. ¶ But the merit abideth only in the virtue of charity/ which is made fair with the light of discretion/ or else it should not profit. ¶ discretion yieldeth to me this love without end/ and without manner (that is to say) nother in this manner/ nor in that/ but without manner. ¶ For in asmuch as I am that sovereign everlasting goodness/ discretion putteth no law/ nor term/ nor manner to that love/ with the which he loveth me ¶ Nevertheless as against hig neighbour/ discretion putteth an ornate love & charity/ for the light of discretion which cometh out of charity/ giveth an ornate love to his neighbour/ & that is giving such a charity to other/ that he give him no cause of sin/ but keepeth him fro sin to his power/ that he map perfect to his neighbour. ¶ For if a man did only one sytie/ so that by that trespass all that world should scape fro that pain of hell/ or else so that some great virtue should come thereof/ than were not their charity ordained with discretion/ but rather it were undiscrete. ¶ For it is not lawful to do any virtue/ nor virtuous thing to thy neighbour/ with any meddling of sin/ but holy discretion is ordained in this manner. ¶ When a soul that is busy/ and ordained myghtly in all his mynghte & streynghe me to serve/ loving his neighbour with good affection of love/ & dyspyseth his bodily life for health of souls/ or to suffer pains or torments a thousand times if it were need & possible/ so that by that his neighbour might receive the light of grace. ¶ And furthermore he putteth his substancy all temporal good/ to do profit to the bodies of his neighbours/ all this worketh the light of holy discretion/ the which light cometh out of charity ¶ Also thou may well see/ that dyscretely each soul which desireth grace which is infinite (that is to say) that hath no end/ shall the eld to me a love without any mean (that is to say) he shall yield me a love/ whithe only shall come of special grace and only for god. ¶ He shall love also his neighbour with a love oned to my love/ the which hath no end. ¶ But that love shall be with a manner/ and with a mean/ as with the order of charity coming toward himself/ for that profit of an other without any sin. ¶ And of this saint Paul taught you to begin first charity at yourself/ or else it were to no parlyte profit. ¶ For when there is no parfection in the soul/ althynges been imperfect/ both he that worketh in himself/ and in other ¶ It were not convenient that I should be offended of my creatures/ which am the goodness of all things/ the which have none end/ and than my creatures with such offens should be saved/ which have end/ and been made and form only of my goodness. ¶ See than well that thou shall in no manner way do any sift/ this knoweth well very charity/ for charity beareth with him the light of holy discretion/ she is the very light that lyghtneth all darkness/ & doth away ignorance. ¶ Also it maketh all virtue/ & each actual instrument of virtues is made of her. ¶ She hath also a manner prudence/ which may not be deceived/ she hath a streynghe that may not be overcome ¶ She hath also a perseverance in that end/ which draweth fro heaven in to dry earth (that is to say) fro the knowing of me/ to a man to know himself. ¶ Also fro my charity/ in to the charity of his neighbour. ¶ It goeth about with very meekness/ and throw her prudence she overpasseth that grynnes of fiends/ & of other creatures (that is to say) with suffering of wrongs and adversities. ¶ Also with this glorious light/ a man shall overcome the flesh and the fiend/ for by that he knoweth his own frailty. For when that is known/ he giveth hate to himself/ refrening & dyspysy●ge himself/ holding him under the foot/ & so doth cōtpnu in despising of himself/ than is he made lord of all (that is to say) he hath victory of all/ as of the flesh/ & of the fiend. ¶ Here is a repetition of words spoken of before/ & how god promised to his servants refreshing and comfort of reformation to holy church/ with mediation of penance/ and patience in adversity. ¶ Now daughter thou may see/ that I which am the high soothfastness/ have showed to that a truth & a doctrine/ whereby thou shall go to the most highest parfection/ if you keep my teaching. ¶ Also I have declared to that before how that satisfaction for sin and for pain/ may be fulfilled both ● that/ and in thy neighbour. And there I showed thee/ that no penance whis the a deadly body may suffer (that is to say) that pain only is not sufficient to make satisfaction for sin/ but it be oned and joined with desire/ or with the affection of charity/ and with very true contrycy on/ and great displeasance of sins. ¶ While that penance is knit to charity/ than that penance maketh satisfaction/ not by the virtue only of actual pain/ which a mansuffreth/ but for sorrow that a man hath for sin/ and for the merit of his charity/ the which charity a soul hath purchased with a light heart/ & with a liberal/ & free light of intellection/ beholding in me wh●the am that charity. ¶ All this I ordained to be showed to thee/ for meekly and fervently thou vyde ask a will to suffer penance bodily for thyself & for all other. ¶ Therefore I have showed to thee/ that thou and my other servants should know how and in what manner you shall make sacrifice of yourself. ¶ For that sacrifice must be actual/ and oned together by might. Right as a vessel is oned to the water/ the which shall be presented to a lord. ¶ For that water may not be presented without a vessel. ¶ Also if that vessel be presented to a lord without water/ it is not acceptable to the lord. ¶ Right so I say to you/ that you shall offer up to me/ a vessel full of actual labours in such manner as I will grant you that you shall offer/ not in such manner as you will yourself/ but by such manner as I will put it to you/ you not choosing place/ nor time nor labours/ this vessel shall be full/ for all men shall be supported of you with very patience/ & affection of love/ suffering & supporting defaults on your neighbours/ with hate & displeasance of sin. ¶ Than may these be take for labours/ & called labours/ which I purposed to the. For a vessel full of the water of my great grace/ shall gyvelyfe to souls ¶ And than I take to me this present of my amiable spouses (that is to say) of each soul which saythefully doth me service. ¶ I receive of them their fervent desires/ their tears/ their syghynges/ & their meek continual & devout prayers/ which been in a manner that mean & way bytwyxe them & me. ¶ For throw that love the which I have to them/ they maken them wrothefull upon mine enemies (that is to say) upon wicked men/ which every day full grievously offenden me. ¶ Therefore should you stydefastly/ & suffte myghtly unto the death/ and that shall be a token that you shall love me in all truth & soothfastness. ¶ You shall not turn the heed behoding the plough backward/ for no dread of any creature/ or of any adversity/ but you shall rather jope in tribulations. ¶ The world maketh joy in moche wrong that is done to me/ but you that been yet in the world/ shall be sorry of the wrongs/ and of the offences done to me/ throw the which you all off●den me. And they that been wicked men offenden you. Your offence done to me/ which is mine offence/ for I am made one with you. ¶ Thou may well perceive in thy wit/ that when my image/ & similitude/ or likeness was given to thee/ & when grace was lost by duty for sin/ while I lived in that/ & with that/ I hid my nature in thy humanity/ by the which I gave again to thee/ that grace that was lost. ¶ And so you being in my image/ I took your likeness when I took man's nature. ¶ Also I am one with you/ but ●f that soul go fro me by deadly sin. ¶ But he that loveth me/ dwelleth in me/ & I in him. Therefore the world parsueth him for that world hath no conforming with me/ & therefore he parsueth mine only son to that most cruel death of that cross. And so he parsueth you to the death/ for he loveth not me/ for if that world had loved me/ he should have loved you. But be you joyful/ for your joys shall be fulfilled in heaven. ¶ Also I tell the that that more that slanders/ and try bulacyons increasen in the ghostly body of that mother of holy church/ that more shall he have of sweetness/ & of comfort afterward. ¶ This softness of sweetness/ & the sweetness of softness/ shall be the reformation of curates and good heads of holy church/ which been the flowers of glory/ for in yielding to my name glory and laud/ they show out the savour of sweetness of virtues/ which been founded in soothfastness. ¶ And this is the soothfastness and softness of sweet ftoures. That is to say/ the reformation of my ministers/ and curates. ¶ Not for that fruit of this spouse (that is to say) of the church needeth to be reform/ for the fruit is not dystryed/ and it is nevertheless/ by the defaults of the mynystres. ¶ Thus thou/ and thy ghostly father/ and my other servants shall coy in adversity and bitterness. For I that am everlasting soothfastness/ have promised to give to you refreshing. And after such sharp'enesse and bitterness/ I shall comfort you in the reformation of holy church/ by'cause you suffren many contrarytes for my love. ¶ The four chapter is how that the working of the blessed soul of this maid by that answer of our lord/ both increased and failed in that bitterness of her soul/ and how that she made her prayer for his holy church/ and for his people/ and of other matters in the same chapter/ as it is rehearsed to you before in the calendar. Ca iii After this holy teaching of our lord/ the soul of this maid was kindled and sore stirred by a great desire in to the love of god/ & taking heed/ and knowing his plenteous charity/ which charity with great comfort & sweetness/ ordained to make an answer to her petition/ giving a trust & hope of remedy to her/ which she desired/ which was to the bitterness of her soul/ which she had received for offences done to her maker/ and for harm done to holy church and for her own misery which she conceived throw knowledge of herself. ¶ Which hope of remedy suaged that inward bitterness/ which she had conceived. ¶ And than was showed to her by that everlasting father/ that was so offended/ what way of parfection they should use/ and do satysiaccyon for their own offences & for their neighbours/ as shall be more clearly showed after. ¶ Right perfit is the knowledge which a soul hath of herself/ by the which she knoweth her god the better/ tyght well feeling the goodness of god in her/ & in the holy & amiable myrtour/ or beholding of god/ she knoweth her own unworthiness/ & the high worthiness of her god which formed her and made her of nough●e/ saying well herself the image of god/ not of duty/ but only of specy all grace. ¶ Also the beholding in the mirror of the high divine goodness/ this soul knews her own unworthiness/ in to which unworthiness she fallen/ throw her own default and sin. ¶ For right as a spot/ or filth in a man's visage/ may lightly be perceived in a mirror/ so a soul which with a very knowing of herself she lifted up her intent and affection by a fervent desire/ to behold inwardly/ with the eye of her ghostly intellection/ to se herself in the holy mirror of god/ by the which suparuysyon/ she perceived more than ever she did the foul spots of her soul/ throw the great pureness/ or clearness/ which she had in the sight and knowing of god. ¶ And in asmuch as this comfortable knowing and desire/ with an inward bitterness/ for offence to god/ was greatly knit together within the foresaid soul/ yet throw the hope the which our lord had put in her/ the bitterness and the mourning was lassed & decresed in her. ¶ And right as a fire encreseth when fuel is added thereto/ so the fire of love the which was oned to god/ waxcd so greatly in her soul/ that it had not been possible her life to remain with her body/ but that the soul must pass fro the body/ but that she was preserved with strength above nature/ only of him of whom cometh all strength/ or else she might never have scaped with the ly● high poss●byly te. ¶ Therefore when this soul was thus puryfyed/ with thefyre of the divine charity/ which she found in the knowing of herself/ and of her god/ and when that holy desire/ with hope of man's salvation/ & hope of reformation of holp church was thus encresed in her/ anene she lift up her heart with a great love before the father in heaven/ which had showed her the misery of that world/ and that foul in fyrmyte of holy church & much like to that word of Moses she spoke to our lord & said thus. ¶ My lord turn thy merciful eyes to thy people/ and to the ghostly body of holy church/ for in sparing so many creatures/ & in giving them the light of knowing/ moche that more thy name shall be glorified of all thy creatures/ the which sholden give presynges to thee/ parceyving & beholding/ how by thy endless goodness/ they have scapen from the bonds of deadly sins/ & from perpetual pampnacyon. ¶ And when they known what grace thou hast done to me (a wretch) the which so greatly have offended thy majesty/ and I knowledge me the most cause of all men's sins. ¶ Therefore lord I pray thy divine charity/ that thou take no grief with me/ & spare thy people/ I shall never go fro the presence till I see that have mercy on thy people ¶ What were it to me to have ●yte & to see thy people have death/ or that darkness should arise ●● thy spouse holy church/ which is the principal light/ for my defaults/ & for other defaults of thy creatures. ¶ Therefore lord my will is/ & I ask this petition of thy special grace/ which stirred that to form me/ & to make man of naught to thy image & likeness/ when thou said (make we man to our image & to our likeness) and this thou did holy & ever being trinity/ willing man to be partner of all the holy trinity. ¶ And for this cause/ thou gave to man a mind or a memory/ with the which he should keep and remember thy benefits in the which mind a man should be partner of thy might/ which art the ever being father. ¶ Also thy goodness gave unto man intellection/ by the which he should see how thou departs the wisdom of thy only son with man. ¶ And thou gave him a will/ that he should love that thing that his intellection did feel/ or know/ & thou parted with him the mercy & benignity of thy most perfit soothfastness of thy holy spirit of god. ¶ O lord what was the cause that thou hast set & put man in so great a dignity? Lord none other cause/ but a love unestytnable/ where with thou beheld thy creature in thyself/ & to him thou gave a love/ & a singular pleasance ¶ Therefore thou made that creature & formed him only for love/ giving to him a being/ that he should joy with thee/ in thy everlasting goodness ¶ Moreover lord I see that thy creature lost his dignity/ for the which thou exiled him/ by his own default & sin which he did. And for that sin/ he came in to hatred with thy sufferance/ for by his trespass/ all we become thy enemies. ¶ Therefore lord when thou was ltyrted by the brenning love/ with the which thou made us all of nought/ to that intent that thou would recounsyle mankind which become in to that great petell of endless death. ¶ Than it pleased the to put thy only son (which is thy word) in that mids of that world which suffered & bore on high our sorrows (which we dieden deserve) that maden the offens/ and he was to that that art the endless father made obedient/ & as that enjoined & commanded him/ when thou clothed him with our humanity/ when he took our nature & the likeness of man. ¶ O holy depernesse of charity/ which may not be thought/ what heart is there (& if it were as hard as a marble stone) that may see himself/ but that it must be opened/ considering his coming fro so high a place/ to one so low (as is our humanity) full of misery. ¶ doubtless we been made to thy pmage/ and also thou art of our likeness/ throw that unyon which thou made in man/ hiding & covering thy endless godhead/ with that vile slime of earth or corruption of Adam. ¶ Lord what was that cause of this? Truly love was that 'cause thee of. ¶ O god thou art made man/ & man is made as god. ¶ For this holy love that is given to us thy creatures/ so full or delectation and pleasance (replete with thy grace) lord I beseech thee/ to give mercy to thy sinful creatures. ¶ Here showeth of the holy sacrament of that altar/ and of the benefit of his incarnation. THan our blessed lord/ almighty god full of pity/ turned his merciful eye to this maid/ and he suffered her tears to be constrained/ & to be bound with the chains of her holy desire/ and therewith speaking to her/ and with a lamentation/ begun thus to say. ¶ Loving daughter thy tears strenen me/ for they been knit with my charity/ & shed for my love/ and your fervent desire bindeth me. ¶ But daughter behold the face of my amiable spouse (that is to say) holy church/ how it is defaced/ & foul spotted/ as that face of a leper is blown/ or swollen of their own unclean living/ & of their sorry desire of avarice/ & of their foul covetise/ that may not be quenched in them. ¶ I mean that courtyse of those men's goods/ to the which her tears given milk/ that is to that crysten people of each religion/ & to that ghostly body of the mother of all holy church. ¶ This that I speak is of my ministers of that church/ they been those which been norysshed of that sweet milk/ & not only they/ but all that christian people should be nourished of those holy breasts. ¶ But daughter seas thou not with how great ygnoraunee/ & with so great blindness/ & with so many unkindness/ & with unclean hands/ this holy milk/ and glorious blood is mynyftred. ¶ This blood giveth all thing that longeth to man's health/ & all things it worketh that longen to man's ꝑfeceyon/ so that he the which receiveth it be well disposed in soul (that blood I say) right as it giveth life/ & endoweth a soul with all garce (both more & less) after that disposition and affection of the receiver. Right so it giveth death to him that liveth evil & wickedly/ as for his part that receiveth it/ if he receive it unworthily (that is to say) with the filth of deadly sins/ than it bringeth in to him death/ & not life ¶ Not throw default of that glorious blood/ for there may no fault be found/ nor throw that default of that mynystres/ all be it they been in that same defaults/ or in greater sins/ for their sins can not destroy that gracious blood/ nor withdraweth the grace nor virtue. ¶ Therefore that blood harmeth not him to whom it is given but that wickedness of his sin harmeth him/ & loseth him/ & bringeth him to pain/ but he amend him with very contrition/ & displeasance of his sins. ¶ I say that he the which receiveth it unworthily, doth harm to himself/ not in the default of the blood/ nor in the minister/ but throw his evil dispositions & defaults/ the which maken foul his soul & body with so many & so great wretchedness and uncleanness/ and throw his malice/ that he had such cruelty to himself/ & to his neighbour. ¶ Cruelty he hath to himself/ put ting away or withdrawynge his grace/ treading it under that feet of his affections/ that fruit of that holy blood. ¶ Which fruit he took of the holy baptism/ and that time were washed away the foul spots of original sin/ the which filth he did take when he was conceived of father and mother. ¶ And this washing away was by the virtue of that holy blood/ which fruit he took of that holy baptism/ and at that time all you were clean wasshen/ therefore I have given you my word (that is my son) because that nature of mankind was corrupt/ throw that sin of that first man Adam. ¶ So that all you were corrupt vessels of that nature/ & not disposed to receive everlasting life. ¶ And for that/ I which am above all things/ have ordained an unyon/ & joined/ & coupled/ with the foul nature/ of your humanity/ to that intent that remedy should be given to the corruption/ and to the death of mankind/ & that I should restore that nature to grace/ which man had lost throw sin. ¶ The rightwiseness of god/ asketh of mankind to suffer conding pain for this sin which man might not suffer/ nor bear/ for man only was not sufficient to make satisfaction for that forfeit/ and to restore grace. ¶ For if he should have made satisfaction lony point/ yet he should have done it for himself/ & not for other reasonable creatures/ notwithstanding that he might not do satisfaction for himself/ nor for other/ for that sin & trespass was done against me/ which am infinite goodness. ¶ And therefore I willing to restore man which might not do satisfaction (as it is said before) & for because that man was come into so great devylyte. I beholding fro above/ send my son to be clothed with your nature (wherewith you been) that is with that nature of Adam/ that hesn that nature/ which nature had offended/ should suffer pain/ & pease/ & suage my wroth/ fuffring in his body horrible pains/ in to the death of the most cruel death of the cross. ¶ And so I made a faith to my right wiseness & fulfilled my divine mercy/ which mercy would do satisfaction to man's trespass/ & dispose him to the blessed goodness/ to the which I made him/ & form him. ¶ Also thou shall understand that the nature of man annexed/ and knit to that divine nature/ was able & mighty to make satisfaction for all mankind/ not only throw the pain/ nor for the pain the which my son suffered/ in that finite nature of Adam. ¶ But throw that virtue of divine nature/ by the union of that ever being godhead did draw together the one nature in to that other. ¶ I received that satisfaction/ for the sin of Adam/ and for man's sin/ and the sacrifice of my sons blood/ oned and foyned with divine nature/ throw that fire of my divine charity. Which charity was this/ for your sins he was sold/ to a pillar bound/ scourged/ fyled in that face with spytre/ buffyted/ & on the cross crucified. ¶ By these pains with many more/ the nature of mankind was mighty to make satisfaction for man's sin/ only by the virtue of the divine nature. ¶ By this/ that sin of Adam was wasshen clean. ¶ But yet he left a token of sin (that is to say) a frailty/ or readiness to fall in sin/ & other defaults of the body/ like to a token of that wound/ which is seen after the wounded is healed. ¶ Right so the leech mine only son/ hath delivered that sour wound of that seek man Adam/ when he drank that most bitter drink/ and such a drink that no man might taste/ nor drink. ¶ Also he was ro you a true lord & master/ which suffered a full bitter medyeyne/ as gall/ which was to that pain of a cruel death/ throw the streynghe of the godhead/ oned to your nature/ because he would save you & give you life/ in asmuch as you were made feeble throw your sin. ¶ The token and the mark of original sin is left only with you/ which mark you took of your fore faders/ when you were begotten of them/ which token or mark is done away partly fro that soul/ but not all. For there remaineth that holy baptism/ the which baptism hath a great virtue/ giving that life of grace throw the virtue of this precious and glorious blood. ¶ Anon as that soul is clothed and kyvered with this holy baptism/ that original sin is washed away/ & a special grace is put in to that soul. ¶ And that readiness to incline to sin/ which inclining is the mark/ and the token that believeth still/ of the original sin/ is remedied by virtue of that holy blood/ as it is said before. ¶ And the soul may reftayne that frailty if she will/ for than that soul is open to receive grace in to herself more or less/ as she will dispose her with these affections and desires/ to have a will to love me/ & serve me ¶ And in the same manner she may turn herself to evil/ as well as to good/ not withstanding that she hath taken the grace of baptism. ¶ Wherefore after time/ she cometh to the givers of discretion/ because she hath a free choice to turn to good or evil/ therefore she may use good/ or evil/ as she is stirred of her own free will. ¶ And that freedom of will that a man hath/ is so very moche/ & made so strong by virtue of this precious blood/ that that fiend may not compel him to do the least sin/ nor no creature more/ than he will himself. ¶ He is comen to that goodness of freedom/ and all servage voided/ that he should if he will/ be lord & have domination of his own proper sensualityy/ & have that blessed end/ to the which he was made and form. ¶ O wretched misery of man/ the which somuch delighteth him in a foul sloughe/ as an unreasonable best/ & knoweth not me/ nor will not know league that great gifts/ the which he hath of me/ so full he is replete with ignorance. For more than this/ no wretched creature may receive. ¶ How that sin is more grevousli punished after cry stes passion/ than before/ and how god doth promise us to show us mercy in this transitory world/ and to the holy church/ by the means of good and holy prayer with penance. Ca v. Daughter therefore I will that thou know the grace which deadly men dieden receive when they were reform of me/ in the precious blood of my son/ I restored them to grace (as I have said) and mankind knoweth not/ nor knowlegeth not the grace/ but ever he inclineth from evil to worse/ psuing me alway with infinite wrongs/ setting at naught the graces which been given to him/ and which I give hyndayly/ and oft. ¶ Not only that they account it not to grace/ that is given them/ which is moche worse/ but rather it seemeth to them that they have wrong/ as though I should have desired of them much other things/ than satisfaction for their sins .. ¶ And I say to thee/ yet it shall be moche harder with them/ for asmuch as they sholden be worthy greater pains. ¶ And so now after the time/ that they have taken the redemption/ by the blood of my son they sholden be punished the more sharply/ than before redemption. ¶ That is to say/ the before Adam's 〈◊〉 should be washed away/ it was worthy and rightful/ that he that moche received/ should yield moche again/ and more should be bound to by/ of whom he received so much ¶ A man was much bound to me of his being/ that I gave him such a gift to make him to my image and to my likeness/ he was therefore bound and beholden/ to yield again thankings to me. ¶ But he taketh fro me the thankynges/ and holdeth it to himself/ wherefore he trespaseth against the obedience which was taken to him in charge/ and in that he is now made mine enemy. ¶ And I by the virtue of meekness have destroyed his pride. For by meekness/ I have loved divine nature/ taking your humanity. And so I have delivered you/ and drawn you from the captynyte of the fiend. ¶ And not only that freedom should be given to you of me/ but if you behold right well/ man is made as god/ & god is man throw the couping of one heed of divine nature/ in the nature of your humanity. ¶ O debt that they token/ and for which they owen to yield thankynges/ is the treasure of my sons blood/ whereby they been reform to grace. ¶ See also how moche they been bound to yield me thankynges after their redemption/ more than before. ¶ Now for their redemption/ they been bound to yield to me laud and thankynges/ following the steps of my son/ which was incarnate/ & than they gave me my debt for themself/ and for the love of their neighbour/ with true & pryte virtues/ as it is said before. ¶ So that they that done it not/ for asmuch as they been much bound to love me/ they fallen in to the more grievous offences. ¶ Therefore of the divine rightwiseness/ they fallen in to more grievous pains/ and I yield to them everlasting pain. ¶ Wherefore a false christian man shall be punished more grievously than a paynim/ by the rightwiseness of god. ¶ The painful flame of fire brenneth them withouten wasting and so they feel affliction & torment/ throw full cruel fretynges & bytynges of their own conscience/ & yet the fire wastes them not. ¶ For they that been dampened/ losen not their being/ for any torment that they have. ¶ So that sin is punished/ moche more after redemption/ than before/ because man had received more of grace/ & it is not seen that they take any heed thereof/ nor busy them therefore to abstain them/ nor to withdraw them fro their wickedness. ¶ Therefore such been made mine enemies/ for as much as I recounseyled them with the blood of my son/ & they rewarden it not ¶ But yet one remedither is/ which I have ordained to pease & suage my wroth (that is to say) by the mean and help of my servants. ¶ They known well how I am constrained with their chartable business/ and with their tears/ & how they bind me with their fervent desires. ¶ And thou daughter knows well/ that thou hast bound me with that chain/ which I gave to thee/ when thou did desire me to give so great a mercy to the world. ¶ And therefore to my worship & for health of souls/ I gave to my servants a great ghostly hunger/ and a fervent desire/ that when I am constrained with their tears/ I may assuage the freylnesse of my rightwiseness. ¶ Bear therefore easily/ and suffer thy tears/ & thy swearing labours/ and draw them out/ thou and my other servants/ and with the plenteous see of my divine charity/ wash the and all them therewith/ before the face of my holy and amiable spouse/ the which I call the church. For I say to the soothly/ that their beauty shall be restored again to them/ only by this mean/ the which I have showed to the. ¶ But they sholden not have that same beauty again/ nother in the dread of swered/ nor in great wars/ nor cruelties/ but in a great desire of the goodness of pease/ & continual prayers/ in meek & devout excercyses/ in shedynge of holy tears and in the fervent desire of my servants. ¶ And so with patience/ and with the suffering of many & divers travails/ and contrarytes/ I shall fulfil their great desire/ if it so be that your patience shine out bright/ as light in the darkness of wicked and deadly men. ¶ Therefore dread you no thing/ though the world parsu you all day/ for I shall alway be with you/ & in time of need/ my prudence shall not fail you. ¶ How this soul knoweth so much of the goodness of god/ prayed not only for christian people/ and holy church/ but prayed also for all the world. AFter this teaching/ that soul arose with better knowledge than she had before/ and with a full great gladness & joy/ stood for the before the divine majesty/ what for the hope which was given to her of the mercy of god/ & what for love the which she had/ beholding and considering/ that throw holy desire and love/ the goodness of god hath done mercy/ and ordained it to man/ not with standing/ the man was become enemy to him. ¶ And in token that he would do mercy/ he showed a manner way to his servants by the which way/ they mighten refrain and make soft his wroth which he had to man. ¶ She was than toyfull in all worldly persecutions/ voiding alway all dread & myghtly took to her the streynghes of holy desire/ to pray for all the world in so much that she was not full rested with that she should have mercy only for all christian people/ and for all holy church/ but ever with a great hope & trust/ meekly she asked mercy for all the world. ¶ And not with standing/ that her second petition contained the profit/ both of untrue people out of the faith/ and of all christian/ in the reformation of the church. Yet never the later she was so desirous of the salvation of all/ that her holy prayer and chair than stretched abroad to all the world/ as god himself made her to ask the same petition/ which petition myghtly she asked with a loud voice/ and said. ¶ Holy god bow down th● mercy/ to thy ghostly flock of sheep/ as a good & a very crew shepherd. ¶ Lord high the fast to help all the world/ tarry not to give them mercy/ for now they latken grace. ¶ O gracious lord the soothfastness withouten end/ it seemeth that man is prived of thy charity (that is to say) of the love the which should be grounded in the charytably loving themself together/ and the above all. ¶ How that god made a complaint on his reasonable creatures/ and specially for their own proper love/ which reigneth in them/ where he stirreth the soul to prayers/ and tears. THan our lord was fore stirred to mercy and for our hèlthe/ he ordained in this soul/ how her love and sorrow might be increased to help man's soul/ showing her with how great love he had mad the world (as it is said before) and said to her thus. Thou seas how the every man offendeth me/ & I of my goodness made them of naught/ with the flame of great love/ and how I have endowed them with the gift of plenteous grace's/ and gifts with out number/ only of my special grace & of no duty. ¶ Behold daughter how that they go against me/ with diverse/ many/ and unnumerable sins/ and daily done offend me/ and namely with their own wret chydnesse/ & sinful living of themselves/ of the which wicked love/ cometh out all sin and wickedness ¶ With this this wicked love/ all the world they have venymed. ¶ For right as my love the is onede to their love/ with the love of their neighbour/ holdeth and keepeth all soothfastness in them (as it is showed before) right so the sensible love holdeth in them/ all evil and untruth & that love cometh of pride. ¶ So in the contrary wise/ as my love cometh of charity/ so that falls love containeth in them all evil. ¶ And this evil they do by the mean of some creature/ that is not in very charity of his neighbour/ for they loven not me/ and they love not their neighbour. ¶ For those two loves must be knit together. ¶ Thus I said to the before/ the every good thing and every evil thing/ is done by some mean of his neighbour. ¶ In many other wyses I may make my complaint on man/ for he received nothing of me but good/ and he yieldeth to me again hatred & doth all evil. ¶ Therefore I said to thee/ the I should assuage my wroth/ by the shedding of my servants terres/ and so I say to the now again. ¶ Therefore you that been my servants/ tournen my divine doom with your devout prayers/ & great desires/ and with sharp & with bitter sorrows/ for offences done to me (and to their harms) and so my wroth shall assuage. ¶ How no man may scape the hands of god/ but he must abide his rightwiseness/ or his mercy. Daughter know it for a truth/ that no man may scape my hands/ for I am he the am everlasting being/ you been not nor have no being of yourself/ but asmuch as you have being of me/ the whiam maker & former of all things the haven being/ out take sin that is naught. ¶ Because it is not made of me/ therefore in no manner it is beloved. Therefore a creature that is blinded he offendeth/ for he loveth that which he should not (that is to say) sin/ and hath me in hate/ whom he is bound to love. ¶ I am all good/ and I gave to man being/ with a fervent love/ & he may not scape from me/ for of my right wiseness/ he shall abide here in my hands and power for his sins/ or here by my mercy & pity. ¶ Ther fore open thine eyen of intellection and behold my power/ and thou shall see/ that it is true that I said to the ¶ Than she lift up her ghostly eye/ to obey to the father in heaven/ & she saw in his hand all the world closed. ¶ Than our lord spoke to her and said. Go daughter and see that no man may be take fro me (for as I said) all those that abiden here/ abiden of my rightwiseness/ or else of my mercy. ¶ For all they been mine & all of me they have brought forth and I love them more than may be spoken. ¶ Therefore not wthstondynge their wickedness/ with the help & good means of my servants/ I shall give them mercy. ¶ And for thy great love/ & also for thy great sorrow/ I shall fulfil thy peryeyon. ¶ How this soul when she sweat water for a brenning desire/ in the time of prayer/ desired that she might sweet blood. THis soul than for great enerese of hely desire/ was made blessed/ and fulfilled with an holy sorrow. ¶ blessed she was/ for the oneheed she made in gody tastynge and savouring his goodness/ all fulfyled woith joy in his mercy. ¶ She was also fulfilled with sorrow when she knew the high majesty of god/ so greatly offended. ¶ And than she gave thankings to the goodness of god/ and knowing the same goodness/ and the manifold defaults of mankind/ she rose quickly as it had been fro death/ throw a great desire. ¶ And after this when she knew in herself/ the seling of her soul/ so wonderfully renewed in that ever beyngt godhead/ that her holy love/ and delectable brenning was so much encresed/ the she sweat water throw the might and violence/ the which the soul did to the body. ¶ For the oncheed which the soul made in god/ was more perfit than is the bond of the oneheed/ bytwyxe the soul and the body. ¶ Therefore of the streynghe of love/ she had that sweating heat/ but she despised the swearing/ for the affection that she had/ was with greare desire to have swe ting to come out of her body all of blood. ¶ And in that desire she spaketo herself/ and said. Alas my soul that thou hast lost thus the time of this wretched life/ and for the loss of thy time/ many harms & wyckednesses out of number have sall in all the world/ both partycu latly/ and in common/ and specially in all holy church. ¶ Wherefore I will and desire/ that thou remedy over all these harms/ with the sroeting of blood. ¶ Behold systren and see/ how sweetly that soul hath kept in my nd●/ the noble doctrine /e which ever being soothfastness had raught her/ and betake her (that is to say) in knowing herself and the goodness of god in her/ and speedful remedies for reparation of all the world/ that were in peril of perishing/ so that the judgement of god might be peased/ and his wroth assuaged (that is to say) with holy/ continual/ meek/ and devout prayers. ¶ Aster all this/ the soul was compelled to rise more fervent lie throw an holy desire/ & beheld herself inwardly in the divine charity/ with the eye of intellection. ¶ In the which charity/ she savoured & tasted/ how moche we been bound to love/ and seek/ and to purchase the glory/ and the praising of the name of god/ for the health of all men's souls. ¶ And to the intent/ she saw thou servants of god called and ordained (and specially to that) the good lord ever being soothfastness/ had choose her a ghostly sader/ whom she presented before the divine goodness/ praying god inwardly/ the he should verily follow the soothfastness/ and the he would show him a light of a special grace. ¶ How a man may not please god/ but he bear tribulations/ with the virtue of patience. THan our lord god answering to the third petition (that is to say) to the perycyon/ or desire the which right meekly she asked of god for the health of souls/ said to her thus. ¶ My daughter I will that thy ghostly father/ the which thou hast now/ parsue to my goodness/ in fervent desire/ and great business/ for the health of all souls. ¶ But he may not have that/ nor thou/ nor none other/ but with patience in many persecutions. ¶ Also but as I will grant you/ as I said to the before. ¶ For right as you desire to see my worship in holy church so you sholden desire to love 〈◊〉 suffer persecutions/ with very great patience. ¶ By that I shall perceive that ●e 〈◊〉 and my other 〈◊〉 〈◊〉 and desiren my 〈◊〉 in soothfastness/ than be shall be to me a dear beloved son/ and he and such other shall rest them full merely upon the breast of my only begotten son/ of the which son I have made a bridge/ the which shall receive him and althose that have ta 〈…〉 love/ and they shall come 〈◊〉 to th●● gra●● & merry which they 〈…〉 and the one neighbour to 〈◊〉 we other ●● hym●●● & be you sure and steadfast in 〈◊〉/ and than dread you not/ but you shall ascend upon this brydgs/ & ever after that to live in joy/ with all the holy company of heaven. ¶ Here now mother and sistren e●deth the first part of your ghosty orchard/ the which treteth 〈◊〉 of meekness/ discretion/ love/ charity/ holt desires and of palyence. ¶ These virtues fervently for them to labour/ for his moders love he grant us all his dear blessing Amen. ¶ The second book. ¶ The first chapter of the second party/ maketh mention of a bridge how god made a bridge of his love when the way of going to 〈◊〉 was broken by inobedience of 〈◊〉 by the which bridge 〈…〉 people may sure/ pass. ¶ Also how god iduced and 〈◊〉 this soul to behold the greatness of this bridge/ that is to say/ how it reacheth fro the earth to heaven. And here after shalt follow we of the same matter/ as it is showed in the calendar before. Ca i Daughter because I did say to the that I had made a bridge of my son I will that it be unknown to you/ the the way of my be loved son is broken/ by the inobedience & trespass of Adam/ in so much the no man might come to everlasting life. ¶ And to me they gauen no thankynges/ as they sholden have done/ and had no part of the great goodness/ for the which recoysing of bliss/ I made them and formed them to my image and likeness. ¶ And for they hsd not the goodness/ which I ordained for them/ my soothfastness was not fulfilled/ which sothefastesse is this/ that I made that same man/ for he should have ever lasting life with me. ¶ And for he should savour & tast my ever being goodness & sweetness/ & he throw his offence did trespass against my commaundyment/ and so that soothfastness was not fulfilled. ¶ And this mischief befell/ because the foresaid sin had shut up heaven/ and closed the gate of my mercy. ¶ This same sin hath gendrens/ and but gyned full pricking thorns/ & full many tribulations/ with mfynyte griefs. ¶ This creature found anon a rebellion against himself and was made contrary to me/ his flesh made a battle against the spirit/ and there he lost the noble state of innosency/ and become as an unreasonable best. ¶ Each other creature was to him rebel/ where before that/ they sholden have obeyed to him/ yshe had kept that innosency in him/ in the which I had made him. ¶ But sithen he kept him not still in that state/ but trespased against my obedience/ therefore he deserved ever lasting death in soul and in body. ¶ Also of trespass and sin/ same forth an uny vetsall flood/ the which smote him alway with his waters/ and multyplyed many grievances. ¶ Also the people bore many great labours on themself of the world/ & of the devil in divers and many manners withouten number/ for the which they weren perished. ¶ For no man might ascend to the ever beyngelyfe/ though he had be the most ryghfullest liver at that tyme. ¶ Wherefore I desired to ordain a remedy against your suylles/ and now I have given you a bridge of my own son/ the when you will pass over that ftode/ you sholden not perysthe/ which flood is a meruaplous fervent see of this wretched life. ¶ Daughter seas thou not/ how moche my creature is beholden to me/ and how moche he is blinded with the unsteadfastness of himself/ in will to slay his soul/ & not in will to take the remedy that is ordained and given to him of me. How god induced and stirred this devout soul/ to behold the gretenesse of this holy bridge (that is to say) how it reacheth fro earth to heaven. OPen noowe the eyes of thy ghostly intellection/ and thou shall see deadly men by divers manners made blind with ignorance. ¶ Thou shall see imperfect men/ and perfit men/ the which followen me in soothfastness/ that thou may sorrow for the damnation of wretches/ and for their ygneraunce/ and that thou may joy for the parfection of my well beloved children. ¶ And thou shall see moreover the divers manners which some men held/ & what way they kepen that go in light/ & the manners of them that go in darkness. ¶ But first I will that thou look the bridge of my son/ & that thou behold in the inwardly the greatness of that bridge/ which reacheth fro the height of heaven/ down to the earth (that is to say) that the earth of your humanity/ is oned to the greatness of the godhead. ¶ And therefore I said/ the that bridge reacheth fro the hyeheven/ to the low earth ¶ And that is of the oveheed which I have made in man/ the was needful (as I have said before) to reform the way the was broken/ the you mighten come again to life/ & pass over the bitterness/ & wretchedness of this world. ¶ He might not have been only of the earth/ if he should be sufficient to pass over the ftoode/ and take everlasting life. ¶ For the earth of nature of man only/ was not suffyeyent to make a mends for sin the was done/ nor do away the sin of Adam/ which dishonest & wyckeduesse/ brought mankind in to thraldom mischief/ & bitterness/ and drew out thereof/ moche foul/ rotten/ & stinking filth/ as I have deelared before. ¶ Therefore it behoveth needs to bedned to the heyghnes of my nature/ the ever being godhead/ that it might be able to make satisfaction to all mankind/ so the the kind of man should suffer pain and that the divine nature/ oned to the nature of man should so accept to me the sacrifices of my son offered for you/ that it should put from you death/ and give to you the ever lastyngelyfe. ¶ Also the height of the godhead/ meekly did dyscende to the earth (the vallaye of misery) and than of his great love/ he loyned his godhead/ with the heed of our humanity/ and for the bitter penes that he suffered in this vallaye or place of misery (as crucified/ deed/ and buried) for the trespass of Adam/ for by those penes (with many more) the bridge is mercifully made/ and the way that was broken/ gracyonsly edyfyed/ and made new again. ¶ And why made he himself to be the way? But the you sholden come to soothfastness/ and joy ever lastyngely/ with the nature of angels ¶ And yet were it not sufficient for you to have the life (all be it my son be the bridge) but it were so/ the you die den pass by him. ¶ How we been all labourers/ & been send fro god to labour in the vyneyerde of holy church and how every man hath a vineyard of himself. IN this party the ever being soothfastness showed that he made you without you/ but he shall not save you without you. ¶ He will give to you a free will with a free choice/ to spend your time in exercise of virtues/ or after the voluptuousity of your own mind. ¶ Therefore he added thereto & said. It behoveth you all to pass by that bridge/ & to seek the laud and the glory of my name/ for health of souls/ in suffering with great pene many great labours/ and so follow the steps of my son/ suffer and bear you penes for his love/ the which hath showed you so great love/ for you may not pass by none other way. ¶ Ye been my land tyllers and labourers the which I have hired/ for you sholden labour/ or busy you in the vineyard of your mother the holy church. ¶ Now you done labour and travaylem the body of rely gyon (hired of me by a sin guler grace) with the light of the holy baptism (given to you) which baptism you token in the ghostly body of holy church/ throw the hands of the ministers of your mother the holy church. ¶ They plant in you a singular grace/ drawing you out of the pricking thorns of deadly sins. ¶ They been my labourers and tyllers/ in the vineyard of your souls/ fastened in the vyneyerd of the mother holy church. ¶ All manner of creatures that have reason in themselves/ they have a vine yard of themself (that is to say) a vineyard of their soul's/ whose wills with a free choice/ shall be their tiller (for the space of their syfe) for after this transitory life/ they shall not have operations/ or works/ no there good nor evil. ¶ While a man liveth/ he may till and labour in his vineyard/ to the which I have brought him. ¶ And the tiller of the soul hath taken here so great a might/ that nother the fiend/ nor no creature living/ may take away from him that strength/ but he will himself. ¶ For when he taketh the holy baptism/ he becometh very strong/ and than is given to him a sword sharp on both the sides (that is to say) love of virtues/ and hate of sins/ the which love and hate/ he found in holy blood. ¶ For the very great love of virtues/ and for the great displeasance of vices my son suffered death on the cross only for your redemption/ and the time he redeemed you with his precious dlode/ by the which you been brought out of the captivity of the devil/ by the virtue of the holy sacrament baptism. ¶ Also you have a sharp sword/ with the which sword while you have time/ you sholden use withal your diligence/ to destroy thesechornes/ and pluck them up by the roots/ and plant for them the highness of virtues/ for otherwise/ yeshal not rereyve the fruit of the blood/ of chrystes tyllers/ which I have settle & ordained in holy church/ of the which tyllers I have said to the before/ that they voyden away deadly synues/ from the vine yerdes of your souls. ¶ And when they dieden minister to you the holy blood of the sacrament ordained us holy church/ they gave you than grace. ¶ It behoveth you therefore that you arise first by a meek contrition of the heart/ and by an high displeasance of sins/ & by lous of virtues/ & than you shall reccyve the fruit of that holy blood/ or else you may not teceyve that holy fruit (as by your part) for you disposed you not (as in the branches oned to the vine of my only begotten son) the which said. I am the vine/ & you been the branches/ and my father is the land tiller. ¶ I say to the that truth it is/ for I am a tiller/ for all thing the cometh from/ hath being. ¶ My might is inestimable/ every man is governed by my might/ and by my great virtue/ there is nothing done without me ¶ Also I am that tiller/ the which have plated a very vine of my son in the ground of your humanity that you which been the branches joined with the vine/ may bring forth fruit. ¶ And therefore he the bringeth not forth fruit of good works/ shall be cut away from the vine/ & shall wax dry. ¶ For when he is departed fro that vine/ than he loseth the vine of all graces/ and is send forth in to the ever lasting fire/ as a branch that bringeth forth no fruit is cut of the vine and cast in to the fire/ for it is not good for none other thing. ¶ There fore the rightwiseness of god sendeth them that been so cut of/ in to the fire ever lasting/ for their own defaults dying in decdly sins/ for asmuch as they been not good in theyrselfe. ¶ They done not labour nor they tyllen not their vineyard but moche sooner they done destroy their vyneyerde/ and other men's also. ¶ And not only that/ they planten no good plants in their vyneyerde/ but rather they taken from the vyneyetde the seed of grace/ the whische they vyden receive in the light of holy baptism/ and token the holy ꝑtycypacyon of my holy sons blood/ which treuly was the wine that this soothfast vine my son brought forth to you/ but they have drawn up this noble lead/ and have taken it to be eaten of diverse beestes/ (that is to say) they have cast it under the feet of an unordinate affection/ by many and diverse by ●des of sins/ by the which they have offended me/ and put themself to damnation/ and their neighbours also. ¶ My servants done not so/ but follow you the fair/ and sweet paths of my holy servants (that is to say) you shall be oned and joined together/ in this soothfast and very vine/ and than you shall be part takers of moche fruit. ¶ For than you shall take of the oncheed of the very vine/ and as long as you abide in the oneheed of my son/ so long you dwellen with me/ for I and he been all one. ¶ And as long as you stonden in him/ so long you done follow his doctrine/ and in that that you done follow his doctrine/ you shall have part of the great substance of my son (that is to say) you shall be part takers of the ever benge godhead/ oned and oned in the man heed/ and he shall have a manner of divine love. ¶ In the which/ a soul is made far from herself/ putting in oblivion all vain delectations (and for that cause) I said you sholden be part takers of the substance of the foresaid vine. ¶ In what manner god beareth the branches/ the which ben oned with the vine/ and how that the vineyard of each garden is oned/ or joined with the vineyard of his neighbour. B Now you not what manner of working you have had/ after the time that my servants been oned to my son/ that they may follow his doctrine. ¶ I purge them/ and cut them/ that they may bring forth moche fruit that their fruit may abide/ and that it be not become barren. ¶ As a good branch joined to the vine/ which the tiller purgeth & cleanseth/ because it should bring forth better fruit/ & more in quantity/ but he cutteth of the branch that bringeth forth no fruit/ and casts it in to the fire. ¶ So do I/ which am the ever being tiller/ I purge & cleanse my secuauntes which abiden in me/ with many and divers trybulacȳos/ that they may bring forth better & more fruit/ that virtue may be proved in them. ¶ Other servants which bryngen forth no fruit/ been cast from the vine/ & put to the fire/ as it is said before. ¶ My servants doubtless been good tyllers/ which tyllen well for their soul's/ putting away fro the soul all their own sone/ & tournen all their affections in to me/ & thereby they norysshen/ and encresen the seed of grace/ the which they did receive in the holy baptism. ¶ And so well they done labour in their own vyneyerde/ that they tyllen the vineyard of their neighbour/ for the one may not be tilled/ without the other. ¶ And if thou remember the well (I said to the before) that all good or evil that a man doth/ it is done by some mean of his neighbour. ¶ Also you been my tyllers comen fro me/ which am the chief/ and ever being tiller/ I have set you in the vine by the oneheed which I made in you. ¶ Think well and have in mind that all reasonable creatures have their own vineyard by themself the which is oned to their neighbour/ without any other mean (that it to say) one so joined with an other/ that no man may do good to himself/ nor harm/ but that he must yield the same to his neighbour. ¶ Of you all (that is to say) of all the hole christian religion/ a general vineyard is gathered togydet/ the which all you been knit together/ in the dyneyerde of the ghostly body of your mother the holy church/ of the which you taken life. ¶ This soothfast vine/ is the precious body/ & parson of my son/ in whom you aught to be knit and fastened with perfit love of heart/ and charity in thy neighbour. ¶ For when you been not set parfytely in him/ anon you rebel greatly against the holy church/ and you been the membres cut of (as rotten membres) fro the body of the church. ¶ Now while you have time/ you may arise from the corruption of sins with very displeasance of them/ and i'll to my servants for help (as to the tyllers) which keepen the key of the vineyard (that is to say) of the blood which came out of the vine/ which is of so great virtue and parfection/ that the fruit of this very precious blood/ may not be taken you/ by the default of my ministers. ¶ The bond of charity is that/ the which bindeth them with very meekness/ in the soothfast knowing of themself (and of me) which wnowing they have sought. ¶ And yet thou may perceive/ that I have set you as tyllers. ¶ And now I call you again to labour/ for now the world faileth/ the thorns been so much multy plied/ that they have almost over grown the said (in so much) that they will give no fruit. ¶ I will therefore that you be true tyllers (that is to help busily souls to travail) in the ghosty body of your mother the holy church. ¶ To that I chose you/ for I will give mercy to the world/ for the which thou hast prayed me fervently/ and full meekly. ¶ How this soul when she had given thankings to our lord/ the prayed him to show her/ which wentn by the bridge/ and which wenten not by the bridge. O Han this soul fulfilled with love began to speak to our lord/ & said. ¶ O lord unestimable love of charity/ who is he that doth not burn with so much love/ that for that love may so defend him/ that first the heart fail not. Thou lord the very deepness of charity/ thou seems to have great deyntes of thy creatures/ as though thou might not live without them/ & yet thou hast no need of us which art our lord & god. ¶ And for asmuch as thou art unnumerable/ there is nothing added to thee/ throw ol●re goodness. ¶ And for asmuch as thou art the high ever bring goodness/ our evil enpereth the not. ¶ O good lord who is he that stirreth the to somuch mercy (lord it is love) that stirreth thee/ and no need that thou hast to us/ for we been to the right evil debtors. ¶ O ever being goodness/ if I behold well about/ I am myself a brybour & a these/ lord thy son was crucified on a tree/ for me a wretched sinner/ and I behold thy son nailed on the cross/ of the which son thou made a bridge to me/ as it is showed of thy goodness to me/ which am thy creature and servant. ¶ Wherefore if it be acceptable to thy goodness/ I desire that thy benignity would show me/ which been those that passen by the bridge/ and which not. ¶ The second chapter is how that blessed bridge gods son hath three grease/ by the which been betokened three states of a soul. ¶ And how this bridge when it is raised up in to the earth/ it is not departed fro the earth. ¶ Also how this reason shall be understand. ¶ Siego exaltatus fuero a terra: omnia traham ad me. ¶ And furthermore of the same matter/ as it is rehearsed before to you in the calender. Ca two. THe ever being almighty god/ than to stir this soul much more/ and to heart her more seruently in labour (about the health of man's soul) answered to her and said ¶ Or that I show to thee/ the which I will show to thee/ and of that which thou does ask of me/ first I will put the in a certain knowledge how it is of the bridge. ¶ I said to the before/ that the bridge reacheth from heaven to earth (that is to say) by the unyon which I have made in man/ whom I formed of slime/ or earth. ¶ This bridge my only begotten son hath three ladders in him self/ of the which three ladders ii were made in the tree of the holy cross. ¶ The third he field in full great pain of bitterness/ when the jews gave him to drink both aisel & gall. ¶ In these threladders/ thou shall know the three states of the soul/ which I shall declare to the here after. ¶ The first ladder is at the feet/ and it betokeneth the affection and the desire of the soul. ¶ For as the feet bearen up the body/ so the desires and affections bearen up the soul. ¶ The feet nailed/ been madeladers to thee/ that thou may attain/ or reach up to the wound of the side/ which wound showeth the privities of the heart. ¶ For after time thou hast ascended up/ by the feet of desire anon the soul beginneth to taste the love of the heart/ fastening the eye of intellection/ in the heart of my deer son/ where the soul shall find the ended perfit love (I say the ended love) for he loveth not you for his own profit/ for you may do to him no profit/ for he is all one with me. ¶ Than this soul saw how the she was beloved of god/ and than she was replete with love a thousand times more/ than she was before. ¶ furthermore when the soul hath ascended by the second ladder/ she reacheth up to the third ladder (that is to say) to the company of heaven/ where she findeth the pease that she desired/ out of the war/ or battle that she had before/ throw her sin. ¶ For in the first ladder of affection and of desire/ when she raised up the feet fro the earth/ than she voideth her from the darkness of vices. ¶ In the second ladder/ she fulfilleth herself with virtuous love. ¶ And in the third ladder/ she tasteth a full sweet pease. ¶ And thus the foresaid bridge hath three ladders/ that when you pass the first and the second ladder/ you may blyssedly come to the third/ that is the last. ¶ This bridge is raised up on height/ which shall not be hurt of the running water/ for in him is no venomous spots of sins. ¶ This bridge is raised up/ & yet it is not parted fro the earth. ¶ Thou knows well when he had raised himself up (as when he was tormented on the cross) yet the divine nature voided him not fro the lowness of your humanity. ¶ Therefore I said to thee/ that when he was life up on height/ he was not departed fro the earth (as by that) for with the humanity he was knit verily and coupled. ¶ And the time that he was so areysed/ there was no man that might go on that bridge. ¶ Therefore he said himself/ if I be exalted from the earth/ I shall draw all things to me. ¶ And I beholding of my goodness/ that you mighten none other wise be drawn/ I send him to be arrysed up to the tree of the holy cross. ¶ Therefore I made a ghostly Anduelde/ whereon the son of mankind should be forged/ so that man should be walshed and cleansed fro ever lasting death/ and that he should be clothed with the durable life/ by a singular grace. ¶ And therefore my son draweth to him all things/ m the manner (as it is said before) the he should she me his great love/ which may not be spoken/ which love he had to man/ for that heart of men is drawn by love. ¶ He might show you no more love/ than so put his life for you. ¶ Therefore by the strength of love (man is drawn) but he make resistance in himself/ and will not suffer him to be drawn. ¶ I said therefore/ that when my son was lift up from the earth that he should draw all things to him/ and that is sooth/ but that is understanden two manner of ways. ¶ The one is/ that a man's heart he drawn by desire of love/ with all the mights of the soul (that is to say) with mind/ intellection/ and will. ¶ When these three myghtes been accorded/ and gathered together in my name/ all other works/ actu all/ and mental/ which he doth/ been drawn in me peaseably/ & oned with desire of love/ for he hath arey said himself/ following and parsuing the love/ which my son showed on the cross. ¶ Wherefore my soothfastness said truly (when I said) I shall draw all things to me/ if I be exalted above (that is to say) when the heart of man is drawn/ & the mights of the soul been drawn/ all his works/ or deeds sholden be drawn. ¶ Also these words the which I shall draw to me/ been understanden in an other manner/ as thus. ¶ All things that been made & form to the service of man/ they been made to help the reasonable creatures/ but a reasonable creature is not made for them (that been not reasonable) but only for me/ and he serve me with all his affection/ and with his heart. ¶ Also when a man is drawn up/ thou may well perceive that all things been drawn up/ for all things been made for him. ¶ Therefore it was speedful the that holy bridge should be exalted/ and that it should have in it ladders that you might the more lightly pass over the bridge. ¶ How this bridge is walled with stones/ the which betoken very virtues. ¶ Also upon this bridge is a shop ordained/ where meet shall be given to wayegoers. O His worthy bridge is walled with stone/ that great rain should not let waygoers. ¶ Those stones been soothfast virtues/ but those stones were not laid/ nor the brickwall made/ before my sons passion. ¶ They weren so greatly letted before/ that no man might come to the end/ for by all the virtuous ways that he went (heaven was not unto that time undone with the key of his precious blood) and the rain of rightwiseness/ would suffer no man to pass. ¶ But after his passion the stones were set and laid upon the body of my holy son/ he made up the brickwall of stones and meddled it with chalk/ and forged & form it up with his precious blood (that is to say) the blood is meddled with the chalk/ & strengthened of the godhead/ and with the great fire of charity. ¶ The stones of virtues been set upon the bridge by my might/ for there is no virtue/ but that it is proved in him/ & virtues have life of him. ¶ Therefore no man may have such virtues/ the which sholden give the life of grace/ but they come of him (that is to say) he must receive his doctrine/ & follow his steps. ¶ For he made up the brickwall/ and parformed the virtues/ and he planted them as stones of life/ with his holy blood/ that all faithful men myghten pass freely upon that holy bridge/ withouten dread of any great rain/ by the right wiseness of the godhead/ for he is covered with the large mercy/ which came down from heaven/ in the incarnation of my beloved son/ which heaven was made open with the key of his blood. ¶ And so you sholden behold the bridge/ made and covered with the great mercy. ¶ On the which bridge/ the vyrydary of my holy church/ stonteth in battle & fighteth. ¶ Which church hath breed of life/ and giveth the drink that is ministered (that is the holy blood) that by that/ my creatures which been pilgrims & go in the way/ faylen not in the way. ¶ And of my charity/ daily I fed you with the precious body and blood of my very perfit son/ which is both god & man/ by the ministration of my ghostly servants. ¶ furthermore when a man is passed over the bridge/ than cometh be to the gate/ which gate is that same bridge/ by the which gate/ all you must enter. ¶ Therefore my son said/ I am the way of soothfastness and life. ¶ Who that goeth by me/ goeth not in darkness/ but by light. ¶ Also he said in an other place/ there may no man come to my father/ but by mean/ and that is sooth. ¶ And if thou remember the well/ I showed the why he said thus (I am the way of soothfastness/ and life) & so he is. ¶ And now I have showed the which is the way/ in likeness of a bridge. ¶ He said also/ I am the truth/ or the soothfastness/ and that is sooth. ¶ For he is coupled to me/ which am all soothfastness/ and he that foldweth him goeth in soothfastness. ¶ He is also life/ & he that followeth this soothfastness/ goeth in to life/ & he may not peresshe in darkness that followeth him/ for he is the very light of truth/ and fer fro all untruth for he dyscryed with his truth/ the untruth. ¶ And the losing of the fiend/ which he affirmed with false suggestion to Eve/ the which loss broke the heavenly way/ and soothfastness made it new again with his glorious blood. ¶ They that followen his way/ been the children of soothfastness/ for they done follow soothfastness. ¶ And when they pass over by the gate of soothfastness/ than comen they to me/ the which am the peaceable see/ oned to the foresaid gate and way (that is to say) oned with my dear beloved son/ the which is the ever being soothfastness. ¶ And he the goeth out fro this way holdeth him by the brink of this stood/ which way is not walled up with stones/ but all with water. ¶ And for asmuch as water hath no sustentation/ nor bearing up/ therefore by that way no man may pass over that flood with life/ but needs he must be drowned. ¶ So by the wretchedness and the lykekynges of the world/ and the states fulfilled and done/ for the desire of them/ the stones of life be not set up/ but rather when their desire & affection is set on a miss governed love (as only/ or principally in creatures) or in other things that been bayne/ and held them and loven them without me/ than all those things been like to the running water for as the water runneth/ so runneth the man that so setteth his love (all be it throw his blindness) such things semen to him good & not bayne. ¶ He that slideth forth with a swift course of water/ against the end of his death/ would hold a back/ and keep himself well (that is to say) he would save his life/ & all such creatures/ & things which he loveth/ that they sholden not pass away. ¶ But anon they failen & passen away/ other by death/ or by my rightwise ordinance/ so that all things been taken away fro them/ before the sight of other creatures. ¶ And they been the men that go out of the way/ & go to the way of perdition/ and they been the children of the father of loss (that it to say) the children of the fiend. ¶ And for asmuch as they go by the gate of perdition/ they been punished with ever lasting damnation. ¶ And now thou may well perceive/ that I have showed the both of the way of soothfastness and the way of perdition (that is to say) I have showed the my way which is the high soothfastness/ & the way of the fiend/ which is the very way of perdition/ or damnation. ¶ How men go with great travail these two ways/ whyder they go by the bridge/ or by the stood and of the delight that a soul hath/ the which goeth by the bridge. O Hese been the two ways/ & whither way a man goeth/ he passeth with great difficulty. ¶ Behold therefore and see what ignorance and blindness is in man/ that when there is made to him a sure way/ and also showed how he should go that way/ and yet he will hold him by the brink of the water. ¶ The way the is made and showed/ is so delectable to them that go thereby/ that all their byrternesse is turned into great joy and sweetness/ and eurry heavy burr then/ is made to them full light. ¶ And they that been in bodily darkness/ fynden here a great light. ¶ Also they that lyven deadly in this world/ they shall find a life/ the which shall be still in pain and never die. ¶ And all those that savourens the life of the holy faith (by the desire of love) I find here the soothfastness ever being. ¶ Which soothfastness/ promiseth him that travaileth for me/ comfort and refreshing of me/ which am liberal and knowing who doth for me. ¶ And also I am rightful/ yielding to every man after his works rightfully. ¶ Wherefore it is said/ there is no evil unpunished/ & no good deed unrewarded. ¶ Thy tongue sufficeth not to tell the mirth and gladness that he hath which goeth by this way/ nor it may not be herd nor seen. ¶ For in this life partly he tasteth/ and as he hath part of the taste/ so he savoureth partly that same gladness/ which is ordained and made ready to himself/ in the life that lasteth ever. ¶ Than he may well be called a fool/ that voideth such a goodness/ and taketh him rather in his life to taste the bitterness of hell/ going by a lower way with infinite labour/ and without any comfort or refreshing. ¶ For by their own defaults/ they been utterly prived of me/ which am the highest and ever being goodness ¶ Therefore I will that thou/ and my other servants/ abide in continual bitterness and sorrow/ for wrongs done to me. ¶ Also that you have compassion of the harm and ignorance/ with the which ygnorance/ they offenden me grevoufly. ¶ And now thou may comprehend in thee/ how it is of this bridge/ that it may be opened in thee/ after thy desires/ and bitter weepings/ as I have said to the before. ¶ The third chapiter showeth how our lord when he ascended up to heaven/ he departed him not fro the earth ¶ Also hold this soul as she wondered on the mercy of god/ she besyed her to think on the multitude of his gifts and graces/ which came of that mercy. Ca iii AFter that my son came again to me/ the forty day after his resurrection/ than was this bridge lifted fro the earth (that is to say) fro the conversation of deadly men/ and by my divine nature/ he appointed in to heaven/ sitting on the right side of me/ that am his father/ as the angel said to his dyseyples/ in the day of his ascension/ when they stooden as deed men and amazed/ by 'cause their hearts weren ravished up in to heaven. ¶ At the words of this angel/ when he said/ throw the wisdom of my son/ he willeth not to abide here longer/ for he sitteth on the right hand of his father. ¶ And when he was raised up on height/ and came again to me that am his father/ than I send a master (that is to say) the holy ghost/ which came with my might/ and with the wisdom of my son/ and with the mercy of that same holy ghost/ for he is one with me that am the father and with my son. ¶ Therefore that holy ghost hath strenghed the way of doctrine/ which my soothfastness left in the world. ¶ Wherefore all be it the doctrine went away (that is to say) his presence went away. ¶ Nevertheless that doctrine which is the way of parfection/ went not fro you/ the which way this glorious and amiable bridge made to you. ¶ For first he made and wrought the way with his virtuous works/ she wing to you doctrine more by ensample than by word. ¶ For first he began rather to do/ than to teach. ¶ The mercy of the holy ghost certyfyed and made sure this true doctrine/ & strengthened the hearts and the souls of his disciples/ to trust on this soothfastness and to show this way. ¶ That is to say/ the doctrine of christ my son crucified/ reproving the world of unrightwiseness/ and of false judgements. ¶ Of the which unrightwiseness and false judgements/ I shall tell the afterward more dyffusely. ¶ This have I said to thee/ that their should be no darkness in their souls that hearen this/ as thus. ¶ If there be any that would say/ we see well that there is made a bridge/ of this body of cryst/ for the the oneheed of byvyne nature/ with our nature of manheed. ¶ This we see well is true/ but this bridge when he ascended in to heaven/ he went fro our presence. ¶ He was to us the way of soothfastness/ and taught us with his virtuous works and examples. ¶ What is left to us now/ and were shall we find the way? I speak now to thee/ as though I spoke to them/ which been thus blinded. ¶ You have the way of this perfit doctrine confirmed of the apostles/ and declared in the blood of matyrees/ lyghtned with the clear light of doctors/ and knowledged of the confessors. ¶ And of that way weren made open instruments/ by the holy evangelists/ the which abiden as wytenessers/ to make a soothfastness in the ghostly body of holy church/ they been as a lantern brenning/ and set upon a candlestycke/ that they sholden dame the way of soothfastness/ which leadeth to the way of life/ by the perfit light of clearness. ¶ Also these wytnessers hadden knowing by experience/ for they hadden assayed that way theyrselfe. ¶ Also each reasonable creature is lyghtned by knowing of a soothfastness/ if he will himself (that is to say) that no man be not in will to loose the light of reason/ for his own love and profit. ¶ Ther fore it is truly said/ my sons doctrine is true/ which abode as a boot/ to draweout souls of the tempest of the great see/ & to lead them to the haven of health. ¶ And thus I said/ I have made an actual bridge of my son/ with his conversant being first with men. ¶ But when the actual bridge of the perfit doctrine was taken fro you/ than abode the bridge/ and my doctrine with my might/ that am the father/ and the same doctrine joined and knit with the wisdom of my son/ and with the mercy & pity of the holy ghost/ this might giveth strength to them that done follow this way/ the wisdom of my son giveth to man light that he may know that soothfastness in the way/ the holy ghost giveth to him love/ which love putteth away/ and dystroyeth the venom of his proper will/ and maketh the love of virtues only to abide. ¶ Also he is the way of soothfastness and life actually or by doctrine/ the which way is the bridge/ leading & bringing you to the height of heaven. ¶ Therefore it was soothly said/ when my son said/ I came down fro my father/ and came down in to the world/ I leave that world again and I go to my father (that is to say) my father send me to you/ & ordained and made me your bridge/ that you might escape over the flood/ & come to the life that is ever durable ¶ He said also/ and I shall come a gain to you/ I shall not leave you faderlesse children/ but I shall send you comfort (that is to say) the holy ghost/ as though my soothfast son incarnate had sayne thus. ¶ I shall go to my father/ & shortly after come again to you/ when the holy ghost cometh/ which is the spirit of comfort. ¶ Which spirit of comfort shall show you more clearly all thing/ & confirm the way of soothfastness/ that is the most perfit doceryne that I have given you. ¶ He said also/ I shall come again to you/ and so he did. ¶ For the holy ghost cometh not alone/ for he cometh with the might of the father/ with the wisdom of the son/ and and with that mercy of the holy ghost. ¶ Therefore thou may see that he came again not actually/ but in virtue strengthing the way of doctrine which way may never fail/ nor be taken fro them/ that been in will to follow that doctrine. ¶ For it is strong & stable/ for asmuch as it came fro me/ the which am not changeable. ¶ Therefore you sholden myghtly follow that way of doctrine/ without any cloud/ with the light of very faith/ which is given to you for a principal vesture/ in the sacrament of holy baptism. ¶ Now daughter I have declared & showed to that pleynly the actual bridge and his doctrine/ which is all one/ & the same with the bridge. ¶ I have said also that there were apostles/ evangelists/ martyrs/ confessors/ & holy doctors/ ordained & set/ as lanterns in holy church. ¶ I have showed that also how my son/ after time the he came to me/ that he came again to you/ not by his bodily presence/ but in virtue (that is to say) when that the holy ghost came upon the apostles. ¶ For in that bodily presence he shall not come to you again/ but in that last day of judgement/ when he shall come with my ma●●ste/ and with my divine might/ to judge the quick and the deed/ and to yield rewards to the good/ & to reward them with great gyftesin soul & body for their labours/ & he shall yeldefull bitter penes/ to all them that wickedly have led their life here in this world. ¶ Now daughter furthermore I will say to that/ the I soothfastness made promise to she we all to thee/ that is to show the then that go in that way unparfytely/ and them also that go parfytely/ and them the go in the most perfit way and how they go. ¶ I have showed the also the wicked men/ which with their wickedness drownen themself in the flood/ and go to ever lasting darkness. ¶ And now I speak to you that been my dear children/ that you go by the bridge busily and not under the bridge/ for that is not the way of rightwiseness/ but rather it is the way of pardycy on and untruth/ and by that way wicked men go/ of the which men I shall speak here after. ¶ Those been sinners/ of the which/ I pray you that you pray to me busily/ and for the halthe and the salvation of them. ¶ I ask of you tears and labours/ that they may have of me my great mercy. ¶ Than this soul was so fulfil said with all ghestly sweetness/ that she might not refrain herself/ but as she slode in our lords presence/ she began to speak/ & said. ¶ How this soul as she wondered on the great mercy of our lord/ she remembered her on the multitude of his great benefits. O Mercy without end/ and ever being goodness/ the which dydhyde the great wickedness of thy creatures. ¶ Dear lord I would not wonder (if thou did say) I shall not remember me of their wickedness/ which cometh out of deadly sins/ and at the last tournen to the again. ¶ O thou inestimable mercy/ I will never wonder/ if thou say the word to them that comen out of sin/ sithen thou did say to us/ I will the you pray to me for them/ that dysplesen me with their syntul living/ that I may give to them mercy. ¶ O most plenteous mercy/ which cometh of eteruyte ever being of the almighty father/ which governeth the world with his everlasting might. ¶ Also we weren made & form in thy mercy/ and we been reform by thy mercy/ in the blood of thy son/ for thy amiable mercy keepeth us. ¶ Lord thy mercy made thy son to spread his arms on the cross/ there played death with life/ & life with death. ¶ Than he send utterly the life/ which was the death of our sins/ & that death of our sin/ took away the bodily life/ fro the meek lamb/ that is thy deer son. ¶ O lord who was overcomen? Lord death was overcomen. Lord who was the cause? Thy great mercy was the cause. ¶ Thy mercy gave life/ thy mercy gave light/ by which mercy/ thy goodness is known in every creature/ in sinful men & in unryghtful men. ¶ Thy mercy shined in the highness of heaven (as in thy seyntes) if I speak of thy earth/ thy mercy is there all plenteous. ¶ That mercy shineth in the darkness of hell/ not yielding so much pain to them the been dampened/ as they been worthy/ with thy mercy thou did suage/ & refresh thy rightwiseness. ¶ Of thy mercy thou hast washed us in thy blood/ & of the same mercy thou was conversant with men ¶ O lord how great mercy it is of so much love. ¶ O lord was it not sufficient to the to be incarnate/ but yet moreover thou would suffer the death. ¶ Whether than that death was not sufficient because thou went down in to hell/ taking fro thence holy faders/ that thy mercy & soothfastness should be showed in them/ but moreover thy sothsastnes doth give to them/ that seruen the in truth goods that may not be spoken. ¶ Thou dyscended to hell/ because thou would deliver them fro pain and misery (the which hadden serned thee) thou yielded to them the fruit of their labours. ¶ Yet gracious lord (as me seemeth) thy mercy constrained the to give to man moor larger gystes (that is to say) giving the to man in to meet/ the we feeble wretches sholden receive comfort and solace/ that uncunning men sholden not forego the memory of thy benefits. ¶ Therefore when thou gives every day that sacrament to men/ thou showed the as cryst in thy holy sacrament of the altar/ in the ghostly body of the holy church. ¶ Lord who wrought all this? Thy mercy lord wrought it. ¶ O great mercy/ my heart is full replete/ thinking on the. ¶ For in what party I turn me/ & think on thee/ I find no other thing/ than the broad see of thy great mercy. ¶ O holy father/ have pity & spare my ignorance/ because I presume to speak thus before thy image/ nevertheless the love of thy mercy hath me a wretch excused/ before thy be nygnyte. ¶ When this soul had opened her heart by speaking to the mercy of god/ than she asked meekly the she might have knowledge of the that our lord promised her before. ¶ Than our lord began to speak again and said. ¶ Dear daughter thou hast showed/ and told to me of my great mercy/ for I said to the that the should see that mercy/ & thou shall have taste in the words the weren said before to thee (that is to say) I said I would show the which they been/ for whom I pray you/ to pray to me. ¶ Nevertheless daughter know it for certain/ the my mercy is to you much more plenteous/ than thou seas it. ¶ For thy sight is fynyts/ & unpar fyte. ¶ Also comparison may not be made/ bytwyxe thy saying & my and merci/ but as it were bitwyxe a deed fynyte/ & a deed ifynyte. ¶ I would that thou should taste this great mercy/ and also moreover that thou taste or know the dignity of man/ that thou may know more openly the cruelty and untruth of wicked men the which go by the way of darkness. ¶ Open the eyes of thy intellection/ and behold them that wilfully drownen themself/ not going by the very sure path way of the bridge. ¶ And see into how moche unworthiness they been fallen/ by their own sins and defaults. ¶ The syrste cause of their unworthiness is/ that they become seek/ & the is when they have sinned deadly in their hearts and wills/ and than after that/ they parformen it in deed/ and losen the life of grace. ¶ As a deed man which hath no wit/ nor may not move himself/ but he be moved of another. ¶ In the same manner/ they that been sleen in the wicked stood/ of the worldly miss governed love/ been deed as to grace ¶ And because they been deed/ their minds have forgotten the great benefit of my large mercy. ¶ Also their eyes of intellection seen not/ nor known not my soothfastness/ for his wit and feeling is deed/ & for his intellection putteth nothing before hymselte/ but his own will with the love of his own proper sensuality/ therefore his will is deed/ as fro my reasonable will/ for his will loveth not/ but things that been deed. ¶ And throw these three divers myghtes of the soul/ all his works actual and mental/ been utterly departed and divided as froony grace/ and as by himself/ he may not be defended fro his enemies/ but he be holpen throw my goodness. ¶ But furthermore sooth it is as oft as he hath right frechoys while he is in deadly body asketh my help/ heshall have it/ but by himself he may never have it. ¶ For to himself is made unportable/ & there he coveteth to be made lord over all thing. ¶ Therefore that that is nought/ hath the master and lordship over him/ and that is sin. ¶ Sin is naught of himself/ & all such as been naught/ been the servants of sin. ¶ I made them fair trees of love/ with the life of spercyall grace/ the which grace they dieden receive in the holy baptism. ¶ But now they waxed rotten trees/ for they been deed as I have said before. ¶ And this deed tree fasteneth his roots/ in the highness of pride/ the which pride nourysheth venom/ of the love of his proper sensuality. ¶ And the bitterness within/ is impasyence/ and all these comen of indiscretion/ or lack of wit. ¶ These four principal vices done slay utterly the souls of them (of the which I have told the before) how they been the trees of death for they have no life of grace. ¶ Also within that tree the worm of conscience is nourished/ which worm as long as a man liveth in deadly sin/ that man is made blind throw his own proper love/ therefore he feeleth but little of the fretting/ or biting of he worm. ¶ Also the fruits of this wicked tree been deadly fruits/ for of the root of pride/ they draw out the moisture of the tree. ¶ And the wretched soul is all clothed/ and covered with great unkindness/ of the which unkindness/ there romen all other evils & wyckedues. ¶ If she would gladly with thankynges receive the benefyres the which ben given her/ than should she know me/ and when that she knew me verily/ than she should know herself right parfytely/ and so she should still abide and devil in my love. But as a blinded wretch/ she putteth herself to the great flood/ no regard taking/ nor heed/ how slyper & how swift the water is/ and how it abideth no creature. ¶ The four chapter is how the fruit of this tree is asmuch divers/ as is the diversity of sins ¶ And here he showeth first of the fiesshly sin/ and the fruit of some trees is avarice. ¶ And of some comen unrightwiseness/ and specially of such men that have the state of domination/ and so forth of other sins/ as is made mention before to you in the calender. Ca iiii. over lord here speaketh to this maid/ and saith thus. ¶ Without doubt there been as divers evil fruits of this tree/ which bringen death/ as be divers kinds of sins. ¶ Thou may see some kind of unreasenable beestes/ and those been likened to such men that lyven unclenly/ which done with their body and soul/ as a sow that waloweth in a stinking mire/ and that is when such wretches defoulen themself/ in the filth of fleshly sin. ¶ O wretched/ foul/ and full of sins/ where hast thou left thy dignity thou become a dear beloved sister of angels/ & thou art made as an unreasonable be'st/ in so much & in so many myseres (that not only) thou shall not be suffered of me in that filth/ the which am all pure & clean. ¶ But also those fendes/ to whom thou art become as a friend/ & bound/ may not see nor suffer so much uncleanness be done in their sight. ¶ There is no sin so abominable/ nor no syune that someche taketh fro the soul the light of intellection/ or of ghostly understanding/ as this wretched sin of fleshly lust. ¶ Phuosophers hadden knowledge of this/ but not throw the light of grace/ for they hadden not the grace/ but only nature gave them that light/ the such sin blinded and stopped their eyen of intellection. ¶ And therefore to the intent/ that they mighten the more lightly give them to their study/ many of them were night well content/ and dieden abstain them fro that sin. ¶ They took on them abstinence/ and they vyden despise riches/ that the business about riches should not let them fro their study. ¶ Thus done not the wicked christian men/ nor he that loseth grace throw his sins. ¶ How the fruit of some trees is avarice/ & of the evil that cometh of that sin. THe fruit of some other men/ been earthly f●uytes/ and those been covetous men/ & miss keepers of their good/ which done as a molle/ which is alway nourished in the earth till she die. ¶ And when the cruel death cometh/ than is there no remedy. ¶ They with their great desire of earthly goods/ dythysen my goodness/ & sellen them to the world. ¶ They been usurers to their neighbours/ for they have such mind on their goods/ y they forgotten me & their neighbours. ¶ For & they dieden love me/ they sholden not be so cruel to themself. ¶ But they sholden have pity & mercy/ and work virtuously to themselves/ and serve their neighbour charytably. ¶ O what wickedness and evil cometh out of this wicked sin/ how many man slaughters/ thieves/ ravyners'/ with many unlawful lucre's and cruelties of death/ that comen out of this sin. ¶ Also the unrightwiseness of them sleeth the soul of their neighbour/ and maken the soul not lady/ but servant of richesse (that is to say) she putteth behind/ the keeping of my precepts. ¶ Such a soul loveth not other things/ but only his proper profit/ & that vice cometh of pride/ and that vice noryssheth pride/ that one cometh of the other/ for this vice beareth evermore with him/ a man's extolling/ & his own reputation/ and anon it falls in to an other vice/ and so he falls fro evil in to more evil/ by that wretched pride/ which is full of evil will/ and it is a great fire/ smiting out a smoke of vain glory/ and vahyte of the heart/ and rejoiceth him of good that is not his. ¶ It is also a rote that hath many branches/ of the which a man's own excellence/ is the principal branch. ¶ And that is when a man holdeth himself more worthy/ & more cunning than he is. ¶ Of such reputation/ cometh unordinate desire (that is to say) desire to be more worthy and at more reputation than his neighbour/ showing forth an her●e fened/ not true nor free/ but double. ¶ For he feneth the one in the money/ and hath an other in the heart/ & hideth the trewethe & maketh lies/ for his own profit. ¶ Also of this rote of pride/ cometh a wicked branch of envy/ and the is a worm/ which is alway fighting and freting/ & suffereth them never to hold them pleased/ nor to be glad for their own profit/ nor for the profit of their neighbours. ¶ How shall this wicked kind of such sinners/ the been set in so great misery/ do any sacrifice to poor men/ with the substance of their good when they taken away other men's goods. ¶ How shall a man bring forth a clean soul fro ynclennesse/ when they putten the soul in uncleanness/ for sometime they been become so beestly/ that they dreaden not to take their own daughters/ or other of their kin/ but with than they fallen in to much wretchedness and filth/ & nevertheless my mercy abideth and supporteth them. ¶ And I bid not that the earth should swallow them/ but I abide and suffer them to amend their lives. ¶ How shall they be able than to put their lives for health of souls/ when they done not the substance of their own health. ¶ O wicked vices full of misery/ which draweth down the heaven of the soul. ¶ I call the soul heaven/ for I made the soul an heaven/ in the which I ordained me to abide by grace/ & reave rend me in her. ¶ And for love I made me a biding place in her/ & now she is go fro me/ as a voutrer loving herself/ and other creatures more than me (and not only that) but more over she maketh a god of herself/ and parsueth me with divers sins. ¶ And all this she doth/ for she bethynketh her not/ of that great benefit that I did for her/ when I shed my blood for mankind/ by my endless charity. ¶ How unrightfulness is the fruit of some men's tears/ the which stonden in the state of damnation. OTher there been which bearen themselves full high by their lordship/ in the which highness/ they usen moche unrightwiseness against me/ against their neighbour/ and against themself. ¶ Against themselves/ for they lyven not virtuously. ¶ Also unryghtwysely they bear them against me/ for they yelden not worship to my name/ nor they given no thankynges nor presynges to me as they been bound/ but as thieves they taken away fro me that is mine giving it to their own proper sensuality. ¶ Also they done unrightwiseness to me/ & against themselves/ as blind men and uncunning/ not knowing me in them. ¶ And all this cometh by their own love/ which desire may not be fulfilled/ nor they been never contented/ as the jews and the ministers of the law dieden to my son. ¶ For they maden themself blind/ throw envy/ & throw their own proper love. ¶ Therefore they knew not the soothfastness of my son. ¶ And when they knew not the cuerlasting life/ which was withi them/ they dieden not their duty/ and that very●yed my soothfastness/ and that is my son/ when he said thus/ the kingdom of god is within you/ but that knew they not. ¶ And the cause was/ for they hadden lost the light of reason/ and in this manner they lef●ē their dewre undone/ which dewre should have be to give thanking and worship to me and to my son/ which is all one with me. ¶ And therefore as blind men they dieden such unrightwiseness to me/ parsuing my son/ to the despiteful death of the cross/ with repreves and wrongs wouten end. ¶ So they that been like to them/ done unworthiness to me/ & to themselves/ and to their neighbour/ sellynnge unrightfully their own flesh/ and of their sogetes/ & of other. ¶ Of the unworthiness in to which a man falls throw these defaults. Also it speaketh of these words. Paraclitus autem quem mittet pater. etc. ALso throw this sin and for other defaults/ they fallen sometime in a false judgement/ as I shall showeth after. ¶ They been ever sclanndred in my works/ the which ben all rightful/ and all been ordained in soothfastness/ throw mercy & love. ¶ With this wicked & false judgement/ the Iewes dieden reprove wyckrdly the rightful works of my son/ throw wicked ve/ nym of envy/ and pride/ deeming them with their falseness and their lesynges (and said) this is he that casts out in the virtue of Bellabub. ¶ So the wicked Jews weren so fulfilled with their own proper love/ and grounded so in uncleanness/ as in pride/ avarice/ & loose of dyscrecy on/ with impasence/ & many other defaults that been used/ that always they been slandered in me/ and in my servants/ deming falsely/ those virtues been fened/ and not true. ¶ And the cause is/ for their heart is infect/ & hath no right nor true razed of the soul/ nor ghostly savour/ wherefore all good works semen to them unsavoury and wicked. ¶ O blindness of mankind/ why will thou not behold thy dignity/ fro great thou art become full little/ fro a lord thou art made a servant and bound/ for thou art made servant and soget to sin. ¶ And thou art made such as he is/ whom thou serves. ¶ Sin is nought/ therefore thou art become to nought. ¶ Sin hath taken thy life fro the & hath betaken the to death. ¶ This life and domination was taken to you/ of the doctrine and the glorious bridge/ of my deer son. ¶ When you weren servants of the fiend/ my son took you out of that servage because the you sholden not perish. ¶ I ordained my son a servant and I put in him obedience/ that the inobedience of Adam should be put out. ¶ And that pride should be confounded/ he meked himself to the most cruel death of the cross. ¶ He dyscryed all vices by the virtue of his death/ that no man might say that such a vice was unpunished/ for throw his passion & bitter death/ all vices weren punished in him. ¶ All remedies weren given/ for he would deliver them fro everlasting death. ¶ They dieden despise that holy blood/ & they dieden tread it under the feet of an unordinate affection. ¶ This is that unrightwiseness/ and their false judgement/ with the which the world is reproved. ¶ And so it shall be reproved/ in the great day of the judgement (so wytnesed my son) that is my soothfastness/ when he said. ¶ The comforter that is called the holy ghost/ whom my father shall send in my name/ he shall undermine the world of unrightwiseness/ & the world was reproved when I send my holy spirit in the apostles. ¶ Here is how christ speaketh this reason. O go mittam paraclitum qui mundum arguet. etc. And how the one of these repreves is continual. THere been three under mynynges of the world. ¶ One was when the holy ghost dyscended on crystes disciples (as I said before) for when they weren strengthened by my might/ and lyghtned with the wisdom of my son/ than they dieden receive both grace and virtue/ in the fullness of the holy ghost. ¶ Than the holy ghost which is one with me/ and with my son/ reproved the world/ by the monitions of his disciples/ with the teaching of my holy soothfastness/ that is my son. ¶ They and such other which came of them/ following that soothfastness/ which they knew by their teaching/ dieden repreut the world. ¶ This is a continual undermyning/ which I d● to the world (as the teaching of holy scripture saith) and by the preaching of my servants/ when the holy ghost put himself in their tongues/ and showed them my soothfastness. ¶ And right so in the contrary/ the fiend receiveth him on the tongues of his servants (that is to say) on the tongues of them/ which gone by the wicked flood. ¶ This holy undermyning/ is put to the world continually (in the manner as I said before) throw the great love that I have to the health of souls. ¶ And they may not say/ we hadden no man to excuse us/ for the truth thereof is clearly showed/ when virtue and vice was showed to them. ¶ And I made them to see the fruit of virtues/ and the harm of vices/ to the intent that I should grant to them both to love and to dread me/ with the hate of vices/ and love of virtues. ¶ And now that doctrine is not showed by an angel/ for they sholden not say/ a angel may not offend for be is a blessed spirit. ¶ He feeleth no grievance of the flesh/ as we feel. ¶ This they may not say/ for that doctrine was given to them of my son/ the which was incarnate/ with very deadly flesh as you have. ¶ Also other there weren/ the which dieden follow crystes teaching (suffering creatures as you been) reasonable and deadly/ with strife of the ftesshe against the spirit/ as saint Paul was/ and full many seyntes the which weren travailed with many passions. ¶ Which passions weren suffered of my goodness/ for that increase of grace & virtues in their souls. ¶ And they weren born in sin/ as you been/ & nourished with the same meet/ and as I was god than/ so I am god now. ¶ For my might was not made less/ nor it may not be made less. ¶ Also I will/ I can/ and I may/ give my help to all that been of will to ask to have help of me. ¶ A man desireth to be holpen of me/ when he goeth out of that flood/ and goeth upon the bridge/ following the way of my fothefastnesse/ that is the way of my beloved son. ¶ Wherefore the jews/ and wicked christian men/ sholden have no excusation/ for they been reproved. ¶ I showed them continually the soothfastness/ and they wolden not receive it. ¶ And for that if they dispose them not when they have time/ all such shall abide/ & be condemned in the second reproving/ which shall be in the last time/ where my rightwiseness shall cry. ¶ Ye that been deed/ arise you up and come to your judgement (that is to say) you that been deed to grace/ and deed to bodily death arise you up and come you with your unrightwiseness/ & false judgements/ and with the light of very faith/ which is quenched in you/ which light was brenning in the time of holy bapty. ¶ This light was quenched with thy pride/ and with the vanity of thy heart/ which pride and vanity/ thou hast nourished with thy proper love/ and with thy own extolling/ throw thy proper reputation. ¶ Wherefore by thy own proper will/ thou hast runnen throw the flood of delights/ following the wicked & grievous temptations of the fiend/ and thy frele flesh. ¶ To the which peril/ thy own wicked will hath lad that/ by a lower way/ in to the flood that is running. ¶ And thus the fiend & the perilous flood/ hath brought the to everlasting darkness and torment. ¶ The fift chapter is of the second undermining/ in the which unrightwiseness been reproved/ both in special and in general. ¶ Also of four principal torments of them that been dampened/ which all other torments follow/ and in special of the foul sight of the fiend. ¶ Also of the third reproof in the day of doom. ¶ Also of the joy of them that been saved & blessed/ as is rehearsed in the calender. Ca v. over lord god did show to this maid of the second undermining/ and did say to her thus. ¶ Dear daughter this second undermining is when the soul cometh to the last end of this life/ where is the remedy/ for it is come to the extremytes of the death/ where the worm of conscience hath life. ¶ And now in thee, time of death/ for in asmuch as he seethe that he may scape not fro my hands/ than he beginneth to see this worm. ¶ Therefore the soul freteth herself with full great reproof and undermynyge/ beholding that clearly throw her own defaures/ she entereth in to pains intolerable. ¶ Yet if this soul had that light of grace with the which she might know what evil she had done/ & would sorrow therefore/ not principally for dread of helpenes/ but for she hath offended my ever being goodness than might she find mercy. ¶ But if the time of death passeth forth without light of grace/ only with the worm of conscience/ & withouten hope of merit/ of my sons blood shed for her/ or if she sorrow more for her own harm wilfully/ than for me/ she goeth than to everlasting damnation. ¶ And than shall she miserably/ and wretchedly be punished/ and cas under the feet of ye●als judgement of unrightwiseness. ¶ And not only of unryghtewysenesse of false judgements generally in all her works/ but moche more sharply she shall be put under the feet of unrightwiseness and of false judgement in special/ which she used in her last end/ and that is in deeming & false weening/ that her misery and sin was more than my mercy. ¶ That is the greatest sin/ which shall not be releshed in this world nor after/ if she die so there with/ for by her own will/ she despised and forsook my mercy/ for that is more grievous to me/ than all the sins that she did. ¶ Wherefore the desperation of judas/ was more displeasance and grievance to my son/ than his betraying. ¶ Also they been made blind in this false doom/ where they dieden think that their trespases weren more/ than my mercy/ that is so large/ which may not be numbered/ therefore they been tormented with fendes. ¶ Also they been reproved of unrightwiseness/ and that is when they sorrow more for their penes and harms/ than for my offences. ¶ There they done unrightwiseness/ for they yelden to me that is not mine/ nor to them that longeth to them. ¶ They sholden yield to me love/ with contrition of heart/ they sholden yield to me/ and offer up to me bitterness of soul/ & sorrow for offences done to me/ but they done the contrary/ giving to themself the love & sorrow for their pains that they abiden. ¶ They done also unrightwiseness/ as thou seas/ therefore when they have put behind my mercy/ they sholden be tormented for both. ¶ For I of my rightwiseness have ordained them to be tormented/ of my ministers the fendes/ with the servant of their sensuality/ and with the cruel spirit of the fiend/ to whom they been made sogettes and servants/ as they of their proper sensuality dieden offend me/ my rightwiseness hath send them to be tormented right sharply/ for they dyden wretchedly ¶ Of four principal torments of them that been dampened/ and of the foul sight of the fiend. My daughter no tongue sufficeth not to tell the great pains of such wretched soul's/ as these three principal vices deserven and sholden have (that is to say) a man's own proper love of the which love cometh forth the second (that is to say) the extolling/ and reputation of himself. ¶ And of that reputation cometh forth the third (that is to say) pride/ with false justifying themself/ & with cruelty/ and with other unclean and wicked sins/ which done follow here after. ¶ So I said to thee/ y they receive four torments afterward principally in hell/ which been these. ¶ The first is/ that they see well how they been prived of my sight/ for the giveth to them so great apeyne/ the if it were possible/ they wolden rather chose the fire/ and all other torments & see me/ than to be out of torments/ and not to see me. ¶ This pain increaseth the second pain/ that is of the worm of conscience/ which freteth alway/ beholding how I have worthily prived them of my sight/ and of the conversasyon of angels/ saying well themself/ that for their sins/ they been made worthy/ to have the conversation of fendes/ and to have the horrible sight of them. ¶ Which sight of the fiend/ that is the third pain doubleth to them all labour/ all sorrow/ and all pain. ¶ For right as in the sight of me/ all seyntes have gladness/ with joy of the fruit of their labours/ the which they broughten for my name/ with the plentuousness of my love/ and great displeasance of themself. ¶ Right so in the contrariwise/ these sinful wretches been increased in torments/ by that horrible sight of fendes. ¶ For in such a sight they known themself/ more fully than they dieden/ for there they see that throw their own defaults/ they been worthy to have those torments. ¶ And in this manner their worm freteth them more myghtly/ and the fire of this conscience ceseth never of brenning. ¶ Also it is to such wretches as been dampened more pain/ to see and to behold the fiend/ as he is in his proper figure/ which beholding and sight is so horrible/ that no man's heart may think it. ¶ And thou boughter if thou remember the well/ thou knows in what form he was showed to that/ as in that minute of an hour. ¶ And at the last when thy spirits weren comen again together/ a thy own choice/ thy will was rather to go in a way brenning (as to hell) thy life during/ unto the day of judgement/ than to see that sight any more. ¶ And yet not withstandynge thou saw it in such a form/ yet thou knows not how horrible it is. ¶ For by the power of my divine rightwiseness/ the fiend showeth him more horrible in a wicked soul/ which hath prived herself of me/ and more or less/ after the grievance of her sins. ¶ The fourth torment is fire/ this fire ceseth never of brenning/ and yet he wastes not. ¶ For the being of the soul may not be wasted/ nor that fuel of the fire may not be wasted/ for it is not bodily. ¶ Nevertheless I suffer them to be brent of that fire by my divine rightwiseness/ as by way of torment/ which fire tourmenteth them/ & wastes not/ and tourmenteth and brenneth them with great penes/ by many divers ways/ after the diversity & multitude of sins. ¶ Beside these four principal torments be other/ & of these torments comen all other with cold/ here/ and gnasting of teeth/ & after they go wretchely to that everlasting fire that is death after the time they been judged/ at the day of judgement/ of their unrightful living in their light/ and they that done not amend them before death/ in the first undermining. ¶ Also if they die in the second vndermynynge (that is to say) if at the point of death they will not have hope nor trust in my mercy/ nor sorrow for offences done to me principally/ but rather sorrow for their own penes which they sholden suffer/ after they have received the ever lasting death. ¶ Of the third undermining/ which shall be at the day of judgement. Now thou shall here of that third undermining (that is to say) of the last day of judgement/ that thou may see how much a soul deceiveth herself. ¶ first I shall tell the of the general judgement/ in the which judgement/ the pain of a wretched soul shall be increased throw that oneheed which the soul shall make with the body/ with an intolerable underming/ the which shall bring her in to confusion and shame. ¶ Thou shall know it forsooth/ that in the last day of the judgement/ when my son shall come with his rightwiseness/ to judge the world with that divine might. ¶ For than he shall not come as a little poor child/ as when he was born of a maidens womb/ in a stable with beestes/ afterward he died with great despite/ hanging on the cross between two thieves. ¶ And that time I hid my might in him/ and I suffered him to have pain & torment untolletable/ as a very man. ¶ Not in that wise that the divine nature/ as for that was departed fro him/ but I suffered him to bear that passion as a man/ that he should make satisfaction for your sins. ¶ But daughter he shall not come so down in the last end of the world/ for he shall come than with a full great might with his own proper person/ to make correction. ¶ And there shall no creature be than/ but that he shall have great dread/ and he shall yield to every creature after his works. ¶ To soul's that shall be dampened/ he shall give many torments/ and the beholding on him shall be so dreadful that a tongue sufficeth not to tell/ he shall give to rightful souls in his beholding/ a dread of reverence/ with full great joy and gladness. ¶ Not in that wise that he shall be changed in face/ for he is unchangeable/ for he is all one with me/ with my divine nature/ & after nature of man/ so that his face is not changeable/ after his glorious resurrection. ¶ He shall show him dreadful to that eye of them that shall be dampened/ for they shall see him with the dreadful and dark eyes which they have in themself/ as an eye that is hurts may not comprehend but darkness in a fair shining son. ¶ An hole eye beholdeth light/ & that is not throw the default of that light/ which shall give more & rather alteration to a blind man/ than to him that hath sight/ but it is throw that default of that sore eye. ¶ So shall they that shall be dampened/ behold my son with a dreadful sight/ and untolerable in great confusion and hatred. ¶ Not throw default of my divine majesty/ in the which majesty/ he shall come to judge all the world/ but they sholden see him so dredefully by their own defaults. ¶ How a soul dampened/ may not desire no goodness. THe hatred of dampened souls/ that they have in them is so much/ that they may not desire nor will any goodness/ but alway they dyspysen me with blaspheming. And will thou know why they have no appetite nor desire to goodness/ for that life of a man when it is deed that free choice to good or ill is constrained/ and fro that time passed/ they may go no further. ¶ If they dyen in hatred with deadly sin/ always after the soul is bound with the bonds of hatred/ of that divine rightwiseness/ & he abideth obstinate in the pain that he suffereth/ always freting himself with pains/ which been added & encresed to him/ fro time to tyme. ¶ And specially they been partyners of their pains/ of whom they weren the principal cause of their damnation as the rich man that was dampened gave you ensample/ when he asked for grace/ that Lazarus should go in to the world to his brethrens for to show them his cruel pains. ¶ He asked not for compassion/ nor for charity that he had to his brethrens/ for he was prived of that compassion and of charity. ¶ And he might desire no goodness/ nother to my worship/ nor to their health (for as I said to thee) they may do no good to their neighbour. ¶ Me they blasfeme/ because they dydé end their lives in hatred of me/ & in hate of virtues. ¶ Why does thou ask than the rich man that Lazarus should show to his brethrens/ what pains he suffered (this was the cause) for that rich man had many brethrens/ & he was the oldest of them/ & he nourished them in sin and wretchedness/ in the which he was used alway himself/ wherefore he was cause of their damnation parpetual/ for which cause he saw before what increase of pains he should suffer/ when they weren comen to torments to him/ in which pains evermore they frete themselves with hatred. ¶ Of the bliss & joy of choose souls. IN the contrariwise a rightful soul/ the which endeth her life in affection of charity and is k●yte with the bond of love/ may not be encresed in virtues/ after the time her life is passed. ¶ But such a soul may alway love/ with the same love that she cometh to me/ & with the same measure/ she shall be measured again. ¶ He that coveteth me/ always hath me/ wherefore his desire is not void/ but when he hath me/ he is filled with replection. ¶ And when he is replete/ yet he is made hungry for desire/ but weariness is far tro replection/ and pain is far from such hunger. ¶ With love they joy together/ in the everlasting sight of me/ and to be partetakers of that I have in myself. ¶ Every soul as he hath deserved/ more or less (that is to say) in the same measure of love/ in the which they came to me/ the very same shall be measured to them/ for all they dieden live in the love of me/ and of their neighbours. ¶ And so in that common charity/ with the which they were all joined together/ and also with a special and a profound love the which cometh out of the bond of the same charity. ¶ They been in joy together with gladness/ and they been all made glad with joy together/ & every man's goodness meddled together the one with the other/ with affection of charity besides the universal goodness/ the which they rejoice together. ¶ They done joy also with great gladness/ with the nature of angels/ with the which angels/ the souls of seyntes been set after the multitude of divers virtues/ which they hadden principally being in the earth/ and all been knit together with chain of charity/ the which may not be dyssolued. ¶ Also they joy with them in a singular participation of bliss with whom they were knit together with a partyculer love in that world. ¶ Throw the which love they dieden increase here in grace & virtues when one gave cause to an other/ to show & to give laud & glory to my holy name/ in them & in their neighbours. ¶ Therefore they losen not that same love/ when they comen to the life that shall ever endure. ¶ But rather they have that same/ and part together/ with moche more plenty of love/ than they did here. ¶ And when they have this special gift/ which is added for increase of their bliss I would not that you suppose/ that they should have this partyculer only for themselves/ it is not so. ¶ For that same goodness is had of all the holy souls in heaven/ which be my dear beloved & choose children/ & of all the court/ & of all the orders of angels. ¶ Therefore when a soul is come to that bliss of everlasting life/ all that be there/ shall have part of the goodness of that soul/ & that soul hath part of their goodness and bliss that be in heaven. ¶ But not so that the souls need any array/ but thou shall understand that they have a manner of gladness/ & a singular joy which is called Iub●lus (that is to say) a soul of a glad song/ which may not be told by word nor showed by sown of voice. ¶ For gladdenes & joy/ which joy they have by the knowing which they had in such a soul. ¶ They behold such a soul take up from the earth by my mercy with plenteousness of grace. ¶ Also they joy together in me/ & be glad in the possession of goodness/ that they know in that soul/ for that grace/ the which the soul received of my goodness. ¶ That same soul is glad in me/ & in the holy spirits/ & in the blessed souls in heaven/ beholding in them that fair heed/ and tasting the sweetness of my charity. ¶ And the desire of them cry alway to me/ for the saving of all before my majesty for that life of them was ended/ in that charity of their neighbour. ¶ That charity they left not/ but with that charity they did pass throw the gate of my deer son/ in the manner that I shall tell the afterward. ¶ Wherefore thou may well conceive that with that bond of that same love/ wherein they did end their life/ in that same they dwell & abid/ & everlastyngely they endure ¶ They be so much conformed to my will/ that they may not desire/ but that is my will. ¶ For their free choice is so bound with the bond of my charity/ that when the reasonable time of a creature/ faileth after his death he may no more sin. ¶ And his will is so much conformed with my will/ that though they see & know the souls of their father and mother & of their children/ or of their other friends they charge them not/ but rather they beholden they in as my enemies. ¶ And when they see them tormented/ they discord in not hinge fro my will/ for their desires be fullfylled/ the desire of souls in bliss is to see and behold my worship fullfylled in you/ that yet be walkers in the way/ the which be strangers & pilgrims/ going fast to the end of death. ¶ All your soul's health/ they that be in bliss done cover/ for the desire that they have to my worship. ¶ Therefore they pray always for you whose desire is fulfilled of my party/ so that you withstand not my mercy/ for toomuch ignorance & blindness. ¶ furthermore those souls that be in bliss/ desire to take again their bodies for increase of bliss/ that they should have/ when that soul & the body come together/ but that desire noyeth the not/ though they have not their desire/ in act or in deed. ¶ But they joy with a ghostly desire of knowing/ & they feel & taste ioyenge of that sykernes/ which they have of their desire/ that shall be fulfilled. ¶ Therefore though they have not their desire in act/ it noyeth them not/ for though they have it not/ their bliss fayl●● not/ therefore the lack of their 〈◊〉/ causeth them no pain. ¶ And ●●●nke you not that the body giveth 〈◊〉 bliss to the soul after the resureccion. ¶ It is not so/ for if it were ●o/●●d●s 〈◊〉 would follow/ that in to ye●yme they had again their bodying they should have in partyte bliss 〈…〉 may not be/ for they lack no ●●yon. ¶ Wherefore there is no 〈…〉 man that bringeth bliss to his 〈◊〉/ but the soul shall give bliss to 〈…〉 y. ¶ Than shall the soul give 〈◊〉 yeweher abundance of new 〈◊〉 in the day of judgement so 〈◊〉 ●●othynge of her own flesh 〈…〉 iefte/ when the soul de●●●●● 〈◊〉 ●ody by death. ¶ Right 〈…〉 is made undeedly/ and all 〈…〉 in engthed in me/ so shall 〈…〉 be made in the same unyon 〈◊〉 ●oly. ¶ And all the heaviness & ●●rosyte of the body shall away and shall be made sotell and light. ¶ Wherefore thou shall understand that every body glorified/ may pass throw the stonen walls. ¶ Nother fire nor water may noye them/ & that is not by the virtue of the body/ but by that virtue of thou soul. ¶ Which soul is properly mine/ given to the body by grace/ & by love/ throw the which grace & love/ I form them/ & made them to my image & likeness. ¶ The eye of thy intellection sufficeth not to see/ nor thy ears to hear/ nor tongue to tell/ nor man's heart to think/ the great goodness other bliss/ which is inestimable. ¶ O daughter what great joy have they/ which ever behold me that am all good. ¶ O how moche solace they shall have/ when they shall be glorified in their bodies. ¶ Which solace all be it they sholden not have in to the day of doom yet should the souls have no pain for that lack of their bodies/ for that blessed heed of the soul faileth not/ for she is ever full of bliss in herself/ to the which bliss/ she shall come with the body/ as I have said before. ¶ I told the of the goodness that may not be thought/ the which a body glorified shall have in the humanity glorified of my deer son/ which humanity giveth to you clearly a sykernes of your resurrection. ¶ There they joy & make them glad in his wounds/ which wounds cese not to cry every day mercy for you to me that am the father. ¶ All blessed souls be comforted with him in joy and gladness/ eye with eye/ and with hand/ and with all that hole body of my only son. ¶ All you should be confirmed in me a biding/ & so you should devil in him/ for he is all one with me. ¶ The eye of your body as I said/ shall have gladness in the humanity glorified of my son. ¶ And this is the cause/ for their lives ended in the love of my charity. ¶ And therefore with that charity they been persever aunt/ & abide everlastyngely. ¶ Not so that they may do any good/ but they joy in that love which they had (that is to say) for they may not have any meritory deed in exercise. ¶ For here in this life only/ men sin & do meritory deeds as then like at their own wy● with their free choice. ¶ They that abide in bliss/ abide not the divine doom with dread/ but with joy. ¶ The face of my son shall not be seen dread full to them nor full of hate/ for asmuch as their life ended in my love/ & in the benevolence of their neighbours. ¶ Thou shall also understand/ that there shall no changing of face be in him to their sight/ wha he cometh to judge in my majesty/ but in them that shall be ●udged of him/ to them there shall be dreadful changing of looking. ¶ He shall appear to that souls that shall be dapned with rightwiseness & hatred/ & to them that shall be saved/ with mercy & love ¶ Than after the general judgement the pain of dampened souls shall increase. Daughter I have told that of the dignity of rightful men/ by the which thou may know that more lightly/ the misery of them that be dampened. ¶ This is an other pain to their miseries/ for to behold so much bliss of rightful men/ which beholding is to them increase of pains/ as it is to rightful men the damnation of them that be dampened/ an addition of gladness of my goodness/ for light is better know for darkness/ and darkness for light. ¶ Therefore the sight of seyntes shall be to them pain/ and with pain they adyde the last day of judgement/ for they see well thereby great increase of pain to them/ & so it shall be. ¶ For when it shall be said to them with an horrile voice/ Arise you that be deed & come to the judgement/ than shall the soul go again to the body. ¶ And in rightful men the body shall be glorified/ of them that shall be dampened the body shall be tormented without end. ¶ And great strives shall be ymonge them/ and repreves in beholding of my soothfastness/ and of blessed seyntes. ¶ And than the worm of conscience freteth that marowz of that tree that is the soul/ and the utter rind of the tree that is the body/ the holy blood that was shed for them they should undernim. ¶ Also their deeds of mercy temporal & spiritual/ they should reprove/ & that they did to their neighbour/ & other deeds that they did in their wicked living for they would not leave their sin all shall be put in reproof to them than. ¶ Also they should be reproved of the cruelties/ that they did to their neighbours/ & of that sin of pride/ with love of uncleanness/ & their avarice. ¶ And when they so that great mercy which they might have had of me/ their undernimming shall be moche harder than the soul had in time of death. ¶ For at that general doom that soul & that body of such shall be tormented both together/ for asmuch as the body was fellow with the souls/ & instrument to work both good and ill/ at their own will. ¶ Every working good or ill/ is wrought by some manner of a man's neighbour. ¶ Therefore daughter goodness & glory without end is given rightfully to my choose souls/ with their bodies glorified/ & graciously they be rewarded for their labours/ the which they had together body & soul in my name. ¶ In that same manner everlasting pain shall be give to wicked men with body & soul. ¶ Because that body was instrument of evil/ therefore that pain shall be made new & increased in that sight of my son/ when the soul & the body shall come together/ than shall the wretched sensuality be reproved with his uncleanness/ beholding that humanity of christ/ joined with that iyre of cleanness of my godhead/ and when they behold your nature of Ada●/ enhanced above that court of angels. ¶ Also they shall see themselves put down in to the deepness of hell/ beholding that largeness & that mercy given to them that be blessed. ¶ And when the blessed souls receive the fruit of my sons blood/ which son is called the lamb of god. ¶ Also that blessed souls do see all that pains which they suffer in that world/ ordained for that or namentes of the bodies/ as a ray of gold is put upon a cloth/ & that is not by that virtue of that body/ but only by that plenteous bliss of that soul/ which representeth to his body that fruit of his travails/ because that that body was associate to the soul & to the excersyces of virtues. ¶ Also that body shall be know outewardely/ & right as a mirror representeth and showeth the face of a man/ right so the fruit of his labours shall be presented & showed in his high body as it is said before. ¶ And when all these other souls full of misery & darkness behold so much dignity in blessed souls/ of the which dignity they be prived and excluded/ than their pain & confusion increaseth/ for the token of their wickedness & sins which they did/ shall be showed in their bodies/ with pains & tourmentours to their torment. ¶ Wherefore in that dreadful word which they shall here/ go you to that fire everlasting than shall their bodies with the souls go down ever to abide with that fendes without any remedy of hope. ¶ There they shall sorrow together in their pains/ & to the increase of their pains/ & their wretchedness with all their fylthes/ every man by himself in divers wyses/ after that their evil works were divers in earth. ¶ A covetous man with that filth of his avarice/ brenning there in that fire with worldly substance/ mhiche wickedly & falsely he purchased/ & loved in that world ¶ The cruel man shall be tourmenteb with his cruelty/ that unclean man with his uncleanness & with his wretched concupyssence ¶ An unryghtful man with his untruth & unrightfulness. ¶ The envious man with his envy. ¶ An hatred man with that hatred of his neighbour. ¶ And furthermore there shall be b●ende● unordinate love o●●mānes love/ of the which ●al●e 〈◊〉 cometh all evil. ¶ And the 〈…〉 a passy●ge pain intolerable/ for asmuch ●s that sin was beginning of all evil & mother to pride/ which is mother of all sins. ¶ Wherefore every soul & body together/ shall be punished together. ¶ And thus miserably they go to their end/ which go by that lower way of the flood/ & will not turn to knowledge their own defaults/ & ask mercy as I said before. ¶ But so they go to the gates of hell/ for they have followed the teaching of that fiend. ¶ And he is their gate/ and their entering to hell/ as it is said before. ¶ And in that contrary wise my choose children which go upon that bridge above/ those go by that way of soothfastness/ & that soothfastness is to them that gate of entering. ¶ Therefore my son which is my soothfastness said/ 〈◊〉 m●mdy come to my sader but by me. ¶ He is that gate & that way by the which they pass ou●t that they may ●●ntre to me/ which am that peaseble see. ¶ And so in that contrary/ they that went by that way of perdition/ which way giveth to them a deed water/ & so be perished & lost. ¶ To that peril that fiend calleth & ●tyrreth such blind souls & fools/ by full perilous temptations/ & false suggestyons which for blindness and lack of grace do not perceive/ nor they take no heed/ how they have lost that light of very faith/ & follow that will & the words of the fiend as though he spoke to them and said. ¶ Who so hath thrust and desireth water of death/ let hem come to me/ & I shall give it to him. ¶ And here now mother and sistren endeth the second part of this orchard/ in the which we be taught the way to heaven. ¶ And how we be ordained to labour in this world/ every man in his own vineyard. ¶ And of three ladders which help a soul to the love of god. ¶ In this party also our lord speaketh full comfortably of his great mercy/ and of diversity of sins. ¶ And how souls shall be reproved at the day of judgement. ¶ And of the principal torments in hell/ and of the joys of heaven. ¶ Our lord than grant ●● so fervently to labour/ every man in his own vyneyerde/ that b● the prayer of his blessed mother/ and by his great mercy/ that we may graciously scape that drefull day of judgement/ 〈◊〉 with his choose children/ to enter in to the gates of bliss/ the glorious sight of him ever to rejoice. Ame●. ¶ The iii book. Tertia. ¶ The first chapter of the iii party/ showeth of that profit of temptations/ and how every soul in that last end of his life shall taste and feel by knowing ●● he fully pass/ what pain or joy he shall have after he is passed. ¶ Also how the fiend catcheth souls budet the colour of some goodness/ also this book maketh mention of a vision that this blessed virgin had with divers and many matters/ as it is rehearsed before in the calendar. Ca● i THe fiend a minister ordained of my rightwiseness to torment souls/ which grievously offend me. ¶ And I ordained them in this life/ that they should tempt and do great grievance to my creatures. ¶ Not for my creatures sholden be overcome/ but forthey sholden overcome the fiend/ and that they should receive of me the glory of victory/ throw the virtue that is prived in them. ¶ And therefore no man shall dread the temptations of the fiend/ for any battle that shall befall him. ¶ For I have ordained men to be strong/ and I have given them the strength of a will/ the which is made mighty in the blood of my son/ which will no fiend nor creature may remove/ for your will is toyned to you of me with a fire chose therefore you may keep that will at your own choice (as you like) and releshe it if you will. ¶ That will is an armure/ which you put in the hand of your adversary. ¶ And but that you take heed/ it is a sword wherewith he smiteth you/ and sometime sleeth you. ¶ Nevertheless if a man take not this sharp sword of his will in to the hands of the fiend (that is to say) that he assent not to his temptations and grievances/ he shall never be hurt with deadly sin throw any temptations/ but rather those temptations shall strength him so that he open his eye of intellection to behold my charity/ which charity suffereth you to be tempted only/ that you should come to the reward that is ordained for virtue. ¶ Not man may attain to virtues/ but throw the knowing of me/ and of himself/ which knowing is most parfytely had in the time of temptations. ¶ For than a man knoweth himself/ that he is naught of himself when he may not remove and put away the pains and grevaunces the which he desired to void. ¶ And than he knoweth me also in his proper will/ for his will is made strong of my goodness/ for asmohce as he consenteth not to such wicked thoughts. ¶ More over the eye of his intellection seethe that my charity suffereth those thoughts/ for that fiend is feeble of himself/ he may do naught/ but in asmuch as I suffer and withdraw my hand. ¶ I suffer him not for hatred that I have to you/ but for great love/ not for you should be overcome of him/ but that you should overcome him/ that you may thereby come to the perfit knowledge of me/ and of yourself. ¶ Also that virtue may have experience thereby/ for virtue hath no experience/ but by his contraryte. ¶ Therefore behold well and see that the fendes be but my mynystres/ other to torment the that be dapned in hell/ other to tourmente men in this world for exercise in virtues/ and experience in the soul. ¶ And yet their intent is for no exercise in virtues/ nor for experience/ for they have not so much charity/ but to that intent/ that they would take away from them virtues/ and that may they not/ but you will. ¶ Seas thou not daughter how moche is the folly of deadly men which make them so feeble/ so that I have fulfilled them with so great strength/ & they put themself in to the hands & power of fendes. ¶ And therefore I will that thou know/ that at the end of their death/ for asmuch as they made themself soget to the power of the fiend/ without constrening/ for the fiend may not compel them/ but wilfully they put themselves in to the power of the fiend/ therefore at the last end when they come to death/ they abide not other judgement/ but with that wicked domination/ they dame themself by wickedness of their conscience. ¶ And so without any hope they pass forth to everlasting pains of hell/ and hell is strained of them with hatred and or ever that they come to hell/ here they have take it for their hire and reward/ this thou may see by ensamble of a rightful man. ¶ As rightful men which lived in charity/ and die in love when the end or death cometh/ y● they have lived party●●ly in this life in virtue/ and be made light and bright with the light of faith with crylte showeth the cye of perfit hope/ the good and that profit of the blood of the holy lamb my son which I have ordained to them/ than that goodness they coll and clip with arms of love/ and dereyne me to them in the last end ●theyr lives/ with hausynge of love/ which am the most sovereign & everlasting love. ¶ Than in this manner such men taste the everlasting life/ or they leave the heavy but then of their body (that is to say) or the soul be departed fro the body ¶ Other there be the lived in common charity/ that were not in so great parfection/ and when they came to the time of death/ they did trust to my mercy with the light of faith & hope/ which light the perfit souls had as I have said before. ¶ But yet they have not the light of teythe nor hope so parfytely/ as perfit souls have/ but they have light and hope imperfect. ¶ And all be it they be imperfect/ yet they have my mercy when they know and knowledge that my mercy is more and larger than their sins. ¶ But wicked men work in the contrary/ they se and behold their abiding place of pain without any hope/ & that they take without my charity/ as I said before ¶ Wherefore nother of these twain abide other judgement/ but when they should pass/ everyone knoweth the place and abiding whither they should go/ or they be departed fro the body (that is to say) they the should be dampened know their place with pain without charity & with hatred and desperation. ¶ They also that been partyte and shall go to bliss know their abiding in bliss with the light of faith/ and with love/ and with trust of the virtue of the holy blood shedding/ of the holy meek lamb of my son. ¶ And other that be imperfect with trust on mercy and with the light of faith/ pass forth to the place of purgatory/ where they shall be purged and made perfit/ and so to obtain the bliss of heaven. ¶ How that the fiend alway catcheth souls under the colour of some goodness/ and how they that go by the great flood and not by the bridge be deceived and go to loss. TAke thou heed nowehowe I have told thee/ how the fiend calleth and stirreth men to the water of death (that is to say) to the water that blindeth them with worldly delyces and high states/ & catcheth them with a false hook of delectation under colour of good/ for otherwise he may not have them/ for they wolden not suffer themself to be taken nor deceived/ if they dydynot feel no goodness in themselves. ¶ For a soul of his own nature/ ever desireth goodness/ but yet sooth it is that a soul sometime is blinded throw his own love/ and than he knoweth not the venom/ nor the deceit of the fiend/ and no discretion he hath to know that very goodness/ nor what is profitable to the soul nor to the body. ¶ Therefore the fiend when he seethe a man so blinded throw his own proper love/ he putteth to him divers states under divers colours of some profit or of some virtue or goodness. ¶ And that he putteth to every man after his state/ and after the principal vices/ in the which he knoweth every man after his disposition more ready to fall. ¶ Some false suggesty on's he putteh to a religious man/ a other thyngehe putteth to prelate's/ an other to seculers/ an other to lords/ and an other to servants/ to every man after the degree of divers states. ¶ This I have rehearsed and told the of them/ the which drownen themself in the flood of the water of death/ having no reward but only to themself (that is to say) lovyge themself/ & taken no heed of offences done to me/ and of such men I have told the theyrende. ¶ And now furthermore I will she we thee/ how they deceiven themselves. ¶ The cause in general is/ for when wilfully they wolden i'll fro pains/ they fallen in to pains. ¶ For it seemeth to them/ that it a full great labour to follow me (that is to say) to go by the way of the bridge of my son/ therefore they drawn aback for dread of the thorn/ that is for dread of sharpness/ and that is for they been utterly blinded/ by the which they seen not/ nor known not the way of my soothfastness/ as thou did know/ when I showed it the in the beginning of thy life/ when thou did pray to me/ that I should give mercy to all the world and to draw them fro darkness of deadly sins. ¶ Thou knows well that at that time/ I showed me to the in a figure of a tree/ of the which tree thou savoured beginning nor ending/ but only thou did perceive that the root of that tree was joined with the earth/ and that was the divine nature was knit with the nature of your hamanyte. ¶ In the foot of the tree if thou have good mind/ there was a thorn/ fro the which thorn/ all that dieden love their own sensuality/ dieden draw themself far away fro the thorn/ and stedden in haste to an hill/ & there was a pot/ in the which hill I showed the by a figure/ all the delyces & vanytes of the world. ¶ In the pot it seemed as there had be where/ but there was none/ therefore thou saw well that many soul's dieden perish therein for hunger. ¶ Some that known the perelles of the world/ dieden return again to the tree/ & wenten myghtly by the thorn (that is to say) some token a purpose of good will/ to take a way of sharpness/ which purpose of sharpness/ or it be parformed/ is such a thorn which seemeth to a man should be followed/ to go in to the way of soothfastness. ¶ And yet on the one party the conscience grutcheth/ & on the other party that sensuality grutcheth. ¶ Nevertheless anon as a man with hatred and displeasance of himself/ taketh a purpose mightily/ & saith thus in his heart/ I will follow my lord crucified/ than suddenly that purpose breaketh the throw (that is to say) the good will doth away the sharpness/ and than shall he fyude a wonderful sweetness/ as I have declared to the before/ some man more/ and some man less/ after the disposition and business of divers men. ¶ Thou knows at that time how I said to thee/ that your lord was unmovable/ & sooth it is/ for I am not changed. ¶ I withdraw me fro no creature that will come to me/ I have showed the soothfastness to all/ and I have showed me to them and made me visible/ where I was and am invisible. ¶ What is it to love any thing without me/ they known not me/ nor themself/ because they were made blyde/ throw a cloud of unordinate love and of desire. ¶ Seas thou not how much they been deceived/ for they had much rather to be perysched in the great see/ than to pass throw a little sharpness. ¶ And there may none pass out of this life without the cross/ save they that go by the highest way/ and yet they passen not without some pain/ but that pain is to them a refreshing. ¶ And for asmuch as the world for sin bringeth you forth thorns & briars/ as I told the before/ and runneth throw a stood the is a see without rest/ therefore I have ordained/ and given to you a sure bridge/ whereby you may pass fro that world & you will. ¶ To this time I have showed thee/ how that such men deceiven themself with an unordinate dread/ & how I am pour lord god/ which am not changed. ¶ And that I take no heed to the parsons/ but to the holy desires of the parsons/ and this I have showed the in a figure of a tree. ¶ How the world for sins brought forth thorns and breres/ yet some there been that been not noyed with them/ all be it the no man may come to bliss/ without some pain here suffered or he pass. NOw I am purposed to show the which they been that be harmed of the thorns and breres/ and which not. ¶ And for asmuch as to this time I have showed to the damnation of such men (and my goodness) and I told the how they been deceived of their own proper sensuality. ¶ Now therefore I will show to thee/ how they been hurt of thorns only. ¶ Soothe it is/ no man that is comen in to this life liveth forth with bodily labour or ghostly. ¶ My servants bear great bodily labours/ their souls be full fire fro that travail/ for they feel no travail/ & that is for their will holy accordeth with my will. ¶ And the will it is/ that maketh men have pain/ they bearen both bodily pain and ghostly (as I said before) which begin to taste & feel here in this life tokens of hell pains/ as my servants in the contrary do begin here to sele and savour the tokyns and sykernes of everlasty life. ¶ Knows thou not daughter that it is a full singular and a great good and reward/ which the blessed company in heaven have. ¶ It is their full will to have his will/ whom they desire & love/ they covet me/ and for that they covet me/ they have me/ and savour me without any rebellion or withstanding/ for they have left of and forsaken the heaviness of the body/ which was a wicked law of the flesh/ which strived against the spirit. ¶ The body was a mean to man/ which body would not suffer him to know the soothfastness and that they might not see me face to face/ that might not be/ for the body did let them fro that sight. ¶ After that that the soul hath forsake the grievous heaviness of the body/ than is his will fulfilled. ¶ For when he desireth me/ he seethe me/ in whose sight abideth all your bliss. ¶ When the soul seethe he knoweth/ & when he knoweth he loveth. ¶ When he loveth me most sovereign and ever lasting goodness/ than he tasteth and savoureth me. ¶ When he tasteth/ he fulfilleth his will (that is to say) his desire that he hath to know and behold me/ and in the desire he hath me/ and when he hath me/ he desireth me. ¶ And as I said before/ pain is fer fro that desire/ & weariness is far fro repletion. ¶ Also thou seas that my servants principally should receive their bliss in knowing of me/ and in the sight of me/ which sight and knowing of of them/ fulfilleth the will of them in all things. ¶ And what the will desireth/ it hath/ and so it is pleynly fulfilled/ therefore I said to thee/ that singularly to taste and savour everlasting life/ was that which the will desireth to have. ¶ But yet thou shall know/ that when that soul seethe me and knoweth me/ it is fulfilled. ¶ And in this life as I said he receiveth as for a reward a sickerness of everlasting life/ beginning here in a manner to savour and taste/ that they should have after in full repletion without end. ¶ But here thou asks how a soul may feel a sickerness in this life/ I tell the it is in the sight of my goodness in him/ and in the knowledging and knowing of my soothfastness/ which knowing the bright & clear intellection he hath in me/ which intellection is that eye of the soul. ¶ This eye hath a little black in the eye/ which giveth sight of holy faith/ which light of the faith/ maketh a soul to know & to follow the way & the doctrine of my soothfastness/ that is of my son incarnate/ without this clear sight of faith/ that way and doctrine is not seen/ but as a man seethe that hath only the form of an eye/ & not the sight/ a cloud covereth that little black which giveth light to the eye. ¶ For that little black of of the intellectual eye/ which giveth clear sight/ is the holy faith which black when a cloud of untruth or of misbelieve is cast there upon/ it seethe right naught/ which cloud of misbelieve cometh of a man's own proper love/ and sooth it is/ it seethe not/ for it hath a likeness and form of an eye/ but it hath no light ¶ For throw his own proper love he hath take fro himself/ his own proper light. ¶ Thou seas also that in the sight of the intellectual eye/ they have knowing/ & when they know/ they love/ and when they love/ they leave and forsake their proper will. ¶ And when they put their own will/ than they take my will/ which desire not but your satisfaction. ¶ Such that forsake their own will/ they go away myghtly/ fro the party of the lower way/ and begin to ascend up by the bridge/ & go upon thorns. ¶ And for their feet (that is to say) their affections been according with my will/ therefore the thorns do them no harm. ¶ Therefore I told the that they did suffer pain bodily/ but no pain to their soul/ for their sensible will is deed/ which bringeth & causeth the pain/ and tourmenteth the soul of a creature. ¶ And when that sensible will is voided/ than is that pain avoided. ¶ And more over they bear all things and do suffer with great reverence/ & take it to a great grace/ for my name to be troubled/ and they desire nothing/ but that I will. ¶ If I suffer them to have any pain throw temptation of the fiend to prove virtue in them/ as I said before/ they make resystens with a good will/ which will they have made strong and mighty in me/ & have meeked & loved themselves. ¶ And with pease & rest of soul/ they think themselves unworthy any grace or rest deeming themself worthy to have manifold pains/ and so without any pain/ or disease/ they pass out of this world/ with a full knowing of themself/ and with an inward ghostly joy. ¶ And this shall be/ wheder they be troubled of the fiend/ or wheder sickness torment them or poverty/ or any promotion of state in the world/ or death of children/ or of friends/ which been all full sharp thorns/ the which the earth brought forth for sin. ¶ And all these thorns they do suffer right patiently and full benyngely/ with the clear light of reason/ and light of the holy faith/ beholding me most sovereign goodness. ¶ For I may nothing desire but all good/ if passions & penes I send to them it is not for hatred/ but for a fatherly love. ¶ After time they have known a perfit love in me/ anon they come again to themselves/ knowing their own defaults. ¶ And than they seen with the light of faith/ that all goodness shall be rewarded/ sin shall be punished/ and a little sin continued/ shall have an infinite pain/ for it was done against me/ the which am infinite goodness. ¶ Also by the light of this faith/ they take it for a special grace/ that I will amend them & punesshe them here in this life/ and in this time that shall have end. ¶ So they reckon their sins together/ & as they purchase merit/ with contrition of heart/ or with perfit patience/ they been rewarded with good without end for their labours. ¶ And yet they know well/ that all the travail of this short life is full little. ¶ The time only is asmuch/ as the point of an nelde and no more/ and so passeth the labour with the time/ for patiently they suffer and pass throw the actual sharpness of the thorns/ and it toucheth not the hearts/ for their hearts draw out fro them (that is to say) fro the dread of sharpness/ throw the sensible love that is put in me/ and confirmed throw desire of love. ¶ Than the soothfastness is/ that such that passen patiently the sharpness of the thorn/ that they tasten the life that shall last/ taking in this life a token/ or an earnest/ or a sickerness of that everlasting life. ¶ When they stand in the water/ they bathen them not/ when they passen by the thorns/ they feel not the sharpness. ¶ For with all their business they sought me/ which am sovereign goodness. ¶ And this they have sought/ where it is pleynly found (the is to say) in the word of my only begotten son. ¶ Of evil that cometh of blindness of the eye of intellection/ and how good deeds done out of the state of grace/ availeth not to the everlasting life. THis I purpose to declare thee/ because thou should know it the better. ¶ Also I have declared to the how they taste the earnest of sickerness of hell/ of the which manner men I have told you they been deceived. ¶ Now I shall tell the how sorrow cometh to them and how they receiven the earnest or sickerness of hell. ¶ And that is/ for throw their untruth that cometh of their own proper love/ the eye of the intellection is blinded. ¶ For right as all soothfastness is purchased and won with the light of faith/ right so losing and deceit been get & had with untruth. ¶ I speak of untruth and of infidelity/ of them that have received the holy baptism/ in the which baptism the light was impressed to the eye of the intellection. ¶ And when the time of discretion was come/ if they have exercise in virtues/ they keep the light of faith/ and bring forth virtues of life/ & fruit to their neighbour. ¶ For right as a woman bringeth forth and beareth a quick soon/ and yieldeth that quick soon to her spouse right so they that keep the light of faith given to me virtues of life/ which am the spouse of the soul. ¶ These other the which kepen not the light of faith/ work the contrary/ for when they come to the time of discretion/ in which time they should use the light of faith & bring forth virtues with the life of grace/ than bring they forth deed souls (they been deed) for all their deeds been deed/ when they been indeedly sin/ as to to the way of sanation. ¶ And if the light of faith be taken away fro them/ yet they have the form of the sacrament of baptism/ but they have no light/ for the light is taken away by a dark cloud of sin/ the which is cause of their proper love/ which sin covereth the round black in the eye/ by the which he had sight. ¶ For such it is laid faith without works is deed/ wherefore right as a deed man which seethe not/ so the ghostly eye seethe not/ when that is covered the giveth light ¶ Also he knoweth not/ that he hath no being of himself. ¶ Also he knoweth not his own defaults/ nor my goodness that I do to him/ of the which goodness he had his being & all other grace above him. ¶ So that when he knoweth nother me/ nor himself/ he hath not his own proper sensuality/ but he loveth it & seeketh it to make a way to his appetite. ¶ And so he bringeth forth deed children of many deadly sins/ and me he loveth not/ and when he loveth not me/ he loveth not that that I love/ that is his neighbour. ¶ And he hath no manner liking to work nor yet to do that is pleasing to me (that is to say) to do virtues/ which pleaseth me to see them done in you/ not for my profit/ for you may not profit me/ for I am he that have being/ and nothing is done with out me/ save sin which is naught in himself/ for it taketh fro me the soul. ¶ Wherefore it ●elyteth me for your profit/ that I may have you numbered in my everlasting life. ¶ And thus as thou seas evidently the faith of that other party is deed/ for it is without good works/ and the works that they done/ done not profit to them/ as to the everlasting life/ for they have not the life of grace ¶ Nevertheless it is not to leave of good works/ whether they be done with grace or without grace. ¶ For there is no good deeds unrewarded nor the evil deeds unpunyshedde. ¶ Good deeds those been done in the state of grace/ without the infection deadly sin/ & they done give to him the life everlasting. ¶ And all those good deeds that been done in deadly sin/ they done not profit to him to have the everlasting life. ¶ Nevertheless in divers manners it is rewarded/ as I have said before. ¶ Whereby sometime I gave them time of repentance/ or else I impress them in the mind of my servants and in their prayers/ throw whose prayers/ they void them fro their sins. ¶ Sometime when they been not rewarded with time of abiding/ nor with the prayers of my servants/ for the lack of grace/ with such other/ they been rewarded than with temporal prosperity/ or with temporal things and make of them as of beestes to be made fat in the flesh/ so those wretched and right sinful men the which alway have been contrary to my will/ & have done good works/ not in the state of grace/ but in deadly sin/ when they wolden not in their working receive prayers nor other ghostly helps nor socours with the which help I have called them to grace in the time y they were reprovable/ throw their defaults. ¶ Than of my goodness my will is to yield them and reward them/ in temporal things/ there they been wretchedly made fat/ and if they amend not theyrselfe/ they go to everlasting darkness and pain. ¶ Therefore daughter see how they been deceived. who deceiveth them? They themself. They call themself the light of very faith/ and go as blind men groping & cleving to that they touch/ & because they see no thing but with a blinded eye which is set by affection/ in passing things and vanytes. ¶ Therefore they been deceived & done as fools which only done behold that gold & not the venom. ¶ Therefore know thou for certain that worldly vanytes that been take & kept without me/ or with their proper and unordinate love been reprovable/ as I showed it to the before in the likeness of a tree/ when I said to thee/ that such men dieden bear gold before/ and venom bevind. ¶ The venom was not withouten gold/ and the gold was not without venom/ but the first beholding is gold/ & no man kept himself fro the venom/ but all those that weren made clear in sight/ with the very light of perfit faith. ¶ The second chapter telleth how the precepts of god may not parfytely be kept but a man keep the counseyles. ¶ And how in every state oflyving/ the which a man showeth with a good will & holy to god is acceptable & pleasing to god/ & how worldly men with all their riches & goods can not hold them contented/ and of their pain which they deserve for their wicked will/ aswell in this life/ as after their death/ and of other matters/ as it is showed in the calender. Ca two. THis that I say is for them that ben made clear in sight with the light of veri faith with which they cutten away fro my love/ the will of their proper sensuality/ with a sword of two points (the is to say) with hate of vices/ & love of virtues/ & which with the light of reason died keep & get gold in the world. ¶ And this I say of them/ which will have good & keep good. ¶ But they that would use great parfection/ dieden despise temporal goods/ both in will and in deed. ¶ Those dieden keep the actual counsel (that is to say) they kepten the counsel in deed & actualy/ & the was given to them of my soothfastness. ¶ And they the hadden goods & kept in the manner/ as it is said before/ been they that kepen the commandments/ and also the counseles as in will but not actualy/ for the counseyles been so knit together with the precepts/ that no man may keep the precepts/ without he keep the counsels (not actualy) but in will and good intent (that is to say) because he keepeth such richesse with meekness/ and with no pride/ but holdeth them as goods lend/ & hath them not as for his own goods/ but as goods taken to his use of my goodness. ¶ So that when you have goods you keepen them to your proper use/ in asmuch as I leave them. ¶ And you keep them asmuch as I suffer/ & I give them and forgive asmuch as I see they been speedful for you. ¶ In this manner wise you sholden use riches/ & otherwise. ¶ And when a man so doth/ than keepeth he my precepts/ and loveth me above all other things/ and his neighbour as himself. ¶ And so a man liveth with a fire heart/ and casts such worldly richesse from his desire (that is to say) for he loveth them not/ nor he keepeth them not/ except I grant them to him. ¶ And all he it that he hath actually/ yet in affections he keepeth my counsels (as it is said before) and casts away fro him the venom of an unruled love/ such manner of men abiden and live in common charity. ¶ Other that keepen the foresaid counseyles both actually and mentally/ and as in affection/ those been in perfit charity. ¶ For with a very sym plynesse/ they keepen the counseyles with my soothfastness which was incarnate/ said to him that asked. ¶ Master what shall I do/ if that I shall have everlasting life? ¶ Our lord said again to him. ¶ Keep the commaundymentes. ¶ He said to him again. ¶ I have parfourmed all those. ¶ Ihesu said again if thou will be perfit/ go and cell all the goods that thou hast/ and give them to poor men. ¶ This man was sorry than/ for he kept the good that he had with to much love. ¶ perfit men keepen the counseyles/ the which dyspysen the world with all his richesse. ¶ Leave they maken their bodies with great penance as with waking/ with meek prayer/ and devout and continual prayers/ & with other afflictions. ¶ Other that abiden in common charity and risen not actually fro the world/ yet therefore they losen not the life everlasting. ¶ For they been not bound to leave those riches/ nevertheless they sholden hold them as I have said. ¶ And when they kepen them so/ they offenden not/ for all things been good and perfit that been made of me/ for I am the highest and the most sovereign goodness/ and all goods been made to do service to my reasonable creatures. ¶ Not so that those creatures sholden be servants of the richesse of the world/ but that my reasonable creatures sholden lawfully keep such richesse/ and have them. ¶ And if it like them to have richesse/ and not to go to greater parfection/ so that the richesse been not preferred/ but that they be ever under/ and do service to my creatures/ than sholden they yield to m●theyr desire only/ and love other things/ and hold them not as their things/ but as goods that been lend them/ and granted to their use. ¶ I take no heed nor nor reward/ as for my parsons nor for states/ for in every state the a man will take and keep/ so that he have a good and an holy will/ it shall be acceptable to me. ¶ Who is he than that shall have such riches/ in the manner as I have said/ they only that have cast away the venom of their riches/ with hate of their proper sensuality/ and with love of virtues/ and utterly putten fro them the venom of unordinate and unruled will. ¶ And they that have set their wills with my love & dread/ such men and women may choose & keep each state what pleaseth them/ & shall be able in every state/ to come to the bliss ever enduring. ¶ Not with standing that the perfit & pleseable state be more acceptable to me (that is to say) to arise parfytely/ actually/ and mentually fro all the riches of the world. ¶ And that feeleth himself not able to that parfection throw his own frailty/ may than stand in the common state of living/ every man after his own state. ¶ And that ordained my goodness/ so that no man shall he excused in what state he stand (for sooth it is) they have no excusation. ¶ For by compassion I condyscended to their feebleness and passions/ in so much that who so will abide in the passing world may have richesse/ and abiden in the state of matrimony/ & nourish their children/ and busy them in the world for them/ & keep what state they will. ¶ So that they cut away the venom of their proper sensuality/ which bringeth in the pain & death ever enduring. ¶ And soothly venom it is/ for right as venom bringeth pain to the body/ and at the last death/ but he cast it out that sooner fro him/ or take some medicine/ right so it is of this cursed scorpion and venom of worldly love. ¶ I say not that they should cast away temporal goods fro themself/ for temporal goods in themself been good/ for of me they been made and ordained that am most sovereign good. ¶ And therefore a man may use them as he will/ with holy love and very true dread. ¶ But I say of the wicked will of a man/ the which poisoneth the soul bringing in death/ but it be cast out hastily with all manner desires of the heart by devout confession/ the which confession/ is the most sovereign medicine/ that delivereth a man fro such venom/ though it seem right bitter in the sensuality. ¶ Seas thou not how now all such been deceived that might and they would have me/ and also have comfort & ghostly gladness and put away fro them heaviness. ¶ And yet rather they coveten evil under colour of good thing/ ever with all manner business and unordinate love to gather together gredyly gold. ¶ Nevertheless because they been blinded with much mistrusting of infidelity/ they known not this venom. ¶ And they known well that they been poisoned and venymed/ and yet they will not receive no medicine. ¶ Such people done bear the fendes cross/ and tasten without any doubt the earnest of hell. ¶ How worldly men with all their richesse and goods/ can not hold them contented/ and of the pain that they deserve for their wicked wills/ aswell in this life/ as after their death. I Said before to thee/ that will alone is cause why man is punished and peyned all with my servants in asmuch as they lack their own will/ and been governed after my will/ therefore they feel no pain that grieveth them but they been fulfilled in their souls feeling me inwardly by grace. ¶ And all such that have not me/ may in no wise be fulfilled/ & if they had all the world. ¶ For all things that been made/ been less of dignity than man/ for they been made for man/ & not man for them/ and therefore he may not be fulfilled with them. ¶ I alone may fulfil him/ & none but I ¶ Therefore all such worldly wretch's/ been so clipped with that dark cloud of blindness. ¶ Ever they been busy/ and labour in vain/ alway desiring to have such as they shall never have/ & so they may never be filled. ¶ For of me the may fulfil them/ they will no thing ask ¶ I tell the how it standeth with them in pains/ thou knows well that love causeth pain/ when that thing the is lost/ to the which all worldly men been holy conformed. ¶ Worldly men conformen them in all manner wyses by unordinate love to earthly things/ and there by they been made all earth. ¶ For they have a manner of ghostly impression of likeness with riches. ¶ Who is that/ what ever state he stondes in/ that would for any service done to creatures/ have the loss of me. ¶ Or who is that the which maketh of his own body by uncleanness of living/ a unreasonable be'st? ¶ All such feeden them of the earth/ by desiring of divers worldly states. ¶ And they wolden that they sholden everlast/ but it will not be/ for they passen away as the wind/ other by mean of death/ or else I by rightwise ordinance deprive them/ fro such things that they so love unordinately/ and than is their pain intolerable/ for by asmuch as they had such good in possession by an unordinate love/ by so much they lose them with sharper pain. ¶ Nevertheless if they hadden kept them as goods lente/ and not as their proper goods/ doubtless they sholden have forsake them without pain. ¶ And therefore their pain is the more/ because they have not that they desire. ¶ For as I said the world may not fulfil them/ and than they have a great pain/ what been the pains of his conscience/ and what pains he suffereth that will be venged for worldly good/ I shall tell the. ¶ Continually he freteth himself/ and first he sleeth his own soul/ sooner than his ghostly enemy. ¶ He is first deed/ for he hath slay himself/ with the sword of hate. ¶ O what pain such a covetous worldly man the is envious suffereth in his conscience/ ever so freting himself/ and will not suffer himself to have no delight of his neighbours prosperity. ¶ By this thou may know what pain a worldly covetous man suffereth of that thirst of his avarice/ the which will never fulfil his own need/ nor the necessity of other. ¶ Thus than of all such things that a man loveth in the sensuality of his flesh/ he draweth to him by many unordinate dredes/ and moche pain of conscience. ¶ They take upon them wilfully for to bear the devils painful cross in tasting here of the earnest of hell. ¶ And the seek people lyven in this world/ in many manner divers wyses of ghostly pains at the last but if they amend them/ for to receive death everlasting. ¶ All such been in the way of soothfastness/ that in this world been hurt by thorns of many tribulations/ tourmentynge themselves by their own, unordinate & mysruled will. ¶ All such have torment of body and of soul/ for with pains and torments the body and the soul been torn in pieces/ in asmuch as they gate gold/ and wan riches of the world/ with an unordinate & mice ruled love. ¶ And so they been deprived of the life of grace and affection of charity/ and they been made trees of death/ and therefore all their works been deed/ for they lyven in great pains/ walowing in the flood that leadeth to the water of death/ passing forth with hate by the fendes gate/ and so they receive endless damnation. ¶ Now thou knows how they that maken them wilfully the devils martyrs deceiven themself/ and with what pains they descend & go down to hell. ¶ What is that trowes thou that blindeth them? ¶ Nothing else/ but a cloud truly of their own mysruled & disordinate love laid over the clear sight of the holy faith. ¶ Thou knows also how worldly tribulations/ in what manner they come. ¶ They hurten only bodily my special servants/ because they been cast out of the world but yet they been not hurt spyrytually (that is in the soul) in asmuch as with a very true will/ they been conformed and made like to me/ & therefore it is to them great comfort & joy/ to suffer pain for me. ¶ The servants of the world been tormented/ both within and without and specially within/ for the great dread they have to loose their temporal goods/ and also for love/ desiring that they may not have. ¶ Other manner vexations that they have beside these/ been two principal causes/ that is dread of losing/ & love of winning/ which thy tongue is not sufficient/ nor yet able to tell. ¶ Seas thou not now therefore the in this life ryghtwysemen been at more ease in soul than sinners (me think thou should) for thou hast now seen the living and the ending of both. ¶ How a dread that is bound/ or a servile dread been not sufficient to obtain everlasting life/ and how with exercise of this dread a man. may come to the exercise of virtues. NNw I have said to the and declared/ that there be some the which feelen them tormented of worldly try bulacyons/ and I will that it be so/ that a soul may know her imperfection and end/ & also to know that this wretched life/ & that worldly vanyce is imperfect and transitory. ¶ This a soul may know by this token/ when she desireth inwardly me/ that am her end by such inwardly desire/ a soul beginneth first to put away the cloud that hath long blinded her fro the clear sight of virtue. ¶ And than by servile dread of tribulations/ she beginneth to come out of the flood that she had long be drenched in/ casting out fro her the venom/ with the hate that she was poisoned with/ the which was cast out of the scorpion in the likeness of gold/ and so was received unmannerly/ and nothing mannerly/ wherefore it was turned to them that did receive it/ in to venom ¶ They knowing this beginning graciously to arise/ & toward the haven begin to set their paces/ cle●ynge first to the same bridge/ of the which I spoke of before. ¶ Nevertheless it is not enough only for to go to this bridge with servile dread/ for that dread doth nothing else but purgeth a soul fro deadly sins/ but it fulfilleth not her with virtues grounded in love. ¶ And therefore it is not enough only in servile dried to wynue everlasting life/ but if the feet be set upon the tyrste step of the bridge/ that is desire and affection/ the which be the feet of the soul/ bringing her in to affection of my very soothfastness/ of the which as I said before/ I have made a bridge. ¶ This is the ladder/ upon the which I would you should step up/ for my very son hath made ladders to step upon. ¶ Nevertheless sooth it is/ that this is a general rising/ which comynly worldly men do use/ that is for to rise first for dread of pain. ¶ And also because that oft times adversytes of this world bringeth them in to great heaviness/ and therefore a man beginneth to be despised with them. ¶ And if they use this dread with light of true faiths/ doubt not but they shall come to the love of virtue. ¶ There been some that go out so dull & so slugyshly out of this deep flood of worldly love/ that oft times they fallen therein again. ¶ For after time they come to the haven of that stood/ by coming against them of contrary winds/ the been overtyrued again by the reawes of the see/ unto the cloudy vallaye of darkness of the wretchedness of this life. ¶ And though there come a happy wind/ they will not in no wise quickly step upon the first degree/ that is affection and love of virtue to ghostly delyces/ but as men the were made dull/ & slugyshly they go forth/ I doubt not but that with such a mice ruled pleasance/ they shall turn backward. ¶ Also if the wind or tempest blow by unpatience/ they will turn their backs/ because they hate not verily sin/ only for the offence done to me/ but only fro dread of pain/ the which pain followeth them/ as them seemeth. ¶ This is no perfit rising/ for all virtues rising go forth with perseverance/ without whom/ no man may come to the effect and speed of his desire/ that is to that end for whom he brgan/ to the which he shall never come with out perseverance/ and therefore that his desire may be fulfilled/ perseverance is right needful. ¶ I said also to the that such tournen them after divers styrrynges/ that fall to them/ other by impugning of their own sensuality within themself against the spirit/ or else by turning of their affections/ by unordinate love to all creatures without me/ or else by unpatience of wrongs that ghey do suffer/ other offends/ or of divers outward battles/ and other while by stirring & chastising or vexing of ghostly enemies/ that they might bring them the sooner in to shame and confusion/ saying thus to them. ¶ The good thing the which thou hast begun/ shall be to the no profit/ for thy sins and defaults be more than those. ¶ This the enemy doth/ for he should leave of/ & cees of such virtues and desires/ that he hath begun. ¶ Otherwise also he tempteth him with to much delight and delectation of his good deeds/ that is with the hope that he receiveth of my mercy/ saying thus to him. ¶ Why will thou labour and vex thyself/ be glad and joyful in this life/ thinking that at the last thou shall have mercy. ¶ In this wise and in many other sotell & divers manners of temptations wretchedly they go aback/ and in no wise they been parseveraunt and stydfast. ¶ And the cause of all this is nothing else/ but that the root of her own proper love is not fully put away. ¶ And therefore they been not stable and abiding/ but with right great presumption they receiven mercy by the hope that their enemy hath put them in. ¶ Not for they should worthily receive my mercy/ but that uncunnyngly as presumptuous people they should trust therein/ the which mercy is every day offended by them. ¶ I give not my mercy to them/ they for to offend it by presumption/ but because they sholden defend them thereby fro wicked desires of fendes fro the mysruled and disordinate confusion/ and shame of the soul. ¶ But they done the contrary/ for with the arm of my mercy/ they offenden me/ and that is because they use not/ nor have not in exercise/ their first changing that they began/ for to arise with dread fro pain/ & fro manifold pryckynges of tribulations/ and fro wretchedness of deadly sins. ¶ And therefore by cause they withdraw them out fro this deepness none otherwise/ therefore they may not attain for to come to the love of virtues/ nor they may win no perseverance. ¶ A soul is ever moving/ and therefore if it go not forth by virtues/ it must needs go back ward in vices/ to stand still (the may it not) all such may never profit in virtue/ as long as they attain not the love thereof/ but they must needs go still backward. ¶ The iii chapter telleth/ how this soul fallen in a mourning for the blindness of them which were drowned in the flood before said. Also how the grease been figured in the foresaid bridge/ that is to say in gods son/ betokeneth the very iii myghtes of the soul/ and of other matters/ as is written before in the calendar. Ca iii THan this devout soul anguysshed by great desire and coveted to know her imperfection/ both of herself and of other/ having ruth & pity upon the blindness of such wretched creatures. ¶ And when she had long beholden the goodness of god/ that in what state any creature reasonable standeth in/ if he will himself/ he may win ways of sanation/ and not be let. ¶ For all thing may be to him for exercise and experience of virtue. ¶ Yet nevertheless by their own proper love and unordinate affection/ they go backward and will not amend them/ but rather walk in the water of the fallen flood beforesayde/ & so as she seemed/ they went first to hell. ¶ And many of them that did begynn to go/ went fast back ward/ when she had herd by the goodness of god/ the was his pleasure to show her of himself/ the cause of all this by the which she was brought in to great sorrow/ than she set stydfastly her eye of understanding to the endless father of light/ and said thus. ¶ O marvelous love of goodness/ great deceit is ymonge thy creatures/ I would if it were plesing to thy endless goodness/ know more largely and dyffusely the three degrees/ figured in the body of thy only begotten son/ and what manner men may hold and keep/ that they may come parfytely out of the flood/ and to go virtuously in the way of thy truth/ and also who be they that ascend upon the ladder. ¶ How three degrees been figured in the foresaid bridge (that is to say) in gods son/ be to keneth the three myghtes of the soul. Than the marvelous goodness of god/ beholding the desire & ghostly hunger of that soul/ with the eye of his mercy/ answered & said thus. ¶ Right well beloved daughter/ I am no dyspyser of holy desires/ but rather a devout receiver of holy desires/ and therefore I will declare to thee/ all that thou does ask of me. ¶ Thou does ask three degrees to be declared to thee/ and also I shall tell the what manner of wise they should have them that comen out of this flood/ & will ascend upon this bridge. ¶ And though I told the before the deceit and blindness of man/ and how he tasteth in manner in this world the earnest of hell/ and how they receive everlasting damnation/ as the bevyls' martyrres/ whose manner of living is rehearsed before/ the which I told the took of the wicked works of fendes/ where also I told the by what manner wise they may withdraw them fro such manner living if they will. ¶ Nevertheless to till fill thy desire/ I shall declare to the them more largely. ¶ Thou knows right well/ that all manner of wills be grounded in a man's proper love/ the which love is a manner of a cloud/ that taketh away the light of reason/ that is the light of very faith/ which the reason keepeth within her/ and that one may not be lost without the other. ¶ At the beginning when I made man's soul I made it to the image & likeness of me/ giving to her mind/ understonding and will. ¶ But the worthier party of the soul is intellection or understanding/ for understanding is moved of affection/ and understanding moveth affection. ¶ The moving or stirring of love (that is to say) of affection/ informeth the mind and teeheth it how that it should not forget the benefits received of me/ by the which mind/ the love is made belly & nothing slow nor dull/ and the love or the affection of love/ maketh the mind kind and nothing unkind. ¶ And thus one might or power of the soul/ is helping and contrybutory to an other/ and so is the soul fed in the life of grace. ¶ A s●nle may by no manner of way live without love/ but ever it must love some thing/ for of love it is made. ¶ And therefore I said to thee (if thou have good remembrance) that affection of love is moved or stirred by understanding/ as though he said thus. ¶ I will love/ for the meet that I use/ is love, ¶ Than eft sons she feeling herself stirred by the effect and speed of love/ anon she ariseth (as though love said thus) if thou will love well/ that thou asks I shall give ye. ¶ And anon with that she arysethe up/ and beholdeth so great worthiness of me and unworthynese of the soul/ in the which unworthiness/ she is fall by her own sins. ¶ And how by the worthiness of their own being/ she tasteth my uncreate charity and marvelous goodness/ by the which I made her/ and in beholding of her own wretchedness she findeth and tasteth my mercy/ for by my mercy I have draw her out of darkness/ & lend her a time & space of amedement/ than is affection nourished in love/ opening the mouth of her holy desire/ by the which sheeteth & devoureth by displeasance & hate her proper sensuality with very meekness & perfit patience/ the which she hath won by the hate of herself. ¶ After time therefore virtues be conceived/ whether a soul work with them parfytely or unperfectly/ as she useth parfection/ or unꝑfeccyon in herself/ as I shall tell the afterward. ¶ If it so be that the outward feeling of affection move herself so/ that the eye of her understanding only love outward sensible things/ than the affection moveth herself/ and only putteth before the eye of understanding with her own proper love worldly and transitory vanytes/ with displeasance of virtue and love of vices/ whereby she draweth to her both pride and unpatience. ¶ And so the mind is with nothing else fulfilled/ but with such thing that the miss ruled affection hath given unto her. ¶ This most wretched love hath so blinded the eye of intellection/ that it can nother deserve nor take more clear light/ than it hath received. ¶ For that is to him as him seemeth right clear (& it is vice coloured) by the colour of his own proper good/ and the soul so offended. ¶ But because the eye of understanding seethe not herself for her own blindness/ she may in no wise know the truth/ and therefore the erreth and goeth out of the way/ searching other delyces and other goods than 〈◊〉 me. 〈◊〉 In an other place I said so the the all worldly delights be not 〈◊〉 without me/ but rather they be 〈◊〉/ gethornes than delyces. ¶ In the same wise intellection or understanding is dyseeyved in her own ●●ght and will in her own love loving such things as she should not love. ¶ And in the same wise mind in her keeping and retentions/ understanding followeth the manners of a thief/ the reaveth an other fro his good. ¶ In the same wise mind continually remembreth of such things that be utterly without me. ¶ And of such things/ the soul wilfully depriveth her from grace. ¶ These three myghtes of the soul be so mightily knit together/ the I may not be offended of the one/ but the I be offended of all three/ for one taketh of an other good or ill/ as it is declared before. ¶ What that ever liketh or pleaseth the free choice/ that same pleaseth the affection. ¶ And therefore as the affection liketh/ so she stirreth and moveth free choice/ or with out light of reason. ¶ Nevertheless you have the use of reasou knit in me so that free choice fall not in you by unordinate love. ¶ You have also a contrary law of the flesh repugning continually against the spirit. ¶ Two parties therefore you have in yourself/ that is sensuality and reason. ¶ Sensualy is a servant the which is ordained to serve the soul/ that you may have experience of virtue by the instrument of the body. ¶ The soul is free fro sin/ delivered by the blòde of my son/ and therefore she may in no wise be brought in bondage/ but if she consent by her own will/ the which is bound & knit by free choice/ for free choice is made one with will according with her. ¶ The which free choice is knit to the same will/ in the mids of sensuality and reason/ that to which of both she wyltourne she may. ¶ furthermore sooth it is/ that when that ever the soul will gather together her myghtes in my name/ by the hand of free choice/ as I have declared to the before/ that what that she doth/ or yet all that she gadereth be spiritual thynnges ¶ And so free choice with sensuality is loosed & knit to reason/ than with truth/ I rest in the mids of them. ¶ This it is that my soothfastness spoke of (saying thus) when two or three been gathered together in my name/ I am in the mids of them. ¶ Also I said to the that no man may come to me/ but by my only son/ that is the way of soothfastness. ¶ And therefore I have made a bridge of him/ with three grease/ the which grease be figured by the three states of the soul/ as I shall tell the afterward. ¶ How these three myghtes of the soul/ if they be not oned together/ there may no perseverance be had/ without the which perseverance/ no man may come to the end of parfection. THe figure of these three grease in general I have declared to thee/ be the three myghtes of the soul/ the which by manner of similitude be three ladders. ¶ And he that will pass forth by the bridge and doctrine of my truth/ he may not ascend up by that one ladder/ but if he ascend also by the other. ¶ Right so a soul may have no perseverance of virtue/ but if she knit and join together these three mights/ of the which parseveraune I told the before/ when thou did ask of me the manner/ the which those that comen out of the flood should hold for to be delivered out of the peril of the same flood. ¶ And there also I said to thee/ that I would declare to the more openly those three degrees. ¶ And than I said that without perseverance/ there may no man come nother to the end of parfection/ nor of vices/ for virtues & also vices do ask perseverance. ¶ If thou do covet to come to life/ thou must contynu and persever in virtue/ and he the desireth to go forth to endless death/ he must persever in vices. ¶ So than a man may come to me that am life of all things/ with perseverance of virtue/ and also with perseverance of vice he may come for to taste the deed water of fendes. ¶ An exposition of the word of christ/ where he said. Si quis sitit. etc. That is to say/ if any man have thrust let him come to me and drink. ALl you be bid generally/ and specially of my son (the lamb of truth) the which died cry in the temple with a great desire/ saying thus to you. Si quis sitit veniat ad me et bibat. if any man have thrust/ let him come to me and drgnke/ for I am a well of water of life/ he said not go to my father and drink/ but he said come to me. ¶ Why/ ¶ For in me that am the father/ might never pain fall/ but it was than in my son. ¶ And therefore while you be pilgrims & passyngers in this world you may in no manner wise pass without pain. ¶ For of sin as it is said before/ the earth hath brought forth thorns & breres. ¶ And why said he so/ come to me and drink? ¶ By cause all that did sue his doctrine/ or such that did draw nigh to him/ otherby keeping of his commaundymentes with the counsels mentally/ or by his precepts/ with the counseyles actually. ¶ That is in going by the way of perfit charity/ or by the way of common charity/ as I have told the before/ by what manner of wise in these ways you come to him by showing of his doctrine/ you find anon what you should drink/ that is the fruit of his precious blood. ¶ And also by tastynge of his divine nature knit and oned in mankind/ and than you so abiding in him/ shall also find yourself in me/ that am the peaceable see/ for I am one with him/ and he one with me. ¶ In this manner you be bid for to come to the well of lifely water of grace. ¶ Therefore it behoveth to you for to keep virtue & hold it with perseverance/ that you may come to the same bridge before said/ so the nother thorns/ nor contrary winds/ nor prosperity/ nor adversity/ nor no other tolerable pain/ remove you away from your holy purpose/ but rather you should persever & dure till you come to me that shall give you water of lifely grace/ the which I shall deliver you by the mediation of my sweet and right dear beloved son Ihesu ¶ But why saydehe/ I am a well of water of life? ¶ Because he was & is a well which containeth me/ that giveth lifely water of grace/ by the knitting together of the divine nature/ with the pure nature of the manheed. ¶ Why said he also/ come to me and drink/ for you may not pass without pain/ and in me might never pain fall/ but in him. ¶ And because I have made of him to you a bridge/ therefore there may none come to me/ but by him/ as he sayeth himself. Nemo potest venire ad patrem. etc. ¶ There may none come to the father/ but by me/ and so my only son that is the very soothfastness/ hath spoken my truth. ¶ Now thou may well perceive what way and what manner behoveth the to keep and to hold that is with parseyveraunce. ¶ For by no other way you drink of my well of life/ for perseverance is a virtue that liveth vyctoryously by life everlasting in me/ & receiveth joy and a crown of a special reward. ¶ How every reasonable creature generally may keep all manner of governance/ so that he may pass out fro the see of the world/ and go by the foresaid holy bridge. ANd therefore eftsoons I take again those three grease by whom you must needs walk/ jest the stood arise and you perish therein. ¶ And that you may also come parfytely to the water of life/ to whom you be byden sweetly for to come. ¶ And if you will that I be in the mids of you (that is to say) within your hearts/ with perfit love and charity/ than may you pass forth moche the better upon the bridge that is my only begotten son. ¶ For when I am in the mids of you/ there is great abundance of virtues/ with benefits and great gifts unnumerable/ when you suffer me there to have a dwelling place by perfit pusyence of heart & mind. ¶ Therefore they that coveter for to walk/ they must needs have thrust for only all they that have thrust/ be bide to drink of this well of grace for he saith hynselfes/ he that thrusteth come to me and drink. ¶ He that thrusteth not/ psevereth not in his journey/ but without continual passing forth/ he abideth and tarrieth/ other by delectation/ other by weariness of his labour. ¶ And such one careth not nor yet giveth no force though he bring no vessel with him/ wherewith he might draw water and bring it with him/ nor he is not sorry in his mind if he go alone without company/ nor to associate virtue/ & yet he goeth not alone for there as virtue faileth/ vices do follow. ¶ And therefore he goeth aback when he seethe the pricking of persecutions come/ the which been full enemies to his good purpose. ¶ He dreadeth also for to have fellowship/ & yet of a truth if he had virtuous fely ship/ such dredes should than pass away from him. ¶ And also if he had ascended up perfitly those three grease beforesaid in truth/ he should be sure enough. ¶ You must have therefore thrust/ & gather yourself together virtuously for my soothfast son saith/ where two or three be gathered together in my name/ in the mids of them am I ¶ And why sayeth he ii or iii? For two. be not without iii nor iii without ii nor iii nor ii without many i is fully excluded fro me/ for in the mids of him may I not be/ and because he hath no fellowship/ I may not stand in the mids/ he lacketh a fellow and is alone/ that abideth and tarrieth in his own proper love ¶ Such one is departed from my grace/ and also he is departed from the charity of his neighbour/ and so deprived fro me because of his sins/ and so he is turned verily to naught. ¶ Therefore such one that goeth so by himself alone/ and one by his proper love/ is not in the number nor told of the very soothfastness of my only begotten son Ihesu. ¶ My son he said also/ if two or three be gathered together in my name/ with perfit love and presing to my name/ than I am in the mydes of them. ¶ Also I said to the the two without three might not be/ nor three may not be nor stand with out two/ and sooth it is. ¶ Thou knows right well that the comaundymentes of the law do stand in two things only/ and without those two no commaundyment may be kept/ that is to lou●me above all things/ and thy neighbour as thyself/ this is the beginning of the law of the commaundymentes/ and also it is the mids and the end. ¶ These two without three may not be set nor gathered together in my name/ without gathering together of the three myghtes of the soul/ that is of mind/ intellection/ and will. ¶ So that by the mind or memory of my great benefits or gifts/ a man hath mind of the before said goodness in himself. ¶ And the intellection or understanding/ beholdeth only and verily in my unspectable and marvelous love/ the which love I showed you by mean & mediation of my only soothfast son Ihesu christ/ whom I put and set after the eye of your understanding/ that your understanding may see in him the great might of my most brenning charity. ¶ And than shall the will be gathered to him loving me & desiring me their end. ¶ With these three myghtes & virtues of the soul gathered together by grace/ in the mids of them I am. ¶ Than in asmuch as a man findeth him fulfilled and replete/ both with the love and charity of me & also of his neighbour/ anon he perceiveth in himself the great fellowship and company of many rial virtues/ and than he dysposeth him to have the thrust and the appetite of the soul/ the which thrust is nothing else/ but the thrust of virtue and of my worship/ and also of health of souls. ¶ Than he goeth surely without any servile dread/ that thus hath ascended the first 'gree of his affection. ¶ For affection is dyspoyled fro his own proper love/ therefore he ascendeth above himself/ & above all transyry things/ loving and beholding all such transitory things/ if he will keep them & hold them only in my name/ and in no wise without me/ that is with holy and very dread/ and for love of virtue. ¶ Than such a man findeth well that he ascendeth the second degree/ which is the light of understanding/ that beholdeth and considereth my excessive passing love in my son cryst crucified. ¶ By whom as by a mean/ I have showed the same love to mankind/ than he findeth pease and rest/ for his memory or mind is not far fro my fervent charity. ¶ Thou knows well the a void vessel giveth a sown when it is touched/ when it is full it doth not so. ¶ In the same manner when mind/ or memory is full with the understanding or intellection/ and with affection full of love/ if it be touched than other with tribulations of the world other delectations/ it crieth not by unordinate joy/ nor also by impasyence weyleth not/ for it is full of me that am all good. ¶ After time that a man is ascended thus/ he findeth him gathered together/ for if reason have those three degrees of three myghtes of the soul as I have said (in my name) each of them be gathered together. ¶ So than when twain (that is love of me/ and love of thy neighbour) be gathered together/ & mind or memory is brought thereto. ¶ As for the third for to keep & hold retentyfely and understand for to see and behold/ & also will for to love. ¶ Than a soul findeth her fellowship with me/ than I am her very sickerness/ and tour of strength ¶ She findeth than also the fellowship of virtue/ & so she goeth right surely/ and dwelleth full parfytely/ for I am in the mids of her. ¶ Than she moveth herself with a greedy desire/ for to follow and show the very way of truth/ by the which way it findeth the well of lifely water of grace. ¶ Of the thrust that it hath for the worship of my name/ and she desireth also the way of health both for her own soul/ and also for her neighbour/ for without such ways/ such may not parfytely walk and go. ¶ Than as she goeth/ she beareth with her a vessel void fro all unordinate affection of the heart & worldly love/ and anon because it is so void/ it is filled again/ for it may not be void/ for other it must be fulfilled with some material thing or else with the air. ¶ So the heart is a vessel that may in no wise stand void/ for when it is voided fro all things of transitory vanity/ it is full of air/ that is with my heavenly and most sweetest divine love/ by the which mean she cometh to the water of grace. ¶ And than when she is come thereto/ she doth pass & go forth by the gate of christ crucified & so tasteth the water of lifely grace running as a river quickly in me/ that am the peaceable see. ¶ Here is a repetition of some words spoken of before. Now clearly I have showed to the the manner that every reasonable creature in general should hold and keep/ that he might pass out of the great see of this world/ lest he perish & go to everlasting damnation. ¶ Three general grease I have also showed to thee/ the which grease be the three myghtes of the soul ¶ And also that there may no man ascended upon one degree/ without he ascended on both the other. ¶ Over more I told the of that word that my soothfast son spoke/ where he said thus. ¶ Where too or three be gathered together in my name/ in the mids of them am I ¶ And how those words be understand/ the gathering together of those three grease besayde/ that is of the three myghtes of the soul/ the which three myghtes according to one/ bring with them two principal commaundymentes of the law/ that is my love and the love of thy neighbour. ¶ sovereignly to love me above all things/ and thy neighbour as thyself ¶ After this when the he hath thus ascended the ladders by gathering together in my name as I have said he receiveth the water of grace to slake his thrust. ¶ And that received he setteth his foot for to go upon the bridge of my very soothfast son suing and following his doctrine ¶ Also I have said/ you run after his voice/ the which calleth you/ and sayeth thus openly in the temple ¶ Who that hath thrust/ come to me and drink/ that am a well of lifely water/ where I declared to thee/ how these words should be understand that thou might know the better the abundance of my plenteous charity/ and also the confusion and shame of them that wilfully run by the way of the fiend/ the which biddeth and calleth them to the water of death. ¶ Now also thou hast seen and heard of that thing the which thou does ask of me/ that is of the manner of retention and keeping that they perish not (and there he he said) they that have the manner of retention & keeping/ must have it by the ascending on the bridge/ in the which ascending up they be gathered together and knit in one/ dwelling and abiding in the love of their neighbours/ offering to me the affection of your hearts/ as a vessel voided fro all manner worldly & transitory loves/ to the which vessel I put or power in liquor of lifely grace's/ to them that ask such drink/ keeping the same drink with perseverance/ passing forth in the way of my only soothfast son christ crucified/ unto the last end of their lives. ¶ This is that manner/ the which all you own to to keep in what state the ever you stand in/ for there shall no state excuse him what ever he be/ but that he may keep this manner/ and is bound to keep it. ¶ And also he may do it/ & therefore he should do it/ & thereto is bound every reasonable creature. ¶ There may no reasonable creature excuse him fro it/ though he said (I have letting) other by his state of living or by his children/ other by worldly impediments/ wherefore he saith that he may not follow such a way of living. ¶ Nor also they may not excuse them/ for dyffycultes and hardness that they find in the same way. ¶ For I told that that every state is to me pleasant and acceptable/ so it be kept & had with an holy good will. ¶ For all things be good and perfit made of me/ that am most sovereign good. ¶ They be not made & granted of me to you/ that you take by them your death but your life. ¶ There is nothing so delectable to me/ as is love/ & therefore I ask nothing else of you/ but love/ that is love of me/ & love of your neighbours/ the which may be had and kept in all times/ all places/ and in every estate that a man is in/ loving and keeping/ to worship & glory of my name all things. ¶ Also knows thou not how I said to thee/ that some pass forth in this life deceived with worldly goods/ not going with light/ but covering them by unordinate love/ & loving creatures/ and keeping such temporal goods without me. ¶ All such I told the be so greatly tormented/ that they be passyngely intolerable to themself. ¶ And if they with draw not/ and put away such unordinate love in the manner before said/ they pass very fast to endless damnation. ¶ And now at the last I have told thee/ what manner a man shall keep most generally. ¶ The fourte chapter telleth when our lord would show to this devout soul/ that the three grease of the bridge be figured by the three states of the soul. ¶ Than he bade her lift up herself above herself to behold this soothfastness. Also how this devout soul beholding in the mirror of god saw divers creatures go in divers ways/ & of other matters/ as is rrhersed in the calendar. Ca iiii. Because I said to the before how they should go that be in common charity (that is for to say/ they that keep the counseyles mentally/ and the commaudymentes actually. ¶ Now therefore I purpose to show to the of them that have begone to ascend upon the ladder/ and begin to go in the way of parfection/ that is in the observance of the commaundymentes and counseyles actually/ wherein I shall show to the three degrres and states of the soul/ also three degrees the which I put to the before in general for the myghtes of the soul/ of the which degrees/ one is imperfect/ an other perfit/ and the third is found most perfit. ¶ One is to me a hired servant/ an other as a true servant/ and the third is a well beloved son/ because he loveth me only without any other cause but only for myself. ¶ These been those three states the which must be in many creatures/ and also they must be in one creature alone. ¶ In one creature they must be/ when such a creature with perfit business/ runneth by the same way beforesayde/ spending well his time ¶ So that he may with such good use of his time spending/ come fro the dread of bondage/ unto the dread of freedom/ and so at the last come fro free dread/ unto the chyldely dread that is to the love of chaste dread. ¶ life up therefore thyself above thyself/ and open thy eyes of understanding & behold these pilgrims & strangers how they pass forth. ¶ Some by the way of counsel unperfectly gone/ and some partytely holding & using the same way. ¶ See and behold clearly by them/ where is perfit parfection/ and also how great the deceit is/ that a soul receiveth in herself/ for the root of her own love/ is not yet put away fro her. ¶ In what state that ever a man standeth in/ him needeth therefore to slay and destroy his own proper love in himself. ¶ Than this soul brenning in love/ and greedy in desire beholding herself/ saw in the sweet mirror of the godhead creatures going in divers manners & in divers wyses/ attaining to the same end/ that they seeken. ¶ Also she saw many that did begin to ascend up/ because they field them pricked of servile dread (that is to say) dreading their own proper pain they left of. ¶ And some she saw by exercise of her first calling/ come by ascension to the second 'gree/ but sew she saw come to the most perfit degree of parfection. ¶ How this devout soul beholding in the mirror of god/ saw divers creatures/ go in divers manners. THan the goodness of god yielding satisfaction to the desire of such a devout soul/ sa●de thus ¶ Seas thou not these that with servile dread have cyse fro the vomit of deadly sins/ if they rise not with love of virtue/ servile dread is not sufficient alone to give them everlasting life/ but it be meddled with holy dread and chaste/ that is with my love of virtue/ for in love & holy chaste dread/ the law is set. ¶ The law of dread is the old law/ the which I gave to Moses'/ that was grounded only in dread/ because assoon as they had sinned in his days/ anon they did suffer pain therefore. ¶ But the law of love/ is the new law/ given of my very soothfast son Ihesu/ the which is grounded in chartable love. ¶ And yet the old law is not broken for the new/ but rather fulfilled/ so saith my soothfast son Ihesu/ I came not for to break and unlose the old law/ but for to fulfil it. ¶ He coupled & knit the law of dread/ with the law of love/ the imperfection of the dread of pain only/ was withdraw fro it/ only by abiding the imperfection of holy dread. ¶ I call that holy dread/ that will not of send me/ that am most sovereign good/ and that rather is afeard to offend me/ than for any pain that it should have for any offence the whi●● doth. ¶ And the law of imperfection is made perfit and holy/ by the perfit law of love. ¶ After ●●me the brenning char of my only ●othefast son was come to the which brought with him fere of my brenning charity in to mankind/ the pain of hasty punishment of sins done in this life/ was done away by the abundance of my mercy. ¶ For creatures' were not/ nor be not punished anon as they had done offences against me/ as it was done in old time in the law of Moses'/ without any interval of time/ but now mercyably/ I abide the repentance of mankind. ¶ Nevertheless sin shall not yet be unpunished/ for though it be not amended here/ it shall be correcked in an other place/ but if it be worthily punished here/ by dew and perfit contrition. ¶ As long as a man liveth here/ it is time of mercy to him/ & after time he is deed/ than is time of right wiseness. ¶ Therefore every man should now arise fro servile dread/ and busy him for to come to my love and holy dread/ or else with out any remedy he shall be drowned in the flood beforesayde/ by the waves of tribulations coming against him. ¶ And by the covetous thorns of worldly comfort/ the which be very thorns pricking the soul/ and loveth them unornately/ and keepeth them. ¶ How the dread of servage without love of virtues/ is not sufficient to ever lasting life/ and how the law of dread and the law of love be oned together. I Said to the that there may no man go by the bridge/ nor pass out of the flood but needs he must ascend upon three grease. ¶ And sooth it is/ that some ascend unperfectly/ some parfytely and some with great parfection. ¶ All such therefore that with servile dread been only lad and governed/ ascend unperfectly gathering together the mights of the soul. ¶ That is when the soul seethe pain follow sin/ for fere of that pain it riseth out fro sin/ and ascendeth up and gadereth the mind together/ thereby to pull away the remembrance and mind of sin. ¶ The ¶ The understanding also is draw to for to see and behold what pain is ordained for sin/ and than his will is moved to hate sin. ¶ And though this be the first ascension/ and the first gathering together of the mights of the soul/ yet must the soul exercise and use the same ascension and gathering together of the same mights/ by the light of the inwardly understanding in the clear sight of very faith/ not only beholding the pain for sin but also and rather the deed of virtue/ & the love that they should have to virtue/ so that their affection may ascend up with the feet of love/ put ting away servile dread. ¶ If they do thus/ than they be made my true servants/ and not untrue/ serving me only for love/ and not for dread. ¶ To this they may come/ if they mightily orawe up by the rote and put away with hate/ the root of their own proper love. ¶ And also if they be wise and prudent/ steadfast/ and parseveraunt. ¶ But there be many such begynners'/ the which begin to ascend/ that be so dull and full of sloth/ and so feyntly yell den to me my duty/ & with such negligence/ and ignorance/ that they faint and defail/ anon running to the sail for the jest wind that cometh. ¶ And so they go backward/ for they did ascend unperfectly/ & took the first 'gree of the bridge of my only fothefast son/ and most beloved Ihesu crucified/ & therefore they may not come to the second 'gree of the heart of love. ¶ How a man that hath excersysed him in the dread of servage which is the state of imperfection/ by which state is under stand the first grease of the foresaid holy bridge/ he may come so to the second gre/ which is that state of parfection. SOme there be that be become true servants/ that be those which serven me truly/ without any servile dread or bondage/ that seruen not me for dread of pain/ but for love/ and with love. ¶ That manner of love by the which men seruen me for their own profit & advantage/ and for love & pleasance that they find in me/ is utterly unparsyte/ and that may well be known in this wise. ¶ As soon as my comforts be withdraw fro them/ anon they give of their love/ & therefore it is imperfect. ¶ By such manner of love unperfect/ they loven their neighbours/ & therefore such love is not sufficient nor durable/ but rather such love ceaseth & oft times faileth. ¶ It ceaseth anendes me/ for this cause/ often times I withdraw fro them ghostly comforts of the soul/ that they may the sooner arise from imperfection/ and be excersysed in virtues/ suffering them to have torment and heaviness of heart/ that they may the more purely come to me. ¶ The which is done also because they should the sooner come to the perfit knowledge of themself/ for they know not themself/ nor they have no grace of themself. ¶ And also that in time of tribulations they might learn for to run to me/ that am their refute and comfort/ knowing me to be to them giver of all goodness & grace's/ & so to search me feythfully with very meekness/ and for this cause/ all such tribulations to fall to them/ withdrawing fro them ghostly comforts/ but not my grace. ¶ All such manner of men go than full sloly with great unpatience of soul. ¶ And otherwhile they leave & forsake their ghostly excercyses in many manners and divers/ and oft times under colour of virtue/ they say within themselves thus. ¶ This ghostly exercise & working is nothyge profitable to me/ and that is when they find them and feel them failing & lacking of inward ghostly comfort. ¶ Such one holdeth & keepeth the condition of an imperfect man/ for he hath not yet right well lift up and put away the veil and the cloth of his ghostly love/ fro the clear sight of the eye of very bryssed faith. ¶ For if he had well lifted it up/ & put away that cloth/ in sooth he should severyly/ that all the trymbulacyons comen fro me to prove him/ for the least leaf of a tree may not fall down without my ordinance & providence. ¶ And therefore all that ever I granted to them by sufferance of such tribulations/ I suffer it to come to them for their increase o● virtue. ¶ That is that they may have a good end/ to the which end I have made them. ¶ This they should behold and see and verily know that I desire nothing of them/ but virtue and good/ in the precious blood of my only soothfast son Ihesu/ in the which blood they be washed fro all their wickedness in the same blood they may know my very truth. ¶ For that I would give to them everlasting life/ I made them to the image and symylytute of me/ and have made them freslhe and quick to grace as children of grace/ in the blood of my only son Ihesu. ¶ But because they be unperfect/ they do to me service only for their own profit/ withdrawynge them in the same wise fro the perfit love of their neighbours. ¶ The first ●o fail for dread the which they have for suffcing of pain. ¶ The second withdrawing of them fro the profit/ that they should show and do to their neighbours/ and so withdraw them fro charity/ because they perceive in them that they be deprived/ as they think fro ghostly comfort/ which they were used to have/ and that is for their love is not perfit. ¶ But with the same imperfection that they love me only for their own profit/ with the same imꝑfyte lour/ they love their neighbours. ¶ And but if they did know their own imperfection by great desire of parfection/ they must needs go back. ¶ Therefore it is right needful for them/ if they will have that durable lasting love/ for to love without beholding of any manner reward. ¶ It is not enough for to i'll sin for dread of pain/ nor for to live virtuously only for his singular advantage and profit. ¶ For these be no great things for to win thereby heaven bliss/ but it is speedful for to eschew sins only for they dysplesen me/ and only for my love for to love virtues & get them. ¶ Nevertheless the fy●ste calling of evety creature (is that) for first a soul is imperfect/ rather than perfit/ and fro imperfection it should come to parfection. ¶ Whither every virtuous soul living in this life hath alway loved me only with out beholding of any other thing/ or if that it have in the hour of departing fro the body in this life desired/ if it had be time or space to serve me better than ever she did/ without beholding of any other thing than of me alone/ knowing than her own unparfytenes or imperfection. ¶ Such souls I trow there be many/ so living in imperfect love. ¶ Of the which Peter was one/ that loved my only soothfast son Ihesu christ for his blessed bodily conversation in this life/ but when time of tribulation came he sailed in his love/ and he fallen in to such an inconuenyente/ that for very dread of pain he denied him & said that he knew him never. ¶ And therefore a soul that ascendeth upon these grease only with servile dread & hired love/ she falls in to great incomodytes and inconvenience. ¶ All they should therefore arise as very true children/ serving me without any beholding of their own profit/ for I am the rewarder of every labour/ and yield to every man after his estate & exercise. ¶ And therefore if they leave not the exercise of good and holy prayers and of other good works/ but moche rather increasen in virtues with perseverance/ than they show come worthily to the very love of my soothfast son Ihesu. ¶ And I shall than love them with such love/ as I love my own very dear children/ for with such lour as I am loved/ I shall love again. ¶ If I be loved with such love/ as a servant loveth his lord/ I as a lord as he hath deserved/ shall reward him his duty. ¶ But I shall not make myself open to him by my special graces/ for to a true friend and a true lover/ my prive secrets be made open and showed/ the which is made one with me that am his friend. ¶ Nevertheless a servant may encrees with the virtues and love that he beareth to his lord/ in somocbe that he may be made a right dear friend. ¶ Right so it happeth of such that love me as hired servants done to thyr lords/ to such I make me not open. ¶ But if such pull up by the root with a manner of hate their own ghostly love fro themself/ & ascend up above the seat of their own conscience/ not leaving this servile dread & hired love unchastysed and uncorrecked with the light of very devout faith/ than may they be to me tyghte kind and come to my very friendly love. ¶ And so shall I than show me graciously to them/ as my own soothfast son Ihesu said when he was conversant in this world/ he that loveth me (he say the) shall keep my word/ & my father shall love him/ and we shall come to him/ and make a dwelling place in him. ¶ Also he saith in an other place thus/ he that loveth me/ shall be loved of my father/ & I shall love him/ and show him myself graciously. ¶ This is the very knowledge of dear lovers/ for in them love is transformed in the lover/ by affeccy on & love/ & so there be two bodies & one soul/ if two have but one soul it may not be hid fro that one/ but it is know also to that other. ¶ And therefore my soothfast son Ihesu said thus/ we should come & make together one dwelling place. ¶ Of the imperfection of them that loven and serven god for their own profit and love/ or for their comfort. Daughter will thou know how I shall make myself open in a soul that in truth loveth me/ showing the teaching and the doctrine of my soothfast son Ihesu christ/ here now in many manner wyses. ¶ I show my virtue in such a soul/ after the desire the such a soul hath. ¶ Nevertheless three principal shewynges/ I made to be had in a dear loving soul. ¶ The first is/ that I show the affection of my charity/ by mediation and mean of the roorde of my right well beloved son Ihesu christ/ the which affection is made open in the blood of him shed out by the fervent fere of brenning charity. ¶ In two manner wyses this charity is showed/ one is general common to all/ dwelling and abiding in common charity. ¶ To such it is showed the which do see and have experience of my charity/ for many divers benefits that they have received of me/ and in divers manners. ¶ The other manner of showing is partyculer to them specially that be made truly and feythefully my friends. ¶ The showing of this common charity that they do taste/ they know they have experience/ and they feel it parfytely in their souls. ¶ The second showing of charity is at the time that I do make me open to them (by affection of love) not for I am a special rewarder of one more than of an other/ but making me freely open in their soul's/ only by holy desire/ in the same parfection that they seek. ¶ Other while I make me open to them by another manner of wise/ and this is the manner of the other showing/ giving to them spirit of prophecy/ for to know things that be to come/ and that is in many wyses and divers manners/ after the indigence and need that I aspy in such a soul/ and other creatures. ¶ Other while also in the third wise/ forming in their soul's/ the presence of my truth/ that is the soothfastness of my only soothfast son Ihesu in divers wyses and many manners/ as a soul desireth the which hath great thrust or dryness. ¶ Other while they seek me in holy prayers/ desiring for to know my might/ and than I do suffer them to taste the very virtue of my might/ other while I am sought in the wisdom of my son/ and than also I fulfil their desire showing openly to the sight of the eye of their understanding/ my son Ihesu. ¶ Otherwhile they do search me in the meekness of the holy ghost/ than my endless goodness maketh them to taste the brenning fire of my divine charity/ and also maketh them to conceive very rial virtues/ grounded in the pure charity of neyghbourhode. ¶ The fift chapter telleth how god showeth himself sometime to a soul that loveth him ¶ Also why christ said not. Ego manifestabo. etc. I shall show my father/ but he said/ I shall show myself what manner of governance a soul shall keep/ that she may come up to the second gree of the holy bridge ¶ And of other matters/ as it is rehearsed before in the calendar. Ca v. IN this wise than may the clearly comprehend and perceive the truth/ after the saying of my soothfast son Ihesu/ where he saith thus/ he that loveth me/ he shall be one with me. ¶ For all the show his doctrine/ be made one with him/ by the affection of love. ¶ And like as you be one in him/ so be you one in me/ for he and I be but one together in substance/ and so show I me to you/ for we be all one. ¶ Nevertheless if my soothfast son had said to you thus/ I shall show you me the father/ he had said sooth/ for if he show himself he showeth me/ and if he show me he showeth himself. ¶ But why said he not/ I shall show you my father only? ¶ Truly for three manner causes. ¶ One is this/ because he would it were know that I am not departed fro him/ nor he fro me/ and therefore it was that he said to saint Phylyp/ that asked of him thus. ¶ Lord show us thy father/ & it is enough to us? ¶ Phylyp he said/ he that seethe me/ seethe my father/ this was truly said/ for he was one with me/ & that he had he had only of me/ and not I of him. ¶ And that was the cause that he said to the jews thus. ¶ My doctrine is not my doctrine/ but his doctrine that send me in to this world/ that is my father. ¶ Thus by this cause my right sweet & only soothfast son cometh fro me/ & not I fro him. ¶ And he he sayeth also we be all one/ therefore it was that he said not/ I shall not show you my father/ but he said/ I shall show you me/ that is because I am one/ and the same with my father. ¶ The second cause was/ in asmuch as he showed you himself/ he showed to you no other/ than he had of me his father (as though he said thus) my father hath showed me himself/ because we be one. ¶ Therefore I shall show you my father and me/ by mediation of myself. ¶ The third cause was/ for I that am invisible/ may not be seen of you that been visible/ but when you be departed out fro your deadly bodies/ than all you shall see me face to face/ and my soothfast sone Ihesu cryst intellectually/ unto that time of the general resurrection. ¶ Therefore now as I am/ you may not see me & for this cause I have hid & covered my divine nature/ by the veil of your humanity/ that you might so see that is invisible as visible. ¶ As though I give you dwelling among you my soothfast son Ihesu/ covered in the veil of your manhood. ¶ And so he showeth me to you/ & therefore he said not/ I shall show you my father/ but he said I shall show you me. ¶ As though he meant thus/ like as my father hath given it to me/ so shall I show me to you. ¶ Thus thou may know that in this sheweing of me/ he showed himself. ¶ And thus thou hast learned why he said not/ I shall show you my father (that is thus) because it is unpossible to you for you to see me in this deadly body (as it is said before/ and also because he is one with me. ¶ And here after shall be showed what manner of governance a soul shall keep/ & how she shall ascend up to the second 'gree of the holy bridge. NOw thou knows in what manner of excellence he dwelleth/ that cometh to the degree of the love of a friend/ such one goeth upon his feet of affection/ and so cometh to the prive secrets of the heart/ that is fro the first grease/ to the second be figured in the body of my only soothfast son Ihesu. ¶ I told the that those three grease were betokened or marked in that three myghtes of the soul/ betokening principally/ the three states of the soul. ¶ Now therefore or that he come to the third 'gree/ I shall show the how he shall come to be a dear friend. ¶ And after time he is comen to be a dear friend to me/ anon he is made a child of my love that he hath to me/ and I to him/ as to my own dear child. ¶ But first how that he worketh when he is made a friend/ I shall tell it to the. ¶ At the beginning he was imperfect/ by servile dread/ and by the parseveraunte use of the same dread/ he came to the love of ghostly delectation/ finding in me comfort and advantage of his own profit. ¶ In sooth this is the way/ and this way he must ge● that will come parfytely to perfit love of a dear child and of a friend. ¶ Why is that love perfit? ¶ Truly for he receiveth my heritage/ in the love of my soothfast son Ihesu. ¶ And because the love of adere son is not without the love of adere friend/ and therefore I said to thee/ that of a dear friend/ cometh a dear child. ¶ But what manner of governance must he hold/ that shall come to this parfection/ I shall tell thee? ¶ Every parfection and every virtue/ cometh out of charity/ and charity is nourished of meekness/ & meekness cometh out of knowledge and of holy hate of himself/ that is of his own sensuality and his very proper will. ¶ And for to come to this a man must abide parseverauntly/ and dwell in the Cell of his own knowledge. ¶ In the which knowledge of himself/ he shall find my mercy in the blood of my soothfast son Ihesu drawing to him by holy desire my divine charity/ and also by excersysing himself in dystroyenge all manner of wicked wills both spiritual and temporal/ hiding himself in his own house/ as Peter and other disciples did/ the which Peter after the trespass of negation or denying/ the which he did to my son/ he wept full bitterly. ¶ Yet nevertheless his we ping was imperfect/ & so it was unto the ascension. ¶ And after time my soothfast son came to me in his manhood/ than Peter and all other disciples did hide them in an house/ abiding there meekly the coming of the holy ghost/ as my soothfast son did promise before to them. ¶ And all that time they for fere abode in an house reclused. ¶ For ever the soul dreadeth unto the time it come to the very love. ¶ But they were parseverauntly abiding in holy waking/ and in meek and continual prayer/ unto the time that the holy ghost came and fulfilled them with plenteousness of graces. ¶ And when they were fulfilled with that great grace/ than they cast away dredes/ and so they followed the steps of my soothfast sone/ in preaching his passion over all. ¶ In the same wise asoule that desireth to come to this perfection before said/ after time she hath sinned deadly/ & is graciously arisen/ knowing herself foul & wretched/ for dread of pain she beginneth for to weep. ¶ And after that she ariseth fro the dread & beholdeth my mercy where she findeth delectation & profit/ & yet it is imperfect. ¶ Therefore like as it was done to Peter/ & to the disciples that were closed in/ so shall it be do to such a devout soul that is risen out of sin and cometh to my mercy. ¶ That is to say/ after forty days I shall make her to come to parfection. ¶ That is after these two states/ otherwhile I shall withdraw me fro such a soul not by grace/ but by feeling. ¶ And so showed well my soothfast son Ihesu/ when he said to his disciples thus. ¶ I shall go/ and come to you. ¶ What that ever he said partyculerly to his disciples/ it was said generally and comynly to all/ both to them that be now on live/ & to them that be to come. ¶ Namely to them that should come to him/ he said thus. ¶ I shall go/ and come again to you/ and so it was. ¶ For he came upon his disciples/ when the holy ghost came to them. ¶ The holy ghost came not alone/ but with my might and power he came/ and with the wisdom of my soothfast sone Ihesu/ the which is one with me. ¶ And with the mildness & meekness of the same holy ghost that cometh fro me & fro my son/ in the same wise I say to the. ¶ When a soul riseth fro her imperfection/ I with draw me fro her by feeling/ taking away the comfort that she had. ¶ For when she was in deadly sin/ she went away fro me/ and I did withdraw me than from her sin/ because than she had shut against me the gate of her desire/ by the which the son of grace should go & shine throw. ¶ This is no default of the son/ but of the creature that shut the gate of desire against the that son and when she knoweth herself and her own darkness/ than she openeth the windows by holy confession/ casting out thereby the filth of sin. ¶ And than I come again in to that soul by grace/ but yet I withdraw me fro her by feeling (as I said) and not fro grace. ¶ This I do because she should wax low and meek/ and that she should excersyce herself/ in seeking me truly. ¶ And also that she should be verily proved in the holy light of faith/ so for to come to wisdom. ¶ Than if she verily/ without looking of any reward love me with the light of lifely and quick faiths/ and with holy hate of herself/ she is joyful in the time of labour/ and deemeth her 〈◊〉 unworthy rest/ and quietness of soul. ¶ This is the second thing of the three/ of whom I told the before/ for though she feel me withdraw/ she will not therefore go back ward/ but rather she useth meekly her ghostly labour/ standing stydfastly and abiding enclosed in the house of her own knowledge. ¶ And therefore she abideth with a quick faith/ the coming of the holy ghost (that is I myself) the which am the fire of very charity. ¶ How abideth she? ¶ Truly not with idleness/ but with bodily waking/ and continual praying/ and not only with bodily waking/ but with intellectual waking. ¶ For that eye of understanding or intellection is not shit but it is open and waketh with the light of faith/ dystryenge the thoughts of the heart with holy hate/ waking in the affection of my charity/ and knowing that I desire no thing else/ but her holiness. ¶ And that is well certyfyed and made openynoughe/ in the blood of my soothfast sone Ihesu. ¶ After time the eye of intellection waketh thus in knowledge of herself and me/ she prayeth continually/ offering to me prayer with a good will & an holy. ¶ This is the continual prayer/ and also she useth her in actual prayer/ that is in such prayers as be ordained by holy church. ¶ Thus is a soul occupied that is departed fro imperfection/ and is come to parfection. ¶ And because she should come thereto/ therefore I went fro her/ not put ting away grace fro her/ but feeling. ¶ I withdraw me fro her/ that she should know her own defaults. ¶ And in that she knoweth herself prived fro ghostly comfort/ she feeleth pain and findeth herself feeble/ not strong for to stand nor stydfast. ¶ By that she findeth the rote of ghostly love in her own self and therefore she findeth in them matter of knowledge/ and in raising up herself above herself/ ascending upon the seat of her conscience/ therefore to lie in wait that such feeling is not suffered to pass without rebuking of the conscience/ in dystryenge of the root of their own love with joyful hate and with the love of virtue. ¶ How he that loveth god unperfectly/ loveth his neighbour unperfectly/ and of the tokens of his imperfect love. I will also that thou know/ that all such unperfect love/ and perfit love is sought in me/ by mean and mediation of creatures. ¶ They that be simple know this well that loven oftentimes me and seken me in creatures. ¶ Nevertheless if a man receive purely love of me/ without beholding of any creature/ than doubtless he should receive purely and drink the love of his neighbour/ as a man drinketh of a vessel/ which is tilled in a well when it is draw out/ and the liquor is drunk that was therein/ than is the vessel void. ¶ And if a man drink of that vessel while it standeth in the well/ it is never idle nor void/ but ever full. ¶ Right so love of neighbours/ both spiritual & temporal/ will be drunk in me without beholding and reward of any creatures. ¶ I ask not that of you that you love me with the same love that I loved you/ for that may you not do/ because I loved you/ when I was not loved of you. ¶ All manner of love that you have to me/ 〈◊〉 it to me of duty/ not of grace/ because you should do it/ but I love you of grace/ and not of duty. ¶ Therefore that love which I ask of you you may not yield it to me/ and for that cause I have put a mean bytwyxe you and me (that is to say) your neighbour that you do to him/ that you may not do to me/ and that is that the love him of grace/ without any beholding/ and without any abiding. ¶ For I hold it done to me that is done to him for thy love/ & this showed well my soothfast son to saint Paul when be parsued me saying thus. ¶ Saul Saul why parsues thou me. ¶ This he said holding me parsued/ in that he parsued my true servants. ¶ And therefore such love would be pure/ for like with the same love that you should love me/ you should love them. ¶ If thou will know the tokens of unꝓfyte love/ I shall declare them to ye. ¶ If a man love an other ghostly & feel pain that tourmenteth him/ in asmuch as the creature that he loveth is not seen to him for to satisfy to his love/ in loving him again as he loveth him/ his loving is imperfect. ¶ Also if he see his conversation be withdraw or prived/ or desolate fro ghostly comfort/ or if he see an other beloved more than he himself. ¶ All these be takens and many more/ that his love both in me & in his neighbour is imperfect/ and this is for to drink of the vessel without the well. ¶ All be it he took the liquor of love of me/ yet his love was not abydnge parfytely in me/ as in the well of love. ¶ Therefore it showeth tokens of imperfection in by/ whom he loveth ghostly. ¶ And all this may be the cause/ for the rote of his own proper love/ was never yet pulled up well. ¶ Therefore I suffer love oft times to be had/ that he may know his own imperfection/ by my withdrawynge of feeling fro him/ that he may shut him up and enclose himself in the house of his own knowledge. ¶ In the which knowledge/ he shall get all manner of parfection. ¶ And than shall I enter with a great light/ & with very knowledge of my truth (insomuch) that he shall hold it for a singular grace/ to mortify or slay (for my love) his proper will. ¶ And he shall cease never to cut away the superfluities of his vine/ & to pull up the thorns of his thoughts/ and build & edify very mighty stones of virtue/ grounded & set in that blood of my sons passion/ the which be found by going upon the bridge of my only son crucified before said/ & grounded upon the doctrine of my truth in the virtue of his blood. ¶ For by virtues you lyven in the strength of his passion. ✚ Andrea here now mdder & systren thus endeth the second part of this orchard/ in the which all we be showed the very way to heaven/ and in that same book we be showed how to cut of the supfluytes of our wines/ and how we shall pull up the pricking thorns of our thoughts/ with divers matters/ as it is rehearsed in the calendar before. ¶ The fourth book. ¶ The first chapter of the four party/ speaketh of prayer/ & first in what manner a soul shall govern her/ that she may come to pure love and liberal/ and moche of this four partel speaketh of prayers and of tears. ¶ But first god showeth here a doctrine of the holy sacrament of crystes body. And how a soul shall come fro vocal prayer/ to mental prayer with other matters as it is rehearsed to you in the calendar before. Ca i AFter time a soul hath entered and go by the doctrine of Christ's passion/ crucified with very love of virtue/ and hate of vices/ it standeth with perfit perseverance/ & namely such a soul that is parfytely come to the house of his own knowledge/ abiding mightily and continually in holy watch & prayer/ drpted fully fro the conversation of the world. ¶ Wherefore hath such a soul closed her in the house of her own knowledge? ¶ In certain for dread/ knowing her own imperfection/ and also for desire that it hath/ for to come to a pure and a liberal love/ and also because it seethe well that it may come in no otherwise thereto. ¶ Therefore with quick faith she abideth the coming of me/ by increase of grace in herself ¶ But whereby shall a man know quick faith? ¶ Truly by perseverance of virtue/ and not going aback for nothing that falls/ nor for to cease nor leave in dew time fro holy prayers/ but if it be for charity/ or for obedience (or else not) for oft times by unordinate time of prayer/ that fiend cometh by many heavinesses and battles/ more than she were found without prayer/ & that he doth for to deceive her/ & for to make her to leave holy prayers oft times saying to her after this manner. ¶ This prayer profiteth that not/ for thou should take heed to no thing else/ nor think nothing else but to that and of that thou seas/ thus he saith to make thy prayer to be heavy to thee/ and for because thou should cease of the exercise of holy prayers/ the which is an armure by the which a soul is defended and kept from all her adversities with stretching forth of the hand of love/ and with the arm of free choice/ defending herself with the same armure/ and with the light of very faith. ¶ God showeth here a doctrine/ of the holy sacrament of the altar (that is to say) of the holy sacrament of crystes body/ and how a soul shall come fro vocal prayer/ to mental prayer/ and here is showed a vision/ which this devout soul had on a tyme. THou knows well dear daughter/ that in meek continual prayer and faithful with perseverance/ a soul winneth all virtue/ and therefore she should persever and never leave it/ nother for yllusyon of the fiend/ nor for their own frailty that is by thought or moving that cometh in their own flesh/ nother by speaking of no creature/ for oft times that fiend speaketh by their tongues/ for to let devout prayers. ¶ Of all these dysceytes she should set no store/ but contynu in devout prayers/ and overpass such dysceytes'/ by virtue of perseverance. ¶ O how sweet is it to such a soul and how pleasant and liking to me/ holy prayer excersysed in the hose of her own knowledge/ and also in the knowledge of me/ opening the eye of understanding/ with the light of very faith/ & with the habundaunte affection of my pure charity/ the which charity is made to you visible of my visible only soothfast son Ihesu/ when he made it open in his blood/ the which blood maketh a soul ghostly drunk/ and arayeth it ryally with the fire of divine charity/ and giveth to her the blessed ghostly meet of the sacrament of the altar/ the which is kept for the treasure of our mother the holy church/ for to be ministered to you by the hands of a priest my vyker/ the which keepeth the kaye of the same blessed body flesh & blood of my only soothfast son Ihesu very god and very man. ¶ This blessed ghostly meet is right comfortable to a devout receiver after the greatness of his desire in what wise that ever he receive it/ whether it be sacramentally or virtuously. ¶ He taketh it sacramentally when he receiveth the blessed host of the altar/ and he receiveth it virtuously and ghostly that taketh it by desire/ having mind of that blessed blood which was shed for the ransom of mankind. ¶ Such one is ghostly drunk with the mystery of that sacrament/ and also it is brenned & fulfilled with holy desire/ with the charity both of me and also of his neighbour. ¶ Where getteth a soul this? ¶ Truly f the house of his own knowledge/ and with right devout prayer/ in the which she hath lost her imperfection/ like as the disciples and Peter lost their imperfection abiding and standing withinforthe in devout prayer and holy waking and wan the parfection. ¶ Wherewith trowes thou? ¶ Truly with perseverance knit with holy faith. ¶ Nevertheless understand not so/ that a soul winneth only such brenning of love by long vocal prayer/ as many soul's usen/ whose prayer is rather in words than in affection/ the which setten their intent to nothing else/ but to say many psalms and many pater nosters/ and when they have fulfilled the number set/ they think than they have done enough. ¶ It seemeth that all such setten their intent and their affection only in vocal prayer/ and so should they not do/ for if they do in no other wise/ they win full little fruit/ and to me all sooth it is but little worth. ¶ Now thou asks me peraventure and says/ should therefore such vocal prayer be left/ sith it is so that all be not able to mental prayer? ¶ To this I answer and say nay/ for I know well like as a soul is first imperfect sooner than it be perfit/ likewise her prayer is first imperfect. ¶ She should also eschew idleness/ though she be perfit & use vocal prayers/ that is when she speaketh or prayeth so/ she should enforce her in all her might for to raise up herself ghostly into mental affection/ with general consideration of her sins/ in the mind of my blessed son Ihesu/ where is found largeness of my charity/ and remission of sins/ and that must be done in this wise/ that as oft as she considereth herself both in general & in common wise her own defaults/ so often she must iwardely know my excellent goodness/ and so proceed in ghostly exercise with very meekness. ¶ I will not that she think upon her sins ꝑtyculerly and specially/ but generally/ jest the soul be filed by mind of such filthy partyculer sins. ¶ I said also the I would that she had nother consideration of her sins in in general/ nor in special/ without consideration and mind of the blood shed by my soothfast son Ihesu christ/ and of my large mercy jest she fall into despair/ for if the knowledge of her and consideration of her sysies were not meddled with the mind of the bitter passion of my son Ihesu/ and also of my mercy/ often times she should devil still in that shame and confusion/ and so to go to endless damnation with the same confusion/ and with that fiend that hath so led her under the colour of contrition/ and very displeasance of her sins. ¶ This is one of the most sotell dysceytes that the wicked fiend showeth to my servants/ and therefore for your profit/ and that you might eschew the deceit of the wicked fiend/ and that you may be right pleasant to me/ you must alway spread out your hearts abroad to affection & besyre with very meekness in to the see of my great mighty mercy/ for thou knows well the pride of the fiend may not suffer a meek soul/ nor his confusion and shame may not suffer the breed and the largeness of my goodness and mercy/ wherein such a meek soul hopeth feythefully and truly/ & therefore thou did well/ and as my will was that thou should do/ when thou did avoid the fro that fiend/ which was about to throw that down by confusion and shame/ saying to the that thy living was nothing pleasing to me/ that nor thou followed nor virtuous living (after my intent and after my will) the which will is not hid fro him that desireth to have it and live there after. ¶ And because that lift up thyself in to my mercy (& said thus) with meekness/ I knowledge to my maker/ that ever unto this time I have lived in darkness/ & so lad my life/ but yet I shall hide me in the sweet blessed wounds of my lord Ihesu/ & wash me in his blood/ & so shall I waste away my wickedness/ & joy in my maker/ and than thou knows well the fiend fled fro thee/ nevertheless he came yet eft sons to the with an other subtle temptation (that is) he was about to raise the on high by pride (saying thus to thee) behold thou art perfit/ and god is well pleased with thee/ now the needeth no more to wail for thy sins. ¶ Than by the light of my grace/ thou went in the way of meekness/ when thou an swered to that fiend thus. ¶ O what wretch am I/ saint Iohn baptist sinned never/ and was hallowed in his mothers womb/ and yet lived in right great penance/ and I the most wretched of all living/ have done right great sins/ and yet never began to know with very contrition & wailing what god is/ whom I have so greatly offended/ and what I am/ that have so grievously offended him. ¶ Than the fiend not suffcing such meekness of the soul/ and the hope of my goodness/ said again to thou thus. ¶ Cursed be thou/ for I may nothing avail in thee/ if I do my great labour to throw the adown in to low things by confusion and shame/ thou lyftes up thyself to mercy/ and if I would enhance the to high things by pride/ thou descends lowly by meekness and parsnes me in to hell/ so that I shall never tempt the more/ for ever thou smites me with the staff of charity. ¶ In all such manners a soul should meddle the knowledge of herself/ with the knowledge of my mercy/ & my knowledge with her knowledge. ¶ And after such manner vocal prayer is profitable to a soul that useth it/ and liking to me/ and fro such imperfect vocal prayer with exercise & perseverance/ she may come to perfit mental prayer. ¶ Nevertheless if the intent be set simply for to fulfil the number of the psalms/ or pater nosters ytaxed/ or leaving mental prayer for vocal prayer/ I tell the for truth such one shall never come to mental prayer. ¶ Otherwhyse such a soul that when she should pray and say her number of psalms or pater nosters/ it is so unsavoury that her tongue is loath and dull to say/ and otherwhile she hath such a conscience of leaving unsaid the psalms and the pater nosters/ when I visit her sometime one wise/ & sometime an other wise as sometime by the light of my knowledge with contrition of her sins/ sometime by largeness of my right great habundaunte charity/ sometime by many manner wyses making open before the clear light of her soul/ as it is liking to me/ the presence of my very truth after the devout and holy desire of the same foul/ yet she will not leave unsaid the number of psalms or pater nosters/ but moche rather she will leave my special visitation that she feeleth in her soul/ and so she should not do/ for that is one of the dysceytes of the fiend. ¶ But anon as she perceiveth her soul touched with my special visitation/ than she should leave vocal prayer & turn thereto. ¶ And when that mental visitation is withdraw fro her/ than to turn again to vocal prayer (if she will) & make an end of her psalms and pater nosters that she was in purpose for to say/ & if she have no time/ she should not charge it nor be heavy therefore in her soul/ but if it be divine service/ to the which both priests/ clerks/ and all religious people be bound for to say/ and if they say it not they offend/ for unto the end of their death they be bound there to/ if they be in he'll/ and if they were touched by special visitation in dew times and hours when they should say their divine service/ they should purvey an other time? (other before or after) for to say their divine service/ so that it be not left unsaid/ that should be said of duty. ¶ Such vocal prayer said/ as it is before rehearsed/ bringeth a soul to parfection/ & therefore vocal prayer should not be left/ & than with excersyce and perseverance the sweetness of prayer shall be tasted in truth/ & also the blessed ghostly meet of the body of my soothfast son/ as it is rehearsed. ¶ And therefore I told the that some receive chrystes flesh & his blood virtuously/ & some sacramentally communing that blessed sacrament with affection of charity/ for he that goeth to that sacrament with affection/ he findeth moche sweetness/ and he that goeth there to more of custom and use than for affection/ he findeth little sweetness/ for he that enforceth him with all his soul to make open his affection in me/ & knytteth it to me with the very light of intellection he knoweth moche/ and he that knoweth moche loveth moche/ & he that loveth moche tasteth me sweetly. ¶ By this thou may know the perfit prayer is not gotten with many words/ but with affection of desire (raised in me & of me) with knowledge of himself & of me. ¶ And he that prayeth thus/ he shall have both mental prayer & vocal prayer/ for they devil together/ like as active live and contemplative done. ¶ By many manner of wyses/ vocal and mental prayer been understand. ¶ For asmuch as I said to the and told the that holy desire is continual prayer/ that is for to have an holy desire and a devout will/ the which will and desire do arise actually in time and place ordained/ with the addition of actu/ all prayer. ¶ And so a soul shall use in time set and ordained with an holy will vocal prayer/ and never out of time ordained for to use it namely continually. ¶ peraventure sometime it must be left for ministration of charity used to the health of neighbours/ sometime for other necessary and needful causes/ as the state & business axeth/ that I have set a creature in. ¶ Every man should labour to the health and necessytes of souls/ after the state that he is called to/ for what that ever he laboureth actually to the ease and health of his neighbour/ is for to pray virtuously. ¶ For as saint Austyn saith/ he ceseth never to pray well/ that ceseth never to do well/ and therefore it was that I said/ that prayer is in many manners. ¶ For actual prayer done/ (as it is before said) is done by affection of charity/ for with the affection of charity is continual prayer. ¶ Thus I have told thee/ how thou may come to mental prayer/ that is by exercise and perseverance of vocal prayer/ & how thou should leave vocal prayer for mental prayer when I visit thy soul. ¶ I did say to the also what is common prayer/ for I said it was prayer of good will/ that is excersysed of chartable business/ both in the and in thy neighbour the which should be do with a good will. ¶ Thus a soul should never be idle from prayer/ but other actually or mentally she should pray/ lest she fall in to duldesse of spirit/ and in to an imperfect love/ for the more that she loveth/ the more she shall feel profit and love both in me and in her neighbour. ¶ And here shall be showed of a deceit that creatures have sometime/ which loven god and serve him/ for their own comfort & delectation. Of the which imperfect love somewhat shall I tell thee/ & of a certain deceit that is gotten of the love/ by the which they love for her own comfort. ¶ And therefore I will that you know that my servant which loveth me unperfectly/ rather he seeketh after comfort/ than he loveth me enterely (only for me) and by that thou may understand when comfort faileth ghostly or temporally/ they be troubled in temporal comforts/ to the which worldly men the which lyven with some manner outward deed of virtue/ for to come to outewarde prosperity/ and when tribulation cometh the which I give them for the profit of their soul's/ they be troubled in that little good the which they have done/ and if any man would ask them why they be so troubled/ they would answer because they be so troubled in tribulations and an guysshes/ and that little good which we have done (as us seemeth) standeth to none advantage/ for us seemeth we had more rest of soul before with the good that we dieden than/ than we have now/ such be deceived in their own delectation/ and it is not sooth that tribulation is cause/ for they should love nevertheless/ nor do the less of good works. ¶ For the good works that they done in time of tribulation/ it shall avail them asmuch as they did defore in time of comfort/ and yet it shall avail them more/ if they have patience/ it fareth by such as doth by a man that laboureth in his garden or in his orchard the which hath delight & is rested in soul with his labour/ because of his fair orchard or garden/ and so it seemeth that he hath more delight of his fair garden or orchard than of his labour/ nevertheless if the garden or the orchard were take away fro him/ he should soon feel his delight & delectation withdraw. ¶ Why? ¶ Truly for his principal delight was moche more set upon the orchard than upon his labour. ¶ But if his principal delight were set rather upon his labour than upon his garden/ than should he not loose the love that he had to his neighbour. ¶ In the same wise a man that doth good actual deeds outewarde/ he may not loose the delight of exercise in such working but if he will/ though the delight of prosperity be withdraw/ so that he set his principal intent upon the labour/ and not upon the prosperity. ¶ The cause why such be deceived in their own working/ is their own passion/ for often times they breaken out and thus they say/ I know right well that I did better and had more delight for to devil & more comfort than I have now/ because I am more troubled now than I was than/ and now I have no delight nor pleasure to do good deeds/ their saying is false and not true/ for if the good in itself had delighted them only for the virtue of that good/ they should never have lost it/ nor it should never have failed in them/ but moche rather encresed/ but because the working of their good deeds/ was set only in her own sentyble good/ & therefore it failed/ this is a deceit that comynly the people receive/ all such be deceived by their own sinful delectation. ¶ And now I shall show the here of the deceit that they have which set all their affections in comforts and ghostly visions. ANd sometime of such delectation he receiveth very moche harm/ for if his affection be set in comforts and ghosty vysyons/ the which many times & oft I give to my servants/ when they be withdraw fro him/ than he falls in to heaviness and great bitterness of soul/ as oft as I withdraw my comforts fro his soul/ so oft him seemeth that I have forsake him/ and therefore him seemeth that he is in hell/ wherefore he falls in to bitterness/ and in to many temptations. ¶ He should not do so/ nor suffer him so to be deceived/ of his own spiritual delectation/ but he should lift up his eye to me/ and know me for very sovereign good/ the which receive and keep for him/ good 〈◊〉 me of diseases. ¶ He should 〈◊〉 themselves/ and hold hym●●●●● unworthy for to have pease & 〈◊〉 of soul/ and that is the 〈◊〉 proper cause why I withdraw ●●●●rome him/ that he should love ●●m and meek him/ and know that my very charity and goodness (the which should be in him) for to be found with good and perfit will and never else/ the which I conserve and keep in his time of tribulation. ¶ And also I withdraw me for this cause/ that he should not only receive of me the milk of my sweetness/ but also that he should apply him with all his might for to cleave to the breast of my soothfast sone Ihesu christ/ where he shall both seek and find milk & flesh together/ that is drawing to him the milk of my very charity/ by mean or mediation of the blessed body of my deer son Ihesu christ crucified. ¶ To them therefore that go so and seek my milk of sweetness/ with prudence and not with ignorance of my sons bitter passion/ to such I turn with a greater delight/ & with ghostly strength and also with light and brenning fire of charity. And if it so be that they take such withdrawing of ghostly sweetness dyscomfortably with heaviness and confusion of soul/ they do not win no comfort thereby/ but moche rather they should abide in their own dullness. ¶ How all they that delight them in such comforts and vysyons may be described/ & how that they may receive a wicked spirit under the form/ or colour of a good spirit/ and also of tokens how it may be known when it cometh of god/ and when that it cometh of our enemy the devil. After this oft times of the fiend they receive an other deceit that is when he transformeth himself in to the likeness of light/ for the fiend there he findeth a man disposed for to receive ghostly comforts/ and thereto setteth all his desire on such comforts and ghostly vysyons/ whereon he should not set his desire nor trust/ but only on very meekness/ & think that he is unworthy for to receive such ghostly comforts/ to such the fiend transfygureth himself/ in to light by many manner wyses/ other while to the likeness of an angel/ other while in to the form of my son crucified/ and other while in to likeness of some of my seyntes/ & this he doth because he would catch him with the hook of his own ghostly spiritual delectation/ the which hath set all his affection & desire upon ghostly vysyons. ¶ If a soul rise not up anon with very meekness/ casting away fro her all such manner delight/ she is anon take by the devils hook in to his hands/ and if she with very meekness despise such delectation and with love betaketh her in to the affection of me/ the why am a lover and not the gift/ the fiend for his own pride/ may not suffer that meekness of such a soul. ¶ Now if thou will know a token how they been dysceytes of the fiend and not my revelations/ I shall tell ye. ¶ This is the token of such a trasformation of light that vysyteth the soul/ be of the fiend/ anon the soul in the coming of it loseth her ghostly gladness/ and is left nothing but heaviness and darkness and sharp pricking in the soul/ & if it is verily visited of me that am soothfastness everlasting/ the soul in the first appearing receiveth an holy dread/ and with the same dread she receiveth ghostely gladness and sickerness/ with a manner of sweet prudence/ for she dreadeth/ and dreadeth not/ but in her own thought/ she holdeth her unworthy such visitations/ & saith thus to me. ¶ Lord I am inding and moche unworthy to receive such ghostly visitations/ and sith I am not worthy/ how may this be that I am thus visited/ than she turneth her to me/ considering the wondered large breed of my charity/ and seethe inwardly therein/ that I consider nothing her worthiness/ of no merit that she deserveth to have such visitation/ but only my own dignity and worthiness/ by the which I make able and worthy/ whom it liketh me to receive such visitations both of grace and of feeling/ for I despise never that desire that calleth to me/ and this is the cause that she receiveth such visitations meekly saying thus/ behold the handmaid of god/ in me be thy will done/ and than she goeth forth to prayer/ ever right meekly holding herself inding and moche unworthy such holy & ghostly visitations/ only as I have said/ considering that it cometh of me. ¶ This is a very token for to know whether that a soul be visited of me/ or of the fiend/ for as I have said in the first appearing/ they find a great dread/ perceiving both in the mids and in the end hunger of virtue. ¶ Also an other while a soul when that it is blinded of the wicked fiend/ first it receiveth gladness and joy/ and at the last it is brought in to confusion and darkness of the soul. ¶ Lo thus have I showed the a token/ for to know the deceit of the fiend/ that if a soul will be meek & go wisely/ she may not be deceived/ and if she will algates go rather with imperfect love of her ghostly comforts/ than with the perfection of my love (as I have said/ she must needs be deceived of the fiend. ¶ This second chapter telleth of them that will not help nor comfort their neighbours in their need/ because they would not be letted nor leave their own comfort/ pease/ nor rest. ¶ Also of the deceit the which gods servants have/ that loven god with such unperfect love before said/ and other matters as it is rehearsed before in the calendar. Ca two. I Have told the of the dysceytes of them that will receive me and taste me in their soul's/ after their own manner and delectation/ and nothing after my will. ¶ Now shall I tell the of the second deceit of them/ that all their delectation is set for to receive ghostly comforts/ insomuch that often times though they see their neighbour in great need spyrytually or temporally/ right under the colour of virtue they excuse them (& thus they say) if they should tend to such outward business/ they should loose rest & pease of soul/ and also leave their hours unsaid in dew time/ therefore they charge not to help them/ lest they loose their ghostly comfort/ and offend me/ as they think they should do. ¶ All such be deceived of their ghostly delectation of soul/ & they offend me more in that they will not help their neighbours in their necessytes/ than in leaving of all their ghostly comforts/ for all manner ghostly excersyce/ be it vocal or mental/ was ordained of me/ which a soul should use for to come to parfection/ and to the charity of his neighbour/ and that the neighbour should be kept in charity/ so that a man offendeth me more/ leaving undone the chartable ministration of his neighbour in time of need/ for his actual exercise and rest of soul/ than for to leave such actual exercise and rest of soul for his neighbour/ for he findeth me in the charity of his neighbour and in the love of him/ and it they be not charytably ministered in time of their need/ in that they losen their charity/ & when charity of neyghbourehode lacketh/ my affection is lessed/ my ghostli comfort is lessed (insomuch) that that they would win/ they loose/ and that that they would loose they win/ that is by ministration to their neighbours/ in time of need/ leaving therefore ghostly comforts/ they receive and win both me & their neighbour/ & so in all times/ they may because of their ministration/ taste the sweetness of my charity/ and if they do it not/ they stonden in pain (as thus) if they must needs do them some ministration/ other by very force/ love/ bodily or ghostly infirmity/ that they do suffer/ it shall be done so heavily & with such pain of conscience and tediousness of soul/ that the one uneath may suffer or bear the other/ and if any man ask them why/ it is so painful to them/ that they should answer and say/ that as them sementh/ they loose thereby both pease and tranquillity of soul/ and many things that they should do/ they leave undo therefore/ & so offend god. ¶ It is not so/ but because their inward sight is set upon their own delectation/ therefore they can not see nor discern in truth where their offence is/ for offence standeth not in leaving of ghostly things/ or exercise of prayers in time of need of their neighbours/ but it standeth when they be had without chartable ministration of neyghbourhode/ whom they should love for the love of me/ and in time of need for to serve them charytably. ¶ Thus thou may see and know/ how a man is deceived only by his own ghostly delectation in himself. ¶ Of the deceit which gods servants have and love god with such imperfect love/ as is beforesaid. ALso my servants often times be deceived/ all such namely that as yet be imperfect/ by delectation/ loving with affection of love/ against the ghostly comfort and delectation/ the which they find in me/ for I am the rewarder of all goods that be done little and much/ after the measure of love of him that receiveth good. ¶ Of this I give ghostly comfort/ some time in one wise/ and sometime in an other wise in the time of prayer. This do I not/ for that a soul should receive ghostly comfort unwyttyngely (that is to say) that she rather behold the gift of my ghostly comfort/ granted to her by my gracious largeness (than me) but that she inwardly behold rather the affection of my endless charity/ by the which affection I give to her such comforts/ if it so be that she be ignorant and will receive her own delectation without consideration of the affection of me she is deceived/ for by her own ghostly comfort she is deceived/ in asmuch as she delighteth therein. ¶ As long as she is thus ignorant/ she goeth after her own delight/ seeking of the holy ghost such ghostly comforts after their own lust/ as though she would put a law to the holy ghost/ for to give it to her as she would/ so should she not do/ but moche rather go mightily forth by my sons passion/ and therefore to receive ghostly comfort/ in such wise/ in such a place/ and in such a time/ as it pleaseth my goodness for to grant her/ and though I give it not/ it is not done of hate/ but of love/ that she should seek me truly and verily/ & not only for to love me of delight/ but rather with meekness she should receive my charity/ than so to follow their own delectation/ if she do not thus but only go to ghostly delectation in her own manner and not after my manner/ she shall receive an untolerable pain and shame/ in asmuch as she seethe that object or the cause of her delight is withdrawn/ the which object or cause she set before the cye of her intellection. ¶ These be they that choose ghostly comfort after their own manner/ and would every day be fed withal in their souls for the sensible comforts that they synden therein. ¶ And they be sometime so ignorant/ that if I beset them any other wise than so/ they withstand me in my visitation and will not receive it/ only desiring in their own purpose for to have such visitations/ as they feel sensible comforts. ¶ This is default of their own passion and ghostly delectation where●● such a soul is deceived. ¶ For it is right unpossible for her ever to stand in one manner of ghostly visitation. ¶ She may never stand only in one manner of delectation/ for my goodness will vilety her in dyvets manners of visitations. ¶ I give many diverse ghostly delights to a soul/ that is knit stydfastly in me/ sometime she receiveth of me delectation/ of a manner of ghostly gladness/ sometime such contrition & displeasance of her sins/ that she seemeth that she is ghostly troubled in herself/ sometime I shall be in a soul and she shall not feel me/ sometime I shall show & form before her my soothfast son in divers mavers before the eye of her understanding and yet shall he not be perceived nor felt in the feeling of the soul in such fervour and delectation as he should be felt. ¶ All this I do for love/ & for to keep her & encrees her in the virtue of meekness and perseverance. ¶ And also for to inform her that she put no manner of rule to me/ nor for to set her end in such delectation/ but only in virtue that is grounded in me/ & that with meekness she receive both times that is of withdrawing and giving and that also she receive with her own affection/ the affection of me by the which affection I give her such comforts/ and also that she believe and trust well with a quick faith/ that I give such things/ when I give it to the need of her health that she might come by such visitations to great perfection. ¶ Therefore I will that she stand ever meekly/ setting ever both beginning & her ending in the affection of my very charity/ and in the charity for to receive only delectation/ with desire after my will/ and not after her own will/ all this have I said for to eschew dysceytes. ¶ How a soul that knoweth herself wisely in soothfastness/ keepeth herself fro all these foresaid dysceytes. furthermore I will not hide fro the the deceit that deadly men feelen in their own sensible delectation/ the which done them but little good namely of those things that they work by virtue in time of such sensible comforts. ¶ Overmore of the ghostly sensible delectation of ghostly comforts of my own servants/ how that they with the love of their own delectation deceiven themself/ the which delight will not suffer them lord to know the very truth of me/ nor the sin that they standen in/ nor the deceit the which the fiend useth in them. ¶ All this I tell the that thou and all my servants should follow and seek virtues in my love. and after no other love. ¶ These dysceytes and perelles often times be received namely of them/ that be yet in imperfect love/ that is only for to love me because of my might/ and not simply me that am the giver. ¶ But a soul that in soothfastness hath entered the house of her own knowledge/ & excersyseth perfit prayer and riseth up in such awyse/ as I have told the where I treted of prayer/ for the imperfection of their own love/ and also fro the imperfection of prayer/ she receiveth me by affection of love/ seeking busily to draw onute the milk of my breast/ the sweetness of the doctrine of my son Ihesu christ crucified/ after time she is come ꝑfycely to the third estate of a son or of a friend. ¶ Than all such have no hired love/ as servants under bondage/ but they be as dear and elect friends having the love of dear & blessed children/ for right as one friend doth to an other/ so done they with me/ right as a friend giveth a present to an other/ for the eye is not set only upon the gift/ but also it is set in the heart and in the affection of the giver/ and so he keepeth the gift bylove of affection. ¶ Right so a soul that is come to the state of the third perfit love when she receiveth my gifts and my graces/ she beholdeth not only my gifts/ but with the eye of intellection she beholdeth the affection of charity of me that am the giver/ and that a soul may not be excused/ but that she may do so/ if she be meekly disposed/ I have purveyed before for to knit the gift with the giver/ and that was when I granted my only soothfast son Ihesu christ the which is one with me and I with him for to knit and join together my divine nature with the kind of manhood/ and therefore by this unyeyon and oneheed you must not behold my gift/ but you behold the giver. ¶ Seas thou not now with how much affection of love/ you should love and desire the gift and the giver/ if you do thus/ you shall be in right pure love/ not in hired love/ as they be that be ever locked up in the house of their own proper delectation. ¶ By what manner a soul cometh fro imperfect love/ and cometh to perfit/ friendly/ & a lovely loving love. hitherto I have showed that in many manner wyses/ how a soul riseth fro imperfection/ & attaineth to perfit love/ and what it doth after time that is to come/ to the love of friendly & lovely loving love. ¶ That is how she shut herself up/ & closed her in the house of her own knowledge/ the which knowledge of herself will be meddled with the knowledge of me/ lest she fall in to confusion and shame by remembrance of her sins and also by knowledge of herself/ she may win sensible hate of her own proper passions/ & also of the delectations of her own ghostly comforts/ & so of hate groun dead in meekness/ she may win patience/ in the which patience she shall be made strong and mighty/ for to withstand the fendes battles and assaylynges/ & also against the parsute of men/ and also against me/ when I withdraw fro her profit & good delectation of her own ghostly comforts. ¶ All these she sufrreth with these virtues of patience/ & if that her own sensuality for difficulty or hardness will lift up his heed and arise up against reason/ than should the judgement of the conscience arise and ascend up above herself/ & give a rightwise judgement with holy hate against sensuality/ and suffer not in any wise the styrrynges the which be of that soul to pass/ without correction or examination/ not only those styrrynges the which be against reason/ but also the styrrynges that come of my divine charity. ¶ For a soul that slondeth in holy hate/ every day she correcketh and reproveth herself/ and foment my servant saint Gregory (when he said thus) it is the condition of good souls ever for to fere sin there no sin is/ that he said of cleanness and purity of conscience/ so should a clean soul do/ that will arise fro imperfection abiding in the house of her own knowledge and my ordinance and providence with that light of very saith/ as my disciples died/ which were dwelling in an house/ abiding therein with holy watch/ meek prayers/ and continual perseverance/ the sending down of the holy ghost/ so must a soul do/ that is in will for to arise fro imperfection to parfection/ that she be ever waking in the doctrine of my soothfast sone Ihesu/ with the eye of understanding/ contynuing ever in devout prayer of holy desire/ and so shall she know the affection of my charity. ¶ This third chapter telleth of tokens/ whereby it is known that a soul is come to perfit love. ¶ And how imperfect men will only follow the father/ but perfit men follow the son. ¶ Also god showeth a vision/ the which this devout maid had/ in the which vision is showed of divers baptymes and of other fair things & profitable. ¶ And of other matters/ as it is rehearsed before in the calender. Ca iii Now shall I tell the how thou shall know when a soul is come to perfit love/ and that is by that same token that was showed to the holy disciples after the time they had received the holy ghost. ¶ The which went out of their hose and preached the doctrine of my very soothfast son Ihesu/ putting away fro them fere and dread/ nothing dreading the death nor pains/ but rather were joyful of pains/ they were not afeard for to go before tyrrauntes and wicked justyces/ and there to say before them the truth in glory and presing of my name. ¶ Right so should a soul do that hath well abid in knowledge of herself/ as it is rehearsed before. ¶ To such a soul I shall come with fire of my charity/ as long as she dwelleth & abideth with perseverance in the house of love (by affection) she conceiveth virtues/ taking part of my might and power/ with the which might & power/ she receiveth such domination/ that she overed meth all her own proper sensible passions virtuously/ and in the same charity also she taketh part of my sons wisdom/ in the which wisdom she seethe and knoweth my very truth with the eye of intellection. ¶ And also she seethe thereby the deceit of ghostly sensible love/ that is the imꝑfyte love of her own ghostly comfort/ as I have told that before. ¶ And also thereby she knoweth & seethe the deceit & malice of the fiend/ the which deceit he giveth to a soul bound in the imperfect love/ & therefore sith a soul is verily risen with hate of the same imperfection/ and love of imperfection/ in the same charity also she taketh part/ & maketh strong her will by grace & goodness of the holy ghost/ they be of will for to suffer pain for my love/ & to go out in my name of their house to inform their neighbours virtuously in the knowing of truth. ¶ I say not that she should go out of the house of her own knowledge/ but I say that those virtues should go out of the house of the soul/ the which were conceived by affection of her own comfort/ & to make them increase & grow in time of need/ to the health & sanation of her neighbours/ for the dread is go the letted virtues for to be graciously conceived/ & boldly for to spread abroad (the which dread) would not suffer virtues to abide for fere of losing her own ghostly comfort/ as I have rehearsed before. ¶ But after time she is come to perfit & liberal love/ she goeth out (as I said before) leaving and forsaking her own ghostly sensible comforts. ¶ And so this thing joineth them with that forth state/ that is in asmuch as a soul is risen fro the third state/ the which is perfit/ in the which third state she hath tasted/ & put forth virtue for to increase in her neighbours/ by the which virtue she receiveth an other/ that is the last state of perfit unition & oneheed in me/ the which two states be knit together/ for that one may not be without that other. ¶ For right as my charity may not be without charity of neighbourhood/ nor charity of neighbourhood may not be without my charity/ the one may not be departed fro that other. ¶ In the same manner it fareth of these two states/ the one may not be without that other/ likewise as I shall show the now suyngly. ¶ How imperfect will only follow the father/ but perfit men follow the son. HEre I told that how they have go out/ the which going I said is a token that they be risen fro imperfection/ & come to parfection. ¶ Open than the eye of thy understanding/ and see them how they run by the bridge of the doctrine of my only soothfast son Ihesu christ crucified/ the which was the very way/ rule/ and doctrine/ before the eye of her intellection/ for they put nothing else before their eyen/ than my only soothfast son Ihesu christ crucified/ they put not me the father before their eyen/ as he doth that abideth and dwelleth in imperfect love/ the which will suffer no pain/ and because there may no pain fall in me/ therefore such one will live with ghostly delectation that he findeth in me without any pain/ suing me rather than my soothfast sone Ihesu/ for such cause it is that he sueth me/ & yet not me/ but ghostly delectation that he findeth in me. ¶ They that do love parfytely do not so/ but as ghostly drunken men they be gathered together/ and ascend upon the three grease or ladders the which I figured to the by three myghtes of the soul/ and also upon the three actual grease/ the which I figured to the actually in the body of my only soothfast son Ihesu christ crucified. ¶ After the time they be thus ascended with the feet of affection of the soul/ they come to the great hole of the side of my son/ where they sinned the prive for cretes of the heart/ and know there the water of baptism/ the which hath virtue in the blood of my sons passion/ in the which blood a foul syndeth grace by holy baptism/ where that the vessel of the soul is disposed/ & made ready for to receive grace/ also where she is oned in the blessed blood of the lamb receiving so holy baptism of that blood virtuously. ¶ In the which state she knoweth verily & tasteth the brenning sire of divine charity/ & so showed well my soothfast son Ihesu to thee/ if thou have mind when he was asked of the in this wise. ¶ O sweet and undefouled lamb/ when thou was deed and thy side was opened/ why would thou be smyt/ and why wholde thou suffer thy heart to be cut? ¶ He answered and said/ if thou remember that many causes there were why/ but one principal cause shall I tell the he said/ for my desire as to mankind was infinite and endless/ and the actual working for to suffer pain and torment/ was finite and had an end. ¶ And therefore because my desire and love to mankind was infinite/ I would that my privities of my heart were seen to mankind/ opening to you for the same cause my side/ that you might look thereon and understand thereby that I loved mankind much more than I couth or might show you of my pain fynyte/ shedding both blood and water. ¶ And also there I showed in two manner of wyses baptism of blood. ¶ One was as I said in them that be baptized in blood shed by martyrdom for me/ the which baptism hath virtue of my blood namely for them that may not be baptized in the holy baptism of water. ¶ Some also I said were and be baptized in fire/ desiring baptism of water with all the affection of the soul and may not have it/ all such be baptized in fire/ and yet is it not this taptym of fire/ without blood/ for blood is meddled with fire of divine charity/ because it was shed out for love. ¶ In an otherwise also a soul receiveth this baptism before said/ the which divine providence charytably hath ordained/ for the infirmity & frailty is known to him/ by the which frailty man offendeth/ not because he is constrained for to offend by frailty/ but because as a frail man he falls in to the trespass of deadly sin wilfully/ whereby he hath lost grace that he had won in that bapty of blood by virtue. ¶ And therefore it was right necessary that my divine charity should purvey a remedy for to put away such grievous sins/ the which is contynall baptism of blood/ that a soul winneth by continual contrition of heart and with holy confession/ when it may be had of my ministers/ the which held the key of that blood/ and that blood they pour down upon the face of the soul in giving of absolution. ¶ And if confession may not be had/ contrition of heart sufficeth/ for than that hand of mildness and meekness/ largely giveth to you the fruit of that blood. ¶ If that you may have confession/ I will that you have it and use it/ for if there be any that may have it & will not/ he shall be deprived fro that fruit of that blood. ¶ Nevertheless sith it is in the last end of a man's death if he will be confessed & may not/ yet than my goodness shall also receive him. ¶ Yet should not a man be such a fool/ that will therefore under such hope delay his confession/ and abide unto the last end of his life/ for he is not syker whether to go for his obstinacy/ I with my divine rightwiseness will say to him thus. ¶ Thou did not think on me in the time of thy life when thou might/ & therefore I shall not have mind of the now in that end of thy death. ¶ And thus for this cause/ there should none defer and delay his confession/ and if he delay it by his own default/ yet should he not cease and abide in to the last day/ for to baptize himself by hope in the blood of heartily continual contrition before said. ¶ Therefore it is called a continual baptism/ wherein a soul may baptize herself ever and at all times when she will unto the last day of departing fro the body/ as I have said before. ¶ Also thou knows therefore in this baptism that my working by passion of my sons cross was fynyte/ but the fruit of that pain the which you have received of me/ is infinite/ and that is in the virtue of my divine nature that is ifynyte/ and oned with the nature of man/ the which was fynyte and had an end/ the which nature of man suffered pain/ arrayed & clothed in your manhood/ & therefore my working may well be said and called infinite/ not for 'cause the pain is infinite/ nother the actual pain that I suffered in my body/ nor also the pain of my desire the which I had for to fulfil & complete your ransom/ for that I finished and ended in my cross/ when the soul went out of that body/ but the fruit the came out fro the pain/ and of the desire the which I suffered for your health is infinite/ and therefore infynytely you should receive the fruit thereof. ¶ For but yfthat fruit were not infinite/ all man kind should never be restored/ nother they that be now present/ nor they that be passed/ nor they that be to come. ¶ Nor also a man that hath offended/ he should never have might nor power for to arise/ if this most blessed blood were not given to you infynytely. ¶ This showed I well to you mopenyge of my side/ where that I showed to you the privities of my heart making so to be known to you/ that I love you more than I can show you with this fynyte pain. ¶ Also I show to the infinite love/ with what thing trowes thourtruly with haptym of blood oned & meddled with the fere of my charity/ the which blood was gotten out by love/ & in general baptism also the which is given to christian men/ and to whom that that will receive it is water meddled with blood & fere where a soul turneth her & wyndeth her in my blood/ and that was the cause why I would the blood & water should run out of my side. ¶ Now have I answered to the that thing/ that thou did ask me before. ¶ How a soul when it is come up to that third gree of that bridge (that is to say after the time it is come to the mouth/ anon it taketh that door of that mouth/ & when the proper will of a man is deed/ it is a very token that it come thither. ALso thou knows well all that I have told the now/ my soothfast sone hath cold the before/ yet nevertheless I have rehearsed the same to the again/ spekyngem his person/ that thou might the better know the worthy excellence in the which a soul is set in/ that hath ascended this second gree/ where she knoweth & seeketh so much fere of love/ by the which she cometh to the third gre (that is to the mouth) where is well showed that she is come to the stare of parfection/ coming thither by the mids of the heart/ that is in having mind of the blood in the which she is baptized/ leaving imperfect love/ by the knowledge that she drew out of the heartily love saying and tasting and feeling by experience the brenning fire of my charity/ all such be come to the very mouth/ and therefore they excersyce and show openly the office of the mouth. ¶ For right as the mouth speaketh with the tongue that is in the mouth/ and the taste tasteth/ the mouth receiveth & yieldeth that is received to that stomach/ that teeth chew & break that is received/ for it may not else be swallowed ¶ Right so a soul speaketh with the tongue of his holy continual prayer/ such a tongue yieldeth to me both actually & mentally/ for belth of souls right sweet ghostly desires & merry. ¶ Actually it speaketh in showing/ admonishing/ counseyling/ & knowleging the doctrine of my very truth/ without any fere of pain/ what pain that ever the world giveth/ but boldly & hardyly before every creature she knowlegeth the truth before all creatures/ & to every creature after his estate in divers wyses & manners. ¶ Such a soul eateth the meet of the health of souls/ taking that same meet upon the right blessed table of the cross/ for otherwise/ nor upon no other table she may in no wise parfytely eat it in truth/ but it be up on the table of the cros. ¶ Also I say that such a soul eateth it & breaketh it with her teeth/ for else she may never chew that same ghostli meet/ that is with holy hate and love/ the which two be two orders of teeth in that mouth of holy desire/ the which receiveth ghostly meet/ breaking & eating it with hate of herself & with love of virtue/ dystryenge & breaking both in herself & in her neighbour almaner of miuryes & wrongs/ that is derysyons/ repreves/ refrenynge/ with many other persecutions/ suffering hunger & thrust/ cold and heat/ heaviness and waylynges/ defyres/ weepings and weariness for health of souls. ¶ All these she breaketh and dystroyeth for the love of me/ supporting and sustaining her neighbour charytably. ¶ And after time the meet is thus broken and the taste hath tasted it/ that is that it have savour in such ghostly laboute and love of such meet of souls/ tasting it in the fere of my brenning charity/ and in the love of her neighbour/ so that this meet that cometh in to the stomach/ the which stomach is disposed for to receive such meet of desire & health that it had to souls/ the which stomach is nothing else/ but an heartily will for to receive delectacy on & love of charity with her neighbour/ desiring & chewing him in herself by habundaunte chartable love. ¶ Such a soul giveth no force of the tenderness of the bodily life/ but rather set her with her might for to eat that meet before said received and taken upon the table of the cross of doctrine of my only soothfast son Ihesucryst. ¶ Than is such a soul made fat in very rial virtues/ and so much made fat of the abundance of that meet/ that the array and clothing of her own sensuality that is of her body breaketh of as the sensible appetite/ and if it breaketh it/ it dieth/ for what that ever it breaketh dieth/ and than with that dieth the sensible will/ that is because the ordinate and well ruled will of the soul leaveth arrayed and covered in me with a perfit and a very blessed endless will. ¶ And therefore the sensible will is deed/ and all this doth the perfit soul that is come in truth & very soothfastness to the third gree of the mouth. ¶ And the token that it is come (is this) that she findeth her own sensible will mortyfyed/ when she tasteth the affection of my charity/ and therefore she findeth in the mouth of her soul peas/ and such peas that there may none trouble her/ because she hath forsaken her own sencyble will. ¶ All such bring forth virtues without pain upon their neighbours/ not for the pain that they suffer is no pain to other/ but to a will mortyfyed it is no pain/ for wilfully and freely in my name and for my name she suffereth pain/ such people do run without negligence/ by the teaching and doctrine of my only sothefastesone Thesu christ crucified/ and let not their sournaye for no wrongs that be done to them/ nor for no persecution/ nor for no delectation that the world might give them/ but all these they should lightly overpass by ghostly strength and very perseverance/ because their affection is verily ●●me out of the affection of charity/ tasling that meet of health of souls/ with very perfit patience. ¶ The which patience is a to ten that a soul loveth most parfytely and without looking of any reward/ for is she loved me and her neyghboare for onye profit or reward/ she were unpatient/ and she should wear slow and dull in her journey/ but that they love me for me/ because I am the most sovereign good and worthy to beloved/ and also they love themself for me/ and their neighbour for me/ that they sholden yield laud and prensing to my name/ and therefore they be patient and strong/ and also parseveraunte for to suffer. ¶ And now I shall declare to the of the working of the soul/ after time it is ascended the third 'gree of that holy bridge. THese been the glorious virtues grounded in very tharyte the which be abiding in the height of the tree of that same charity before said/ that is patience/ strength/ and perseverance/ which be crowned with the light of blessed faith/ with the which light they run without darkness by the way of truth/ and also be enhanced by holy desire. ¶ And therefore there may no man hurt● that soul/ nor the fiend with all●is temptations/ for he dreadeth such a soul that is brent in the furnace of charity/ nor also backebyters nor wrongs and miuryes of men/ and yet though the world parsu her/ he is afeard of such a soul. ¶ Thus by my endless goodness/ such a soul is made strong and magnyfyed in the world before me/ because of meekness in her own sight/ she is made little. ¶ This is well know in my seyntes which for my love made them little by meekness in this world/ & therefore I have made them great in my endless life above. ¶ And also in my mysteryal body of that mother of holy church/ where of them is made continual memory. ¶ For in me which am the book of life/ their names be written/ also the world hath them in reverence/ because they dyspysen the world. ¶ All that lyven yet in earth of such condition hide not virtue for dredt but for meekness/ & if their neighbours have need of their service/ they hide not their ministration for dread of pain/ nor for that dread of loss of their own ghostly comfort. ¶ For in what manner of wise they exercise their life and their time for my worship/ they be glad & joyful and find peas and rest of soul. ¶ Which is that? ¶ In sooth because they choose not for to serve after their own manner/ but after my manner/ and therefore they charge asmuch the time of ghostly comfort/ as they do the time of tribulations and of prosperity/ as they do of adversity/ asmuch grieveth them that one as that other/ for ever in all things they find my will/ & they do busy them with all their desire for to comfort them in all things/ & over all both in thought & deed to seek & work after my will. ¶ They see well & aspy in the privity of my divine providence/ that without me is made naught/ that is to say sin/ and therefore they hate sin/ wherefore they be so steadfast & strong in ghostly strength in their own will/ the they go mightily by the way & in the way of truth & wax not weary/ but feythfully & truly they serven & mynystren to their neighbours/ taking no heed to the ignorance & unkindness of their neighbours/ nor though a vicious man say to them other while wrong/ & reprove their good deeds/ but moche rather they cry ghostly in my sight/ by holy prayer praying for them/ having more pity & ruth for the offence that is done to me/ & for that harm of their soul's/ th' Turrian for their own imuryes and wrongs/ all such do say with my choose servant saint Paul. Daledicimus et benedicimus. etc. we be cursed of men and said evil of/ but we bless again/ we suffer psecucyons/ but we bear it pasyently/ we be blasphemed/ & we beseech & pray/ for we be made as or fail of all this world/ the which is cast out thereof. ¶ Seas thou not dear daughter and consyders thou not these sweet tokens/ & specially above all to kens/ the singular virtue of patience in the which a soul showeth well in soothfastness/ that she is risen trow vnparfyte love & come in to perfit love/ following & suing the swear & unde fouled lamb my only soothfast son Ihesu/ the which hanging upon the cross fast held with nails of love come not done fro that cross for all the crying of the Jews/ that did cry to him thus. Descendae nunc de cruce. ¶ c. Come he down now fro the cross & we shall believe in him. ¶ Nor also he withdrew him not nor came not down fro the cross for no manner unkindness which was showed of you/ but abode under my ovedyence with such patience/ & that his cry was not heard/ by no manner gruding. ¶ In the same wise these well-beloved children/ & my devout servants/ see then & followen the doctrine & ensample of my soothfast son Ihesu. And though the world would withdraw them for to look back ward/ they will not/ but only look forward in the mirror of my very soothfastness. ¶ such will not go out of the field of battle for the coote that is left at home/ that is for their own coote of pleasance to creatures/ and them dreading rather than me/ but with love and delight in me they dwell still abiding full ghostly drunk with the blood of my blessed son Ihesu in the field of battle/ which blood my endless charity hath reserved & put it before you to be your shield in battle/ which is ministered by the herds of holy church/ for to be strength to them that will be manly knights/ and fight against the fiend and the world/ and against their own sensuality and frailty of flesh/ with the sword of hate of their ghostly enemies/ and with love of virtues/ the which love is armure by whom they be defended and kept fro strokes. ¶ For the enemies may not hurt none of my knights/ but when they deliver unto their hands their swords & armure/ & turn their backs freely with the hand of free choice. ¶ My knights will not do so/ but rather they dure and persever mightily to yn death/ for they be ghosty drunk with the precious blood before said/ by the which perseverance/ all their ghostly enemies be overcome. ¶ O glorious virtue of patience/ how pleasant and liking art thou to me/ for in the world thou puts away ignorance/ & gives clear sight to dark eyen/ the which may not but algates they must take part of the light of my servants. ¶ The meekness that my servants have/ shineth to the soul's health of them/ in hate of their sins against the envy of them/ the wideness and the breed of theyrgrere charity shineth against their cruelty/ for they been cruel against them/ and my servants do show pity agayneward against their wrongs shineth that queen of patience/ the which hath domination and holdeth the principal ladyship of all virtues/ for it is the pith and the marrow of charity/ she it is that showeth and keepeth virtues in the soul & maketh to be know whether those virtues be grounded in me or not. ¶ She it is that overcometh/ and is never overcome/ she it is (as I have said) that is in fellowship with ghostly strength and perseverance/ she it is that cometh home with victory/ that is after time she is go out of that field of battle/ she cometh home to me the everlasting father/ there warder of all her labour/ of whom she shall receive and take a crown of endless joy. ¶ Of the state that is departed from the third/ and of workynges of the soul which is come to this state/ and how god goeth never away fro that soul by con tynuall feeling. hitherto I have told the how they show that they be come to perfit friendly & lovely loving love. ¶ Now will I tell the in howmuch love my servants that yet abide in the deadly body taste me/ for after time they been come to the third state (in the same state as I said) they win the fourth state. ¶ Not for it is depted fro the third/ but they be together all one/ for that one may not be without that other/ like as my charity and charity of neighbourhood may not be departed/ as I said to the before. ¶ But there is a manner of fruit that cometh out of this third gre/ of a certain perfit union/ which the soul hath in me/ where she receiveth strength above strength/ in so much that not only she beareth wrongs with patience/ but also she desireth with a longing desire for to have strength to suffer injury and pain for the laud and joy of my name/ with that longing pasyent desire/ she receiveth inwardly ghostly joy in the repreves and wrongs done to them for my son Ihesu/ as my glorious preacher saint Paul said. Libenter gloriabor. etc. That is to say/ gladly & joyfully I shall be merry in my infyrmytes/ that the virtue of chryst may devil in me/ for I bear in my body the wounds of my lord Ihesu christ. ¶ In this manner all such be so full of love and fro themself for the worship and ho noure of my name/ and so hungry upon the meet of soul's health/ that they run to the mere table of my sons cross/ and there desiring to suffer much grievous pain thereby for to win and purchase virtues to edification and profit of their neighbours bearing continually the blessed privities of the wounds of my son Ihesu christ in their bodies/ that is the inwardly love that they have for health of their neighbours souls crucyfyenge them so in their bodies/ and shewpnge by shy ning to other/ in so much that they set right nought by their own bodies/ but rather desire with great delight for to suffer repreves/ heaviness and pains/ recking never in what wise they be give to them/ for health of their neighbours souls. ¶ To all such dear children/ pain is lust and delight/ & all other lust and delight or comfort that the world may give to them/ is no joy to them/ for though the world would favour them (that is) though servants of the world be coarte by dispensation and ordinance of my endless goodness for to have them in reverence/ and for to help them and relieve them in their needs/ yet they have no joy therein/ but only in me. ¶ Nor they set not their heart to receive no manner of comfort nother bodily nor ghostly/ but me alone/ whiche●am endless comfort that never may fail. ¶ This cometh of the virtue of very meekness/ purchased and gotten of holy hate/ the which meekness is norysher of charity/ purchased & gotten of the knowledge of herself & of me. ¶ Thus thou may see virtue shine in the gryvytes of crystes wounds/ both in the bodies and in the souls/ of such choose perfit servants. ¶ To all such it is proffered by grace me never to be departed from them by seling/ as I was and am fro other/ of the which I told the before/ fro whom I went and came not/ going fro them withdrawpnge grace & ghostly feeling. ¶ I do not so to these that be my most perfit children ᵗ/ the which be come to great parfection/ mortyfyed in all things to their own wills/ but continually both by grace & feeling I rest in their souls (that is) when that ever they will have themselves in me by affection of love they may/ & than their desire is come to such an unyon by affection of love/ that in no wise it may be departed fro them/ but every place is to them a place/ & every time is to them a time of prayer/ for their conversation is lifted up above the earth and araysed up to heaven (that is to say) because they have withdrawn & put away fro them all manner earthly affection/ & also their own proper sensible delectation/ they be risen above themself in to the height of heaven by the ladder of virtue/ after time they have ascended the grease/ the which grease I likened to thee/ by the body of my only lathefast son● Ihesu christ. ¶ In that first gree they have spoiled the fore of affection fro delectation of vices. ¶ In the second gree they have tasted the secret affection of heart/ whereby they have conceived delight in virtue. ¶ In the third 'gree/ that is ideas & tranquillity of soul/ they have experience in themselves of perfit virtue/ & so they be arisen fro imperfect love/ & be come to right great parfection/ by the which they find rest in the doctrine of my soothfastness/ so that thereby they find better thou meet table and the meet/ and also a servant for to serve them/ which meet they taste with that mean and mediation of my only soothfast son Ihesu christ crucified. ¶ I am to them both place & meet table/ this swear & delectable word (my own soothfast son) is to them meet/ for in that glorious Ihesu/ they taste meet which is health of souls/ the which meet is granted of me to you/ both flesh and blood all hole very god and very man/ the which in sooth you receive in the sacrament of the altar/ granted to you and given by my endless goodness/ as long as you be wayegoers/ or pilgrims in the world/ lest you do fail and faint in the way for fe blenesse or weakness/ & lest you forget the benefits of that precious blood shed out for you with so much fervent & brenning fire of love that alway you may be made strong and mighty thereby/ and be comforted and have joy in your journey ¶ The holy ghost is servitor to luche and serveth them at the meet of that blessed body/ that is the affection of my charity serveth them/ the which charity mynystreth to them both gifts and goodly graces. ¶ This right sweet and well beloved seruytoure/ beareth/ bringeth/ and offereth to me both their painful/ & sweet/ & also delectable desires/ & than fro me he bringeth to them for their labour & travail the fruit of my divine charity/ tasting and nourishing it in their souls by the very sweetness of my love. ¶ Thus thou may see and know that to them I am a meet table/ & my son is to them meet/ & the holp ghost is to them a seruytoure/ the which cometh both fro me the father/ and also my son. ¶ Thou knows also that ever they taste me by feeling in their soul's/ and the more that they despise delectation and do covet pain/ the more they loose pain and win delectation. ¶ Why is that? ¶ In sooth because they be burned and scorged in the here of my charity/ where is wasted up & consumpte the proper wills of them/ and therefore the fiend dreadeth greatly the state of their charity/ and that is the cause that he goeth ferfro them and dare not touch them. ¶ The world only smiteth them upon the bark of the body/ weening thereby for to hurt them/ & he himself is hurt/ for the arrow if that it find no place where it may enter/ than it turneth again to the shooter. ¶ Right so the world shoteth arrows of injuries persecutions and grutchynges to my servants/ & they find no place to them of entry/ for the garden of their soul is close/ and therefore the arrow turneth again to the world that three we it by shooting enuenymed with the venom of sysse. ¶ Seas thou not how in no wise such a servant may have harm. ¶ Why is that? ¶ Truly if that he hurt the body/ he may in no wise hurt the soul/ for it standeth ever blessed and doleful/ it standeth doleful for the offence of her neighbour/ & it stone death blessed by affection and union of charity the which it hath received in herself/ these it be that do follow the undesouled lamb my only sooth fast son Ihesu/ the which being upon the cross both blessed & doleful bearing the torment of the body in suffering of pain/ and also in be ting of the cross of desire that he might satisfy & make a seat or place above for the trespass of mankind. & He was also blessed of divine nature/ the which so knit with mankind might in no wise suffer pain/ & therefore be was both blessed & dole full. ¶ In the same wise/ these that be my dear and well beloved chyldred/ after time that they be come to the third and fourth state (before said) they be doleful bearing the cross of crystes passion (both actually and mentally) in suffering of pains in their bodies/ after the suffrance of me. ¶ And also mentally tormented by the cross of desire/ for the offence that is done to me & harm to their neyohbours. ¶ Also I say that they be blessed for the love of charity that maketh them blessed/ may not be take fro them/ by the which charity they take & receive both ghostly gladness and blessedness. ¶ Therefore this sorrow and dolefulness is not called sorrow that tourmenteth the soul/ the which sorrow shall sometime pass and defail/ but such sorrow fatteth the ᵒ soul in affection of charity/ for such pains encresen virtues & maketh it strong/ by the which pain virtue is proved/ therefore pain is the which maketh fat/ and not tourmenteth/ for nother pain nor sorrow may draw such a soul out of the fire of charity/ because they be all brenned in the furnace of my charity. ¶ Wherefore there may none take them our fro me/ for they be made one with me/ and I with them. ¶ I never withdraw me fro them by feeling/ but that their soul's sele me every day in themself by special sensible graces/ fro other before I went and rame. ¶ I went fro them by feeling/ and not by grace/ and that was because I would they should attain to perfection. ¶ And after time they be full come to parfection as it may be had in this world/ I withdraw fro them the game of love in going and coming/ the which may well be called that game of love/ for by love I go fro them/ & by lone I come again to them (not proper lie I) for I am your lord which is vumoveable/ that am never moved fro place to place/ but the feeling which my charity giveth to a soul which goeth and cometh. ¶ Dow god goeth not away oh fro the forelaid partyre men by feeling/ nor by grace ●●●ause of vuyon bytwyxe them. ¶ Cell the that to such perfit folk it is granted never for to loose me by ●●lynge/ but yet in some wise I go fro them/ for the soul which is clothed in the body/ is not sufficient for to receive sne. ¶ I withdraw me not as fro feeling/ nor yet grace fro them/ but my unycyonand oneheed/ and that is the cause why often times souls with longing desires/ ten with virtues by the bridge of my only soothfast son Ihesu christ crucified (that is by his passyou/ and after time they have so long run/ they ᵗ be come to the great broad gate of the passion/ where they drink & taste abundantly the precious blood of my only son Ihesu/ till they be very ghostly drunk. ¶ And after time they be so ghostly drunk with that blessed blood/ and be brenned in the fire of my love/ anon they talt in me the endless godhecd/ the which is to them as a peaceable see (in the which see) that soul hath caught such an unyon and oneheed/ that such a soul hath no manner moving/ but in me. ¶ And though a man in such a state of unition be deadly/ yet he tasteth than the endclesse good of innrortalyte & undeedlynesse. ¶ Whereby they receive agy light and sweetness of body/ not with standing the ponderosyte of the body. ¶ By the which parfyre unyon often times the body is listed fro the earth/ and so the grievous and ponderous body is made light. ¶ This is the unyon by the which the soul in me is more perfit/ than is the unyon which is between the body and the soul. ¶ Nevertheless year is not therefore the ponderosyte of the body withdraw/ though it other while by such unition be listed/ but it is the strength of the spirit/ the whis the is oned in me that lifteth up that ponderosyte of the body/ and so the body is all brent by affection of the soul (in so much) that it were possible for to live/ if my goodness byclypped it not with a new strength. ¶ And therefore I will that thou know that it is more miracle for to see/ that a soul goeth not out of the body in this unyon and oneheed/ than for to see many bodies arise fro death to life. ¶ For this cause it is that I withdraw sometime that uny on fro a soul/ making it turn again to the body/ the which was alyened by affeccpon of that same soul ¶ For I will not that a soul should so depart fro the body/ but only by mediation of bodily death. ¶ Nevexthelesse ur such rapt/ the mights of the soul and the affection of the soul oned in me passen out fro the body/ for the mind of the soul is not full (but with me) and the intellection on of the soul is lift up/ be holding the truth of my very soothfastness. ¶ The affection that followeth intellection loveth & oneth herself in that thing the which that eye of intellection sayeth. ¶ When all these mights of they soul be gathered together/ oned and drenched by love in me/ the body loseth his feeling in me/ for the eye saying seethe not/ the ere hearing heareth not/ the tongue speaking speaketh not/ but as I suffer it sometime to speak/ after the abundance of the heart of such things that it feeleth/ for glory and laud of my name/ so though that it speak it speaketh not/ the hand also feeling feeleth not/ nor the foot also going goeth not. ¶ All these limbs and felynges of the body/ been bound and occupied by the in ward sensible feeling and bond of love/ by the which bond of love they be so bound and subject to reason with affrction of the soul/ that all they cry with one voice to me/ endless father in will for to be departed that body fro the soul/ and the soul fro the body/ the which is in manner against kind. ¶ And such a man so yllumyned by such special onynge/ crieth with saint Paul that glorious apostle/ where he said thus. Oinfelix ego sum. etc. That is to say. ¶ O wretched man that I am/ who shall depart me fro the deadly body that I bear about/ I see an other law in my outward wits of the body/ the which repugneth the iwatde law of my soul. ¶ Paul said not this only of the impugnation the which the sensible felynges did against the spirit/ for he was in maner certyfyed of my only soothfast son Ihesu/ and made siker thereof when he said to him thus. Paul sufficit tibi gratia mea. That is Paul hold that well apay/ for my grace is sufficient for to keep that/ but wherefore said he so than? Truly for the eye was bound and might not see me end● less trinity/ by the sight and vision of blessed and vndeedly spirits/ the which ever yelden to my name joy and laud/ and for because he found himself among deadly creatures that ever and con tynually offenden me/ departed fro my sight/ that is not saying me verily in my proper essential being/ therefore he said so/ for every vision and sight that a soul receiveth as dark in reward of that sight the which a soul hath when it is drpatted fro the body/ and so it seemed to saint Paul/ that the feeling of the bodily sight impugneth the vision and the light of the soul (that is) that mannts feeling/ or the ponderosyte of the body letteth the eye of mtelleceyon/ the which suffereth not it to see me face to face. ¶ It seemed that his will was bound/ that it might not love asmuch as it desired to love/ for every love in this life is imperfect/ unto the time that it come to the parfection that it loveth. ¶ I say not this for the love of saint Paul/ and the love of other of my dear servants that they were imperfect to grace/ and to receive the parfection of charity/ for so they were perfit/ but thy were unpar fyte/ because theyrlove was not complete/ and therefore in manner their love was peyneful/ because it was not full/ for if their desire had be fulsylled (as they did love) it should have had no pain/ but when that soul is departed fro the body/ than their desire is fulfilled/ and than it loveth without p●yne. ¶ Neuerthelesse●et than it hath hunger and desire for to love more/ but pain is there none in that hunger and desire and all because it is departed fro the painful body. ¶ Than is the besfell full in me stabled & made strong in me in truth/ that it may no thing desire but if it have it. ¶ She desireth for to see me/ & she seethe me face to face/ she delyreth for to seloy and praising or loving of my name in my seyntes/ & she seethe one wise in the nature of angels/ and an other wise in that nature of man. ¶ How worldly men yelden glory and worship to god/ whither they will or will not. ¶ ANd in somothe their sight is perfit (that not only they see my worship and joy pmonge heunly creatures that devil in bliss without end) but also ymonge deed lie creatures/ for the world will he or not/ he yieldeth praising and loving to the name of god/ and yet in sooth they yield me no such loving and praising as a true lover doth/ that loveth me above all things/ but I will put out and draw out fro them joy and pray sing to my name/ and that is for asmuch as my joy shineth in them/ and also the abundance of my charity/ by the which I grasite thern to have time & length oflyfe/ & command the earth that he swallow them not for their defaults/ but I abide them mercifully/ and bid the earth to give them of his fruit and the son to warm them & give them light and here/ and the firmament that he move and stir/ and all other creatures which I made for them/ by my great mercy and charity I make them use them/ not hinge of them withdrawing for their wyekednesse/ but I grant it them (& as well to them) as to theryghtwyse livers/ and oft times more to sinners than to right wise men. ¶ Of ten times I withdraw fro them abundance of goods/ the which can suffer/ and be able to suffer that I might give them more abundasitly the endless goodness of heaven for their patience/ & thus my mercy & charity shineth upon worldly men. ¶ Otherwhile also in parsecueyons that servants of the world do to my servants/ for such persecutions they be proved in patience and in charity/ the which they offer to me with meek continual prayer in their persecutions/ and so worship and praising is yield to my name. ¶ In this manner the world (will he or not) he yieldeth praising & glory to my name/ though his intent be not therefore/ but rather for to do to mereprefe and shame. ¶ How that the fendes do yield worship to god against their will. ALl those that devil in the world to the increase of virtues in my servants by the ctuell persecutions/ in manner they live and stand in hell as fendes do/ for they be as the fendes tourmentoures/ fulfilling the will of fendes which be their may sters upon my servants/ and so they enerese the meed & merit of them/ that be my servants leading them against their will to the right way of heaven. ¶ They increase & exercise them in virtues/ with many grievous temptations & heavinesses in many manners. ¶ Somryme they make one to do an other wrong/ and sometime to stir him for to take away his goods (and not only for the good) but for to make them to loose charity weening that my servant will be out of charpte/ for loss of worldly goods. ¶ And in that that they ween for to make them for to loose charity/ weening that my servant will be out of charity/ for loss of worldly goods/ & in the that they ween for to make them loose charity/ they be the more strengthened in charity/ and proved in virtue of patience/ strength/ and perseverance. ¶ In this wise they yield worship and praising to my name/ and so in them is fulfilled my truth that I made them/ for that worship an praising of me/ & that they should take part of my fairness. ¶ But when the fiend rebelled to me by his pride/ he fallen adown & was departed & delivered fro my sight. ¶ And therefore now because they may not yield to me praising by by love of hery charity in themself. ¶ Cherfore I send them as instru mentes of virtue to my servants/ for to exercise them to virtue/ & also for to punesshe all such endelesly/ that for their deadly trespases be dampened I have made them to them as Ive tyces/ and also for to purge them that go adown to purgatory. ¶ And thus thou may know and see it is fothe that my truth is fulfilled in them/ that is that they yield to me joy and woe/ ship/ not as cytysyns of endless joy/ fro the which loye for their own defaults/ they be tul lie & utrerly departed/ but as instrumentoes for virtues to my speeyall servants & as my justyces both to damnable soul's/ & also to those soul's that go to pains o●purgato ry/ to show to them my right wysnes. ¶ How a perfit soul that is passed fro this world/ seethe fully the glory & the laud of the name of god ievery creature. ¶ And how in the soul is ended the pain of desire/ and not the delyre. ¶ Also how saint Paul after time that he was take to see the glory of them that be in bliss/ he coveted to be unbound and vnlosed from the body/ and so done they which come to the third & the fourth foresaid state/ and of other matters as it is showed before in the calendar. Ca iiii. A what is he that seethe and tasteth verily/ bow that all creatures reasonable and unreasonable & also in fendes is seen the presing & loving of my name/ truly a soul that is departed fro the body and is cme to me his endless joy. Such a soul seethe purely and knoweth the truth in her sight/ for by the sight that she hath in me everlasting father/ she soweth/ & by love she is fulfilled/ & by fulfilling she knoweth the truth/ & by knowing of truth she is made stydfast in her will/ established & knit to that mind in such awyse that she ma●e in no wise fussre pain/ for she hath that the which she desired to have before (only for to seem) and the joy & presing of my name/ the which joy & praising she seethe in my seyntes verily & fully & in other holy spirits/ & in all other creatures & in fendes/ as I have said to the before. ¶ And though it so be that such a soul se offence & trespass done to me/ whereof before she was doleful & forowful/ than when she is in joy than may she have no sorrow therefore/ but only compassion without pain/ loving & praying for them that do trespass to me that I should show them mercy by affection of charity. ¶ For all be it that pain is ended in such a soul/ charity is encresed. ¶ Right as my only soothfast son I hesu ended pain of his painful desire in his painful death upon the cross/ which painful desire he vare fro the beginning that I send him in the world for your health unto the end of his bodily life/ & yet was not ended the desire of your health. ¶ Right so a blessed soul by departing fro the body endeth pain/ but the chartable desire of soul health endeth never. ¶ For if that my affection of charity/ the which I showed to you by mean of him/ had than be ended against you (you should never be) in asmuch as you be made of love/ & if the love were withdraw fro me (that I should not love) you should never be/ but my love hath made you/ & my love hath kept you & conserved you ¶ And so my only soothfast son ended in his passion pain of desire/ but never love of desire. ¶ Thus loserth a soul in bliss/ that every saint & every soul that is in bliss/ is there without pain of desire of health of souls/ for the pain ended in her departing fro the body/ but she is not there without affection of charity. ¶ For when such a soul departeth fro the body/ she passeth out ghostly drunk in the blood of my only soothfast son that undefowled lamb/ and so bathed in his blood/ and arrayed with the cote of charity of neigh bourheed/ entereth in me that am the pease able see. ¶ And than for ever such a soul is departed fro imperfection/ that is fro unfulfyllyngenesse/ and come to parfection fullylled with all good/ the which good she useth end lesly. ¶ And here it shall be showed how that saint Paul after time he was assumpte and take to the gloty of them that be in bliss/ he coveted to be unbound and unlosed fro the body/ and so do they the which be come to the third and the fourth state before said. O Hat lame good Paul savoured and tasted/ when I ravished him to the third heaven that is to the height of the trinity by the which tasting he knew the soothfastness thereof/ where he received fully my spirit/ and learned verily and truly the doctrine of my only sothefalt son IIhesu christ crucified/ and the soul of him was oned by right that time to me the father by seling/ and arrayed with the shining clearness or the blessed endless life/ save that his soul was not departed fro the vody/ but only by feeling and unition. ¶ It pleased and liked me tyght well/ for to take up and ravish such a choose vessel/ because he should behold and see in to the deepness of my end less trinity/ there for to learn to suffer for my name by inspection of my only fothefaste son Thesu christ crucysyed/ the which suffered right sharp flagellations with many bitter pains for the salvation of man kind/ by the which bitter passion he was learned and taught for to say as he said/ when the he said thus. ¶ Lord what will thou that I shall do/ tell me what I shall do/ and that tyght gladly will I do. ¶ Than I taught him when I put before the eye of his intellection/ the passy on of my soothfast sone Ihesu cryst/ endowing him with the doctrine of my truth and yllumyning him with the light of very knowledge/ by the which very knowledge/ he amended him of his living/ and so grounded in very charity/ aryde him with the very doctrine of my sons passion/ and that doctrine of the passion he kept so truly/ that as he said himself it went never fro his back/ nother by temptation of fendes/ nor by pricking of his flesh/ the which often times ipugned him/ the whthe I suffered him to have for my goodness/ that he should increase in grace/ in meed/ and also in meekness. ¶ This cloth of crystes passion after the time that Paul had tasted the very depenenesse of the holy trinity/ might never be take from him/ nother by temptations nor trybuiacyons/ but he kepteit so strait to him/ that he did loose his bodily life therefore. ¶ In this wise the holy doctor saint Paul knew the experience what it was for to taste me without grievance of the body/ not by separation fro the body/ but by feeling of oncheed. ¶ Therefore when he was come to himself so arrayed with the cloth of crystes passion/ him seemed that his love was inparfyte/ considering the imperfection of love/ the which he tasted in me above (& light) the which love seyntes departed fro the body/ did taste everlastyngely. ¶ Wherefore him seemed that the ponderosyte of the body rebelled against him/ and letted the great parfection of endless plenteous desire or love/ the which after departing fro the body a choose soul feeleth & tasteth. ¶ His mind also was as him thought imperfect and feeble the which imperfection and feeble the which imperfection and feebleness letted him for to have fresh remembrance of that he had tasted before in truth with parfection/ as seyntes receiven of me in heaven. ¶ So that all things as him seemed as long as he abode in the body/ were to him a contrary law/ the which inpugned and rebelled against the lpyryte. ¶ Not only by inpugnation of sytme/ for as I have said to thee/ I made him syket that he should not fall/ except the he would wilfully work against grace/ for I said to him thus/ Paul my grace is sufficient to thee/ for to keep the from falling (if thou will) bucdy such inpugnation/ that is letting parfection of the spirit to see me/ in my own effencyall being/ the which sight was let by grievous ponderosyte and contrary law of the body/ and therefore he gemented/ & with great wemytacyon he cried thus. Infelix ego homo. etc. That is to say. ¶ O wretched man that I am/ who shall depart me fro this deadly body/ the which I bear about. ¶ I see an other law in the outward feeling of my body/ the which repugneth the inward law of my soul/ and leadeth me in to the law of sin/ the which law is belefte in my bodily sensible wits. ¶ And thus in sooth it is/ that the mind is inpugning of the imperfection of the body. ¶ The intellection is also letted and bound of the grievous ponderosyte of the body/ because it may not see me in my effncyall being as I am. ¶ And the will is also bound/ because it may attain not for to taste me endless good with the grievous heaviness of the body/ but with great pain/ as I have told the before. ¶ And so saint Paul said truth/ when he said thus/ Ileus my bodily limbs a strange law repugning the inward teling of the soul. ¶ Thus in the same wise all my special servants the which be come to the third and to the fourth state or gree of perfit unyon/ all they do say as saint Paul said/ and desire for to be departed fro the body. ¶ And here after it shall be showed to you/ for what causes that a soul desireth to be loosed fro the body/ and though it be not as he desireth/ it contraryeth not the will of god/ but rather it giveth worship/ and laudes/ with presynge to god. ALl such do give no charge to be departed fro the body/ for they desyren it. ¶ And with perfit hate they have made war with all their bodies/ in asmuch as they have forsake that tenderness which naturally is bytwyxe the soul & the body. ¶ This kindly love is throw away fro them/ by holy hate of the bodily life/ & for my love they desyredethe/ and thus they say with saint Paul. O upio dissolui. etc. the is to say/ I desire to be departed fro the body and be with christ/ and also they be like to saint Paul and say as he said thus. Dor in desiderio. etc. That is to say/ death is to me in desire/ and life in patience/ for the soul lift up in this perfit unyon desireth to see me/ and also to see joy and praising to be yelden to me/ that is after time it hath one's belyft up & is come down again to the cloud of the body in feeling of bodily wits/ the which sencybylyte was rapt by affection of love to me/ all the bodily felynges were draw out by strength of affection of the soul's unity/ & annexed parfytely to me/ by such unition as is between a well disposed body and soul/ the which unition because the body is not sufficient for to bear it/ therefore I draw it out of the body by affection of love to me. ¶ And therefore it is that often times I with draw me fro such union that is in the body and soul/ not by grace but by feeling/ as I have made mency on in the third & in the fourth state or 'gree before. ¶ But yet nevertheless I come again to the souls health with increase of more greater graces & more perfit unyon & with more deepness and knowledge of my very truth showing myself more openly to them. ¶ And when that I go as I said before/ by the which going the soul is come to the bodily feeling/ she waxeth unpacyente for to live in earth. ¶ In asmuch as she considereth that she is come fro the conversation of undeedly souls in bliss and comen down to conversation of deadly creatures/ by whom she seethe I am right wretchedly offended. ¶ This tourmenteth her desire/ for this cause she desireth to be with me/ and see me with our cesing. ¶ Nevertheless because her will which is not her will (but only my will) made by love one with me/ may nothing will nor desire/ but that that I will/ therefore though they cover for to come/ they hold them apaid for to abide (if I will that they abide) though it be to theyur pain/ for more joy & presing of my name/ and also for more increase of merit and meed of their souls. ¶ And therefore though they have not their desires/ yet they leave never running with longing desire/ holding them fast by that bridge of my sons passion/ and so be glad & joyful of repreves & injuries done to them for my name. ¶ The more pain they suffer/ the more they joy/ the most refreshing that they have/ is their desire to be departed fro the body. ¶ For right often times for desire & will to suffer pains/ the pain is mynyshed & made less that they have/ for to be delyurred fro the body. ¶ These only do not suffer with patience (as it is rehearse before in the third state) but they be glad and joyful to suffer many tribulations for my name. in their sufferance they be glad (& if they suffer not) they be sorry & full of pain dreading that I will reward their good deeds in this life or that the sacrifice of their desire liketh me not/ and if it so be that they suffer any pain they be right joyful & glad/ because they be arrayed and clothed with the clothing and arayment of my only soothfast sons passion/ without which passion/ or other manner of labours or vexations if it were possible for them by grace for to win verives/ they would not have them/ but if it come by labour/ if they might choose with out displeasance of me. ¶ For they had liefer win heaven bliss by delectation in pains of crystes passion/ or by other manner vexations given to them by the sufferance of me (than other wise) ¶ Why is that? ¶ Certain for they be drenched in the blood of my sons passion/ where in they sinned my brenning charity/ the which charity is fire coming out fro me/ that ravysheth both their minds and their hearts/ by the which charity I accept and take the holy sacrifice of their desires/ by the which charity also they lyften up the eye of their understanding saying and beholding in my good heed/ where their affection is nory shed/ the which affection oneth himself to the same charity & followeth understanding. ¶ This is one of the visions and sights the which I make in such a soul by infusyon of grace/ the which loveth me verily and serveth me. ¶ How they the which be come to that foresaid state of union be yllumyned and lyghtned in their eye of Intellection by grace with a light above nature/ & how it is better to go for to have counsel for the soul's health to a meek man with an holy conscience/ than to a proud lettered man. By this same light which is put in the eye of intellection of such a soul/ that ever sleeping and waking desireth me/ is purchased and get of very understanding of moche cunning. ¶ saint Auslyn/ saint jerom/ & other doctors and seyntes illumyned & lyghtned of my very soothfastness/ token heed & knew verily my truth that is of holy writ/ the which seemed dark/ because it was not understand/ that was not for default of scripture/ but of the understonders the which understand it not. ¶ And therefore I send these launternes before said/ for to yllumyne them that were blind by understanding/ & for to open their eyes to know in darkness the truth. ¶ For I the receiver of their sacrifice/ ravished them and gave them light not of nature/ but above all nature/ and so in darkness they did receive light/ in such awyse knowing the truth. ¶ Wherefore those things that did seem sometime dark/ it apperetd & showeth to rude and boisterous folk of what condition they be/ everyone for to receive after the he dysposeth him to know me/ which dispositions I refuse not. ¶ Thus thou may see that the eye of intellection receiveth light in feeling by grace above nature/ in the which light doctors and other seyntes did know light in darkness/ and of darkness they did make light by the same grace. ¶ For intellection was rather made than scripture/ wherefore cunning cometh of intellection. ¶ In this wise holy faders & propheres did know and had understanding/ the which did prophecy both of the coming and also of the death of my only soothfast son Ihesu. ¶ And in the same wise the apostles did/ after the coming of the holy ghost by the same light above nature/ were yllumyned the evangelists/ martyrs/ confessors/ and vyrgynes/ & all these were illumyned of this perfit light. ¶ And each of them had in divers manners after the need of their health/ and after the need of creatures. ¶ Some did declare holy writ by the same light above nature (as doctors did) some preached as the apostles did/ some did expound the gospels of the evangelists/ and some did shed blood for declaration of the truth (as martyrs) & some did declare the truth by purity and affection of charity/ as virgins did. ¶ Some declared the truth ofobedyence of my only soothfast son Ihesu/ in that that they do obey in their religion showing in their living parfection of obedience/ the which appeared shynyngely in my son Ihesu cryst/ when by virtue of that obedience which I put to him/ he ran mightily to the cruel death of the cross. ¶ All this was done/ & is by this light above nature in the new law/ and that may thou well know by the expositions and prechynges of the gospel/ how in divers wyses it is declared to christian men. ¶ In the old law also how holy faders and prophets did prophecy by the same light above nature. ¶ And therefore because the new law is expouned and declared/ and the old law prophesied by a light/ the new law breaketh not nor loseth not the old law/ but both be knit together. ¶ And the new law hath take away fro the imperfection of the old law/ for that law was & is grounded in dread. ¶ But when my only soothfast son Ihesu came in to the world with the law of love/ he fulfilled it giving to it love/ removing away dread of pain/ and leaving it full with holy dread? ¶ Therefore it was that my only son said to his disciples thus. Non venisoluerelegem. etc. I come not for to break the law/ but for to fulfil the law/ as though he said to them thus. ¶ The law is no we inꝑfyte/ but with my blood I shall make it perfit/ and so I shall fulfil in it the faileth/ with drawing and removing dread of pain/ & grounding it in love & holy dread. ¶ Thus than after the fulfilling of the law by love and holy dread/ all the truth that cometh out of holy writ/ cometh by this light above nature before said. ¶ And therefore uncunning proud clerks/ be blinded in that light for pride/ and the cloud of their own love covereth & taketh away that light fro them. ¶ Wherefore they understand rather holy writ after the letter/ or after their own feeling/ than after the very understanding/ & so by tasting only of the letter/ they make many books/ but they taste not the pith/ and that mary of that same letter. ¶ For they lack the light that I spoke of by the which is declared all holy writ. ¶ Wherefore they wonder & fall in grudging for to see so many rude folk & ydyotes of holy writ as themsemen. ¶ And yet neverthe lisse they be so yllumyned and lightened by the light above nature in know lege of the truth/ as if they had studied long time therm. ¶ This is no wonder/ for they have the pryn cypall cause of the same lyghee/ the which is meekness/ by the which cometh all manner of ●unnynge. ¶ But because they have lost that light ● the cause of the winning thereof/ they see not nor know not my endless goodness in that light/ which is graciously tecte out or cast out upon my servants. ¶ And therefore I say to thee/ better it is for the to ask counsel of soul health to one that is meek & hath an holy right consyence/ than a proud lettered clerk the which hath long studied in holy write/ for he giveth nothing else but such as he hath within him/ the which oft times given dark counsel/ after their derkelyving. ¶ The contrary is had in many servants/ for the light that they have within them/ they give it with desire of health to man's loule. ¶ Lo right sweet daughter all this have I told thee/ that thou might know that parfection of that state of unyon/ where the eye of intellection is rapt by that fire of my endless charity/ in the which charity is received light above nature/ with which light I am loved/ for love runneth after understanding. ¶ And the more a soul knoweth/ the more it loveth/ and the more it loveth the more it knoweth/ that one norysheth that other. ¶ With that light/ soul's come to the endless glorified sight of me/ where they see me and in truth taste me. ¶ When they be departed fro the bodies/ as I told the when I declared to the of the blessedness that a soul receiveth in me. ¶ This is that excellent state the which yet a deadly man living ymonge deadly creatures may taste/ by the which often times he cometh to such unyon/ that uneath he knoweth whether he be in his body or out of his body/ and so he tasteth the earnest of everlasting life. ¶ That might he not do/ but if his will were morty fyed and slay before/ by the which ghostly death/ he is made one with me/ for else myghthe parfytely feel that blessed earnest/ but if he were deprived from his proper will/ the which will doth let him for to receive such a blessed and holy earnest. ¶ Here is a profitable repetition of many things which be said/ and how god induceth this devout soul to pray for every creature/ & for all holy church. NOw hast thou seen with the eyes of thy intellection/ and heard with thy sensible ere of me endless truth how thou may behave the for to do both profit to the and to thy neighbour/ by the doctrine and very knowledge of my soothfastness (as I have told the in the beginning) where I said to the that thou may come to the knowledge of of my truth/ by knowledge of thyself oned and meddled with the knowledge of me/ where thou may find meekness/ holy hate/ displeasance of thyself/ and fervent fere of my endless charity/ by the which thou ought to come to the love of thy neighbour/ showing to him both profit by bodily ministration/ and also profit of doctrine & holy living. ¶ I showed the also a bridge as it standeth/ and also I showed the the grease general put for three myghtes of the soul/ & how there may none have light of grace/ but if he ascend upon all three grease. ¶ That is that they be gathered together in my name. ¶ And also I declared to the the same three grease partyculerly/ for the states of the soul figured in the body of my only soothfast son Ihesu chryst/ which hath made ladders for to ascend upon/ showing in his feet that were nay led a ladder to ascend up by the opening of his side/ the which is the second ladder for to ascend up by to his mouth/ where a soul tasteth peace & rest in a manner beforesaid. ¶ I showed the also imperfection of servile dread/ & imparfeccyon of such lovers that love me unperfectly/ for sweetness that they find in that love. ¶ And also parfection of the third state of them the which become to peace and rest of the mouth/ by the running upon the bridge of my sons passion with longing desire/ first ascending up upon the three general grease/ that is to gather all the three myghtes of the soul/ where they gather together all their virtues working in my name/ and also of other three grease partyculers the which they ascede after time they be passed out of the inparsyte state/ and thus in sooth thou hast seen them run/ and also I have made the to taste parfection of soul with araymentes of virtue. ¶ And also to know dysceytes/ the which a soul first tasteth or that it come to parfection. ¶ I have also declared to the that wretchedness of them that go and drenchen them in the flood/ not keeping them by the bridge of my soothfastness/ which I put because they should not perish. ¶ Yet as fools they had liefer be drenched in wretchedness and filth of this world. ¶ Also this I have declared to the that the fire of holy desire might increase in thee/ and compassion and sorrow of damnation of souls/ that both sorrow & love should constrain the to come to me with weling & weeping tears. ¶ With tears namely of meek and continual prayer offered to me with the fere of most brenning desire/ and not only to weep for thee/ but also for many other creatures/ and my servants that heten all this/ be they that should be constrained by charity for to weep (as thou does) so that thou and they together should pray/ and in manner constrain me for to show mercy to all the world/ and to the mystery all body of holy church/ for whom thou prays to me so much/ if thou have mind that I should fulfil their desire/ and give them refreshing to their labour. ¶ Therefore for to satysty to your pains full desires/ I grant reforming of holy church by good and holy curates. ¶ Not for to reform holy church by war or by cruelty/ so for to destroy the enemies of holy church/ but by pease and rest/ and by wailing and weeping of my servants whom I have send as labourers for winning of souls in the mysterial body of holy church/ and for to labour to increase virtues ymonge neighbours/ offering to me continual mayor for them and for all my creatures for ymonge them is great default of virtuous living. ¶ And therefore I will that they and you labour and show profit to neighbours/ and in such wise you may yield to me the fruit of your vine. ¶ Yet should you not cese to give to me incense of your will/ smellynges/ & tyghte sweet prayers/ for health of souls/ for I will do mercy to that world/ and to holy church. ¶ For now late I showed the how her face is all foul as a leper/ and that was the default of her mynystres/ and all christian religion/ the which do nourish them at the breast of this spouse of whose defaults I shall tell the in another place. ¶ The fift chapter of this party showeth of the state of holy tears. ¶ And first how this holy soul desireth for to know of the states & the fruits of holy tears. ¶ Also of the difference of the foresaid tears/ and how there be five manners of tears. ¶ Also a short repetition of the means before/ and of other matters/ as it is showed in the calendar before. Ca v. THan that soul with a great loving desire did rise up as a drunken soul/ as well by the unyon that she had in god/ as by that she heard and tasted of his right sweet soothfastness. ¶ And also she had great heaviness of the ignorance of creatures/ the which knew not their maker & gracious benefactor/ the which tasted not affection of his divine charity. ¶ And yet she had a manner of gladness & hope/ of the promise which god showed to her/ teaching to her a manner of form/ that she & all his servants own to keep/ for to stir him to give mercy to the world. ¶ And with that she lift up the eye of intellection to the right well beloved soothfastness wherein she was knit/ desiring somewhat for to know of the said states of the soul/ of the which god told here/ by the which she considered that a soul cometh to that state with tears/ wherefore she desired to know of god the difference of tears/ and what they been & from whence they came/ and of the fruit that followeth after weeping tears/ & how many kinds there be of tears. ¶ Because the truth of soothfastness may not be know/ but by endless soothfastness/ therefore she asked the endless soothfastness. ¶ And because also nothing may be verily know/ but it be seen with the eye of intellection/ wherefore she desireth of soothfastness to have clear sight of very true faith/ in the clear sight of her intellection. ¶ Than after time she knew of god that he would give her clear light/ knowing thereof she lift up herself above herself/ with a great longing desire out of the corpse of the bodily feeling/ & with the light of lifely faiths/ she opened her eye of intellection in the endless soothfastness/ in whom she saw and knew the truth/ of the thing that she asked. ¶ For god showed to her himself/ that is her endless benygnyte/ and oned it with her brenning desire/ & so fulfilled her desire. ¶ Of the difference of the foresaid holy tears. THan said the right sweet soothfastness of god to her. O right well beloved and dear daughter/ daughter thou asks and desires to know of me the difference in kind of tears/ and of their fruits/ and I have not despised thy desire. ¶ Open therefore the eye of thy intellection/ and I shall show that by the three states of the soul before said imperfect tears granted and set in dread. ¶ But I shall first tell that of the tears of wicked men/ and these first tears/ be tears of damnation. ¶ The second manner of tears be tears of dread/ of such that rise fro sin for dread of pain/ & for dread they weep. ¶ The third manner of tears be tears of them that after time they be risen fro sin/ they begin to taste me/ so with sweetness they weep and begin to serve me. ¶ But because their love is unparfye/ therefore their weeping is imperfect/ as I shall tell the afterward. ¶ The fourth manner of tears be of them that become to parfection in charity of their neighbours/ loving me without any manner beholding of themself/ such weep and their weeping is perfit. ¶ The fift manner of tears/ is oned & knit with the fourth before/ casting out tears of sweetness/ the which is a virtuous weeping/ as I shall tell the afterward. ¶ I shall also tell the of brenning tears without weeping of the eye/ for to satisfy to them that oft times desire tears and may none have. ¶ And I will that thou know that all these divers states may be in one soul by rising up fro dread & imperfect love/ and coming to perfit charity/ and to the state of unyon. ¶ How there be five manner of tears. NOw I shall begin to tell of these five manner of tears/ & first shortly of the tears of wicked men/ whose love is without me unornately set. ¶ At the beginning I will that thou know/ that all tears come out of the heart/ for there is no member in a man's body/ that will so much show and satisfy the intent of the heart/ as will the eye. ¶ If the heart have sorrow/ the eye showeth it/ & if it be a sensible sorrow/ the eyes do shed heartily tears/ the which tears in a wicked man been deadly tears and tears of death/ because of his unordinate love/ and affection that he hath wherefore his weeping is no thing pleasing to me/ nevertheless then greatness of the trespass & weeping is jesse or more after the meture and quantity of his unordinate love. ¶ All such unordinate lovers and wicked livers (though they weep) their tears be tears of death. ¶ Now shall I tell the of those tears that do begin to give life/ that is or such that know their own sins/ and for dread of pain they weep. ¶ These be tears of the heart and sensible tears/ that is because they be not yet come to the perfit hate of sin/ but for offence that they have done to me/ they arisen with a manner heartily sorrow for dread of pain/ the which pain followeth after the trespass done. ¶ Therefore the eye weepeth/ because he satysfyeth the sorrow of the heart/ after this that the lovie hath excersysed her in virtue/ she beginneth to leave that dread/ for she knoweth well/ the dread is not sufficient enough to grant her the bliss of heaven/ as I have told the in the second state of the soul before. ¶ And therefore she ariseth with love for to know herself and my goodness in her/ and so beginneth to presume of hope in my mercy/ in the which the heart releth gladness meddled with sorrow of sin & hope of my mercy together. ¶ Than beginneth the eye to weep/ that moche weeping goeth out of the well of the heart/ & because it is not yet come to parfection/ often times she casts out sensible tears/ the which be called tears of ghostly love (as thus) when the soul desireth ghostly comforts by mean or mediation of any creature whom he loveth ghostly/ when she is prived of that she loveth/ or of inward comforts or out ward/ & than if temptations follow or persecutions of men/ than the heart anon hath a sorrow/ and than the eye the which feeleth that sorrow & pain of the heart/ beginneth to weep by tenderness/ and that is because their own will is not yet fully forsake. ¶ Such tears be called sensible tears of ghostly love/ or of ghostly compassion. ¶ But when a soul excercyseth and useth herself in the light of her own knowledge/ she conceiveth a manner of displeasance & perfit hate in herself/ of the whiched if pleasance and hate/ she draweth out very knowledge of my goodness/ with the fire of love/ and beginneth to own herself/ and to conform her will to my will/ and so she beginneth to feel joy & compassion/ joy in herself by affection of love/ and compassion upon her neighbour. ¶ For than the eye which will alway satisfy to the heart/ weepeth for heartily love in me/ and for compassion of the offence that is done to me/ both for the offence that her neighbour doth to me/ and for her own trespass/ and not for the pain that she or they be worthy for to have for their trespass/ but for the offence that is done to me. ¶ Than such a soul delighteth with longing desire for to receive ghostly meet and meet of comfort upon the table of the blessed cross that is the passion of my son Ihesu cryst/ conforming herself with meek patience/ to the undefouled lamb my only son Ihesu cryst/ of whom I have made the a bridge/ as it is rehearsed before to the. ¶ After time that she hath thus sweetly walked by the foresaid bridge/ suing the doctrine of my only soothfast son Ihesu cryst/ suffering with very sweet patience all manner pain & heaviness for her soul he'll/ and not only that she suffer pasyently/ but gladly for my name to suffer persecution/ sith it so is that she hath him that she suffereth fore. ¶ Than such a soul cometh to so great a love & tranquillity of herself/ that her tongue is not sufficient for to tell it. ¶ Than she rests in me that am the very peaceable see/ her heart is oned in me by affection of love/ and so by the feeling of my endless god heed/ the eye beginneth to weep tears of sweetness/ the which tears be as a manner of milk/ that norysheth the soul with very patience. ¶ All such tears/ be as a manner of sweet oynntment/ the which casts out a right great smell of sweetness. ¶ O my right sweet daughter how glorious is such a soul/ that so ryally can pass out of this troublous see of the world/ and come to me that am the great peaceable see/ and fill the vessel of the heart in the see of my everlasting sovereign godhead. ¶ What that ever the soul be that can do so/ her eye the which is the conduit of the heart/ is about to sasatysfy the heart by shedding out of tears. This is that last state/ in the which a soul standeth both blessed & doleful/ she standeth blessed by union/ that she feeleth in me by tastynge of my divine charity. ¶ She standeth also doleful of offence that is done to me/ both of herself and of her neighbours. ¶ This state of unyon is not therefore let/ the which shedeth tears of love/ for the knowledge of herself & of her neighbour/ of whom she findeth compalsyon/ for to weep with wepers/ & for to joy with ioyers/ but rather increaseth glory & joy to my name. ¶ Thus the first weeping & the third let not the last/ but each of them meddleth with other/ for if the last weeping/ in the which a soul findeth so great unyon/ took nothing of the first & of the second state of charity of neighbourhood/ it were no profit. ¶ Therefore it were full necessary that one were meddled with an other/ else it should turn to presumption/ by the which should enter a subtle wind of elation/ and of her own reputation/ and so it should fall from height/ to the infyrmyt● of the first vanity. ¶ For this cause it is right necessary for to keep continually with very knowledge of theyr self charity of neighbourhood. ¶ In this wise she should send out to me the fervent fire of very charity/ for the charity of neighbourhood is raken of my charity/ that is of the charity by the which a soul knoweth herself & my goodness in herself/ whereby also she considereth well/ that she is loved of me marvelously/ & therefore with the same love/ she loveth all manner reasonable creatures/ and this is the cause why she extendeth herfelf as soon as she knoweth me for to love her neighbour/ by the which she knoweth well that the most prolyte the which she may do to me is for to yield to me pure love/ by the which she feeleth that she is loved of me/ & therefore she dysposeth her to yield to me such love by mean and mediation of neyghboureheed/ the which is that same mean to whom such a soul should show chartable ministration (as I have said to the before) the which should be loved with such pure love/ as I love you/ for like as I have loved you & love you without any manner beholding of merits/ & thereto my own increate love without any mean stirred me to make you of naught to my image & similitude/ the which love you may not yield to me without mean. ¶ Therefore you must yield the same love to reasonable creatures/ loving them without any reward of loving again/ and also without any beholding of their own profit ghostly or bodily/ but only for to love them for the glory of my name/ because they be loved of me. ¶ And so should you fulfil the bidding & the precept of the holy law/ where it is written that you should love me as above all things/ and your neighbour as yourself. ¶ It seemeth well than that a soul may not come to the high perfit love with tears without knytting together of the second and the third state before. ¶ And yet though she be come thereto/ she may not keep it/ if she go fro the affection thereof/ by the which affection she cometh to the second kind of tears before said. ¶ So that without the same affection to neyghbourheed/ the law of me that am endless god may not be fulfilled. ¶ For there be two feet of affection/ by the which both the precepts & the counsels be observed & kept as I have told the before. ¶ Right so these two states of the which two states is made one by love/ noryshen the soul in virtues/ encresing the same virtue in parfection by the state of unyon/ so that it encreseth riches of grace by new divers gifts & marvelous lystynges up of the soul/ with a manner knowledge of veri soothfastness as a deadly creature may have in this life/ for the feeling of one sensuality/ and also his will is mortyfyed by such unyon that he hath found in me. ¶ O how sweet is such oneheed and unyon to a tasting soul/ for that soul that tasteth seethe my secrets and privities/ by the which secrets/ right often times she receiveth a spirit of prophecy for to know things that be yet to come. ¶ All this is done by my endless goodness/ and though it so be that a meek soul should always eschew/ not the gift of affection of my divine charity/ but the appetite and desire of their own ghosty comforts/ yet she should dame herself unworthy for to have such rest & peace of soul/ by the which meek judgement/ she may nourish inward virtues/ and increase therein/ for there is none so perfit a soul in this life/ but that it may increase to more parfection/ that is to parfection of love. ¶ My right sweet and only son Ihesu christ was and is your heed/ to whom may increase no parfection/ for he was and is one with me/ and I with him/ his soul was and is blessed by unyon of divine nature. ¶ But you that be pilgrims & his membres/ be able evermore for to increase in to greater parfection. ¶ I do not say that you may increase to an other state after time you be come to the last/ but I say that you may increase in the same last estate with such parfection as it is liking & pleasing to me for to give to you/ by mean & mediation of my grace. ¶ A short repetition of the matter before/ and how the wicked spirit fleeth a way fro them/ the which become to the fifth tears/ and how the angers of the fiend be true ways for to come to this holy state of tears. NOw hast thou seen the states of tears and the difference of them/ as it liketh my goodness for to do satisfaction to thy desire. ¶ first I told the of the tears of them/ that do live in deadly sin/ where I said that the tears of them come out of the heart/ as all manner of tears done/ for the grievance of their heart is showed out by weeping/ but because the living of them is corrupt/ therefore the tears that do come from such a corrupt heart must needs be corrupt and wretched. ¶ The second state of tears be of such as do begin for to know their own sins/ and do think on the pains that longen to them/ and therefore they do begin to weep. ¶ This manner of weeping is given to me of divers persons and frail/ as a manner of a general intent. ¶ But there be some that do know themself without servile dread/ that is without thinking of pain/ & some that do go with a great hate of themself by the which hate they hold themself worthy to have pain. ¶ And some serve me with a manner of simpleness/ sorrowing heartily for offences done to me. ¶ Nevertheless he that goeth with great hate of himself/ is more able for to come and attain to the perfit state than to the other twain/ for though those twain exercise theymselfes for to come to that perfit state/ yet he that standeth in great hate of himself/ cometh first thereto/ that one must be well aware that he abide not long in servile dread/ and that other that he abide not long in his simpleness/ jest it fortune him to wax dull and slow. ¶ Now behold my dear daughter/ for is this one manner of mune calling. ¶ The third and the fourth manner of tears is of all such the be life up fro servile dread/ and be come to love & hope/ tasling my endless mercy/ & receiving of me many gifts and ghostly comforts/ for whom the eye weepeth/ satisfying the sensible feeling of the heart. ¶ But because that a soul is yet imperfect/ meddled with ghostly sensible wailing (as I have said) it cometh to the fourth state/ excercising herself in virtues/ where a soul encreseth by desire/ oneth herself with my will/ in so much that she may nother will nor desire/ but as I will/ arrayed with charity of neighbourhood/ by the which charity she draweth in to herself a manner wailing of love/ and also a sorrow of love of offence that is done to me/ & for harm that their neighbour receiveth/ by offence that is done to me. ¶ In this wise is a soul o●ed with the fourth and the last parfection/ where in sooth she is oned & where also increaseth the fire of holy desire/ f●o the which holy desire the fiend sleeth a way and may not 〈◊〉 such a soul for no manner injury that is done to her/ because she is ●●ade patient in very charity of neighbourhood/ not for no comfort nother ghostly nor bodily/ for all such comforts the hath despised/ both by hate and also by very meekness. ¶ Nevertheless yet the fiend sleepeth not/ but his watch may not hurt none such/ because he may not suffer the here of her charity/ nor the sweet smell of oneheed or unyon that they make in me/ the which am that peaceable see/ in whom a soul may not be dysccyved/ as long as she standeth oned in me/ fro whom the fiend fleeth away/ as doth a i'll fro a boiling pot for the fere that he hath of the fire/ if it were but a little warm/ he would not be afeard but he would fly in though oft time he were in point to perish/ finding more heat there in than he wend. ¶ Right so it fareth of a soul or that she come to the state of parfection. ¶ The send because he seemeth that she is often a little warm entret in her by divers temptations. ¶ And if he find there any manner heat of love or misliking & displeasance of sins/ anon he is withstand so that he dare not enere. ¶ Every soul therefore may be glad & joyful that feeleth many grievous heaviness for that is the way by the which she may come to this glorious & sweet face. ¶ There is no time that a soul is so well know if I be in her/ as is in time of tribulations (& how) I shall tell ye. ¶ She did know well that when she is in tribulations & may not be delivered to make resistance anendes them/ but needs she must have them/ save only she may withstand the will of of them/ not for to consent to them/ she may well know thereby that she is nought of herself/ for if she were aught/ she would avoid that she would not have. ¶ In this wise she is loved by knowing of herself/ & runneth to me her god by the light of holy faith/ by whose goodness/ she findeth that she keepeth in her good will/ the which will consenteth not in time of many battles/ in the which/ many times she is troubled. ¶ Thus than you be excercysed and taught/ by the doctrine of my right in wete & only son Ihesu christ/ troubles and heaviness & many tribulations pains and adversities (both of men & of fendes) if they be softly and meekly suffered they increase you to virtues & make you to come to great parfection. ¶ How they that desire to have tears of eyes and may not have them/ such have tears of fire. ¶ And for what cause god withdraweth bodily tears. I Have told the of perfit and imperfect tears/ & how all manner tears do come out of the heart/ out of that vessel cometh every tere of what condition and manner that it be/ and therefore all tears may well be called heartily tears. ¶ Nevertheless all the difference standeth between ordinate & unordinate love/ and between perfit & imperfect love/ as is rehearsed before. ¶ Now shall I answer to thy desire/ where thou did desire to know what is the cause/ why perfit souls in this light that would weep may not weep/ that I shall tell the. ¶ There is an other manner of weeping than by tears of eyes/ for their is a manner of wailing and weeping of fire/ that is of very holy desire/ the which desire is consumed by affection. ¶ They would spend their life in wailing and weeping/ by holy hate of themself/ and health of souls/ and they may not have it. ¶ All such therefore (as I have said) have tears of fire/ in the which tears of fire/ the holy ghost waileth and weepeth for them and for their neighbours before me (that is) my divine charity burneth fervently a soul with the flame of that holy ghost/ the which offereth up before me longing desires without tears of eyes/ for they be only tears of fire/ the which I have said/ the holy ghost weepeth for he may not no otherwise offer up to me the desire of their will les/ but only by fire of brenning love. ¶ Thus it seemeth that the glorious apostle saint Paul meant when he said thus. Ipse enim spiritus orat pro nobis: gemitibus in ennarrabilibus. ¶ That is to say/ the same holy ghost endless god prayeth for us with tears & waylynges that be unspeakable. ¶ By this therefore it seemeth that tears of fire be as fruitful as tears of water/ & yet oft times more/ after the quamtyre & measure of love/ and therefore such a soul should in no wise be astonied/ nor she should not think that she is deprived fro me/ though she have not such tears as she would/ but she should desire them with a will/ according with my will. ¶ For other while I will not grant her bodily tears/ because I would that she continued in lownesses before me/ tasting me often times with continual prayer/ & holy desire. ¶ For if she should receive the of me that she desireth/ it should be little profit to her/ in asmuch as she shall seem that her desire is always rewarded/ by the which she hath her asking/ & so she should hold her apaid with that she hath & desire no more. ¶ Therefore I only that she should increase in virtue/ withdraw fro her actual tears of the eyes/ for the which tears/ I give to her mental tears full of fire of divine charity/ not able to be spoken. ¶ And so in every state and at all times such mental tears should be liking and pleasing to me/ so that the eye of intellection with the light of sight/ be not shut nor closed fro the rebounding of my endless truth with affection of love/ for I am a leche/ and you be seek folk/ and therefore I give to every soul as it is needful or speedful to their health/ so that parfection may be encresed in your souls. ¶ This is that very soothfastness and declaration of the slates of tears declared beforesaid of me endless truth/ to the my right sweet daughter. ¶ Forsake therefore parfytely thyself in the blood of my only soothfast son Ihesu increasing continually in virtue/ that the fire of my divine charity may be nourished in the. ¶ How the four states of the five states of tears give diversities of tears/ and how that god will be served with thing the hath no end/ and not only with thing that hath end. THese five foresaid states be as five water pots principal (of the which) four of them do give infinite diversities of tears/ & all those do give life/ if they be excercysed in virtue (as it is beforefore said) but how be they infinite? I say not that you should be infynytely in such weling & tears/ but I call them infinite tears/ for the infinite and endless desire of those that have such tears. ¶ And thus every tear cometh out of the heart/ and the heart giveth it to the eye/ the which first is gathered together with a fervent brenning desire/ that as a green tree laid in the fire casts out water for the heat of the fire/ because it is green/ for & it were dry it would not avoid water/ as it doth when it is green. ¶ In the same wise an heart that florysheth by renewing of grace/ sweteth out tears of love/ dying in the chymnaye of divine love/ and so fire of love & tears of love be made all one by brenning desire. ¶ And also because desire is never ended and fulfilled in this life/ for the more it loveth/ the less it seemeth that it loveth/ and so it excercyseth holy desire/ the which is grounded in charity/ with the which desire the eye weepeth. ¶ And all though such a soul were departed fro the body and come to me fynaly (that am her end) yet she for saketh not therefore her desire/ ever for to desire me & the charity of her neighbour/ for charity it entered with in her/ as a lady bringing in with her the fruit of all other virtue. ¶ Nevertheless yet as than her pain is ended (as I have said here before) for she may not than desire with pain/ but without pain/ for than in her desire she hath me in sooth without pain/ & may not love me with servile dread/ that so long time hath desired me. ¶ And thus in this wise ghostly hunger is nourished in a soul/ that is though they have ghostly hunger of the desire of me/ yet they be fulfilled/ and though they be filled/ yet they be hungry/ & yet is there no pain in that hunger/ for there may never lack parfection. ¶ And in this wise your desire is infinite and endless/ for else it were right nought/ nor virtue were nothing quick/ if I were served only with thing that had end/ than because I am god endless/ I will be served of you with thing infinite and endless/ and you have no other thing that is endless/ but only your affection and your desire of souls/ & so I said the diversity of tears were infinite. ¶ Right so in the same wise it may be said of infinite and endless desire/ the which is knit and oned with infinite tears/ & when a soul is departed fro the body/ the tears be left without/ but the affection of charity draweth to him the fruit of tears/ consuming outward tears/ right as the soul is consumed in the fourneys of love/ not for the soul is out of the furnace of love/ but because the fervent heat of that fourneys of love hath soaken her up and drawn her to it. ¶ In the same wise a soul after time it is come to cast the fire of my divine charity/ & after time it is passed out of this world with affection of my charity and love of her neighbour/ and with love of oneheed/ by the which she shed tears of love/ she ceseth never for to offer to me her right blessed and weeping desires without any manner pain/ not with weeping of the eye/ for that is dried up (as I have said before) but with weeping of fire of the holy ghost. ¶ This right dear daughter thou hast seen and heard how tears be infinite/ for in this worldly life/ there is no tongue can tell how many divers waylynges & and weepings there be in these foresaid weepings and state of tears. ¶ Of the fruits of tears of worldly men. NOw shall I tell the of the fenytes of tears given there that it is shed out with desire/ and what it worketh in a soul. ¶ first I shall begin of the fifth/ of the which I made mention in the beginning/ that is of such as live wretchedly in the world/ making to them their god of creatures/ and of their own proper sensuality/ of the which proceedeth all manner harm/ the cometh both to the body and to the soul. ¶ I told the if thou remember thee/ that all manner of tears came out of the heart (and sooth it is) for an heart of a loving soul sorroweth/ in so much as it loveth worldly men/ all such souls do wail & ●epe/ when they feel sorrow in heart/ that is when they be deprived fro that thing that they loved/ yet nevertheless their weepings & waylynges be much divers fro weepings of worldly men. ¶ Will thou know how moche? ¶ Certain so much as the love is divers/ and because the root of her own sencyble love is corrupt/ what ever springeth thereof must needs be corrupt/ for that love is as a manner of a tree bringing nothing else fourth/ but fruit of death/ stinking flowers/ spotty leaves/ & branches all ybroke and bowed down to the ground by divers winds/ right so fareth the tree of the soul if souls be well disposed/ than they be trees of love/ for without love they can not live/ in asmuch as they be made of me by love/ such a soul the liveth so virtuously setteth the root of her tree in the valaye of meekness/ but all those that do live wretchedly/ set their tree in the mouth of pride/ & because it is evil planted and set/ it may not bring forth fruit of life/ but deadly. ¶ The fruits be the works of them/ the which be venymed & poisoned with sins/ & though it so be that they do any good deed/ in asmuch as the root is corrupt/ therefore all the fruit that sueth thereof is corrupt (that is) for as such a soul is in deadly sin/ every good deed that it doth may not protyte to life everlasting/ because it is not done in grace. ¶ Nevertheless yet good deeds must be done at all times/ for there is no evil unpunished/ nor good deed unrewarded. ¶ Every good deed done out of grace/ is not suffyeyent/ nor profiteth in no wise to everlasting life/ as I have said/ but my divine boū●le and rightwiseness yieldeth therefore an imperfect reward/ as the work in itself is imperfect. ¶ Otherwise I reward such one in temporal goods for such good deeds/ otherwhile I give him time and space for to amede him of his living/ and other while I do him this mercy/ that is when I give him life of grace by some manner mean of my servants/ the which be to me acceptable and pleasant/ as I did to my glorious doctor saint Paul the which by the prayers of saint Steven rose fro his miss believe & persecutions that he did & showed to true christian folk. ¶ So than by this thou may well know that in what state a creature standeth in/ he should not cese to do well. ¶ I said also that such a foul is likened to a tree bringeth forth stinking flowers/ and sooth it is/ the thoughts of the heart of such a soul be stinking flowers that like me never adele/ & all the thoughts of such a soul be nothing else but hate and displeasance of her neighbour/ having the condition of a thief that robbeth worship and honour fro me that am his maker/ and yieldeth and keepeth it to himself. ¶ This flower bringeth forth the filth of right wretched and false judgement/ the which judgement is in two wyses/ one judgement is anendes me/ deeming and foriudging my privy judgements/ & all that I grant to him for life/ and by my mysterial privities he turneth all in to hate miss deeming me wickedly/ after his seek sight and understanding/ because he hath made blind the eye of his intellection by his own sensible love/ and covered the clear saying pearl of his most holiest faith the which suffereth not him to see & know the truth. ¶ The other judgement & the last is anendes his neighbour/ of the which oft times cometh much evil/ for asmuch as a wretched man knoweth not yet himself / and take upon him for to know the heart and the affection of an other man or woman/ by one deed that he seethe or by word/ or words that he heareth or saith of them/ and so demethe affection of thyr hearts. ¶ All my servants dame the best/ for they be grounded in me that am most sovereign good/ but all other ever dame evil/ because they been grounded wretchedly in evil. ¶ Of the which judgements oft times ariseth and springeth evil hate/ manslaughter/ & displeasance anendes neyghbourheed/ and with drawing far fro the virtues of my perfit servants. ¶ I said also that such a soul is likened to a tree that bringeth forth spotty leaves/ the which be words going out of the mouth/ in the which unworshypp of me/ and of the blood of my only soothfast son Ihesu christ/ and harm of neighbours/ & they fear never for to say evil of an other/ and for to blaspheme and condemn my works/ and for to say enyll of every reasonable creature/ as it falls in to their miss judgements/ and they think not such wretched folk/ that the tongue is made for to yield to me honour and worship/ & for to knowledge their own defaults/ and for to work by love of virtues/ for health of neighbourhood. ¶ Thus such wretches will not occupy thyr tongues/ but rather by myspeking bring forth spotty leaves of wretched sin/ for the heart that they come fro is not clean and pure/ but much defouled with doubleness and moche wretchedness. ¶ Lo how moche peril falls of such mischievous speaking and bringeth in harm without ghostly harm of pryvacyon of grace which it doth in the soul/ for because of words/ you have seen and heard many chaungynges of states/ desolations of cities/ and moche manslaughter/ ynd many other evils for a wretched word entereth in to the minds of the heart of them that it is said to/ where a sword should not enter. ¶ I say also that this tree hath seven wretched branches the be bowed to the ground/ of the which both flowers and leaves go out/ as it is rehearsed before. ¶ These seven branches be the seven deadly sins/ the which be full of many divers sins knit in the root fro the stock of the love of himself and of his own pride/ the which maketh first wretched and miserable branches/ and flowers of many wicked thoughts. ¶ After that cometh forth spotty leaves of words/ and fruit of evil works. ¶ These branches do stand bowed to the ground (that is for to say) that the branches of deadly sins do not turn to none other things/ but to the earth of every frail & unordinate substance of the world/ and they do not look after none other thing/ but in what wise they may be nourished unsacyably of the earth/ for they been never fulfilled. ¶ They be unsatiable/ and untolerable to themself/ and therefore it is requisite & right convenient/ that ever they be unquiet and unrestful/ sithen they desire such a thing that never may fulfil them/ as I have said. ¶ This is the cause which may not be fulfilled/ for they desire ever a thing that hath end/ and yet they themself be endless (as to their being) for their being hath never end/ though they end anendes grace/ by the cause of deadly sins. ¶ And for because a man is set & put above all created things/ and not untreate things be above him/ therefore he may not be fulfilled nor stand in quietness/ but in a thing that is greater than himself/ and that is no other/ but I god everlasting. ¶ And therefore I alone may fulfil them/ & for because he is deprived from me for his sin that he hath done he standeth continually in pain and torment/ after the which pain followeth weepings and welynges. ¶ How such worldly wepers been smitten with four manner winds. ANd when that the winds come they smite the tree of the proper sensuality/ where he made all his beginning. ¶ Of these four winds other it is a wind of prosperity/ or a wind of adversity/ or of dread/ or of conscience/ these be the four winds. ¶ The wind of prosperity norysheth pride/ with great presumption/ with magnifying of himself and little regard on his neighbour ¶ If he be a lord/ the wind of prosperity norysheth this pride with moche unrightwiseness and vanity of heart/ and with uncleanness of body and of soul/ with his proper reputation/ and with many other defaults which do follow after them which thy tongue might not tell. ¶ Whether this wind of prosperity is not corrupt in himself? no/ nor this wind nor that other/ but the principal rote of the tree is corrupted/ where throw that rote maketh all things corrupt which cometh fro that rote. ¶ For I that send all things by my gift with abundance am all sovereign god/ what ever it be in this wind of prosperity/ wherefore wailing followeth/ for his heart is not fulfilled/ for he desireth that he may not have/ and so when he may not have that he would/ than he hath pain/ and that pain he waileth. ¶ Now I have said to the that the eye will make a saute to the heart. ¶ After this there cometh a wind of servage dread/ in the which wind a man maketh him afraid with his own shadow or darkness dreading to loose that that he loveth/ or he dreadeth to loose his own life/ or of his children/ or the life of other creatures/ or he dreadeth to loose his own state/ or the state of his friends and all for his own love/ or for worship/ or for riches. ¶ Here this dread hath not his delight in pease/ for he hath not that that he would ready ordained after my will/ therefore that dread of servage followeth him/ and is made tymorate and the servant of the wretchydful sin/ and because he may behold (as is the thing that he serveth) and that is sin which is naught/ therefore he is come to naught/ after the wind of dread hath smitten him. ¶ And after this anon than cometh the wind of tribulation and of adversity of that same that he dread/ & taketh fro him & priveth him of that he had/ sometime in a partyculer thing/ & sometime in a general thing ¶ Generally is when he is prived of the life for by the strength of the death he is prived of all things. ¶ Sometime also the wind of adversity is partyculer/ which sometime taketh fro him one thing/ and sometime an other thing/ sometime it taketh a way of his health/ or of his children or of his riches/ or of states or of worshyppes/ after that I see that it be needful for your health which am a soft leche/ & therefore I gave them to you. ¶ And for asmuch as your freyite it utterly corrupt and with out any knowing/ it dystroyeth the fruit of patience/ and therefore inpasyence doth bring fourth slanders and grutchynges/ hateredes/ and dysplesaunces/ against me and my curates/ & they have received in to death that I have give them in to life/ after the measure that they had of love. ¶ Now it is come to the wailing of inpasyence that tourmenteth/ and the which drieth up the soul and sleeth it/ and taketh away the grace of life/ and drieth up and consumeth the body/ and maketh him blind bodily and ghostly/ and priveth him of all delights/ and taketh away all hope/ for he is prived of that thing/ wherein he had delight/ wherein he set his affection/ hope/ & faith/ so that ever he sorroweth and waileth. ¶ And not only his tears make to him so many inconuenyentes/ but his unordinate desire and the sorrow of his heart/ for if his heart were ordinate & had the life of grace/ than were his tears ordinate/ and should constrain me everlasting god/ to do him mercy. ¶ But why said I that this was and is the tere of death? For to the messenger which showeth you the death or the life that should be in the soul. ¶ furthermore I said that there came the wind of conscience/ and that maketh the goodness of my godhead/ for when I have ꝓued them with prosperity/ to that intent that I should withdraw the fro their proper love/ throw my love. ¶ Also when I ꝓued them with dread/ that throw importunity they should set their love to love me with virtue. ¶ Also after time I have proved them with tribulation that they should know their frailty/ and the little stableness of the world to some/ there all this ꝓfyteth not/ I give a prick or a remorse of conscyencè/ for I love more than can be spoken/ and that remorse I give them/ for they should arise for to open their mouth/ and cast out the rotten filth of their sins by holy confession. ¶ But they as obstinate rightfully renreved of me throw their own wickedness which would in no wise receive my grace/ i'll fro that prick & remorse of conscience and lead it all about with wretchydfull delectations and with displeasance of me and of their neighbours/ and all this falls/ for the root with all the tree is corrupt/ and turneth all things to them in to death. ¶ They stoude in continual pains/ welynges and sorrows/ as it is said before .. ¶ And if they amend them not while they have time to use their free choice/ they pass out of wailing & sorrow in this time which hath end/ & so with that wailing they should come to the sorrow that shall have none end/ so that that sorrow which hath end/ shall come to them to the sorrow that hath none end (& the cause is) for their tears were shed with an hatred of virtue which was infinite (that is to say) with a desire of the soul grounded in hate read which hath none end. ¶ Nevertesse if that they would/ they should have come out of the hatred by help of my divine grace/ in the time that they were free/ not withstanding. I said their hatred was infinite (it is infinite) for asmuch as it is of affeccyyon of the being of the soul/ but not that hate nor love/ which should be in the soul. ¶ For while you be in this life/ you may hate and love as you will/ but if your hate or love end in the love of virtue/ than it receiveth good without end/ which is called infinite. ¶ And if he end in hatred of virtue/ than you stonden in hate that is infinite/ and receiven everlasting damnation (as it is said before) when I showed to the that they drenchen themselves in the flood (in so much) that now which be so passed may not desire goodness/ for asmuch as they be prived of me and of my sovereign charity/ the which seyntes do savour and taste one with an other. ¶ They be prived also of your charity/ which be put here of me as pilgrims or wayegoers/ so that they may not come to your end/ which is the end of everlasting life. ¶ Also prayers nor alms/ nor no other good workynges may do profit to them/ they be that limbs and the membres cut of fro the body of my divine charity/ for while they did live they would not be oned to the obedience of the commaundymentes of my servants in the privy body of holy church/ nor in the holy obedience of her/ whereof you do draw out to you the blood of the holy lamb (that is to say) of my only begotten son Ihesu christ/ & therefore they have received the fruit of everlasting damnation/ with weeping and gnasting of teeth. ¶ These be the devils martyrres/ of the which I told that before/ therefore the devil giveth them the same fruit/ the which he hath for himself. ¶ Therefore thou seas right well here that thus wailing here giveth to them the fruit of pain in this time that is fynyte/ and in the last end it giveth to them a conversation of fendes/ which conversasacyon shall be infinite. ¶ Of the fruits of the second & of the third tears. HOw shall I tell the of the fruits that they receive/ which do begin to arise fro sin to grace by dread of pain. ¶ Some there been that do go out fro death of deadly sin/ by the great dread of pains/ this is a general calling/ as it is rehearsed before. ¶ What fruit thinketh thou such one receiveth/ the which beginneth to avoid so the house of his soul from uncleanness by the messenger of dread/ the which dread is send by free choice/ I shall the. ¶ After time that such one hath purged his soul by dread fro sin/ he receiveth pease & rest of conscience/ and beginneth for to dispose his affection/ & for to open his eye of intellection/ for to see his place wherein he standeth/ the which or than it was void/ he might not see clearly/ for because it was fufylled with rotten filth of many divers sins. ¶ Also he beginneth for to receive comfort/ for the worm of coscyence is in rest & pease/ abiding for to receive the meet of virtue/ as a man doth/ for after time his stomach is healed and hath cast out bad humours/ he maketh ready his appetite for to receive meet. ¶ In the same wise all such abide only that the hand of free choice make ready within himself for to receive with love meet of virtue/ for after that time that meet is made ready/ he abideth for to eat it (and so it is in sooth) for an excercysed soul in virtue after time affection of sin is voided by dread/ she beginneth for to array the soul with virtues (though it be yet imperfect) for all be it that it be arisen fro dread/ it receiveth both delight and comfort/ for love of the soul receiveth delight of very soothfastness/ because that I myself am love/ and by the same comfort and delight that she receiveth of me and in me/ she beginneth for to love me the more sweetly/ feeling the sweetness of my comfort/ orelles of creatures for me/ excercising the very same love in the house of the soul. ¶ And therefore what man that entereth in to this house of the soul/ after time that dread hath puryfyed and cleansed it/ he beginneth for to receive the fruit of divine goodness/ by the which divine goodness/ he hath a house in the soul for to rest in. ¶ And than after the time that love is entered for to take possession of that house/ it beginneth for to taste/ receiving by such tasting/ many fold & divers fruits of comfort/ an so abiding to the last state/ it receiveth a fruit for to set and make ready the meettable. ¶ That is after time a soul is passed fro dread to love of virtue/ she setteth and maketh ready the meettable/ and that is entering in to the third tears in the heart/ by the which tears the soul prepareth or maketh ready and setteth forth the meettable of my right well beloved and soothfast sone Ihesu christ crucified on the cross/ & of his blessed passion/ in the which blessed passion/ she findeth meet of right great sweetness and amiable words of health/ the which words don●●● & show the great honour and worship of me/ and your health/ for the which health/ the side of my right dear and well beloved soothfast and only son Ihesu christ crucified was opened/ giving himself to you in to meet. ¶ Than such a soul beginneth to taste the worship of me & health of souls/ with displeasance & hate of sins/ what fruit such a soul receiveth of this manner state of tears? I shall tell ye. ¶ She receiveth a manner of strength in holy hate/ against her proper sensuality/ grounded and set stably in the right pleasant fruit of very meekness with a manner patience/ the which avoideth all manner slander/ and depriveth the souls fro all pains/ for because the proper will is sleen with the sword of holy hate/ in the which will dwelled and is belefte all pains/ for only sensible will is slandered by Injuries/ orelles by temporal or spiritual comforts (as I have said to the before) & so a soul cometh to impacyence. ¶ But because will is mortyfyed with right sweet weepings & desires/ therefore the soul beginneth to taste the fruit of tears/ as of right sweet patience. ¶ O fruit of right great sweetness/ oh how sweet & presaunt arte thou to them that tasten thee/ and to me liking/ for they that devil in bitterness tasten thy very sweetness/ and all those that tasten that fruit in time of wrongs/ they receive patience. ¶ And in that time that the soul of a man is possed up and down in the great storms or tempests of the see of this world/ by great wawes of pereylous winds/ than is such a soul right patient and peaceable without any evil covered and clipped with my right sweet & endless divine will/ where she receiveth a cloth of very brenning charity/ in the which vesture or cloth/ may never water enter. ¶ O right well beloved daughter/ this patience is a quenesette in the tour of strength/ and such a queen it is that ever overcometh/ and never is overcome/ and yet she is not alone/ but she is felyshypped with perseverance. ¶ Such patience is called the right pith or marowz of charity/ the which showeth the vesture and the cloth of charity openly/ so to be known whether it be a wedding cloth or not. ¶ If that vesture or cloth be straight in parfection/ than it is showed by some manner of conrrary thing of imperfection. ¶ virtues may otherwhile be hid/ showing themself perfit/ when they be imperfect (outaken to thee) they may not be hid. ¶ For if this right sweet patient be in thy soul/ it showeth all virtues virtuously/ both quick and perfit/ and if it be not in thy soul/ it showeth all virtues imperfect/ the which virtues been not yet come to the meettable of the passion of my only soothfast son Ihesu cryst crucified upon the cross/ where that same patience is conceived by very knowledge of thyself/ & by the sweet knowledge of my endless goodness in thyself/ sprung and brought fourth by an holy hate/ anointed by very meekness. ¶ To this patience shall not be denied/ nother the meet of my worship and honour/ nor desire of health of souls/ but she it is that receiveth and eateth continually the very same meet/ and that is sooth. ¶ Behold & see therefore right dear daughter/ how glorious martyrs by sufferance of martyrdom/ did eat this meet/ that is desire of health of souls/ their death gave life/ their death areysed souls fro death to life/ and avoided fro them darkness of deadly sins. ¶ The world with all his excellences and worthiness/ and tyrants/ with all his powers/ might never defend them fro them/ for the might and strength of this patient queen was myghtyly working in them. ¶ This virtue of patience standeth stydfastly/ as a light on high upon a candlestycke/ this is that glorious very light & fcuyte/ the which tears hath showed after time it is come parfytely to charity of neighbourhood/ eating and receiving ghostly that blessed charity/ with my only soothfast son Ihesu cryst/ that very undefouled & unuenymed lamb in longing desire/ & with an untolerable pain/ dreading the offence of me that am his endless maker/ I say not that such patience is peyned with pain/ that tourmenteth in her langing desire after charity of neyghboureheed/ for love with such very patience sleeth all such dredes & proper loves that do show pain/ but I say it is pain with pain comfortable/ founded only in my charity/ dreading the offence of me & hurting of neighbours/ the which pain maketh a soul set in grace/ & joyful in herself/ for that is a token that showeth me to be in a soul by a singular grace. ¶ Of the fruit of the fourth and the fifth state of tears. I Have told the of the fruit of the third tears/ & therefore now shall I tell the of the fourth and the last state of tears of one heed or of unyon/ the which is not departed fro the third state of tears (as I have said) but they be oned and knit together/ as charity of me & charity of neighbours be coupled together/ that one maketh the other savoury/ but that profit of it increaseth so greatly to the fourth state of tears/ that a soul using such tears/ suffereth not only patiently such wrongs as it did in the third state of tears before/ but desireth tribulations gladly (in so much) that it setteth right nought by any manner of recreations/ what wise that ever they come/ so that only it may be confirmed at all times to crystes passion. ¶ This thing receiveth a fruit of rest and quietness & one perfit union by feeling/ in my right sweet divine nature/ where it tasteth milk of a child that is peased rests at his mothers breast and taketh her milk by the mean of the flesh/ in the same wise a soul after time that it is come to this last state/ it rests at the breast of my divine charity/ holding in her mouth of holy desire/ the flesh of christ crucified (that is to say) that she followeth his steps and doctrine/ for she knew well in the third state/ that by me the father/ she might not go so/ for in me endless father might never pain fall. ¶ But she knew well that she might go so/ by my right well by loved or amiable and right sweet son/ the which suffered pain. ¶ Without pain in no wise you may follow him/ by the which peyntull following/ you should come to virtues/ that be well proved by patience. ¶ And therefore she hath well set her at the breast of my only son Ihesu christ crucified/ the which is my endless soothfastness/ by the which breast she draweth to her milk of virtue/ in the which virtue is contained life of grace/ that maketh her to taste my divine nature/ the which giveth sweetness to virtues/ and sooth it is. ¶ For virtues in themself be nothing sweet/ but for because they be holy and oned in me that am that divine charity/ therefore they be sweet. ¶ For a soul in that plight set upon virtue/ hath no manner beholding to her own profit/ but only to the honour and worship of me/ and health of souls. ¶ Behold therefore right sweet daughter how sweet this state is & how glorious/ in the which state a soul hath made such an unyon/ and oned at the breast of charity/ for right as a mouth that souketh is never found without the breast/ nor the breast without milk/ in the same wise that holy desire of such a soul is never found without christ crucified/ nor without me endless father/ the which soul findeth in me by tastynge/ sovereign and endless godhead. ¶ O I would a man might see how the myghtes of the soul be fulfilled/ the mind is fulfilled with continual remembrance of me/ drawing by love to her my benefits/ not only the deed of my benefits/ but the affection of my charity/ the which I have given to her/ and namely the singular benefice of a creature/ saying herself made to the image of me and likeness/ in the which benefit rehearsed in the first state before said/ she knoweth in herself the pain of unkindness/ the which followed her. ¶ And therefore by the benefits of the blood of Ihesu christ/ she arose fro wretchedness/ in the which blood I have reform her again to grace/ washing the faces of your souls fro leper of sin by the same blood/ wherein a soul findeth herself in the second state/ tasting theridamas one manner of sweetness of love/ the which miss liketh all sin/ in the which sweetness/ she seethe well how sin dyspleaseth me so much/ that I punish it upon the body of my only son Ihesu upon the cros. ¶ After this she findeth that comfort of the holy ghost that hath declared and clereth a soul in very soothfastness. ¶ But when receiveth a soul this truth? ¶ In sooth after time it knoweth in herself my benefits/ by the first & second state. ¶ Than it receiveth a perfit light of me/ that am endless father/ knowing my very truth & rightwiseness & soothfastness that I have made here by love/ for to give her endless life/ this is that sooth and truth/ which truth I showed you with the blood of my only son Ihesu christ crucified. ¶ After time she knoweth this she loveth/ & by love she showeth it/ loving that I love/ & hating that I hate. ¶ Thus she findeth herself in the third 'gree of chartable neyghboureheed/ so that the mind at this breast is fulfilled with parfection/ for it hath my benefits in mind. ¶ The intellection also receiveth this light/ and for inwardly beholding in mind/ it knoweth the truth/ & leaving the blindness of her proper love/ it dwelleth & remaineth stydfastly in the clear sight of eryst crucified/ where it knoweth both god & man/ the which knowledge cometh not of kind (as I have said) nother by working of her own proper virtue/ but of grace given of my most sweetest soothfastness/ the which very soothfastness/ dyspyseth never love nor longing desire/ nor labours/ nor travails/ that in such love longing is offered to me. ¶ Will also and affection that followeth after intellection/ cometh and coupleth him with parfection/ & most brenning love. ¶ If it were than asked/ when the myghtes of the soul be thus fulfilled/ whether this be a soul? It might be said yes/ though it be alterate by unyon of love. ¶ What tongue were that/ that might tell the excellence of this last unytyve state/ & also of these divers fruits that such a soul receiveth when the myghtes been fulfilled so by the teaching of my endless god heed. ¶ This it that sweet congregation of the which I made mention to the in the three general grease before/ declaring by the word of my soothfastness/ the which no tongue is fuffycyent for to tell. ¶ But holy doctors illumyned by this glorious light/ do show well that it is sooth/ the which doctors declared holy writ by the same light/ like as it is found of the glorious doctor saint Thomas Alquyn/ the which had the cunning and science of all holy write/ rather by continuance & exercise of holy and devout prayers/ and by lifting up of the soul/ & light of understanding/ than by any study and business of man. ¶ He was a light which I send in to the mysterial body of the mother of holy church/ for to quench the darkness of errors. ¶ And if thou will turn the to the glorious evangelist saint johan/ thou may see what light of grace he gate upon that precious breast of my only soothfast son Ihesu christ/ with the which light by such grace gotten/ he preached about/ as long as he dwelled in earth. ¶ And so this gracious light ran about that it came to all the apostles & doctors of holy church/ so that all they did show the same truth of crystes doctrine by the same light/ one one wise/ and an other an other wise. ¶ Nevertheless the inward feeling that they had by that gracious light and unspeakable sweetness/ & also perfit union couth nor can no tongue tell/ for it was & is a thing that is infinite/ & so it seemed to saint Paul (when he said thus) no eye may see/ nor no ere may here/ nor in to man's heart may ascede the sensible sweetness and perfit unyon that god hath ordained to them that been perfit lovers. ¶ O how sweet is that swear mansion/ and that perfit unyon above all sweetness that such a soul hath in me/ for in herself hath she no will but her will was in me and she is one with me/ such a soul crieth ever with the voice of holy desire/ not with the voice of a man in the sight of my divine majesty after heithe of soul. ¶ These be the unytyve fruits that a soul receiveth and eateth in this life in the last state of tears/ gotten with moche labour/ weepings/ and syghynges/ and so it passeth parfytely forth with very perseverance fro life of grace that is fro this unyon the which is imperfect as long as it is bound in the body/ for in this life it may not be fulfilled/ of that thing that it desireth. ¶ And therefore because it is yet bound with a contrary us law/ the which law though it be a sleep by affection of virtue/ it is not yet deed/ wherefore it may yet be waked/ if the instrument of virtue be put aside/ the which maketh it sleep. ¶ Nevertheless yet this inparfyte union leadeth the soul for to receive everlasting durable parfection/ that in no wise it may be take away fro her/ where it shall taste with my very tasters me endless life & most sovereign everlasting good/ for I never fail/ but alway am everlasting/ such they be that receive everlasting life/ for the endless fruit of their weeping tears/ the contrary of them/ that receive for the fruit of their tears endless death. ¶ These they be that be come parfytely fro wailing to joy/ receiving everlasting life for the fruit of their tears/ and they cry with fervent charity/ & offer tears to me for you/ as it is rehearsed before to you. ¶ Now I have declared to the the grease of tears/ and the imperfection of them/ and also that fruit that a soul receiveth of such manner tears. ¶ And also that perfit folk receive me that am endless life for their meed/ and wicked folk in the contrary wise perpetual damnation. ¶ How this devout soul when she gave thankynges to god/ for the declaration of the said states of tears/ made three petitions to god. THan that devout soul which was langoring in great desire/ for that sweet declaration and satisfaction the which she had of the endless soothfastness/ upon the foresaid state of tears (said) as though she had be all rapt in love to endless god thus. ¶ I thank the endless sovereign father/ satysfyer of holy desires/ and lover of our healths (that for love) thou showed to us love by mean and mediation of thy holy son Ihesu cryst/ when we were agynst the in war and battle/ by our sinful living. ¶ For this great deepness of charity/ enflammed by grace and mercy/ I ask that I may purely come to thee/ with light and not with darkness/ and that I may run by the doctrine of the soothfastness/ of the which doctrine/ it hath pleased that to show to me clearly the truth. ¶ And yet I beseech the endless father that thou declare to me openly other things. ¶ I would endless father or that I pass out of these states/ that these two were declared to me. ¶ One is that if any of thy servants ask counsel of me/ in what wise he may best please that and serve thee/ what doctrine shall I give him. ¶ I know right well endless father thou art he which delights that in few words/ but all thy delight is in many good works. ¶ Nevertheless if it like thy goodness/ of an other thing also would I pray thee/ and it is this/ if otherwhile I pray for thy creatures/ & special for thy servants/ in the which prayer I find one disposed in soul for to serve the and hath great joy in thy service/ and that other I find that he hath a soul wrapped in darkness/ whether I should endless father or aught to dame that one in light/ and that other in darkness/ or if I see one doing great penance/ and an other none/ whether I should dame him that doth great penance in greater parfection/ than him that doth none/ I pray the endless father suffer me not be deceived of my little light. ¶ And also I beseech the for to declare to me in special/ the token which a soul receiveth/ when she is visited of thee/ & how it shall be know/ whether it be of the endless father or not. ¶ In this matter endless father I have good mind that thou said/ a soul when it is visited of thee/ it is bylefte in great joy & fervent might/ to all true pease and unity. ¶ Nevertheless yet would I know/ if that joy might be without any manner deceit of our own spiritual passions/ for if it were so I would only behold to the token of virtue. ¶ These they be endless father the which I ask of thee/ that I may serve the & my neighbour in true living/ and that I fall not in to no false judgements/ upon thy creatures and servants/ in to the which inconvenience/ I would in no wise fall. ¶ How the light of reason is necessary to a soul/ that will serve god in soothfastness & truth of a general light. THan endless god had right great delight of the health/ and hunger of that devout soul and of her purity/ and also of her great desire that she did ask for to serve him. ¶ Therefore he turned the eye of his pity and mercy to her/ and said thus. ¶ O right dear/ oh right sweet/ oh right well byloved daughter & spouse/ lift up thyself above thyself/ and open the eye of thy intellection for to see me endless goodness/ and the unspectable love that I have to thee/ and all my dear servants/ and open the ere of thy desyrable feeling/ for and thou did not see/ thou might not here. ¶ As thus/ if a soul do not see with the eye of intellection/ the clear sight of my truth/ she may nother hear nor yet know my very soothfastness. ¶ And if thou will know it verily/ I will thou lift up thyself above thy feeling (that is above thy sensible wits) and I shall than satisfy the of thy asking/ not because that delight might increase in me by you/ for I am he that am/ and he that maketh you increase/ and not you me. ¶ But I delight in my own delectation/ of my making. ¶ Than when that soul did obey/ lifting up herself above herself/ for to know the truth of her petition. ¶ The almighty & endelesses god said than to her thus. ¶ Daughter that thou may the better understand what I say/ I shall begin at the beginning of thy petition/ upon the lights which come out of my very light. ¶ One is a general light/ to all such that be in common charity/ though I have told the of divers lights/ and moche that I have said I shall rehearse again/ that thy feeble intellection may the better understand that thou desires. ¶ Two other lights be of them that be departed fro the world/ and have found parfection/ and upon this I shall declare to the of that thing the which thou does ask me/ more specially to be declared/ that was first touched in common. ¶ Thou knows well what I have said/ that without light of reason/ may no man go by that way of truth/ the which light of reason you take of me that am very light/ with the eye of intellection & light of faith/ the which I took you in holy baptism/ and the form of faith you did receive by mean and mediation and virtue of the blood of my only soothfast son Ihesu. ¶ The which saith excercyseth in virtues with light of reason/ the which reason illumyned of this special light (the which I speak of) giveth you light and maketh you to go by the way of truth/ and with that same light you should come to me/ that am very endless light/ and with out that light you may not come to me that am light/ but rather to darkness. ¶ These two lights the which be dependaunte fro this light/ be full necessary for you to have/ and in these two I shall give the the third. ¶ The first is/ that all you be ylluniyned/ in knowing of worldly transitory things/ the which overpass as wind/ but you may not well know them/ unto the time you know first your own frailty/ how slypper it is under a contrarius law/ the which law is bound in your bodily lymines/ rebelling to me that am your maker. ¶ Nevertheless there is none constrained by that law for to do that least sin/ but if he will/ and yet it impugneth against the spirit/ and I gave never that law that my reasonable creature should be overcome thereby/ but rather it should be increased in virtue/ and be proved in the soul by virtue/ for virtue is never proved but by the contrary. ¶ The sensuality is ever contrary to that spirit/ and therefore in that sensuality/ a soul proveth the love that it hath in me her maker. ¶ When proveth she that? ¶ Certain when with hate & displeasance she ariseth against the sensuality/ & also I have given to her such a law contrary to the spirit/ that she should be kept in very meekness/ for thou seas well that in making of a soul to the image & likeness of me/ set in so great a dignity/ I have felyshypped her with a thing of right little value/ that is given to her by a contrary law/ binding the same law with that body that is made of a right foul earth. ¶ That in beholding of such filth/ she should not lyftup her heed against me by pride. ¶ And therefore a frail body that hath this light which I speak of/ hath cause for to love her/ and not for to enhaunse her by pride/ for thereof hath she no matter/ but rather matter of very perfit meekness. ¶ Also this contrary law constreyneth never a creature to sin by no manner inpugnation that it showeth/ but rather it giveth cause for to make you the better to know the unstableness of this wretched world. ¶ This should see an eye of intellection/ with the light of very faith/ the which I said to the before/ is named the ball of the eye. ¶ This is that necessary light/ the which generally is necessary to every creature that hath reason/ & desireth to take part of the life of grace/ in what ever state that ever he standeth in/ if he will receive the fruit of the blood of my only soothfast son Ihesu. ¶ This is a common light/ that is that every parson should have comunely (as it is rehearsed before) and he that hath it not/ he dwelleth in state of damnation/ and this is the cause why that all those that have not this light be not in the state of grace/ for by wanting of this light/ they may not know the wickedness of sin/ nor that that thing which is cause of sin. ¶ And therefore it may not eschew offence/ nor hate wicked living. ¶ In the same wise/ he that knoweth no good nor cause of good that is virtue/ he may never love me nor desire me that am endless good/ nor he may not know the virtue which I give as an instrument and mean for to come to the grace of very good. ¶ By this thou may see how necessary this light is to you for your sins stonden in no other thing/ but in leaving that I hate/ and in haunting that I love/ I love virtue and hate vice/ he that loveth vice and hateth virtue offendeth me/ & is deprived fro my grace ¶ Such one goeth forth as a very blind man/ not knowing the cause of sin/ which is his proper sensible love/ and yet he hath it not/ nor he knoweth not vices nor the evil that followeth vices/ nor he knoweth not virtue/ nor me that granteth him virtue/ the which virtue giveth him life/ nor also the worthy dignity of virtue/ by the which he is conserved fro vices/ & cometh to grace. ¶ Thus thou may see that he that knoweth not/ is cause of his own evil/ therefore as I said/ this light is very necessary to you. ¶ And now mother and sistren I have made an end of the four book/ the which doth speak for the most part of prayers and tears. And first how god showeth a doctrine of the sacrament of the altar/ as it is rehearsed in the beginning of the fourth book/ now finished/ with divers matters. ¶ The fifth book. Quinta ¶ The first chapter of the fifth ꝑty speaketh of mortifycation and first of them that put their desire more to suffer bodily pain/ than in mortification or destroying of their own will/ which is one perfit light or light of perfection/ more than the general light/ & it is the second light of parfection. ¶ Also of the third and more perfit light of reason/ and of the works that a soul doth when it is come to that state/ and of many matters and divers/ as it is rehearsed & showed to the before in the calendar. Ca i AFter time that a soul is come and hath gotten this general light (as I have rehearsed before) she should not hold her apaid without more/ for the while you be in this life as pilgrims/ you be able for to receive more & for to increase not forthward/ you decrese going backward. ¶ Other they should increase in the common light that they have gotten by mean and mediation of my grace/ orelles they sholden enforce them with all business for to come to the second perfit light/ and so fro the imperfect/ for to come to the perfit/ for without light/ may none come to parfection. ¶ In this second perfit light be two manners of parfection/ they be perfit/ which be risen fro the common living of the world. ¶ In this parfection be two things (one is) there be some that parfytely chatyse their bodies with right great penance (and the cause is) that their sensuality should not rebel against reason/ such have set all their desire rather in mortifying of the body/ than in destroying of their own proper will/ as I have told the in an other place. ¶ All such seed them at the table of penance/ & they be good and perfit/ if their purpose were found in me with the light of discretion/ that is with very discretion of them & of me. ¶ And also that all those were conformed to me with great meekness/ as judges of my will/ and not of the will of men/ if they be in no wise so conformed and arrayed in my will with very meekness/ often times they should offend their parfection/ deeming other that go not by the same way of penance/ as they done. ¶ Does thou not know why that to all such this happeth? ¶ Certainly by cause they have put rather their business and desire in mortifying of their proper will. ¶ All such will ever those times and places & ghostly comforts in their own wise/ and also tribulations of the world and battles of fendes/ as it is rehearsed in the second imperfect estate before. ¶ All such that be so deceived of their own will (say thus) I would ever have such comforts/ and not such heaviness and temptation of fendes/ I say not this for my ease/ but because I would the better please god/ & because I would ever have him in my soul/ by gracious comfortable feeling/ for better me seemeth it were to have him so/ & for to serve him in such wise/ than with temptations & batales of fendes/ and so in this wise such one falls in to pain and tedyosyte/ and is made imperfect to himself/ and so is perfit state offended/ and he considereth not nor will not know/ & there lieth the filth of pride/ and he himself lieth therein/ for if he lay not therein/ he should be very meek and not presumptuous/ and if he were out of the filth of pride/ he should think with that light (that is rehearsed before) that I the first & most sweetest truth/ grant and give/ state/ time/ and place/ comforts/ & tribulations (as it is rehearsed necessary for your health) and for to fulfil parfection in the soul/ to the which perfection/ I have choose the soul before/ and than should he see that I grant all things for love. ¶ And therefore with love and reverence/ be should receive all things that I send/ as the seeside and the third state of perfection down/ of whom I shall tell the. ¶ For they be two states that abide and devil in this most perfit light. ¶ Of the third and most perfit light of reason/ and of the works that a soul doth when she is come to that estate/ and how I showed there a fair vision which this soul had/ in the which vision/ is showed fully of the manner of coming to perfit purity & cleanness of the soul. ALl such both the second and the third after they be come to this glorious light/ they be in every state ꝑarfyte that they stonden in. ¶ And what that ever I suffer them to have/ they hold it and keep it in dew reverence/ as it is made mention before in the third unytyve state. ¶ All such hold themself worthy pains and slanders of the world/ and desiren to be prived fro their own ghostly comforts/ what comfort that it be/ & as they hold them worthy pains/ so they hold themselves unworthy ghostly fruit or comfort. ¶ In the light ● they have known & tasted my end less will/ the which will it none other thing/ but only your goodness/ and that you made holy in me. ¶ And therefore I give you and suffer you to have such things. ¶ After time the the soul knew the will of me/ she arrayed her with the same will/ and took have to none other thing/ but for to asspy how she might increase and keep the state of parfection/ for joy and praising of my holy name/ opening her eye of intellection with light of faith in the clear sight of my only soothfast son Ihesu christ crucified/ loving and following his doctrine/ the which is the way both to them that be perfit/ and to them that he imperfect/ and so she saith that the lovely lamb/ that is my endless soothfast sone giveth to her life of parfection/ in the sight thereof/ she herself is rapt with love. ¶ This parfection is nothing else but this/ that by such she knoweth my only son Ihesu cryst/ the which nourished himself at the table of holy desire/ seeking the worship of me endless father/ and health of your souls/ & with this desire he came with great haste to his passion of the cross/ the which was that most horrible death that ever was/ where he fulfilled his obedience that was put to him of me that am his endless father/ never eschewing labours/ nor repreves for your sake/ nor withdrawing never himself for no unkindness that he saw in you/ nor for no manner of ignorance that was in you/ that is for none unknowing of his benefits that he gave to you/ nor for no persecution of the Jews/ nor for illusions/ repreves/ & grutchynges and cryenges of the people/ but all this he suffered and overpassed/ as a very knight/ and your capitain that put himself so to battle for to fight in the field/ that you should be delivered fro the fendes hands/ & that you should be free and out of the fendes bondage or danger/ the which you should have be in/ if he had not fought for you/ & also for to teach you his way/ rule/ and doctrine/ that you might come to me the gate of endless life with the key of his precious blood/ shed with the fire of right great fervent love/ and with great hate and displeasance of your sins/ as though my only soothfast son & lamb Ihesu christ crucified myghtsay thus to you. ¶ Lo I have made away to you and opened the gate with my blood. ¶ Be not therefore negligent to follow that way/ so to rest only upon your own proper love/ and by ignorance not for to know that way/ but rather desiring for to serve me presumptuously after your own stirring and feeling/ than after my stirring and grace/ the which have made to you a right way by mediation and mean of my soothfast truth/ that is of my only soothfast son incarnate expressed plainly by shedynge of his precious blood. ¶ Arise you therefore and follow him/ orelles in no wise you may come to me the father/ but by him. ¶ He it is that is both way & gate/ by the which you must enter to me/ that am the peaseble see. ¶ Than when this soul cometh for to taste that light/ because she saw it and knew it/ therefore she ran as she had be all rapt in love to the table of holy desire/ and she might in no wise see herself/ for she herself that is nother seeking in herself nother temporal comfort nor spiritual comfort/ but she was as a p●rsone that had in all things slain her own proper will/ she eschewed no manner of labour in what wise that ever it was put to her/ but rather she eat with great compassion and sorrow meet of me endless god and health of souls upon the table of the cross/ suffering repreves/ injuries/ and heaviness of the fiend/ and many gronynges & grutchynges of men. ¶ And she looked after no reward nother of me nor of other creatures/ for she was spoiled fro the love of any meed/ in asmuch as she did love me without consideration of any reward. ¶ Thus she was arrayed with this perfit and most pure light/ loving me purely without any reward/ but only to the glory and praising to my name/ not serving me by her own proper delectation/ nor her neighbour/ for her own profit/ but for the very pure love of me. ¶ All such have lost themself/ for they have done away the old conversation of man/ that is their own proper sensuality/ and they be arrayed with a new conversation/ that is my only soothfast son Ihesu christ my endless and soothfast truth/ suing him mightily. ¶ These they be that set them at the table of holy desire and be more busy in destroying & mortifying ● their own wills/ than in mortifying of their flesh. ¶ And they have mortyfyed well enough their own flesh/ not principally for the chief affection/ but as a very instrument that is for to help and slay the proper sensible will (as it is rehearsed before) where that I declared to the in that word (where I said thus) that my delight it was in few words/ and in many good works. ¶ And this you should do/ for the principal affection should be for to slay the proper will/ the which affection none other seeketh nor desireth other thing than for to follow my ownely soothfast son Ihesu christ crucified/ in him seeking and finding the glory and worship of my name/ and health of souls. ¶ They that be in this glorious light/ so they do/ and therefore they live ever in peace & quietness of conscience/ for there is nothing may hurt it nor slander it/ in asmuch as they have withdrawn fro them that thing that hurt it and slandered it/ that is their own proper will. ¶ And all manner persecutions that the world or the fiend may do to them they put all under their feet. ¶ And yet they stand in the water of tribulations and temptations/ which do to them no disease/ because they stand bound to the beam of fervent desire/ such do joy in all things/ and they be no judges/ nother of my servants/ nor of my other reasonable creatures/ but they be glad of every state that they see/ saying to me thus. ¶ O endless father thanking be to thee/ for in thy house be many dwelling places/ & yet they be more glad of divers states that they see/ than if they see thy dwelling places/ all they do keep one way of living/ for in many states of living/ they se the magnyfysence of my goodness spread abroad/ of all therefore they be joyful. ¶ And they will in no wise give no judgements/ nor dame nother them that be good/ nor them that by evil & done open sin/ but rather with a manner of very holy compassion/ praying to me for them/ & with perfit meekness say thus. ¶ To day thou/ to morrow I/ but if the grace of god do keep me. ¶ O right well byloved daughter be thou joyful therefore of this right sweet excellent state/ & behold how they run in this glorious light/ and see their excellence and worthiness/ for they have their minds full set to me/ and eat at the table of holy desire/ & with light they come to nourish themselves of the meet of souls/ for the honour and worship of me endless father/ arrayed with the sweet cloth of my only soothfast son that blessed lamb/ that is with his brenning charity. ¶ All such do never loose their time/ in giving of false judgements/ never against my servants/ nor against the servants of the world/ & they never hurt nor slander themself/ for no manner grudging done against them or against other/ for if it be done against themselves/ they be well apaid to suffer it for my name/ and if it be against other/ they bear it easily with them that suffereth/ & never grudging against him that doth it/ nor against him that receiveth it. ¶ For the love of such is ordinate in me endless god/ and also in their neighbour and never unordinately set. ¶ All such dear daughter conceive never slander/ against them whom they love/ nor against none other reasonable creatures/ for their sight in such things is deed & not quick/ and therefore they will not have to do with the judgements of the wills of men/ but only of the will of my mildness. ¶ All such also keep the doctrine that thou knows well that was given to the of my soothfastness/ in the beginning of thy life/ when thou asked with a great desire for to have a will to come to perfit purete/ thinking than how thou might come thereto. ¶ I know well than was given to the an answer/ while thou did sleep upon the holy desire/ not only in thy soul/ but in the sown of thy ere/ a voice fro god spoke to the. ¶ For if thou remember the well/ thou was than turned than to thy sensible wits of the body/ when my only soothfast son Ihesu spoke to thee/ saying thus. ¶ If thou will come to perfit purity & be deprived fro slanders/ that is that thy soul for nothing shall be slandered. ¶ Do so that than thou may alway live in affection and desire of love/ for I am most sovereign & endless purity/ and also I am that fire that puryfyeth the soul. ¶ And therefore the more that a soul draweth & cleaveth to me/ the more purer it is/ and the further that it goeth out fro me/ the more unclean it is. ¶ And the cause why that deadly wantayne men fall in to so many livings of wickedness/ is for they be departed fro me. ¶ But the soul without that any mean oneth her to me/ she taketh part of my purete. ¶ Also thou must do an other thing that thou may come to this unyon of purity/ that is that thou judge never in any parson/ that thou thou seas then do or say/ whether it be against the or against other/ after the will of any man/ but after my will/ both in them and in the. ¶ And thus if thou see a sin or a default in them/ draw out of the thornela roof/ that is that thou offer that default before me with holy compassion/ & of the wrongs which be done to thee/ judge that my will doth suffer them to be done in thee/ that virtue may be proved in the and in other of my servants/ deeming that he that doth this to the or to them/ is as an instrument send of me/ saying rather in them a good intent than an ill intent. ¶ For there is none can judge truly the privity of man's heart/ and that thing that thou seas not expressly evil and openly deadly sin/ thou shall not judge it in thy soul/ but only judge that my will suffereth many things in them. ¶ And if thou see any open express sin in them/ yet as I have said/ judge them not/ but offer it before me with holy compassion. ¶ In this wise thou may come to perfit purete/ for if thou do so/ thy soul shall not be slandered/ nother in me nor in thy neighbour. ¶ For all the indignation that falls ymonges neighbours/ is because of judgements/ the which indignation & slander departeth a soul fro me & letteth parfection/ & in some things they withdraw grace more or less after the greatness of indignation/ & hath conceived it in the neighbour of such judgements. ¶ The contrary receiveth a soul that deemeth ever after my will (as I have said before) the which will will nothing else but your good and profit/ and what that ever I suffer or give/ I do it for the end that you should ever set your intent to that end that it is made to/ for as long as it standeth in the love of neighbourhood/ solonge it standeth in my love/ and so abiding in that that abideth in me and is oned to me. ¶ And therefore it is full needful to thee/ that desires for to come to that purity which thou does ask of me for to do these three principal things. ¶ One is that thou give the to me by affection of love/ for the marvelous love that I have to thee/ & to all creatures. ¶ Another is that thou judge not in the will of another man/ my will. ¶ And the third is that thou give no judgements of thy own wit/ that my will should be thy will/ for I am the judge/ & not thou. ¶ And if thou keep these principal things/ all parfection shall fall to the. ¶ This was the same doctrine if thou remember that that was taught to the of my only soothfast son Ihesu christ. ¶ Now therefore dear daughter I say to the that all such (as it is rehearsed before) the which have learned this wholesome doctrine & excercysed it/ they taste earnest of endless bliss in this life. ¶ And therefore if thou keep well this doctrine in thy soul/ thou shall not fall in to temptation of the fiend/ though thou be tempted with him. ¶ Nevertheless yet for to satisfy more clearly thy desire/ I shall tell the & declare to the more openly/ that there should no judgement of such perfit souls be used/ without manner but holy compassion. ¶ By what manner wise they receive the earnest of sickerness of everlasting life/ such as abide in the third light/ which is most perfit light. ANd why said I to thee/ that all such receive the earnest or sykernes of everlasting life/ I shall say to the. ¶ They receive sickerness/ but no deꝑting fro the body/ for they receive it in abiding in the body of me that am life everlasting/ in such a place where life is without death/ & fullness without need/ & hunger without pain/ for pain there is fer fro hunger/ because they have that they desire/ & there also is need far fro fullness/ for I am to them meet of life without default. ¶ Nevertheless yet in this life it is so that they receive sickerness & the earnest of bliss/ and they taste it in this wise/ that is the soul beginneth to hungers/ the worship of me endless good/ and also the meet of health of souls. ¶ And like as the soul hongreth/ so it is fed/ that is right as a soul is nourished by charity of neighbourhood/ of whom it hath desire and hunger the which is to him a meet of the which it is nourished/ & never fulfilled because it is unsatiable/ therefore his hunger is continual/ & right as the earnest is a beginning of sykernes that is give to man/ of the which it desireth to have deꝑting fro the body/ not that I say that/ that earnest is perfit in itself/ but it giveth sykernes by faith to come to the fullness thereof/ & to receive departing of the body/ but such a soul so rapt in love/ and arrayed with the doctrine of my soothfast son Ihesu christ/ the which soul hath received earnest in her life of my charity/ and of charity of neighbourhood is not yet perfit in herself/ for she abideth parfection of life that is endless. ¶ Therefore it is that I said/ that this earnest or sickerness is not yet perfit/ for the soul that tasteth it/ hath yet no parfection/ but always it feeleth pains/ both in herself & in other. ¶ In herself she feeleth pains/ of the trespasses that she doth to me by the contrary law/ that is within her bound in her body/ for it will ever impungne and fight against the spirit/ in earth she feeleth pains of trespasses done to me by her neighbours. ¶ Nevertheless yet they have parfection to grace/ all be it they have not yet parfection of my seyntes/ the which become to me that am endless life. ¶ For as it is said before/ their desires be with pains. ¶ And therefore these that been my servants the which do nourish themself at the table of holy desire/ they be both holy/ blessed/ & sorrowful/ as my only soothfast son Ihesu christ stood upon the cross/ for his flesh was so sorrowful which suffered torment/ but his soul was blessed and holy/ by the unyon of divine nature. ¶ In the same wise all such be blessed/ by unyon of holy desire of them in me/ arrayed with my right holy will. ¶ And they been sorrowful by compassion of neighbourhood/ and also they be sorrowful and painful in tourmentynge of their own proper sensuality/ the which may not be done without pain/ in with drawing of delights and sensible comforts. ¶ How our neighbour shall be lift up that he fall not in to a false judgement. Now dear daughter take thou heed of a more open declaration of that thing that thou does ask me. ¶ I told the of a common light/ that all you should have in what state that ever be/ & namely of them that devil in common charity. ¶ And also I told the of them that be in perfit light/ the which light I dystyngued in two manners that is of them that were departed fro the world/ and besyed them to mortify their bodies/ & of them that mortify and destroy their own proper wills/ and these were those perfit folk (as I told that) the which do nourish themself at the table of holy desire. ¶ Now therefore I speak to the in special/ and by the to all in general in satisfaction o● thy desire ¶ I will that thou know and use three singular things/ the ignorance let not thy parfection (to the which I call thee) and that the fiend under a mantle of virtue/ nourish not in thy soul the root of presumption/ for thereby thou should fall in to fulse & unryghtwyse judgements/ the which I have forbade thee/ thou should than seem that thou demes truly/ and yet thou should by such presumption dame falsely showing after thy own feeling. ¶ And oft times the wicked spirit should make the to see many and strange dyversytes/ and all for to bring the in to lesynges/ and that would he do to make the a deemer of hearts/ and of inward things of reasonable creatures/ the which judgements as I have said to thee/ be only reserved to me. ¶ This is one of the three things that I would thou had and did use/ that is that thou give no judgements without a manner/ but I will that thou give them with a manner. ¶ The manner of judgements is this/ but if I expressly not one's or twice/ but oft times make open to the defaults of thy neighbour in thy soul/ thou shall never tell it specially to him that thou seems thou should dame/ but thou should in general correcke his defaults/ if he come to the and plant virtue charytably with benyngenyte/ & other while show sharpness if it be need ¶ And if it were told to the often times defaults of other/ but if it were opynly showed to the in thy soul (as I have said) thou shall not tell it them in special/ but rather take a sure way for to i'll the deceit and malice of the fiend/ for with that hook he would take the if he might/ for to make the oft times to dame in thy neighbour that thing that is not/ and so should thou oft times slander him. ¶ Therefore for the surer party keep silence/ or if thou should speak speak holily of virtue in oyspysing of vices/ and in such speaking/ the vice that thou seems should be in another/ hold thyself guilty of the same with him/ that the seemeth should be guilty/ ever using veri meekness and if in sooth it were so that such a vice were in such a parson/ he should rather amend him/ considering himself so swetele counseled there fro/ & so he shall be constrained charytably to amend his defaults/ and than shall he tell thee/ that thou would tell him. ¶ stand thou therefore sure/ and so shall thou avoid & bow away fro the devils wills/ that he shall in no wise deceive the nor let the parfection of thy soul. ¶ I will also that thou know that in no wise thou trust in all thy conceits after thy seeming/ but cast them behind the and regard them not/ and only abide in the knowledge of thyself/ and so in the know my largeness/ and my endless goodness/ right so do they that be come to the last state of parfection/ for ever they turn again to the valaye of their own knowledge/ and yet let they not the unyon nor the highness that they have in me/ and so this is one of those three things that I said I would that thou should use/ that thou might serve me in very soothfastness. ¶ If a man pray for a parson/ and god showeth in the soul of him that thou prays/ that same soul is full of darkness for whom he prayeth/ yet it shall not be judged amiss NOw shall I tell the of the second (that is to say) that if otherwhile it should happethe that thou should pray specially for any creatures/ & in such prayers the seemeth in him that thou prays fore is light of grace/ and in another not so/ and both been my servants/ but it should seem to the that the one were in darkness of soul/ and that other in lightness of grace/ thou would know whether thou should judge him in darkness that the seemeth is in darkness/ or not? ¶ I say thou should not therefore judge him in default of great sins/ for oft times so thy judgements should be false. ¶ And I would that thou should know that other while it happeth that when thou prays me for one person/ the same ꝑpsone shall seem sometime to the that he is so full of light and holy desire before me/ in so much that of his vextuous living/ thy soul is so yllumyned after affection of charity/ that each of you shall commune homely your virtues together. ¶ And otherwhile that shall seem that his soul is far fro me and all full of darkness and heaviness/ in so much that to the it shall seem full heavy for to pray/ for him to me. ¶ This sometime happeth for the default that is in him/ for whom thou prays/ & oft times it is not for default of him/ but rather for with drawing of me fro him/ that I endless god show in such a soul/ the which oft times I do/ because that such a soul should draw quickly to parfection/ as I have told that before in the states of the soul/ I withdraw me fro them by feeling/ and not by grace/ that it but only fro feeling of comforts and sweetness/ and therefore such a barren soul is belefte dry and painful/ the which pain I make such a soul to feel that prayeth for him. ¶ This I do of grace and for love that I have to such a soul that prayeth/ for such folk that she should help by prayer to put away that cloud from him that she prayeth for. ¶ And thus thou may know dear daughter how great offence it were for to dame such a man vicious/ in whom no vice were/ though he seemed to the dark/ where also thou may know that he is not deprived fro grace/ but fro feeling of sweetness the which he had of me. ¶ I will also if thou should be of will/ both thou and all my other servants/ that you know perfitly yourself/ by the which know league you may come parfytely to my endless goodness/ & reserveth to me both this & other manner of judgements/ for to me it longeth/ and for saketh the judgement that longeth to me/ and take upon you compassion with hunger of the honour of me/ and health of souls/ and with love longing desire/ showeth & telleth virtue/ and reproveth vices in you and in them/ in the manner that it is said before. ¶ In such manner thou may in sooth come to me/ & so shall thou well show that thou hast kept in thy soul the doctrine that was given to the of my soothfast sone Ihesu christ that is for to judge my will/ and not the will of men. ¶ Thus should thou do/ if thou will have purely virtue/ and stand in the last/ most glorious/ and most perfit light/ feeding thyself at the table of holy desire/ with the meet of helthe of souls/ to the glory and praising of my holy name. ¶ How bodily penance shall not be take for a principal fundament nor for a principal desire/ but the desire & love of virtues shall betake for a principal foundament. I Have said to the dear dougeter of two things that thou should use/ now shall I tell the of the third/ to the which I will that thou take right good heed/ and reprove and withdraw thyself therefro. ¶ If otherwhile the fiend/ or thy own conceit have envy at the so much/ that they would stir the for to aspy/ & see where all my servants to go by the same way that thou goes in or would go in/ thou might well know that it were a deceit/ for it is against the doctrine which is given to the by my soothfastness. ¶ For oft times it happeth the thou should see many creatures walk by the way of right great penance/ and to some it were right heavy for to see them walk that way/ for as they seem they do not well. ¶ Seas thou not how all such be deceived/ will thou see howmuch? ¶ Certain it is sometime that such one so living in great penance/ doth better than he that seemeth he doth amiss/ for he doth more penance and also is more virtuous/ than he that grutcheth of him/ and therefore I said to the before/ that they the which feeden them at the table of penance/ if they do it with very meekness & that they set not such painful living in penance for they principal affection/ but for an instrument of virtue/ oft times such grudging turneth them in to great parfection/ and therefore they should not be vncunnynge/ but know wisely that parfection standeth not only in mortifycation of the body/ but in destroying and mortifying of the proper wicked will. ¶ This is the doctrine of light coming and proceeding of that glorious light wherein a soul runneth in rapt in love/ and is arrayed with my truth. ¶ I despise not therefore penance/ for penance is good to mortify the body/ the which will strive against the spirit. ¶ But I will therefore dear daughter that thou know this for a general rule/ that some in doing of penance/ be more mightier of kind than some/ and therefore they may suffer the more and please god right virtuously/ if it be done (as it is said before) and also some it happeth that penance which is begun must sometime beleft for many causes that may betide/ orelles the fundament which is set in that and in other of my servants should defail/ for such penance excercysed/ and so should the fundament be imperfect/ and you both ghostly comfort should defail/ & also virtue of the soul. ¶ And where that you be so deprived of such thing that you love by such singular affections by doing of penance/ it should seem to you that you were deprived fro me and so should you come to great heaviness and bitterness and confusion. ¶ And also in such a wise you should loose the excercyses of devotion and fervent prayer/ the which you were wont to have/ to some that have long used this penance. ¶ This sudden changing should turn them to great heaviness/ so for to leave that they have so long used/ why it is that trowes thou? ¶ Certainly for the ground work or foundation was set in affection for to do penance/ and not in love longing desire. ¶ Therefore where penance is used/ as it is to me pleasant that it be used/ it must be set on a good ground. ¶ Thus thou may see that there should be no grudging against none of my servants that done penance/ though it seemeth to you they go not in the same way that you go in. ¶ For I will be served of infinite goods/ that am endless & infinite good/ and ymonge all other mortifycation it is good to destroy evermore and mortify the proper will and than with that will so made subject to my will/ you should yield to me sweet hunger & infinite desire/ seeking the worship and honour of me/ and health of souls/ & so should you nourish and feed yourself at the table of desire/ the which desire is never slandered/ nother in himself that hath it/ nor in his neighbour/ but it is joyful of all states/ and it draweth out fruit of every divers manners of living that I give to divers souls. ¶ Thus wretches done not/ the which do not follow this sweet doctrine/ and the right way given of my only soothfast son Ihesu christ/ but they do the contrary/ & dame after their own blind covetise/ and therefore they do walk as wooed men/ and depryven themself fro the good of charity of heavenly virtues (and as I have said before) they taste in this life the earnest of hell. ¶ A short repetition of words that be said before/ with an addition of the love of our neighbour. LO dear daughter thus have I satisfied to thy desire/ & I have declared to the of the thing that thou did ask of me/ that is how thou should love thy neighbour that thou be not deceived of the fiend/ nor of thy own conceit. ¶ And there I said to the that thou should love him generally & not specially/ where that thou had it by special showing of me in thy soul of his sins/ and than I told the that with meekness and in the manner as I told thee/ thou should reprove in love both thy neighbour and thyself. ¶ Also I said and yet I say that in nowise thou judge any creature/ nother generally nor specially/ nor the souls of my servants/ whether thou find them disposed or not/ and there I told the the cause why thou should not judge/ for if thou did give judgement/ thou should be deceived in thy own conceit. ¶ But thou should have compassion both thou and all my other servants/ and commit judgements to me. ¶ I taught the also a doctrine/ as for a principal fundament how thou should behave the to them that do come to that for to ask counsel/ of such namely that were in purpose for to have go out of the way of darkness of deadly sin/ and follow the way of virtue. ¶ That is that thou give to them in the way of counsel the principal fundament/ that they set their affection and love in virtue & in knowledge of themself and of my goodness in them/ and that they flee and forsake fully their own proper wills/ that in no wise that they be rebel to me. ¶ And counsel them to do penance/ and that they take it as for an instrument/ and not for a principal affection (as it is rehearsed before) not to each like/ but as they be able for to bear and after their might and state/ to some less and to some moche as they may. ¶ And because I said to thee/ that undertaking was not leeful to the for to use it but in general (after the manner as I have told thee) yet I would not that thou should suppose/ that if thou saw him sin deadly/ that thou might not correcke him charytably between the and him/ suppose not that/ for so thou may not do/ & also if he were obstinate/ & would not correcke and amend him/ thou may than tell his sin that thou hast seen to two or three/ and if that profit nor/ thou may tell it to the mystery all body of your mother holy church. ¶ But I told the that it was not fefull to the after thy feeling within thy soul/ nor after thy outward feeling/ lightly to stir thyself to undertake him/ but if thou know verily the truth/ orelles that thou have in thy soul by express revelation/ that thou should undertake him under such a form as I have told ye. ¶ For that I told the is the surer party/ in the which the wicked fiend may not deceive the under the mantel of the perfit charity of thy neighbour. ¶ The second chapter is of tokens to know visitations or ghostly vysyons/ whether they come of god or of the fiend. ¶ Also how god is the fulfiller of holy desires of his servants. ¶ And how it pleaseth god moche when a man axeth and prayeth with perseverance/ and knocketh at the gate of his soothfastness/ and of other matters/ as it is showed before in the calendar. Ca two. I Have fulfilled here dear daughter to the now & declared that that is speedful to conserve and increase parfection in thy soul. ¶ Now therefore I shall declare that that thou asks of me by what token thou should know when a soul receiveth my visitation/ whether it were of vysyons/ or of other ghostly comforts/ where I showed the tokens/ how thou should know whether it were of me or not. ¶ And it was this token/ gladness that be left after vysyons in a soul/ and hunger of virtue/ and namely when it were oned with the very virtue of meekness/ and also brenned with the fire of charity. ¶ But because thou asks me whether in such gladness may be received any deceit of the fiend/ for if thou kewe it/ thou would cleave to the surer party. ¶ Therefore I shall tell the the deceit that may be received in such gladness/ and how thou shall know when gladness is very true/ & when it is not true. ¶ deceit may be received in this wise/ I will thou thou know that what manner thing a reasonable creature loveth or desireth to have/ after time he hath it/ he hath it in hate. ¶ And the more he loveth that he hath/ the less he seethe therein/ and the more uncunning he is for to know with prudence whence it cometh that he hath/ and that is for the love that he hath in that comfort/ for the joy in the receiving of that thing that he loveth will not suffer him for to see it/ nor he repenteth not though he never see it. ¶ In the same wise/ they that delight them moche and love mental comfort/ they seek after vysyons/ and they set more their principal affection in delight of comfort/ than principally in me/ as I have said to the before. ¶ And of all such namely that be yet in the state of imperfection the which rather beholden to the gift of comforts that I give them than to affection of my charity/ which I give them more specially. ¶ In this they may receive dysceytes'/ how they be deceived I shall tell the. ¶ After time such have conceived a great love in receiving of ghostly comforts or vysyons/ in what wise that ever they come they feel a joy/ for they have the thing which they love and desire/ and this may come of the fiend/ for though it come with gladness/ yet it endeth with pain & pricking of conscience/ and void fro the desire of virtue. ¶ For if such gladness be found without servet desire of virtue and very meekness/ burned in the oven of my divine charity/ that visitation/ comfort/ and vision/ that such a soul receiveth is of the fiend & not of me/ though she feel a token of gladness/ but because gladness is not oned with affection of love (as it is said) thou may openly know that such gladness is of her own proper delectation/ and that is the cause of her joy/ because that ●he hath that she desireth/ for the condition of love is this/ for to love that joy that it feeleth. ¶ Therefore thou may not trust in joy alone/ though it seem the enough in receiving of such ghostly comforts/ for an uncunning love in such joy may lightly be deceived of the fiend/ if it have none other prudence. ¶ And if it be wtyse/ it shall see a token without deceit of the fiend/ that is if it walk with affection of virtue/ or not. ¶ This is a very showing token for to know when it is deceit/ and when not. ¶ In the same wise it is of the gladness that thou receives in thy soul of me/ and of that gladness which thou receives in the soul of thy own proper spiritual delectation. ¶ For the gladness the which is of me/ is oned to affection of virtue/ and that gladness the which doth come of the fiend/ is but gladness alone without following of any virtue/ for asmuch virtue he feeleth when it is go as he did at the beginning. ¶ An such gladness cometh of the love that they have in the ghostly comfort/ as it is rehearsed before. ¶ I will also that thou know that all be not dyseeyved by such gladness/ but only such unperfect folk/ that set all their joy more in the gift of comfort and delight of visitation/ than in me that am the giver. ¶ And all such that with any beholding of other thing than of me/ beholden fervently rather to affection of me that am the giver/ than to the gift/ and so they love the gift for me/ & not for their own comfort may never be deceived of their gladness/ in time of visions or visitations. ¶ And therefore they know right well when the fiend cometh in form of light/ for to deceive by such manner of gladness/ as soon as they aspy it is he/ anon they know themselves with their own very knowledge/ and despise such comfort/ groping and clipped the doctrine of my charity. ¶ And for shame the fiend goeth fro them/ but all such that love their ghostly comfort do the contrary. ¶ For they may know if they will his dysceytes (as I have said) that is finding in their own soul's joy without virtue/ not going out of the same path of meekness/ and very charity/ and hunger of my worship endless god/ and also of health of souls/ like as my perfit and true lovers done. ¶ Lo daughter my endless goodness hath provided thus/ for perfit and imperfect/ in what state that they stand/ for to know dysceytes of the fiend/ in time of vysyons and visitations/ that they be not deceived/ if they will keep the light of intellection/ the which I have given to you/ with the clear sight of right holy faith/ the which light letteth the fiend for to shadow upon you his dysceytes'/ and therefore never avoid this light of grace away fro you/ for if you never avoid it away fro you/ there is none that may take it away fro you. ¶ How that god is the fulfiller of holy desires of his servants/ & how it pleaseth god moche when a man doth ask with perseverance/ and knocketh at the gate of his soothfastness. NOw dear daughter I have fully declared to the and yllumyned the eye of thy intellection/ against the dysceytes that the fiend may do to thee/ and so I have satisfied thy desire of that thing thou did ask me/ for I am not a dyspyser of the desires of my servants/ but I give to the the asker/ & stir the for to ask/ & he dyspleaseth me right moche that knocketh not verily at the gate of my soothfastness (that is Ihesu) suing the doctrine of my only soothfast son Ihesu cryst/ showing his doctrine/ which is nothing else/ but a manner knocking and crying to me endless father/ by the voice of holy desire/ with meek and continual prayers. ¶ I am that father that giveth to you breed of grace/ by mediation of the gate that is of my son Ihesu/ and other while sore to prove your desires and perseverance/ I feign me as though I understood you not in your asking/ and yet I understand you well enough/ and yet in the mean while/ that that is speedful for you I give you. ¶ For I give you both hunger and will/ by the which you cryen to me. ¶ And than I saying your stydfastnes and perseverance/ in that that they be ordynately direct to me I fulfil. ¶ To this calling my only soothfast son Ihesu hath stirred you/ where he saith thus/ knock and it shall be opened to you/ ask and you shall have/ search and you shall find. ¶ So I will that thou do/ that thy desire never cease in asking of my help/ nor bow not away thy voice fro me endless father/ that I may show and do mercy to the world. ¶ Nor cese not for to knock at the gate of my only soothfast son Ihesu/ in suing of his steps. ¶ delight therefore in his passion/ earing with him upon the table of the cross the meet of health of souls/ for joy/ presing/ and honour of my name/ and wail there hertefully the bethe of mankind/ whom thou seas fall in great wretchedness. ¶ For there is no tongue in earth sufficient/ to tell the wretchedness that is used in this world/ & therefore by such wailing/ weeping/ and crying/ I will show mercy to the world. ¶ This thing it is that I desire and require of my servants/ and that is a token that they love me verily (and therefore as Isayd) I shall never despise nor set little by their devout desires. ¶ How this devout soul doth meek her and yieldeth thankings to god/ and how that she prayeth for all the world/ and special for holy church/ and also specially for her ghostly disciples/ and for her two ghostly faders/ and after this she asketh to her of the deeds of mynystres to holy church. T'Han that devout soul was verily drunk by unyon of love/ by the which she was alyened and rapt fro herself/ and her bodily felynges/ and araysed herself above herself/ beholding with the eye of intellection in the endless truth of god/ and said thus. ¶ O sovereign endless goodness of god what wrecthe am I/ that it shall please the my sweet sovereign endless father to show to me thy soothfastness/ and also the prive subtyltes of the fiend/ and dysceytes of my own sensuality/ the which dysceytes both I and other might receive in this weeping word/ and know them not/ but if we had be informed before. ¶ Good lord who stirred the here to? ¶ Certain thy own love/ for thou did love me/ or than I loved the. ¶ O fire of love/ thanking be to that endless father/ I unparlyte and full of darkness/ and thou perfit and full of light hast showed me parfection/ and a clear shining way of doctrine/ of thy only soothfast son Ihesu. ¶ I was deed/ and thou hast yraysed me/ I was seek and thou hast given me medicines/ and not only the medicine of the blood that thou gave to mankind by mediation of thy sons passion/ but thou hast given me an other special medicine against my privy sickness/ the which I never knew before/ by that doctrine that thou hast given me/ that in no wise I should judge any manner reasonable creatures and specially thy servants/ of whom oftentimes as a blind wretch/ and lan goring in this sickness/ under colour of the honour & worship of thy name and health of souls/ I have give judgements. ¶ Wherefore I thank the endless & infinite goodness/ for thou hast made me know by manifestation or showing of thy soothfastness/ both dysccyte of the fiend/ and also the infirmity of my own passion/ wherefore of singular grace and mercy I beseech thee/ that fro this dare forward I go never out fro thy doctrine/ that thy endless goodness hath taught me/ & also for all those that will follow the same doctrine. ¶ For without the is nothing done/ to the therefore I i'll the endless father/ and I may not pray for me to the endless father/ but for all the world/ and specially for the mysterial body our mother holy church/ that this truth of doctrine shine in the mynystres of holy church/ & yet specially I pray the for them all/ that thou hast take for to love in special love/ whom thou hast made one with me/ for they should be my refresshing & comfort/ when I see them run by this doctrine undefouled/ and mortyfyed to all their own wills. ¶ And without any deeming or/ sclaundring/ or grudging of their neighbours to the worship & honour of thy holy name. ¶ I pray the therefore infinite love/ that none of them be withdraw fro thy hands by the fiend of hell/ but that they may come to thee/ that art the end of all their labour. ¶ Also I pray that for two pyllers/ the which be my two ghostly faders/ whom thou hast lend to me for my keeping and doctrine of me most wretched and seek fro the beginning of my living unto this time/ that thou make them both one of two bodies & one soul/ & that none of them take heed to none other thing principally/ than for to fulfil the ministry of their offices the which thou hast put in to their hands for health of souls to the worship of thy holy name. ¶ And I unworthy & most wretched servant (and not a daughter) may tenderly keep their doctrine with due reverence and holy dread/ and that also I may dread them reverently for thy love/ that it be to the worship/ and to them pease and quietness and edification of their neighbour. ¶ I am right certain endless truth/ that thou shall not despise my desire/ nor my askynges that I have asked of thee/ for I know well by the showing that thou hast showed to me/ and moche more by experience that thou art accepter & taker of holy desires. ¶ Therefore I thy unworthy servant shall busy me after the grace that thou hast given me for to keep thy doctrine & bidding. ¶ O endless father I have mind of thy word that thou told me/ when thou told me certain things of thy ministers of our mother holy church & thou said that thou would tell me more plainly in an other place of their wickedness that they use these days/ wherefore if it be liking to thy goodness/ I desire that thou tell me some what thereof/ that I may have matter thereof for to increase in sorrow & compassion and longing desire for the health of their souls. ¶ For as I remember me now/ thou said that to all those that have compassion/ pain/ weepings/ sorrows/ sweatings/ and prayers for sinners/ thou would graciously refresh them by reforming of holy church/ with good and holy pastors or shepherds. ¶ Therefore because all these should increase in me/ I ask the and pray the of this thing. ¶ How that god beholdeth the business of this soul about prayer/ and answereth to some of her petitions. ¶ Than endless god turning to her the eye of his mercy/ not despising her desire/ but rather receiving and allowing her asking/ willing for to satisfy to the last petycon that she made of his behests/ said thus. ¶ O ryghteswete and dear daughter in that that thou hast asked of me/ I shall satisfy thy desire/ so that thou be not upon thy side ignorant & neclygente/ for it were more grievous to the and worthy more reprefe/ such ignorance and negligence now than first/ for thou knows now more of my truth/ than thou knew than. ¶ busy the therefore for to pray for all reasonable creatures/ & for the mysterial body of holy church/ and for them whom I have committed to thee/ that thou love them specially/ & that thou be not negligent for to pray for them/ both by ensample of living & speaking by word/ reproving vycies/ & commending virtue after thy power. ¶ Of those pyllers whom I have lend to thee/ of whom thou hast told me/ and sooth it is that they be pyllers. ¶ Do so that thou be a mean for to yield to each of them after the ableness of them/ as I thy maker shall make open to thee/ for with out me/ thou may nothing do. & Than I shall fulfil thy desires/ therefore look thou fail not/ nor they never in my hope/ for in you shall not lack my providence/ and each of them shall receive that thing/ the which he is able for to receive. ¶ And in the same wise every minister shall receive that thing that I shall give him for to minister/ after his manner as he receiveth & taketh of my goodness. ¶ In this third chapter god showeth to this soul of the dignity of preestes/ & of the sacrament of his holy body/ & of them that do receive that sacrament worthily. ¶ Also how all the bodily wits or felynges be deceived in that foresaid sacrament/ but not the felyunges of the soul. ¶ Therefore with that felynges or wits of the soul that holy sacrament shall be seen/ rasted/ & feled/ and of other matters/ as it is rehearsed before in the calendar. Ca iii I Shall answer to the of that thou asks me of the ministers of holy church/ & that thou may verily know the truth/ open the eye of thy intellection/ and behold the excellence of them in how great dignity I have set them. ¶ But because a contrary is lightly know by his contraryte/ I will show the first the dignity of them that have virtuously only excercysed the treasure that I have betake to their hands and so by that thou shall the better know their wretchedness/ that these days feed them at the breast of this spouse holy church. ¶ Than this devout soul for to obey to his bidding/ did behold contemplatyfely in the soothfastness of him/ in the which soothfastness she saw virtues shine/ in very tasters. ¶ Than endless almighty god said to this devout soul/ dear daughter first I will tell the the dignity of them (in the which dignity) I of my goodness have set them and ordained them/ and showed them love above the general love/ that I have to all other creatures/ making them first as I have made all other reasonable creatures/ to that image & likeness of me. ¶ And also in the reforming of them/ as I have reform all other reasonable creatures/ in the precious blood of my sweet son Ihesu. ¶ Also above all this I have set you in such excellence by unyon of my godhead/ that I have to them in mankind/ that they have more excellence & dignity than an angel/ for your kind I have take upon me/ & not that kind of an angel (for as I have said to thee) I god was made man/ & man was made god/ as by unyon of my divine nature/ in your nature. ¶ These things in general I have given to every reasonable creature/ but ymonges these creatures I have choose my special mynystres for your health/ that by them may be ministered to you the blood of my only meek and undefouled lamb Ihesu christ. ¶ To such I have give the son for to be ministered/ giving also there with to them the light of cunning and the fire of my divine charity and also oned with light of heat/ that is with the blood and the body of my son/ the which is one son/ for it is the same with me/ that am very son. ¶ And in so much it is oned to me/ that the one of us may not be departed fro that other/ no more than may the heat of the son fro the light/ nor the light fro the heat. ¶ That son is never divided/ & yet to all the world/ and to any creature that will be made warm by him/ it giveth light/ & this son is never defouled/ for none uncleanness. ¶ In the same wise my only son that is flesh and blood/ is one son/ all god/ and all man/ for it is one the same with me/ and I with him/ my might is never departed fro his wisdom/ nor the here of the fire of the holy ghost is never departed fro me the father/ nor fro my son/ for he is one with us/ for the holy ghost goth out fro me the father/ & my son/ and not fro the trinity/ and we be one the same son. ¶ I am the same son endless god/ of whom goeth out both the son and the holy ghost also. ¶ To the holy ghost fire is appropryate/ to the son wisdom/ in the which wisdom my mynystres do receive a light of grace/ for that same light is ministered with light/ and with kindness of benefits received of me endless father/ showing the doctrine of this wisdom that is of my only soothfast son Ihesu. ¶ This is the same light/ that hath in him the colour of your manheed/ the one is knit with the other/ so the light of my godhead was the same only light with the colour of your manheed/ the which colour was man shining/ when he was impassable by virtue of the god heed in divine nature/ and that by mean & mediation of this my only soothfast son incarnate/ commyxte and meddled with the light of my goodheed in divine nature/ and with fire and heat of the holy ghost/ you receiven light. ¶ To whom have I given that light to be ministered? ¶ Certainly to my ministers ministering in the mysteryal body of holy church/ & that you may verily have everlasting life/ I make them for to give to you that blessed body in sacrament of the altar unto your ghostly meet/ and that blessed blood in to ghostly drink. ¶ I said also to thee/ that that body may not begyve without blood/ nor blood and body without the soul of my only soothfast son Ihesu/ nor soul and body without godhead of me endless god/ for there may none of all these be departed fro other/ for byvyne nature one's knit to mankind/ may never be departed fro it/ nother by death nor by yet no other thing/ and so you receive all the sensible being of god in that sweet sacrament/ under the whiteness of breed. ¶ And right as the son may not be departed/ right so all god and all man in this whiteness of the blessed sacrament may not be departed/ though the host were divided in to a thousand parts/ in every party I am all god and & all man/ right as a mirror that is divided/ in every division is seen the image of a man/ and yet the image is not divided/ right so this host divided/ and yet it is not divided all god and all man/ but it is in every party of it hole and all/ nor it is not therefore lessed in itself. ¶ For right as the light of a candle/ to the which though all the world come for to fetch part of his light/ his light is nevertheless/ and yet each that fetcheth thereof have all light ¶ Nevertheless thou may perceive that all take not light equally/ for some take more & some less/ after the matter that the fetcher bringeth with him/ & that thou may the better understand m●/ I shall show the an ensample. ¶ If there were many that bore candles or tapers/ some of an ounce/ some the weight of two ounces/ some of a pound or more/ & all should go fetch light with their tapers/ thou would say thou saw them all bear light/ heat/ and colour/ and yet nevertheless thou would dame that he bate less light in his taper of an ounce/ than he that bare the canof a poude. ¶ In the same wise it happeth of them that do receive this sacrament and bear their candeles/ that is their holy desire/ by the which holy desire this sacrament is received/ the which candle of holy desire is quenched in itself/ and by receiving of this holy sacrament/ it is extinc and quenched (as I see it in itself) for of yourself you be nought. ¶ Nevertheless I give you matter/ by the which you may receive and nourish in yourself this light. ¶ This matter is nothing else/ but love/ for pure of love I have made you/ and therefore without love you may not live. ¶ This essential being given to you by love receiveth disposition in the holy baptism/ the which baptism/ you did receive in that virtue of the blessed sacrament of my only soothfast son for in none other wise you may take part of that light (that is rehearsed before) but rather you should be like to a candle without wyke/ that in no wise may bren/ nor receive that light within him. ¶ In the same wise/ if you do not receive in your soul the wyke that receiveth this light/ the which is called the light of very fey the/ and also be not come to that grace/ the which you did receive in the holy baptism/ with affection of your soul/ form and abled by me for to love/ the which affection is so apt for to love/ that without love it may not live/ for love is his meet. ¶ But where catcheth such a soul light so oned/ as I have said. ¶ Certain at the fire of my divine charity/ loving me & dreading me/ and suing the doctrine of my only soothfast truth. ¶ Nevertheless as I said some do catch more light/ and some less/ after the matter that he beareth/ and giveth to the fire. ¶ For though all you have one matter/ that is because you be all made and created/ and form to the image of me. ¶ And that also you have received the light of holy baptism/ and so be made christian men/ each of you may increase in love and virtue as it is pleasant and liking to my grace for to give you. ¶ Not for to change the shape and form that I have given you/ but that you make increase/ and that virtues may grow in you by love/ using in your virtue free choice/ and using also affection of charity/ & so in love you may increase (as it is rehearsed) with the which love/ you should come for to receive that sweet and glorious light/ the which I have give to you for to be ministered/ by mean of my ministers that I have given to you/ in to your ghostly meet/ and you receive so much of that ghostly light/ as you bear of love and holy desire/ and though it so be (as I said) the you receive all the light (by ensample as I showed to you by them that bore tapers) that after the quantity of the weight/ so they did receive light less or more/ all be it thou see hole light in each of those tapers/ not divided/ for that may not be for no manner of imperfection of you/ nother of the receiver nor of the minister/ but you take asmuch of that light in you that is of grace/ which you receive in this sacrament/ as you dispose you for to receive by holy desire. ¶ And if any go to this blessed sacrament with trespass of deadly sins/ he shall in nowise receive grace of it/ all though he receive actually all god and all man in the same sacrament/ as it is before said. ¶ Will thou know how such a soul standeth that receiveth this sacrament unworthily? ¶ It standeth like a candle/ in the which water is fall/ the which never ceseth to cry & make noise/ as long as the water toucheth the fire in the wyke/ & as soon as the water is fully entered in to the wyke/ it is quenched & is lost/ than is no fire in it/ but only smoke. ¶ In the same wise the soul beareth in herself a candle of gracious light/ that it received in the sacrament of holy baptism/ in to the which soul entereth water of sin/ and quencheth the wyke of light of gracious baptism/ where it waxeth undysposed/ and so unchaufed at the fire of very contrition/ she is confessed generally of all her sins/ and in that wise she goeth to the altar for to receive that blessed sacrament actually/ and not mentally. ¶ Thus this very gracious light dwelleth not in a soul undefouled by grace/ that dysposeth her not as the should dispose her to such a worthy sacrament but it goeth away/ & than in such a soul dwelleth and abideth right great confusion & shaive by greatness of the sin/ after time that light is so quenched/ for of that blessed sacrament such a sole feeleth none other thing/ but only crying & noise by remorse of conscience/ not for default that is in the light/ for that may in no wise be hurt/ but for default that is in the water which is found in the soul/ and letteth affection of the soul/ in such manner that the soul may not receive this gracious light. ¶ And thus thou knows well/ that in no wise this light may be departed/ fro the heat and colour of the same light/ nother for the little desire that the soul hath in receiving of this sacrament/ nother for default that is in the soul the which receiveth it/ nor also of him that mynystreth it/ as I have told the by ensample of the son/ that though it shine upon a foul thing/ yet it is not thereby defiled. ¶ In the same wise this right well beloved light in this blessed sacrament in no wise may be defouled/ nor divided nor lessed. ¶ I said also that that light of the sofie may not be departed fro his spear/ though all the world take both light and heat of him. ¶ In that same wise this blessed body the sacrament of the altar/ my blessed only soothfast son/ that very son may not be departed fro me the son that am endless father/ though all it be ministered by the mysterial body of holy church/ to what reasonable creature that will receive it/ but rather it is all hole/ & it is all received both god and man as I gave the ensample by light/ where I said/ though all the world took light of thy candle/ yet is thy light never that less/ but it is all hole/ and nevertheless all receive it hole. ¶ How all the bodily wits or felynges be deceived in the foresaid sacrament/ but not the felynges of the soul/ therefore with felynges & wits of the soul that holy sacrament shall be seen/ tasted/ and feled/ and here of is a vision which this devout soul did see within this matter following. Dear daughter open the eye of thy intellection for to see that deepness of my charity/ for there is no reasonable creature but that he should melt & dissolve his heart by affection of love/ if ymonges all other benefits the which he receiveth of me/ he behold worthily to the benefit that he receiveth in this blessed sacrament of the altar. ¶ And with what eye dear daughter should thou & other behold/ & se/ touch/ & perceive this blessed mystery? Not only with touching and sight of the body/ for all the bodily felynges and wits fail in that sacrament/ thy bodily eye seethe nothing/ but whiteness of breed/ the same toucheth thy hands/ and the taste savoureth nothing else/ but the savour of breed/ & so the great bodily wits be deceived. ¶ The feeling & the wits of the soul may not be deceived therein (but if they will) that is in withdrawing the light of faith/ by mediation of feythefulnesse. ¶ Who is he that tasteth/ seethe/ and toucheth/ this blessed sacrament? ¶ Certain the feeling of the soul. ¶ With what eye seethe the soul that blessed sacrament? ¶ With the eye of intellection/ if in that eye be the pearl/ or clear sight of very faith. ¶ This eye than seethe in that whytenes all god and all man/ divine nature oned with the nature of man/ body/ soul/ & blood/ of cryst/ the soul oned in the body/ and the body and soul oned with my divine nature/ never fro me dyscording (as I told thee) if thou have mind in the beginning of thy conversion. ¶ And not only with the eye of intellection/ but also with the bodily eye/ and though it so were that thy bodily eye had lost a great part of his sight/ yet the eye of intellection hath ever clear sight. ¶ I showed the once for a declaration of the same sacrament/ against the battle that the fiend put to the of the same sacrament/ and that I did to the for to make the increase in love/ and in the light of holy faith. ¶ Also thou knows well that thou went to the church very erly in a morrow for to here mass/ and before that thou was sore vexed of the fiend/ and there thou stood before an altar of the crucifix/ where as a priest came and said mass/ and all that mass time thou did consider thy defaults/ and thou was afeard for to offend me/ for all the temptations that the fiend did to the. ¶ And than thou began for to consider the great affection of my endless charity/ the which hath made the right worthy for to here mass/ although thou demes thyself unworthy for to enter in to my holy temple. ¶ Than after time the priest came to the time of consecration/ thou did behold tyght busily the priest/ and when he said words of consecracyon/ I made me open to thee/ and so thou saw coming out of my breast/ a light as it had by a son beam coming out fro the wheel of the son/ and not departing fro the same wheel or rundel of the son/ in the which light came a culver and flykered or did smite his wings together about the host of showing joy and gladness/ for virtue of those words that the priest said in time of consecration. ¶ And so thy bodily eye was not sufficient for to suffer to see such a light/ but thy sight only belefte in the eye of intellection/ there thou saw and tasted the deepness of the trinity/ all god & all man hid and covered under whiteness of breed. ¶ And nother the great light that thou hadst of me/ nor the worthy presence of me that thou did feel in the intellectually/ took not away nor mynsshed the wytenesse of breed/ for that one was no letting to that other/ that is for to see me intellectually very god & very man in that likeness of breed/ nor also that likeness of breed was not yet yletted by me/ for fro that likeness of breed/ was never with drawt whiteness/ nor touching/ nor savour. ¶ This revelation and vision was showed to the of my end less goodness/ the which endless goodness gave to the eye of thy intellection/ a clear sight with holy faith. ¶ Therefore the eye of intellection should be thy principal sight/ and with that sight you should behold the sacrament of the altar. ¶ But who toucheth that sacrament? ¶ Certain the hand of love/ for that sacrament the which is seen & known with the eye of intellection/ is touched with that hand of love/ of faith it is touched/ with the hand of love/ as though he certyfyed himself of that thing that he seethe by faith/ and knew by intellection. ¶ But now what thing tasteth that sacrament? ¶ The taste of holy desire/ the taste of the body tasteth nothing else but savour of breed/ but that taste of the soul that is holy desire tasteth both god and man in that holy sacrament/ under form of breed. ¶ Seas thou not now how thy bodily felynges be deceived/ and not the wits of the soul/ for they be claryfyed and cerfyfyed in the sooth/ in asmuch as the eye of intellection saw it with the pearl of very clear faith. ¶ The taste also of the soul/ tasteth it with fervent desire of my brenning charity/ by the which brenning charity/ I made the soul worthy for to receive that worthy sacrament/ and also the grace of the sacrament. ¶ Thus thou may than see/ ●hat not only without the bodily wits/ you should see and receive that blessed sacrament/ but also with ghostly felynges/ disposing the wits of your soul with affection of love/ for to see/ receive/ & taste (as I have said) that most blessed sacrament of the altar/ the body of my blessed son Ihesu. ¶ Of the excellence in the which a soul standeth/ that receiveth this sacrament in grace. Behold now dear daughter in what excellence dwelleth a soul that receiveth this blessed sacrament/ the which is called quick breed or breed of life/ & angel's food. ¶ When such a worthy soul receiveth that blessed sacrament/ he dwelleth in me & I in him/ as a fish dwelleth in the see/ and the see in that fish. ¶ In the same mice such a soul dwelleth in me that am the peaceable see/ and I the pease able see devil in such a soul. ¶ In such a soul also dwelleth grace/ for when such one receiveth this breed of life/ grace dwelleth in grace after the consumption of that musteryal quick breed/ and so I leave in you/ the image of my grace. ¶ Right as a sail put upon hot wax/ after the time that it lift up & taken away/ the print of the image doth remain. ¶ In the same wise the virtue of this sacrament remaineth in the soul/ for to you remaineth the heat of charity/ the meekness of the holy ghost/ and the light of wisdom of my only soothfast son Ihesu/ by Illumyning of the eye of intellection/ in the same wisdom for to know and see in him the doctrine of my charity. ¶ In that same wise a soul is strong/ of my strength raking part of my heavenly might/ & so I make such a soul strong against his own sensible passion/ against the temptations of the fendes/ and against the wretched world. ¶ And thus thou may see that there remaineth alway a print or an image of grace/ after time that ghostly matter of the sacrament of the altar is received & ghostly consumed. ¶ This ghostly matter thus received and ghostly consumed/ than this very son turneth again to his wheel and roundel/ not that it was departed fro the same wheel/ but that it was and is ever oned and knit with me together in one. ¶ But the deepness of my divine charity for your health/ hath given to you meet in this life/ in the which life you be pilgrims and strangers/ for to receive you/ and for you should not loose the mind of my benefits of my sons precious blood. ¶ Also therefore it is given to you in to your ghostly meet by my divine dispensation/ for helping of your necessytes or needs. ¶ Thus than behold howmoche you be bound to me/ for to yield me love again/ for so great love that I have showed to you/ and also for because that I am endless & most sovereign soothfastness/ worthy to be loved of you. ¶ How the words that be said of the excellence of the sacrament/ been said of the dignity of preestes that should better know/ and how god asketh more purity & cleanness of body & soul of them/ than of other of his creatures. ALl this have I told the dear daughter that thou may the better know the dignity in the which I have set my ministers. ¶ And also that thou have that more compassion of their wretchedness/ for if they themself behold their own dignity/ they would never devil in the darkness of deadly sins/ nor they would never defoul the faces of their souls with that spots of deadly sins/ and not only that they should escape without offence of me and their own dignity/ for though y they betake their bodies to the fire it should be right little satisfaction of the trespass/ to so great grace/ & so great a benefit as they have received/ for in this world they might never come to so great a dignity. ¶ They be only my anointed people for I call them my crystes/ and to them have I betake myself for to be ministered to you/ and also I have send them in to the mysterial body of holy church/ as right sweet smelling flowers. ¶ This dignity hath not an angel/ but I have given it to men/ to such as I have choose for my ministers/ whom I have ordained in earth as angels/ and they should be called angels of earth in this life/ for as angels they should be. ¶ In every soul I require purity and charity/ by the which he should love me principally & his neighbour/ & also for to help him in that he can and may/ other by temporal good/ or by ministration of prayer/ and so for to devil together in the love of charity/ as I have upon this same matter told that in an other place. ¶ Moche more therefore I require purity and love in my mynystres/ both anendes me and also anendes their neighbours/ ministering both to themself and to their neighbours/ the body and the blood in the sacrament of the altar/ of my only soothfast son Ihesu/ with the fire of charity/ and hunger of health of souls/ for the glory and laud of my name. ¶ For right as my ministers will have clean chalyces for to put in that blessed sacrament/ so I require in them the purete of heart/ and cleanness of soul in them. ¶ I will also that the body of them the which is an instrument of the soul be kept in perfit purity and cleanness/ and I will not that they nourish it in the filth of uncleanness/ nor that they be proud nor high of heart/ seeking great prelaces/ nor that they be cruel anendes themselves & their neighbours/ for they may not use their own cruelty without harming of their neighbours/ ●or if they be to themself cruel/ they be cruel in receiving of sin/ and so they be of the souls of their neighbours/ because they give to them no ensample of life. ¶ Nor all such have no fere ●or to pull ●ute souls out of the fendes hands/ nor for to minister to them the body and the blood of my only soothfast son Ihesu/ & also me very light (as I have said) nor also none other sacrament of holy church. ¶ And thus all the while they be to them thus cruel/ they be in the same wise to other so cruel. ¶ How that sacraments should never be sold nor bought/ & they that receive the sacraments should help the mynystres with their temporal goods/ which goods the ministers should dispose & ordain for to be disposed in to three parts. ¶ I will that they be large and not scarce/ that is nother for covetise nor avarice/ they cell the grace of the holy ghost/ so should they not do/ nother I will that they do so/ but rather of the gracious gift and the wideness of charity that they have received of my endless goodness/ for to give it freely of large heart by affection of love for the worship of me and health of souls/ to every reasonable creature the which asketh it meekly/ & they should nothing take therefore/ in asmuch as they bought it never/ but they did receive it of me by grace/ for to minister it to you. ¶ Also they may and should well by the way of alms receive/ & so should the subject do that receiveth the sacrament/ for on his side he should give that he might for alms some what give/ for in asmuch as they should be ghostly fed of them/ therefore they should help them at their needs of temporal goods. ¶ I will that you were that without any comparison/ they give to you more than you give to them/ for there may be set no comparison bytwyxe things that have none end/ as transitory things of the which you helpen them to me endless god that am infynyte● whom by providence and divine charity I have ordained for to minister to you ghostly things and graces/ that is the sacrament of holy church/ and not only of such ministers/ but also of other ghostly graces & prayers/ and of other ghostly things/ of what priest that ever it be that it be given to you/ for that ghostly good may not be likened to no manner of temporal good/ the you given to them. ¶ Also now shall I tell the how they should depart that temporal good that they receive of you/ I say that they should depart the substance of those temporal goods the which they receive of you in to three ꝑtes/ one for their own livelihood/ an other to poor men/ and the third for necessary things to holy church & in none other wise/ for & they do otherwise/ they offend me greatly. ¶ The four chapter speaketh in the beginning of the dignity of preestes/ & how that virtue of the sacraments is not lessed nor mynyshed throw the sins of them that minister them/ nor throw the sins of the receiver. ¶ And how god will not that seculers of the world/ correcke the mynystres of holy church. ¶ Also how god arecteth the persecution that is done to holy church or to the mynystres/ as it were do to himself/ & so of other matters/ as is rehearsed in the calender/ in the begynnige of the book. Ca iiii. I Would that thou knew that excellence of my very sweet and glorious mynystres whom I have made and called my crystes/ as I have said. ¶ They that exercise the virtuous dignity in virtues/ be arrayed with the glorious son that I have given to them for to minister forth/ as thou may be hold and see of glorious Gregory/ Sylvester/ & other that went before them & also that did follow them/ the which did succeed after that pryncypal high bishop Peter/ to whom were delivered the keys of that kingdom of heaven of my only soothfast son/ saying to him thus. ¶ To the Peter I shall give the keys of the kingdom of heavens/ & what thou unbyndes here in earth/ it shall be unbound & loosed in heaven. ¶ Take heed dear daughter & see how I have made open to the the excellent virtuous dignity of my ministers/ and now more plainly shall I declare to that the dignity that I have put them in. ¶ This key is the key of my blood of my only soothfast son Ihesu cryst/ the which key hath made open to christian souls endless life/ that was long time shut fro mankind for the sin of Adam. ¶ And after time I granted you my soothfastness/ that is my only soothfast son Ihesu/ for to suffer passion & death for you/ with the same death he destroyed your death/ making to you of his precious blood a bath/ & so his blood & his death oned in the virtue of my divine nature with mankind/ have opened everlasting life. ¶ But to whom left he the keys of his precious blood in keeping? ¶ To the glorious apostle Peter/ & to other pope's that dieden succeed after/ & so unto that last day of judgement they have & shall have the same authority & power that Peter had/ & that authority is never mynyshed nor lessed/ for no manner default that is in them/ nor it withdraweth never away the parfection of that blood/ nor fro no sacrament/ for I said the right now that this glorious son may not be defouled/ for no filthy nature/ nor to loose his light for no darkness of deadly sin/ that is other in the minister/ or in him that receiveth/ for the sin of any minister of holy church may not hurt nor less the virtue of it/ but yet nevertheless grace may be mynyshed/ & sin may increase in him that mynystreth/ & in him that receiveth it unworthily. ¶ And yet christ keepeth that keys of his blood within such unworthy ministers/ as if you have mind/ I have showed to the by a similitude where I showed to the what reverence secular men should do to my ministers/ whether they be good or bad/ & how moche the unreverence of them to miministers dysplesed me. ¶ Knows thou not well that I put the in ensample the mystery all body of holy church/ to the likeness of a celer/ in the which the blood of my son Ihesu was kept in/ in the which blood/ all the sacraments be made perfit/ & they have received life of the same blood in virtue/ at that gate of the which cellar/ cuyst was here in earth/ to whom was committed of me endless father/ for to minister that same blood/ & therefore to him it longed to choose such ministers that might help him for to minister the same blood to all the universal body of crysten religion. ¶ He that was accepted of him/ was made very minister under him & none other/ but such one. ¶ Fro that acception cometh forth all that order of clergy/ whom he hath choose & set everyone of them in their office for to minister that precious blood/ and like as he hath set/ as for his helpers in the ministration the sacraments of holy church/ so to him it longeth only for to correcke them for their defaults/ & so I will it be. ¶ For of the excellence & authority the I have give to them/ I drew them out of bondage & servage/ that is fro subjection of temporal lords. ¶ Temporal law may nothing punish them/ but he only that is set above for to minister in my law that am endless god (as be such that be anointed of me) they should correcke them under me when they trespass. ¶ And therefore by holy write I have said thus. Nolite tangere. etc. ¶ To temporal lords/ touch not my crystes that be my ministers which be anointed of me/ for a man may come to no greater a fall/ than for to defoul and to despise my ministers. ¶ How god arecteth the persecution that is done to holy church & to the ministers as it were done to himself/ & how that sin is more grievous than any other sin. ANd if thou will ask me why I say that the sin of them is more grievous the which do parsu holy church & my ministers/ than any other sin that they do/ & also why I will not that reverence be mynyshed anendes them (not with standing their defaults) I shall tell yt. ¶ Every reverence that is done to them/ is not done to them but to me/ by virtue of the blood that I have given to them for to minister (for if the ne were) you would do asmuch reverence to them as you wolden do to worldly men (& no more) and for that mystery you be constrained for to do them reverence/ for needs you must come to their hands/ not to them for themself (but for the virtue that I have given to them) if you will receive any sacraments. ¶ For if you may have them and will not/ you should die in state of damnation/ therefore it is my reverence/ & the reverence of this glorious blood/ and not their reverence/ for we be one by the union of divine nature/ knit and oned with mankind. ¶ And right as the reverence is mine/ so is the unreverence mine (for as I said) you given them no reverence to themself for theyrselfe/ but for the authority that I have given to them/ and therefore they should not be offended/ for when they offend them/ they offend me and them. ¶ I have forbid them for to touch my crystes/ the is my anointed people/ with hands of violence. ¶ There ought no temporal man to excuse him and say (I do them no wrong) nor I am not envious to our mother the holy church/ though I punish the defaults of evil curates. ¶ Here such one lieth & saith not sooth/ for he may not see/ he is so blinded in his own love (& yet though he see) he feyneth himself blind/ for to cover the prick of his conscience. ¶ For when that ever they parsu them/ they parsu me/ and so they do me wrong/ for right as the reverence is mine/ so is all that harm mine/ both scorns/ repreves/ harms/ shames & also blames. ¶ All those I arecte to me that be done to them/ for I have forbid them & warned them/ not for to touch in violence by word nor deed my ministers/ I should punish them when they offend/ & not they. ¶ Thus than what that ever they be in living/ the reverence of them should never be mynyshed/ for when they mynesh it/ they offend me/ & therefore this sin is more grievous than any other sin. ¶ And though they be wicked in living & done many wyckednesses/ of whose wickedness it shall be said in an other place/ yet if to them be done reverence only for me/ it is arected to me & not to them. ¶ But now three principal causes there be/ why that sin of unreverence is more grievous sin than any other. ¶ One is/ for that reverence which is done to them is done to me. ¶ Another is/ for they break my bidding/ in that I forbade them not for to touch them violently/ by the which unreverent touching/ they despise my blood/ which they have take of holy baptism/ for they disobey/ doing that thing that is forbid them. ¶ And therefore they be rebel to this blood/ for they have set reverence aside/ & be risen with great persecution/ & so they be stinking membres/ cut away fro that mysterial body of holy church/ & as long as they devil obstinate in that rebellion & with that unreverence/ without any doubt they run to endless damnation. ¶ Nevertheless if they meek them & low than and knowledge their defaults/ they shall receive mercy and forgiveness. ¶ Another cause is why that their sins be more grievous than other/ for it is a sin that is done of their own malice & with a vysement/ for to know well that with good conscience/ they must not do as they done/ and therefore in their doing they offend grievously/ which offence is a manner of cursed pride/ without bodily delectation/ for it wasleth both body & soul/ the soul is consumed/ for it is prived fro grace/ & often times the worm of conscience freteth such folk. ¶ Also the bodily substance is consumed in the service of the fiend/ their bodies be as deed beestes/ & thus this sin is properly anendes me/ for it is done without any colour of his own profit/ and with malice and the smoke of pride/ which pride springeth out of sensible love/ & of that wicked dread that pilate had/ that for dread of losing of his lordship/ he did slay my only soothfast son Ihesu/ so done all such. ¶ All other sins that they done be done of ignorance or symplynes/ but this cursed sin is done by malice/ for he knoweth the evil that he doth/ it is all done of unordinate delectation and pleasance that they have to that sin/ orelles of some manner of profit that they find in that sin/ and so the offender/ dampneth/ and hurteth/ his own soul/ & me/ and his neighbour. ¶ Me he hurteth & offendeth/ for he yieldeth no thanks to me his maker. ¶ His neighbour he offendeth and hurteth/ for he yieldeth not to him love of charity. ¶ Also he offendeth & hurteth himself/ though he do it not by actual smiting/ the which offence dyspleaseth me/ for that harm that I see in him. ¶ And thus as I have said without any mean/ this offence is only done to me. ¶ All other sins have some colour/ for they be done with some colour & with a mean/ for I have said in another place that every sin & every virtue was done by mediation & mean of neighbourhood/ for sin is the cause of the privation of the love of god & of thy neighbour. ¶ Therefore they that offend their neighbours offend me by mean of them. ¶ But ymonge all my creatures that have reason within them/ I have choose my ministers (as I have told thee) which be called my anointed people for to minister the body and blood of my only soothfast son Ihesu/ that is knit & oned to the flesh of your manheed with my divine nature. ¶ And so such mynystres when they consecrated that blessed body & blood/ stonden in the parson of my only son Ihesu. ¶ Thus thou may see and know the offence which is done to my ministers/ is done to my soothfast son Ihesu/ & if it be done to him/ it must be done to me/ for he & I be oned together. ¶ All such wretches that parsu my ministers/ they parsu that precious blood/ & prive themselves fro that treasure and fruit of that precious blood/ whereby thou may know that the offence so done to me is more grievous than any other sin. ¶ For if all the sins that ever they did stood up on that one side of them/ & this sin alone upon that other side/ this sin should more grieve me than all other sins. ¶ Thus than for to give the cause to sorrow and have compassion of my offence/ and of damnation of such miserable wretch's/ I have declared the how and in what wise I am offended/ that throw the sorrow and bitterness both of thyself and also of other of my servants by my goodness & mercy/ such wretches may be known in their own darkness/ so put out fro the body of holy church/ orelles the sooner may be recounseyled to grace/ for I find no manner person that sorroweth verily of the persecution which is done to my precious blood/ I find enough that continually do smite me with arrows of unordinate love and servile dread/ & with their own proper reputation/ as though they were blyndefelde/ did arecte to their own worship/ such as is to them great shame & reproof/ and that that is to them worship/ they turn to shame & reproof/ as is for to meek them and low them. ¶ Here god speaketh against them the do persecution to holy church/ & of the ministers of holy church in divers manners. TAkes thou not heed that I said they smite me (sooth it is) in asmuch as they parsu my ministers/ they smite me by their intent in asmuch as they can or may. ¶ I say not that I may in myself receive any manner hurt of them/ but I do as a stone the which when it is smytte/ it receiveth no stroke nor hurt of them/ but it turneth again against the smiter/ in the same wise the smiting of their offences which is thrown to me may not noye me. ¶ But the venemousnesse of sin turneth again to them/ the which sin in this life priveth them fro grace/ & also they loose the fruit of that precious blood/ and at the last if they amend them not with holy confession and contrition of heart/ they should go to end less damnation out fro me/ & coupled with fendes without end/ and that copulation between fendes & then is begun in this world. ¶ For as soon as a soul is deprived fro graces/ anon it is bound in sin/ thou which is the bond of hate of virtue and love of vices/ the which bond they have put in the fendes hands with free choice/ & with the same bond the fiend bindeth them/ for otherwise may they not be bound with the same bond/ the parsuers of my blood be bound together/ for as membres coupled to the fiend/ they take upon them the offices of the fiend. ¶ Fendes be about in all that they may for to vex my creatures/ and for to withdraw them fro grace/ & bring them to the offence of deadly sins/ that of the same evil that they have of themself/ they entice creatures in the same. ¶ In the same wise all such that be like to sends and be as devils membres/ overturnen the children of my spouse/ that is the children of my only soothfast son Ihesu/ dyssoluing them fro the bond of charity/ and binding them with the wretched bond of sin/ so deprived fro the fruit of my sons blood/ and that bond is knit with the chain of pride/ and with their own proper reputation with the bond of servile dread/ the which for dread and loss of temporal goods they loose grace and fall in to more confusion and shame than they might fall in before/ or they were deprived fro the dignity of my sons blood. ¶ This bond is seyled with the sail of darkness/ for they know not in to how many inconveniences and wretchednesses they be fall/ and so make other to fall in the same/ and therefore they amend them not/ nor correcke them not/ because they do not know how for darkness/ for as blind folk they joy both of their damnation of soul & body. ¶ Be sorrowful daughter therefore/ for to see such blindness and wretchedness in such as be washed in that precious blood (as thou art) and been nourished with the same blood at the breast of holy church/ and now as envious folk for servile dread/ and under colour of correction of defaults of my mynystres/ of the which I have forbid them that they should not touch them/ they be withdraw fro that holy breast. ¶ Wherefore trembling & dread should both occupy the & my other servants/ when thou herethat wretched bond named. ¶ Thy tongue were not sufficient to tell how vile it is to me/ & yet worst of all it is that they will cover themselves with the mantel of correction of defaults of my ministers/ weening thereby that they hide their own defaults/ and they think not that there may no mantel hide fro my sight anything/ they may well hide them fro that eye of a creature/ but not fro me/ for their is nothing hid fro me. ¶ I loved you and knew you or than you were/ and this is one of the causes why deadly creatutures will not amend their living/ for in such they believe not with the light of very quick faiths that I behold them/ for if they did believe verily that I beheld their defaults/ & that every default shall be punished/ like as every good deed shall be rewarded/ they should never do so much evil as they do/ but of that that they had done they would amend them and meekly ask my mercy/ and than I with the mean of my sons blood shall grant them mercy/ but they be as obstinate folk and reprobate folk fro my endless goodness/ & they been fall in to the uttermost fall that they might fall in/ deprived fro light by their own defaults/ and they be made as blind folk parsuers of my blood/ the which should not be for no default that is done of my ministers/ which do minister the mystery of my sons precious blood. ¶ A short repetition of that that is said before/ of holy church and of that mynystres. I Have somewhat told the dear daughter of the reverence which should be done to my mynystres (not withstondind their defaults) for the reverence is not done nor aught not to be done to them for them/ but for the authority that I have given to them. ¶ And also I have told the that the mystery of the sacrament may not be divided nor lessed for no default that they do/ and therefore shall no reverence be mynushed nother made less anendes them/ for it is not done for them/ but for the treasure of the blood that I have given in to their keeping. ¶ The contrary of this have I showed the how grievous it is and how it dyspleseth me/ & what harm it is to them/ the unreverence and persecution of my sons blood. ¶ I also have told the of the bond that they make against me/ and how so ybound they serve the fiend/ that thou may have the more compassion. ¶ Lo this is one default that I have told the in special for the persecution of holy church/ and the same wise generally I say the of crysten religion the which do dwell in deadly sin/ and despise that blood of my son Ihesu/ depriving themselves fro the life of grace. ¶ In this wise it dyspleaseth me that grievous sin. ¶ Of the excellence and virtues/ and of the holy wetkes of virtues and holy mynystres/ and how they have the condition of the son/ and of the corrections to their subjects. NOw shall I give the a little refreshing to thy soul/ I shall suage the sorrow of darkness of these wretched subjects with the holy living of my mynystres/ of whom I said to the they have the condition of the son/ for with the odour of their holy virtue/ the stinking filth of their wretched living is suaged/ and the darkness of them is suaged with their light. ¶ Open therefore the eye of thy intellection/ and behold in me the light or the son of rightwiseness/ and thou shall see my glorious ministers how they minister by ministration of the son that they minister/ they take upon them the condition of the son (as Peter the prince of all the apostles) that receiven the keys of heaven. ¶ And right so of other that in the holy orcherde of holy church ministered light/ that is the body and the blood of my only son Ihesu/ and also the sacraments of holy church which avaylen greatly/ & given life in virtue of that precious blood/ each of them be set and put in divers degrees after the state of their calling/ for to minister the grace of the holy ghost. ¶ Wherewith have they ministered? ¶ Certain with the light of grace which they have take out of this very light/ is that light alone. ¶ Nay? ¶ For the light of grace may not be alone/ nor it may not be departed/ but it must needs other be hole (or not) & he that is in deadly sin/ is deprived fro that light of grace/ and he that hath grace/ hath the eye of intellection illumyned/ in knowing me that have both given him grace and virtue/ the which virtue conserveth and keepeth that grace/ and in the light he knoweth wretchedness of sins and causes of them (that is the proper sensible love) & therefore he hateth it/ and so by hating/ he receiveth also the het● of divine charity in his affection/ which affection renewed after intellection/ he receiveth also the heat of this glorious light/ she wing the doctrine of my only soothfast son Ihesu/ Whereby his mind is reform to remember him of the benefits of his precious blood of my son Ihesu/ and he may not have one power of the soul fulfilled in receiving of me very son/ but if he have all three/ whereby that they be set in order/ & gathered together in my name. ¶ For as soon as the eye of intellection ariseth him with the light of faith for to see sensible himself beholding in me/ anon affection renueth after/ loving the thing which the eye of intellection seethe and knoweth/ and also the mind is fulfilled with the same thing that affection loveth. ¶ And than anon when they be disposed/ they taken part of me endless son/ and so they be illumyned in my power/ and in the wisdom of my only soothfast son Ihesu/ and in the mildness of of the fire of the holy ghost. ¶ And thus thou may know that they have take upon them the condition of the son (that is to say) they be arrayed with me that am that very son/ & they do as the son. ¶ The son heteth and yllumyneth & with his heat/ it maketh the earth for to bring forth fruit. ¶ In the same wise my devout ministers choose/ anointed/ and send in to the mysteryal body of holy church by me/ do minister me that am very son/ that is the body and blood of my only soothfast son Ihesu with other sacraments/ which receive life of this sacrament. ¶ They do minister that sacrament of the altar actually/ for they given light in the mysterial body of holy church/ which is light above natural cunning/ that is called cunning above kind/ with honest living and holy showing of the doctrine of my soothfast son/ and so they do minister heat of brenning charity/ with the which brenning charity/ they make barren souls to burgyon flowers of virtue/ yllumyning them with the light of virtue and cunning/ and which their holy ordynate and well ruled living/ they put away darkness of deadly sins and moche infidelity. ¶ And also they set in rule the life of them that live unruly/ that also live in darkness of sins/ and in dullness of privation of charity. ¶ Thus thou may know that they be the son/ for they have take upon them the condition of the son/ of me that am very son/ and by affection of love they be one with me and I with them/ as I have told the in another place. ¶ Each of them after their state and living (as I have choose them) do give light in holy church. ¶ Peter gave light with his teaching and prechyng● and at the last by shedynge of his blood. ¶ Gregory with his cunning & declaration of holy write/ and also with the mirror of holy living. ¶ Sylvester gave light in holy church when he disputed against the paynims/ so bringing in by disputation/ and light/ and prefe of holy faith amongs them/ the which he showed to the both by his words & by his deeds. ¶ If thou turn that to Austyn and to glorious Thomas/ or to Jerome/ or to other doctors/ thou shall see how much light they have send in to my spouse holy church (dystroing errors) as lanterns set on high upon a candlestick/ with very perfit meekness. ¶ And as they that hunger my worship and honour & also health of souls/ that very meet with great delight they eat upon the table of the blessed cross. ¶ Martyrs also with their blood shedding/ which blood in my sight gave right sweet smell and brought in light with virtue in to my spouse holy church. ¶ They spread abroad the faith/ and they that were in darkness came to the light of faith/ & in them the light of faith did shine. ¶ Prelates also set in the state of prelacy by my only soothfast son Ihesu christ/ he being in earth yielded to me with holy honest living the sacrifice of rightwiseness/ the ghostly precious stone of Margaryte/ that is called the Margaryte of rightwiseness/ the ghostly precious stone shined in them and in their subjects with very meekness/ brenning charity/ and light of discretion in them principally right wisely they yelden to me my due duty/ that is glory and laud to my name. ¶ To them they yield hate and displeasance of their own proper sensuality/ despising vices and taking virtue with the charity of me and of their neighbour/ with meekness they despise pride/ and as angels they went to the altar with purity both of heart and of body/ and so with great cleanness of soul they said their masses/ right fervently brenning in the oven of charity/ & because they did rightwiseness of themselves/ therefore afterward all they did in the same wise rightwiseness to their subiertes/ for to make them to live virtuously. ¶ They did blame them without servile dread/ when they were blame worthy/ for they behold nothing to themself/ but only to my worship and health of souls/ as good curates suers of my soothfast son Ihesu/ that is the high sovereign curate whom I have give to you for to govern you the be beestes/ & he gave his life for you. ¶ All such curates do follow the steps of him/ wherefore they do correcke & will not suffer stinking mendres to grow in holy church without correction/ but charytably with that ointment of benignity/ and with sharpness of fire curting the wounds of their defaults away/ by undernimming and penance moche or little after the greatness of the sin. ¶ And for such correction so truly and faith fully done for that love of me/ they did not fere for to die. ¶ These were very gardyners/ that with great business and holy dread pulled up the thorns of deadly sins/ and they did plant the plants of sweet virtue/ whereby the subietes did live in very holy dread/ & they did increase virtuously/ as by smelling of flowers in the mysteryal body of holy church. ¶ And because there was in their curates no venom of deadly sin/ therefore they did keep holy rightwiseness/ & without any servile dread/ they undertook their syntull subiecces mightily. ¶ This was and is the very Margaryte/ the which gave both pease and light in to the souls of reasonable creatures/ and made them to stand stydfastly in holy dread/ their hearts were one in me/ and each of them together in very charity/ wherefore I will that thou know that theridamas was never nothing that brought in so much darkness and division in to the world between seculers & religious clerks & curates of holy church/ as hath the darkness of unryghtful living/ by the which the light of rightwiseness defayleth. ¶ There may no state be kept nother in temporal law/ nor in divine law/ without holy right wiseness. ¶ For he that is not blamed/ nor undernom fro his trespass of his curate/ he beginneth ●or to wax a stinking member of the body of holy church/ upon the which member if a leech the is a curate of holy church lay on ointment of soft and easy speaking/ and doth not search first the wound by represe and undernimming/ the wound waxeth corrupt by increase of his deadly sin/ and so roteth all the body of holy church/ but it be the sooner cut a way & departed therefro. ¶ And if he be a true and a good curate of souls/ as other glorious curates of souls have be before/ he will not say an ointment of soft and easy speaking/ without the fire of blaming/ & if the member were all obstinate in his evil work/ than he will cut him away fro the congregation of holy church/ lest he infect other with the stink of deadly sins. ¶ Curates as these days done not so/ but they feign and will not see defaults of their subjects. ¶ Knows thou not why? ¶ Certain for the root of their own proper love leaveth in them/ for the which they have take a wicked cowherdes dread/ for by fere of losing of their state or temporal goods or prelacy/ they will not correcke defaults (or dare not) but they to as blind men do/ & therefore how their state should be kept (they know not) for if they wist how it should be kept with holy right wiseness/ they would keep it to the uttermost. ¶ But for because they be deprived fro light/ therefore they do know not how they should keep it/ they be deceived of their own proper sensible pass●●n/ & of desire of domination of prelacy/ & also they correcke not defaults of other/ for they themselves be guilty in the same or greater/ & therefore they loose both sykernes & boldness/ & be bound in the bond of servile dread/ by the which they mill not see when they may see/ but suffer thē●o ten forth in their sins. ¶ In them is complete the words of my soothfast sone Ihesu/ where he saith in the gospel. ¶ Such curates be blind & leders of blind folk/ & if the blind lead that blind/ both fall in to the dyche. ¶ Thus they did not that sometime were curates (such as I have rehearsed before) nor yet done some the live now/ such as be my very true ministers/ for they have the very property of the son/ for in them is no darkness of deadly sin nor of ignorance/ in asmuch as they do follow the doctrine of my only soothfast son Ihesu. ¶ Nor they be not dull/ for they be all burned in the oven of my charity/ & be dyspysers of states & dominations in themselves/ & other delices of the world. ¶ They fear not for to undernim when/ the time is/ for he that desireth no benefice nor prelacy/ is never afeard for to loose it/ but myghtyly undernimmeth. ¶ He the feeleth not himself in his conscience reproved by sin (feareth not) and therefore this dark Margaryte was not/ nor is not in my very true ministers/ but in them it is shining/ the which maketh them to desire poverty wilfully/ when they make search with very meekness/ and therefore they do not fere storms/ repreves/ detractions of men/ Injuries/ pains/ and turmentes/ they were cursed of men wrongfully/ and of such as had no authority for to curse them/ and they blessed again/ and they did suffer their wrongful cursing/ and with very patience as heavenly angels and more than angels (not in kind) but by the mystery and great grace given to them above kind/ for to minister the body and the blood of my only soothfast son Ihesu christ crucified on the cross/ & in sooth they be very angels/ for as an angel which I give to keep you/ he mynystreth holy and good virtues/ & right so my ministers be angels/ and therefore continually they set their eye upon their subjects as very gardyners/ breathing in the hearts of their subjects good works and holy/ offering for them swear desires and merry in my sight by continual prayer with the doctrine of my only soothfast son Ihesu/ and with ensample of good living. ¶ Thus may thou see that they be angels set of my brenning charity/ as lanterns in the mysterial body of holy church for your keeping and health/ that you blind may have a leader the may lead you in to the way of truth/ breathing to you virtuous living. ¶ They dread never/ that nother to them nor to their subjects shall fail temporal substance/ in asmuch as they do live among them/ with very meekness/ hope/ & faith/ & therefore with largeness they do depart to the poor men/ the temporal substance of holy church. ¶ And so they did keep to the full/ that †y† they should keep & do/ for asmuch as they did depart the temporal substance of holy church to the need and necessity of poor men in holy church. ¶ They did not keep no treasure of temporal goods/ for to depart to poor men after their dysceyses. ¶ But there were many of them that for largeness that they did to poor men/ left their churches in debt/ and that was for the great charity and hope that they had in my providence. ¶ They avoided fro them all servile dread/ and therefore they were afeard of no lacking/ nother spiritual nor temporal. ¶ This is a very token that my creature hopeth in me and not in himself/ in asmuch as he dreadeth not by servile dread/ but all such that hopen in themself/ dreden their own shadow/ and ever they think that heaven and earth will fail them. ¶ With that dread and that wicked hope that they put in their little feeling/ they take so great wretched business upon them in getting of remporal goods and in keeping thereof/ that they put behind them as it seemed all ghostly goods/ & uneath is there any found that charges those goods. ¶ But such proud unfeythful wretches/ think not alone that I am he that provide and ordain for all in dew times both for bodies & souls/ though it so be that with the same measure y they hope within me/ with the same shall be yield to you my providence & godly ordinance. ¶ All such presumptuous wretches behold not verily/ that I am he that am/ & they be they that be not/ here being they receive of my endless goodness/ and they receive thereto grace above their being. ¶ And therefore he laboureth in vain that keepeth his Cited/ but it were keep with me & for me/ all his labour is in vain/ if he think by his labour or desynes for to defend himself without me/ for I am he alone that keepeth him (& sooth it is) that the being and the grace that is set above the being of you/ I will that in time you excercyce it in virtue/ using free choice that I have given you with light of reason/ for I have made you without you/ but without you I may not save you. ¶ I loved you or that you were/ and that my well beloved mynynsters do know & say right well. ¶ Wherefore wonderly of the love that they had with so great largeness they did hope in me/ and they had no dread in nothing. ¶ Sylvester dread not when he stood before the emperor Constantyne/ dysputing with the twelve jews before a great company/ but by faith he believed as long as I was with him/ there might none be against him/ & all my other ministers did after the same manner. ¶ They were never alone/ but they had the fellowship of me/ in asmuch as they did stand and devil in me by love of charity/ and of me they sought the light of wisdom/ that is of my only soothfast son Ihesu. ¶ Of me in sooth they did take might/ and being strong & mighty against princes and tyrants of the world/ & also of me they had the fire of the holy ghost. ¶ This love in them was and is felyshypped to h●m that will part with other/ with light of faith/ with hope/ & strength/ with very pease/ & with long perseverance/ in to the last end of that death. ¶ Thus thou may know that they be not alone (but they be felyshypped) and therefore they be not afeard. ¶ Only he that feeleth himself without me (hoping in himself) and deprived fro the love of charity dreadeth/ and every little thing maketh him afeard/ in asmuch as he is deprived fro me/ which give great sykernes to sunthe a soul namely that hath me by affection of love. ¶ They prove this well that be my well beloved children/ there may nothing noye their soul's/ but they themsefe noye fendes/ and often times they be left bound/ & may not complete the malice/ for the virtue and strength that I have given to them/ to work upon such fendes. ¶ Thy tongue is not sufficient to tell the virtues of them/ nor the eye of thy intellection for to behold the fruit that they receive in ever lasting life. ¶ They be as precious stones/ and so they devil in my sight/ for I have received their labour/ and the light that they have send in with odour of virtue in to the mysterial body of my spouse holy church/ and therefore I have set them in endless life the never shall fail/ and in great dignity among the orders of angels. ¶ And they also receive blessedness and joy in my marvelous sight/ for they gave ensample of honest living/ and with light they did minister the light of my only soothfast sons body & blood/ and also other sacraments. ¶ And therefore singularly they be much loved of me/ not only because they have ministered my treasure with meekness & all other virtues which I have put in their hands/ but because they did cease never to reduce and bring in beestes that were lost to the field of holy church/ as good shepherds or curates should do. ¶ For they did dispose them for hunger and health of souls/ by affection of love to die for souls/ that they might thereby pull out souls out of the fendes danger. ¶ They were seek with seek men/ that they should not fall to despair/ they did weep also with wepers/ & joyed with ioyers. ¶ And so sweetly they do covet to give to each soul meet of his health by compassion & joyfulness/ conserving them that were good by ioyenge of their virtuous living/ & comforting them therein/ they freted not themself not with envy for their own good living/ but they were large in charity to me and to all their subjects/ and they that were enfected/ they drew out charytably of their defaults/ making themselves virtuously full of faults/ & seek with them (as I have said before) & so with holy and very compassion/ with chartable correction and penance for their defaults/ they bore penance with them/ that is for the love that they had to their soul's/ they bore more pain on themself by compassion than they did receive of them/ and sometime there were some of them that would bear the same penance that they bore actually/ and namely when they saw that their penance was hard to them and so deadly/ & so shortly the penance that they bore was turned to them in to sweetness. ¶ All such ministers when they were made prelates/ they would sometime make themself subicctes/ and sometime servants when they were lords/ and sometime (as I said) they would make them by compassion like old people/ and when they were strong & mighty/ they made themself feeble ymonge feeble/ with fools & right simple people/ they showed themself simple/ and so with all manner of people by meekness & charity they couth lead their lives and give each of them meet. ¶ But who did this? ¶ Certain the hunger of desire that they did conceive in me/ of my worship and health of souls. ¶ They ran for to eat the blessed meet/ upon the table of my blessed son Ihesu christ on the cross/ eschewing no manner labour/ but as lovers of souls & good curates of holy church/ for the spreding abroad of holy faith/ they went ymonge thorns of many try bulacyons/ and they punished themself with very patience/ offering to me encens of love longing/ and sweet smelling desires of meek and continual prayer/ with weeping and wailing. ¶ And so they anointed the wounds of their neighbours sores (the is to say) the wounds of deadly synses/ by the which anointing they were made parfytely hole/ if they with meekness did receive such devout oyntementes. ¶ A repetition of words said before/ and of the reverence that shall be done to preestes/ whether they be good or bad. NOw my dear daughter I have showed to the a lyted sparkle of the excellence of them. ¶ I call it a sparkle in comparison of that excellence that is with me in heaven of them. ¶ I have also told unto the of their dignity and worthiness/ in the which dignity I have put them s●che as I have choose to my special ministers/ and of that dignity and authority that I gave them/ I will not that for no default that they done/ they be touched by the hands of secular men in violence/ for if they so touch them/ they offend me marvelously. ¶ But I will that they have them in dew reverence (not for themself) but for me/ that is for the authority that I have given them/ and that reverence should never be mynyshed/ though virtue be mynyshed in them. ¶ I told that also of virtuous ministers and of their virtues/ for I said they be ministers of the son/ that is is of the body and the blood of my only soothfast son Ihesu. ¶ And also they be ministers of all other sacraments/ for that dignity toucheth & longeth both to good ministers & to bad/ each of them may do that ministration. ¶ I said to the also that they that be such blessed ministers/ have the condition of the son/ yllumyning & heting by the love of charity their neighbours/ & with that heat they make verrues to bur●owne and grow in the souls of their subjects. ¶ I said also to that/ that they were angels ordained of me for your keeping/ for to keep you & breath in you to your holy conversation of living perfit prayers & doctrine with the mirror of good living/ & also that they may serve you/ ministering to you the holy sacraments. ¶ Thus thou may see how much they be worthy for to be beloved/ & in what reverence they should be had/ for every virtuous minister is worthy to be beloved & had in reverence/ ●or that authority y they have of me in ministering of the sacraments of holy church. ¶ And so for their virtue & dignity they should he loved/ & their defaults should be hated the lyven wretchedly/ yet should you not make yourself judges (for I will not that) because they be my ministers anointed. ¶ You know well that if an unclean man & ill arrayed should bring to you fro a great lord a worthy treasure/ of the which treasure you must take gladly/ what for the love of the treasure & the lord that send it/ you will not hate the bringer/ though he be torn & ragged. ¶ I trow you would busy you for reverence of the lord with all your might to wash or avoid away his uncleanness/ & him to array more better. ¶ Right so should you do after the order of charity and of dewete to such unworthy ministers/ and I will that you do so to such unworthy ministers/ that with uncleanness & torn clotheses of vices departed fro charity/ bring to you great tresours'/ that is holy sacraments of holy church/ of the which sacraments/ you receive life of grace/ though they be in so great defaults/ of the which you receive them meekly for the love of me endless god/ whom I send to you for to minister the sacraments/ as I have said. ¶ Their defaults should be displeasing to you/ & you should with all your might charytably with holy prayer array them again in virtuous living/ and wash with tears their uncleanness away fro them/ that is offer them up to me with weeping and wailing and holy desire/ that I may array them again of my endless goodness with the vesture of charity. ¶ You know well that I will show and do to them grace/ so that they will dispose them for to receive it/ and that you also dispose you for to beseech me and pray me for them/ for it is not my will that they minister to you my gracious son (as I have said) in darkness/ nor that they be naked fro the cloth of virtue/ nor that they be unclean by dyshonest living/ but I have put them to you as angels in earth/ and as my son that should give light. ¶ Thus should you pray for them to me/ and not for to judge them/ but suffer me to have the judgement of them/ and I by your prayers if they will receive mercy/ I shall give them mercy/ & if they will in nowise correcke them in this life/ the dignity that they have shall turn them to great harm/ for with great reproof in the end of their death/ they shall be send of me to endless pain/ if as I said they amend them not in their living and receive not the largeness of my mercy. ¶ And of the deeds and wicked life of evil preestes/ and evil ministers. NOw take heed dear daughter/ to the end that thou and other of my servants may have more matter to offer for them to me meek and continual prayer/ I will show the the wretched living of them. ¶ They that be wicked what ever side thou turn thee/ be they seculers or religious clerks or prelate's/ small or great/ young or old/ in what manner of kind they stand in ever thou shall find sin & offences/ and all they cast to me filth of deadly sins/ and yet that filth hurteth not me nor defouleth me/ but it defouleth themselves. ¶ Behold daughter like as I have told to the the virtuous living of my choose ministers/ so now I tell the the wretched living of wicked ministers/ to make the have ruth and compassion of them/ and also to make the to know what pains they be worthy to have/ like as good ministers be worthy endless joy/ that is for to be set in my sight for ever more/ as ghostly margaryte stones/ and that contrary shall be done to such wretched ministers/ for they shall receive cruel pains. ¶ Knows thou not my dear daughter with sorrow and bitterness of thy heart where they have set their beginning & ground? ¶ Certain they have set their beginning and ground of sin in their own proper love/ by the which proper love/ the tree of pride is sprung in them with leaves of undyscrecyon/ for as undiscrete folk they take upon them and arecte to themself great glory of the world/ and they search for high places with araymentes and delyces of their bodies. ¶ To me they do yield reproof and blame/ so they yield to themselves that is not theirs/ and to me that is not mine/ for to me should be yield glory and praising/ & to them should be yielded hate of their own proper sensuality/ with very knowledge of themself/ holding themself unworthy for to have such ministration as they have received of me/ but they do the contrary for they be proud and may not be fulfilled with no worldeli good/ but ever they frete the earth of worldly richesse/ straight/ covetous/ and full of injury/ against their neighbours. ¶ And by such wretched pride and injury that they take of their own sencyble love/ they leave cure of souls/ and put them for to keep only temporal goods/ and so send out my beestes which they have in keeping/ as sheep with out a shepherd/ for they nother feed them nor nourish them bodily nor ghostly. ¶ For all be it that they minister to you ghostly the sacraments of holy church/ yet they feed you not ghostly with hertly prayer/ with the hunger and desire of health of your souls/ nor yet with holy & honest living. ¶ And also they feed not their subjects temporally with & mporall goods/ as poor folk and such other needy folk/ whose substance of temporal goods (as I have said the) should be divided in to three parts/ one to the necessity & relieving of their one need/ another to poor folk/ and the shyrde to the profit of the church. ¶ They do not thus/ but they do the contrary/ all that good which they should departe●o poor people (as they be bound) they do spend it in Simony/ and so they cell the grace of the holy ghost/ for winning of benefices. ¶ And of these curates some be so wretched/ that in no wise they will give to the poor of the substance of temporal goods/ such as I h●●e given to them/ but ever they look for to have of their subjects. ¶ And so much they love their subjects/ as they receive temporal goods of them/ and no more. ¶ All the goods of holy church they spend in none otherwise/ than about bodily araymentes and delicate clotheses/ not as clerks and religious folk/ but as lords and courtiers. ¶ And they busy themself for to have formal horses/ moche silver/ vessels/ and cups of gold/ with other curious araymentes of houses/ keeping and unright wisely holding such thing as they should not hold/ with moche vanity of heart/ and oft time ymonge such vanities/ their heart speaketh and thinketh unornately/ everdesyring (as never sacyate) more and more. ¶ And all they desires is in festes or divers/ making to themself a god of their wombs/ eating and drinking out of time as very gluttons. ¶ Alas alas of such miserable and wretchedfull living/ for that only my sweet soothfast son Ihesu christ hath purchased with great pain upon the cross/ they spend it with open common women. ¶ They be devourers of souls that my son Ihesu cryst bought with his precious blood/ devouring and spilling the same souls/ with very moche wretchedde living in many manner wyses/ and of that good that should long to poor folk/ they do feed and nory she their own children. ¶ O you temples of the devil/ I ordained you as angels in earth/ & you have conformed & made yourself devils/ for you do the service of devils/ such darkness as they have/ they given forth & they minister also cruel tourmentry. ¶ They withdraw souls from grace with many divers temptations/ so for to bring them in to deadly sins (that is to say) they do what they may for to bring a soul to deadly sin/ though it so be that no soul may fall in to deadly sin/ but if it consent thereto. ¶ Right so done all such wretched ministers which be not worthy to be called my ministers/ for they be devils incarnate/ in asmuch as they be conformed in will to the condition of devils/ and therefore they done and fulfil their offices/ ministering me that am very light with darkness of deadly sins/ & so they minister me cursedly to their subjects/ and to other reasonable creatures. ¶ Lo thus thou may know how they minister confusion/ shame/ & pain/ in to the souls of their subjects/ the whiche● subjects see them and behold them how they live unordinately/ withdrawing them fro the state of grace & way of truth/ and leading their subjects in to grievous sins/ by ensample of their wicked living. ¶ And yet there should no subject follow them in sin/ nor behold to the evil deeds that they done/ but do as my only soothfast son Ihesu sayeth in the gospel/ that is for to do as they do see by preaching and teaching my doctrine of holy church/ such doctrine as they have learned by doctors of holy write/ & eschewing their evil living/ nor follow them not therm/ nor punish them not therefore/ for so should you of send me/ but leave you their evil living and follow their wholesome doctrine. ¶ For I am sweet god & endless/ that reward all good/ and punish all evil/ I spare not for to punish them for their dignity because they be my mynystres/ but I do punish such when they trespass so of malice more grievously than I do other (but if they amend them) for they have received of my goodness more than other/ & therefore when they trespass maliciously/ they be worthy more pain than another. ¶ Thus thou may know & see that such wicked ministers be devils/ as I have showed that// like as my choose ministers be angels in earth/ doing the offices of angels. ¶ How unrightwiseness reyneth in ill ministers/ & in them specially that correcke not their subjects. I Said to the that in my choose ministers shineth a ghostely Margaryte stone of rightwiseness/ right so these wretched ministers bear in their breasts unryghtewysenesse/ which unrightwiseness cometh out of their own proper love/ for by that proper love they do unrightwiseness bot he against their own souls & also against me with darkness of undyscretion. ¶ They yield me no thanks/ & to them they yield no honest/ good living/ nor desire of health of souls/ nor hunger of virtue/ & ther fore they trespass in unrightwiseness against their subtectes and neighbours/ & they direct no default/ but they be as blind folk that will not know their defaults for unordinate dread that they have/ for because they would displease creatures/ & in such wise they suffer them for to sleep and lie still in their own sickness. ¶ They consider not that all those which will please creatures in such wise/ they displease both themsefe and me that am their maker. ¶ And other while they do correcke the less default/ because they would cover themself with a mantel of excusation for doing of such little rightwiseness/ but they will not correcke the more default in greater persones/ for dread that they have in losing of their state/ or therselfe/ or their benefice. ¶ All other less persones that may not noye them/ nor disease them/ nor withdraw their benefice or state fro them/ they do correct. ¶ This unrightwiseness is done with their own proper wretched love/ for a man's proper love enuenymeth all the worse/ and the mysterial body of all holy church/ and hath made the orchard of this spouse wild/ and hath arrayed it with stinking flowers/ the which orchard was renewed/ when my very true tyllers (that is my ministers that be holy) were therein with many sweet flowers/ for the life of subjects were not enuenymed than by the wretched living of curates/ for oft time it happeth that of wicked curates/ subjects be also wicked. ¶ But now this spouse holy church is full of divers thorns (that is of all manner sins) not for it may receive in h●r the stink of sins/ for the virtue of the holy sacraments may receive no hurt/ but all those wretches that feeden themselves at the breast of this spouse/ receive in their soul the stinking filth of sin/ putting away fro them the worthy dignity that I set them in. ¶ Not for the dignity of them should decrese/ but for their wretched defaults/ the blood of my son is set little by/ that is secular men put away dew reverence/ though they should not do so/ that they should do to them for reverence of that blood/ and yet if they do to them no dew reverence as they aught for to do (not withstanding their wretched living) their sin is the more/ nevertheless these wretches be to them a mirror of wretchedness/ there they should be a mirror of virtue. ¶ Of many other defaults of that foresaid mynystres/ & specially of going to taverns/ and of their vain plays/ and of holding of their concubines. AS thou thinketh whereby receiveth the souls of such wretched ministers such filth of sin? ¶ Certain of their own proper sensuality/ for they have made their own sensuality a lady with their own proper love/ & their own soul they have made a tapster. ¶ notwithstanding that/ first I made this soul free/ with the precious blood of my only soothfast son Ihesu at the general deliverance/ when all mankind was delivered out of the devils bondage and of his domination. ¶ This grace received every reasonable creature/ but all those that I have anointed to my special ministers/ I have delivered out of worldly bondage/ and put them only for to serve me endless god/ & for to minister the sacraments of holy church/ and I have made them so free/ that I will not that no temporal lord judge them. ¶ And now thou seas dear daughter how they yield me again for the good deed that I have do to them/ the reward that they give me again is this/ that every day they parsu me in right many and divers cursed sins/ that thy tongue can not tell them/ and if thou heard them thou might not suffer them. ¶ Nevertheless somewhat shall I tell the of their defaults/ above that I have told thee/ that thou may have the more cause of compassion and wailing. ¶ They should stand at the table of my holy cross/ there for to be fed with holy desire/ and to be nourished with the meet of souls for my love/ and though all creatures that have reason should do the same/ yet much more my ministers whom I have choose for to minister to you the body & the blood of my only soothfast son Ihesu/ & that also they give to you ensamsample of holy living. ¶ And so by showing the doctrine of my soothfast son Ihesu with holy desire/ they should receive hunger of the health of your souls/ but they do no we the contrary/ fro the table of the cross/ they enter to the table of taverns/ there they swear and forswear them openly/ and done many other defaults/ being so blinded without light of reason. ¶ They be also in deed light and desolate fro there/ and what their office is (they know it not) and if any time they should say their service/ it is is said rather with the mouth than with the heart/ for the heart is fer fro thence. ¶ They be also trecherers and venyable rybaudes/ and revellers/ & after time they have thus played with their souls in cursed living/ and so put it to the fendes hands/ than they play the temporal goods and substance of holy church/ by the which poor folk should be relieved/ and to is holy church beguiled/ and poor men defrauded/ and it is no wonder/ for because they themself be made the devils temples/ therefore they fear nothing my temple/ but that same arrayment that they should do in my temple/ and in church for the reverence of my sons blood/ they do●u in their houses where they do devil. ¶ And the worst of all is/ that they with the goods of holy church array their concubines/ as an husband would array his wife/ so these incarnate devils of holy church goods array their devils/ that is their concubines/ with whom they live uncleanly & wickedly/ and without shame they make them go stand & come in to that church/ whiles they be at the altar. ¶ They take no thought though their wretched devils do come to their hands with other children of holy church/ for to offer as other folk done. ¶ O you fendes/ and yet more than fendes/ you should at the of●e hide your sins in the sight of your subjects/ for if you hide it/ that offence is to me alone/ & the harm to yourself. ¶ But now you do evil to your neighbours for to give them such ensamples of cursed living/ throw your ensample/ they fall in to the same sins or greater. ¶ This also is another wickedness that they use/ they arise erly by the morrow/ with a defouled soul and a corrupt body that hath lain all night in deadly sin/ they go and say mass. ¶ O devils tabernacle/ where is the watch of the night that should be waked with devotion & divine service/ where is continual prayer and devout in the which thou should dispose the anendes time/ for the mystery that thou should do on the morrow/ with knowledge of thyself to know thyself unworthy to that office/ & also with knowledge of me/ for of my goodness I have made the a minister/ not by thy deserving and merits/ but for my goodness I have ordained the a minister for to minister to my creatures the sacraments of holy church. ¶ How the sin against kind reyneth in some of the foresaid ministers/ and of a fair vision which the soul had upon this matter. Dear daughter I make the know that I require so great purete of you and of them in this blessed sacrament/ as may be had to man in this life/ and therefore asmuch as you may on your side and on their side/ each of you should continually with all your might win such purity/ and think if it were possible an angel's kind to be puryfyed to that mystery it were right necessary/ but it is not possible/ they need not to be puryfyed/ for in them may never fall the venom of sin. ¶ This I say the that thou may know what cleanness and purer I require both of you and of them in this worshipful sacrament/ and namely of them that be my ministers/ but they do the contrary/ for all they be unclean/ and no only of uncleanness and frailty to the which you be prove and ready of your own frail nature. ¶ But they wretches be so unclean/ that they do the wicked sin against kind/ and as blind fools of their intellection they know not the filth & stinking wretchedness that they be in. ¶ And it dyspleaseth not only me that am endless purete/ the which sin is so abominable to me/ that for the sin by my judgement five Cetees were over turned/ for I might not suffer the vile stink of that cursed sin n● longer/ it dysplesed me so much (& not only me as I said) but it dyspleseth devils (not because the evil doth displease them/ that god should please them) but because their nature was sometime angels nature/ and therefore that nature escheweth to see that actual cursed sin/ though it so were that the fiend three we first an arrow to them enuenymed with the venom of concupyssence. ¶ But when they come to the dort of that cursed sin/ than he goeth his way for the cause that I have told thee/ for if thou remember the I towe the how that cursed sin sometime before the incarnation myslyked me/ for all the world was corrupt than thereof. ¶ And than thou lifted up thyself above thyself with holy desire where I showed the all the world/ and in that sight thou saw that almost every parson was corrupt with that wretched sin/ and thou knows well that it was so great a pain to the for to see it/ & for to smell the stink of that sin in thy soul/ that the seemed it should be thy death/ for thou did see no place where thou & other of my servants might stand for corruption/ that this leper should not defoul you/ nor to infect you. ¶ Thou did see no place where thou might stand nother ymonge small nor great/ young nor old/ clerks nor religious/ prelate's nor subjects/ lords nor servants/ but all these were defouled both body and soul of this cursed sin. ¶ This I showed the than in general/ I tell the not what they be in special/ for whose unrightwiseness/ I withhold yet my rightwiseness/ for I command not stones to oppress them/ nor the earth to devour them/ nor beestes to destroy them/ nor fendes for to bear them away both body and soul. ¶ But I find ways for to show them mercy (if they will amend them) and for intercessoures between me and them/ I send my servants such as be undefouled in that cursed sin/ and in all other deadly sins/ for to pray for them to me/ & otherwhile I shall show them such wretched sins for to make them more busy about their soul he'll/ & with the more compassion for to offer than to me by prayer/ for it is a right cursed sin. ¶ I showed the but one sparkle of the stink of that sin/ & thou was brought to such a plight/ that thou might no longer suffer to bear it/ & therefore thou said thus to me. ¶ O endless father have mercy upon me & on thy creatures/ orelles take my soul out of my body/ for I may no more/ & therefore refresh me endless father/ and show me in what place I & thy servants may rest us/ that this lepre noye us not/ nor take away fro us purity both of body & of soul. ¶ I answered the thus & turned to the the eye of my pity (and said) and yet say. ¶ Daughter your rest is in giving to my holy name joy and praising/ and busy you in that you can and may for to throw encens to me of continual prayer/ for these wretches that have put themself in so much wretchedness making themselves unworthy to be my ministers/ 〈◊〉 that cursed sin. ¶ The place there you should stand/ is christ crucified my only soothfast son Ihesu/ there should you devil/ & hide you in that holes of his wounds/ & namely in the great wound of his side/ in the which wound by affection of love you should be joyful in that open wound of my sons heart/ you should find the fervent boiling charity of me and of your neighbour/ which for the reverence of me the endless father/ and for to fulfil the obedience that I pu● to him/ & for your salvation & health/ he ran gladly to the most reprovable death of the cross/ by saying and tasting of this love you follow his doctrine/ noryshing yourself upon the table of the cross that is with patience and charity. ¶ Also you should bear pains for your neighbour/ turment/ and labour/ in what wise that ever it come/ in this wise you should scape and i'll that cursed leper. ¶ Thus have I taught other/ but yet this thing hath not left thy soul fully fro the feeling of the stink of that sin/ nor withdraw fro thy eye of intellection the darkness/ but my prudence puruayde for the thus/ that when thou did receive that body and the blood of my son Ihesu all god & all man/ as it is received in the sacrament of the altar/ in token that this is sooth that I say/ the stink of that cursed sin passed away fro the by receiving of that sacrament/ and the darkness avoided by the light that thou received in that sacrament. ¶ And so that sacrament bylefte with the in a marvelous wise/ as it was liking to my goodness for to give thee/ for in thy mouth bylefte a savour of that blood/ and in the taste of thy body in the same wise many days suing/ as thou knows well. ¶ Lo daughter by this thou may see how abominable this sin is to me of all creatures. ¶ Think than that it is more abominable to me of them that be my ministers/ whom I have choose for to live in the state of continence/ ymonge which chaste ministers/ some there be that 〈◊〉 departed fro the world/ as religious men/ as very special plants which be set in holy church. ¶ And ymonge such if there be ministers of the which thou may not here/ how moche more the default in them dyspleaseth me/ for it is more displeasance to me that sin in them than any other minister of mine/ which be rehearsed before/ for they should be as light set upon a candlestick/ ministers of my very son in light of virtue/ and of honest and holy living/ and they minister to me in darkness of sin/ and they be so dark/ that of holy writ which is yllumyned by my choose doctors/ with the light above kind (as I have told the before) they be so bolned with pride in the cunning thereof/ and because they be unclean and rechylesse in wantayne living/ they nother see nor understand the sweetness thereof/ but only the bore bark of the letter/ and so they read it with out ghostly favour/ in asmuch as the taste of the soul is not well ruled/ but corrupt of the proper visible love/ and of pride & uncleanness/ by the which uncleanness they covet for to fulfil their lusts/ and so fulfilled with lust and covetise without any shame/ they trespass and use wretched usury which I have forbid. ¶ How subjects which be in the foresaid defaults amend them not/ and of defaults of religious persones which do not correcke that foresaid defaults. IN what wise therefore may such full of so great defaults do rightwiseness to other & reprove other of their subjects for their defaults? ¶ Certain they can not for their own defaults withdraweth fro themself boldness/ for to undernim other/ and also the holy zeal of rightwiseness/ and if they otherwhile do it/ their subjects the be guilty as they be/ can say't to them thus. ¶ Leche first hele thyself/ & than he'll me/ & than shall I receive thy medicine. ¶ Though thyself be in more default than I/ and thou undernymes me/ full ill doth he that reproveth and undernimmeth such by words/ and not in good living. ¶ I say not this because he should not undernim & blame defaults of his subjects be he good or ill/ but he is bound thereto. ¶ And yet nevertheless he doth ill/ because he amendeth not him/ and set himself first in good living/ or than he undernim other/ and yet the subject doth moche worse that receiveth not meekly the repreves and undernymynges of his curate (be he good or ill) ymending by such undernimming his wretched life/ for he hurteth himself & none other/ & he alone shall be punished for his own defaults/ & none other. ¶ The cause why all evils dear daughter been so rive/ is for they be not under nyme with good living/ and why be they not correcked in good living? ¶ Certain for curates be blinded with their own proper love/ in the which love all their wickedness is grounded & set/ & they behold & see no further/ but how they may fulfil their own mystruled delectations and lusts/ as well subjects as curates/ & also as well clerks as religious. ¶ O sweet daughter where it the very obedience of religious people/ which be put as angels in holy religion/ and be worse than fendes/ for both in teaching & preaching/ they should show my word. ¶ They only cry & preach with sown of the mouth/ and therefore there may grow no fruit in the hearts of that herers/ their prechynges be rather for pleasing of men & for delectable hearing of men's ears/ than for my worship/ that is the cause why they study rather in curious speaking/ than for to please in good living. ¶ All such do not sow my seed in soothfastness/ for to take heed for to pull up vices & plant virtues (and the cause is) for they be not busy to draw out thorns & breres out of their own garden. ¶ Therefore they endeavour them not to pull them out of the gardens of their neighbours. ¶ All their delights is in arayenge of their bodies and their cells/ & for to go about by towns and cities. ¶ Of such it happeth/ as it fareth of fishes that be without water/ they die anon. ¶ In the same wise such religious folk if they beoute of their cells with vanity and unhonest living they die anon/ they go out of their cell of the which they should make an heaven to them/ and they run about by broken houses/ seeking friendship of their kin and of other secular people after their own wretchedness/ by unlawful lys●te of their wretched sovereigns which have tied them not short/ but long. ¶ All such wretched curates and prelate's take no thought though they see their subjects in the fendes hands/ but oft times they send them thither/ and otherwhile they know well that they be devils incarnate by condition/ they send them to monasteries of Nuns/ to such as be incarnate devils as they be/ and so one distroyeth the other with many subtyltes and dysceytes. ¶ The beginning of them is set in colour of devotion/ but because their living is wantayne & wretched/ it standeth not coloured long with devotion/ but anon the the fruit of their devotion is showed. ¶ Fyrite they seem to be flowers of stinking dyshonest thoughts/ with corrupt leaves of words/ and so with wretched manners they fulfil their desires. ¶ The fruit that followeth thereon/ thou knows well they be but leaves/ & oft times they be come so farforth ●hat each of them go out of religion/ he followeth her over all/ and she is made a common woman. ¶ Of all these wyckednesses & many more/ prelate's be the cause/ for they regard not their subjects but they give them large leave/ for they themself send them thither/ & yet they feign for to see their wretchedness/ and because also the subject had no delight of himself/ & thus on both the parts followeth death. ¶ Thy tongue may not tell to many defaults as they offend me with/ for they be made the devils armour/ and with their c●●sed living they enuenyme both within and without/ without they enuenyme ymonge seculers/ within they enuenyme among religious/ they be deprived fro chartable brother heed/ and each of them will be more than other and greater than other/ and each of them will have more than other/ and so they do against the precept and avow that they have made. ¶ They have made a vow for to keep their order (and they break it) and not only that they keep it not/ but they do as hungry wolves do ymonge sheep/ & they that will kept their order/ them they deride and scorn/ and such wretches think with such parscucyons and scorns that they do to good religious people/ which keep the order for to cover themself/ and they discover themself the more/ and therefore much mischief falls in the orchard of holy religion. ¶ The religion in itself is holy/ for it is grounded by the holy ghost/ and therefore the order in himself may not be deceived/ nor corrupt by the default of the subject. ¶ Wherefore he that will enter in to religion should not behold to them that be evil/ but he should row forth under the wings and fynnes of religion/ keeping the same religion after the first intent to his power unto the death/ but if he be seek or diseased. ¶ I said to the also that religion is come in to such a condition by evil prelate's and evil subjects/ that he which would keep the order fully/ seemeth to mysculed religious people (in the same congregation/ that he breaketh the order/ in asmuch as he followeth not their wantayne manner of living in cerymonyes and other manner of dysportes such as they have ordained ymonges them/ and they will keep the cerymonyes for to please seculers/ & so to hide their defaults. ¶ Thus thou may see that the first vove that they make to keep their order they fulfil not/ of the which obedience I shall tell that in another place. ¶ They make also a vove for to keep wilful poverty/ and ever for to live chaste and continent/ how trowes thou that these be kept? ¶ See their possessions and abundance of money that they keep privily/ departed fro the common charity/ not comuning with their brethrens/ nor parting nother temporal substance/ nor ghostly substance/ as the order of charity doth ask/ and also their own order. ¶ They will no more make fat but themself and their beestes/ and one be'st noryshehe another/ but his poor brother dieth for hunger and cold/ and after time he is well fodered and nourished and hath great feestes/ he thinketh not on his poor brother/ nor he will not eat with him at the poor table of the traitor/ his delight is for to stand there where he may fulfil his lust with gluttony. ¶ It is unpossible to such one/ for to fulfil & keep the third vove of continence/ for a full womb maketh no chaste soul/ but wantaynly they go with mysruled lusts/ and so they do walk fro evil to worse/ & moche mischief falleh ymonge them for keeping of that property/ for if they had not for to spend/ they would never live unordinately/ nor they should never have such curious frendeshyppes/ for if they had not for to give/ they should never have love nor frendeshyp of seculers or of men of the world/ which friendship is grounded for love of the gift/ and for a manner delight and pleasance that one taketh of an other/ and not of the pure and perfit charity. ¶ O wretches so set in so great wretchedness/ & of me you be set in so great dignity/ they i'll fro the quere as they tasted venom therein. ¶ And if they stand therein/ they cry with their voices/ ut their hearts be fer fro me/ to go to that mass they have it of custom without any disposition/ as though they should go to the meet. ¶ All these evils and many more/ of whom I shall no more tell thee/ because it shall not make foul thy ears/ nor to follow the vile/ ungracious/ and wicked prelate's/ the which do never amenede/ nother correcke nor punish the stinking defaults of their subjects/ nor yet they have no fere/ nor they be no lovers nor well willing that their order should be kept/ in asmuch as they themself do not keep their order/ but rather break it as I have said before. ¶ They will gladly say upon the heeds if them the which would keep the order/ heavy stones of right great precepts and commandments/ punishing them of trespases/ that never they were guilty in. ¶ And all this they do because in them shineth not the ghostly Margaryte precious stone of rightwiseness/ but of unrightwiseness/ & therefore unryghtwysely they give to them that deserve grace and benevolence/ penance & hate. ¶ To such as be the devils limbs by mysruled living/ they commit both offices and states of the order (for as blind they live) and as blind they give offices/ & and thus they govern their subjects/ and if they correcke them not and them amend or that they die/ with the same blindness/ they shall go to darkness of endless damnation. ¶ And yet they must needs to me endless judge/ yield a reckoning of the souls of their subjects. ¶ Right evil shall they give to me a reckoning/ & therefore ryghtwysely of me they shall receive as they have deserved. ¶ How that sin of Lechery reigneth in evil ministers of holy church. Dear daughter some manner of sparkle I have showed the of that wretched living of them (which do live in holy religion) with howmuch wretchedness they devil in their order/ as romping wolves in sheeps cloting. ¶ Now I shall tell the of clerks & secular ministers of holy church/ that thou also may have ruth and compassion of their mysruled living. ¶ Three pyllers of sins there be/ of the which I told the in another place/ whereof I shall make my complaint to thee/ one is of uncleanness/ another is of high pr●de/ & the third is of great covetise that reigneth ymonge them/ for they cell the grace of the holy ghost/ as I have said before. ¶ Each of these three vices/ one followeth and is dependaunt upon another/ and the fundament and ground of these three wretched pyllers/ is proper love of themself. ¶ These three wretched pyllers the while they stand upright (that is to say) that they fall not down by love of virtue/ they be sufficient enough for to hold stiffly an obstinate soul in any manner vice/ for every vice (as I said) springeth of the proper love. ¶ Of proper love the pryncypal vice of pride springeth/ and a proud man is deprived fro the love of pure charity/ and so fro pride/ he cometh to uncleanness and avarice/ and thus they chain themselves with the devils chain together. ¶ See now dear daughter with what wretchedness of uncleanness they defoul both their bodies and souls/ as I have told the in another place. ¶ But now of another thing will I tell the that thou may the better know the well of my mercy/ and that also thou may the rather have compassion of them. ¶ There be some that be so devil like/ that not only they take that blessed sacrament in unreverence/ wherein I have set them for to minister it worthily/ after the excellence that I have set them in/ but they for the love that they have to certain creatures/ if they may not obtain as they would have/ they will have them with charms and incautations of fendes/ & with the blessed sacrament that is given to you for meet of live/ they work therewith malycyously for to fulfil their unhonest and wretched thoughts/ and that they may there by the sooner bring their wills to effect/ and those beestes that be under their cure whom they should feed both in body and soul. ¶ With such manner wise they tourmente and in many other manners which I overpass/ that thou have the more pain in hearing of such miseries. ¶ By such mysruled governance they run out of their minds/ and that causeth the fiend that is incarnate within them/ for to tell the in special how he doth this & such other wretchedness/ it is not speedful that I tell the. ¶ But generally I tell the their life is right wretched and dyshonest. ¶ O dear daughter the flesh that is exalted above all the orders of angels oned with my divine nature/ such wretches given it to such cursed wretchedness. ¶ O abominable and wretched man/ and yet not a man but a be'st/ that thy flesh which is oned to and hallowed/ gives to commune women/ & yet thou gives it a worse thing/ fro thy flesh and fro all mankind/ the wound of sin was take away upon the cross/ which wound Adam by his sin brought in. ¶ O wretch to the my son did worship/ and thou does unworship to him/ he healed thy wound with his blood/ and thereto made the a special minister of the same blood/ and thou smites him again with wretched sins. ¶ That good shepherd washed his beestes in his blood/ & thou defoules them that be pure & clean/ that does thy power for to cast them in to filth/ thou should be a mirror of honest/ & thou art a mirror of dishonest. ¶ All the limbs of thy body you hast put to wretched works/ & thou does the contrary of it that my soothfastness hath do to the. ¶ I have suffered that he should be your drink with gall & easel/ & thou as an unordinate & miss ruled be'st delights the in delicate meets & drinks/ making thy womb a god. ¶ I suffered that his eyen should be blyndefelde for to yllumyne thee/ and thou with slyper sights in thy soul beholds venomous darts/ and also in the hearts of them/ in whom thou lecherously beholds. ¶ In thy tongue do dwell dyshonest and vain words/ with thy tongue thou art bound to correcke & amend thy neighbour/ & for to tell him and teach him my word/ and for to say thy service both with tongue & with heart/ & I feel nothing else but stink & sylthe/ swearing & forswearing/ as it were a baratour oft times it blasphemeth me. ¶ I did suffer also that his hands should be bound/ that both they and all mankind he should loose and undo fro the bond of sin. ¶ And thy hands be anointed and hallowed for to minister that blessed sacrament/ but thou in wretched and right vile touchynges does use thy hands/ all thy works the which de understand by thy hands been corrupt and put to the devils service. ¶ O wretch I have put the in so great dignity for to serve me only/ and thou did deceive both me and the & all reasonable creatures. ¶ I suffered his feet to be fastened making to the of his body a ladder for to ascend up to mercy thereby/ his side was opened/ for to make these the privity of his heart. ¶ I put him all to you as an open shop/ where you might see and taste the marvelous love that I had to you/ finding there also my divine nature oned in your kind/ there may thou see that of the blood which thou does minister to me/ I have given the a bathe/ the your wickedness may be washed away thereby/ & thou of thy heart hast made the devils temple. ¶ For thy feet which be thy affection bear thy soul to none other place/ but to the devils place. ¶ Thus with all thy body thou smites the body of my son Ihesu/ doing the contrary to him that he doth to thee/ to whom thou and all creatures be highly bound. ¶ All these instruments of thy body do sown to evil/ for all that myghtes of the soul be gathered together in the name of the devil/ and not in that name of me. ¶ Thy mind should be full occupied/ with the benefits of me which thou hast received/ & thou does the contrary/ for thou fulfylles it with wickedness and dishonest of living. ¶ The eye of thy intellection thou should put full of light of faith upon the passion of my only soothfast son Ihesu christ whose minister thou art made/ & thou before him hast set delyces & richesse of the world with wretched vanity. ¶ Thy affection should only love me without any other/ & thou hast set wretchedly for to love creatures and thy own body/ and so thou loves beestly things more than me. ¶ What is that cause of this? ¶ Certain the proper unpatience that thou hast to me/ what thing that I take away/ that thing that thou loves more than me. ¶ And also the displeasance that thou hast to thy neighbour/ when it seemeth to the that thou does receive some temporal harm of him/ and so thou hast him in hate and blaspheme/ going away fro my charity. ¶ O unhappy wretch thou art made minister of the fire of my divine charity/ and thou for thy own proper mysruled delectations and for one harm that thou receives of thy neighbour/ thou does loose that ministration. ¶ O dear daughter this is one of those three wretched pyllers that I have rehearsed before. ¶ How that avarice reigneth in wicked ministers in leaning to usury/ and specially in buying and selling of benefices and prelaces/ & of moche evil that hath come in to holy church for his covetise. NOw shall I tell the of the second that is of avarice/ for that thing which my son gave in great largeness/ that is all his blessed body hanging upon that cross full of torments and pains/ where as my blessed lamb right largely shed his most precious blood/ & thus my sweet lamb paid the ransom of mankind/ with no gold nor silver/ but with that precious blood. ¶ And yet not half the world he ransomed/ but all the world/ both they that be passed/ they that be present/ and they that be to come/ and yet he gave you not only his blood/ but also he gave you fire of brenning love/ for he gave himself to you by the fire of brenning love/ and yet not only his precious blood and the fire of brenning love/ without my divine nature. ¶ For the nature of the godhead was and is parfytely owned to the nature of manhood/ & if that blood so oned with the largeness of divine love hath made the a minister/ and thou with so great covetise and avarice that thing which my son gate on the cross (that is souls ransomed with so great love) and that also he hath granted the that thou should be a special minister of that blood/ thou does sell by such covetise the grace of the holy ghost/ making thy subjects to by of the that thou hast freely received of me. ¶ Thou hast not disposed thy throat for to win souls by teaching but to devour souls by money taking/ and thou art made so straight in charity (of that thing the which thou hast take in so great largeness) that thou may nother receive me by grace/ nor thy neighbour by love. ¶ The substance of temporal goods that thou receives by virtue of the blood/ thou receives it largely. ¶ And thou avaricious wretch does good to none (but to thyself) & yet not to thyself/ but as a thief worthy endless pain does rob the goods of thy mother holy church and the goods of poor men/ also thou spends it vycyously with women and dyshonest men/ and in delyces/ and with thy kindred/ and also there with thou noryshes thy children. ¶ O you vile wretches where be your children of virtue that you should have under your governance/ where is your fervent charity with the which you should minister/ where is also the great desire of my honour and health of souls that you should have/ where is that great and dole full sorrow that you should have for to see the wolf of hell to bear away thy sheep. ¶ There is none in thy straight heart thou covetous wretch nother love of me nor of them/ thou alone loves thyself with thy own sensible love/ with the which love thou enuenymes thyself & other. ¶ Thou art that wicked spirit and fiend of hell that devours them with mysruled love/ thy throat desireth no other/ and therefore thou takes no thought though the invisible devil bear them away. ¶ Thou thyself art a very instrument for to send them to the invisible devil of hell. ¶ Of the goods of thy mother the holy church/ thou delicately arrays thyself and other sinful and wretched livers with ●he/ and thou bees great horses more for lust than for need/ there as thou should have them for need/ and not for lust. ¶ These lusts worldly men do use/ but lusts should be for to feed and array the poor men/ and for visit the seek men/ helping all such people in their needs both ghostly and bodily/ for I have ordained the a minister for none other/ nor given the such a dignity/ but for them. ¶ But because thou art become a wild be'st/ therefore thou sets thy joy in such beestes (thou seas not) but thou art blind and will not see the torment that is ordained for the. ¶ Thou should amend the wretch/ and sorrow that thou hast thus bone/ and so amend the. ¶ Seas thou not dear daughter what wretchedness reigneth among these wretched sinners what shall I more say. ¶ I said to the that some of them lean to usury (not for to beyholde open usurers) but in many subtle wyses by their covetise/ for selden times to their neighbours they lend of their goods/ the which in no wise is lawful to be used. ¶ If it were a gift of little value/ and he with intent receiveth it for a pries above the love that he hath lent it him (it is usury) and so of all other things that he receiveth in the mean while with such intent. ¶ I have ordained him for to forbid leculers fro that sin/ and he doth the same/ & moreover if one come to him for to ask counsel of his matter/ because he is guilty in the same and hath lost thereby the light of reason/ he giveth dark counsel of the same passion that he feeleth in his soul of the same matter. ¶ These and many other defaults do spring of such strait covetous hearts/ it may be said of them the word that my only soothfast son Ihesu said when he went in to the temple where he found sellers and byers/ and he bet them out with scourges (saying thus to them) my house shall be called a house of prayer/ & you make it a den of thieves. ¶ Thou seas well daughter that this is sooth/ that of my house which should be a house of prayer/ now is made a den for thieves/ they by and cell therein/ and make merchandise of the grace of the holy ghost/ for they will have great prelaces and been fyces of holy church/ & they buy them with great gifts. ¶ And thus they plant in the orchard of holy church this stinking plant. ¶ Thus in this wise both the bier and the seller do use falseness & deceit/ there as they should go upright and use all manner of truth. ¶ If the vicar of my son knew this/ he would correcke them/ and take fro them their offices (both of the bier and of the seller) and if they amend their wretched living/ it shall be lawful for them to receive their benefices again. ¶ He that bought it should be put in prison/ so for to amend his defaults/ and that other may take ensample thereof/ that they do not the same. ¶ If the vicar of my son do this in earth/ he doth duly (and if he do it not) it shall not be unpunyshedde when he shall yield his reckoning to me for his offices. ¶ believe me dear daughter/ in these days it is not punished/ and therefore my church standeth in great defaults and full efabhomynacyons/ for the vicar of my son searcheth not the living of them when prelacy is given to them whether they be good or ill. ¶ And if they inquire any thing of their good conversation/ they ask of such as be ill as they be/ for they be hold nothing else in them/ but the greatness of their astates/ & worthiness of the world and richesse/ and that they be great spekers (& the worst of all is) otherwhile they will choke the officers with gold/ and commend the same man to them/ the holy church hath of him a seemly prelate. ¶ Here good daughter be the devils works/ for there as they should inquire of virtuous living & fairness of virtue/ they behold only that semelynes & fairness of body/ they should search after meek men & poor for to advance them/ such as forsake benefices/ & they take vain people and proud. ¶ They search not only after cunning (and cunning is right good and perfit) there as it is felyshypped with honest living & very meekness. ¶ If cunning be in a proud man/ that is also dyshonest & cursed of living/ that cunning is venom/ for such one understandeth holy write none otherwise but after the letter/ in darkness he understandeth it/ for he hath lost the light of reason/ and his eye of intellection is blinded. ¶ In the which light with light above nature/ was declared & understand holy writ of worthy doctors/ as I have said before. ¶ Thus thou may see that cunning is good in itself (but not in such one) for he liveth not there after/ but his cunning is to him fire of endless damnation/ but if he amend his life. ¶ And therefore they should rather behold to holy living/ than to a cunning man that liveth evil/ they do the contrary/ for all those that be good/ virtuous/ and also cunning/ they hold them fools (of poor folk for to advance them) they have indignation. ¶ Therefore thou may see that in my house which should be a house of prayer/ and in the which should shine the ghostly Margaryte stone of rightwiseness/ and light of cunning/ with honest & holy living/ and sweet smell of truth/ and now aboundeth the sin of lesynges. ¶ They should have wilful poverty with very business for to conserve souls/ and to pull them out fro the devils hands/ and they gather richesse & set their business more about temporal goods/ than about ghostly goods/ and they take heed to none other thing than to myrthes and games/ and for to increase and multiply temporal substance/ and they wretches do not consider that this is a manner of losing of temporal goods/ for if the abounded in virtues/ & token upon them ghostly business (as they should do) they should have temporal goods enough. ¶ They should suffer deed men to bury their deed men/ and they should sew me and my doctrine and fulfil my will/ the is for to do that thing that I have ordained them to/ but they do all the contrary/ for deadly things and transitory things they bury in themself with a miss ruled business and affection/ and they do take upon them worldly men's business. ¶ Thus is to me a great displeasance/ and a great hindrance to holy church/ they should leave such things to the world/ & suffer one of them bury an other. ¶ A deed man is understand in two manners/ one is when a man of holy church mynystreth and governeth temporal goods with deadly sin of unordinate love & affection. ¶ Another is for to excersyce only bodily works and leave ghostly/ for the body in himself is deadly and hath no life/ but that it hath of that soul/ and as long as the soul is in the body/ so long it receiveth live and no longer/ therefore such bodily works only be deed. ¶ Wherefore my special anointed servants and ministers that should live as angels/ should leave deed things to deed things & they should govern souls that be quick things and die never/ as to the being of them governing them and ministering to them the sacraments of holy church/ & graces of the holy ghost/ & then feeding with ghostly meet and and godly living. ¶ And in this wise my house should be a house of prayer/ abounding in graces and virtues/ & because they do not thus (but rather the contrary) I may say that it is made a den of thieves/ for there they buy and cell as merchants/ and it is made a receiving place of beestes/ for they live as wild beestes unhonestly. ¶ And therefore thereof they have made a stable for their dying in the filth of dishonest/ & so they hold with them there in the church their devils/ as a spouse holdeth his wife. ¶ Thus thou may know howmoche evil is used ymonge them/ and yet much more without any comparison than I have told yu. ¶ How pride reigneth in the foresaid ministers/ by the which pride the feeling in god is lost/ and when that feeling is away/ than fall they to this fault (that is to say) such men do feign them to make consecration/ & they make none. NOw I will tell the of that third pillar (that is pride) and though I have set it last/ yet it is better last than first/ for all vices come of pride/ like as all virtues do come of charity. ¶ Pride beginneth and springeth and is nourished of poor sensible love/ of the which love I told the that it was and is the ground and fundament of all these three pyllers/ and also of all manner evils that creatures do/ for he that loveth himself with unordinate love/ is deprived fro the love of me (in asmuch as he loveth me not) and in that he loveth not me/ he offendeth me/ because he keepeth not the commaundymentes of the law/ the which is for to love me above all things/ and their neighbours as themselves. ¶ This is the cause why that they love not me nor their neighbour/ for they love themself with sensible love/ so they may no there well serve me nor love me/ but rather they serve and love the world. ¶ All such sensible love & the world may not accord with my love nor with me/ and they that have none accord with me they be fer fro me/ for they that loven the world with sensible love and serveth him sencybly/ must needs hate me/ and he that in sooth loveth me/ must needs hate the world. ¶ And therefore my only soothfast son said/ there may none serve two contrary lords/ for if he serve the one/ he shall be hated of the other. ¶ Thus thou may see that proper love priveth a soul fro my charity/ and arayeth him with the vice of pride/ of the which all manner defaults do spring of every reasonable creature that is in those defaults/ it is for to sorrow & wail and namely of my ministers which should be meek (as well so meek) that they might nourish charity ymonge their neighbours/ as for to be meek in ministration of the body of my son that undefouled lamb. ¶ And they be not ashamed of their pride/ for to see me comen meekly to mankind/ in to the flesh of my only son. ¶ Yet though the same body run to the death of the cross lowly & meekly by obedience/ he boweth there his heed to salute the & great ye. ¶ He spreadeth his arms abroad there/ the for to clip and brace to him/ & he stretcheth forth his feet for to stand with thee/ against thy ghostly enemy. ¶ And thou wretched man that art made his minister flees and shoves him/ and thou byclyppes and embraces to the unclean creatures. ¶ Thou should devil stable and stydfaste/ showing the doctrine of my only soothfast sone Iheso/ and fastening thy heart and thy soul in him/ and thou art unstable and unstydfaste as the wind/ for every thing runneth about vainly. ¶ If thou have any prosperity/ thou art moved with all miss ruled gladness/ and if thou have adversity/ thou art moved with unpatience/ and so thou draws out the marrow and the pith of pride that is unpatience/ for right as charity hath meekness/ for his pith and marry/ so is unpatience the pith & marry of pride (for of all things most) proud men be troubled/ slandered/ & irous more than other. ¶ Pride ascendeth never to heaven/ but plungeth down into hell (& therefore my only soothfast son said) he that exalteth him in pride shall be brought low/ and he that meketh him shall be exalted. ¶ In every kind of folk pride highly dyspleaseth me/ and moche more in my ministers/ for them I have set in a meek state for to minister my meek lamb/ and they do the contrary. ¶ And why is not such a wicked and wretched priest ashamed/ saying meek so me & lowly in my only soothfast son Ihesu/ for whom I have ordained them to be ministers/ and my son meeked himself by obedience unto the death of the cross/ he bowed his heed corowned with thorns/ and this wretched minister arayseth his heed against me & against his neighbour. ¶ And there as he should be a lamb (ministering to my very lamb) he is a ram with horns of pride/ and he smiteth all those that cleaven to him. ¶ O wretched man thinketh thou not that thou art in my service/ is thy office for to smite me with thy horns of pride/ doing both me wrong & thy neighbours wrong/ and so for to live among thy neighbours with wrong/ is this thy meekness with which thou should say mass/ and minister the body and blood of my son. ¶ Thus thou art made in sooth as a wood be'st and a cruel without any dread of me/ thou devours thy neighbour/ and ledes thy life with dissension and debate/ and thou art made accepter of parsons. ¶ They that do screw the and do the profit thou acceptes/ or such as flatter and please thee/ & those that live as thou dors/ them thou loves and acceptes and none other/ whom thou should hate & correcke their defaults. ¶ But thou does the contrary/ for thou gives them ensample to do the same or worse/ if thou were good thyself/ thou would correcke them/ but because thou art a wicked man/ thou will not undernim them/ nor be displeased with their defaults. ¶ Thou dyspyses meek/ pure/ and virtuous people/ thou goes away fro them/ nevertheless thou hast a cause to i'll fro them/ though thou should not i'll fro them. ¶ For thou flees them/ because the slynke of vices may not suffer the sweet smell of virtue. ¶ Thou holds a great reproof to thee/ for to see at thy door poor men stand/ thou eschews for to visit them in need/ thou seas them perish for hunger and will not help them. ¶ All this doth the horns of pride/ which will not bow for to use one little deed of meekness. ¶ Why will they not bow? ¶ For their own proper love which norysheth pride/ they put not away fro them. ¶ And therefore he that will not condescend & minister poor folk nother of temporal goods nother spiritual without a thank therefore. ¶ O cursed pride grounded & set in thy own love/ how hast thou so blinded the eye of thy intellection in such a wise that when they ween they love themselves and be tender of themselves they be right cruel/ and when they ween they win they loose/ & when they ween they stand in delyces/ riches/ & great highness/ they stand in great poverty & wretchedness/ for they be deprived fro the riches of virtue/ & be come down fro the height of grace/ to the sickness of deadly sins/ they think they see & they be blind/ for nother they know theirself nor me. ¶ They known not their own estate/ nor their dignity that I have set them in/ nor they know not the frailty of the world/ nor their own little stableness/ for if they knew all this/ they would not make them a god thereof. ¶ What thing hath withdraw fro them this knowledge? ¶ Certain pride/ of all such I have made incarnate devils/ & I ordained them for angels/ that they should be earthly angels as in this life/ & they fall fro the height of heaven/ to the deepness of darkness. ¶ And in so moche is the darkness of them increased/ that other while they fall to default/ as I shall tell the after. ¶ There be some incarnate devils that feign oft times to consecrated and they do not consecrated for fere of my judgement/ and also because they would do away fro them all manner dread/ and the bridle of their evil deeds. ¶ For they rise not by the morrow fro uncleanness/ and at even fro miss ruled eating and drinking/ yet they think it is right needful for to satisfy the people for to say mass/ notwthstondynge the people do consider their wickedness (that is to say) they think they should not so soon by good conscience say mass/ for fere & dread of my judge mentes. ¶ Seas thou not dear daughter how blind they be/ they run not to contrition of heart/ and displeasance of their defaults/ for to amend them. ¶ But they go boldly to mass/ as for a remedy to satisfaction of the people (not for to consecrated) but for to say mass/ for to overpass at consecration the words of consecration/ considering nothing that the last error and default is more & that by moche than the first/ because he maketh the people to do idolatry/ making them to do worship to an host unconsecrate/ as they would do to the very body and blood of my only soothfast son Ihesu/ all god and all man. ¶ For that that they worship is very bred/ sees thou not what abomination here is/ & how great my patience is the doth suffer them/ if such one amend him not/ he may look after sharp damnation at the day of judgement. ¶ But now what should that people do that they fall not in to such inconvenience/ they should pray with condition thus when they be in doubt. ¶ If this minister have said that he should say/ I believe that thou art gods son on live/ given to me to my ghostly livelihood fro the fire of thy marvelous charity/ & in the mind of thy sweet passion where thou shed thy blood for to wash us fro our sins/ if they do thus they shall so worship verily me (though the minister have wretchedly sinned) in doing there they should not do. ¶ O right sweet daughter who withholdeth the earth that it may not swallow them quick/ who withholdeth my might/ that it might make them unmovable & that they may be deed images for their confusion before all the people? ¶ Certain my mercy/ & I hold myself (that is with my mercy) I hold my divine rightwiseness/ that they may be overcome by strength of mercy/ but they as devils obstinate will not know this nor see my mercy/ for they think they should have it of duty/ what that ever they have of me/ so they be blyndefelde for they see not that they have it of grace only/ but of duty. ¶ Of many other defaults/ the which do come of pride of a man's own proper love. ALl this have I told the that thou may have the more cause of wailing and compassion of their blindness/ so for to see them stand in state of damnation/ & also that thou may the better know my mercy/ so for to trust therein/ and for to receive thereof great sickerness/ offering the same ministers of holy church and all the world to me asking mercy for them/ and the more sorrowful and delectable desires thou offers to me fro them/ the more thou shows thy love that thou hast to me/ for that same profit the which thou may not do me/ nor none of my servants/ the same you should show to me by the mean of them/ and than shall I forgive so constrained of your desires/ by peeping and by praying both of the and other of my servants/ and also have ruth of my spouse holy church/ reforming her with good and holy curates/ that by such reformation of good curates/ wicked subjects may be correcked/ for the evils that be done by evil subjects/ wicked curates be the cause/ for if they were amended and in them did shine the ghostly Margaryte stone of rightwiseness with holy and honest living/ they would not do so/ and will thou know what is the cause of such wretched living/ that one followeth so another in living/ because the subjects be not obedient/ for when the prelate was a subject/ he was not obedient to his prelate/ & therefore he receiveth of his subjects/ such as he gave to his sovereigns/ bad is that one/ and bad is that other. ¶ Of all this/ and of all other defaults pride is the cause/ grounded in their own proper love. ¶ The subjects were vncunnynge & proud/ & much more is the sovereign vncunnynge & proud/ and there is so great ignorance & uncunning ymonge the prelate's/ and they he so blind/ that they will give the order of prestheed to a man that is an ydyot/ which can uneath read & say his service/ and oftentimes of their ignorance/ such preestes be made that can not say the words of the sacrament/ and so of this cometh that default/ which is rehearsed before/ that they consecrated not. ¶ And there as such prelate's should choose wisemen grounded in virtues/ and that couth understand such as they did read/ they do all the contrary/ for they take no heed of their cunning/ nor to that discrete age of them/ but of lust they make children and not sad men/ nor they do not take heed of that good & pure living that they should have/ nor of the dignity and mystery to the which they be choose/ but only for to multiply people (and not virtuous) they themself be blind & they gather together the blindness/ and they consider not that I of that shall ask a reckoning at the day of judgement. ¶ Yet they do more/ for when they have so made blind preestes/ anon they commit to them cure of souls/ and they see well they can not govern themselves/ and yet they make them governors of other. ¶ And thus the sheep that do lack a true shepherd/ which should take heed to them and that couth lead them the right way (lightly they perish) & oftentimes be all to rent and devoured of wolves/ because the shepherd is wicked/ he recketh not to keep a hound that should berke against the wolf that cometh to the sheep/ but such one he holdeth in keeping as he is. ¶ And so these ministers and shepherds be that cause that they have no business themself about them/ they will not have the hound of conscience/ nor the state of rightwiseness/ nor the rod of conreccyon (it is no wonder) for their own conscience will not bark against their own defaults/ and therefore they can not well undernim their subjects that be spread a broad in miss ruled living/ wherefore the hell wolf devoureth them. ¶ If they would suffer the hound of conscience to bark/ and they to take their defaults upon them with the staff of holy rightwiseness/ they should avoid their sheep out of the devils crutches/ and bring them home again to the fold/ but because such shepherds be without the roodde and hound of barking conscience/ their sheep do perish/ & it is no wonder though the hound of their conscience bark not/ for he is made feeble for default of meet. ¶ The meet that should be given to this hound of conscience/ should be the meet of my undefouled lamb Ihesu cryst/ for if the mind be full of his precious blood/ the conscience is fed therewith/ that is for mind of that blood the soul is strengthened to hate vices/ and for to love virtues/ which hate & which love do purify the soul fro the filth of deadly sin/ & it giveth so great strength to the conscience that is nourished thereby/ that as soon as any enemy of the soul (which is sin) will enter in/ anon the conscience as an hound barketh against it & eycyteth reason to help him for to do rightwiseness against him/ for he that hath conscience hath rightwiseness/ & therefore all such unworthy ministers (the which be worthy to be called unreasonable creatures) for they be like to beestes in their living/ it may not be said of them that they have the hound of conscience/ nor the staff of rightwiseness/ nor the that rod of correction/ for they have so much fear/ that they be afraid of every shadow (not for holy dread) but servile dread. ¶ And that cause is that they be encumbered with their own miss living/ they should dispose them to death/ for to deliver their sheep fro the fiends hands/ & they themselves fiend them to the fiend/ not giving them doctrine of good living/ nor they will not suffer one word of wrong for them/ & oftentimes it happeth that the soul of his subject is encumbered with right grievous sins/ & he taketh no heed to thee/ but to his household/ he ordaineth rather the another wretched priest shall here the confession of such a troubled soul than he himself/ which hath the charge thereof. ¶ O what wretched leech is he to whom is committed the cure of souls/ & will not do his duty/ he should live that he might fulfil his duty ymonge his subjects/ but such a wretch hath fere to do his duty/ other for a word that is said to him of wrenge/ or for dread/ or such other that he dare not fulfil his charge/ so that what for dread & what for dysplesaunre/ he shall leave that soul in that devils hands & arms/ and dare not say him the sooth/ & in that wise shall he take him the body and the blood of my only soothfast son Ihesu/ and verily seethe he that/ that he is not loosed fro that darkness of deadly sins/ and yet nevertheless for pleasance of worldly men/ and for a miss ruled dread/ or for some gift/ or by the quest that he receiveth of him/ he mynystreth to him the sacrament/ and yet there to he buryeth the same cursed man in holy church with great worship/ where they should rather throw him out as a be'st/ or as a member cut fro the mysterial body of holy church. ¶ Who is cause of this? ¶ Certain proper love/ and the horns of pride/ for if they did love me above all things/ & also the soul of that wretch for me/ & they themself also were meek/ than without servile dread/ they would be diligent about the health of that wretched soul. ¶ Seas thou not what evils do follow these three vices/ whom I put to the as three pyllers'/ of whom all other sins do come/ that is pride/ coveryse/ and uncleanness/ both of their bodies and of their soul's/ thy ears be not sufficient to here those evils that do come of these three pyllers/ as they did come fro the devils membres/ for pride they do many dyshonestes & moche covetysenesse/ as sometime thou did know to whom such things did hap/ thou knows well sometime there were certain parsons of good faith and of good living/ which were tarried in themself with certain dredes/ weening that they had in them a wicked spirit/ they comen to a wretched priest/ supposing to be delivered there of by his counsel/ and he as a covetous man receiveth gifts of them/ & also as a dyshonest & wretched man spoke to them of dyshonest & wretched lynnes (saying thus to them) this default the you fuffre may not be healed (but in such a wise) & so would wretchedly have do cursed sin with them. ¶ O devil above all devils/ in all things thou art worse than a devil. ¶ There be many devils that hate that sin/ thou that art worse than he walowes therein/ as a hog in that mire. ¶ O unclean be'st/ is it the thing that I ask of thee/ I ordained the for to put out devils out of souls by the virtue of my sons blood/ but thou puts in devils. ¶ Seas thou not wretch how the axe of my rightwiseness is set at the root of thy tree. ¶ One thing I say to thee/ that such things should stand to the to usury/ for one time shall be that I shall ask thee (both of mysspending of thy time & of thy place) but if thou amend the & punish thy wickedness here with penance & contrition of heart I shall not spare the though thou be a priest/ but more wretchedly shall thou be punished/ and greater pain shall be put to thee/ & more cruelly than to other. ¶ Than look thou whether thou can put away the devil fro thee/ with the devil of covetise. ¶ There was also another wretch/ & yet is such to whom creatures the be bound in deadly sin come to for to be assoiled and loosed of those sins/ & they bind them faster in some other sin like them or greater/ & with new fyndynges and ways of wretchedness they fall with them in sin/ if thou have mind there of thou kewe such a creature/ for thou did see her with thy eyes/ to whom such a thing befallen/ such a wreathed priest is without a hound of conscience in himself/ for he aspyeth nothing his own defaults/ nor barketh not/ in correcking of the defaults of his subjects/ but rather he strangleth his own conscience in himself and other/ also I ordained such curates for to sing and read divine service/ & they learn for to work malicious things/ and for to charm and enchaunte devils/ & for to make women to come to them by deceit of the fiend about midnight. ¶ Ordained I the for to spend thy waking in the night in such wise? ¶ Nay certain/ but for to spend the night in holy waking/ & prayer by good disposition/ on the morrow thou may go to mass & give the people sweet smell of virtue/ and not the stinking filth of vices. ¶ Thou art put in the state of an angel/ that thou may be conversant with angels by holy mediations in this live/ and at the last come to me with them to taste in ever lasting bliss/ and thou delights the to be a devil/ and to be conversant with him or that thou die. ¶ But I know well the horns of thy pride hath smitten the clear shining pearl of holy faith within the eye of thy intellection/ and so thou hast lost thy sight/ and therefore thou seas not in howmuch wretchedness thou dwells in/ and thou byleves not that every sin shall be punished/ and every good deed shall be rewarded/ for if thou believed it in sooth/ thou would not do as thou does/ nor such conversation thou would not show/ but when that ever thou heard that name of sin named/ thou would have abomination thereof. ¶ But because thou parsues his will/ him/ and his works/ thou hast great delight thereof. ¶ Thou art blind/ and yet thou art more than blind/ I would that thou would ask of that devil that thou serves what meed he will gyueye/ for the service that thou does to him/ I know well he will give the to answer (& say) that he will give the such fruit as he hath/ for he may give the none other/ but such cruel turmentes & fire in the which he brenneth ever himself/ in whom he fallen for his pride fro the height of heaven/ and thou earthly angel falls fro the height of thy preestly dignity by thy high pride/ and fro thy trefour of virtue/ in to the poverty of many wretchednesses/ and but if thou amend the here/ thou shall descend in to the deepness of hell. ¶ Thou hast made the world and thyself/ thy god & thy lord/ behold to the world with all his delyces/ that thou in this life hast received of him/ and also to thy own proper sensuality/ wherewith thou hast used worldly things/ where I set the in state of preestheed for to despise them/ say therefore to them/ that for the they must give a reckoning before me the sovereign judge. ¶ They should answer than and say that they may not help thee/ and so should they tryffe the forth (and say) that thou thyself shall reckon or give account/ and not they. ¶ Lo thus thou may conceive see that before me and all the world thou shall be a shamed/ all this thou can not see (for as I said to thee) the horns of thy pride hath blinded thee/ but thou shall see them at the end of thy death/ where thou can not with all thy might find no remedy/ but only in my mercy/ thrysting in that sweet blood that thou was made my minister of/ that blood shall never be take away fro thee/ nor fro none other (if thou will trust therein) & in my mercy. ¶ If there should never none be so great a fool nor so blind as thou art/ for to abide of repentance to the last hour/ yet should they think in that last hour on my mercy/ for a man that than is found that he hath lived wickedly/ is accused of fendes/ of the world/ and of his own frailty/ for he will not than gloze him nor stater him/ nor show him than no manner delectation/ but bitterness/ nor make him than perfit/ but imperfect/ nor show him than light for darkness/ as he was wont by his life/ but he showeth him the truth as he is/ the hound of conscience that sometime was feeble for to bark/ than mightily he barketh & rebuketh him of his sin/ that it is about to bring the soul in to despair/ though no creature should fall thereto. ¶ But than should a creature so rebuked with great thirst receive my sons blood/ not withstanding all his defaults that he hath done/ for without any comparison/ my mercy is more that they receive in that blood/ than all the sins that any creature might do in that world/ nevertheless I said there should none prolong the time nor tarry so long/ but repent him ever as he sinneth/ for hard it is than for him to be found unarmed among his enemies in the field of battle. ¶ Of many other defaults which be in wicked ministers. Dear daughter these wretches of whom I have told the have in this no consideration (for if they had) they would never fall in to so many defaults (no there they nor other) but they would live right virtuously/ and rather the would choose to die/ than for to offend me in any wise wilfully/ and defoul so the face of their soul's/ & for to minish the dignity and worthiness wherein I have set them/ but moche rather they would encres their dignity in the fairness of virtue (not for the dignity of a priest may increase by virtue) nor lessed by his defaults/ but virtues be connyxed to the dignity of preestheed/ as ornaments the which do array that dignity of preestheed/ and yet all together is but one dignity above the pure fairness of the soul/ which the soul had at the beginning/ when that I made and form her to the likeness and similitude of me. ¶ At the beginning they know right well the virtue of my goodness/ the fairness & dignity of them/ for pride and pure love did blind field them not than/ nor they take not away fro them the light of reason/ for the time they did not know such things to their harm/ but they did love me and health of souls. ¶ But such wretches reck not to go fro vice to vice/ till they fall in the dytche/ for they do lack light/ and of the temple of their soul's/ & of holy church/ which should be my special orchard/ they make a place for to receive beestes. ¶ O my dear daughter how abominable is this to me/ that their houses which should be a receiving place of poor men of my servants/ and it should be a place for my spouse/ therein to teach & preach/ and therein books to be kept of holy matters and seyntes lives/ and they to delight them therein/ and for to give ensample of holy living to their neighbours/ & they make them receiving places of uncleanness/ and of wicked parsons/ and there they do not treat of chastity/ but of adultery/ & therein they lodge their concubines/ with whom they live uncleanly. ¶ Their books they be not for to study upon/ but the sight of their children/ & with they their children that they have gotten with such wretchedness without any shame/ they have great delight therein. ¶ On holy days/ & on solemn days when they should yield praising to my name in divine service/ and for to offer to me the presents of meek devout prayer/ than they go to play with their incarnate devils/ and with seculers hawking & hunting/ as though they were seculers or temporal lords. ¶ O wretched man whereto art thou comen now/ thou should hunt and hawk after souls/ for the worship and reverence of my name/ and stand in the orchard of holy church to preach/ and thou goes about in woods and fields. ¶ But because thou art a be'st/ thou lodges beasts of deadly sins within thy soul/ and therefore thou art become an hunter and hauker of beestes/ by the which the garden of thy soul is made wild and full of thorns/ therefore thou delights the to walk in desert places/ for to search after wild beestes. ¶ See thou defouled man and behold thy defaults/ for thou hast a right great cause to be a shamed/ on what side the ever thou turns the on/ but thou art not a shamed/ for thou hast lost the dread of me/ & as a common woman thou art not ashamed/ thou makes great boasts and cracks that thou hast great states in the world/ & that thou hast a fair main and a great number of children. ¶ And if thou have them not/ thou will have them if thou may/ that thou may have heirs after the. ¶ But thou thief thou knows right well that thou may nothing leave to them/ for thy heirs be poor men of holy church. ¶ O thou wicked and incarnate devil/ without the pure light thou searches that thing the which thou should not search. ¶ Thou makes great boasts of things/ of the which thou should be ashamed before me/ that see the privity of thy heart/ and also before all creatures. ¶ Thou art all shent/ and yet the horns of thy pride will not suffer the to see thy own confusion. ¶ O dear daughter I have set him upon the bridge of doctrine of my only soothfast son Ihesu for to minister to you pilgrims the sacraments of holy church/ and he standeth in the wretched flood under the bridge/ and in the floods of delyces & wretchedness of the world/ they minister the sacraments to you. ¶ And they consider not that the flood of death is come to him/ in the which flood he shall be drowned with his lords that be fendes/ whom he hath served. ¶ To that endless damnation shall he go/ but he amend him here/ with great reproof & shame/ the which thy tongue is not sufficient for to tell/ and moche more he than any other secular/ for the same sin that is in a secular man shall be more punished in him/ than in a secular man/ and with more reproof of his enymyes/ that do arise against him in the end of his death. ¶ This fift chapter speaketh of the difference of the death of rightful men. ¶ Also of the death of great sinners and of their pains in the end or point of their death. ¶ And a repetition of moche more that is said after/ and of divers & many other matters/ as it is specyfyed in the calendar before. Ca v. Because I told the how thou world/ devils/ and proper sensuality shall accuse him/ therefore now I shall tell the of these wretches/ how great it is between the death of a sinner/ and the death of a rightwise man/ for the death of a rightwise man is in great peas/ more or less after the perfit living of his soul. ¶ Therefore I will that thou know that all the pains that reasonable creatures have is in will of them/ for if their will were well ruled and ordynately set/ and acorded with my will/ it should suffer no pain. ¶ I say not therefore their labour should be take away fro them/ but to that will that suffereth wilfully for my love shall no pain be/ for he beareth it gladly/ saying that it is my will/ & of that holy hate which they have of themself/ they have war with the world with the fiend/ and with their own proper sensualyle. ¶ And when they come to the point of death/ their dying is in peace/ for their enemies in their lives were overcome in ghostly battle. ¶ The world may not accuse him/ for he knew his dysceytes'/ & therefore he forsook the world/ and all his delyces/ his frail sensuality and his flesh accused him not/ for he held him under the bridle of reason/ as a servant chastising the flesh with penance/ with waking & with meek continual prayer/ his sensible will he did slay with hate and displeasance of sin and love of virtue/ dystryenge in all wise the tenderness of the flesh/ which tenderness and love that naturally is between the body and the soul/ maketh death to appear the harder/ & therefore naturally a man dreadeth death. ¶ But because that virtue is in a perfit rightwise man/ he passeth nature (the is to say) he that sleeth the dread which is natural and kindly/ and overpasseth it with very holy hate/ and with desire to come to his end/ for the natural tenderness of the flesh can not make war/ where the conscience standeth in quietness. ¶ The cause of a quiet conscience/ is in a man's dying/ because by his life he had good keeping/ barking when enemies came by and would enter the city of the soul/ as an hound standing at the gate that seethe enemies & barketh/ and so by his barking awaketh the keepers/ in this same wise this hound of the conscience waketh the keeper of reason/ therefore both consyence & free choice together/ knew well enough by light of intellection/ who was his friend & who was his enemy. ¶ To the friend (that is to virtuous and holy thoughts of the heart) they gave love & affection of love/ excercising them with great ghostly business. ¶ And to the enemy that is to vices & shrewd thoughts/ they gave hate & displeasance/ and with the sword of love/ & hate/ and with the light of reason/ and the hand of free choice/ they smite mightily their enemies/ so that afterward in the point of of death/ the conscience freteth not himself/ for he hath made good keeping/ and so standeth in peace/ nevertheless a soul of meekness undernimmeth himself in the time of death/ for that time he knoweth clearly the treasure of his time/ and the precious ghostly stones of virtue/ consdering than the he hath excercysed that time ryghtely tell/ yet that is no pain that tourmenteth him/ but it is a pain that impugneth him/ for it maketh the soul to gather all hole in to herself/ putting before her the blood of the meek and undefouled lamb my only soothfast son Ihesu/ and he turneth him not to his virtues that he hath used before/ for he will not nor he may not hope in his virtues/ but only in that blood/ in the which he findeth my mercy/ and as he hath lived in his life/ having mind of my blood so in his death/ he shall be fulfilled with the same/ & made drunk there with/ and he forsaketh than himself in that blood. ¶ Fendes may not than undernim him of sins/ for the malice of them he overcame in his life with wisdom/ yet they came for to see him/ if they might than any thing win/ and of them cometh in a man's death horrible sights to make him afraid with their foul looking/ and with many & divers fantases. ¶ But because in the soul is no venom of sin/ their looking shall in no wise make them afraid/ as they shall make such afraid the have lived in the world wickedly. ¶ When the fendes do see that such a soul is entered in to crystes blood with fervent charity they may not suffer that/ but they stand all a far throwing to the soul dates/ yet their battle/ their war/ & their great cries may not noye it/ because the soul beginneth to taste endless life in heaven/ for with the eye of intellection/ he hath the clear light of holy faith/ that is me that am his infinite good/ which he hopeth to have of grace (& not of duty) but in the virtue of my sons blood shed in his passion/ and therefore the same soul spreadeth out his arms of hope/ and with the hands of love clyppeth that bold to him/ entering in to the possession thereof/ or than he be therein. ¶ howmuch galdnes trowes thou receiveth than a soul that seethe himself parfytely come to this peas/ for he tasteth of the good of angel's kind/ and right as he lived in chartable fraternity with his neighbour/ right so he than receiveth the good of all true tasters of charity/ & each of them with other/ generally all such as do pass out of this world so sweetly/ receiven this thing. ¶ But my ministers of whom I told/ the which did live as angels in earth/ they receive of it much more/ for in this life they did live with more knowledge and with more hunger of my worship & health of souls. ¶ I say not that they do receive only of the light of virtue purely (which generally all may have) but these had the light of of cunning added to the light of virtuous living/ the which is a light above kind/ by the which cunning they know more of my truth/ and he that moche knoweth moche loveth/ & he the moche loveth more receiveth. & Your meed is measured to you after the measure of love/ for one that hath no cunning (this is not comunely said of all) but of certain special folk/ and yet they receive more worthiness by state of their preestheed/ for properly to them it is given for to hunger souls for my worship (though it longeth to all in general) for all should stand in the dew love of charity of neighbourhood. ¶ But these that be my ministers/ is given ministration of my sons precious blood and gevernaunce of souls/ & all such that be so busy with affection of virtue/ should receive more than other. ¶ O how blessed be their souls when they come to the point of death/ for they were showers and defenders of the faith for their neighbours. ¶ Also they have incorporate the same faith in the pith of their soul's/ with the which faith they see their places in me. ¶ The hope also that they lyven with/ hoping in my providence/ losing the hope of their own trust/ that is not hoping in their own proper conceit/ by the which loss of their own trust/ they set no ordinate affection in no manner creature/ nor in no manner created thing/ for they do live right poor wilfully/ wherefore that same blessed hope they did extend to me with great delight. ¶ The heart also of them which is a vessel of love that bore my name about with right fervent and brenning charity/ teaching and preaching both with ensample of good and holy living and doctrine to his neighbour/ ariseth with marvelous love/ and clyppeth me with affection of love that am his end/ bringing to me the Margaryte stone of rightwiseness/ for ever he bore that precious ghostly stone before him/ doing to every creature rightwiseness/ and yielding his duty dyscretely/ and therefore he yieldeth to me with very meekness rightwiseness/ he yieldeth also joy & presing to my name/ to himself he yieldeth indignation/ holding himself unworthy to receive so great grace. ¶ His conscience also yieldeth to me good witness/ & I yield to him the crown of rightwiseness arrayed and set with Margaryte stones of virtue/ that is of the fruit that his charity drew out of virtue. ¶ O earthly angel all this is good to thee/ for thou was never unkind of the benefits that thou received of me/ nor thou was never ygnoraunte nor negligent/ but busily with very light thou had the eye of thy intellection open upon thy subjects/ and as a true and a manly shepherd thou follows the doctrine of the very shepherd Ihesu christ my only soothfast son and lamb/ and therefore thou goes by him all bathed in his blood with the flock of thy beestes/ whom by thy holy living and teaching many of them thou base brought to life everlasting/ also thou hast left many of them in the state of grace. ¶ O my dear & sweet daughter to these the sight offends may do no damage nor hurté/ for by the glorious sight of me that they see by faith and hold by love/ because in them is no venom of deadly sins/ the darkness and their horrible sight giveth them nother noyance nor dread/ for they have in them no servile dread/ but good & holy dread/ wherefore they nother dread nor fere of their dysceytes'/ because they do know their dysceytes with light above kind/ and light of understanding of holy write/ and therefore they do not of them receive nother darkness nor trouble of the soul. ¶ And thus they do pass gloriously bathed in the precious blood of my only soothfast son Ihesu cryst/ with hunger of health of souls fully brenned in charity of neyghboureheed/ going by the gate of my soothfast son Ihesu christ/ and so they enter in me and of my goodness/ all be set each in his own state/ and to them is measured of me of the affection of charity/ after the measure that they bring with them. ¶ Of the death of great sinners/ and of their pains in the end or point of death. Dear daughter the excellence of these be not so great/ but the cursed & wicked wretches have more misery/ of the which I have told to the somewhat before/ how dreadful and how dark is the death of them (as thou thinketh) at the point of death (as I said) fendes accusen them/ showing to them with great dread and terrible darkness their proper likeness/ for thou knows well it is so horrible/ that a creature had liefer suffer all manner pains in this world/ than for to see that sight/ and thereto the prick of conseyence is renewed that wretchedly freteth and turmenteth him in his conscience unordinately/ also delyces and his own proper sensuality whom he made his sovereign lady/ and his servant reason wretchedly accuseth him/ because he knoweth the truth of that/ that sometime he knew not/ whereby he is come to great confusion in himself of his error/ for in his life he lived not to me as a true man/ but as an untrue and unfaytheful man/ for his own proper love covered the clear sight of holy faith/ & that fiend therefore vexeth him than of misbelieve/ for to bring him to despair. ¶ O how hard a battle is this to him/ for than he findeth his soul unarmed/ having no manner armour of the affection of charity/ for he is in all wise deprived of charity/ and arrayed with the devils armure/ they have not than the supper natural light/ nor yet the light of cunning/ because they understand it not/ for the horns of pride will not suffer them to understand the sweetness of cunning/ why may they not do some manner of resystens in this battle? ¶ For certainly they be not nourished in hope/ they had never hope nor confidence in me/ nor of the blood of the which I have made them ministers/ but only in themself an in their states/ and in delyces of the world. ¶ And that wretched incarnate devil considereth not/ that of all that ever was committed to him/ he should give reckoning to me/ now he seethe hymsefe naked without any virtue/ for on what side that ever he turneth him/ he heareth nothing else but reproof & shame/ the unrightwiseness that he used in his life did accuse him/ therefore he dare none other ask of me/ but rightwiseness (and one thing I say) their confusion and shame is so much/ that but they had it in use by their life for to hope in my mercy/ they should be brought to despair/ if such hope came by presumption. ¶ For he the offendeth in hope of mercy/ may not say effectually that his hope is hope of mercy/ but it is rather called presumption of mercy. ¶ Nevertheless yet he took upon him the deed of mercy/ for in the end of death if he knew his defaults/ and that he did discharge his conscience by confession/ & put away presumption of hope/ than mercy abideth/ and of that mercy they may receive hope if they will (for if that were not) there should none be/ but that he should despair/ and go to the damnation of the fiend. ¶ This mercy maketh them to hope in their life of my mercy/ though than I gave them none/ lest that they had offended with my mercy/ but is was given to them only for that they should extend themselves in my charity/ and in the consideration of my goodness/ and they do use my mercy in the contrary/ for with hope that they took of my mercy in the contrary/ for with hope that they took of my mercy/ they did offend me/ and yet nevertheless yet I keep them in hope of my mercy/ that in the end of the death they may have somewhat for to lean to/ and that they utterly defayle not by undernimming offends/ and so fall to despair/ for it is more displeasance to me/ & more harm to them this sin of despair than all other evils and wyckednesses than they did ever before. ¶ And the cause why that it is more harm to them/ and to me great displeasance is this. ¶ For all other sins that they do is done with delectation for their own proper sensuality/ for the which sometime they sorrow/ and they must sorrow so much therefore/ that they may win mercy thereby. ¶ But to the sin of despair they be not moved by frailty/ for they find therein no manner of delectation/ nor none other thing/ but only intolerable pain/ and in desperation they despise my mercy/ making their default the more by despising of my mercy & my goodness. ¶ And after time that they be fall in to this sin they repent them not/ nor they have no sorrow for the sin that is done to me/ by that sin as they should do/ they sorrow for their own harm/ but nothing for the offence that they do to me/ and so they receive endless damnation. ¶ Thus thou may see that this sin only leadeth a man to hell/ and there he is both turmented both for this and for other/ he should have had my mercy if he had repent him/ and sorrowed for the offence that is done to me. ¶ And if he had hoped in my mercy/ for with out any comparison (as I said) my mercy is more than all the sins that ever were done/ and therefore it dyspleaseth me much/ that they put their defaults more than my mercy/ for this is that sin that shall not be forgive/ nother in this life/ nor in that other (that is to say) it shall not be easyle punished/ but grievously punished/ and therefore in the point of death/ namely after time that they have thus wickedly lived/ & because despair dyspleaseth me very much/ I will that they hope than in my mercy/ & that is the cause why in their life/ when they did live cursedly/ I have made them use that well by loved deceit/ that is for to largely hope in my mercy/ for when they be so nourished in this hope/ as soon as they come to this point of death/ they be not right glad for to leave it/ for that great repreves and undernymynges that they here of other as they would do/ if they were not nourished therein/ so much hath the deepness of my endless charity given to them. ¶ But because they have used it with darkness of their own proper love/ of the which cometh all such defaults/ they might not know it truly/ and therefore it was arected to him for great presumption/ in asmuch as the sweetness of the same mercy rested not in their affection/ & this is another undernimming that the conscience reproveth them within/ the sight of fendes that also rebuketh them/ that is that the time and largeness of my mercy in whom they did hope/ they should have increased it in charity & love of virtue/ and spend the time in virtue that I have given to them by love/ and they both with the time/ & also with the large hope of my mercy/ wretchedly have offended me. ¶ O blind wretch above all blind/ thou buries and hides the precious ghostly Margaryte stone that I have given thee/ that thou should win there on/ & thou as a presumptuos wretch would not do the will of me/ but thou hides that same be saunt under the earth of thy own mysruled love/ which now yieldeth the fruit of death. ¶ O wretch how moche is thy pain that thou receives now in thy end/ and thy wretchedness be not now hid to thee/ for the worm of conscience sleepeth not now/ but freteth the peynfully. ¶ Fendes also do cry and yield to the thy meed/ that they were wont for to yield to their servants/ that is shame & reproof that is in the point of death thou shall not escape their hands/ they will that thou come to despair/ and therefore they give the confusion of conscience/ that at the last they may yield to the such as they have for themselves. ¶ O wretch the dignity that I set the in seemeth in the shining/ and all to thy endless shame/ knowing well that thou hast had it/ and used it in darkness of sin. ¶ Also he putteth before the the substance of holy church/ in the which thou was a thief/ for thou did rob poor folk fro their duty/ and holy church also. ¶ Than thy conscience representeth the same to the that that thou did spend among common women/ also therewith thou nourished thy children/ & thou made rich thy kin therewith/ and as a glutton it spend in metes and drinks/ and arrayment/ housing/ and in silver vessels/ where thou should live under wilful poverty. ¶ conscience also than representeth to the divine service/ that thou left unsaid/ for the which thou took no thought if thou did fall in to deadly sin/ & if thou said it with thy mouth/ thy heart was fer fro me. ¶ And also thy conscience undernimmeth the than of thy subjects/ whom thou should have nourished with charity & truth/ showing them ensample of good living/ and chastise them with the hounds of merry/ and the rod of rightwiseness/ but because thou did the contrary/ thy conscience undernymneth the there in the sight offends. ¶ And if thou being & prelate gave prelaces or cure of souls to any subject of thine unright wisely/ that is that thou seas not before how to whom after a well ruled conscience thou should give them/ for thou should not give it to them for no fair words/ nor for to please creatures/ nor for gifts/ but only for virtue and for my worship and health of souls/ and because thou does not thus/ thou art reproved there for the more pain and confusion/ and there is put before thy conscience & before the clear sight of thy intellection/ that which thou hast done. ¶ And I will that thou know dear daughter that the colour of white is better know/ next the colour of black/ & black next white/ than one departed fro another. ¶ Right so it happeth to these wretches/ to them in special/ & to other in general/ for in the death where a wretched soul seethe more verily his turmentes/ and a rightwise man his blessedness/ there is both wicked living showed/ and also good living. ¶ And it is not needful that any man before that soul tell the wicked living thereof/ for his own conscience doth that/ both of vices that he hath done/ and of virtues that he might have done. ¶ Why virtues? ¶ Certain for his more confusion/ for if vice and virtue be nigh together/ by the virtue the vice is better know/ & the more that it is know/ that more is the shame/ & for the default & the parfection of virtue is the more verily know/ for the which he hath the more sorrow/ because he seethe his living without virtue. ¶ And I will also thou know/ that in the knowledge which they have in vice and virtue/ they see clearly the good that sueth after virtue to a virtuous man/ and also the pain that followeth to a sinful man. ¶ This knowledge I give them not/ for they should fall to despair/ but that they may come to that perfit knowledge of themselves/ & to shamefastness of their defaults with hope/ that both with knowledge & shame they might repent them of their defaults & ask meekly my mercy. ¶ A virtuous man thereby increaseth in joy & in knowledge of my charity/ for he knoweth well that both grace and virtue was & is begun in him/ by me & by the doctrine of my charity/ & therefore in me he joyeth with this very knowledge & light. ¶ And so he tasteth & receiveth sweetly his end. Thus thou may see the one joyeth in gladness as a rightwise man that hath lived in fervent charity/ & a wicked man by darkness is confounded in pain. ¶ To a rightwise man nother darkness nor sight of fendes feareth nor noyeth him not/ for it is sin alone that he receiveth dread. ¶ They that wantaynly & wickedly have led their lives/ receive fearful dread by the sight of fendes/ yet is it not fearful of dyspeyre/ but if they will themself. ¶ But fear of pain/ of reprefe/ and of the conscience and of dread and trembling in the horrible sight of fendes. ¶ Seas thou not dear daughter how great difference it is between the pain of death/ and the battle that they receive in their death/ and how far that one is fro that other/ and how great difference is of the ending of every of them. ¶ I have told the least party & showed it to thy eye of intellection/ & yet it is so little in reward of the pain the one receiveth/ and of the good that another receiveth/ that it is right naught. ¶ Seas thou not what blindness is in man/ and specially in these wretches/ for the more they be yllumyned of holy writ/ that more they be bound/ and the more untolerable pains of confusion they shall receive. ¶ And the more by their life they did know of holy writ/ the more in their death they know their defaults to be great/ and therefore when they die/ they be said in more greater pains than other be/ like as good folk be set in greater excellence of bliss/ it happeth to them as it happeth to false christian men/ which be in hell in greater pain and tourment than a jew or a paynim/ because he had the light of faith and forsook it. ¶ In the same wise these wretches shall have more pain for a like sin that other men do/ than any other christian man/ and that is for the mystery the which I have given to them/ for to minister the son of the blessed sacrament/ and also because they have received the light of holy faith more than any other/ wherefore right wisely for their miss ruled living/ they shall have more pain than other. ¶ But such wretches know not that/ for if they had any manner of knowledge of their state/ they would not fall in to so many wyckednesses/ but they will be such as they should be/ and because they be not/ all the world is more corrupt by them/ than by all the miss ruling of seculers/ & with their stinking sin they defile the face of their soul's/ & corrupt their own subjects/ seeking the blood of my spouse holy church/ for whose defaults that same spouse waxeth pale for love and affection of charity that they should have to this spouse which they take to themself/ and they take no heed to none other thing/ than for to take prelaces and great benefits/ where rather they should give attendance to cure of souls/ by the which evils/ seculers do little reverence and obedience to holy church/ though they should not do so/ for their defaults be never the less/ nor they shall not be excused for faults of my ministers. ¶ And now here shall be showed of a repetition of moche that is said before/ & how that god forbiddeth all secular parsons to touch his ministers (in that way of hurt to them) and how that god stirreth this soul to pray and to weep by great compassion upon such miss living preestes. MAny defaults I have for to tell thee/ but I will no more make foul thy ears/ all this have I told the to satisfy and fully thy desire/ that thou may be the more busy for to offer to me for them/ sweet/ delectable/ and bitter desires. ¶ And also I have told the of the great excellence wherein I have set them/ and of the treasure which I have committed to their hands for to be ministered/ that is the blessed sacrament/ in whom is all god and all man contained/ showing to the an ensample there of the son/ that thou might there by perfitly know for no default the which they done/ that the virtue of that sacrament may in no wise be mynyshed nor made less. ¶ And therefore I will not that reverence be withdraw fro them. ¶ And also I showed the the exsellence of virtuous ministers/ in whom the Margaryte stone of virtue doth shine/ & of holy rightwiseness. ¶ I showed the also howmoche the offence disposed me/ that parsuers do to holy church/ & the unreverence which they show to the precious blood of my only sweet soothfast son Ihesu christ/ for all those that parsu my ministers of holy church/ I arecte it done to my sons blood/ and not to them/ for I have monyshed them that they be not of will to touch my preestes & my anointed ministers. ¶ I have also told the of their wretched living/ and howmuch pain they have and confusion in their dying/ and how cruelly that they be turmented after their death/ & thus that I did promise that I have told thee/ and I have so satisfied to the of that thing which thou did ask of me/ for I must keep my promise. ¶ Now notwithstanding all these defaults (though they were mother) I will not that no secular meddle with them/ in punishing of their defaults (for if they do) their trespass shall not be unpunished/ but if they punish it while they live in this life/ and so amend their living. ¶ But these and such other be incarnate devils/ and of my divine rightwiseness/ one devil punysheth another/ & each offendeth other. ¶ A secular is not excused by the sin of a prelate/ nor a prelate by the sin of a secular. ¶ Now therefore dear daughter I stir the and all my other servants/ to weep and wail upon all these deed wretchesse/ and for to stand as choose sheep in that orchard of holy church to be fed by holy desire/ offering to me devout & continual prayer/ for my wretched ministers/ for I will do mercy to the world/ and withdraw you not fro this pasture/ nother for wrongs done nor for no manner prosperity that is/ I will not that you lift up your hedes nother for unpatience nor yet miss ruled joy/ but meekly to take heed to my worship & to health of souls/ and to the reformation of holy church/ and this is a very token to me/ that thou loves me right perfitly and truly. ¶ Thou knows right well that I have showed to thee/ that I would thou and other were true sheep/ ever for to be fed in the orchard of holy church/ living with labour to the last end (if you did so) than would I fulfil your desires. ¶ And here it shall be showed how that this devout soul yieldeth thanks and praysynges to god/ & how that she prayeth specially for holy church. THan that soul all brenning in love/ and ghostly drunk/ was wonderly wounded in heart of so great bitterness/ and so fervent in love and langoring/ virtuously turned her all hole to the sovereign endless goodness of good/ & said thus. ¶ O endless god/ one light above all other lights/ of whom cometh all lights/ and fire passing all fires/ for thou art that fire that brennes and wastes not/ but thou consumes all sin/ and the proper love that thou findeth in a soul/ and yet thou does not waste it plainly/ but thou fightest against it with unsatiable love/ for though thou did fill it/ yet is it not full/ but ever it desireth more and more of thy lovely fire. ¶ O sovereign endless and good he stirred the or moved the infinite god so for to illumine me thy creature/ that thou shall have end with the light of thy truth. ¶ Thou thyself art that same fire/ and cause of love/ for ever he is love that moved the and moveth yet/ to make us of nought to the image and likeness of thee/ and for to do us mercy. O goodness above all goodness/ thou art only he that art most sovereign good/ and yet nevertheless thou hast given thy only soothfast son Ihesu christ to us/ for to be conversant among us that be full of siynking and vile sins darkness. ¶ Who was the causer of this? ¶ Certain love/ for thou loved us or that we were. ¶ O good god and everlasting in magnyfysence/ thou made thyself low & little to make us mickle. ¶ On what side that ever I turn me I find none other than the deepness and fire of thy most sweet charity/ whether I shall be that wretch that shall yield thankings to thy fervent charity and love that thou hast showed and yet shows to us/ that is so great brenning love in special/ above common love and charity that thou shows to creatures? ¶ Nay but thou alone sweet and lovely father art he that shall take thanking of thy endless goodness for me/ that is that the affection of thy charity alone shall yield thankynges to thee/ for I am she that am nought/ and if I said I were ought of myself I should lie on myself/ and I should be called the dying daughter of the fiend/ the which is father of lesynges. ¶ For thou only art he that is/ and therefore being/ and all grace that thou hast set & ordained above being/ I have of thee/ for that that I have/ thou gives me of thy proper love/ & not of duty. ¶ O right sweet father/ when that mankind lay seek for the sin and trespass of Adam/ thou send it to thy leche/ that is thy only soothfast/ sweet/ and well beloved son Ihesu christ. ¶ In the same wise when I lay seek (as now) by the sickness of negligence and of moche ignorance/ than thou most sweet and well beloved leech endless god gives me right sweet and bitter medicines that I might thereby be delivered/ and to rise out of my sickness. ¶ Sweet thou art to me/ for with thy sweetness and with thy charity/ thou showed the to me/ also thou art to me above all the sweetness that ever was/ for thou hast yllumyned the eye of my intellection with light of holy faith/ in the which light as it was liking to thy endless gooodnesse for to show me/ I knew the great excellence and grace which thou hast given to mankind/ ministering to them by thy ministers all god and all man/ that is the blessed sacrament in the mysterial body of holy church. ¶ And also I have know the dignity of thy ministers/ by whose hands thou hast ordained thy body to be ministered to us/ I desired that thou would satysty my desire which I asked of that/ and thou hast fulfilled that and moche more/ informing me of things that I couth not ask/ whereby I know verily that the heart of a man can not ask so much & desire/ but that thou of thy great mercy gives him more. ¶ And so I know well that thou art he that art infinite and endless good/ and we be they that be vile corruption & nought of ourself/ but thou art infinite and everlasting/ and we be finite and mutable. ¶ Thou gives that thing the which a reasonable creature may not nor can not desire in that wise/ as thou can and may and will satisfy a soul/ and fulfil it of those things that it asketh not nor in that wise so sweetly and so right plesauntely/ as thou gives it to him. ¶ And therefore I have received light in the magnyfysence of thy charity/ for to see that love the which thou hast showed to mankind/ and specially to thy ministers which be thy anointed people/ and should be earthly angels in this life. ¶ Thou hast showed the blessedness and virtue of thy anointed special ministers/ that live as brenning lanterns/ with the ghostly precious Margaryte stone of rightwiseness in holy church. ¶ And by them I have the better knowledge of the default of such that live wretchedly/ by whom for the offence of thee/ and harm that is done to all the world/ I have conceived a sorrow in my soul/ because they do so much harm to the world/ and so to be myrrours of wretchedness/ there as they should be myrrours of virtue. ¶ And also for asmuch as thou hast made the open to me most wretch/ which am the cause and instrument of the defaults of many people/ and thou hast complained the to me of their wickedness/ and I find in myself a marvelous and great and passing sorrow of bitterness. ¶ Thou that art a marvelous perfit lover/ thou hast also showed the to me both sweet & medicinable/ and also bitter/ whereby I might arise hole fro the sickness of ignorance and negligence/ and with right perfit business/ also with fervent desire of love/ that I might renu me to thee/ both knowing thy goodness and myself/ and also the offences which be done to the of men/ and specially of thy ministers/ that I might therefore cas● water of tears on me wretch for my wretchedness/ wyning the fruit of such tears/ by knowledge of thy infinite goodness/ and also upon these deed folk/ that do live also wretchedly/ for whom I would endless father (marvelous fire & love of charity) that my desire be never weary for to desire thy worship and health of souls/ and that my eyes never cese to weep. ¶ But now sweet father I ask the of grace that I may have two floods of tears. the which floods may come out from thee/ that art the parmanents peaceable see. ¶ I thank the father/ and endless thanking be to thee/ that hase satisfied to me of that I asked thee/ and of that I knew not/ which I asked not of thee/ and also because thou hast stirred me to weep/ and taught me matter of weeping/ for to offer in prayer/ sweet things/ delectable things/ and long desires/ before the with meek & continual prayer. ¶ Now therefore I ask of thee/ that thou show mercy to the world/ and to holy church I pray the that thou fulfil that thing/ which thou would I prayed for. ¶ woe be to me most wretch that am cause of all evil/ and yet can not sorrow it within my soul. ¶ Good lord tarry no longer/ but have ruth and pity on all the world/ bow the lord and fulfil the desire of thy servant. ¶ O what am I/ thou art he that makes both me and thy servants for to cry to the after mercy/ and therefore graciously here the voices of them. ¶ Thy soothfastness said thus/ search and you shall find/ knock and it shall be opened to you/ ask & it shall be granted to you. ¶ O endless father/ thy servants cry to the for mercy. ¶ Good father answer them after their desires/ for I know well properly it longeth to the for to have mercy and for to give mercy/ and therefore thou may not deny it/ but thou must needs give mercy to them that ask it. ¶ They knock at the gate of thy soothfastness/ for in thy only soothfast son Ihesu they knock thy marvelous love which thou hast to man/ and so they cry at the gate/ wherefore the fire of thy charity should not nor may not withhold/ but that it must needs open the same gate to them that knock with perseverance. ¶ Therefore endless father/ open the breestes/ & break the hard hearts of thy creatures (not for them that do not knock) but do it for thy infinite goodness/ and for the love of thy servants/ which for them do knock at the gate. ¶ Grant thou endless father their asking/ whom thou seas stand knocking at the gate of thy goodness/ and what do they ask good lord? ¶ Certain the blood of this gate/ that is the blood of thy only soothfast son Ihesu christ/ for in that blood/ thou hast washed a way the wickedness & stinking filth of sin/ which came by the sin of Adam (that is our blood good lord) for of that blood thou hast made to us a bathe/ I know well therefore thou may not nor will not deny them that ask the in perseverance. ¶ give therefore good lord the fruit of that blood to thy creatures/ put good lord the price of that blood upon that balance of thy son/ jest the fendes of hell lead away thy sheep with him. ¶ Thou art a veri good shepherd that hast given to us a very true shepherd/ that is thy son Ihesu/ the which for thy obedience gave his life for his sheep/ & of his blood made a bath. ¶ This is the blood that thy servants do ask of the as hungry souls at thy gate (by the which blood) they ask that thou show mercy to the world/ & make holy church smell sweetly in sweet smelling flowers of virtue/ and devout and holy curates/ with whose sweet smell/ they put away the stinking smell of stinking flowers. ¶ Thou endless father did say/ that for the love which thou hast to thy reasonable creatures/ & for the prayers of thy servants/ that suffer moche labour for souls/ thou would show mercy to the world/ and array holy church worthily/ and so refresh us. ¶ Therefore delay not/ nor tarry not endless father for to turn to sinners thy eye of mercy (but say to them thus) or that you cried to me for mercy/ I heard you with my ere of mercy. ¶ Open good lord the gate of thy marvelous charity/ the which thou hast granted to us by the grace of thy son. ¶ I know right well good lord that thou openes the gate or that we knock there at/ for with the affection and love that thou hast given to thy servants/ they knotke to the & cry/ seeking thy worship & health of souls. ¶ Therefore endless father grant than breed of life/ that is the fruit of thy blood of thy only son soothfast Ihesu/ which fruit they ask of thee/ for joy and worship of thy name and health of souls. ¶ For it seemeth (and sooth it is) that it is more joy to thee/ & worship for to save souls of thy creatures/ than for to suffer them obstynately in hardness of heart. ¶ To the endless father all this is possible/ for though thou made us without us/ yet thou will not save us without us. ¶ And therefore constrain their wills graciously/ & dispose them for to desire and will/ that they will not. ¶ This I ask the for thy infinite mercy/ thou hast made us of noughth/ therefore now to such as we be/ show mercy/ & refresh the vessels that thou hast made and form to the image and likeness of thee/ reform them to grace/ in the mercy & in the blood of of thy right sweet and well beloved son Ihesu christ. ✚ LAUS DETUR DEO. ¶ Now mother and sistren here I have made an end of this the fift book/ in the which you may find ghostly/ good/ & holy doctrine for the health of souls/ with great consolation & comfort to yourself/ with sweet herbs and plants of sweet odour and smell. In the which book is made mention of the blessed sacrament and of his virtues/ with the reformation of preestes and their subjects/ with many and divers matters/ and ensamples of good living/ as is contained in the said book. Sexta ¶ The sixth book. ¶ The first chapter speaketh of the sixth party/ and it treateth moche of the providence of god/ and first of his providence generally/ that is to say/ how god provided man to be man/ & how he formed him of nought to his image and likeness. ¶ And how god provided man to sanation with incarnation of his son/ when the gates of paradise were shut for the sin of Adam. ¶ And how he provided himself/ giving himself continually to us in the meet of the altar. ¶ Also how god provided to give hope in his creatures/ & how he that most parfytely hopeth/ most tasteth the providence of god. ¶ And of other matters/ such as be rehearsed to you before in the calendar. Ca i benedictus qui ve●●t in noīed●t THan the most sovereign and endless father with his marvelous benignity turned his heed of meekness to that soul/ showing her that his providence never sailed to man/ if he will receive it/ showing in this wise to her/ with a sweet coupling saying thus. ¶ O my dear daughter/ like as I have said to the in many places/ I will show mercy to the world/ & provide to every reasonable creature in all his needs. ¶ But an ignorant man taketh that to death that I give him for life/ & so he is cruel to himself/ and yet I will provide for him/ for I will that thou know it/ that what that ever I give to man it is of my sovereign providence/ for with my providence/ I made him of nought. ¶ It liked me and displeased me for to make him with great providence/ to the image and likeness of me/ by the which I promise vyded so for him/ that I gave him mind for to keep and think on my benefits/ so to make him partaker of the might of me endless father. ¶ I gave him also intellection/ that in the wisdom of my only soothfast son Ihesu/ he might understand and know the will of me endless father/ that have given him grace with so great fire of love. ¶ I gave him also will for to love the mildness of the holy ghost/ that he might the better love that thing/ which intellection seethe & knoweth. ¶ All this hath my providence done/ only that he might be partaker and able for to receive the grace of understanding and tasting of me/ and so ioyenge of my endless goodness in everlasting bliss. ¶ And I have told the in many places before that heaven was shit for the sin of Adam/ the which knew not his own dignity/ considering nothing with what providence and marvelous love I made him of naught. ¶ Wherefore he fallen by such ignorance in to inobedience/ and fro inobedience to uncleanness/ by pride & pleasance of women/ rather willing for to condescend to please his fellow/ in giving to her credence of that she said/ than for to obey to my bidding/ & so he condescended rather to break my bidding/ that for to make her sorry. ¶ And thus by this inobedience came all manner evil/ all you that have take of that venom/ of the which inobedience I shall tell the in another place how perilous it is/ in commending of very obedience. ¶ And for because this death should be take away fro man/ I provided & gave to you my only soothfast son Ihesu christ with great prudence and providence/ so to provide to your need. ¶ I say that I did it with prudence/ for with the meet of your manheed/ and the hook of my godhead/ I took the devil which might not know my truth/ which truth that is my only son came for to destroy his losing/ wherewith he deceived man/ and therefore in that I did use g●ete prudence & providence. ¶ think dear daughter that more might I not use/ than for to give you my son/ to him also I gave a great obedience/ that I might pull away that venom which fallen to mankind by in obedience. ¶ Therefore he as a lover that is ravished/ and as a very obedient lamb ran to the most shameful death of the cross/ and with that death/ he gave you life/ not in the virtue of his manhood/ but in the virtue of his godhead/ which for satisfaction of sin that was done against me/ which am infinite good/ required a satisfaction infinite (that is to say) for that mankind which had offended and was fynyte/ should be oned with an infinite/ so to satisfy infynytely/ to me that am infinite. ¶ And as oft as a man offendeth/ yfhe will turn to me in his life/ he shall find ever perfit satisfaction. ¶ This is done by my providence (that is to say) for because the pain that my son suffered on the cross was infinite/ therefore you receive infynytely by virtue of the godhead. ¶ Thus provided the infinite endless providence of me god the father in everlasting trinity for to array man/ after time that he had lost his arrayment of innosency/ and so was made naked fro all virtue/ and perished for hunger/ and died for cold in this life/ & so was subject to all wretchedness. ¶ The gate of heaven was locked/ and of have he lost all his hope/ for if he might have had hope/ it had be to him a greterefresshing in his life/ but he had it not/ therefore he stode●● great affliction. ¶ I therefore with my sevorayne providence provided a remedy to this necessity/ not coacte nor constrained by your rightwiseness nor by your virtues/ but of my own goodness. ¶ I gave you raiment by mean of my only soothfast son Ihesu/ which unarrayed himself fro life/ and arrayed you with innosency and grace/ which innosency & grace you did receive in holy baptism by virtue of his blood/ for that baptism washed away the spot of original sin/ in the which you be conceived/ taking it o● your father and mother/ and therefore my providence hath provided to you that same remedy of baptism/ to put away the spot/ not with pain of body/ as it was used in the old law when children were cyrcumsysed/ but with sweetness of holy baptism/ & so is man arrayed. ¶ Also I made him warm by the fire of charity/ which was showed to you by the holes of my sons wounds/ which was covered with the clothing of your manhood. ¶ Whether the this might not make warm the cold heart of mankind/ that by obstinacy is made cold/ and blind by his own proper love/ yet may it if he will forfake the love of himself/ & love me. ¶ My providence also hath given him ghostly meet for to comfort him/ as long as he is in this life a pilgrim/ as I have told the in another place. ¶ I have also made his ghostly enemies feeble/ for none may disease him but he himself. And what meet is this? As I have told the before/ it is the body and the blood of my only soothfast son Ihesu christ crucified/ all god & all man/ meet of angels & meet of life/ such meet as fulfilleth that ghostly hunger/ of such that delight to eat of that meet. ¶ That meet must be received in ghostly gladness and delectation/ with the mouth of holy desire/ and tasted by love ¶ Thus thou may see that of my good & godly providence I have provided to him comfortacyon in his pilgrimage of this life. ¶ How that god provided to give hope in his creatures/ and how he that most parfytely hopeth/ most tasteth the providence of god. ¶ furthermore I have given to him refreshing of hope/ if he be hold with light of very faith that price of my sons blood/ which was paid for to give him stydfast hope and sickerness of health/ and that shame and reproof that christ Ihesu suffered in his passion is his worship. ¶ For if he in all the limbs of his body offended me/ as anendes that for a remedy/ my blessed sweet son in all his body suffered grievous torment. ¶ And also with his obedience he relieved your inobedience/ of whose obedience you have all take grace/ and for inobedience/ all you have take and received sin. ¶ This is granted and provided by my providence/ & was fro the beginning of that world unto this day/ and shall be unto that last day/ ever for to ordain a remedy to your necessytes/ and to that health of mankind/ by divers and sundry wyses/ as I that am a very rightwise leche/ se it be speedful to your infyrmytes/ that perfit health may that sooner be restored/ orelles for to keep him in health. ¶ Therefore my providence shall never fail them/ to such as will receive it and have perfit hope in me/ for all that have perfit hope in me they knock and cry in soothfastness (not only by word but by affection/ and so with light of very faith they shall taste me in my providence. ¶ But not such that knock & cry in soothfastness with the voice of words/ saying thus to me (lord lord) all such but if they cry and ask me other wise/ I shall not know them by my mercy/ but by my rightwiseness. HOr in sooth my providence shall never fail to him that verily hopeth in me/ but he that hath despair in me and hopeth in himself (knows thou not well) that hope can not be set in two contraries/ which my soothfast son taught you in the gospel/ where he said thus. ¶ Not man may serve and please two lords/ for if he serve that one/ he hateth that other. ¶ service is not without hope/ for a servant that serveth serveth for hope of his reward & profit that he seethe in his service shall come to him/ or else for hope that he hath to please his lord. ¶ In the same wise think dear daughter that it happeth to a soul/ for other it must be that she serve and hope in me/ or else that she serve and hope in the world and in herself/ for by so much she serveth the world without me/ in asmuch as she serveth and loveth her own proper sensuàlyte/ of the which love & service/ she hopeth to have delight/ pleasance/ & sensible feeling. ¶ But because their hope is set in vanytes and transitory things (such as have end/ therefore it must needs fail here/ and of that she loved she may have none effect/ & as long as she hopeth in herself and in the world/ she may not hope in me. for the world that is worldly desysyres of man/ be to me hate/ & they were to me so much in hate and abomination (that is for destruction of them) I send my only soothfast son Ihesu to the most reprovable death of the cross. ¶ The world & I may not accord/ but a soul that parfytely hopeth in me/ and serveth me with all her heart/ and all her affection/ anon by very need it must miss trust of herself & of the world/ and of such hope namely that is set with her own frailty. ¶ This is very perfit hope (more or less perfit) after parfection of love which the soul hath in me/ and so perfit and imperfect do taste of my providence/ but he that setueth and hopeth for to please me only for myself/ receiveth and tasteth me more perfitly/ than they that serve me with hope of fruit that they find in me. ¶ These be the first of whom I have told to the the parfection in the last state of the soul. ¶ But these that I tell that now which go with hope & love of fruit/ be the imperfect soul's/ both the second and the third/ of whom I told the before/ of the states of the soul. ¶ But yet in no w●se nother to perfit nother to imperfect my providence shall not fail/ so that a man presume not/ nor hope not in himself/ which presuming and hoping in himself/ is cause of nothing else/ but by going out fro my love/ and entering in to his own love/ whereby the eye of intellection is blyndfelde/ he withdrawing of the light of very faith/ and therefore he walketh not with light of reason for to know my providence. ¶ Nevertheless to a man be he never so sinful or rightwise/ I will provide/ and give my providence and ordain for him/ for all things be made by craft of my goodness/ and I it am that am/ and without me is nothing/ but sin the which is nought. ¶ Thus thou may know that they recerue my providence/ and yet they understand it not/ and if they know it not/ they may not love it/ and therefore they may not receive the fruit of grace thereof. ¶ All that be right and to such it seemed crooked and as blind men/ they see in darkness/ because they have set their hope in darkness/ whereby they fall in to murmuration and in to inpasyence/ & how be they so much fobles? ¶ O dear daughter how may they believe the I most sovereign & endless goodness may nothing will but the good of them in small things/ that every day suffer to come to them for your health/ when they prove by experience/ that I will nothing have but satisfaction of them for their health in great things. ¶ sithen it so is that not withstondynge all their blindness they may nothing do be it never so little/ but if they see my goodness with some manner light above kind/ and also the benefice of my providence which they find/ and that they may not deny/ what in the first creation/ and in the second creation that a man receiveth in that blood of my son/ wherein I have reform him by grace/ as I have said to the. ¶ This is so clear and so open that they can not say the contrary/ nevertheless they defayle being afraid of their own shadow/ for they have not used nor excercysed this light with virtue. ¶ An unwise man seethe not that fro that time to time I have provided generally to the world/ and specially to some after their estate/ for there is none in this life that standeth stydfastly/ but that he moveth him fro time to time till he come to stydstast state/ always therefore I provide to such one of such things/ as is behoveful to him in time of need. ¶ How god in the old testament provided the law and the prophecies/ and afterward he send his word by apostles/ mar tyrres/ and by other holy men/ & how no thing falls in creatures/ but that all is the very providence of god. O Enerally I have proved/ and with the law the which I did give unto Moses in the old testament/ and with many other holy prophecies. ¶ Also I will that thou know that before that coming of my only soothfast and sweet son Ihesu christ crucified/ the people of the jews did stand moche without prophecies/ that the people might be informed with such prophecies/ hoping thereby that my only soothfast son Ihesu christ the prophet of all prophets might the sooner draw them out of bondage/ both them and their children/ and that also he might thereby the sooner open to them heaven/ which so long time was shut fro them. ¶ But after time my sweet son came/ there roos no prophet ymonge them/ that they might well know/ that he of whom they did prophecy was come/ wherefore it was not speedful that more prophets should prophesy of him to them/ all though they knew him not/ nor would not know him for their blindness. ¶ After them I provided (as I have said) that my own son should come/ which was your mediator between me endless god and you. ¶ After him came the apostles/ martyrs/ and doctors/ & confessoures'/ all this hath my providence done & ordained. ¶ And as I said to the he shall ordain and provide to the last day/ that is by general providence given to all reasonable creatures/ which will of that providence receive fruit. ¶ In special also all things I have given them both life and death/ in what whyse that ever it come to them/ hunger/ thirst/ loss of state in this world/ nakedness/ cold heat/ wrong/ reprefe/ scorns/ & derysyons. ¶ All these I suffer for to fall to them/ or for to be said to them/ and of men/ not that I shall make in them malice of evil will that done evil and wrong. ¶ But the being and the time that they have they have of me/ which being I have give to them/ not for they should offend me nor their neighbours/ but because they should serve both me & them with love and charity/ wherefore I suffer them for to do such deeds of wrong/ or for to prove the virtue of patience in the soul which receiveth such wrongs/ or else to make him known that he must have patience/ other while I suffer that to a right wise man/ all that world be contrary/ & at the last I make them die so wonderly/ that many men of the world wondereth thereon/ for it seemeth to them unryghtewysely done/ so to see a rightwise man perish/ otherwhile in water/ otherwhile in fire/ otherwhile to be devoured of beestes/ otherwhile I suffer a house to fall up on them/ whereby they loose their bodily life. ¶ O how moche out of reason or manner this seemeth to their eyes/ in the which eye is no light of very faith/ but all this is no wonder to faithful folk/ for they have found & tasted by affection of love in such great things my providence/ & so he seethe & holdeth stydfastly/ that with my providence only/ all things I provided & I do for that health of man/ wherefore all things he holdeth in reverence/ & it is not slandered nother in himself nor in his works/ nor also in his neighbours/ but all he overpasseth with very patience. ¶ My providence is withdraw fro no creature/ for all things been made for him/ other while it seemeth to a man that hail or tempest or darts that I cast upon the body of creatures is cruelty/ n I couth not/ nor will not provide to his health/ and I have done that for to make him escape fro endless death/ but he holdeth the contrary. ¶ And so men of the world in all things will defoul my works/ and understand them after their understanding. ¶ And here it shall be showed how that what that ever god suffereth be done to us/ it is only for our good/ and for our soul's health/ and how they be blinded and deceived that dame or judge the contrary. I will that thou see dear daughter with how moche patience I must support and suffer my creatures/ the which creatures I have made and form to the image and likeness of me/ as I have told the with right great sweetness of love. ¶ Open therefore the eye of thy intellection and behold on me/ and I put the a certain special case that befell by a certain person/ for whom (if thou remember the well) thou did pray to me that I should provide/ and I have provided for him/ as thou knows right well/ that with out any peril of death he had his state again. ¶ And this is a special partyculer thing/ in the same wise generally it is in all manner people. ¶ Than that soul opened the eye of her intellection/ and beheld with that perfit light of holy faith in his divine majesty with great love and longing desire/ for of his words she knew verily many things in his sweet providence/ that she should obey to his bidding/ saying herself in the deepness of his charity/ that he was & is most sovereign endless good/ & that only of love he made us/ and ransomed us with the precious blood of his son/ & that also by the same love/ he gave to us all things/ & suffered all things for to come to us/ that is both tribulations & comforts/ providing them only to the health of man/ & to none other end. ¶ The blood which was shed with so great fire of love/ made it know to her as she saw all this/ that it was verily sooth. ¶ Than said that high sovereign and endless father/ such as can not consider my providence/ be blind in their own proper love that they have to theymselfes/ swclaundering thenfelfe with moche unpatience/ I shall now speak to the in special & also in general of that thing which I told thee/ such as I have told that as dame evil to their own harm/ of that thing which I do of love & for their good to avoid them fro endless pains/ & for their lucre that they may the sooner receive everlasting life. ¶ And why than plain they on me? ¶ Certain for they in me have no hope/ but only in themselves/ whereby they come to darkness and so they know/ & yet they hate that thing which they should have for their best. ¶ And as proud folk they dame my prive domes which be right wise/ but they as a blind man that with touching of his hand or with tasting of his mouth/ or with sown of his voice will dame good for ill/ & ill for good after his feeble knowledge. ¶ And they will not trust in me that am very light/ and I it am that both bodily and ghostly nourish them/ for without me they may nothing have/ and if it hap otherwhile that they be served of any creature/ I am he that have given to that creature will/ ableness/ might/ and also cunning for to serve them. ¶ But he as a blind man the which goeth after feeling of his hands/ which is deceived in his touching/ for he lacketh light to judge colours/ and in the same wise his taste is deceived/ and for he may not see what unclean be'st sitteth bpon his meet/ his ere is also deceived in delight of sown/ for he seethe him not that singeth/ which with the same sown (if he be not well aware by the same delectable sown) may betray him to that death. ¶ In this same wise do they that be made as blind/ lacking the very light of reason/ touching with the hand of sensible feeling delactations and pleasures of the world (seeming to them good) but for because they do not see/ they can not to eschew perels/ for he is a clot meddled with many thorns/ with moche wretchedness/ & many anguishes/ (in so much) that the heart which feeleth them is without me intolerable to himself. ¶ In the same wise also to the mouth of desire/ that thing that he loveth inordynately seemeth sweet in receiving/ & yet upon the delycacyes there sit unclean beestes/ and many deadly sins/ which make the soul unclean/ and so they both withdraw them far fro my similitude and likeness/ and also fro the life of grace. ¶ And therefore if he draw not nigh again/ with the light of very faith/ to that likeness and life of grace/ for to be cleansed with my sons blood/ he shall have endless death. ¶ Hearing is to him his own proper delectation/ of the which delectation/ it seemeth to him that it maketh a sweet sown. ¶ Why seemeth it so? ¶ Certain for the soul followeth the love of his own proper sensuality/ and because he seethe it not/ therefore he is deceived of the sown/ and also because he followeth him by unordinate love/ where he findeth himself in the ditch/ bound with the bond of sin/ & led in to the hands of his enemies. ¶ For as a blind soul by his own love/ and with hope which he putteth in himself/ and in his own cunning/ he trusteth not to me/ that am both the leader and the way of him/ which way is made to him of my only soothfast son Ihesu that said thus. ¶ I am way/ truth/ & life. ¶ And he is light/ that who that seethe thereby shall not be deceived/ nor walk in darkness/ & there may none come to me but by him/ for he is one with me/ and I with him. ¶ Of him (as I have said to thee) I made to you a bridge/ that you might all come to me that am your end/ and yet nevertheless for all this/ they trust not in me/ which will nothing else have of them/ but their holiness. ¶ To this end with great love I give them all things/ and suffer all things to fall to them/ both comforts and tribulations/ but they ever be slandered in me/ & I bear them alway and suffer them with patience/ for or they had any love to me/ I loved them without their love/ & they alway parsu me with moche inpasyence/ hate/ grudging/ and with moche unfeythefulnesse/ willing & desiring after their own blind sight/ dame my prive domes/ which be all rightwise/ and done for love/ and the 'cause why they dame thus falsely/ is for that they know not themself/ for he that knoweth not himself may not know me/ nor verily my rightwiseness. ¶ The second chapter showeth how that god provided in some special case to the soul that falls. ¶ Here god showeth his providence against his creatures in divers manners/ & maketh his compleynte of the untruth of his creatures/ & he expouneth a figure of the old testament/ and showeth there a profitable doctrine/ with other matters/ as is rehearsed in the calendar. Ca two. Dear daughter if thou will that I show the how moche the world is deceived of my ministers. ¶ Open the eye of thy intellection/ & behold in me & so shall thou see specially of him that I told the of/ and right as I tell the of him/ so may I tell the generally of other. ¶ Than the soul for to obey to the endless father/ beheld in herself with a love longing desire/ and than endless god showed to her the damnation of him by whom that falling did fortune/ saying thus to her. ¶ I will that thou know that for to make him escape fro this endless damnation (in the which thou seas well he was) I suffered him so for to fall/ that with his blood he might have life/ in the blood of my only son Ihesu/ for I forgot not the reverence and the love which he had to the sweet mother Marry/ that mother of my oneli son soothfast Ihesu/ to whom worthily is granted for that reverence of my son Ihesu/ that who so ever (right wise or sinner the hath her in dew reverence/ he shall not be pulled away & devoured of the fiend of hell. ¶ She is set and put as meet of my endless goodness/ for to be take to reasonable creatures/ the which is is done of my great mercy/ not for to 'cause men thereby to do evil & so for to hope in my mercy/ for that were rather cruelty than mercy. ¶ And all that causeth a man to do evil/ & than to fall/ & that is nothing but the love of himself/ which withdraweth fro him light/ wherefore he may not know my truth. ¶ If they would/ they should lift up the cloulde that is before the eye of their intellection/ than should they verily know & love my soothfastness/ and so should they have all things in dew reverence/ and receive there of the fruit in dew tyme. ¶ But dear daughter be not afraid/ for of him whom thou does pray for to me/ I shall both fulfil thy desires/ and also the desires of my servants. ¶ I am your god rewarder of all your labours and trayvayles/ and fulfiller of your holy desires/ so the I might find verily such one that truly knocketh with the light of faith at the gate of my soothfastness/ that they nother err nor fail in the hope of my endless providence. ¶ Here god showeth his providence against his creatures in other divers manners/ and how he maketh his complaint of the untruth of his creatures/ and how he expowneth a figure of the old testament/ and he showeth to us a profitable doctrine. I Have told the of that special & partyculer falling/ but now shall I tell the in general wise/ thou may never see nor know howmoch a man's ignorance is/ he is without any feeling and knowledge/ when he putteth fro him the knowledge of me/ hoping and trusting in himself/ in his own knowledge & cunning. ¶ O thou fool and unwise man knows thou not right well/ that thou hast not thy own knowledge of thyself? It is my goodness that hath given it to thee/ which do provide for thy need & necessity. ¶ Of whom hast thou that the which thou provydes in thyself/ for other while thou would do a thing/ and thou may not nor can not do it. ¶ Other while it happeth that thou hast cunning/ but thou hast no power/ other while thou hast power and hast no savour therein/ & other while thou hast no time (and if thou had time) yet peraventure your should lack will. ¶ All this is give to the of me for thy health that thou should know thyself naught/ and have the more matter of meekness/ and not of pride/ whereby thou findest in all thing changing/ & privation/ for they dwell not in thy liberty and freedom. ¶ Nevertheless only my grace is stable & stydfast/ which may not be take away fro the nor changed/ that is not for to be departed fro that grace and turn to sin/ if thou thyself take it not away fro yt. ¶ Therefore how may thou lift up thy heed so leaning on thyself to me endless goodness? ¶ Certain thou may not if thou will lift it up to me/ thou may nother hope in thyself/ nor trust in thy cunning/ but because thou art made a be'st without reason/ thou may not know and see that all things changen outrake my grace only) & why did thou not trust in me that am thy maker/ but rather trust in thyself? Am I not to the true and feytheful? ¶ Yes certain it is not unknown to thee/ for thou hast proved it continually. ¶ O dear daughter/ Adam the first man was not true to me and feytheful/ for he forfeited my obedience/ which I put to him/ by the which he died/ but I was true to him/ conserving and keeping him to that thing/ for the which I made him/ willing for to give to him endless good/ & for to fulfil this/ I oned my godhead (that is my sovereign height) with the insyrmyte of his manhood/ when he was ransomed and restored by grace/ by mediation of the blood of my only soothfast son Ihesu. ¶ This he provided well/ and had it in experyente/ but it seemeth that they byleven not/ that I am mighty for to help them/ strong for to succour them/ and for to defend them fro their enemies/ wise for to yllumyne the intellection of their ghostly eye/ nor that I have no mild meekness for to give them such things as is nedetul to their health/ nor that I am not rich for to make them rich/ nor that I am not fair for to give them fairness/ nor that I have not meet for to feed them/ nor clotheses for to array them/ their works do show that they by leave not this/ for if they believed it verily/ they should be full of good works & holy prayers/ & yet nevertheless they have it in experience & they prove it continually that I am strong/ which keep them in being and defend them fro their enemies/ and they see well there may none withstand my might and strength/ & yet they see it not/ for they will not see it/ with my might and strength I of my goodnessehave ordained & governed and set in such a kind all that world/ that nothing lacketh there in/ and no man may put more to/ than I have put. ¶ I have also provided for the soul and for that body/ all thing that is needful thereto/ not coacte and constrained for to do it by your will/ for you were not but only coat of my mildness & meekness (that is to say) I made all thing by myfelfe/ as it is earth/ see/ and the firmament/ that is heaven for to move and stir above you/ the earth by the which you may respyre and breath/ fire & water that one contrary might be temperate with another contrary/ the son that he devil not in darkness/ so that all things be made & ordained for to help the necessity of men/ heaven (which is called the air) I have arrayed with birds/ the earth bringeth forth fruits and beestes thereon for man's living/ the see is arrayed with fish/ all these things I have made in their kind with great providence. ¶ After time I had made all these things good and perfit/ than made I reasonable creature to the image and likeness of me/ and send him in to the orchard/ which orchard by the sin of Adam hath brought forth thorns/ where first it brought forth flowers of sweet smelling innosency. ¶ All these than obeyed to man/ but for sin & inobedience in which he fallen in/ he found in himself rebellion with all creatures/ & so man and the world were wild/ & than I provided for him in this wise/ I send my only soothfast son Ihesu in to the world for to take incarnation/ so to avoid the infecundyte and baraynesse of mankind/ & to take fro him the thorns of original sin/ and made of the man a manner of orchard/ sprinkled with the blood of christ crucified/ setting therein plants of the seven gifts of that holy ghost/ taking out of him deadly sin. ¶ And all this was done after the death of my son/ and not before/ as it was figured in the old testament/ when Elyse was prayed for to raise a young child fro death to life/ yet would he not go thither/ but he send Gyezy with his staff/ saying to him thus/ that he should say the staff above the chyldes back. ¶ Gyezy went forth and died as Elyse bad him/ but the young child arose not. ¶ Than Elyse saw that the child rose not/ he went thither himself parsonally/ and conformed him in all things to the child/ with all his limbs/ and he breathed upon the child seven times/ in token that he should arise. ¶ This also was figured by Moses'/ whom with the staff of the law I send upon the deed lives of mankind/ by that law it might receive no life. ¶ I send than my sonr (which is figured by Elyse that conformed him to that deed child) by unyon of divine nature of manhood/ so that with all manner of limbs of mankind this divine nature oned him and knit him/ that is with the might of me/ with the wisdom of my son/ and with the mild meekness of the holy ghost/ and so all the deepness of my godhead in trinity was conformed and oned with your nature of manhood. ¶ After this unyon/ my only son Ihesu and well beloved soothfastness made another unyon (that is to say) he ran as he had be ravished in love to the most reprovable death of the cross/ where he pressed himself down/ by the which pressyon he granted to this deed child (that is mankind) by inspiration of holy breathing/ the seven gifts of the holy ghost/ brenning in the mouth of holy desire of the soul/ taking away fro him death by holy baptism. ¶ He bretheth in token that he hath life/ throwing out of mankind the seven deadly sins/ and thus is this orchard made with sweet fruit. ¶ Nevertheless the gardener of this orchard (which is free choose) may make this orchard wild if he will/ for if he sow therein venom of his own proper love/ for the which all the seven deadly sins do spring and many other sins which come out of these. ¶ He putteth than away thereby the gifts of the holy ghost/ and so depriveth him fro all virtue/ there is no strength for he is made all feeble/ there is also nother temporance nor prudence/ for he hath lost the light wherewith he used reason/ there is nother faith nor hope nor rightwiseness/ for he is made unrightwise/ he hopeth in himself/ and believeth with deed frith to himself/ he trusteth in creatures/ & trusteth not in me his maker/ there is nother charity nor pity/ for by himself with the love of his own frailty is made to him cruel/ wherefore he may nother be piteous to his neighbour nor to himself/ he is deprived fro all good/ & he is fall in to an evil/ how may such one have life? ¶ Certain of this Elyse/ that is of my only incarnate soothfast son Ihesu. ¶ How? ¶ That the gardener of mankind should dystrye the thorns of sin with his hate/ for if he had never sin in hate/ he might never draw them out of his orchard/ and than with love he must run/ and with love for to conform him with the doctrine of my truth/ meddling the same doctrine with the blood/ which is laid upon his heed of my minister when he goeth to confession/ with heartily contrition/ displeasance of sin/ and with satisfaction and purpose never to offend/ and in this wise he may renew this orchard of the soul while he liveth/ for after the time that he is passeth out of this world/ he may get no remedy/ as I have told the in many places before. ¶ How god provideth for us that we have tribulations for the health of our souls/ and of the misery of them that have trust in themselves/ & not in the providence of god. THus thou knows that with my prudence/ the second world (which is called man) I have made him able to the endless world/ first he brought forth thorns of many tribulations/ and so in all things he fond rebellion. ¶ This was never done without my providence/ but with my great providence and for your profit/ that the hope of the world should be take away fro him/ and then for to slay and set his pace for to come to me/ which am his end. ¶ And so at the last by such inportunyte of grievance for to remove his heart and affection fro it. ¶ And nevertheless a man is so uncunning/ that he can not know this truth/ and so frail for to spread him abroad in the world/ that not withstanding such labours & thorns by the which he was pricked in the world/ it seemeth that he will not avoid fro them/ nor he taketh no thought though he come not to his own country the bliss of heaven. ¶ What trowes thou daughter he would do than if he found in the world ever delectation & rest without pain? ¶ Lo all this I suffer them for to do by my providence/ and I grant that the world burgyne to them many tribulations/ that virtues may be proved ymonges them/ and for the pain and violence that they do to themselves/ I have cause for to reward them. ¶ Thus in all things/ my great providence with wisdom hath provided & ordained for them/ I have given them that they have/ for (as I said) I am rich/ and I may give them. ¶ My riches be infinite/ for all things be made of me/ & without me may nothing be/ for if he will have fairness/ I am fairness/ benignity/ piteous/ rightwise/ and merciable god/ I am large and no niggard/ I am he that grant to the asker his reasonable asking/ and open verily to the knocker/ and I answer to him that calleth me. ¶ I am not unkind/ but full of kindness/ ¶ I reward him that laboureth for me/ that is for glory & laud of my name. ¶ I am he that is iorunde and merry/ the which keep a soul in ghostly gladness/ that arayeth herself with my will. ¶ I am that high providence that never faileth my servants/ the which hope in me/ nother body nor soul. ¶ Why will not a man believe in me/ the seethe how I feed that worm in the dry tree/ brute beestes in the field/ fishes in the see/ and all other beestes both of the earth and of the air upon the plants of the world/ I send rain & son for to make that earth fat/ and he believeth not that I nourish it/ which is my creature. ¶ sithen it is so that all this is done for the service of man of my endless goodness/ for on what side he turneth him (be he spiritual or temporal) he findeth none other thing than fire of my endless charity/ & the great deepness of my very sweet providence (he seethe not this) for fro himself he hath take away light/ & so taketh no thought to be blind/ wherefore he sclaundereth himself/ refrening charity anendes his neighbours/ and so with Avarice and nygardeshyp he thinketh how he shallyve on the morrow/ which is forbid him of my soothfast son Ihesu/ where he saith thus. ¶ think not on the morrow on nygardenesse and Avarice/ for the malice and the business of the day/ is sufficient and enough for himself. ¶ Of this here he reproveth you of your infidelity/ showing to you my providence and shortness of time/ saying thus. ¶ Think not on that morrow (as though my soothfast son said thus) think not on that thing whereof you be not syker/ and he teacheth you first the kingdom of heaven/ that is good and holy living/ for I know well of these small things you have need/ & therefore I have bid and commanded the earth to give you of his fruyees. ¶ This wretch which that of his miss trust hath restrained his heart and his hands fro charity of his neighbour/ hath not red this doctrine that my son hath give him/ because he followeth not his steps/ he is intolerable to himself/ out of this trust in himself/ and miss trust in me/ cometh all manner evil. ¶ Also they make themself judges of other men's wills/ & they see not that I shall judge them & not they/ my will they understand not nor judge it goodly. ¶ But when any prosperity or delectation or pleasance of the world falls to them/ & what that faileth to them in which all their affection and hope was set/ than they can nother savour nor feel nor receive my providence nor none other manner goods/ but than seemeth they be depry●ed fro all manner of good/ & because that they be blinded of their own proper passion/ they know not the richesse which is within my providence/ nor the very fruit of patience/ but rather thereby they taste death/ and the ernesse or sickerness of hell in this life/ and yet not withstondynge this I cees not/ but that I provide for them/ for I bid the earth that he give to a sinner of his fruit/ as he giveth to a rightwise man/ and so to his fields I send son & rain/ as I do to a rightwise man's field/ and oftentimes a synder hath more than a rightwise man. ¶ This do the my goodness/ for I will that the soul of a rightwise man be fulfilled more with ghostly richesse/ than with temporal richesse/ in asmuch as for my love he hath spoiled himself fro temporal goods/ forsaking the world with all his delyces/ & also his own will. ¶ These be those that make their souls fat/ in spreading themself abroad in the deepness of my charity/ and they forgot the charge of themself/ for not only of the delyces of the world they should no charge have/ but also no charge have of themself. ¶ Than to such I am verily made their governance/ both bodily and ghostly/ and I use in them one special providence above other general provydences/ for my mild meekness of the holy ghost puruayeth for such as serve him. ¶ This thou knows well if thou remember the by reading of lives of holy faders (as vitas patrum) and such other/ for when a certain solitary man was seek/ in asmuch as he verily forsook himself holy for joy and praising of my name/ my mild meekness provided for him/ and I send an angel for to govern him/ and for to putuaye for his necessity/ his body was so relieved in his need/ and his soul was fulfilled with marvelous joy and sweetness of the angels conversation. ¶ The holy ghost to such one is a mother nourishing him at the breast of my divine charity/ he hath made him free as a lord/ by putting fro him the bondage & thraldom of his own proper love. ¶ For where the charity of my fire is/ there may be no water of that love which quencheth this sweet fire in the soul. ¶ This minister that is the holy ghost/ whom I have given to them by my providence/ arayeth them/ norysheth them/ and maketh them ghostly drunk with my sweetness/ giving to them great richesse/ for in that he hath left all/ he findeth all. ¶ And for because also he hath all spoiled himself of himself/ he fond himself all arrayed with me/ he hath made himself a servant of meekness/ and therefore he is made a lord to the world and to his own sensuality/ and for he hath all blinded himself in his own sight/ he dwelleth in perfit light mistrusting himself/ and with quick faith he is corowned/ and with perfit and full hope he tasteth everlasting life/ departed fro pain and bitterness that might torment him. ¶ All things he judgeth for the best/ for in all things he judgeth my will asmuch as he may see by the light of faith/ and I desire nor will nothing else of him but holiness/ & therefore he is made pascyente. ¶ O how blessed is such a soul/ that yet dwelling in that deadly body tasteth undeedly good/ all thing such a soul hath in reverence/ his lift hand weigheth asmuch and as truly as his right hand/ asmuch he charges tribulation as he doth comfort/ asmuch hunger as he doth thirst/ asmuch meet as he doth drink/ asmuch cold as he doth heat/ asmuch scarcity of clotheses as he doth pleynte pf clotheses/ asmuch life as he doth death/ asmuch worship as he doth shame/ and asmuch torment as he doth romforte and solace. ¶ In all things he is stydfast and stable/ for he is grounded upon a quick stone/ he knoweth well and seethe with light of faith and stydfast hope/ that I give all things with one manner love and one manner be holding that is for your health/ and in all things I provide/ for in great labour I give great strength/ and I give a man no more for to bear than he may bear/ so that he will bear it for my love. ¶ In the blood of my son it is well known to you/ that I will not the death of a sinner/ but I will that he he turn to him and live/ & for his life I give him that is needful for him. ¶ Such a soul so disposed fro herself/ joyeth in all such things that she feeleth or seethe of me in herself or in any other/ she doubteth not that small things shall fail to her/ for with the light of faith she is certyfyed and made siker of great things/ of the which things in the beginning of this treatise I told ye. ¶ O how glorious is this light of very faith/ with the which she seethe/ knoweth/ & proveth my truth/ this light is had of the blessed minister the holy ghost that I gave to them/ which is a light above kind that the soul purchaseth of my goodness/ using the same supernatural light/ as I have give them. ¶ How god hath provided for souls/ giving them the sacrament for their health/ & how he provided for his servants which be full hungry of desires/ when he ordaineth them to be fed with his sons body Ihesu christ/ where he telleth that oftentimes he provided crystes body by a wonderful manner to a soul that was full hungry. H News thou not well dear daughter how I have provided for my servants that hopen in me by two manner of wyses/ for all the providence the which I use in my reasonable creatures/ is in the soul and the body. ¶ And what manner of providence I use in the body/ it is done for the service of the soul that it may increase and grow in that light of faith/ whereby she may hope in me/ and mistrust in herself/ and that she may know that I am he that am/ which may/ will/ and can/ relieve both her health/ & also her necessytes. ¶ Seas thou not that I have given to the soul for her life the sacraments of holy church/ for it is her meet/ & not great bodily meet which is given to the body/ but the soul is unbodily/ and therefore it liveth with such meet that is unbodily/ that is with my word. ¶ And therefore my only soothfast son said in the holy gospel thus. ¶ A man liveth not he said only by bodily breed/ but with every word that cometh out of my mouth/ that is for to follow my ghostly intent/ the doctrine and the word of my only incarnate son Ihesu/ the which word by virtue of his blood giveth life to you in that that he giveth to you these sacraments/ and so this soul receiveth ghostly livelihood/ by the instrument of the body. ¶ That act only of receiving should not give life of grace/ if the soul disposed her not for to receive it with very holy ghostly desire/ which desire is in the soul and not in the body. ¶ And therefore I said to the that those things be spiritual and ghostly/ which be given to the soul/ for it is unbodily/ though they be given by mediation & mean of a body (as I have said before/ and so by desire of the soul they be given for to be received other while for to encres her holy hunger/ in ghostly hunger I made her for to desire it/ and yet she may not have it/ and in that she may not have it/ her ghostly hunger increaseth/ and in that ghostly hunger increaseth the knowledge of herself/ holding herself unworthy by meks nesse/ & so I make her worthy. ¶ Of ten-times in divers wyses I provy dead to her of this blessed sacrament/ and thou knows well that it is so/ for if thou remember the well/ thou hast ꝓued it in thyself/ for my mild meekness of the holy ghost that mynystreth him blysfully of my goodness/ enspyreth so the soul of some of my ministers/ which owen of duty for to minister to them that ghostly meet the sacrament of that altar/ that they be coacte and constrained of the fire of my charity/ that is of the same holy ghost/ which giveth them a prick of conscience/ & stirreth them for to feed hungry souls/ with that ghostly blessed breed/ & so to fulfil their virtuous desires ¶ And sometime I make them & stir them for to defer their desire to the last end/ than after such long abiding in holy desire/ for to fulfil their desire might I not to such a soul as well in the beginning as I do at the later ending? ¶ Yes certain as well/ but I do it for to make her to increase in the light of holy faith/ and that she never defail/ but that always she must needs hope in my goodness/ & for to make her both war & wise that she turn not her heed aback unwisely/ I leave with her hunger of holy desire/ and therefore I delayed it for to make the have mind of that soul which came to holy church with great ghostly hunger/ & when my minister came to the altar/ she asked crystes body/ which is all god & all man/ & he answered that he would not give it to her/ than increased in her wailing/ weeping/ & much holy desire. ¶ And in my minister when he came to the oblation of the chalice/ encresed the prick of conscience/ constrained & coacte by the holy ghost/ which ꝓuyded for that soul/ & right as he provided to that soul withinforth/ right so he showed it without forth/ saying to him that should minister thus. ¶ Ask her if she will be houseled/ & I will give me to her gladly. ¶ If she had first a little sparkle of faith & of love/ her desire encresed so abundantly/ that her seemed her life would depart fro the body/ & therefore I suffered that it should increase/ & that her proper love/ unfeythefulnesse/ & hope that she had in herself should be dried up. ¶ The holy ghost alone provideth this without any mean of other creatures/ the which oftetyme happeth to my servants. ¶ And ymonge all other I shall tell the of two great marvels/ that thou may delight in saith to the commending of my providence. ¶ Have mind & remember the in thyself what thou heard of that soul/ which while she was in my temple of holy church upon the day of the conversion of saint Paul my apostle/ with so great and brenning desire for to receive this blessed sacrament/ breed of life/ and meet of angels/ given to men in earth/ that she asked to receive it of every minister of mine/ which come to the altar for to say mass/ and of all by my ordinance/ she was denied/ for I would that she knew though men did fail her/ I that am her special lover & maker failed her never/ and therefore in the last mass I keep this manner as I shall tell the. ¶ And I used a manner of sweet deceit/ that she should be the more ghostly drunk with my divine providence. ¶ That deceit was this/ when she said that she would be houseled/ and receive the holy body of christ/ the minister which served the priest would not warn him. ¶ She than because she was not denied/ weaned and abode with great desire for to be how seled/ and when mass was finished and she saw that she might not be houseled/ she encresed in so great hunger and in so great desire/ for she might not receive that blessed body/ that with very ᵘ meekness she held herself unworthy for to receive it/ & so she undernymed her ꝓper presumption (for as her seemed) she presumed presumptuousli to that blessed mystery. ¶ I than that enhanced meek folk/ drew the desire & affection of that soul to me/ giving to her knowledge in the deepness of my endless trinity/ illumyning her eye of intellection in the power & might of me endless father/ in the wisdom of my soothfast soon/ & in the mild meekness of the holy ghost/ which be all one/ & that soul than oned herself in to great perfection in that holy trinity/ that her body was taken fro the earth (for as I have said) the unyon of a perfit man is as well in the body as in the soul/ & so in this great deepness/ that soul for satisfying of her desire received of me that blessed sacrament/ & in token that this was sooth/ many days after ward in marvelous wise/ she feled in her bodily taste sweet odour of that blessed body & blood of my son Ihesu/ wherefore she renewed herself in the light of my providence/ which she tasted so sweetly. ¶ All this was visible to her/ & invisible to all creatures/ the second time when she was thus houseled/ it was visible to the minister which said the mass/ to whom such a case beetle/ in a time when that soul with great desire would come to church to here mass/ & for to behold for bodily passions that she had she might not come thither at dutyme/ nevertheless she came thither late/ that is to the time of consecracyon when the priest sacred/ than in that one end of the church she kneeled down/ for she might not long stand for bodili feebleness/ & there she kneeled with great wailing/ saying thus to herself. ¶ O wretched soul seas thou not how moche thou hast received of grace/ for thou art now in holy church & seas that priest at mass/ that art worthy for thy sins to dwell in hell/ & that more she was oppressed by meekness/ the more she was exalted in my sight/ where she had knowledge of my goodness/ & so she trusted that the holy ghost should nourish her hunger. ¶ Than I gave to her such a thing that how that it came to her she knew not/ & this it was when that priest came to the fraction of the host there he should commune him self/ it happened the one part of the host which was in his hands by virtue of my ordinance/ it passed fro the altar to the lower end of the church/ & so entered in to that soul/ & she understood well that she was houseled/ but she wend it had be invisible/ & thought with brenning desire the as it befallen to her often/ so she supposed that I had satisfied to her after her desire invisible/ & yet that seemed not to the priest/ because he found not the residue of the host/ wherefore he was in great sorrow/ save that the mild meekness of the holy ghost showed it in his soul who had it/ & yet alway he doubteth unto the time she declared it to him/ I might not in her avoid that impediment of bodily feebleness/ that she might in dew hour have go to the altar for to receive that blessed sacrament thereof the priest (Jesus' certain) but I would she should have it in experience & prove it/ that by mediation of a creature & without her/ in what state & in what time that ever it be/ and in what wise she couth desire it/ & yet more than she couth desire it/ I may/ can & will/ satisfy her as it is said before. ¶ Lo dear daughter thus may thou know how I use my providence with hungry souls/ now shall I tell the somewhat what I use within the soul with out mean of the body/ that is what I use without outward instruments/ for though I told the somewhat of the states of souls/ yet also I shall tell the my providence which I use against them that be abiding in deadly sin. ¶ The third chapter is of the providence of god/ against them that be abiding in deadly sin/ of the which providence that god useth & ordaineth for them that be in unperfect love & charity/ & a short repetition of the foresaid words/ & of other matters/ as is rehearsed in the calendar. Ca iii A Soul other it is in the state of deadly sin/ or imperfect in grace/ or else perfit in every of these states/ I use to spread abroad/ & give my provydenee in divers wyses with great wisdom/ as me seemeth is speedful to them/ men of the world which lie in shadow of death (that is of deadly sin) I shall excite them with the prick of conscience/ or else with vexation that they feel in the middle of their hearts in divers manners/ & in so many wyses that thy tongue is unsufficient for to tell them/ & oftentimes they pass out of that importunity of pains & prick of conscience which is within the soul/ for the offence of deadly sins/ & other while because I draw out of your thorns roses/ when a man's heart conceiveth a love to deadly sin/ or to any creature without my will/ I shall take fro him both time and place/ the he shall not fulfil his wicked wills/ in so much that for weariness of pains of heart/ which is caused for wanting of his will/ in asmuch as he may not fulfil his miss ruled will/ he turneth to himself with contrition of heart & prick of conscience/ & there with he throweth fro it his wretched frenzy/ which may well be called a fernesy/ for there he thought for to have put his affection in some thing he than seethe well that it is naught/ nevertheless that creature which he loveth wretchedly/ was & is a creature/ but the which he desired of her was nought/ nor is nought/ for sin is right nought/ of the illness of sin which is a thorn that pricketh the soul I have draw out a rose (as is rehearsed before) that is to provide to their health. ¶ Who constraineth me to do this? Not he that searcheth me not nor sueth after my providence/ but in trespass of sin/ that is in delyces/ richesse/ & states of that world/ but my own love constraineth me/ for I loved you or that you loved me/ I loved you marvelously/ that it is which constraineth me/ & also the prayers of my servants/ & by the mild meekness of that holy ghost/ that mynystreth to them the worship of me & love of their neighbours/ by the which they search health of their soul's with marvelous charity/ besyenge them to please me/ and to bind my hands of divine rightwiseness which a wicked man deserved to have/ thus I am constrained with meek wailing & continual prayer. ¶ Who maketh them so for to cry? ¶ My providence/ for I provided to the need of this deed creature/ in asmuch as it is said of me thus. Nolo mortem. etc. I will not the the death of a sinner/ but I will that he be turned & live. ¶ In thy soul also dear daughter thou seas my providence/ if thou open the eye of thy soul/ that wicked men which lie in so great misery/ that be made stinking filth of death/ & dark by wanting of light of grace/ for they go singing & laughing spending their time with vanytes/ in delyces/ & in great unhonestes/ wantayne in all things/ great gluttons/ eters & drynkers (so farforth) that of their wombs they make their god/ with hate/ rancour/ & pride/ they go also with all wretchedness (as I have told the in another place) they do not know their own estate/ for they walk in such away that will bring them to the death everlasting/ but if they amend them in their living & go more warily. ¶ It were a great folly for a man that were condemned to the death to go singing & dancing as he goeth by the way toward his death/ should it not as thou thinkest? yes certain. ¶ In such folly been such wretches/ & in so much the more without any comparison that they receive more harm than they (that is pain of the death of soul) which is more than the pain of the body/ such loose that life of grace/ & they but life of body/ such receive endless pain/ & they but pain that is fynyte/ & thus they die in state of damnation/ they go thither singing/ blind/ fools/ & fools above all other fools/ my servants be in the state of wailing & weeping/ in affliction & torment of body in holy wakings/ & in continual prayer with syghynges & sobbings/ making their bodies lean for the health of their souls. ¶ But such syngers as be rehearsed before/ they scorn all such and their own scorns fall on their proper heeddes'/ when they be in pain/ to them that labour for the love of me/ shall be given fruit of their labour in the bliss of heaven/ which my own endless goodness have made him for to discern/ for I god the father am rightwise/ that yield to each after his labour/ but soothly my servants cease not/ nother for persecutions/ scorns/ nor unkindness of them/ but rather they increase in more desire & ghostly exercise. ¶ Who maketh this that they knock with so great hunger at the gate of my mercy? ¶ My providence that maketh me provide to that health of these wretches/ & to increase virtue & the fruit of love & charity in servants. ¶ These manners of my provydences be infinite which I use in the soul of a sinner/ that I might thereby draw him out fro that trespass of deadly sin. ¶ Now shall I speak to the of such that be risen fro sin/ what my providence doth in them/ & yet be imperfect/ I shall not declare that again by repetition the state of the soul/ for thereof I have told the by order/ but shortli somewhat shall I say yt. ¶ Of the providence which god useth & ordaineth/ for them that be imperfect in love. Will thou know dear daughter what manner I use for to arayse an unperfect soul fro her imperfection/ other while I ꝓuyde to her of many divers thoughts/ & bring hre sometime in to baraynes of soul/ oftentimes it seemeth to such that be forsake of me utterly/ for they feel nothing ghostly/ & they think they be not in the world/ outtake that they feel this/ that his will will not offend me/ this gate of will which is free/ I will not suffer ghostly enemies to undo it/ but yet I give them leave both fendes & other enemies/ that they may smite at all other gates/ but not at this the which is the principal gate/ which keepeth the city of the soul/ nevertheless the soul hath a keeper (that is free choose) which dwelleth at that gate/ & for this cause I have made free choose keeper of that gate/ the after him the gate be opened/ & as he will so be it done or not done. ¶ There be many gates longing to that city/ but princypally there be three of whom there is one which ever holdeth him closed & shut if he will/ & is the keeper of all the other gates/ these iij. gates be these/ mind/ intellection/ & will/ but that special gate which I speak of is will/ for if will consent than by that gate entereth the enemy of ꝑpre love/ & other enemies that follow him/ than intellection receiveth dethenesse/ which is the enemy of light/ & the mind receiveth hate & keepeth it/ thinking upon that injuries & wrongs/ which gate is the enemy of love & of charity of neighbourhood. ¶ It receiveth also & keepeth delectations of that world in divers manners/ after diversity of sins/ which be contrary to virtue. ¶ After time that these gates be thus opened/ the small doors of the bodily wyrtes be opened/ which be instruments answering to the soul/ for thou knows well the that mysruled affection of man that hath his gates open/ answereth with these instruments/ whose works be desyled/ the eye of such an unordinate affection bringeth none other thing than death/ for it seethe nothing else but deed things unordinately/ where he should not. ¶ Such vanity of heart & lightness with other unhonestes/ is cause of ghostly death/ both to him & to other. ¶ O wretched man the eye which I I have given the for to behold heaven & other fairness of creatures for me so to see & behold my ministers/ thou be holds rather filth in wretchedness of living/ & so wynnes death/ in the same wise the ere delighteth in dyshonest things/ other to here the deeds of thy neighbours by false domes/ where I would thou heard me/ & the necessity of thy neighbour/ a tongue also I gave the for to show & teach my word/ & for to confess thy defaults/ & that thou should work with it to that health of souls/ & thou uses it to the blaspheming of me that am thy maker/ & thou uses it to harming of thy neighbour/ backbiting/ grudging/ and deeming good works for evil/ & evil for good/ thou also blaphemes with it bearing false witness with slippery words/ putting thyself in peril and other/ and thou brekes out with words of wrong/ which be as swords cutting hearts of thy even christian/ which words stir him to wroth. ¶ O how moche evil and manslaughter/ how moche dishonest & wroth/ how moche hate & loss of time that comethout of that bodily limb. ¶ The odour also in his being hurteth with unordynate & miss ruled pleasance in his smelling/ & in the same wise of tasting with unmeasurable gulosyte/ & mysruled appetite/ desiring many divers delyces he looketh after none other thing but for to fill his womb/ such a wretched soul seethe not nor aspyeth not how her gate is open/ which gate by unordinate receiving of meet and drink/ maketh the trail flesh proud/ ready for to be corrupt by unordinate appetite. ¶ The hands also in withdrawing of his neighbours goods/ & with foul wretched touching/ which be made to do service to his neighbour in time of his sickness/ & for to relieve him in his need with alms. ¶ Feet also be given to him for to serve the body/ and for to spend his going to the profit of his neighbour/ for the glory and laud of my name/ but he impendeth the use of them for to bear the body to places of reproof ¶ And thus in many divers wyses they trifle and scorn other creatures/ and they corrupt them with their wicked living/ after that it is liking & pleasing to their mysruled will. ¶ All this have I told the dear daughter/ for to give the cause and matter of wailing & we ping/ and that thou may know how much evil cometh fro the pryncypal gate which is evil/ in to the which gate I will give leave to none enemy for to enter (as it is said before) but as I said to thee/ I give enemies leave for to smite at the other gates (but not at this) by the which I suffer the intellection for to be smytte of a manner darkness of the soul/ & other while it seemeth that the mind hath forget me/ & otherwhile it seemeth the all other bodily wits be in divers battles/ in beholding & touching holy things/ hearing delicious songs/ and smelling sweet odours/ & in going to them/ all such things semen to him y they should bring in to the soul dyshonestes and corruptions/ but all these sleen not the soul/ nor bringeth it in to deadly sin/ for I will not that he die so/ but if he be such a fool for to open the gate of his will/ I give all such temptations & imaginations leave for to stand without the gate/ and in no wise for to enter/ for they may never enter/ but when that will consenteth. ¶ Why than do I hold such a soul in so great pains & afflictions by her enemies? ¶ Certain not for she should be take of them & lost/ and so loose the richesse of grace/ but I do it for to show it my providence and for to make him trust in me/ & not in himself/ and also for to make him arise fro negligence/ and run to me with all his ghostly exercise and business/ which am his protector & defender/ I am a bening father/ for I provide for his health/ that he may be meek & see himself nought/ but his being and all his grace should be set above himself/ in knowing of me that am his life/ this life he must know/ if he will receive the fruit of my providence in all his ghostly battles/ for I suffer not such battles alway to contynu in all times/ but they go & come as me seemeth to be needful & speedful for the soul/ other while it seemeth to such a soul for the great heaviness that it hath in such temptation/ and for the wanting of goodly exercise that it is in the pains of hell/ and yet not withstondynge such baraynes if she do strive there with and open not the gate of will/ she shall have and taste endless bliss for her meed. ¶ A clear cleansed soul dwelleth holy with me/ what that ever she seethe in such things/ for her seemeth that she crieth to me/ all for brenned in my fervent charity/ by consideration that she feeleth than & hath in my providence/ for she feeth welsh shall be drenched in that greare flood of temptations/ but graciously by him she may come out/ & not by her ghostly exercise only/ in asmuch as suddenly she hath received light (not by her own finding) but of my marvelous charity that I provided to her need in the time of necessity/ for than not withstanding her ghostly business I would not put it away fro her. ¶ And why in all her ghostly excercyses when she used prayer and other ghostly means/ would I not give her light in put ting away such darkness? ¶ Certain for as long as she was so imperfect/ I would not jest she aretted to her own exercise/ which was not done by her. ¶ This thou may see that imperfect men by exercise of battles may come to parfection/ for in such battles he proveth by experience my divine meekness which provided him/ and so by experience I have made him syker/ whereby he conceiveth a perfit love in my divine providence/ and so he knoweth my goodness/ which hath made him arise fro imperfect love ¶ furthermore I use first in him a manner of holy deceit/ for to raise him out of imperfection/ when I make him conceive in his soul specially a ghostely love/ of some certain devout creature/ above the general love had to all ghostly creatures/ by the which mean he winneth more virtue than he had before/ and so avoideth his imperfection/ for such special love maketh him make his heart naked and spoiled of every other creature which he loved sencybly/ be it father/ mother/ sister/ or brother/ he withdrawith fro them proper sensual love/ & beginneth to love them that be ghostly/ only for me endless god/ and this ordinate loan of that mean which I have give him/ putting away unornate love/ where first he loved creatures. ¶ Thus thou may know that such ghostly love set in special creatures doth away imperfection/ but now take heed the love of this mean teacheth more/ for it maketh him prove whether he loveth me/ and that mean which I have given him perfitly or not/ also I gave him that mean for to prove him/ & for to give him cause and matter for to know himself/ for if he knew not himself the which is within him the which is mine/ he should never please him nor displease him/ and yet not withstanding this knowledge of himself/ he is unꝑarfyte (it is no wonder) for being of that unanfyte love which he hath to me/ he must needs beunꝑfyte/ for he loveth me by mean of a reasonable creature which is unperfect/ but ꝑarfyte charity of neighbourhood cometh of my perfit charity/ & not my charity fro them/ but with the same perfit mean where with he loveth me he sholdè love creatures/ if he will avoid imperfection. ¶ But how shall this be know by such a mean? ¶ In many things/ for if he will open the eye of his intellection/ than shall no time pass/ but that he shall both see it & prove it/ and for because I have showed that in party this in another place/ therefore a little more shall I tell the there of now. ¶ See when that he loveth a creature with singular love (as it is said to the before) by process of time he shall see well that the delectation of that love shall be mynyshed/ and also ghostly comforts as he was wont to have of the same creature and other such more/ or else if it seem to him that the creature hath more and ofter conversation with other creatures than with him/ he feeleth than a pain/ which pain maketh him to enter in to himself & know himself/ and than if he will walk and go with the light of my providence as he should/ than shall he love more parfytely the mean than ever he did/ for with knowledge of himself and hate that he hath in his own proper sensuality/ he avoideth imperfection and goeth with parfeccy on/ and when he is thus perfit/ he shall love creatures with more purer special love than ever he did before. ¶ Lo thus I have showed my goodness by providence of such a mean/ which mean I make him to use with hate of himself/ and love of virtue in this way of pilgrimage/ but he must well be ware that in the feeling of the pains of the love of creatures (like as it is rehearsed before) he bring not himself in to confusion and tedyosyte of the soul/ and in to heaviness of heart/ for the were pereylous/ for so that thing which I have ordained for him to life/ might turn him to death/ therefore so should he not do/ but with good business & ghostely exercise/ and meekly holding himself unworthy for to have such comfort as he hath desired/ and so shall he see that virtue by the which such creatures should be loved is not lessed nor mynyshed in him/ for than he shall feel that with hunger and desire he will suffer all manner pain/ of what side that ever it cometh/ for the glory and laud of my name. ¶ In this wise he shall fulsyl my will/ receiving in himself fruit of perfection/ whereby I have suffered tribulation/ and that mean and such other that he should come to the light of parfection. ¶ Thus in such wyses I use my providence in imperfect men/ and yet in many moo wyses (in so many) that I know well thy tongue is not sufficient to tell them. ¶ Of the providence which god useth & ordaineth for them that be in perfit love & charity. NOw shall I tell the of perfit folk how I provided for them in keeping of them and proving their parfection/ & that they may alway increase and grow in virtue/ for there is none in this life so perfit/ but that he may increase in this life to more parfection/ & ymonge all other I keep that form after the words which my sonefast son said/ which be these. Ogo sum vitis vera. etc. I am a true vine he said/ & my father is a tiller/ & you be the branches/ he that dwelleth in that very vine which cometh out fro me the father suing his doctrine/ he hath fruit/ & that your fcuyte may grow & increase & be perfit/ I water you as branches of the same vine/ and give you to drink many tribulations/ that is with wrongs/ derysyons/ shames/ repreves/ & slanders/ both with word & with deed/ also with hunger and with thirst/ as it is liking to my goodness for to give to you/ and as each of you is able for to bear/ for tribulation is a token that shewteth perfit charity of the soul/ & also the imperfection of the soul/ when it tasted with injuries/ wrongs and labours/ which I suffer for to come to my servants (patience is proved) and the fire of charity increaseth & groweth in that soul by compassion/ that it hath to that soul which doth him the wrong/ for he sorroweth more for the offence which he doth to me/ and also for the hurting of his own soul/ than for his own injury. ¶ Thus do they that be in great parfection/ and so they increase/ and therefore to them I suffer these wrongs and such other/ but I leave to them a manner of prycking of the health of souls (in such wise) that both day and night they knock at the gate of my mercy for them that done them wrong/ so farforth that they forgotten themself (as I have told the before in the state of perfit souls) and the more they forsake themselves/ the rather they find me. ¶ But where find they me? ¶ Certain in my soothfast son Ihesu/ going perfitly in his sweet doctrine/ they have red in that sweet and glorious book his doctrine/ & by reading they have found/ that he was ever well willing to fulfil my obedience/ and for to show howmuch he loved my worship and mankind/ he ran under my obedience with pain and reproof unto the table of the holy cross/ where he ordained meet for mankind with his pain/ and so with his sufferance & with the mean of mankind/ he showed to me how much he loved my worship/ and therefore I say that these well beloved children that be come to perfit state with perseverance/ with which and continual prayer showed to me/ that in truth & sothefastenes they love me/ & the also they have well studied that same doctrine of my son/ following the same with pain & labour which they bear for health of their even christian/ for they find none other mean whereby they might she we very love to me (than by that) but all other means by the which it may be showed that they love me/ is set upon the principal mean of a reasonable creature (as I have said to the before) where I told the that every good deed must be done by mediation and mean of thy even christian/ and every good work also/ for there may no good be do/ but in the charity of me and of thy neighbour/ & but it be do in that charity/ it may be called no good/ though the deeds of them be virtuous/ and iif the same wise every evil deed is done by this mean/ that is by privation of charity. ¶ Thus thou seas well that in this mean which I have put to you/ perfection is showed and pure love which they have to me ever procuring the health of their noyghbours with moche sufferance & pascyence/ therefore I purge them that they may bring forth more and sweeter fruit with moche tribulation. ¶ Here pascyence casts to me right good and sweet smell/ oh how sweet is this fruit & bow profitable to the soul/ for she suffereth without sin/ which pascyence if she verily see it/ there is no creature but that she would search with great business and joy for to suffer/ wherefore I provided for to put to them the charges of great labours/ that I might give them this great treasure of paseyence/ & also that the virtue of the same pascyence wax not rusty in such wrongs and labours/ so that when time cometh that it be need for to prove the same pascyence/ and it shall be found rusty with the rust of prive unpascyence which freteth the soul/ sometime I use in such a manner of a pleasant desire that they may the better be kept in the virtue of meekness/ for in the time of adversity I shall make their felynges sleep/ that it shall seem to them both in will and in feeling/ that no manner trybulacy on nor adversity grieveth them not/ for they feel it not/ but as parsons that were asleep (I say not as deed parsons) for the sensible feeling sleepeth in a perfit soul/ but it dieth not/ for assoon as they leave devout exercise and the fire of holy desire/ anon tribulations and adversities waken them as sore as it was wont to do/ therefore a man that trusteth in this may be as perfit as he will/ but yet it is right speedful for him that he devil alway stydfastly in my holy dread/ for many that trusten in themself do fall full wretchedly/ which should not fall if they put away that trust/ and therefore I say in such that be so occupied in ghostly exercise the feeling of them sleepeth/ for though they bear great burthons/ it seemed to them that they feel it not and without grudging/ of the which afterward when they have left their ghostly excercyses/ they should wonder that they did not feel none of their burthons/ this doth my providence that such a soul might increase and go in the way of meekness/ for than such a soul wisely riseth up above herself/ not sparing herself/ but with holy hate & rebuking she chastyseth her own feeling/ which chastising is nothing else/ but for to make it sleep more parfytely. ¶ Otherwhile also I provided & ordained to my great and right special servants in this wise. ¶ I leave to them a certain pricking/ as I did to my sweet apostle Paul that choose vessel of election/ to whom when he had received that doctrine of my sons soothfast truth in the deepness of me endless father/ yet I left with him a prick & divers impugnations and conflyctes of his flesh/ where that I might not nor yet may not/ both to Paul and to other of my worthy servants/ in whom I have le●te a prick by divers manners/ that they should not have it/ Jesus' certain. Why than doth my providence so? ¶ Certain for they should the more deserve meed/ and be kept in their own knowledge/ by the which knowledge they win very meekness/ & also that they may thereby be mild and meek to their neighbours and not cruel for to have compassion of their labour/ for they have much more compassion of them that be troubled and diseased/ if they suffer disease themself/ than if they had none/ and also they increase in more love/ because they be so anointed with very meekness & brenned in the service of my divine charity. ¶ Thus with these manners and other more infinite wyses/ they come to perfit unyon (as I have told the before) in so much unyon and knowledge of my goodness/ that not withstondynge they stand in their deadly body/ yet they feel and taste the endless good of undeedlynesse/ for though they be in the prison of the body/ yet they think that they be out of the body. ¶ And because they know moche of me/ they love me much/ and he that loveth moche sorroweth moche/ for to whom love increaseth/ sorrow also increaseth/ in the which pains and sorrows/ they devil not in wrongs that be done to them/ nor in sorrows for bodily pains/ nor for heaviness done to them by sends/ nor for none other peynt that may come to them/ but only they sorrow for the offence which is done to me/ saying and knowing the I am worthy to be loved & served. ¶ And also they sorrow for the harm that falls to souls/ saying them fall into the darkness of the world/ & so dwelling & abiding in the same blindness/ for in that union which he hath made in me by affection of love/ he knoweth and beholdeth in me howmoche he loveth my creature/ and in such beholding that she seethe the a reasonable creature representeth my image/ she is there with rapt by love for the love of me/ by the which love she feeleth an untolerable pain when she seethe such creatures be fere sro my goodness/ & those pains be so great/ that all other pains be the less and fail in the same/ of whom he recketh never nor careth therefore/ for he fareth as though it were not he that receiveth such tribulations. ¶ Why is that? ¶ For I provide for them. ¶ Where with? ¶ With she wing to them clear sight and knowledge of myself (as it may be in this life) in the which sight I show them wickedness and misery of the world and damnation of souls in common & in special with great bytternessr of themself/ as it is liking to my goodness for to show them/ so for to increase the more in love and in pain/ and that also they cry to me with stydfast hope/ and with the light of holy faith so pricked/ and with the fire of my desire/ for to have help of me/ and that I would relieve them in such needs. ¶ Also I proved with my divine providence for to relieve & help the world/ suffering myself to be constrained of painful/ sweet/ and longing desires of my servants/ & nourishing them & increasing them thereby in to more perfit knowledge and union of me. ¶ Thus thou may see how I provide to these perfit folk in divers wyses & many ways/ for alway as long as you live/ you be able to increase in state of parfection/ and for to deserve meed/ & therefore I purge them fro all their proper unordinate love spiritual and temporal/ and give them drink with the chalice of many tribulations/ for to make them to have the more perfit fruye (as it is said before) and that great tribulation which they suffer/ saying me offended and fools prived fro grace/ all the less feeling is quenched (in so much) that all the labours that they may suffer in this life/ they hold it for naught and by that they charge asmuch tribulations as they do comforts/ for they seek nothing their own comforts/ & they love not me for no reward/ nor for their own love/ but they seek the glory/ laud/ & honour of my name. ¶ Dear daughter seas thou not now/ that in every reasonable creature I extend & use my providence in many places/ and in infinite places with marvelous wyses/ unknown of men of dark living/ for their darkness may not receive such light/ but only they that have light/ and know parfytely & unperfectly after the parfection of the light y they have/ which light is won & gotten by knowledge that a soul hath of herself/ whereby it is araysed to light/ hating most parfytely darkness. ¶ A short repetition of the foresaid words/ and how god speaketh afterward of that word which christ said to Peter. Mittite rethe ad dexteram part navis: & invenietis. That is to say/ caste you the net on the ryghe side of the ship/ and you shall find. I Have told that how that I provided for my servants/ and how I have told the both general & special/ & first I told the of the blessed sacrament how I proved it and by what manner for to make the hunger of the soul increase/ & how I procure within the feeling of the soul to them grace/ ymynystred by that mean of that blessed minister the holy ghost/ to a wicked man for to reduce him the sooner to grace/ to an unperfect man for to bring him the sooner to grace/ & to perfit men that they may the more graciously increase/ & that perfection might grow in them/ for they be able to increase be they never so perfit/ & also I provide for them/ that they may be good perfit means between me & man/ which is fall to me in war endless god/ for if thou remember the well/ thou knows well that I have told the the with mean & mediation of my servants I wylshewe mercy to the world/ & with such sufferance of them/ I shall reform my spouse holy church/ certain all such may well be called another christ crucified/ for like as cryst my son took upon him the pain of thou cross for man's health/ tyght so they take upon them his office/ for he came as a mean between man and me/ for to destroy battle & war between us both/ & for to recounseyle man to be in peace by moche sufferance unto the cruel death of that cross/ in the same wise these go as all for tormented by compassion/ making themselves means with holy prayers/ good & holy conversation for their wickedness between me & them. ¶ All such done shine among sinners as precious stones of verttu/ bearing & supporting with pascyence defaults of them/ they be my hokes whereby I win soul's/ they also throw forth their net upon the right hand & not upon that lift hand/ as my solely soothfast son Ihesu bad Peter & other disciples after the resurrection. ¶ For the list hand that is their own love is deed in them/ but the right hand liveth by a manner of very clear & sweet divine love/ with the which love they cast forth the net of holy desire in to me the am that peaceable see/ & right as it was in the story when Peter & other that were with him drew his net/ it was found so full of fish/ that they called for help of them of the other ship. ¶ In the same wise when they draw their net of holy desire/ they catch so great copy of yte of fish (that is of souls) that it is speedful for them to call a fellow to them for to help them to draw up that net/ for one alone may not do it/ & therefore both in casting & in drawing up/ they must needs have fellowship/ that is of very meekness they call their neighbours by love. ¶ Peter as I said & his fellowship did ask help for to draw up these fishes of souls/ in the same wise it is sooth in my perfit servants/ as thou hast well ꝑued/ for them seemeth it is so great a burthon for to draw these souls which be take in that net of their desires/ that they call and cry after fellowship/ for they would that every reasonable creature should help them/ holding themself with meekness unworthy without their help/ & therefore they cry after help/ & than they draw up souls great plenty/ though some for their own defaults leap out of the net and will not abide therein/ the net of desire receiveth all/ for an hungry soul of my worship holdeth her not apaid for to have one ꝑty/ but she would have all/ she seeketh good that it may help her to cast fish in to her net/ & for to keep them therein to the increase of their parfection/ she searcheth imperfect people for to help to make them perfit/ & bad to be made good/ unfeytheful & misbelievers & also men living in darkness of sin/ without the faith of baptism of holy church/ to be made faithful & to receive the faith of holy baptism. ¶ Such a soul would have all people/ of what state or what condition that they be/ for they consider and see all how they be made of my goodness in my great fire of love/ & ransomed by the blood of my son christ crucified. ¶ And thus thou may well know that such a soul receiveth & taketh all in the net of her holy desire/ but yet as it is said before/ many of them go out of the net/ which go away fro grace by their own defaults/ both mysbyloved people & other that live in deadly sins/ & yet nevertheless they be in that net by continual prayer/ for if a soul pass away fro me by her own trespass/ & fro love & conversation that she should have to my servants/ & also fro the dew time & reverence of them/ yet should not affection of charity be lessed nor mynyshed against than/ for sweet desirous souls have cast that net of holy desire upon the right side. ¶ O dear daughter I would thou would consider the act that my glorious apostle Peter did/ as my only soothfast son made him do/ when he bad him throw his net in to the see/ which act is contained in the holy gospel/ & than might thou know what Peter said to him. ¶ What said he. ¶ Peter answered again to my son thus/ all this night we have laboured in fishing & took no thing/ but now in this world I shall cast my net/ & when that was done/ they caught so great copyosyte & multitude that they called to their fellows in the other ship for to come & help them. ¶ Daughter if this figure was sooth (as the gospel saith) yet it is figured to thee (as I have said) & I will that thou know that all mysteries that my only soothfast son/ other to the world/ or to his disciples/ or else without his disciples showed/ be figured within the souls of my servants/ that in all such mysteryal figures you may have a rule & a doctrine/ wherein you may behold with light of reason/ so that both to boystyous parsons & also to clear witted persones/ which have a deep infinite intellection/ it may so turn by ensample so that both may have their part if they will. ¶ I told the that Peter by the commaundyment of my sons words cast his net/ in that he was obedient/ believing with quick faith for to have might & power to catch fish/ & therefore he took many/ but not in the time of night. ¶ Knows thou well what the time of the night means? ¶ It is nothing else but the dark night of deadly sin/ when a soul is deprived fro the light of grace/ in this night is nothing take/ for he casts not his net of affection in the quick see but in the deed see where sin is found which is right nought/ therefore he that laboureth all in vain & with great unnumerable pains without any profit/ by which they be made the devils martyrs & not the martyrres of my son christ crucified/ but when the day is come that they be go out of sin & come to the light of grace/ than appeareth to them in their souls the precepts & the byddynges of the law/ which biddeth them for to cast their net in the world of my soothfast sone/ that is to love me above all things/ & their even christian as themselves/ & so with obedience & light of faith & with stydfast hope they cast their net in his world/ showing the doctrine & the steps of my right sweet son/ & of his disciples/ and how that he taketh soul's/ and who he calleth for to help/ it needeth not to be rehearsed/ for it is said before. ¶ How some man casts his net more parfytely than another/ & of the excellence of such perfit men. THis have I said that thou might know with how much providence my soothfast son Ihesu christ for the time that he was conversant ymonge you/ he wrought such mysteries & other mysterial acts for that thou should know them/ & that you should do the same ghostly in the soul/ & namely such souls as devil in this most perfit state/ & think dear daughter that one doth more profit than another/ after that one is more ready for to obey than another to this word/ & goeth with more clear & perfit light/ avoiding the hope of himself/ and only hopeth in me his maker/ for he that obeyeth casts his net more parfytely/ keeping both the commaundymentes & the counseyles mentally & actually/ for that keepeth not the counseyles mentually/ he may not keep the commaundymentes actually/ for they be annexed & knit together (as I have declared to the before in another place more plainly & fully) & therefore such one catcheth parfytely/ as he casts parfytely/ but perfit folk catch abundantly & in great perfection. ¶ O how they have their nets well ruled and ordered/ for the good sweet keeping that the keeper offer choice doth at the gate of will/ altheyr wits and senscyble felynges make swetete sows/ which 'sounds come out fro within/ that is fro the city of the soul/ for all the gates there be shut & opened. ¶ The gate of will is shut to his proper love/ & it is opened for to love & desire my worship/ and love of neighbourhood: ¶ Also the gate of intellection is shut/ that it shall not behold delyces/ vanities/ & wretchedness of the world/ which be all as night that given darkness to intellection/ the which beholdeth them unornately/ & it is opened with light set in the open knowledge of that light of my only soothfast son Ihesu. ¶ The gate also of mind is shut/ that it hath no mind of the world nor of his own sensible feeling/ & it is opened for to receive & bring to mind the remembrance of my benefits/ than the affection of the soul maketh a joy and a sown tempering the strings and cords of the heart with prudence & light making them to accord in one/ that is to the joy and praising of my name. ¶ In this same sown in the which the great strings & myghtes of the soul been acorded/ the small strings & cords of the bodily wits be also acorded/ which wits be that instruments of that body/ as I told the when I spoke to the of wicked men/ for all they swooned deadly sows with their bodily instruments/ for asmuch as they did receive their ghostly enemies/ & like as they sown death/ so these perfit folk do sown life/ rereyving their friends of very effectual virtues/ which be instruments of good and holy works/ every limb and every member travaileth in that work which is give to him for to labour in his perfit state/ that is his eye in his looking/ & e●e in his hearing/ the smell in his smelling/ that taste in his tasting/ the tongue in his speaking/ the hand in his touching & working/ & the feet in their going/ & all they accord in one manner of sown for to serve their even crysten for glory & laud of my name/ & for to serve the soul with good/ holy/ & virtuous works & for to answer as instruments the obedient soul/ they be right pleasant to the nature of angels/ & right pleasant to very tasters/ which abide them with great joy/ where one shall part with the endless good of another/ they also be pleasant to the world (whither the world will or not) wicked men may not/ but that they must needs feel of this pleasant sown/ & yet many of them with that fishing hook and with that instrument betake/ that is they pass away fro death & come to life/ all seyntes wroughten & took with that instrument. ¶ The first that swooned in the sown of life was my right sweet & right well beloved son/ taking upon him your manheed/ with the which maheed oned to the godhead/ he made a right sweet sown upon the cross/ & so he took the son of mankind fro that devil/ the which he had so long time kept for his sin/ all you should follow the doctrine of his master in your best manner. ¶ Of him the apostles took their doctrine/ suing and sowing his word through all the world/ Martyr's also & Confessors/ Doctors & virgins/ all by their manner of saying. ¶ Also the glorious maid Ursula which swooned so sweetly her instrument/ that she caught first there with a xi thousand virgins/ & after ward multyplyed the number marvelously/ both of them and of other with the same sown. ¶ In the same wise thus do other/ some in one wise and some in another. ¶ Who is cause of this? ¶ Certain my infinite providence/ which have provided to give to them instruments/ and also I gave to them away and a manner/ by the which they might give sown/ and what that ever I give to them/ or what that I do suffer for to fall to them in this life/ it is to them a way for to increase their instruments if they will know it/ & that will do their light away fro them. ¶ Wherewith see they? ¶ Certain with the cloud of their own ꝓper love/ & with pleasance of their own conceit. ¶ The four chapter is of the providence of god in general that he useth in his creatures in this life & in the other. ¶ Also of the providence of god for his poor servants/ helpige them with temporal goods/ & other matters as it is specyfyed in the calendar. Ca iiii. Daughter thy heart shall be made larger/ & therefore open the eye of thy intellection with the light of faith/ for to behold with what love & providence I have made & ordained man/ the is that he should joy in me most sovereign endless good/ for fully I have provided for him both in soul & body (as I have told thee) both to imperfect & perfit/ good & evil/ ghostly or bodily/ in heaven & in earth/ in this deedli life & also in the life of undeedlynesse. ¶ In this deadly life as long as you live here/ I have bound you with the bond of charity (why there a man will or not) he is bound in the same bond/ if he unlose himself fro affection/ that is if he be not in that charity of his neighbour/ he is bound of need that both in will & deed he should use charity/ & if you loose it in your affection because of your wickedness/ than be you bond & constrained namely of need for to use it in act/ for I have not provided for to use it to one man alone/ nor made each man know the thing which is speedful for him in all his life/ but one hath one thing of grace and another hath another thing/ that a man may have cause & matter for veri need/ one to be informed by another. ¶ O this thou seas by ensample the a workman or a cranftyman goeth for to learn something of the tiller/ & the tiller of the craftyman/ so that one needeth to be informed of another/ for the one can not do that the other can/ in the same manner a clerk & a religious man have need of seculers/ & seculers religious/ for the one without the other can nothing do/ & thus of all other. ¶ Might I not give to everen that that is needful? ¶ Yes certain/ but I would with providence that one meked him to another meekly/ & that they should be coacte by meekness each of them to use together both act & affection of charity. ¶ I have thus sheded in them my magnyfysence/ my goodness/ & my providence/ & yet they suffer themselves to be led in darkness of their ꝓper frailty/ the limbs of your body do you shame/ for they use charity together (& not you) for when the heed acheth the hand helpeth it/ & when the finger which is the least limb suffereth any pain the heed is anyvyshed there with though it be the more worthy limb of the bodye. ¶ In the same wise every limb helpeth other with compassion/ both the eye & hearing with all other parts/ so doth not a proud man that seethe his poor limbs seek & feeble/ that is poor folk/ and yet wyl not help them in their need/ not only with any temporal good that he hath/ nor with the least word of his mouth/ but rather with little setting by them & repreving them/ he turneth his face fro them/ he is rich/ and yet he suffereth him to die for hunger/ but such one seethe that his wretched cruelty casts cruelty to me/ so that his proud dedignation descendeth done to the deepness of hell/ nevertheless yet I provide to that poor creature/ to whom for the poverty shall be rewarded in bliss with endless richesse/ and that proud wretch shall be sharply reproved of my only soothfast son Ihesu/ in such wise as the holy gospel saith/ but if he amend him or that he die/ it is written in the holy gospel thus. O surivi & non dedistis michi manducare. etc. I hongred and you gave me no meet/ I thrysted & you gave me no drink/ I was naked & you covenred me not/ I was seek and in prison & you came not to me/ it shall no profit be to him than in the last day for to excuse him thus. ¶ Lord I saw the never/ for if I had seen thee/ I would have done all this to the. ¶ That wretch knoweth well that thus he seethe/ that the which you do to the jest of mine/ you do to me/ & therefore ryghtewysely to him shall be given endless pain with fendes. ¶ Lo now thou knows I have provided in earth for them/ that they ge not to endless sorrow/ if thou did behold me than above in the endless life in the kinds of angels/ & among the citizens dwelling in that endless bliss/ which by virtue of my sons blood that undefouled lamb have received that life/ that I should so ordain them and set them in order/ that is for to set one for to taste only his own proper good in that blessed life/ and not for to commune charytably & be partner of the goods of other/ nay I will not so/ but their charity is so par●ytely ordained that the great tasteth the good of the less/ and the less of the great/ I call it little as for the measure/ not for that the less is full of joy as the most/ for each after his degree is full of joy/ as it is rehearsed in another place before. ¶ O howmuch chartable broderheed there is/ and howmuch oneheed in me/ and one with another/ for they have that of me/ & they know well that they have it of me which they have/ & they keep it with holy dread & due reverence/ saying and knowing their own dignity wherein I have set them/ there angels commune with men/ that is with the souls of blessed men/ and blessed souls with angels/ and so each of them be joyful of the good of other in the brenning love of charity/ and so they joy in me with joy and gladness without any sorrow/ & sweetly without bitterness. ¶ For when they did live in earth/ in their dying they tasted me by affection of love in the charity of their even crysten. ¶ Who ordained this? ¶ My wisdom with right marvelous and sweet providence/ and if thou turn thy thought to purgatory/ thou shall also find there my sweet & right marvelous providence in the wretched souls that have lost their time in this world by ignorance/ and because that they may be departed from the body/ they have no more power for to help them/ as for deserving of any deliverance of pain/ and therefore I have provided for them by mean of you that yet do live in earth/ which have time for them for to ransom them out of pain by almesdedes and by mass singing which they ordain for to be said of my ministers/ by fasting and by prayers done in the state of grace/ with all these means you abredge their times of pain/ by mediation of my mercy. ¶ Now is this daughter a sweet providence all this have I said to the that thou should be rapt with love with in thy soul/ in such things as longen to the health of a soul/ & also for thou should array thyself with light of holy faith with stydfaste hope in my providence/ & that thou should throw out thyself fro thyself/ and in all that thou should do for to hope in me without any servile dread. ¶ Of the providence of god for his poor servants/ helping them with temporal goods. NOw dear daughter will I tell the a little party of the manner which I help and relieve my poor servants in their bodily necessity that hope and trust in me/ and yet nevertheless they be well apaid of their need (other parfytely or unꝑfytely) as they themself be perfit or imperfect. ¶ I provide also to my poor folk dwelling in the world which be poor in spirit and will/ that is with spiritual intent/ I speak not of such as be simple & poor in the world/ for there be many such poor which would no poor men be/ such be rich folk (as touching their will) for they hope nothing in me/ nor they bear not right gladly they poverty which I have given to them for a medicine to their soul's/ for richesse should have done them harm and turned them to damnation/ all my servants be poor folk and not beggars/ a beggar oftetyme hath that he would have/ and therefore he suffereth great necessity/ but I defayle never my poor servants/ as long as they hope in me/ & I lead them forth in that poverty/ sometime to the last end/ that they should the better know & see that I am he which will provide for them/ by the which trust they should make them strong with love in my providence/ and so gladly for to receive the spouse of very poverty/ wherefore the holy ghost their minister with mild meekness will purvey for them all that is need both to their bodies by giving of a great desire in the hearts of other folk the which may give them/ so that they shall go and relieve them in their bodily needs/ all the life of my sweet poor folk is thus governed with the business which I give to the servants of the world for them/ nevertheless yet I prove than in pascyence/ in faith/ and in perseverance/ for I suffer sometime to be said and done to them both repreves and wrongs/ & yet he that doth such wrongs to them/ I stir them to do them alms/ & for to help them in their needs/ this is a general providence given to my servants/ but sometime I use it in my right special servants with out mean of any creature only by myself/ as thou knows well I did to my glorious servant saint Domynycke/ for in the beginning of his order/ his brethrens did sufter great need and penury of meet/ so farforth that when the hour of meet was come and they had nothing to eat/ my well beloved Domynycke with the light of faith hoping in me that I should provide for them/ said to his brethrens thus. ¶ Children set you down to meet/ his brethrens anon were obedient to his words & sat down/ than I provided to all them that had trust in me/ & send two angels with right white breed to them (in such plenty) that they had great abundance thereof many times after/ this providence was not done with mean of man/ but only by the benign mildness of the holy ghost/ sometime also I ꝓuyde for my right special servants a little quantity of livelihood which was not sufficient for them/ as thou knows well I did to the sweet maid saint Agnes/ which served me fro her child heed unto her last end with great meekness/ by the which meekness with quick faith/ at the commaundyment of my blessed Mary my sons mother/ she drew her to great perfit poverty/ and so without any temporal substance she builded a Monastery in such a place/ where sometime was as thou knows well a common house of women/ she thought not when she should build it thus/ how might I perform this/ but busily with my providence she made there an holy monastery/ where she gathered together in the beginning xviij. maidens when she had right nought for to give them of meet & drink/ but as I provided for them/ ymonge all other things when I had long provided for them as for their bodily need/ I suffered them three days to be without breed/ only living with herbs/ if thou ask me than why I withdraw fro them their necessary livelihood/ nameli fro such as had hope in me/ sithen I have said before that I would not fail my servants that put their hope in me/ but that they sholden have such as them needeth/ wherefore the seemeth that they lacked their need/ for only with herbs the body of a reasonable creature liveth not/ for to speak comunely of such as be not perfit/ for though Agnes was perfit/ other of her sisters were not perfit in the same perfection/ to this I shall answer the thus. ¶ I suffered that in her/ that she should be fulfilled plenteously in my providence/ and other that were yet imperfect of her sisters/ myghten have cause by the miracle that showeth for to perform her beginning & fundament in the light of holy faith/ nevertheless in those herbs or in such other/ I might give moche grace of relieving/ or else in giving such disposition to mankind that he should better live with the little herb and sometime without meet/ than he did before with breed and other manner of meet that be given and ordained for the life of man/ thou knows well this is sooth/ for thou hast proved this thyself/ nevertheless when that Agnes had lived so long (as I have said) with so little quantity of livelihood/ she lift up the eye of her soul to me with light of faith and said thus/ father my lord end less spouse hast thou made me for to take out these maidens out of their faders houses/ that they shall now perish for hunger/ good lord/ good spouse provide for their need. ¶ Lo daughter I was he that made her for to ask me so/ for that I would have her faith proved/ that meek prayer was right liking to me/ therefore I extended my providence in her/ that when she stood so before me/ I constrained a certain creature in his soul by inspiration of the holy ghost for to bear to those women five small loves/ by the which the soul of Agnes had revelation/ by the which revelation she turned to her sisters and said thus/ go daughters and answeree at the wheel/ and take in their breed/ they went as they were commanded and and brought in breed/ which was departed ymonges them/ & I gave so great might and virtue to those loves in the departing of them/ that all they were plenteously fulfilled/ and when they had eaten/ there remained asmuch which they took fro the table/ that they had another time to the full for the need of their bodily life. ¶ Thus do I with my providence which I use with my servants that be wilfully poor/ & yet not only wilfully poor/ but poor in spirit/ for without a spiritual intent/ it were right nought worth for them/ as it happened to philosophers which for the love that they had to cunning and for the will that they had to learn it/ they set not by riches/ & therefore they made them poor wilfully/ knowing very well that business of the worldly & riches would let them/ and not to suffer them to come to the perfit knowledge of cunning/ which cunning they set before the eye of their intellection (as for one end) but because this will of poverty was not done for the glory and laud of my name/ therefore they had nother life of grace nor of perfection/ but rather of endless death. ¶ Of evils which do come for keeping and desiring of temporal goods unordinately. I Have touched the somewhat that thou may the better know the treasure of wilful poverty in spirit. ¶ Who knoweth that? ¶ Certain my well beloved poor servants/ which have ythrowe away fro them the burthon of richesse in to the earth/ that they might lightly pass forth in their journey and so to enter by the straight gate. ¶ There be some that both actually and mentally throw it away fro them/ and they be those that both actually and mentually do keep the commaundymentes and the counsels/ but some there be that only keep the counsels mentally/ spoiling their affection fro riches/ for they keep them by unordinate love/ but ordynately and with holy dread I made no possessor of them/ but a dyspensatour & a puruayoure for poor folk/ such one doth well/ but yet the first be perfit both with more fruit than these have/ & also with less impediment/ in whom my providence seemeth more shining actually than in these/ for such one by the virtue of very poverty holdeth himself meek & low in his own sight/ of the which meekness I have told the before in another place/ therefore I shall tell the more now only of the virtue of poverty. ¶ I have told the if thou have mind/ that all evil/ all harm/ & all the pain in this life/ & in the other life of pains/ do come fro the love of delyces/ but now shall I tell that what good cometh of poverty/ all peas & rest cometh of poverty/ be hold now & see of what cheer my very poor servants be of/ with howmuch joy & iocundyte they devil/ they be never sorry/ but for offence that is done to me/ which sorrow tourmenteth not their soul's/ but it maketh the soul fat in grace/ for their poverty they win endless riches/ & because they have forsaken darkness they find the most perfit light/ for the forsaking of the world/ they have spiritual joy/ for the forsaking of deadly goods/ they find undeedly goods & so receive ghostly comforts/ for to have labour & pain/ it is a refreshing of the soul with rightwiseness a fraternal charity/ they live with every reasonable creature/ they accept no more one creature than another/ but if they be such that be more virtuous than other/ in such shineth the virtue of holy faith & of veri hope/ in them burneth the fire of divine charity/ the which do lift up & avoid their hope fro the world/ & fro all va●nerychesse/ & they have embraced the very spouse of poverty with the light of very faith/ which they have in me that am most sovereign & endless blessedness. ¶ Will thou know which be the hand maidens & servants of very poverty? ¶ Certain vilety/ abjection/ contempt of man & of himself/ & very meekness/ which do serve & nourish affection of poverty in the soul. ¶ The fift chapter is of the excellence of them which be poor in spirit/ & how christ taught us of this poverty/ not oneli by word/ but by ensample/ also of the providence of god for them that take this poverty/ & a short repetition of the foresaid divine providence/ also other matters/ as is rehearsed in the calendar. Ca v. My very servants burned in that fire of charity/ forsook richesse & their sensible feeling/ like as the apostle matthew did/ the which forsook riches/ & sued my only soothfast son Ihesu/ which taught you both a manner & rule for to love & follow very poverty/ & he taught you not only by word/ but by ensample/ for fro the beginning of his birth unto the last end of his life/ he taught you this doctrine by ensample/ he himself wedded fro you this spouse of very poverty/ not withstanding that he was most sovereign blessedness by unyon of divine nature/ by the which he is one with me and I with him/ and if thou will see him meek & low in great poverty/ behold god made and arrayed with the vilety of your manheed/ so thou may see that sweet & right well beloved Ihesu born in a stable/ for to teach you that live in this life/ ever for to be born in the stable of your own knowledge/ where you should find me born by grace within your souls. ¶ Also thou may see him dying in the middle ymonge beestes/ in so great penury that Mary his mother had not where with to cover him/ but in the cold time with the breathing of those beestes and with hay he was made warm. ¶ Lo he that was the fire of charity would suffer cold in his man heed all the while that he was in the world on live/ both in presence of his disciples and in the absence of his disciples/ so that otherwhile for hunger his disciples did gather the ears of corn and eat them/ & yet in the last end of his life he was dyspoyled of his clotheses and scorged all about a pillar/ and also with great thrust he hanged upon the cross/ in such penury and poverty that both the earth & the tree which he hanged upon defayled him so that he had no place where he might say his heed/ but that he must needs rest his heed upon his shoulder/ and also he that was drunk with love/ he made to you a bathe in his blood/ by shedding of his blood/ in opening of his body on every side/ & he being so in such myseri gave to you great richesse/ and also he being upon the straight tree of the cross/ he gave plenteously his largeness to every reasonable creature/ & by tasting of the bitterness of gall he gave to you sweetness of great suavyte/ & he being in sorrow gave to you comfort/ and he being bound & nailed to the cross delivered and unlosed you fro the bond of deadly sin/ and in that he was made servant/ he made you free and delivered you fro the devils danger/ and in that he was sold he ransomed you by his blood/ and in that he took death he gave you life/ in the which death he gave to you the rule of love/ showing more love to you than he aught for to do to you/ that were to him & to me endless father deadly enemies/ he gave to you also a rule of very meekness/ in that he suffered in the most reprovable death of the cross/ repreves/ & shames suffering them right meekly/ he gave you also a rule of very poverty/ for as it is written of him/ Fox's have caves & dens/ & birds of the air have nests/ but the son of man hath not where he may say his heed. ¶ Who may verily know this? ¶ Certain he that hath the light of very faith. ¶ In whom may thou find this flythe? ¶ Certain in poor folk of spirit that have take for their spouse the queen of poverty/ this queen hath a realm in the which realm is never war/ but pease & rest/ she is full of rightwiseness/ for all unrightwiseness is departed fro her/ the walls of her city be wells/ for the foundament thereof is not set upon the ground/ but on a quick stone Ihesu my only soothfast son/ within is light/ without darkness/ for the mother of this queen is the deepness of my divine charity/ the raiment of this city is pity & mercy/ for the tyrant of riches which used cruelty is pulled away fro thence/ there is one manner benevolence with all the citizens/ that is love of neighbour heed/ there is also long perseverance with prudence/ which governeth not his city unprudently/ but with great prudence busily waking/ and therefore a soul that is wedded to this right sweet queen of poverty/ she hath made herself a lady of all these riches/ & she may not be lady of one/ but she be lady of all/ and as oft as the appetite of riches falls in that soul/ so oft she is departed fro this good/ and findeth herself with great misery without the city/ and if it so be that she be found faithful & true to this spouse ever & alway/ the same spouses poverty will largely depart with her abundant riches. ¶ Who may see this great excellence of poverty. ¶ Certain none but such a soul/ in whom shineth the light of faith/ this same queen poverty/ arayeth a soul with great purete withdrawynge richesse/ which made her clean & deprived her from wicked thoughts/ & giving to her good/ she draweth out also fro her the business of the world/ and when that bitterness is go/ than remaineth in her sweetness/ she cutteth away fro her the thorns/ and than remaineth the rose/ she also dyscargeth the stomach of the soul fro the corrupt humours of unordinate love/ & maketh it light/ and after time it is so voided/ she filleth it with meet of virtue/ which giveth great sweetness/ she setteth there also the servants of holy hate & of love/ for to purge & array the place for those servants of holy hate of vices and of proper sensuality/ turneth the soul & both cleanseth it & purgeth/ & love of virtue arayeth her/ by putting away fro thence all manner doubts/ depriving her fro servile dread/ and gyvyne to her sickerness with holy dread/ all grace's/ all plesaunces/ & all delyces that such a soul that hath wedded the queen of poverty can than desire. ¶ She findeth/ she is not than afraid of bridges/ for there is none that may make debate and war with her/ she is not yet afraid of hunger nor of dearth/ for faith seethe & hopeth in me his maker/ of whom cometh out all riches and prudence/ whom alway I nourish and feed. ¶ Was there ever found any very servant of my spouse of this poverty/ which did ever perish for hunger? ¶ Nay certain/ but there be found enough that do perish of them which abounden in great riches/ & trusten rather in their riches than in me/ I fail never the rightwise man/ for he faileth never to hope in me/ and therefore I provide to them as a benign father and a piteous/ oh with howmuch joy & largeness of hearts many have run & come to me/ when they knew well with very light of faith/ that fro the beginning unto the end of world how I use and have used & shall use my providence in all things both spiritual and temporal/ all such I make them suffer moche thing for to increase them in faith and hope/ & yet I reward them ever for their travails/ for I failed them never in nothing that is needful for them/ they have fully proved the deepness of my providence/ by tasting therein the milk of midivine sweetness/ wherefore they dread not the bitterness of death/ but with longing desire as deed folk they run to this queen of poverty/ as such that be rapt in love/ & quick in my will/ for to suffer cold/ hunger/ tryst/ heat/ scorns/ & repreves/ putting away fro them their proper sensuality & riches with great desire giving their lives/ for love of life that is of me that am endless life/ & shedding their blood/ for the love of my sons blood. ¶ Behold and see what lovers of poverty have be before thee/ that is apostles/ martyrs & other glorious seyntes/ as Peter & Paul/ Steven and Laurence/ and such other/ which when they were put in the fire for to bren/ they seemed that they stood in no fire/ but rather on flowers of great delight/ & Laurence was joy full when he said to the tyrant thus/ that one side is roasted enough/ turn it & begin to eat thereof. ¶ What was the cause? ¶ Certain for the fire of divine charity had quenched in him the feeling of his little sensuality. ¶ To Sceven also stones were sweet. ¶ What was the cause? ¶ Certain love/ with the which love he wedded the queen of poverty/ and forsake the world for glory and laud of my name/ & took that queen poverty with the light of holy faith/ with stydfaste hope & very obedience/ both obeying to the commaundymentes and also to the counsels/ which my only soothfast son Ihesu hath given to them/ for to be kept both actually & mentally (as it is said before) all such true servants of mine have desire for to die/ for this bodily life is to them displeasance/ they desire not for to die/ for this bodily life is to them displeasance/ they desire not for to die for to eschew labour/ but only for to live in me endelesly that am their end. ¶ And why do they not dread death which naturally a man oweth to dread? ¶ Certain for the spouse of poverty whom they have wedded hath made them sure/ withdrawing fro them both love of themself & also of riches/ & so with virtue they have put under fore natural love/ & have received the light & that divine love/ which is above nature it is no pain for such a man for to for sake his life & his riches/ for to him the loveth not his natural life/ & also worldly riches/ he may not sorrow for them/ but rather he delye thin forsaking than whom he hateth/ so that on what side thou turn thee/ thou shall find in them perfit peace & quietness & all good/ & to wretches that have possession of temporal goods with much unordinate love/ it is right great untolerable pain both to forsake their riches/ and also for to forsake their lives/ though it seem the contrary by outward sight/ but in effect is so/ many would say that poor Lazar stood in great misery when the rich man stood in great joy & quietness/ and yet was it not so/ for the rich man suffered more pain with his riches/ than poor Lazar did with all his sores. ¶ Why was the? ¶ Certain for in him of himself was a quick will/ fro the which cometh out all pain/ & in Lazar his own will was deed & quick in me/ which in pain had comfort/ when he was expulsed fro men/ & nameli the rich man that is dampened/ this Lazar was nother nourished nor governed of men/ & therefore I provided for him thus/ that an unreasonable be'st should lick his wounds/ & in the dying of both/ Lazare was take up to life everlasting/ & the rich man was buried inhell/ & therefore rich men be dwelling in sorrow/ & poor men which be my perfit servants ever in great ghostly joy/ for I give them to suck milk of many tribulations/ & so because they have forsake all thing/ they have all me/ the holy ghost also is both nourished of their souls & hodyes/ in what state that ever they stand in/ I provide also for them of beestes in divers wyses/ as they have need to search solitary folk/ also I make another solitary man go out of his Cell & relieve him in his need/ for thou knows well how oftentimes it hath happened to the that I have made the go out of high Cell for to succour the poor/ also I have made the thyself to pew this providence in experience/ when I have made other to satisfy to thy need/ & yet when creatures failed thee/ I failed the never that am thy endless maker therefore thus in all wyses I ꝓuyde for creatures. ¶ But whence cometh this trowes thou that a man standing in riches & in so great charge of his body with moche raiment & many clotheses/ & ever is seek/ & also of whom may this come/ that a man which hath despised riches & choose poverty for the love of me having but one coote for to cover his body there sometime he had many and is by come both strong & hold/ & yet more over him seemeth that it grieveth him not/ nother harm of the body/ cold/ heat/ nor yet no great boystyous metes. ¶ Whence cometh all this trowes thou? ¶ Certain fro my providence that I have ꝓuided for him/ & take the charge of him upon me/ in asmuch as he hath fully forsake himself/ thus dear daughter thou may see in howmuch delyces my poor servants inhabit. ¶ A short repetition of the foresaid divine providence. Now have I told that the jest ꝑty of my providence in every creature/ & in all manner of people/ showing that the fro the beginning when I made that world & also creatures/ giving them being to the image & likeness of me/ unto the last day I use and have do & do what that ever I do with prudence/ so to ordain & provide for your health/ for I desire nothing of you/ but your holiness/ & all thing that is given to you which is of my substauce & being/ is given to you only for the same end/ that I might use in you my providence/ this is not known with wicked worldly men/ which have put fro them the light/ by the which they should see this/ & also I have told that because they know it not/ they be slandered in me/ nevertheless with patience I suffer than/ abiding ever unto the last ever providing to them for their needs/ as well to sinners as to right wise men/ both in spiritual & temporal things. ¶ Also I told that of the imperfection of riches/ that in what wretchedness they be brought in/ which have riches in possession by unordinate love/ & also I told the of the excellence of poverty & of riches/ that the queen of poverty giveth to a soul which hath choose her for her spouse/ felyshypped with that sister of vilety/ of the which vilety with obedience together/ I shall tell the afterward. ¶ Also there I showed to thee/ howmuch pourte pleaseth me/ & how dear it is to me/ & how that I ꝓuyde to it marvelously with my providence. ¶ All this have I told that for the commendation of this virtue of poverty/ & also for the commendation of perfit faith/ with the which faiths a soul cometh to this the most perfit & most excellent state of poverty/ that she might increase in faith & hope/ & that also she might sorrowfully knock at the gate of my mercy. ¶ Therefore dear daughter think this in thy soul with quick faith/ that I shall utterly fulfil thy desire/ & also the desire of my servants/ though they suffer moche unto the last end of their death. ¶ But be not dysconforted/ be glad & joyful in me that am thy defender & comforter/ lo daughter now have I satisfied thy desire of my providence/ of the which thou prayed me that I should provide for that necessities of my creatures/ & thus thou knows & hast well seen/ that I am no dyspyser of very holy desires. ¶ How this soul when she gave worship & thanking to go/ she prayed that he would speak to her of the virtue of obedience. THan that soul had such delight in that very holy poverty/ & rapt by love as a drunken soul in the endless magnificence and transformed in the deepness of his marvelous providence (so farforth) that she being in the vessel of the body/ weaned that she had be without the body/ by ravishing of the fire of his charity made in her/ she beheld stydfastly with the eye of her intellection in his divine majesty/ saying thus to the endless father. ¶ O endless father/ oh blessed fairness/ oh endless wisdom/ oh endless goodness/ oh endless mildness/ oh worthy hope/ oh refute and refressher of sinners/ oh marvelous largeness/ oh endless & infinite good/ oh all wounded in love/ me seemeth that thou hast need of us wretched creatures/ for thy speech showeth as thou couth not live without us/ not withstanding thou art endless life of whom all things taken life/ without whom may no thing live/ why art thou so wounded in the love of thy reasonable creatures/ they forsake the and thou searches them/ they i'll fro thee/ and thou comes night to them/ more nearer thou myghe never come/ than for to send thy only soothfast son Ihesu to take our flesh upon him. ¶ O good lord what shall I say what shall I speak/ all my speaking is to the no speaking/ therefore I shall say thus as a child doth/ a/ a/ a/ for I can none other speak/ the tongue of my body is such that it shall have end/ and therefore it can not express the affection of the soul/ which desireth infynytely/ me seemeth that I may say as the blessed apostle saint Paul said that was thus. ¶ The eye may not see/ the ere may not here/ nor in to the heart may nor ascend such things/ as I have seen ¶ And what hast thou seen wretched soul ¶ I have seen the privities of god/ which is unsefull a man to speak. ¶ What shall I than say? ¶ Certain I may nothing say worthily/ thus abiding in my bodily wits/ butone thing I say to the soul thou hast tasted & seen the deepness of the endless providence of god/ therefore blessed father without end I thank the of thy great goodness showed to me most wretch unworthy grace/ & because I consider wei that thou art a fulfiller of holy desires/ I desire the that yet a little thou vouch safe to speak to me of the virtue of obedience/ and of his great excellence/ as thou endless father behyght me/ that I may also be rapt in love with that virtue/ and that I may never be departed nor pass away fro thy obedience/ therefore endeless father I beseech the for thy infinite goodness tell me some what of the parfection of virtues/ and where I may find it/ and what is the cause why it is taken away fro me/ and what thing it is that giveth it to me/ & a token that I may know whyder that I have it or not. And here now mother and sistren endeth your vi book/ in the which you may find ghostly fruits and herbs right many with great virtues and odiferous smells/ right pleasant and profitable for the infyrmytes & sickness of that soul/ also divers matters and ensamples of good and holy living/ with the perfit manner of fysshing of souls/ with other more. Septima ¶ The seventh book. ¶ The first chapter of the seventh party/ and the chapyters of this party speak of the virtue of obedience/ & first how odedyence is had/ and what is that thing/ which putteth obedience fro us/ & what is the token of obedience that a man hath it or that he have it not & who is the fellow of obedience/ and of whom it is nourished/ and of other matters/ as it is specyfyed in the calendar. Ca i obedience In obedience THan the most sovereign/ endless/ & piteous father turned his eye of mercy & mildness to the beudure soul/ & said thus. ¶ O dear daughter holy desires & rightwise petitions should be herd/ & therefore I most sovereign truth shall fulfil truly my promise/ in that that I behyght to satisfy to thy desire/ thou hast asked me of obedience where thou might find it/ & what is that thing that putteth away obedience fro thee/ and what is ye●oken how it may be known whither a man have obedience or not. ¶ To this I answer and say/ that thou findest obedience most p●rfytely in my right sweet and well beloved only son Ihesu/ for in him the virtue was so perfit/ that he ran for to fulfil it unto the moste 〈◊〉 death of the cross/ & what thing it is that withdraweth obedience away fro thee/ I shall also tell that the cause that thou must behold in the first man Adam/ & there thou shall find the very cause that avoided very obedience fro him/ which was put to him of me endless father/ behold well & thou shall see that it is pride/ which came out fro his own proper love & pleasance of his fellow Eve/ this is the cause that withdrew the parfection fro obedience/ & brought in unobedience/ by the which life of grace is withdraw and death is brought in/ fro innosency unto uncleanness that man is fall in/ & in to great misery/ that token for to know that thou hast this virtue is patience/ & he that hath not patience/ showeth well that he hath no obedience/ but take heed that in two manner of wyses obedience is kept. ¶ The one is more perfit than the other/ yet be they not departed ysonder/ but knit together (as I have told the beofre) of the counsels & precepts/ that one is good & perfit/ but the other is more perfit/ & there may none come to life everlasting/ but he be obedient/ for without obedience may none enter there/ because it is opened with that key of obedience/ & shut with the key of inobedy●●● neu●r the less I 〈◊〉 by my infinite goodness saying that man which I ioved so much/ 〈◊〉 not come again 〈◊〉 am his parpetual end/ took the k●yes of obedyice & 〈◊〉 them that hands of my only soothfast son Ihesu/ & him as a porter hath shut the gate of Ihesu/ so the wout this 〈◊〉 of 〈…〉 & this porter may none enter ther. ¶ And therefore my son said in the holy gospel/ that none may come to the father/ but by him/ helest with you his sweet key of obedience/ when he ascended to me/ for he left it with his Vicar in earth/ to whom all you own to obey unto the death/ & he that is out of obedience/ he dwelleth in the state of damnation. ¶ I will now that thou see & know this great excellent virtue/ in my meek undefouledlambe Ihesu christ. ¶ from whence came that obedience? ¶ Certain of my blessed son Ihesu christ/ for love that he had to my worship/ & to your health. ¶ But whence came the love? ¶ from the light of clear sight/ with the which a soul seethe clearly the dyuyne essential being & the endless trinity/ & so alway it seethe me endless god. ¶ This vision wrought so parfytely in him/ that he put away fro you your infidelity/ which also was to me his endless father so true/ that he ran with the glorious light by the way of obedience/ as such one that were all rapt in love/ & because love goeth not alone/ but true with fellowship of very rial virtues/ for every virtue taketh life of the love of charity/ than my son Ihesu had whi● love vertu associate thereto/ though virtues were otherwise on him/ & all otherwise in you/ but ymonge all virtues they that be very obedient/ be very patient which is the pith of obedience/ & it is a very perfit token for to know whither a soul have obedience virtuously or not/ or whither it be in grace & love truly or not/ therefore the mother charity hath given pacyens to the virtue obedience/ for her sister & she hath so coupled them together/ that the one may never be departed fro the other/ for other thou hast both or none. ¶ This virtue of obedience hath also a norse which norysheth her that is very meekness/ for a man is so much obedient/ as he is meek/ & so much he is meek/ as he is obedient/ this meekness is the bearer & norse also of charity/ for the milk of charity no rysheth the virtue of obedience/ the clothing that this norse giveth to this virtue of obedience is vilety/ that is setting little by theirself/ & arayenge theirself with shamis & repreves/ in displeasing of theirself/ & pleasing of me. ¶ In whom shall thou sinned this? ¶ Certain in christ my only sweet son/ who despised & set less by himself than he did/ he fulfilled himself with repreves/ shames/ & scorns/ & he to the utterest displeased himself (that is his bodily life) for to please me/ who was more patient than he/ for there's was no noise of grudging heard of him in no manner of wise/ but with patience he fulfilled lowly my obedience/ that was put to him of me/ therefore in him you should find this virtue of obedience parfytely/ he left to you this doctrine and this rule/ which rule he kept first himself/ he is that rule which giveth life/ for he is the ryghtwaye to life/ and therefore he saith himself thus. ¶ I am way/ truth/ & life/ & he that goeth by him/ goeth in light/ & he that goeth in the light may not stamble nor fall/ for the light doth away fro him darkness of his own proper love/ by the which he fallen in to inobedience (as I have said thee) that the fellow of obedience is meekness/ so I say to the that inobedience cometh of pride/ which pride proceedeth out of the proper love & depriveth a soul fro meekness/ the sister of inobedience that cometh out fro ꝓper love is vnpacyence/ & pride norysheth it with the darkness of infidelity/ running by the dark way/ that yieldeth & giveth endless death/ therefore I will that all you read in this glorious rule of my son Ihesu/ where you shall find all manner virtue. ¶ How obedience is a key wherewith heaven is opened/ & how the key must have a thong and be born by a girdle. sithen I have told the where thou shall find the virtue of obedience & fro wens it cometh/ & who is her fellow/ and of whom it is nourished/ therefore now shall I tell the both of them that be obedient/ and also of them that be inobedient together/ and of obedience both in general and in special/ that of obedience/ all the commaundymentes/ & all the counseples/ & all your faith is grounded upon obedience/ for in the virtue of obedience/ you show yourself faithful and true/ generally of my soothfastness be put to you the precepts of the law. ¶ The principal commaundyment of the law is to love me above all things/ & your even-christian as yourself/ and these two be so knit and coupled together with other/ that one of these may not be kept/ but all other be kept/ for he that keepeth this keepeth all other/ and is both to me and to his neighbour faithful and true/ he loveth me & standeth in the love of my charity/ and therefore he is obedient/ he maketh himself so get to the commaundymentes of the law/ and to reasonable creatures for me/ and with meekness & patience he suffereth all manner labour & detraction of his neighbour. ¶ This obedience was and is of such excellence/ that all you thereof have take and received grace/ like as of inobedience you took and received death/ it had not be enough for you that that same obedience had be solely in my son/ and you yourself had not excercysed it. ¶ I told the right now of that obedience was & is a key where with heaven is opened/ which key my son he hath put in his Vycars hands/ & his Vicar hath put the same key in the hands of them that have take the sacrament of holy baptism/ in receiving of the which baptism/ he promytteth to forsake and renounce the devil/ the world/ delyres/ and all his pomps/ and so in such promise for to obey/ he receiveth the key of obedience/ & thus each man hath it in special/ and it is the same key that my son had. ¶ Therefore if a man go not with light of faith and with the hand of very love, for to open with this key the gate of heaven/ he shall never enter therein/ though my son haur opened it by his ascencyon/ for though I made you without you/ and loved you or that you loved me/ yet without you I may not save you. ¶ Therefore you must bear your key of obedience in your hand/ and you must be ever going and no sitting/ that is going by the doctrine of my only soothfast son Ihesu (and not sit) that is not setting your affection in thing that shall have end/ as fools do that follow after the old man/ that is their first father Adam/ doing and working as he did/ which threw fro him the key of obedience in the fen and filth of uncleanness/ breaking it with the hamer of pride/ and made it rusty with his own proper love/ and there it lay & rusted unto the time my son came which took that key of obedience out of the fen/ and cleansed it in the fire of his divine charity/ & washed it in his precious blood/ & he made it bright with the sword of rightwiseness/ rubbing away your wickedness upon the Anuelde (his blessed body) and there he shope it & made so parfytely/ that as oft as a man dystroyeth the key by his own free choice/ by mediation of my grace he may if he will with these instruments make it and shape it new again. ¶ O blind man and more than a blind man/ that after time thou hast destroyed the key of obedience/ takes thou no heed nor charge for to make it again/ byleues thou not that right as inobedience hath shut and closed heaven/ right so obedience may open it/ trowes thou that pride which fallen fro thence shall ascend thither again/ trowes thou for to come in thither to the wedding feast with thy foul torn cote/ wenes thou that if thou sit & bind thyself in the bond of deadly sin/ that thou may come thither & open the gate without the key of obedience (think it not) for than thy thought is deceived/ thou must be unlosed out of deadly sin by holy confessy on and contrition of heart/ and satisfaction with an holy purpose nevermore so to offend. ¶ Than shall thou cast thy foul ragged cote in to the earth/ and thou shall run with thy wedding cote with light of faith and with the key of obedience in thy hand for to open the gate of heaven hang therefore this key by the thong of abjection & bylyte/ & displeasance of thyself and also of the world/ of the which displeasance thou shall make the a girdle/ than gird the fast that thou loose not thy key of obedience. ¶ Know well dear daughter that there be many which have take this key of obedience/ for they know well and see with the light of faith/ that they may none otherwise escape endless damnation yet without girdle gird to them they hold it in their hand/ and also without thong with inforthe/ that is that they array them not within with the cote of my pleasance/ but rather plesen themself/ all such have not yet the thong of abjection and vilety/ desiring to be most abject and vile/ but they have more delight of the presing of men/ these be right able for to loose their key of obedience/ when there cometh never so little tribulation be it bodily or ghostly/ and but that they be right well ware by folly of the hand (of holy desire they loose it) the which loss is nothing else/ but a manner forsaking for all that will search thereafter/ they find it as long as they live/ and those that will not search thereafter/ they may never find it. ¶ But how may it be known when it is lost? ¶ Certain by impatience/ for patience is knit with obedience/ he that is not patient/ it showeth well that there is no obedience in the soul. ¶ O how sweet in this virtue of obedience and how glorious in the which be all heavenly virtues/ for she is conceived and born of charity/ in her is grounded and set the stone of holy faith/ she is a queen/ for he of whom she is a spouse/ feeleth never, no evil/ he feeleth ever peace and quietness/ for there may never no tempests of the see grieve him nor noye him/ he feeleth never wrongs/ for he will ever obey as it is commanded to him/ he hath no pain/ for his appetite is ever full/ in asmuch as obedience hath made him well ruled & ordained only for to taste me that may/ can/ & will fulfil his desire. ¶ He hath also dyspoyled himself fro worldly riches/ and so in alother things which were to long to tell/ he findeth peace & quietness. ¶ O obedience that without labour of ship & peril/ thou comes parfytely to the haven of health/ thou comforts the with my only soothfast son Ihesu/ for thou ascendes to the ship of the holy cross/ there making the ready for to suffer/ where thou desires not to pass the very obedience of my son/ nor for to go out of his doctrine/ than thou makes to the of the cross a meettable/ where thou etes & receives meet of the health of thy soul/ dwelling and abiding in the love of neighbourhood/ thou art oned & coupled with very meekness/ and therefore thou desires not thy neighbours good against his will/ thou art right without any crookedness/ for thou makes a right heart & not a feigned heart to love my reasonable creatures freely & not feyntly/ thou art a grey morning/ which ledes with the light of divine grace/ thou art a son that warms/ for thou art not with out the heat of charity/ thou makes the earth to bring forth fruit/ that is that all the instruments both of the body & soul do bring forth fruit/ which fruit giveth life both to himself & to his neighbour/ thou art all jocund & merry/ for thy face is not troubled by unpatience/ but thou hast a peaceable & pleasant sight in thyself/ thou art all clear with a great clearness/ & strong with a great strength & abiding with long perseverance (in so much) that what the ever thou holds or occupyes/ thou hast heaven opened with thee/ thou art also a precious Margaryte stone hid & unknown & cast out of the world/ in setting naught by thyself/ but putting thyself by subjection under all reasonable creatures/ thy lordship is so great that there may none pass the in domination/ for thou art go out of the deadly bondage of thy proper seusualyte/ which withdraweth the fro thy worshipful dignity/ & when that this enemy was destroyed with hate & displeasance of thy proper complaints/ than thou had again utterly thy freedom. ¶ Here also he speaketh of the misery of them that be not obedient/ & of that excellent grace of them that be obedient. O Ere daughter all this hath my goodness & providence done/ which hath provided that my only incarnate son should reform this key of obedience (as it is said before) but worldly men destitute & barren fro all virtue do work the contrary/ for they be as beestes without brydels/ in asmuch as they have not the youke of obedience/ & therefore they run fro ill in to worse/ & fro sin to sin/ fro wretchedness to wretchedness/ fro dark to derker/ & fro death to death (in so much) that at the last they come to the pit of death/ with the worm of conscience which shall ever frete them/ & all be it that they may yet other while take upon them obedience/ that is to obey to the commaundymentes of that law/ sorrowing for the time that they have lost by inobedience/ yet nevertheless it is full hard to win it again/ for the long custom of sin & therefore there should none trust in this delaying for to take the key of obedience in that last end/ though it so be that every man oweth and should hope as long as he hath time and space of life/ but yet he should not trust therein/ so that thereby he delay for to correcke and amend his life. what is the cause of so great evil & so great blindness/ that they know not this blessed treasure? ¶ Certain the cloud of ꝓper love with wretched pride/ by the which they be go out of obedience/ & fall in to inobedience/ & as long as they be unobedient/ so long they be unpacyent (as I have told the before) & with vnpacyence/ they suffer untolerable peines/ which unpatience hath draw them out fro the way of truth/ so making themself fellows to fendes/ with whom (but if they amend them) they go with their own inobedience in to the endless torments/ like as my dear servants/ friends/ keepers/ & very obeyers to my law shall joy & be glad in everlasting bliss/ with my only soothfast son Ihesu/ that meek and undefouled lamb/ maker/ keeper/ & giver of the law/ in this life all those that keep very obedience/ they taste peace & receive blessed life/ & they array than with the most perfit charity/ in whom is peace without war/ good without ill/ lykernesse without dread/ hunger without pain/ light without darkness/ & one sovereign good/ of whom all very rasters take part. ¶ Who hath so brought to man so great good? ¶ Certain the blood of the undefouled lamb/ by whose virtue the key of obedience hath lost his rust/ that you may open the gate of heaven with that same key thus than obedience by virtue of my sons blood/ hath opened to the the gate of heaven ¶ O fools very unwitty folk/ delay no longer for to come out of the filth of uncleanness/ for it seemeth that you do as hogs/ the which wallow them in filth/ so it seemeth that you do in the filth of carnal delight/ forsake your unrightwiseness/ manslaughter/ hate/ rancour/ detraction/ groaning/ false judgements/ & cruelties/ by the which you use for to do theft and treachery to your neighbours/ with miss ruled pleasures & delyces of the world. ¶ Cut a way your horns of pride/ by the which cutting away/ you shall destroy the hate that you have in your mouths/ against them which do you wrong/ measure the wrong that they do to me & to your neighbours/ & than shall you find in reward of them/ that wrongs which be done to you be nought/ you know well that if you abide in hate/ you do me wrong/ in asmuch as you break my commandments/ there you should love me above all things/ & your neighbour as yourself/ you do wrong to your neighbour/ so depriving you free the love of charity/ for I have given you by commaundyment/ that you should love me above all things/ and your neighbour as yourself. ¶ There was never set nor put other gloze (than as is said) and if they do you wrong/ should you not therefore love them? yes certain full & hold/ for that was bid to you of my only soothfast son Ihesu which kept fully the same/ that you with the same fullness should keep & do that same to your enemies/ & if you keep it not/ than you do harm to yourself and wrong to your soul/ depriving it fro the life of grace. ¶ Take you therefore & receive the key of obedience with the light of faith/ go you no more fro this time forthewarde with such blindness and darkness of sin/ nor with such dullness/ but with brenning love keep this obedience/ that with the true keepers of my law you may at the last taste very life everlasting Amen. ¶ The second chapter is of them that set so much love to obedience/ that it sufficeth not to them for to obey to the general obedience/ as to the commaundymentes of god/ but if they take & be bound to some special obedience. ¶ Also how a man cometh & by what manner fro the general obedience to the special/ and of the excellences of religion/ and of other matters as be rehearsed before in the calendar. Ca two. Right dear daughter there be some/ in whom the fire of love encreseth sore anendes this obedience/ and because the fire of love is not without hate of proper sensuality/ for by increasing of that fire/ hate encreseth in them/ so that what by hate and what by love they hold them not content/ only to live under the general obedience of the commaundy mentes of the law/ to the which (as it is said before) all you be bound to keep if you will have life ever lasting/ but they take upon them a more special obedience/ which is a singular obedience that governeth a soul in great perfection/ by the which they make themself special keepers of the counsels/ both actually and mentually/ all such will for hate that they have to themself slay in themself their own will/ & bind them more straightly in religion or else out of religion/ for to bind them to obey to some creature/ submitting to them their wills/ that they may thereby more spedefully open the gates of heaven. ¶ These be those of whom I spoke to the before/ which have choose the most perfit obedience. ¶ Lo daughter I have told the first of the general obedience/ and because I know well thy will is that I should tell the somewhat of the most perfit and special obedience/ therefore now I shall tell the of the second/ the which is never separate fro the first/ but it is more perfit (for as I have told thee) they be so coupled and knit together/ that they may not be departed. ¶ Also I told the fro whence that obedience came/ & where it is found/ & what thing it is that wihdraweth it fro you/ therefore now I shall tell the of the special obedience/ not for to withdraw the fro the first. ¶ Now a man cometh and by what manner fro the general obedience to the special/ and of the excellence of religion. A Soul that with love receiveth the youke of obedience of that commaundymentes of my only soothfast son Ihesu/ suing his doctrine & excercising himself in such wise (as I have told the virtuously in this general obedience) he shall come to the second obedeynce with the same light as he came to the first/ for with light of holy faith he knew my soothfast truth/ & my marvelous love which I have to the frailty of mankind/ in the blood of my meek lamb/ & because such a soul can not vertuousli answer to me in such parfection as he should/ therefore he seethe with the same light in what place & in what wise he might yield to me my duty/ and overcome his ownefreylte/ & also slay his own will in this considering/ he findeth with light of faith a place (that is holy religion) which is made and set of the holy ghost/ as a ship for to receive souls/ willing for to run to parfection/ then for to lead & bring to the haven of health. ¶ The patron of this ship is the holy ghost/ which never saileth in himself/ for no defantes of any manner religious subject that trespaseth in religion/ what that ever he be that trespaseth in religion/ he offendeth in the ship of religion/ but he may not offend the religion in itself/ but he offendeth & hurteth himself. ¶ Nevertheless yet it happeth so that for the default of him that trespaseth in the ship/ by miss governance of holding of the stern/ oftetyme the ship standeth in great peril/ & is in point for to be drenched/ these be wretched and wicked governors/ & prelaces set in governance of religion/ by the patron of this ship of religion. ¶ This ship of religion is of such excellence in itself/ that thy tongue is unsufficient for to tell it/ (& therefore as I said) such a soul after the fire of desire/ is increased in her with holy hate of herself/ when she hath found a place of religion with the light of faith/ as all deed & mortyfyed to the world/ she entereth in to the same/ if she be a very obedient soul/ that is if she have before kept parsytely the general obedynece of the commandments/ & yet though she enter unperfectly (that is that she kept not parfytely the commaundymentes) she may if she will exercise herself in virtue of obedience/ & attain and come to the parfection of religion/ all be it that yet for the more party which enter in to religion be imperfect/ for some enter with parfection/ some for dread/ some in chyldeheed/ some for pain/ & some by fair speech & glozing/ all such may be good and holy/ if such will devoutly exercise themselves in virtue/ and contynu to the last end of death/ for only as touching the entry may no man dame/ but in the perseverance & abiding therein/ for many enter as it seemeth parfytely/ which afterward would fain turn again to the world/ or else with much unparfeccyon they live & stand in religion/ and therefore the manner & the deed by which a soul entereth in to this ship of religion/ which manners be all ordained of me/ calling souls to religion/ it should not be deemed/ but only the affection of such a soul that abideth in the same religion with very perseverance. ¶ This ship of religion is rich/ & therefore it needeth not to a subject not for to thing of his need ghostly nor bodily/ for if he that entereth by very obedience & a true keeper of his religion/ it shall be proved for him by his patron/ that is the holy ghost/ oreles as thou knows well I told the when I spoke to the of my providence (where I said thus) that my servants though they be poor/ they be not therefore beggars. ¶ In the same wise all such as be entered in to religion/ if they be very obedient/ they shall have that they need. ¶ Of this they that be very keepers of their orders/ have this in experience/ & prove it day by day. ¶ In old time also when that orders of religion were governed by the flower of virtue/ that is with very poverty & fraternal charity/ temporal substance failed them never/ but that they had ever enough (as need required) & the more that they had of temporal substance/ the more needy they were. ¶ Therefore it is right reasonable that they be prived to the utterest/ what fruit they have by inobedience/ for if they were very obedient keeping the vow of poverty/ they would never be ꝓprytaryes nor live partyculerly/ but in commune. ¶ In such poor common living they find riches of holy ordinance/ set & ordained with great discretion & great light of such that were in earth/ the temple of the holy ghost. ¶ Behold & see saint Benet/ with what discretion he ordained his ship of religion/ be hold also saint Francis with what parfection and poverty/ & with how many precious Margaryte stones of virtue/ he ordained the ship of his order/ leading them that be entered therein unto the way of high parfection/ & he himself was the first that kept the same rule/ giving to them that enter to the same religion/ very & holy poverty for their spouse/ the which poverty he took also for his own spouse with his sister vilety/ and setting right naught by himself/ but he virtuously myslyket himself/ and he desired never with out my will for to please any manner creature/ but rather he desired to be set little by in the world/ ever turmenting and punyshing his body/ and also slaying his own proper will/ arayenge himself with repreves/ pains/ and shames/ for that love of my son that meek and undefouled lamb Ihesu christ/ with whom he was fastened and nailed upon the cross by affection of love (so farforth) that by special and singular grace in his body apered the wounds of my only soothfast son Ihesu christ crucified/ and so was showed in the vessel of the body/ the which was in affection of the soul. ¶ Thus he made away himself to his subjects/ but now thou will ask me & say/ whither all other religious be founded & set in that same parfection (I say yes) but in every order this virtue of poverty is not principal/ though it so be that all virtues be grounded in the same virtue/ of virtues it fareth thus/ that all they take life of the virtue of charity/ & yet nevertheless (as I have told the in other places before) to some one virtue is special/ & to some another/ & yet all they devil in charity. ¶ In the same wise very proper poverty was with this poor Francis as a principal virtue/ setting the beginning of his religious ship/ principally by his affection of love in the virtue of poverty/ and so making a straight order/ for all perfit people & not for commune people/ but for few & good (I say few) for there be not many that choose this poverty in the same order/ & therefore their defaults be multyplyed among the people/ and so they fail of virtue. ¶ This is no default of the ship/ but it is for default of unobedyent subjects & miss ruled governors. ¶ Also if thou behold now the ship of thy father saint Domynycke my blessed child/ thou shall see how he setteth a perfit order/ & he would that subjects which enter in to the ship/ should only take heed to my worship & health of souls/ with the light of cunning/ & upon the light/ he made the principal beginning of his religion/ yet it was deprived fro that very wilful poverty/ but he had it/ & in token that he had it/ the contrary thereof dysplesed him somuch/ that he left to his children in the same religion by his testament for their heritage his curs & mine/ if they ever should be of will to have or keep any manner of possessions/ in special or in general. ¶ This was a very token that he chose to his spouse the queen of poverty/ but for his principal virtue that he set his religion upon/ was the light of cunning/ which he took mightily upon himself/ for to destroy errors & here syes/ which reigned in those days/ he took upon the office of my son/ so that in the world he was worthily called a postell/ because with right great truth he showed my word/ putting away derkesse & giving light/ he was one light that shined in the dark world/ which light I gave to the world by mean and mediation of Mary my sons worthy mother/ that was send to the mysterial body of holy church/ as a dystroyer of heresies/ for she gave him his abyte/ when the office of preaching was committed to him by my son. ¶ Why said I by mean and mediation of the most blessed Mary? ¶ For she prayed that the heresies might be dystryed in holy church/ wherefore I chose Domynycke for to labour there upon with light of cunning/ of the which light of cunning/ he made his children in the same religion to eat upon the table of the cross/ upon the which cross was set ymonges them the table of holy desire/ where souls do eat for my honour and worship/ he would not that his children should take heed to any other belynesse/ than only for to stand upon this table with the light of cunning/ for to seek the glory and laud of my name/ & health of souls/ that they should have no matter for to beletted in other things/ he did withdraw fro than the business of temporal goods/ whom he would were poor/ he doubted never for no livelihood for them/ nor he never dread that/ for he had myghtyly arrayed him in very faith & in stydfast hop/ & so hoped in my providence/ he would also that they should keep obedience/ & that they be obedient for to do that thing to the which they be choose/ & also because that by unclean living the eye of intellection is blinded (& not only the intellection) but by that wretched vice the bodily sight faileth/ wherefore he will not that thereby their light were letted/ with the which light they win the light of cunning the better & more perfitly/ therefore he put to them the third vow/ that is of continence/ & ymonge all his children he would it were kept with very perfit obedience (though it be these days evil kept) for now they paruerte the light of cunning in to darkness/ with the blindness of pride (not for this light of cunning may receive darkness) but I say this as for the darkness of their soul's/ for where that pride is/ there may no obedience be (for as I told the lately) a very obediencer is asmuch in meekness/ as he is in obedience/ and asmuch in obedience/ as he is meekness/ therefore he that breaketh the vow of obedience/ seldom it is seen but that he breaketh the vow of continence/ other mentually or actually/ & thus thou may know and see well that he hath ordained for to bind his religious ship with these three cords/ that is with obedience/ continence/ and very poverty/ it is made all ryally/ for all deadly sin may be eschewed therein/ he was so yllumyned of me with very light and providence/ that he provided to them which were of less parfection than other/ as well as he did for them that were perfit in the same religion/ for though all that do keep this order be perfit/ yet in that way of living there may be one more perfit than another/ and so he provided therefore/ that both perfit and imperfect may devil all together in this religious ship/ he fastened himself myghtyly to my only soothfast son Ihesu/ showing his doctrine/ & that he showed well in that he would not the death of the sinners/ but that they were graciously turned and so to live/ he was virtuously all large/ all merry and full of iocundyte/ and all sweet in virtue as a delectable vyrydary/ but wretches such as keep not the order but brekers of the same/ they make foul & infect other which be nourished in the same religion at the breast of virtue with the little light of cunning that they have/ I say not of the order in itself (for as I said) it hath ghostly deleccacyon in itself/ but in the beginning I said there was none such infection ymonge them/ for than all as one flower well smelling/ in that time men were of so great parfection that there was no darkness of error nor heresies/ but that it was with the light of cunning of them put away. ¶ See and behold saint Thomas Alquyn/ which with the light of his intellection/ worthily he beheld in the mirror of my truth where he wan light above nature/ & cunning infuded by grace/ for both by prayer & man's study he wan such cunning. ¶ He was as a brenning light/ that gave light in his order/ & quenched darkness in the mysteryal body of holy church. ¶ Behold also saint Peter of Milan that virgin and martyr/ which with shedding of his blood by martyrdom/ gave light in destroying of many heresies/ which heresies he had in so great hare/ that he disposed himself for to die/ rather than to suffer them/ & all the while he lived in earth/ he disposed him to none other thing/ than for to exercise him in prayer/ preaching & dysputing with heretics/ showing the truth/ & spreading the faith over all with out any dread/ & that not only he would knowledge it by his life/ but unto that death (so farforth) that in the end of his death/ when his tongue failed him in receiving of the stroke/ he wet his finger in his blood/ & because he lacked a charter to write upon/ he put his finger to the earth & written/ knowledging his faith & believe in this wise. O redo in deum. etc. His heart brenned in the deepness of my charity/ and therefore in his passion he turned not his heed aback/ knowing well that he should die/ for or than he died/ I showed him by revelation his manner of death/ wher fore as a very knight without any servile dread/ he stood in the field of battle. ¶ And thus of many I may tell the that though they did suffer no martyrdom actually/ yet they did suffer martyrdom mentually/ as saint Domynycke & other such. ¶ Here now what tyllers I have send in to my vyneyerde/ for to pull up thorns of vices/ and for to plant virtues. ¶ Certain Domynycke and francis were two pyllers in holy church/ Frauncys with his poverty/ which was given him principally as his own proper virtue/ as it is before rehearsed. ¶ Of the excellence of them that be under obedience and be obedient/ of the misery of them which be unobedient that be in the state of religion. sithen it so is that the places of religion be now yfound (that is to say) ships ordained by the holy ghost to carry souls to heaven/ by mediation of the blessed patron the holy ghost founded with the perfit light of holy faith. ¶ Now therefore I shall tell the both of the obedience and of the inobedience of them that have enhabyted or made to them a dwelling place in this ship of religion (and not only of one order) but of all together in general (that is to say) no more speaking of one order than of all other orders/ and in the same I shall tell the together both of the defaults of them which live obedyently/ and also the defaults of them that dolyve uncleanly and unobedyently/ that thou may have the more parfection/ and more sweetly/ and the better to know that one fro that other/ and also I shall tell the how he shall go/ that goeth for to entre that religious ship of only manner of order. ¶ How should a man go that will enter a partyculer religion? ¶ Certain with light of holy faith/ by the which light/ he shall know the needs he must slay his own will with the sword of holy hate/ of every proper sensible passion/ and so should he enter to religion/ & be coupled to the spouse of very obedience/ with her sister patience/ and with that norse of meekness/ for if he have not this norse/ obedience shall perish for hunger/ for in that soul where this virtue of meekness is not/ obedience dieth anon/ & meekness is not alone/ but she hath a servant that is vilety & contempt both of the world and of herself/ which maketh a man to set little by himself/ and not for to desire honours & worshyppes/ but repreves and shames. ¶ Thus should a man go deed to the religious ship of any order/ & therein to live meekly/ but in what manner wise that he entereth/ that is by divers manners as I call them (like as I have told the before) they should search anon the parfection of the same order/ and keep it each in themselves/ & quickly receive the key of obedience of the same order/ which key openeth the wyket/ that is the great gate of heaven. ¶ Lo by this thou may know that there is both a gate and a wyket of heaven/ and therefore all those that go to some partyculer religion/ they take the key of obedience/ which shall open the wyket of the gate/ not leaving the great key of general obedience/ which openeth the great gate of heaven/ as I have told the. ¶ In this gate is a wyket/ of the which wyket they have received a subtle key/ for to open the same low wyket/ there throw straitly for to pass/ which wyket is not departed fro the great gate/ but it is in the gate/ as thou may see materyally a wyket in a gate/ & though they have received this little key of the straight wyket of heaven/ yet should they not cast away fro them the great key/ & because very obedyencers kowe well with the light of faith/ that they may in no wise enter by this little wyket of strait obedience with burthons of riches/ nor with their own will/ nor that they may in no wise enter there going upright/ but if they stoop lest they break their heeds/ therefore they cast away fro them riches & also their own wills/ keeping the vow of wilful poverty/ and they will in no wise receive nor keep any thing in possession (as their own) jest they break the vow of wilful poverty promytted/ and so to break their obedience. ¶ All such as go upright in religion/ weening so to enter that wyked/ be all proud obedyencers/ keeping their own will/ for other while when they must needs obey/ they bow not to the obedience meekly/ but with pride they fulfil their obedience/ bowing down their heeds by strength & not by meekness/ which strength breaketh the heeds of their sovereigns (that is) that obedience done in such wise that it pleaseth not their sovereigns/ in giving of evil ensample to their subjects that would obey meekly/ after the which proud obedience/ oftentimes they fall in breaking of the vow of chastity & in continence/ for he that hath not his appetite well ruled and ordynately/ nor hath not yet disposed himself fro temporal substance/ he taketh upon him for to know many new conversations of men and women/ and findeth many friends whom he loveth and useth with his own proper will/ by the which knowledge of conversation/ they become right special friends/ and so together they do nourish their bodily conversations in delyces/ because they have not the norse of meekness/ nor her servants vilety and abjection of themself/ wherefore all they stand in pleasance of their own sensuality living delicately (not as religious folk) but as lords without watch and prayer/ & all this and many mother it happeth them that have proper goods in keeping for to spend (which if they had not) it should not so fall with them as it doth/ and also they fall in uncleanness other bodily or mentally/ & if it hap other while that for shame they abstain them bodily fro uncleanness/ yet they abstain them not mentally/ for it is unpossible to him that hath moche conversation of fleshly men/ and in delyces of the body in receiving of meet and drink unordinately/ and also liveth with out devotion/ waking/ and praying/ for to keep his soul clean/ & therefore a very meek obediencer seethe all a fer with the light of faith/ the evil and harm that should fall to him/ by keeping of any temporal substance in proper/ and so for to go with his own will/ & he seethe well also that he must needs by his order pass throw his little wyket with the key of obedience/ which shall open that wyket. ¶ Why trowes thou that I have said the that in any wise they must needs go throw that little wyket? ¶ Certain for I say sooth/ for will he or not/ if he abide in the order/ he must needs go throw that wyket/ by the hardness of obedience of his prelate/ and therefore a perfit obediencer lifteth himself above himself/ and hath the domination of his own proper sensuality/ raising himself above all his bodily felynges and styrrynges/ and with quick faith he sendeth in to the house of the soul holy hate/ for to put out the enemy of his own proper love/ for he will not that his spouse of obedience/ which was given to him by the mother of charity/ be offended/ and therefore he putteth out the enemy of his own will/ & sendeth in the fellow and the norse of the same spouse meekness/ and many other lovers of the same spouse/ which be very rial virtues/ manners/ customs/ and observances of the order/ for to make ready anendes the entry of the spouse of obedience/ and so than entereth this sweet spouse obedience in to the soul with her sister patience/ and with the norse meekness well kept and warded with her servants vilety and abjection/ & also displeasance of herself/ & after time she is thus entered/ she is all in peace & quietness/ standing in the orchard of very continence/ with the clear son of intellection/ where the light of faith showeth her clearly/ the clear sight of my soothfastness/ there is also fire which warmeth & giveth here to them all/ that keep the observances of the order purely for the love of me. ¶ What be these enemies which be put out? ¶ The first principal enemy is proper love/ the enemy of charity & meekness/ the which bringeth forth pride/ another is inobedience/ against very obedience/ the third is infydelyten/ contrary against the virtue of faith & also presumption/ for to presume & hope in himself/ which acordeth not with very holy hope/ the which a soul should have. ¶ Also unpatience which is against patience/ unrightwiseness which conformeth him not to the virtue of rightwiseness/ nor imprudence with prudece/ nor unteporaunce with temporance/ nor crasgreliyon of the breaking of the commandymentes of the order/ with observance of the order/ nor evil conversation of wicked livers/ with the conversations of good livers/ all these be enemies and right cruel enemies/ ymonge whom is found the capital enemy of ire against benevolence/ & cruelty against love of virtue/ uncleanness against purity/ negligence against business/ ygynoraunce against cunning/ & sompnolence against waking & continual prayer/ & because that a true obediencer knoweth well with the light of faith that all these be enemies/ which make foul the spouse of holy obedience/ therefore he send in holy hate to put them out/ & also love to take in his friends/ which be virtues/ where holy hate with his sword of dread did slay wicked proper will/ which will was and is nourished of ꝓper love that gave life to all these enemies of very obedience/ & when he had smitten of the heed of this principal enemy/ by whom all were kept in/ than this spouse obedience is free & in peace without any war/ she hath than no enemy within that may displease her nor hurt her/ for he is put out/ which was cause of her bitterness & sorrow. ¶ What war trowes thou that a very obediencer hath/ whither wrongs show to his wars? Nay. why? ¶ Certain for very obedience is patient/ which patience is sister of obedience. ¶ Be the observances of the order contrary to her? Nay. why? ¶ Certain for obedience will keep them all purely. ¶ Is it any pain to her the precepts & straight commaundymentes of prelate's & sovereigns? Nay. why? ¶ Certain for very obedience hath overcome her own will/ & will not make questions of her sovereigns will/ nor dame her what that ever she biddeth/ but with the light of faith she deemeth my will in her sovereign/ thinking verily that my mildness maketh him to bide so (as it is necessary for the health of her soul)/ it is never shame to such for to do the most vile abject thing in the order/ nother in suffering of derysyons/ repreves/ detractions/ & dyspysynge/ which oftentimes be done & said/ but ever they would be take as vile & abject in the sight of man/ and that is for they have conceived alone in vilety/ abjection/ & displeasance of themselves with perfit hate/ & so they joy with the spouse of very obedience/ & with her sister patience/ he that is thus obedient is never sorry/ but for offence which is done to me that am his maker/ for his conversation is with such that verily & lovely dread me/ and though other while such one have conversation with than that be departed fro my will/ they do not that for to conform themselves to their defaults/ but for to withdraw them fro their wicked lives/ for the good which they have in themselves with fraternal charity/ they will depart it with other/ considering well that it were to my name more worship & honour to have mant ymonge them that might keep the observances of the order (than only they kept it themselte) & therefore they enforce themselves for ta call seculers to religion/ both by words & prayers/ & in the most honest wise they can/ they busy them for to pull them out fro the darkness of deadly sins. ¶ Thus than thou may well know/ that the conversations of a very obediencer be good & perfit (whither they be conversant with good or with bad) for they be set in an ordinate affection/ & in the breed & latitude of charity. ¶ Of his Cell he maketh him an heaven/ having delight there for to speak & have conversation with me by affection of love/ he fleeth idleness by continual prayer and meekness/ and when thoughts abounden to him by illusion of the fiend/ in his cell he layeth him not down anon in the bed of of negligence so being idle/ nor he will not by reason make inquisition of the thoughts of his heart/ nor his own conceit/ but he fleeth idleness/ lifting himself above himself with holy hate upon his sensible feeling/ & with very meekness & patience to bear & suffer labours/ & so he withstondeth such thoughts/ as he feeleth in his soul with waking & meek prayers/ he waketh in me with his eye of intellection/ beholding & saying with the light of faith that I am his helper/ & that I may/ can/ and will help him/ to whom I open my arms of benignity/ & suffer such things for to fall to him/ for to make him the more busy for to i'll fro himself/ & to come to me/ to whom I benyngely open my arms/ & if such one seem the mental prayer comforteth him not/ for the great labour that he suffereth in such resistance/ he breaketh out with vocal prayer/ other he useth some bodily exercise/ that so both with vocal prayer & bodily exercise/ he might put away idleness/ also he beholdeth in me with the light of faith/ that suffer him to be tempted with such temptation of thoughts for love that I have to him/ waiting how myghtili he would withstand them. ¶ Than he putteth out his heed of meekness/ yrecting himself unworthy rest of soul (as other worthy servants of mine be worthy) but he holdeth himself worthy pain/ such one setteth naught by him self/ but with holy hate he rebuketh himself/ him seemeth that he may not do himself pain enough/ but yet blessed hope of my providence faileth him not/ & therefore he so passeth out of this trouble with quick feyte & with the key of obedience in his hand in to the religious ship of the order/ & so he is become a keeper of his Cell/ fleeing idleness (as I have said) a very obediencer will be that first that shall enter the quere/ and the last that shall go out/ & when he seethe one of his brethrens or sustren more busy in bodily or ghostly business than he is/ he waxeth holy enuyously/ & taketh himself that virtue to him by prive ghostly stealth/ not willing the that virtue be lessed in his brother/ for if he would so/ he were not in fraternal charity. ¶ A very obediencer forsaketh not the fraytur/ but oftentimes & many times he vysyteth it/ & delighteth therm to eat poorly his meet/ & in token that he hath no delight for to be out of the fraytur/ he hath avoided fro him all temporal substance/ perfitly keeping the vow of poverty (& so perfitly) the he hath need of the bod●/ & yet keepeth wilfully the same ●●de with great disease/ his Cell is full of the odour of poverty/ & not full of clotheses/ he thinketh nothing that thieves should come & steel his clotheses/ nor the that mought nor dust should eat nor waste his clotheses/ & if any thing be given him or delivered him/ he thinketh not for to hide it/ but make it freli comune with his brethrens/ he thinketh not on the morrow/ but his necessity he taketh daily/ thinking no more but on the kingdom of heaven/ & on very obedience/ how he might best keep it/ & because it is best kept by meekness/ he submytteth him asmuch to the least child as he wolde to the greatest man that is/ & to the poor as he would to that rich/ he maketh him servant to all/ never refusing labour/ but he doth service meekly to every creature. ¶ A very obediencer will not make obedience after his own manner/ nor chose nother time nor place/ but as his sovereign will & as that manner of the order will/ all this a very obediencer doth without pain or tedyosyte of soul/ such one passeth lyghtli by the hard wyket of the order/ with the key of obedience in his hand without any violence/ by cause he hath kept & keepeth the vow of chastity/ of very obedience & pure contynece/ avoiding the highness of pride/ & bowing the heed of obedient meekness/ wherefore he may in no wise break his heed by vnpacyence/ for he is very peaceable with ghostly strength & ꝑseveraunte patience/ which be the friends of obedience/ such one is in will never to offend/ by stirring of the fiend/ his flesh/ nor the world/ for he chastyseth his flesh by mortifycation/ spoling him fro delectations/ & arayeth him with labours & travails of that order with quick faith & without dedignation (as a child which forgetteth the rebuke that his father giveth him) in that same wise this child nother thinketh in his soul of wrongs done to him/ nor of labours nor griefs which be done to him in the order & given of his sovereign/ but when he is called of him he goeth to him/ nothing moved with ire & rancour/ but with all manner of meekness & benevolence. ¶ These be the children of whom my soothfast sone Ihesu spoke of/ when his disciples did strive together/ which of them should be ymonges them the most/ where he made a child to come to him & said thus. ¶ Suffer children come to me/ for of such is that kingdom of heaven/ & he that loweth him not as meekly as this child (that is) if he have not his condition/ he may not enter in to the kingdom of heaven. ¶ For dear daughter he that loveth him shall be enhanced/ as my only soothfast son saith in the gospel/ & as it is oft found in other books of holy seyntes/ therefore these children ryghtwysely may be called meek/ that for love make themselves low & subjects with very holy obedience/ not striving nother against their order nor against their prelate's/ all such shall be enhanced anendes me endless father/ & devil with my very citizens in endless bliss/ where they shall be worthily rewarded for all their labour/ & for to be siker of that/ I make them in this life for to taste some what of the endless bliss for their earnest. ¶ How they that be very obedient receive an hundredth for one/ & everlasting life/ & what is understand by that one/ and what by that hundredth. IN such dear daughter is fulfilled that thing which my only son said to Peter when he said thus. ¶ Master low have for sake all thing & follow thee/ what shall we have therefore. ¶ My son said/ you shall receive an hundredth & everlasting life/ as & my son should say thus. ¶ Peter you have do well/ for in none other wise you might follow me/ but in forsaking of all thyn ges/ therefore I shall give the in this life an. C. And what is this. C? dear daughter after the which/ endless life followeth. Of what thing under standeth my son this/ of temporal substance? Nay. not properly/ if otherwhile by doing of alms deeds I multiply temporal goods/ but of what thing than? Certain of him the giveth his proper will/ for the will of man is but one/ & for that one I give him an. C. in this life. Why is this number of an. C. set? Certain for an. C. is a perfit number/ & to that may no more be added to/ but if thou begin at one/ in the same wise charity is the most perfit virtue above all other virtues/ for a more perfit virtue may never a man ascend to/ nevertheless thou receives well all other virtues/ when thou encreces than in merits to this. C. the virtue of charity/ but yet thou comes perfitly to this. C. by multyplyenge of other virtues/ in knowledge of thyself/ this is that. C. which is given to them/ that have given their wills alone/ in general/ partyculer/ & special obedience/ & with this. C. they shall receive ever lasting life/ for charity alone is the lady which entereth in/ leading with her the fruit of all other virtues/ & they abide within me endless life/ in whom they taste endless life/ for I am that endless life/ to whom they come/ for they be in mi possestion/ whom they hoped before to have (& so all other virtues) charity alone as a queen entereth and hath me/ the hath her. ¶ Thus these little children receive an. C. & ever lasting life in him/ here you receive the fruit of divine charity/ set for the number of an hundredth (as it is said) & because they have received of me this hundredth/ they abide and devil in themself with a marvelous heartily joy/ for in pure charity falls never sorrow/ but ever holy gladness/ they that have this charity/ have a large heart & liberal/ and not double & straight/ for a soul that is wounded with this sweet dart of love/ showeth not one in the face/ another in the tongue/ & another in the heart/ such one serveth not feyntly and mynystreth to her neighbour with bolning bride for her charity is open to all creatures largely without fening/ & there fore a soul that hath and is had of charity/ falls never in pain nor sorrow which turmenteth/ nor it delayeth never for to obey redyly/ but ever it is obedient unto the death. ¶ The third chapter is of the paruersytes/ miseries/ & labours of them which be not obedient/ and of the miserable fruits that come of unobedience/ of the imperfection of them that be slow or unlusty in religion/ all be it they keep them fro deadly sin/ & of the remedy how they should come out of that unlustiness/ and of other matters/ as be rehearsed to you in the kalder before. Ca iii A Wretched unobedyencer doth the contrary of all this/ which standeth in the religious ship of order/ with right great pain (both of himself and of other) that he tasteth in this life the earnest and the sickerness of hell/ he ever is in sorrow/ confusion/ and pricking of conscience and is displeased with his order & also with his sovereign/ such one is untolerable to himself/ lo daughter such one hath take the key of obedience in religion/ and liveth unobedyently/ for inobedience is made a lady associate with unpatience/ & nourished with pride & proper complacences of herself/ which pride cometh out of proper love (as it is said before) he doth all the contrary against very obedience/ how may such a wretch stand without pain/ that is deprived fro charity/ he should mightily bow down his heed of proper will/ and pride holdeth it up right/ all his will doth dysacorde to the will of the order/ the order will that he should live under very obedience/ and he followeth and loveth inobedience/ the order will that he should live with wilful poverty/ & he fleeth it and desireth riches & gadereth it/ the order will that he live in purity and cleanness/ and he liveth in uncleanness. ¶ My dear daughter when that a religious man breaketh these three vows/ he falls in to so many defaults/ the his looking seemeth nothing after a religious man/ but after an incarnate devil (as I have more largely told the before in another place) & yet shall I not leanly therefore/ but that somewhat I shall tell the of their destynable living/ & of the fruit that they win by unobedience/ to the more commendation of very obedience. ¶ Such a wretch is deceived of his own proper love/ for the eye of his intellection is set with deed faiths in to the complacences of his own proper sensuality & in worldly things/ he is lope with his heart in to the world/ & therein he dwelleth by affection (though his body be in religion) & because obedience is laborious to him/ he will not obey/ but eschew labour/ & so he falls in more mischievous labour/ for needs he must obey/ other by constraynynge or by love/ it were better for him & less labour for to fulfil his labour with love than without love. ¶ O howmuch such one is deceived/ & there is none that so deceiveth him as himself/ for in that he will please himself/ he dyspleaseth himself/ in asmuch as the works which he doth enjoined to him by obedience/ be displeasing and miss liking to him/ he would live in great delight and so win endless bliss in this life/ and his order will that he be a pilgrim (not for to trust in no abiding in this world) & in token here of/ when that he purposeth him for to devil in one place of the order/ there as it liketh him best for to devil/ and where he might find more delight to his bodily pleasance/ by the order he is removed in to another place. ¶ In such removing & changing fro one place to another such one findeth great pain. ¶ Why is that? ¶ Certain for his own proper will is quick for to will there he should not will/ nor none otherwise than the order & the sovereigns will/ & if such one obey not after the order & the sovereigns will/ he shall be coacted by discipline & dures of the order/ & so he dwelleth (as I said) in continual tourment & pain/ seas thou not now how such deceive themself/ for there as he weeneth to flee pains/ he falls in to pains/ his blindness will not suffer him to know the way of very obedience/ the which is away of soothfastness & truth/ grounded in my very obedient lamb my son Ihesu christ. ¶ Therefore thus blyndely he goeth by the way of untruth & miss liking/ weening for to find delight there/ & he findeth there pain and bitterness. ¶ Who hath brought him thereto? ¶ Love which he hath not for to obey/ & that is his own● passion/ such one worketh as a fool/ for he will swim with his own arms in this perilous see/ which is full of tempests & waves/ crusting in his own wretched living/ & he will in no wise swim with that arms of that order & of his sovereign/ he dwelleth thus solely with his body in the religious ship of the order (but not with his soul) for he is go out thereof by desire/ not keeping the statutes/ nor the manner of the order/ nor the three howtaken by his psessyon/ he dwelleth rather in the tempestyous see there to be drenched/ than in the sweetness of religion/ he is rather bound in religion by abyte of his body/ than by the abyte of his soul/ such one is no religious man/ but rather a beestly man arrayed in the habit of religion/ & yet in his affection & in his living he is worse than a be'st/ he seethe not that it is more labour for him to swim rather with his own arms/ than with the arms of his sovereign/ he seethe not also that he standeth in mischievous peril of endless death. ¶ Why is that? ¶ certain for the cloud of his own proper love/ of whom came to him his inobedience that hath stopped his clear sight/ that it suffereth him not for to see his o●ne harms/ therefore he is wretchedly deceived. ¶ What fruit bringeth forth the tree of such a miserable wretch? ¶ The fruit of death/ for he hath set & planted the root of death in the pride of his affection/ which he drew out of his own proper love & pleasance of himself/ and therefore all the fruit & flowers that come out fro thence be all corrupt/ & also that leaves and the branches of the same tree be spotted & defouled. ¶ Three branches that this tree hath be corrupt & defouled/ that is the branch of obedience/ of poverty/ and of continence/ which be those three branches that be contained in the stock of affection/ which is evil planted and set/ as I have said before. ¶ The leaves that this tree bringeth forth (the be words) be also corrupt/ that the most secular ribald that liveth would not say as they sayen/ & if it so hap that he must preach & show my word to the people/ he showeth it with much curiosity/ not rightfully as he should only for to feed and win souls/ but only to speak with gay words of pomp/ & if thou behold the flowers of this tree (which be divers thoughts) such as be received with great delectation & lust/ they give a stinking smell/ for they i'll not the places & ways which bring them in to such corrupt thoughts/ but they search after such occasions/ that they might come to the fulfilling of the sin. ¶ This is the fruit the sleeth him & bynemeth him life of grace/ & giveth him endless death. ¶ But what stink casts out this fruit brought forth with the flower of the tree? ¶ Certain it casts out stink of inobedience/ by the which he will with the thought of his heart inquire & dame in evil the will of his sovereign/ he casts out also uncleanness with many wicked conversations/ delighting himself wretchedly with his name of a devout man. ¶ O wretch thou consyders not that under colour of thy devotion shall follow to the many mischiefs/ as children of inobedience/ for thou hast not received nor take to the children of virtue/ as a very obediencer doth/ such one searcheth for to deceive his sovereign/ using to him leaves of state ring words/ speaking unreverently & with great reproving/ such one supporteth not his brother/ nor he may not the least word say anendes him when he is undernymed for his defaults/ but anon he casts out venomous fruit of unpatience and Ire and hate against his brother/ deeming in evil/ the he did to him for good/ & thus such a soul so slandered liveth in pain both within & without. ¶ Why is such one disposed with his brother? ¶ Certain for he dyspleaseth himself sencybly/ such one fleeth his Cell/ as he would i'll venom (& the cause is) for he is go out of his own proper Cell of knowledge/ whereby he is fall in to inobedience/ & therefore he may not abide in his material Cell/ he will not also come to the fraytur/ but as he would go to his enemy/ as long as he hath any thing to spend/ & when he hath no more/ than need driveth him thither. ¶ Therefore true obedyencers done well which keep so well the vow of poverty/ that they will nothing have for to spend/ because they would ever be fed at the sweet table of the fraytur/ where a very obediencer norysheth both his body & soul in peace & quietness/ he will never think nor make ordinance for sweeter not better live load than he findeth there. ¶ The contrary doth an inobedyencer/ he will be the last coming in to the quere/ & the first that shall go out/ with his lips he draweth nigh to me/ but his heart is fer fro me/ he fleeth also for dread of penance that chapter. ¶ What is cause of all this? ¶ Certain inobedience/ such one also never waketh nor prayeth/ & yet oft times when he should say his divine service/ to the which he is bound/ and it is unsaid/ he hath no fraternal charity within him/ for he loveth none but himself/ and yet not with reasonable love/ but with beestly love. ¶ Thus many evils there be the fallen upon the heed of an unobedyent man/ & thus many sorrowful fruits he bringeth forth/ & many more which no earthly tongue cantle. ¶ O inobedience which depryves the soul fro light of obedience. ¶ O inobedience which depryves the soul fro all virtue/ & arrays it with all vices/ thou takes away fro him peas & gives him war/ thou takes fro him life & gives him death/ thou draws him out of the ship of his order & drenches him in the see of this wretched world/ & so strangles him in sin/ making him to swim with his own arms/ there he should swim with the arms of his order/ thou arrays him with all manner wretchedness/ thou makes him die for hunger/ taking away fro him the meet of that merit of obedience/ thou gives him continual bitterness/ & fro all delectation of sweetness thou depryves him and fro all good/ & makes him to stand in all manner of evil. ¶ In this life thou makes him bear the earnest of endless torment/ & if he amend him not or than he pass out of this world/ thou ledes that same inobedient soul to endless damnation/ ever to be turmented with the fendes ye●ll out of heaven for ●●●yr inobedience/ by the which they were rebel to me/ & now be in the arms of hell/ right so thou inobedience by cause thou was rebel to obedience/ & did throw a way fro the this key of obedience with which thou should have opened the wyket in the gate of heaven/ & thou did take in thy hand thou key of inobedience/ wherewith thou hast opened the gate of heaven. ¶ Of the imperfection of them which be slow & unlusty in religion/ all be it that they keep them fro deadly sins/ & of the remedy how that they may come out of that unlustynes. O Dear daughter how many be there now of the wretched inobedyen cers/ which in these days be fed & nourished in the ship of religion/ & right few there be that be very obedyencers (nevertheless sooth it is) that between these perfit obedyencers & these wretched obedyencers be many/ which live comunely in the order/ for nother they be perfit as they should be/ nor they be much wicked/ because they keep clean their conscience fro deadly sin/ but yet they stand in dullness & negligence of heart/ & if such excercysed not their living in keeping somewhat of their observances of the order/ they should fall to great peril/ & therefore they have need to be right busy and sleep not in darkness/ but that they arise fro dullness & sloth/ for if they abyme long therein/ they be able for to fall right lore/ & yet though they fall not/ they should slode under man's praising a pleasance/ coloured with the colour of religion/ besyenge them rather in keeping of some outward cerymonyes in the sight of man/ than for to keep properly the pure religion/ & oftentimes such with lytellyghte that they have be able to fall to domes & demynges of them that keep the order more straitly than they & in less perfection of ceremonies/ of whom they make themselves special kekers. ¶ To all such it seemeth to them right noyus for to devil in common obedience/ in asmuch as they neclygently overpass true obedience/ & with moche pain & labour & with a cold heart they bear that observances of the order. ¶ Thus they offend perfection/ by the which they entered/ and though they do little harm (as I have said to other) yet nevertheless they do full evil/ the is because they come not clereli out of the world/ where they should have lived & kept the key of general obedience/ and than for to come to religion so for to receive the lie tell key of partyculer obedience/ for to open their with the wyket of heaven gate/ the which key should be tied by a thong of vilety & abjection/ setting nought by himself/ & with the same thong of vilety to keep it mightily in the hand of fervent love. ¶ All such daughter be able to come to perfection if they will/ for they be more near to perfection than other wretches/ & yet it may be said of such otherwise/ that they be more harder for to be raised up fro they imperfection in their degree/ than a wicked liver in his degree. ¶ Will thou know why? ¶ Certain for it is openly know that a wicked man doth evil/ his his own conscience telleth him so/ but for his own ꝓper love which hath so blinded him/ he hath no might for to arise out of sin/ he seethe well with one natural light the it is evil which he doth/ for if it were asked of him whither it were evil do that he doth/ he would say yes/ but yet he would excuse him & say that his frailty is so much/ the he may in no wise rise hp/ thus he will say though he say not truth/ for with my help he may arise if he will. ¶ But these that be so negligent & slow/ which nother do great evil nor great good know nor their own dullness nor will not know it/ nor howmuch harm they do to themself/ nor they reck never though they arise never thence/ nor though it never be showed nor told to them/ & yet when it is showed them they will not arise/ because they be bound by that unlustiness of their own hearts/ by the long cord of custom. ¶ In what manner may such arise? Certayne that they knowledge with their tongues how they have myslyved/ & than with hate of their own pleasance & liking/ send that meek knowledge in to the fire of my divine charity/ wedding themselves now to that spouse of obedience/ as though they should now enter in to religion with the ring of holy faiths/ & let them no more sleep in that wretched state/ for it was & is great displeasance to me & moche harm to them/ it may well be said to such that word that saint johan rehearseth in the Apocalypse thus/ would god they were cold or hoot/ but because they be nother cold nor hoot/ but only lewe warm/ therefore I shall begin to throw such out of my mouth/ for if they turn not fro that unlustiness & dullness/ they be able to fall right sore (and if they fall) they be worthy to be reproved of me. ¶ It were more joyful to me that such were as I'll/ living in that world with general obedience/ which in regard of the fire of very obedyencers/ they be but as I'll/ & therefore I say it were liefer to me that they were as Ice. ¶ Lo daughter to the have I declared this parable/ jest that error fall in that/ weening that I had liefer such one were in the see of deadly sin/ than so in the unlustiness & negligence of imparfeccyon/ for by such imparfeccyon he might fall to sin/ & the sin of man is so displeasant to me & so venomous/ that I may in no wise suffer it pass unpunished/ therefore they should arise graciously fro such dullness & negligent living/ by some manner of ghostly exercise with waking/ meekness/ & continual prayer & see inwardly themself & behold in those religious men that have lived in religion before/ which were men as they be/ nourished with the same milk/ & in the same manner born/ & I am the same god now that I was than/ my might is never feeble/ my will is never lessed/ nor also my wisdom for to give you clear light to see & know my truth/ therefore (as I have said) they may if they will come to parfection of their order/ so that they will put away free the eye of their intellection the cloud of their own love/ & than they may run with light perfitly with them that be my very obedyencers in religion. ¶ Thus they may come to perfection by this remedy & never else. ¶ Of the excellence of obedience/ & of the goods which obedience giveth to him the taketh it in soothfastness. THis is that very remedy which my very obediencer keepeth every day/ increasing in himself that virtue of obedience with light of faith/ desiring scorns & repreves for my love/ & that his sovereign should put always on him straight charges/ that the virtue of obedience & her sister patience rust not/ lest when they had need to work with them/ they might defail them/ or else that they were to them for fault of such hard impositions of sovereigns to hard to work with/ and therefore continually the desire worketh/ and suffereth no time to over pass/ for of desire they be right hungry. ¶ Desire is as a busy housewife that never will be idle/ one delectable obedience/ one peaceable obedience/ one sweet obedience/ one shining obedience/ yllumyned full of light/ that hath put away the darkness of proper delectation/ one obedience that quyckeneth & giveth to such a soul life of grace/ the hath choose the for his spouse/ thou hast put a way fro him death of his own proper will/ which proper will maketh war and bringeth in death in to the soul/ thou art large/ for thou makes the subject to every reasonable creature. ¶ Certain also thou art benign/ & with meek benygny be and mildness thou beres every great charge/ for thou art coupled with the virtue of strength and very patience/ thou art also corowned with the virtue of perseverance/ thou fails never by the importunity of thy prelate and sovereign/ for though he lie upon that great importable charges without discretion/ thou beres them all gladly and patiently with the light of faith/ thou art so knit with meekness/ that no manner creature may draw it out of thy hand for holy desire/ and what shall we say more dear daughter of this excellent virtue/ we say that it is a good without evil/ it standeth hyddein the ship/ whom no contrary wind may noye nor disease/ for she maketh a subject in religion to row with the arms of her sovereign/ & not with her own. ¶ A very obediencer shall not give reckoning of him self to me/ but his sovereign shall reckon for him/ be glad therefore dear daughter/ and have great delight in this religious virtue/ and thou will be kind to me endless father/ be obedient/ for obedience shall show if thou be kind/ which cometh out of charity/ and charity cometh fro the knowledge of my endless soothfastness/ so that it is a perfit knowledge in my only so the fast son Ihesu/ which son showed to you by his charity the way of very obedience/ making himself obedient unto the death of the cross/ teaching the thereby a rule for to contynu in very obedience unto thy end/ in whose obedience which was the key the opened heaven/ is founded the general obedience that is given to you/ and also this partyculer obedience (as I have told the before in the beginning of this treatise) this obedience giveth such a light in the soul/ that it maketh a soul true both to the order/ and also to his sovereign in religion/ in the which light (the is the light of holy faith) a soul forgetteth herself (not in requiring in what wise obedience of his sovereign is given to him) for in what soul very odedyence is/ it showeth well that it is deed in his own feeling/ which sensible feeling/ searcheth and enquyreth more after other things than his own/ as an inobedient soul doth/ which will ever inquire the will of his bydder/ and dame it after his dark knowledge/ a very obediencer with the clear light of faith/ deemeth ever the will of his sovereign to good/ & therefore such one feeleth not nor inquyreth not his own will/ but boweth his heed obedyently to the will of his sovereign/ & so with the blessed odour of very holy obedience/ the soul is nourished/ and this virtue encresed so much in that soul/ as the soul delighteth in the light of holy faith/ for charity which hath brought forth obedience/ cometh of the light of faith/ and with the same light of faith/ with the which a soul knoweth both himself and me/ he loveth me & loweth him to me/ & the more it loveth & is so loved/ that more rather it obeyeth. ¶ Than obedience with her sister patience they show if such a soul be arrayed with her wedding cote of charity/ with the which cote you shall enter in to end less bliss/ where obedience shall open the wyket of the gate with her key & stand without/ but charity which gave this key to her/ shall enter in with the fruit of obedience. ¶ Every virtue (as I have said) standeth without/ but his virtue of charity shall enter in/ obedience hath the key/ and she herself is the key that openeth/ for with the inobedience of the first man Adam heaven was shut/ and with the meek and faithful obedience of my only sothefastsone Ihesu that undefouled lamb/ end less life was made open/ the which stood long time closed fro man and shut. ¶ The fourth chapter is distinction of two manners of obedyences/ that is to say of obedience of religious people/ and of obedience which is done to a certain parson out of religion for god. ¶ How god rewardeth not after the travail of obedience/ nor after the length of the time/ but after the magnitude of charity/ and of other matters longing to obedience/ as it is specyfyed before in the calendar. Ca iiii. AS I have said to the dear daughter/ my only soothfast son hath given to you obedience/ as for a rule and a doctrine/ and as a key for to open with the gate of heaven/ and so to come to your end/ for the which end you have long travailed. ¶ He also left to you a precept for to live under general obedience/ counseyling you also that if you would come and attain to more parfection/ and so enter by the straight gate of heaven/ as they do that live in religion and order/ and also as they do that live and never receive order of religion/ and yet be in the ship of parfection/ as all such that do keep parfection of the counsels without any order/ refusing richesse & worldly pomps/ both actual and mental/ keeping also continence/ which live in the state of virginity/ or else in the state of chastity/ keeping also obedience/ submytting themself (as I have said to the in another place) to some creature to whom they enforce with perfit obedience for to obey unto their lives end. ¶ If thou will ask me which of these obedyences be more meedful/ whyder he that standeth in the order of of religion or this/ I shall tell thee/ the merit of obedience is not measured/ nother in the deed doing nor in the place nor in whom (that is to say) whither it be of more worthiness in a secular or in a relygyons'/ but after the measure of love that an obediencer hath/ with that measure he inesureth to him that is very obedient/ the imperfection of an enyll prelate is no disease in him nor grieveth him not/ but otherwhile it is great profit to him/ for with persecutions and undyser ere charges of grievous obedience/ the virtue of obedience is increased/ and also patience her sister/ nor also imperfect place letteth nor noyeth him not (I say imperfect for this cause) for religion is more perfit/ more stydfaste/ and more stable/ than any other state is/ and therefore I call an imperfect place of such that have a little key of obedience keeping without religion the counseyles (but yet I call not their obedience imperfect nor of less meed) than of them that live in religion/ for every obedience (as I have said) & every virtue else is measured after the measure of love/ yet in many other things/ as of the vows which be made in the hands of a sovereign in religion/ and for many suffraunces which a man suffereth in religion/ obedience is better and more proved in religion than out of religion/ for there every bodily act of a religious man is bound to the youke of obedience/ so strongly that it may not be lostd when he will/ that is bound without the trespass and office of deadly sin/ in asmuch asthat vow is approved of holy church/ but this vow is not so/ this bindeth himself wilfully for love that he hath to obedience/ but with no solemn vow/ therefore he that bindeth him to this bow/ he may go therefro without offence of any deadly sin/ if he have lawful excusations (that is to say) that he go not therefro by his own default/ for if he went therefro & for soak it through his own default/ it were not without grievous sin/ yet were he properly bound to deadly sin by that forsaking. ¶ Seas thou not now what difference is between the one and the other/ that one maketh a vow freely with intention never for to break it/ but with no charter of affirmation/ that other hath made a vow with affirmation of a charter or of an instrument/ and he offereth up the same instument or charter with an open solemn profession in to the hands of his sovereign/ there forsaking himself/ and promitting to keep obedience/ continence/ and wilful poverty/ & his sovereign in my name there promytteth to him again (if he keep these) for to receive for them endless life/ therefore this is more perfit/ & that other is of less parfection/ this is more syker/ for if he fall/ he is more apt for to arise/ for he hath more help/ but that other is more doubtful and of less sickerness/ and is rather more apt if he fall to turn his heed backward/ for he feeleth him nothing bound by vow of profession made/ yet he standeth as a religious man or than he be professed/ for unto the time that he be professed he may go therefro/ the meed (as I said) and yet say of obedience/ is give after the love that an obediencer hath/ so that every man in what state he standeth in may parfytely win meed for his obedience/ if he be set in love/ for some I call in one state/ and some in another/ as a man is able for to receive that state that he is called to/ but yet every man in the same state that he is called to may be fulfilled with this foresaid measure of love/ if he be a secular & love more than a religious man/ he shall receive more meed/ and in the same wise a religious man more than a secular. ¶ How god rewardeth not after the travail of obedience nor after the length of the time/ but after the magnitude of charity/ of the readiness and quickness of them that be very obedyencers/ and of the miracles which god showeth of this virtue. ALl you have I send in to the vineyard of obedience for to till it in divers wyses/ to every man shall he give a reward/ after the measure of his love/ & not after his labour/ nor after the measure of his time (that is to say) he that came first shall no more have/ than he that came last/ after the sentence of the gospel/ which my son hath put to you for ensample of them that were hired of a lord for to till in his vineyard/ & of them that were ydele/ the fore said lord gave asmuch to him that came at even at the last hour/ as he gave to him that came in the morrow at the first hour/ or thryde/ or sixth/ or ix or at even song/ by this may you know that you shall not be rewarded nother after your time/ nor after your work/ but after the measure of love/ many be send in to this vine yard in chyldeheed for to till it/ and some enter later/ & some in their old age/ these the come last/ many of them should go and work in that vyneyerde of religion with great fervent love/ as they that came first. ¶ Why is the? ¶ Certain for they think their time is short/ and so they be equypolent and even with them that came before/ and they went easy paces by love/ therefore by love of obedience a soul receiveth his meed/ there he filleth his vessel in me that am the peaceable see/ but many there be/ the which be so ready for to obey/ for obedience is so very incarnate & grounded in their soul's/ that they behold not the cause why certain things be bid to them of him that biddeth them/ but uneath they may abide so long/ till the word of their sovereign be out of their mouths/ for he under standeth of his sovereign more the intent of his bidding than he doth the word/ and therefore a very obediencer obeyeth more to the intent than to the word/ deeming the will of his sovereign for to be my will/ and that he biddeth him by the will and dispensation of me/ and therefore (as I said) such one obeyeth rather to the intent than to the word/ and so he obeyeth to his word/ for first he obeyed with affection to his will/ this was well showed to him/ as it is read In vitas patrum. which first obeyed in his affection/ for when the he began to write an. o. his prelate and his sovereign bade him do a certain thing of obedience/ to the which he was so ready/ that he gave no space to himself for to fulfil that lytello/ but anon without any tarrying/ he went to his obedience & left his oh/ unwritten half/ than I for to show you how much acceptable obedience is to me/ the other half of the same oh/ I parformed and fulfilled it with gold/ therefore this glorious virtue of obedience is so pleasant & liking to me/ that in none other virtue so many miracles & tokens be showed of me (as be for that) for that virtue cometh fro the light of faith/ earth is to this virtue obedient/ beestes be obedient/ water is obedient there to/ that the earth obeyeth to that virtue/ thou hast mind how thou hast red In vitas patrum. of a disciple which was bid of his father the abbot for to set in the ground a dry tree/ & of obedience every day to water it/ the same obedient disciple asked no questions how that might be/ but without any inquisition of possibility he fulfilled his obedience (in so much) that by the virtue of that obedience & of faith the dry tree waxed green & bore fruit/ in token that that soul was lift away fro the dryness of inobedience/ & than after that grentnesse it bore fruit/ so the the apples of tree were called of brethrens fruit of obedience/ in the same wise it is of beestes/ that they obey to this virtue/ for there was In vitas patrum. a certain disciple was send out by obedience/ and in the way as he went he found a dragon/ & he took him and bound him in a bond/ & so lad him to his abbot/ but his abbot as a discrete leche/ lest that disciple should have be extolled by pride of vain glory for that deed/ and also for to prove his patience/ he dyscretely put him & the be'st fro him with boisterous words (saying to him thus) thou be'st hast thou brought an other be'st bound with the. ¶ In the same wise it is of the fire/ for that obeyeth to this virtue/ for as thou knows right well in holy writ/ that many because they will not offend my obedience/ but that they were ever ready for to obey to me redyly when that they were cast in to the hot brenning fire/ it noyed them not/ like as thou fyndes of three children that were cast in that brenning oven/ & of many other/ which were to long to tell. ¶ Also in the same wise of the water/ for that obeyed to this virtue which was well know by Maure/ for when he was send for to take out that disciple which was sunk in the water/ he ran upon the water as he would upon the earth & brought out that disciple/ he thought not one himself/ but with the light of faith he purposed for to fulfil the obedience of his sovereign/ in all things if thou open the eye of thy intellection/ thou shall well find that the excellence of this virtue is specially showed/ so that all things that a religious man doth should be left for obedience/ for though a religious man were in so much araysed by contemplation and unyon of his soul in me/ that his body were there with lift up fro the earth/ & to him were commanded a certain obedience of his sovereign/ that is speaking & bidding to him generally & not partyculerly/ which general speaking setteth no law of tulfylling if he might/ he should enforce him for to leave his high contemplation for to fulfil his obedience/ in the same wise a religious man should leave his taxed special prayers for need/ for charity/ and for obedience. ¶ All this commendation I tell the of obedience/ for I would that thou knew how liking it is to me & how pleasant/ and also that I would it were right prompt and ready in my servants/ for what that ever a very obediencer doth/ it turneth to him for merit & meed/ if he eat he eateth for obedience/ if he sleep he sleepeth for obedience/ if he go/ stand/ fast/ wake/ all this he doth for obedience/ also if he do service to his brother or to his even-christian/ he doth it for obedience/ if he be in the quere or in the fraytur or in his Cell. ¶ Who leadeth him or maketh him stand in these places? ¶ Certain obedience with the light of very faith/ with the which light/ he hath mortyfyed himself to all his own proper will/ and lowed himself with holy hate of himself in the arms of his order/ and in the hands of his sovereign/ with this obedience he rests in the ship of religion/ he roweth in the same ship throwout all this tempestuous see of this wretched life/ with great ghostly prosperity/ with a clear shining soul and tranquillity of heart/ for obedience with faith hath put away all darkness/ he is right strong and syker/ for obedience hath put away fro him feebleness & dread/ by avoiding of his own will. ¶ Of whom cometh such feebleness & unordinate dread/ and what eateth this spouse obedience? ¶ Certain her meet is the knowledge of herself and me/ for a religious man should know himself full of defaults and right naught without any being of himself/ and me that am he that am/ in whom he tasteth & eateth my soothfast truth/ which he knoweth in the soothfastness of my only incarnate son Ihesu. ¶ And what drinketh this spouse obedience? ¶ The drink that she drinketh in my sons blood (in the which blood) my son showeth to a religious man my truth and marvelous love that I have to mankind/ in that blood he showed his obedience/ that was put to him of me endless father for you/ & there fore a very obediencer maketh him very drunk ghostly in that blood/ & after time he is so drunk with that blessed blood/ he hath all lost and hid himself in obedy&ce/ & all his conceits and felynges and by grace he hath me full/ tasting me by affection of love/ with light of faith in obedience/ all the life of such an obediencer crieth peas/ and in his death when he is departed fro this life/ he receiveth the thing the was promised him of his sovereign in my name/ that is ever lasting life/ sight of peace and of endless tran quyllyte and rest/ which is a good unestimable/ that none living in ecthe may think nor comprehend in his wits howmoche it is/ for it is infinite/ in asmuch as it may not be comprehended of a less thing/ for every less thing is so it as a vessel put in the see/ but only the same quantity which it hath received/ the see is that which comprehendeth/ and not the vessel put in to the see● tyght so I that am that peaceable see/ am he alone that comprehend myself and compass myself/ and of my own comprehension and estimation I joy in myself/ which joy and good that I have in myself/ I part it with you/ to each of you after his measure/ for I fill his measure/ and never hold it to be void/ giving to him perfit blessedness/ and he comprehendeth & knoweth of my goodness/ asmuch as I will that he know/ thus is a very obediencer with the light of faith in my truth/ all brenned in the furnace of my endless charity/ nointed with meekness/ drunk with my sons blood/ he is also proved with patience the sister of obedience/ and he dyspyseth himself by vilety & abjection/ and with strength he abideth in long perseverance/ byclypped all about with many other virtues/ and with the fruit of them/ he receiveth his end and reward of me that am his maker. ¶ The fift chapter of this last party is of a repetition of all the hole book/ and how this devout soul yielding worship and thankynges to god/ made a prayer for all holy church & for all the world/ and here is commended the virtue of faith/ & so is the end fulfilled of this book. Ca v. Now right sweet & dear daughter I have satisfied thy desire/ fro the beginning thereof unto the last of obedience/ thou knows well at the beginning thou prayed to me with love and longing desires/ by the which desires/ I made the to ask of me/ that is that I should increase in thy soul the fire of my brenning charity/ and than thou died ask of me four petitions. ¶ One was for thyself/ whom I satisfied pllumyning me by my endless truth/ there showing the how thou might know my soothfast truth/ which thou desired to know/ and there I told the that with knowledge of thyself and of me by the light of faith thou might come to the knowledge of my truth. ¶ The second petition that thou made was the I should show mercy to the word. ¶ The third was that thou prayed to me for my mystery all body of holy church/ the I would avoid thence darkness and persecutions/ desiring thyself the I should punish the wickedness of them upon thee/ and there I declared to the that no pain/ which is given in a time that hath end/ may satasfy the sin done against me that am endless good (namely the pure pain alone) but it satysfyeth thus/ if the pain be oned with desire of soul/ & contrition of heart and the manner how/ there I declared thee/ and also I answered the there that I would she we mercy to the world/ and there I told thee/ that mercy is enpropryed to me/ for by mercy and by marvelous love that I have to mankind/ I send my only soothfast son/ whom I put to the in thou likeness of a bridge that reacheth fro heaven to earth/ by unyon of my divine nature oned to your nature/ this I show the for to yllumyne the the more in my truth/ and there also I told the how a man may ascend up by that bridge by three grease/ that is by three myghtes of the soul/ to these three grease how thou should ascend upon the bridge of my son there I told thee/ that first thou must ascend upon the grease of his feet/ and than upon the side/ and so at the last upon the grease of his mouth/ in the which grease I put three states of the soul/ that is unperfect state/ perfit state/ & most perfit state/ in the which most perfit state/ a soul is come to the excellence of unytyve love/ in each of them I showed the clearly there that thing which doth away fro that soul imperfection/ and maketh it to come to parfection/ and of the dysceytes of fendes/ and of proper spiritual love/ and also there I told the in these states of three undernymynges that my mildness doth to a soul/ one I told the I do in this life/ another in the death (in such that with hope die in deadly sin) of whom I told the that all such did go under the bridge by the fendes way/ of whose wretchedness there I told thee/ and the third of the last general doom/ & of the pains of dampened souls/ and of the joy of blessed souls/ when each soul shall be arrayed with the doweries of his body/ also there I behyghte thee/ & yet I promise the that with many passions of my servants I shall reform my spouse holy church (stirring you to suffer disease for it) and for to sorrow for the wickedness of them that do parfection to it/ there also I showed the the great excellence of my ministers/ and also of the reverence which I require of seculers/ for to be give to them in my name/ for the default of them shall not mynesshe their reverence which should be do to them in my name/ and howmoche the contrary of this dyspleaseth me/ and of the virtue of them that minister to me as angels/ where I touched to the of the great worthy excellence of the blessed sacrament/ also there I told the of the states of tears & whence they came/ where I told the the all tears come fro the well of the heart. & so by row there I told the of four states of tears/ and of the filth which bringeth in death. ¶ I answered the also to the fourth petition of that which thou prayed me the to partyculer falling I should provide/ and so I provided (as thou knows) moreover I declared to the both in general and in special my providence/ fro the beginning of the world unto the last end/ how that all things that I have do/ I do with my divine providence/ both in tribulations & comforts bodily and ghostly/ all is done for your best after my divine providence/ that you may be in me holy/ and the in you my soothfast truth may be fulfilled/ for my soothfast truth was to make you of nought/ & for to give you life everlasting/ which rightwiseness was showed and is given to you/ with the precious blood of my only soothfast son Ihesu/ furthermore at the last I satisfied thy desire/ in that that thou desired to here of parfection of obedience/ and of the imperfection of inobedience/ and whence obedience cometh/ and what thing draweth it fro you/ I put it to the as for agener all key (& so it is) I told the there also of partyculer obedience/ & of them that be perfit and imperfect/ both of such that be in order and of such as be out of order/ dnd of each of them by row/ of peas also which very obedience giveth/ and howmoche an inobedyencer is deceived/ telling the there that death entrede in to this world/ by the inobedience of Adam/ therefore now I endless father most sovereign and endless truth conclude to thee/ that in the obedience of my son all you received life/ for right as in the inobedience of the first old man all you received death/ so all those that will bear the key of obedience may receive life of that new man Ihesu cryst/ of whom to you I made a bridge/ for the street of heaven was broken/ therefore if you will go by this right sweet way with the key of obedience/ you may lightly over pass all manner darkness of the world and not offend/ and so at the last with the same key for to open heaven. ¶ Now dear daughter I stir the for to wail and weep/ & my other servants/ for by wailing and weeping and by meek continual prayer/ I will show mercy to the world/ run therefore now by this street of truth all mortyfyed/ jest that thou be undernom in thy slow going/ and therefore I will that thou run/ for I shall now require more of the than I did first/ because I have showed myself openly enough to the in my soothfastness/ beware now that thou never go out of thy Cell of knowledge/ but there in that Cell keep thee/ & spend the treasure which is given to thee/ that is the doctrine of truth grounded upon a quick stone christ Ihesu arrayed with light/ which forsaketh darkness in this light/ dear and well beloved sweet daughter/ array thee theri. ¶ How this devout soul yielding worship and thankynges to god/ made a prayer for all holy church and for all the world/ & here is commended the virtue of faith/ & so is the end fulfilled in this book. THan that soul when it had thus seen and behold with the eye of intellection & with the light of faith knew my soothfastness and the excellence of obedience/ and when it had so heard with ghostly hearing and tasting by affection all these things with love longing desire/ she lift herself above herself and beheld in the divine majesty and said thus. ¶ Thanking be to the endless father/ that hase no abhomy nation of me thy creature/ nor hase not turned thy face fro me/ nor thou hast not despised my desires/ thou endless light consyders no thing my darkness/ thou life would not consider that I am death/ nor thou leech would not forsake me for my grievous abominable ghostly sickness of sin/ thou endless purity dyspyses me not that am full of filth of moche wretchedness/ thou that art infinite hates me not that am fynyte & able to have end/ thou wisdom lets not to speak ●● me that am a fool/ for all these/ and many other infinite evils and defaults that be in me/ thy wisdom/ thy goodness/ and thy mildness/ have not displeased me/ but in thy light thou hast given me light/ & in thy wisdom thou hast given me true knowledge/ and in thy mildness I have found love of the and of my neighbour. ¶ Who constrained the there to? ¶ Certain not my virtues/ but only thy charity/ that same love hath constrained the to yllumyne the eye of my intellection in the light of holy faith/ that I might under stand & know thy soothfast truth showed to me. ¶ Grant to me therefore blessed endless father/ that my mind may be able for to keep thy benefits retentyfely/ and that my will may burn fervently in the fire of thy charity/ that I may bathe soul & body buriowne in thy sons blood/ and that with the same blood and the key of obedience/ I may open the gate of heaven/ & this same I pray the heartily for every reasonable creature/ both in general and in special/ and for the mysterial body of holy church. ¶ I knowledge well & deny not that thou loved me me or that I loved the. ¶ O endless trinity/ oh very godhead/ thy divine nature hath made the price of thy sons blood of so great value/ thou endless trinity art a deep see/ in the which that moor I enter/ the more I fynda/ thou art unsatiable/ for a soul that fulfilleth him in thy deepness/ is not so fulfilled/ but ever it is made hungry in thee/ it thirsteth in the endless trinity/ desiring with light to see the in endless light/ for as an heart desireth to the well of running water/ so desireth my soul to go out of the dark prison of my body and see the in soothfastness as thou art. O how long time shall thy face be hid fro my eyes/ o endless trinity the deepness of fire & charity/ unlose and unbind fro the soul the cloud of my body/ the knowledge that thou hast give me of thee/ causeth me in truth to desire for to over pass the burthon of my body/ for I have tasted and seen with the light of intellection with thy light/ the deepness of thy endless trinity/ by the which sight I saw me in thee/ to be the image of thee/ having mind by the might of the the endless father and intellection/ by the wisdom of thy son and of the holy ghost that cometh both fro the and fro thy son (will) by the which will/ I am able for to love/ thou endless tryny rearte my maker/ & I thy creature/ I know well endless trinity by the shedding of the blood of thy love/ that thou art a jolyous lover of the fairness of thy creature/ oh endless deepness/ oh endless godhead/ oh deep see/ what might thou give me more than thyself/ thou wastes and consumes in the heat of the love of the soul/ thou art the fire/ thou does away all coldness/ thou art that fire that yllumyneth/ and with thy light thou hast made me to know thy truth/ thou arte that very light above nature (in so great abundance & parfection) that thou makes clear the light of faith/ in the which faith/ I see that my soul hath life/ and in that light it receiveth the that art very light/ in the light of faith it hath won wisdom/ that is the wisdom of thy only son/ In light of faith I am stydfaste/ strong/ and parseveraunte/ in the light of faith I hope/ which suffereth me not to defail in my journey/ that light teacheth me the way/ without this light I must needs walk in darkness/ and therefore endless father I pray the yllumyne me with the light of holy faith/ for that light is a see which norysheth the soul in the that art the peaceable see endless trinity. ¶ The water of thy peaceable see is not troublous/ therefore him needeth not to dread that is in that see/ for he knoweth the truth of thy only soothfast son Ihesu christ/ he is such a mirror that needs I must behold/ in/ the which mirror is represented to me that am thy image & creature/ the which mirror also representeth to me the that art most sovereign/ infynyte/ and marvelous good/ and such good as is above all good/ blessed good incomprehensible good & marvelous good/ fairness above all feyrenesse/ wisdom above all wisdom/ thou art the meet of angels/ and with the fire of love thou hast given thyself to us wretches/ thou art that vesture which covers all nakedness/ thou art he that feeds all hungry in thy sweetness/ thou act sweet without any bitterness. ¶ O endless trinity/ in thy light which I have received light of holy faith/ I have know by many marvelous declarations of the way of parfection that with light and not with darkness I may now serve thee/ therefore I pray the endless trinity that I may be a mirror of good and holy living/ that I may arise graciously fro the darkness of my wretched living/ in the which darkness I have alway hitherto be blinded/ by the which knowledge of thy truth as I should/ therefore I might not well and parfytely love it. ¶ Why knew I the not? ¶ Certain for I saw the not with the glorious light of holy faith/ and also for the cloud of my own proper love had blinded the eye of my intellection/ and yet thou endless trinity with thy light hast dyssolued my darkness. ¶ Who may at ta'en for to come to the height and to yield to the thankings for so grate a gift/ and for the large benefices which thou hast give me of the doctrine of thy endless soothfastness/ the which is a special grace above the general grace that thou gives to other creatures/ who gave all this? ¶ Certain thou thyself/ wherefore good lord endless trinity give me a light of thy grace/ that with the same light I may give the thankings/ array me with the endless truth/ that I may feythfully run with parfection in this deadly way with very obedience and with the light of holy faith/ with the which light me seemeth thou hast made me now lately ghostly drunk/ joy and everlasting worship be to the without end. AMEN. ¶ Lenuoye of Dane james the translator. NOw reverend mother and devout sister your orchard is planted & set/ at my simple devise appareled/ with the help and grace of our merciful lord/ by the gracious prayer of his blessed mother/ your principal and glorious abbes. In this orchard you may disport you in opportune tyme. healthful fruits and herbs you may find there full delectable to the soul. search there than busily the sweetness of the fruit/ that you may find them/ taste them well inwardly that you may savour them/ when you savour them chew them well with a fervent desire/ that you may be well fed with them ghostly/ & to declare you more openly my intent/ I say to you again/ search this ghostly meet with bosy and oft reading/ taste you then with mediation and in ward thinking after mediation/ savour them well and chew them well in your soul's with devout prayer/ that you may ascend by light of contemplation to holy deshres and perfit love of god ever lasting. Querite & invenietis: pulsate et aperietur vobis. And when you be thus fulfilled with grace and such ghostly desires/ stretch forth yours charity/ and put forth your holy desires/ to the help and comfort of that sinful creature which began this work/ and in your devout prayers have my helper recommended your brother Dane james/ which for the most part hath laboured it to the end of this ghostly orchard. yfony fruit or herb be miss set or planted/ I commit all defaults or errors to the correction of better lettered clerks/ & of true feeling faders. And for my negligence & ignorance (as am wont to say) so I now write. A Ihesu mercy. Amen. ¶ Every good thing the more it be communycate and dysparsed abroad/ the more fruit and profit cometh thereof/ as it is showed in the gospel. wheat if it be cast abroad on the earth/ it bringeth fort moche fruit/ and where it is laid up together/ it bringeth for the nothing/ but corrupteth/ norysheth/ & gendereth vermin. The philosopher also saith. Good the more common it be/ the more godly it is. Therefore if worldly riches/ given and dysparsed abroad where need is/ for the love of god/ shall be rewarded/ as he say the himself/ an hundredth fold here in this life/ and with ever lasting joy here after. Moche more ghostli treasure communicate & spread abroad/ where of in these days is moche need/ shall be rewarded moche more largely both here and in heaven. This considering a right worshipful and devout gentleman/ master richard Sutton esquyer/ steward of the holy monastery of Zion/ finding this ghostely treasure these dyologes and revelations of the new seraphy call spouse of christ saint Katherine of Sene/ in a corner by itself/ willing of his great charity it should come to light/ that many religious and devout souls might be relieved and have comfort thereby/ he hath caused at his great cost/ this book to be printed/ trustige that moche fruit shall come thereof/ to all the shall read or here of it/ desiring none other thige therefore/ but only the reward of god & their devout prayers/ for health of his soul. ¶ And thus ●●deth this book/ Imprinted at London/ in Flete street/ at the sign of the son/ by me winkin de word. The year of our lord. M. CCCCC. & xix and the xxviii day of September.