ÞE CLOUD OF UNKNOWING

(the original Middle English)

from Middle English Texts Series, Edited by Patrick J. Gallacher: Introduction
An excerpt from Phyllis Hodgson's Introduction to The Cloud of Unknowing (1944)

  67.1Loo, goostly freende! to soche wrechidnes as þou here mayst see ben we fallen for
T HERE BYGYNNIÞ A BOOK OF CONTEMPLACYON, ÞE WHICHE IS
  CLEPYD ÞE CLOWDE OF UNKNOWYNG, IN ÞE WHICHE A SOULE IS
  ONYD WIÞ GOD.
1 Here biginneþ þe preyer on þe prologe. [top]
2 0.0God, unto Whom alle hertes ben open, & unto Whom alle wille spekiþ, & unto
3 Whom no privé þing is hid: I beseche þee so for to clense þe entent of myn hert
4 wiþ þe unspekable gift of þi grace þat I may parfiteliche love þee, & wor-
5 þilich preise þee. Amen.
6 Here biginneþ þe prolog. [top]
7 0.1In þe name of þe Fader & of þe Sone & of þe Holy Goost.
8NI charge þee & I beseche þee, wiþ as moche power & vertewe as þe bonde of
9 charité is sufficient to suffre, whatsoever þou be þat þis book schalt have in pos-
10 session, ouþer bi propirté ouþer by keping, by bering as messenger or elles bi bor-
11 owing, þat in as moche as in þee is by wille & avisement, neiþer þou rede it, ne
12 write it, ne speke it, ne ȝit suffre it be red, wretyn, or spokyn, of any or to any, bot
13 ȝif it be of soche one or to soche one þat hath (bi þi supposing) in a trewe wille &
14 by an hole entent, purposed him to be a parfite folower of Criste, not only in actyve
15Nleving, bot in þe sovereinnest pointe of contemplatif leving þe whiche is possible by
16 grace for to be comen to in þis present liif of a parfite soule ȝit abiding in þis deedly
17 body; & þerto þat doþ þat in him is, & bi þi supposing, hath do longe tyme
18 before, for to able him to contemplative levyng by þe vertuous menes of active
19 levyng. For elles it acordeþ noþing to him.
20N0.2&, over þis, I charge þee & I beseche þee, bi þe autorité of charité, þat ȝif
21 any soche schal rede it, write it, or speke it, or elles here it be red or spokin, þat þou
22 charge hem, as I do þee, for to take hem tyme to rede it, speke it, write it, or here it,
23 al over. For, paraventure, þer is som mater þerin, in þe beginnyng or in þe middel,
24 þe whiche is hanging & not fully declared þer it stondeþ; & ȝif it be not þere, it
25 is sone after, or elles in þe ende. Wherfore, ȝif a man saw o mater & not anoþer,
26 paraventure he miȝt liȝtly be led into errour. & þerfore, in eschewing of þis
27 errour boþe in þiself & in alle oþer, I preye þee par charité do as I sey þee.
28N0.3Fleschely janglers, opyn preisers & blamers of hemself or of any oþer, tiþing
29 tellers, rouners & tutilers of tales, & alle maner of pinchers, kept I never þat þei
30 sawe þis book. For myn entent was never to write soche þing unto hem. & þer
31Nfore I wolde þat þei medel not þerwiþ, neiþer þei ne any of þees corious lettred
32 or lewed men. Ȝe, þouȝ al þat þei be ful good men of active levyng, ȝit þis mater
33 acordeþ noþing to hem;

0.4but ȝif it be to þoo men þe whiche, þouȝ al þei stonde

34 in actyveté bi outward forme of levyng, neverþeles ȝit bi inward stering after þe
35 privé sperit of God, Whos domes ben hid, þei ben ful graciously disposid, not contyn-
36Nowely as it is propre to verrey contemplatyves, bot þan & þan to be parceners
37 in þe hieȝst pointe of þis contemplative acte: ȝif soche men miȝt se it, þei schuld
38 by þe grace of God be greetly counforted þerby.
39 0.5Þis book is distingwid in seventy chapitres & five. Of þe whiche chapitres, þe
40 last chapitres of alle techeþ som certeyn tokens by þe whiche a soule may verrely
41 preve wheþer he be clepid of God to be a worcher in þis werk or none.
42 Here biginneþ a table of þe chapitres. [top]
43 Þe first chapitre. Of foure degrees of Cristen mens leving; & of þe cours of
44 his cleping þat þis book was maad unto.
45 Þe secound chapitre. A schort stering to meeknes & to þe werk of þis book.
46 Þe thrid chapitre. How þe werk of þis book schal be wrouȝt, & of þe wor
47 þines of it bifore alle oþer werkes.
48 Þe feerþe chapitre. Of þe schortnes of þis werk, & how it may not be comen
49 to by þe corioustee of witte, ne by ymaginacion.
50 Þe fifþe chapitre. Þat in þe tyme of þis werk alle þe cretures þat ever have
51 ben, ben now, or ever schal be, & alle þe werkes of þoo same creatures, scholen
52 be hid under þe clowde of forgetyng.
53 Þe six chapitre. A schort conceyte of þe werk of þis book, tretid by questyon.
54 Þe seventh chapitre. How a man schal have him in þis werk agens alle
55 þouȝtes, & nameli agens alle þoo þat risen of his owne coriousté of kunnyng
56 & of kyndely witte.
57 Þe eiȝt chapitre. A good declaryng of certein doutes þat may falle in þis werk,
58 tretid bi questyon: in distroiing of a mans owne coriousté of konnyng & of kyndely wit;
59 & in distynging of þe degrees & þe partyes of actyve levyng & contemplative.
60 Þe ninþe chapitre. Þat, in þe tyme of þis werk, þe minde of þe holiest
61 creature þat ever God maad letteþ more þen it profiteþ.
62 Þe teenþe chapitre. How a man schal knowe when his thoȝt is no sinne; and,
63 ȝif it be synne, when it is deedly & when it is venial.
64 Þe elleventh chapitre. Þat a man schuld charge iche þouȝt & iche stering
65 after þat it is, & alweis eschewe rechelesnes in venial synne.
66 Þe twelfþe chapitre. Þat by vertewe of þis werk sinne is not only distroied,
67Nbot also vertewes ben getyn.
68 Þe thritteenth chapitre. What meeknes is in itself, & when it is parfite and
69 when it is inparfite.
70 Þe fourtene chapitre. Þat wiþoute inparfite meeknes coming before, it is in-
71 possible a sinner to come to þe parfite vertewe of meeknes in þis liif.
72 Þe fiftene chapitre. A schort profe agens þeire errour þat seien þat þer is no
73 parfiter cause to be mekid under þen is þe mynde of a mans owne wrechidnes.
74 Þe sixtene chapitre. Þat bi vertewe of þis werk, a sinner trewly turned and
75 clepid to contemplacion comeþ sonner to perfeccion þan bi any oþer werk; & bi
76Nit sonnest may gete of God forgevenes of synnes.
77 Þe seventene chapitre. Þat a verrey contemplatiif list not medel hym of active
78 liif, ne of anyþing þat is doon or spoken aboute him, ne ȝit to answere to his blam-
79 ers in excusing of himself.
80 Þe eiȝtene chapitre. How þat ȝit into þis day alle actyves pleynen hem of
81 contemplatyves, as Martha did on Mary; of þe whiche pleynyng ignoraunce is þe
82 cause.
83 Þe ninetene chapitre. A schort excusacion of him þat maad þis book, teching
84 how alle contemplatives schuld have alle actyves fully excusid of þeire pleinyng
85 wordes & dedes.
86 Þe twenty chapitre. How Almiȝty God wil goodly answere for alle þoo þat,
87 for þe excusing of hemself, list not leve þe besines aboute þe love of Hym.
88 Þe on & twenty chapitre. Þe trewe exposicion of þis Gospel worde: Mary
89 hath chosen þe best partye.
90 Þe two & twenty chapitre. Of þe wonderful love þat Crist had to Mari, in
91 persone of alle sinners treuly turned & clepid to þe grace of contemplacion.
92 Þe thre & twenty chapitre. How God wol answere & purvey for hem in
93 sperite, þat for besines aboute his love list not answere ne purvey for hemself.
94 Þe foure & twenty chapitre. What charité is in itself, & how it is sotely and
95 parfitely contened in þe werk of þis book.
96 Þe five & twenty chapitre. Þat in þe tyme of þis werk a parfite soule hath
97 no special beholding to any o man in þis liif.
98 Þe six & twenty chapitre. Þat wiþoute ful specyal grace, or longe use in
99 comoun grace, þe werk of þis book is riȝt travelous; & in þis werk, whiche is
100 þe werk of þe soule holpen by grace, & whiche is þe werk of only God.
101 Þe seven & twenty chapitre. Who schuld worche in þe gracious werk of þis
102 book.
103 Þe eiȝt & twenty chapitre. Þat a man schuld not presume to worche in þis
104 werk before þe tyme þat he be lawfuly clensid in consience of alle his specyal
105 dedes of synne.
106 Þe nine & twenty chapitre. Þat a man schuld bidingly travaile in þis werk,
107 & suffre þe pine þerof, & deme no man.
108 Þe thritty chapitre. Who schuld blame & reprove oþer mens defautes.
109 Þe one & thritty chapitre. How a man schuld have hym in beginning of þis
110 werk agens alle þouȝtes & steringes of sinne.
111 Þe two & thritty chapitre. Of two goostli sleiȝtes þat ben helpli to a goostli
112 beginner in þe werk of þis book.
113 Þe thre & thritty chapitre. Þat in þis werk a soule is clensid boþe of his
114 special sinnes & of þe pine of hem, & ȝit how þer is no parfite rest in þis liif.
115 Þe foure & thritty chapitre. Þat God geveþ þis grace freely wiþouten any
116 mene, & þat it may not be comen to wiþ menes.
117 Þe five & thritty chapitre. Of three menes in þe whiche a contemplatiif pren-
118 tise schuld be ocupied: in reding, þinkyng, & preiing.
119 Þe six & thritty chapitre. Of þe meditacions of hem þat contynuely travailen
120 in þe werk of þis book.
121NÞe seven & thritty chapitre. Of þe special preiers of hem þat ben con-
122 tynowel worchers in þe werk of þis book.
123 Þe eiȝt & thritty chapitre. How & whi þat schort preier perceþ heven.
124 Þe nine & thritty chapitre. How a parfite worcher schal preie, & what preier
125 is in itself; & ȝif a man schal preie in wordes, whiche wordes acorden þan moste
126 to þe propirté of preier.
127 Þe fourty chapitre. Þat in þe tyme of þis work, a soule hath no special be-
128 holding to any o vice in itself ne to any o vertew in itself.
129 Þe on & fourty chapitre. Þat in alle oþer werks bineþe þis, men schuld
130 kepe discrecion; bot in þis, none.
131 Þe two & fourty chapitre. Þat by indiscrecion in þis men schal kepe discre-
132 cion in alle oþer þinges; & sekerly elles never.
133 Þe thre & fourty chapitre. Þat alle wetyng & felyng of a mans owne being
134 must nedelynges be lost, ȝif þe perfeccion of þis werk schal verrely be felt in any
135 soule in þis liif.
136 Þe foure & fourty chapitre. How a soule schal dispose it on þe owne partie
137 for to distroie alle wetyng & feling of þe owne being.
138 Þe five & fourty chapitre. A good declaring of somme certein disseites þat
139 mowen falle in þis werk.
140 Þe six & fourty chapitre. A good teching how a man schal flee þees disseites,
141N& wirche more wiþ a listines of spirite þen wiþ any boistousnes of body.
142 Þe seven & fourty chapitre. A sleyȝ teching of þis werk in purté of spirite;
143 declaryng how þat on o maner a soule schuld schewe his desire unto God, & on
144 þe contrary unto man.
145 Þe eiȝt & fourty chapitre. How God wol be servid boþe wiþ body and wiþ
146 soule, & reward men in boþe; & how men schul knowe when alle þoo sounes
147 & swetnes þat fallen into þe body in tyme of preier ben boþe good & ivel.
148 Þe nine & fourty chapitre. Þe substaunce of alle perfeccion is not elles bot a
149 good wile; & how þat alle sounes, counfortes, & swetnes, þat mowe falle in þis
150 liif, ben to it bot as it were accidentes.
151 Þe fifty chapitre. Whiche is chaste love; & how in som creatures soche sensi
152 ble counfortes ben bot seelden, & in som riȝt ofte.
153 Þe one & fifty chapitre. Þat men schuld have grete warnes, so þat þei un-
154 derstonde not bodili þing þat is ment goostly; & namely it is good to be war in
155 understonding of þis worde IN & of þis worde UP.
156 Þe two & fifty chapitre. How þeese yong, presumtuous dissiples misunder-
157 stonden þis worde IN; & of þe deseites þat folowen þeron.
158 Þe thre & fifty chapitre. Of diverse unseemly continaunces þat folowen hem
159 þat lacken þe werk of þis book.
160 Þe foure & fifty chapitre. How þat bi vertewe of þis werk a man is governid
161 ful wisely & maad ful seemly, as wel in body as in soule.
162 Þe five & fifty chapitre. How þei ben disseived, þat folowen þe fervour of
163 spirite in reprovyng of sinne wiþouten discrecion.
164 Þe six & fifty chapitre. How þey ben disseived þat lenen more to þe cori-
165 ousté of kyndely witte, & of clergie leerned in þe scole of men, þan to þe comoun
166 doctrine & counsel of Holi Chirche.
167 Þe seven & fifti chapitre. How þees yong, presumptuous dissiples misunder-
168 stonden þis oþer worde UP; & of þe deseites þat folowen þeron.
169 Þe eiȝt & fifty chapitre. Þat a man schal not take ensaumple of Seinte
170 Martyn & of Seinte Steven, for to streine his ymaginacion bodily upwardes, in þe
171 tyme of his preier.
172 Þe nine & fifty chapitre. Þat a man schal not take exsaumple at þe bodily
173 assencion of Criste, for to streine his ymaginacion upwardes bodily in þe tyme of
174 preier; & þat tyme, stede, & bodi, þeese thre schulden be forgeten in alle goostly
175 worching.
176 Þe sixty chapitre. Þat þe heiȝe & þe next wey to heven is ronne bi desires,
177 & not bi pases of feet.
178 Þe on & sixty chapitre. Þat alle bodili þing is soget unto goostli þing, & is
179 rewlid þerafter bi þe cours of kinde, & not agensward.
180NÞe two & sixty chapitre. How a man may wite when his goostly werk is
181 bineeþ him or wiþouten him, & when it is even wiþ him or wiþinne him, and
182 when it is aboven him & under his God.
183 Þe thre & sixty chapitre. Of þe miȝtes of a soule in general; & how minde
184 in special is a principal miȝt, comprehending in it alle þe oþer miȝtes & alle
185 þoo þinges in þe whiche þei worchen.
186 Þe foure & sixty chapitre. Of þe oþer two principal miȝtes, reson and wil;
187 & of þe werk of hem bifore sinne & after.
188 Þe five & sixty chapitre. Of þe first secondary miȝt, ymaginacion bi name;
189 & of þe werkes, & of þe obedience of it unto reson bifore sinne & after.
190 Þe six & sixty chapitre. Of þe oþer secondari miȝt, sensualité bi name; and
191 of þe werkes, & of þe obedience of it unto wille bifore sinne & after.
192 Þe seven & sixty chapitre. Þat whoso knoweþ not þe miȝtes of a soule and
193 þe maner of here worching may liȝtly be disseived in understonding of goostly
194 wordes & of goostly worching; & how a soule is maad a god in grace.
195 Þe eiȝt & sixty chapitre. Þat noȝwhere bodili is everywhere goostly; and
196 how oure utter man clepiþ þe werk of þis book nowȝt.
197 Þe nine & sixty chapitre. How þat a mans affeccion is merveylously
198 chaunged in goostly felyng of þis nouȝt, when it is noȝwere wrouȝt.
199 Þe seventy chapitre. Þat riȝt as bi þe defailing of oure bodely wittes, we
200 bigine redeliest to kom to knowing of goostli þinges, so by þe defailing of oure
201Ngoostly wittes we biginne moste redeliest to com to þe knowing of God, soche as is
202 possible bi grace to be had here.
203 Þe on & seventy chapitre. Þat som may not come to fele þe perfeccion of
204 þis werk bot in tyme of ravisching, & som mowe have it when þei wil, in þe co-
205 moun state of mans soule.
206 Þe two & seventy chapitre. Þat a worcher in þis werk schuld not deme ne
207 þink of anoþer worcher as he feleþ in himself.
208 Þe thre & seventy chapitre. How þat after þe licnes of Moyses, of Beseleel,
209 & of Aaron, medeling hem aboute þe Arke of þe Testament, we profite on thre
210 maners in þis grace of contemplacion; for þis grace is figured in þat Arke.
211 Þe foure & seventy chapitre. How þat þe mater of þis book is nevermore
212 red or spoken, ne herde red or spoken, of a soule disposid þerto, wiþouten feling of
213 a verrey acordaunce to þe effecte of þe same werk; & of rehersing of þe same
214 charge þat is wretin in þe prolog.
215 Þe five & seventy chapitre. Of somme certein tokenes bi þe whiche a man may
216 prove wheþer he be clepid of God to worche in þis werk.
217 & here eendeþ þe table of þe chapitres
218N1.0Goostly freende in God, I preie þee & I beseche þee þat þou wilt have a besi
219 beholding to þe cours & þe maner of þi cleeping. & þank God hertely, so þat
220Nþou maist thorow help of His grace stonde stifly agens alle þe sotil assailinges of þi
221 bodily & goostly enemyes, & winne to þe coroun of liif þat evermore lasteþ.
222 Amen.
223 Here biginneþ þe first chapitre. [title|table|top]
224 1.1Goostly freende in God, þou schalt wel understonde þat I fynde, in my boistous
225 beholdyng, foure degrees & fourmes of Cristen mens levyng; & ben þeese: Co-
226 moun, Special, Singuler, & Parfite. Thre of þeese mow be bigonnen & eendid in
227 þis liif; & þe ferþe may bi grace be bigonnen here, bot it schal ever laste wiþ
228 outen eende in þe blis of heven. & riȝt as þou seest how þei ben set here in or-
229Ndre, ilch one after oþer, first Comoun, þan Special, after Syngulere, & last Parfite:
230 riȝt so me þinkeþ þat, in þe same ordre & in þe same cours, oure Lorde hath of
231 His grete mercy clepid þee & ledde þee unto Him bi þe desire of þin herte.
232 1.2For first þou wote wel þat when þou were levyng in þe comoun degree of Cris-
233 ten mens levyng in companie of þi wordely freendes, it semeþ to me þat þe ever-
234Nlasting love of His Godheed, thorow þe whiche He mad þee & wrouȝt þee when
235 þou were nouȝt, & siþen bouȝt þee wiþ þe prise of His precious blood when
236 þou were loste in Adam, miȝt not suffre þee be so fer fro Him in forme & degree
237 of levyng. & þerfore He kyndelid þi desire ful graciously, & fastnid bi it a
238Nlyame of longing, & led þee by it into a more special state & forme of levyng, to
239 be a servaunt of þe special servauntes of His; where þou miȝtest lerne to live more
240 specialy & more goostly in His servise þan þou dedist, or miȝtest do, in þe co-
241 moun degree of levyng bifore. & what more?

1.3Ȝit it semeþ þat He wolde not leve

242 þee thus liȝtly, for love of His herte, þe whiche He hath evermore had unto þee
243 siþ þou were ouȝtes. Bot what did He? Seest þou nouȝt how lystly & how
244 graciously He hath pulled þee to þe thrid degré & maner of leving, þe whiche
245 hiȝt Singuleer? In þe whiche solitari forme & maner of levyng þou maist lerne to
246Nlift up þe fote of þi love & step towardes þat state & degré of levyng þat is
247 Parfite, & þe laste state of alle.
248 Here biginneþ þe secound chapitre. [title|table|top]
249N2.1Look up now, weike wreche, & see what þou arte. What arte þou, & what hast
250 þou deserved thus to be clepid of oure Lorde? What weri wrechid herte & sleping
251 in sleuþe is þat, þe whiche is not waknid wiþ þe drawȝt of þis love & þe
252Nvoise of þis cleping? Bewar now, wreche, in þis while wiþ þin enemye; & holde
253 þee never þe holier ne þe beter for þe worþines of þis cleping & for þe singuler
254Nfourme of levyng þat þou art in;

2.2bot þe more wrechid & cursid, bot ȝif þou do

255 þat in þee is goodly, bi grace & bi counsel, to lyve after þi cleping. & insomo-
256 chel þou schuldest be more meek & lovyng to þi goostly spouse, þat He, þat is
257 þe Almiȝty God, King of kynges & Lorde of lordes, wolde meek Hym so lowe
258 unto þee, & amonges alle þe flok of scheep, so graciously wolde chese þee to
259 be one of His speciales, & siþen set þee in þe stede of pasture, where þou maist
260 be fed wiþ þe swetnes of His love, in erles of þin heritage, þe kingdome of heven.
261N2.3Do on þan, I preie þee, fast. Look now forwardes, & lat be bacwardes. & see
262 what þee faileþ, & not what þou haste: for þat is þe rediest getyng & keping of
263Nmeeknes. Alle þi liif now behoveþ algates to stonde in desire, ȝif þou schalt profite
264 in degré of perfeccion. Þis desire behoveþ algates be wrouȝt in þi wille bi þe
265Nhonde of Almiȝti God & þi consent.

2.4Bot oo þing I telle þee: He is a gelous lover

266 & suffreþ no felawschip, & Him list not worche in þi wille bot ȝif He be only
267 wiþ þee bi Hymself. He askeþ none helpe, bot only þiself. He wil þou do bot loke
268Non Hym & late Him alone. & kepe þou þe windowes & þe dore for flies and
269 enemies assailyng. & ȝif þou be willy to do þis, þee thar bot meekly put apon
270 Him wiþ preier, & sone wil He help þee. Put on þan: lat see how þou berest þee.
271 He is ful redy, & doþ bot abideþ þee. Bot what schalt þou do, & how schalt
272 þou put?
273 Here biginneþ þe thrid chapitre. [title|table|top]
274N3.1Lift up þin herte unto God wiþ a meek steryng of love; & mene Himself, &
275 none of His goodes. & þerto loke þee loþe to þenk on ouȝt bot on Hymself, so
276Nþat nouȝt worche in þi witte ne in þi wille bot only Himself. & do þat in þee is
277 to forgete alle þe creatures þat ever God maad & þe werkes of hem, so þat þi
278Nþouȝt ne þi desire be not directe ne streche to any of hem, neiþer in general ne in
279 special. Bot lat hem be, & take no kepe to hem.
280N3.2Þis is þe werk of þe soule þat moste plesiþ God. Alle seintes & aungelles han
281 joie of þis werk, & hasten hem to helpe it in al here miȝt. Alle feendes ben wood
282 whan þou thus doste, & proven for to felle it in alle þat þei kun. Alle men levyng
283 in erþe ben wonderfuli holpen of þis werk, þou wost not how.

3.3Ȝe, þe soules in

284 purgatori ben esed of þeire peine by vertewe of þis werk. Þiself arte clensid and
285 maad vertewos by no werk so mochel. & ȝit it is þe liȝtest werk of alle, when a
286 soule is holpen wiþ grace in sensible liste, & sonnest done. Bot elles it is hard and
287 wonderful to þee for to do.
288N3.4Lette not þerfore, bot travayle þerin tyl þou fele lyst. For at þe first tyme when
289Nþou dost it, þou fyndest bot a derknes, & as it were a cloude of unknowyng, þou
290Nwost never what, savyng þat þou felist in þi wille a nakid entent unto God.

3.5Þis

291 derknes & þis cloude is, howsoever þou dost, bitwix þee & þi God, & letteþ
292 þee þat þou maist not see Him cleerly by liȝt of understonding in þi reson, ne
293 fele Him in swetnes of love in þin affeccion. & þerfore schap þee to bide in þis
294 derknes as longe as þou maist, evermore criing after Him þat þou lovest; for ȝif
295 ever schalt þou fele Him or see Him, as it may be here, it behoveþ alweis be in þis
296 cloude & in þis derknes. & ȝif þou wilte besily travayle as I bid þee, I triste in
297 His mercy þat þou schalt come þerto.
298 Here beginneþ þe feerþe chapitre. [title|table|top]
299 4.1But forþi þat þou schalt not erre in þis worching, and wene þat it be oþerwise
300 þen it is, I schal telle þee a lityl more þerof, as me þinkeþ.
301 4.2Þis werk askeþ no longe tyme er it be ones treulich done, as sum men wenen; for
302 it is þe schortest werke of alle þat man may ymagyn. It is neiþer lenger ne schorter
303Nþen is an athomus; þe whiche athomus, by þe diffinicion of trewe philisophres in
304 þe sciens of astronomye, is þe leest partie of tyme; & it is so litil þat, for þe littil-
305 nes of it, it is undepartable & neiȝhonde incomprehensible.

4.3Þis is þat tyme of

306 þe whiche it is wretyn: Alle tyme þat is goven to þee, it schal be askid of þee how
307 þou haste dispendid it. & skilful þing it is þat þou geve acompte of it; for it is
308 neiþer lenger ne schorter, bot even acording to one only steryng þat is wiþinne þe
309 principal worching miȝt of þi soul, þe whiche is þi wille.

4.4For even so many

310 willinges or desiringes—& no mo ne no fewer—may be & aren in one oure in
311 þi wille, as aren athomus in one oure. & ȝif þou were reformid bi grace to þe
312 first state of mans soule, as it was bifore sinne, þan þou schuldest evermore, bi help
313 of þat grace, be lorde of þat stering or of þoo sterynges; so þat none ȝede forby,
314Nbot alle þei schulde streche into þe soverein desirable & into þe heiȝest wilnable
315 þing, þe whiche is God.
316N4.5For He is even mete to oure soule by mesuring of His Godheed; & oure soule
317 even mete unto Him bi worþines of oure creacion to His ymage & to His licnes.
318 & He by Himself wiþouten moo, & none bot He, is sufficient at þe fulle, and
319 mochel more, to fulfille þe wille & þe desire of oure soule. & oure soule, bi
320 vertewe of þis reformyng grace, is mad sufficient at þe fulle to comprehende al Him
321 by love, þe whiche is incomprehensible to alle create knowable miȝt, as is aungel
322 & mans soule. (I mene by þeire knowyng & not by þeire lovyng, & þerfore I
323 clepe hem in þis caas knowable miȝtes).
324N4.6Bot seþ: alle resonable creatures, aungel & man, hath in hem, ilchone by hem-
325 self, o principal worching miȝt, þe whiche is clepid a knowable miȝt, & anoþer
326Nprincipal worching miȝt, þe whiche is clepid a lovyng miȝt: of þe whiche two
327 miȝtes, to þe first, þe whiche is a knowyng miȝt, God, þat is þe maker of hem,
328 is evermore incomprehensible; & to þe secound, þe whiche is þe lovyng myȝt,
329 in ilchone diversly He is al comprehensible at þe fulle, insomochel þat o lovyng
330 soule only in itself, by vertewe of love, schuld comprehende in it Hym þat is suffi-
331 cient at þe fulle—& mochel more, wiþoute comparison—to fille alle þe soules
332 & aungelles þat ever may be. & þis is þe eendles merveilous miracle of love,
333 þe whiche schal never take eende; for ever schal he do it, & never schal he seese
334 for to do it. See, who bi grace see may, for þe felyng of þis is eendles blisse; & þe
335 contrary is eendles pyne.
336 4.7& þerfore whoso were refourmyd by grace thus to continow in keping of þe
337 sterynges of þe wille, schuld never be in þis liif—as he may not be wiþouten
338Nþees sterynges in kynde—wiþouten som taast of þe eendles swetnes; & in þe
339Nblisse of heven wiþouten þe fulle food.

4.8& þerfore have no wonder þof I stere

340 þee to þis werk. For þis is þe werk, as þou schalt here after, in þe whiche man
341 schuld have contynowed ȝif he never had synned, & to þe whiche worching man
342 was maad, & alle þing for man, to help him & forþer him þerto, & by þe
343 whiche a man schal be reparailed agein. & for þe defaylyng in þis worching a
344 man falleþ depper & depper in synne, & ferþer & ferþer fro God. & by
345 kepyng & contynowel worching in þis werk only, wiþouten mo, a man evermore
346 riseþ hier & hier fro synne, & nerer & nerer unto God.
347 4.9& þerfore take good keep into tyme, how þat þou dispendist it. For noþing is
348 more precious þan tyme. In oo litel tyme, as litel as it is, may heven be wonne and
349 lost. A token it is þat time is precious: for God, þat is gever of tyme, geveþ never
350 two tymes togeder, bot ichone after oþer. & þis He doþ for He wil not reverse
351 þe ordre or þe ordinel cours in þe cause of His creacion.

4.10For tyme is maad for man,

352N& not man for tyme. & þerfore God, þat is þe rewler ofhy kynde, wil not in
353 þe gevyng of tyme go before þe steryng of kynde in a mans soule; þe whiche is
354 even acordyng to o tyme only. So þat man schal have none excusacion agens God in
355 þe Dome & at þe gevyng of acompte of dispendyng of tyme, seiing: "Þou gevest
356 two tymes at ones, & I have bot o steryng at ones."
357 4.11Bot soroufuly þou seist now: "How schal I do? & siþ þis is soth þat þou seist,
358Nhow schal I geve acompte of iche þing seerly. I þat into þis day, now of foure and
359 twenty ȝere age, never toke hede of tyme? Ȝif I wolde now amende it, þou wost
360 wel, bi verrey reson of þi wordes wretyn before, it may not be after þe cours of
361 kynde ne of comoun grace, þat I schuld mowe kepe or elles make aseeþ to any mo
362 tymes þan to þoo þat ben forto come. Ȝe, & moreover wel I wote, bi verrey
363 proef, þat of þoo þat ben to come I schal on no wise, for habundaunce of freelté
364 & slownes of sperite, mowe kepe one of an hondred; so þat I am verrely conclude
365 in þeese resons. Help me now, for þe love of Jhesu!"
366 4.12Riȝt wel hast þou seide "for þe love of Jhesu." For in þe love of Jhesu þere
367 schal be þin help. Love is soche a miȝt þat it makiþ alle þing comoun. Love þer-
368Nfore Jhesu, & alle þing þat He hath it is þin. He by His Godheed is maker and
369 gever of tyme. He bi His Manheed is þe verrey keper of tyme. & He, bi His God-
370 heed & His Manheed togeders, is þe trewist domesman & þe asker of acompte
371 of dispending of tyme. Knyt þee þerfore to Him bi love & by beleve; & þan by
372 vertewe of þat knot þou schalt be comoun parcener wiþ Him & wiþ alle þat by
373Nlove so be knittyd unto Him; þat is to sey, wiþ oure Lady Seinte Mary, þat ful was
374 of alle grace in kepyng of tyme, wiþ alle þe aungelles of heven þat never may lese
375 tyme, & wiþ alle þe seintes in heven & in erþe, þat by þe grace of Jhesu kepen
376 tyme ful justly in vertewe of love.
377 4.13Loo! here liþ counforte; construe þou cleerly & pike þee sum profite. Bot of oo
378 þing I warne þee amonges alle oþer: I cannot see who may trewliche chalenge
379 comunité thus wiþ Jhesu & His just Moder, His hiȝe aungelles & also wiþ His
380 seyntes, bot ȝif it be soche one þat doþ þat in hym is, wiþ helping of grace, in
381 kepyng of tyme; so þat he be seen to be a profiter on his partye, so litil as is, unto þe
382 comunité, as ichone of hem doþ on his.
383 4.14& þerfore take kepe to þis werk & to þe merveylous maner of it wiþinne in
384 þi soule. For ȝif it be trewlich conceyved, it is bot a sodeyn steryng, & as it were
385Nunavisid, speedly springing unto God as sparcle fro þe cole. & it is merveylous to
386 noumbre þe sterynges þat may be in one oure wrouȝt in a soule þat is disposid to
387 þis werk.

4.15& ȝit, in o steryng of alle þeese, he may have sodenly & parfitely for-

388Ngeten alle create þing. Bot fast after iche steryng, for corupcion of þe flesche, it
389 falleþ doune agein to som þouȝt or to some done or undone dede. Bot what
390 þerof? for fast after, it riseþ agen as sodenly as it did bifore.
391 4.16& here mowe men schortly conceyve þe maner of þis worching, & cleerly
392 knowe þat it is fer fro any fantasie, or any fals ymaginacion, or queynte opinion; þe
393 whiche ben brouȝt in, not by soche a devoute & a meek blynde stering of love,
394 bot by a proude, coryous, & an ymaginatiif witte. Soche a proude, corious witte
395Nbehoveþ algates be born doun & stifly troden doun under fote, ȝif þis werke schal
396 trewly be conceyvid in pureté of spirite.
397 4.17For whoso heriþ þis werke ouþer be red or spoken, and weneþ þat it may or
398 schuld be comen to by travayle in þeire wittes (& þerfore þei sitte & sechin in
399 þeire wittes how þat it may be, & in þis coriousté þei travayle þeire ymagina-
400 cion, paraventure, agens cours of kynde, & þei feyne a maner of worching, þe
401 whiche is neiþer bodily ne goostly): trewly þis man, whatsoever he be, is perilously
402 disseyvid; insomochel þat, bot ȝif God of His grete goodnes schewe His mercyful
403 myracle & make hym sone to leve werk & meek him to counsel of provid
404 worchers, he schal falle ouþer into frenesies, or elles into oþer grete mischeves of
405 goostly sinnes & devels disseites; thorow þe whiche he may liȝtly be lorne, boþe
406 liif & soule, wiþouten any eende. & þerfore, for Goddes love, beware in þis
407 werk, & travayle not in þi wittes ne in þin ymaginacion on no wise. For I telle
408 þee trewly, it may not be comen to by travaile in þeim; & þerfore leve þeim and
409 worche not wiþ þeim.
410 4.18& wene not, for I clepe it a derknes or a cloude, þat it be any cloude congelid of
411 þe humours þat fleen in þe ayre, ne ȝit any derknes soche as is in þin house on
412 niȝtes, when þi candel is oute. For soche a derknes & soche a cloude maist þou
413 ymagin wiþ coriousté of witte, for to bere before þin iȝen in þe liȝtest day of
414 somer; & also, agenswarde, in þe derkist niȝt of wynter þou mayst ymagin a
415 clere schinyng liȝt. Lat be soche falsheed; I mene not thus. For when I sey derknes,
416 I mene a lackyng of knowyng; as alle þat þing þat þou knowest not, or elles þat
417 þou hast forgetyn, it is derk to þee, for þou seest it not wiþ þi goostly iȝe. And
418 for þis skile it is not clepid a cloude of þe eire, bot a cloude of unknowyng, þat is
419 bitwix þee & þi God.
420 Here beginneþ þe fifþe chapitre. [title|table|top]
421 5.1& ȝif ever þou schalt come to þis cloude, & wone & worche þerin as I bid
422 þee, þee byhoveþ, as þis cloude of unknowyng is aboven þee, bitwix þee & þi
423NGod, riȝt so put a cloude of forgetyng bineþ þee, bitwix þee & alle þe cretures
424 þat ever ben maad. Þee þinkeþ, paraventure, þat þou arte ful fer from God, forþi
425 þat þis cloude of unknowing is bitwix þee & þi God; bot sekirly, & it be wel
426 conseyved, þou arte wel ferþer fro Hym when þou hast no cloude of forgetyng
427 bitwix þee & alle þe creatures þat ever ben maad. As ofte as I sey "alle þe crea-
428 tures þat ever ben maad," as ofte I mene, not only þe self creatures, bot also alle þe
429 werkes & þe condicions of þe same creatures. I oute take not o creature, wheþer
430 þei ben bodily creatures or goostly, ne ȝit any condicion or werk of any creature,
431 wheþer þei be good or ivel; bot schortly to sey, alle schuld be hid under þe cloude
432 of forgetyng in þis caas.
433 5.2For þof al it be ful profitable sumtyme to þink of certeyne condicions & dedes
434 of sum certein special creatures, neverþeles ȝit in þis werke it profiteþ lityl or
435 nouȝt. For why mynde or þinkyng of any creature þat ever God maad, or of any of
436 þeire dedes ouþer, it is a maner of goostly liȝt; for þe iȝe of þi soule is openid
437 on it & even ficchid þerapon, as þe iȝe of a schoter is apon þe prik þat he
438 schoteþ to. & o þing I telle þee, þat alle þing þat þou þinkest apon it is
439 aboven þee for þe tyme, & bitwix þee & þi God. & insomochel þou arte þe
440 ferþer fro God, þat ouȝt is in þi mynde bot only God.
441N5.3Ȝe, & ȝif it be cortesye & semely to sey, in þis werk it profiteþ litil or noȝt
442 to þink of þe kyndenes or þe worþines of God, ne on oure Lady, ne on þe seintes
443 or aungelles in heven, ne ȝit on þe joies in heven: þat is to say, wiþ a special be-
444 holding to hem, as þou woldest bi þat beholding fede & encrees þi purpos. I
445Ntrowe þat on no wise it schuld be so in þis caas & in þis werk. For þof al it be
446Ngood to þink apon þe kindenes of God, & to love Hym & preise Him for hem:
447 ȝit it is fer betyr to þink apon þe nakid beyng of Him, & to love Him & preise
448 Him for Himself.
449 Here biginniþ þe sixþe chapitre. [title|table|top]
450 6.1But now þou askest me & seiest: "How schal I þink on Himself, & what is
451 Hee?" & to þis I cannot answere þee bot thus: "I wote never."
452 6.2For þou hast brouȝt me wiþ þi question into þat same derknes, & into þat
453Nsame cloude of unknowyng þat I wolde þou were in þiself. For of alle oþer crea-
454 tures & þeire werkes—ye, & of þe werkes of God self—may a man thorou
455 grace have fulheed of knowing, & wel to kon þinke on hem; bot of God Himself
456 can no man þinke. & þerfore I wole leve al þat þing þat I can þink, & chese
457 to my love þat þing þat I cannot þink.

6.3For whi He may wel be loved, bot not

458 þouȝt. By love may He be getyn & holden; bot bi þouȝt neiþer. & þerfore,
459 þof al it be good sumtyme to þink of þe kyndnes & þe worþines of God in spe-
460 cial, & þof al it be a liȝt & a party of contemplacion, neverþeles in þis werk it
461 schal be casten down & keverid wiþ a cloude of forgetyng.

6.4& þou schalt step

462 aboven it stalworthly, bot listely, wiþ a devoute & a plesing stering of love, and
463 fonde for to peerse þat derknes aboven þee. & smyte apon þat þicke cloude of
464Nunknowyng wiþ a scharp darte of longing love, & go not þens for þing þat befal-
465 leþ.
466 Here beginniþ þe seventh chapitre. [title|table|top]
467 7.1& ȝif any þouȝt rise & wil prees algates aboven þee, bitwix þee & þat
468 derknes, & asche þee seiing: "What sekist þou, & what woldest þou have?" sey
469 þou þat it is God þat þou woldest have. "Him I coveite, Him I seche, & noȝt
470Nbot Him."

7.2& ȝif he ascke þee what is þat God, sey þou þat it is God þat maad

471 þee & bouȝt þee, & þat graciously hath clepid þee to His love. & in him
472 sei þou kanst no skile. & þerfore sey: "Go þou down agein." & treed him fast
473Ndoun wiþ a steryng of love þof he seme to þee riȝt holy, & seme to þee as he
474 wolde help þee to seke Hym.
475 7.3For, paraventure, he wil bryng to þi minde diverse ful feire & wonderful pointes
476 of His kyndnes, & sey þat He is ful swete & ful lovyng, ful gracious & ful mer-
477 cyful. & ȝif þou wilt here him, he coveiteþ no beter; for at þe last he wil thus
478 jangle ever more & more til he bring þee lower to þe mynde of His Passion.

7.4And

479 þere wol he lat þee see þe wonderful kyndnes of God; & if þou here him, he
480 kepeþ no beter. For sone after he wil lat þee see þin olde wrechid leving; and
481 paraventure, in seing & þinkyng þerof, he wil bryng to þi mynde som place þat
482 þou hast wonid in before þis tyme. So þat at þe last, er ever wite þou, þou schalt
483Nbe scaterid þou wost never where. Þe cause of þis scateryng is þat þou herddist
484 him first wilfuly, answeredist him, resceivedist him, & letest him allone.
485 7.5& ȝit, neverþeles, þe þing þat he seide was boþe good & holy; ȝe, & so
486 holy þat what man or womman þat weniþ to come to contemplacion wiþoutyn
487 many soche swete meditacions of þeire owne wrechidnes, þe Passion, þe kyndenes
488 & þe grete goodnes & þe worthynes of God comyng before, sekirly he schal
489 erre & faile of his purpos. & ȝit, neverþeles, it behoveþ a man or a womman,
490 þat hath longe tyme ben usid in þeese meditacions, algates leve hem, & put hem
491 & holde hem fer doun under þe cloude of forgetyng, ȝif ever schal he peerse þe
492 cloude of unknowyng bitwix him & his God.
493 7.6Þerfore, what tyme þat þou purposest þee to þis werk, & felest bi grace þat
494 þou arte clepid of God, lift þan up þin herte unto God wiþ a meek steryng of love.
495N& mene God love þat maad þee, & bouȝt þee, & þat graciousli hath
496 clepid þee to þis werk; & resseive none oþer þouȝt of God. & ȝit not alle
497Nþeese, bot þee list; for it suffiseþ inouȝ a naked entent directe unto God, wiþ-
498 outen any oþer cause þen Himself.
499 7.7& ȝif þee list have þis entent lappid & foulden in o worde, for þou schuldest
500Nhave betir holde þerapon, take þee bot a litil worde of o silable; for so it is betir þen
501 of two, for ever þe schorter it is, þe betir it acordeþ wiþ þe werk of þe spirite.
502 & soche a worde is þis worde God or þis worde love. Cheese þee wheþer þou
503 wilt, or anoþer as þee list: whiche þat þee likeþ best of o silable. & fasten þis
504Nworde to þin herte, so þat it never go þens for þing þat bifalleþ.
505N7.8Þis worde schal be þi scheeld & þi spere, wheþer þou ridest on pees or on
506 werre. wiþ þis worde þou schalt bete on þis cloude & þis derknes aboven þee.
507 wiþ þis worde þou schalt smite doun al maner þouȝt under þe cloude of forget-
508 ing;

7.9insomochel þat ȝif any þouȝt prees apon þee to aske þee what þou woldest

509 have, answere him wiþ no mo wordes bot wiþ þis o worde. & ȝif he profre þee
510 of his grete clergie to expoune þee þat worde & to telle þee þe condicions of þat
511 worde, sey him þat þou wilt have it al hole, & not broken ne undon. & ȝif þow
512 wilt holde þee fast on þis purpose, sekir be þou he wil no while abide. & whi?
513NFor þou wilt not late him fede him on soche swete meditacions touchid before.
514 Here biginniþ þe eiȝte chapitre. [title|table|top]
515 8.1But now þou askest me: "What is he, þis þat thus preesiþ apon me in þis
516 werk?" & wheþer it is a good þing or an ivel? "& ȝif it be an ivel þing, þen
517 have I merveyle," þou seist, "whi þat he wil encrees a mans devocion so mochel.
518 For sumtyme me þink þat it is a passing counforte to listen after his tales. For he wil
519 sumtyme, me þink, make me weep ful hertly for pité of þe Passion of Criste, som-
520 tyme for my wrechidnes, & for many oþer skiles þat, me þinkeþ, ben ful holy,
521 & þat done me mochel good. & þerfore me þinkiþ þat he schuld on no wise
522 be ivel. & ȝif he be good, & wiþ his swete tales doþ me so moche good wiþal,
523 þan I have greet merveyle whi þat þou biddist me put him doun & awey so fer
524 under þe cloude of forgetyng."
525N8.2Now sekirly me þinkeþ þat þis is a wel movid questyon, & þerfore I þink to
526Nanswere þerto so febeli as I can. First, when þou askest me what is he, þis þat pre-
527 seþ so fast apon þee in þis werk, profryng to help þee in þis werk: I sey þat it is a
528 scharp & a clere beholding of þi kindely witte, preentid in þi reson wiþinne in þi
529 soule. & where þou askist me þerof wheþer it be good or ivel, I sey þat it be-
530Nhoveþ algates be good in his kynde, for whi it is a beme of þe licnes of God.

8.3Bot þe

531 use þerof may be boþe good & ivel. Good, when it is openid bi grace for to see þi
532 wrechidnes, þe Passion, þe kyndnes, & þe wonderful werkes of God in His crea-
533 tures bodily & goostly; & þan it is no wonder þof it encrees þi devocion so
534 mochel as þou seist.

8.4Bot þen is þe use ivel, when it is swollen wiþ pride & wiþ

535 coriousté of moche clergie & letterly conning as in clerkes, & makeþ hem prees
536 for to be holden not meek scolers & maystres of devinité or of devocion, bot proude
537 scolers of þe devel & maysters of vanité & of falsheed. & in oþer men or
538 wommen, whatso þei be, religious or seculers, þe use & þe worching of þis kyn-
539 dely witte is þan ivel, whan it is swollen wiþ proude & corious skyles of wordely
540 þinges & fleschely conceites, in covetyng of wordly worschipes & havyng of
541 richesses & veyne plesaunce & flateringes of oþer.
542 8.5& where þat þou askest me whi þat þou schalt put it doune under þe cloude
543 of forgetyng, siþen it is so þat it is good in his kynde, & þerto when it is wel
544 used, it doþ þee so mochel good & encreseþ þi devocion so mochel, to þis I an-
545 swere & sey þat þou schalt wel understonde þat þer ben two maner of lives in
546 Holy Chirche. Þe tone is active liif, & þe toþer is contemplative liif.

8.6Actyve is

547 þe lower, & contemplative is þe hier. Active liif hath two degrees, a hier & a
548 lower; & also contemplative liif hath two degrees, a lower & a hiȝer. Also
549 þeese two lives ben so couplid togeders, þat þof al þei ben divers in som party, ȝit
550 neiþer of hem may be had fully wiþouten som party of þe oþer;

8.7for whi þat party

551 þat is þe heiȝer party of actyve liif, þat same party is þe lower party of contem-
552 plative liif. So þat a man may not be fully active, bot ȝif he be in party contempla-
553 tive; ne ȝit fully contemplative (as it may be here), bot ȝif he be in partie actyve.

8.8Þe

554 condicion of actyve liif is soche, þat it is boþe bygonne & eended in þis liif. Bot
555 not so of contemplative liif; for it is bigonne in þis liif, & schal last wiþouten
556 eende, for whi þat partie þat Mary chees schal never be taken awey. Active liif is
557 troublid & travailid aboute many þinges; bot contemplative sitteþ in pees wiþ o þing.
558 8.9Þe lower party of active liif stondeþ in good & honeste bodily werkes of mercy
559 & of charité. Þe hier party of active liif & þe lower party of contemplative liif
560 liþ in goodly goostly meditacions, & besy beholding—unto a mans owne wre-
561 chidnes wiþ sorow & contricion, unto þe Passion of Crist & of His servauntes
562 wiþ pité & compassion, & unto þe wonderful giftes, kyndnes, & werkes of
563 God in alle His creatures, bodili & goostly, wiþ þankyng & preising. Bot þe
564 hiȝer partye of contemplacion (as it may be had here) hongeþ al holy in þis
565 derknes & in þis cloude of unknowyng, wiþ a lovyng steryng & a blinde be-
566Nholdyng unto þe nakid beyng of God Himself only.
567 8.10In þe lower partye of active liif a man is wiþouten himself and bineeþ himself. In
568 þe hiȝer party of actyve liif & þe lower party of contemplative liif, a man is
569 wiþinne himself & even wiþ himself. Bot in þe hiȝer partie of contemplative
570 liif, a man is aboven himself & under his God.

8.11Aboven himself he is, for whi he

571 purposeþ him to wynne þeder bi grace, wheþer he may not come bi kynde; þat is
572 to sey, to be knit to God in spirite, & in oneheed of love & acordaunce of wile.
573 8.12& riȝt as it is inpossible to mans understondyng a man to come to þe hiȝer
574 party of actyve liif, bot if he seese for a tyme of þe lower party: so it is þat a man
575 schal not mowe com to þe hiȝer party of contemplative liif, bot ȝif he seese for a
576 tyme of þe lower partye.

8.13& as unleveful a þing as it is, & as moche as it wolde

577Nlette a man þat sat in his meditacions, to beholde þanne to his outward bodily
578 werkes, þe whiche he had done or elles schul do, þof al þei were never so holy
579 werkes in hemself: sekirly as unlicly a þing it is, & as moche wolde it let a man,
580 þat schuld worche in þis derknes & in þis cloude of unknowing wiþ an affectu-
581 ous stering of love to God for Himself, for to late any þouȝt or any meditacion of
582 Goddes wonderful giftes, kyndnes, & werkes in any of His creatures, bodily or
583 goostly, rise apon him to prees bitwix him & his God, þouȝ al þei be never so
584 holy þouȝtes, ne so liking, ne so counfortable.
585 8.14& for þis skile it is þat I bid þee put doun soche a scharp sotil þouȝt, and
586 kever him wiþ a þicke cloude of forgetyng, be he never so holy, ne hote he þee
587 never so weel for to help þee in þi purpos. For whi love may reche to God in þis
588 liif, bot not knowing. & al þe whiles þat þe soule woniþ in þis deedly body,
589 evermore is þe scharpnes of oure understonding in beholding of alle goostly þinges,
590Nbot most specialy of God, medelid wiþ sum maner of fantasie; for þe whiche oure
591 werk schuld be unclene, and, bot if more wonder were, it schuld lede us into moche
592 errour.
593 Here biginniþ þe ninþe chapitre. [title|table|top]
594 9.1& þerfore þe scharp steryng of þin understondyng, þat wile alweis prees apon
595Nþee when þou settest þee to þis werk blynd, behoveþ alweys be born doun; and
596 bot þou bere him doun, he wile bere þee doun; insomochel þat whan þou wenest
597 best to abide in þis derknes, & þat nouȝt is in þi mynde bot only God, & þou
598 loke witterly þou schalt fynde þi mynde not ocupied in þis derknes, bot in a cleer
599 beholdyng of som þing beneeþ God. & ȝif it thus be, sekirly þen is þat þing
600 aboven þee for þe time, & bitwix þee & þi God.

9.2(a)& þerfore purpose þee to

601 put doun soche clere beholdinges, be þei never so holy ne so likyng.
602 9.2(b)For o þing I telle þee: it is more profitable to þe helþe of þi soule, more worþi
603 in itself, & more plesing to God & to alle þe seintes & aungelles in heven—
604 ȝe! & more helply to alle þi freendes, bodily & goostly, quik & dede—soche
605Na blynde steryng of love unto God for Himself, & soche a privé love put upon þis
606Ncloude of unknowyng; & beter þee were for to have it & for to fele it in þin af-
607 feccion goostly, þen it is for to have þe iȝe of þi soule openid in contemplacion or
608 beholding of alle þe aungelles or seyntes in heven, or in hering of alle þe mirþe and
609 þe melody þat is amonges hem in blisse.
610 9.3& loke þou have no wonder of þis, for miȝtest þou ones se it as cleerly as
611 þou maist bi grace com to for to grope it & feele it in þis liif, þou woldest þink
612 as I say. Bot seker be þou þat cleer siȝt schal never man have here in þis liif, bot
613 þe felyng mowe men have thorow grace whan God voucheþsaaf. & þerfore lift
614 up þi love to þat cloude. Bot ȝif I schal sey þe soþe, lat God drawe þi love up to
615 þat cloude; & prove þou thorou help of His grace to forgete alle oþer þing.
616 9.4For siþen a nakid minde of any þing under God, presyng agens þi wille & þi
617Nwetyng, putteþ þee ferþer fro God þan þou schuldest be, nere it were, & letteþ
618 þee, & makiþ þee inasmoche more unable to fele in experience þe frute of His
619 love: what trowest þou þan þat a mynde wetyngly & wilfuly drawen apon þee
620 wil hindre þee in þi purpos? & siþen a mynde of any special seinte or of any
621 clene goostly þing wil hindre þee so moche, what trowest þou þan þat þe mynde
622 of any man levyng in þis wrechid liif, or of any maner of bodely or wordely þing,
623 wil hinder þee & let þee in þis werk?
624 9.5I say not þat soche a nakid sodein þouȝt of any good & clene goostly þing
625 under God, presyng agens þi wille or þi wetyng, or elles wilfuly drawen apon þee
626 wiþ avisement in encresing of þi devocion, þouȝ al it be lettyng to þis maner of
627 werk, þat it is þerfore ivel. Nay, God forbede þat þou take it so. Bot I say, þof al it
628 be good & holy, ȝit in þis werk it letteþ more þen it profiteþ—I mene for þe
629 tyme. For whi sekirly he þat sekiþ God parfitely, he wil not rest him finaly in þe
630 mynde of any aungel or seinte þat is in heven.
631 Here bygynniþ þe tenþe chapitre. [title|table|top]
632 10.1But it is not thus of þe mynde of any man or womman levyng in þis liif, or of any
633 bodili or wordly þing, whatsoever þat it be. For whi a nakyd sodein þouȝt of any
634 of hem presing agens þi wile & þi wetyng, þof al it be no sinne arettid unto þee
635 —for it is þe pyne of þe original sinne presing agens þi power, of þe whiche sinne
636 þou arte clensid in þi baptyme—neverþeles ȝit, ȝif þis sodein steryng or þouȝt
637 be not smetyn sone doun, as fast for freelté þi fleschly herte is streynid þerby, wiþ
638 sum maner of likyng ȝif it be a þing þat pleseþ þee or hath plesid þee bifore, or
639 elles wiþ sum maner of gruching ȝif it be a þing þat þee þink greveþ þee or hath
640 greved þee before.

10.2Þe whiche fastning, þof al it may be in fleschly levyng men

641 & wommen þat ben in deedly sinne before, deedly, neverþeles in þee, & in alle
642Noþer þat han in a trewe wile forsaken þe woreld, soche a likyng or a gruching fast-
643Nnyng in þe flescheli herte is bot venial synne. Þe cause of þis is þe grounding and
644 þe rotyng of youre entent in God, maad in þe biginnyng of youre levyng in þat
645Nstate þat ȝe stonde in [by þe witnes & þe counsel of som discret fader].

10.3aBot ȝif it so be þat þis likyng or gruching fastnyng in þi

646 fleschly herte & þeires be suffred so longe to abide unreproved, þat þan at þe last
647 it is fastnid to þe goostly herte (þat is to sey þe wile) wiþ a ful consent: þan it is
648 deedly synne.
649N10.3b& þis befalleþ when þow, or any of hem þat I speke of, wilfuly drawen apon
650 ȝow þe mynde of any man or womman levyng in þis liif, or of any bodily or wor-
651 dely þing ouþer; insomoche þat ȝif it be a þing þe whiche greveþ or hath grevid
652 þee before, þer riseþ in þee a teenful passion & an appetite of vengaunce, þe
653 whiche is clepid Wrath; or elles a fel dedein & a maner of wlatsomnes of þeire
654 persone wiþ dispitous & reprovyng þouȝtes, þe whiche is clepid Envye; or elles
655 a werines & an unlistines of any good ocupacion, bodily or goostly, þe whiche is
656 clepid Slewth.

10.4& ȝif it be a þing þat plesiþ þee, or hath plesid þee before, þer

657 riseþ in þee a passaunt delite for to þink on þat þing whatso it be, insomochel þat
658 þou restest þee in þat þouȝt, & finaly fastnist þin herte & þi wille þerto, and
659 fedest þi fleschely herte þerwiþ, so þat þee þink for þe tyme þat þou coveitest
660 none oþer welþe, bot to live ever in soche a pees & rest wiþ þat þing þat þou
661 þinkest apon. Ȝif þis þouȝt þat þou thus drawest apon þee, or elles resceyvest
662 when it is put unto þee, & þat þou restest þee thus in wiþ delite, be worþines of
663 kynde or of knowyng, of grace or of degree, of favour or of faireheed, þan it is
664NPride. & ȝif it be any maner of worldy good, riches or catel, or what þat man may
665 have or be lorde of, þen it is Covetyse. Ȝif it be deinteuous metes & drinkes, or
666 any maner of delites þat man may taast, þen it is Glotenie. & ȝif it be love or ple-
667 saunce, or any maner of fleschly daliaunce, glosing or flateryng of any man or
668 womman levyng in þis liif, or of þiself ouþer, þan it is Lecherye.
669 Here biginniþ þe elleven chapitre. [title|table|top]
670 11.1I say not þis for I trowe þat þou, or any oþer soche as I speke of, ben gilty and
671 combrid wiþ any soche synnes; bot for I wolde þat þou chargedist iche a þouȝt,
672 & iche a steryng after þat it is, & for I wolde þat þou travailedist besily to dis-
673 troie þe first steryng & þouȝt of þees þinges þat þou maist thus synne inne.
674 

11.2For o þing I telle þee: þat who chargeþ not, or setteþ litil bi þe first þouȝt—

675 ye, þouȝ al it be no sinne unto him—he, þat whosoever þat he be, schal not es-
676 chewe rechelesnes in venial sinne. Venial synne schal no man utterly eschue in þis
677 deedly liif. Bot rechelesnes in venial synne schuld alweis be eschewed of alle þe
678Ndissiples of perfeccion; & elles I have no wonder þof þei sone sinne deedly.
679 Here biginniþ þe twelfþe chapitre. [title|table|top]
680 12.1& þerfore, ȝif þou wilt stonde & not falle, seese never in þin entent, bot bete
681 evermore on þis cloude of unknowyng þat is bitwix þee & þi God wiþ a scharpe
682 darte of longing love. & loþe for to þink on ouȝt under God. & go not þens
683 for þing þat befalleþ. For þis is only bi itself þat werk þat distroieþ þe grounde
684 & þe rote of synne.

12.2Fast þou never so mochel, wake þou never so longe, rise þou

685 never so eerly, ligge þou never so harde, were þou never so scharp,ȝe, & ȝif it
686 were leveful to do—as it is not—puttest þou oute þin yȝen, cuttest þou oute þi
687 tonge of þi mouth, stoppedest þou þin eren & þi nose never so fast, þouȝ þou
688 schere awei þi prevé membres & dedest al þe pine to þi body þat þou miȝtest
689 þink: alle þis wolde help þee riȝt nouȝt. Ȝit wil stering & rising of synne be in
690 þee.
691 12.3Ȝe, & what more! Wepe þou never so moche for sorow of þi sinnes or of þe
692 Passion of Criste, or have þou never so moche mynde of þe joies of heven, what
693 may it do to þee? Serkirly moche good, moche helpe, moche profite, & moche
694 grace wol it gete þee; bot in comparison of þis blinde steryng of love, it is bot a litil
695 þat it doþ, or may do, wiþouten þis. Þis bi itself is þe best partye of Mary, wiþ-
696 outen þees oþer. Þei wiþouten it profiten litel or nouȝt. It distroieþ not only þe
697 grounde & þe rote of sinne, as it may be here, bot þerto it geteþ vertewes. For
698N& it be treuly conceyvid, alle vertewes scholen be sotely & parfitely conceyvid
699 & felid comprehendid in it, wiþouten any medeling of þe entent. & have a man
700Nnever so many vertewes wiþouten it, alle þei ben medelid wiþ sum crokid entent,
701 for þe whiche þei ben inparfite.
702 12.4For vertewe is not elles bot an ordeinde & a mesurid affeccion, pleinly directe
703Nunto God for Himself. For whi He in Himself is þe clene cause of alle vertewes;
704 insomochel þat ȝif any man be sterid to any o vertewe by any oþer cause medelid
705 wiþ Him—ȝe þof al it be þe cheef—ȝit þat vertewe is þan inparfite. As thus, bi
706 ensaumple, may be seen in o vertewe or two in stede of alle þe oþer. & wel may
707Nþeese two vertewes be meeknes & charité, for whoso miȝt gete þeese two,
708 cleerly him nedid no mo: for whi he had alle.
709 Here byginniþ þe thritteneþ chapitre. [title|table|top]
710N13.1Now lat see first of þe vertewe of meeknes: how þat it is inparfite when it is
711Ncaused of any oþer þing medelid wiþ God þof al it be þe cheef; & how þat it is
712 parfite when it is caused of God by Himself. & first it is to weten what meeknes is
713 in itself, ȝif þis mater schal cleerly be seen & conceyvid; & þerafter may it more
714 verrely be conceyvid in trewth of sperite whiche is þe cause þerof.
715 13.2Meeknes in itself is not ellis bot a trewe knowyng & felyng of a mans self as he
716 is. For sekirly whoso miȝt verrely see & fele himself as he is, þat he schuld ver-
717 rely be meek. Two þinges þer ben þe whiche ben cause of þis meeknes, þe
718 whiche ben þeese: on is þe filþe, þe wrecchidnes, & þe freelté of man, into þe
719 whiche he is fallen by synne, & þe whiche algates him behoveþ to fele in sum
720 partye þe whiles he leviþ in þis liif, be he never so holy. Anoþer is þe overaboun-
721Ndaunt love & þe worþines of God in Himself, in beholding of þe whiche alle
722 kynde quakiþ, alle clerkes ben foles, & alle seintes & aungelles ben blynde; in-
723 somoche þat ne were thorow þe wisdam of His Godheed þat He mesurid þeire
724 beholdyng after þeire abilnes in kynde & in grace, I defaile to sey what schuld
725 falle of hem.
726 13.3Þis secound cause is parfite, for whi it schal last wiþouten eende. & þe toþer
727Nbifore is inparfite, for whi it schal not only faile at þe ende of þis liif. Bot ful ofte it
728 may befalle þat a soule in þis deedly body, for abundaunce of grace in multipliing
729 of his desire, as ofte & as longe as God voucheþsaaf for to worche it, schal have
730 sodenly & parfitely lost & forgetyn alle wetyng & felyng of his beyng, not lo-
731 kyng after wheþer he have ben holy or wrechid.

13.4Bot wheþer þat þis falle ofte or

732Nseeldom to a soule þat is thus disposid, I trowe þat it lasteþ bot a ful schort while.
733 & in þis tyme it is parfitely mekyd, for it knoweþ & feliþ no cause bot þe
734 cheef. & ever whan it knoweþ & feliþ þe toþer cause comounyng þerwiþ,
735Nþof al þis be þe cheef, ȝit it is inparfite meeknes. Neverþeles ȝit it is good & al-
736 gates must be had, & God forbede þat þou take it in any oþer maner þen I sey.
737 Here biginniþ þe fouretene chapitre. [title|table|top]
738 14.1For þof al I clepe it inparfite meeknes, ȝit I had lever have a trewe knowyng & a
739 felyng of myself as I am, & sonner I trowe þat it schuld gete me þe parfite cause and
740 vertewe of meeknes bi itself, þen it scholde & alle þe seintes & aungelles in
741 heven, & alle þe men & wommen of Holy Chirche levyng in erþe, religious or
742 seculers in alle degrees, weren set at ones alle togeders to do not elles bot to prey to
743 God for me to gete me parfite meeknes. Ȝe, & ȝit it is inpossible a sinner to gete,
744 or to kepe when it is getyn, þe parfite vertewe of meeknes wiþouten it.
745N14.2& þerfore swink & swete in al þat þou canst & mayst, for to gete þee a
746 trewe knowyng & a feling of þiself as þou arte. & þan I trowe þat sone after
747 þat þou schalt have a trewe knowyng & a felyng of God as He is; not as He is in
748 Hymself, for þat may no man do bot Himself, ne ȝit as þou schalt do in blisse boþe
749 body & soule togeders; bot as He is possible, & as He voucheþsaaf to be knowen
750 & felid of a meek soule levyng in þis deedly body.
751 14.3& þink not for I sette two causes of meeknes, one parfite and anoþer inparfite,
752 þat I wil þerfore þat þou leve þe traveile aboute inparfite meeknes & set þe
753 holy to gete þe parfite. Nay, sekirly, I trow þou schuldest never bryng it so aboute.
754 Bot herfore I do þat I do;

14.4for I þink to telle þee & late þee see þe worþines of

755 þis goostly excersise before al oþer excercise, bodili or goostly, þat man kan or
756 may do bi grace; how þat a prevé love put in clennes of spirite upon þis derk cloude
757 of unknowyng bitwix þee & þi God sotely & parfitely conteneþ in it þe parfite
758 vertewe of meeknes, wiþouten any special or clere beholding of any þing under
759 God; & for I wolde þat þou knewest whiche were parfite meeknes, & settist it as
760 a token before þe love of þin herte, & dedist it for þee & for me; & for I
761 wolde bi þis knowyng make þee more meek.
762N14.5For oftymes it befalleþ þat lackyng of knowyng is cause of moche pride, as me
763Nþinkeþ. For paraventure, & þou knewest not whiche were parfite meeknes, þou
764 schuldest wene, when þou haddest a lityl knowyng & a felyng of þis þat I clepe
765 inparfite meeknes, þat þou haddest niȝhond getyn parfite meeknes; & so schuld-
766 est þou deceyve þiself, & wene þat þou were ful meek, whan þou were al be-
767 lappid in foule stinkyng pride. & þerfore fonde for to travaile aboute parfite
768 meeknes; for þe condicion of it is soche, þat whoso hath it & þe whiles he hath it,
769 he schal not sinne, ne ȝit mochel after.
770 Here byginniþ þe fifteneþ chapitre. [title|table|top]
771 15.1& trist stedfastliche þat þer is soche a parfite meeknes as I speke of, & þat it
772 may be comen to thorow grace in þis liif. & þis I sey in confusion of þeire er-
773 rour, þat seyen þat þer is no parfiter cause of meeknes þen is þat þe whiche is
774 reysid of þe mynde of oure wrechidnes & oure before-done synnes.
775 15.2aI graunte wel þat to hem þat han ben in customable sinnes, as I am myself and
776 have ben, it is þe moste needful & speedful cause: to be mekyd under þe mynde
777 of oure wrechidnes & oure before-done synnes, ever to þe tyme be þat þe grete
778Nrust of oure sinne be in grete party rubbid awey, oure consience & oure counsel to
779 witnes.
780N15.2bBot to oþer þat ben as it were innocentes, þe whiche never sinned deedly wiþ an
781 abidyng wil & avisement, bot thorou freelté & unknowyng, & þe whiche setten
782Nhem to be contemplatyves—& to us boþe, ȝif oure counsel & oure concience
783 witnes oure laweful amendement in contricion & in confession & in aseeþ-
784Nmakyng after þe statute & þe ordinaunce of alle Holy Chirche, and, þerto, ȝif we
785 fele us sterid & clepid bi grace to be contemplatives also—þer is þan anoþer
786 cause to be mekyd under, …

15.3…as fer aboven þis cause as is þe levyng of oure Lady Seint

787 Marye aboven þe levyng of þe sinfulest penaunt in Holy Chirche, or þe levyng of
788 Criste aboven þe levyng of any oþer man in þis liif, or elles þe levyng of an aungel
789 in heven, þe whiche never felid—ne schal fele—freelté, is aboven þe liif of þe
790 frelest man þat is here in þis woreld.
791 15.4For ȝif it so were þat þer were no parfite cause to be mekyd under, bot in seyng
792 & felyng of wrechidnes, þen wolde I wite at hem þat seien so what cause þei ben
793Nmekid under, þat never seen ne felen—ne never schal be in hem—wrechidnes ne
794 steryng of synne, as it is of oure Lorde Jhesu Criste, oure Lady Seinte Marye, and
795Nalle þe seintes & aungelles in heven. To þis perfeccion, & alle oþer, oure Lorde
796 Jesu Criste clepiþ us Himself in þe Gospel, where He biddeþ þat we schuld be
797 parfite by grace as He Hymself is by kynde.
798 Here biginniþ þe sixteneþ chapitre. [title|table|top]
799 16.1Loke þat no man þink it presumpcion þat he þat is þe wrechidest sinner of þis
800 liif dar take apon hym—after þe tyme be þat he have lawfuly amendid hym, and
801 after þat he have felt him sterid to þat liif þat is clepid contemplative, by þe assent
802 of his counsel & his concience—for to profre a meke steryng of love to his God,
803 prively puttyng apon þe cloude of unknowyng bitwix him & his God. When oure
804 Lorde seyde to Marye, in persone of alle sinners þat ben clepid to contemplative liif:
805 "Þi sinnes ben forgeven þee"—not for hir grete sorow, ne for þe mynde of hir
806 synnes, ne ȝit for hir meeknes þat sche had in þe beholdyng of hir wrechidnes only.
807 Bot whi þan? Sekirly for sche loved mochel—lo! here mowe men see what a privé
808 love put may purchase of oure Lorde, before alle oþer werkes þat man may þink.
809 16.2& ȝit I graunte wel þat scho had ful mochel sorow, & weep ful sore for hir
810Nsynnes, & ful mochel sche was mekid in mynde of hir wrechidnes. & so schuld
811 we do, þat have ben wreches & customable synners al oure liiftyme, make hidous
812 & wonderful sorow for oure synnes, & ful mochel be mekid in mynde of oure
813 wrechidnes.
814 16.3Bot how? Sekirly as Mary did. Scho, þof al scho myȝt not unfele þe depe hertly
815 sorow of hir synnes—for whi al hir liiftyme sche had hem wiþ hir whereso sche
816 gede, as it were in a birþen bounden togeders & leide up ful prively in þe hole of
817 hir herte, in maner never to be forgeten—neverþeles ȝit it may be seide and
818 affermyd by Scripture þat sche had a more hertly sorow, a more doelful desire, & a
819 more deep siȝing, & more sche languischid, ȝe! niȝhonde to þe deeþ, for
820 lackyng of love, þof al sche had ful mochel love—& have no wonder þerof, for
821 it is þe condicion of a trewe lover þat ever þe more he loveþ, þe more him longeþ
822Nfor to love—þan sche had for any mynde of hir synnes.
823 16.4& ȝit sche wist wel, & felt wel in hirself, in a sad soþfastnes, þat sche was a
824 wreche moste foule of alle oþer, & þat hir synnes had maad a devision bitwix hir
825 & hir God, þat sche loved so mochel; & also þat þei were in grete party cause
826 of hir langwisching sekenes for lakyng of love. Bot what þerof? Cam sche þerfore
827 doun fro þe heiȝt of desire into þe depnes of hir sinful liif, & serchid in þe foule
828 stynkyng fen & donȝille of hir sinnes, serching þeim up bi one & bi one, wiþ
829 alle þe circumstaunces of hem, & sorowed & weep so upon hem ichone bi hem-
830 self? Nay, sekirly sche did not so. & whi? For God lete hir wite by his grace
831 wiþinne in hir soule þat sche schuld never so bryng it aboute. For so miȝt sche
832 sonner have reisid in hirself an abelnes to have efte synnid, þen to have purchasid by
833 þat werke any pleyn forgevenes of alle hir synnes.
834 16.5& þerfore sche heng up hir love & hir longing desire in þis cloude of un-
835 knowing, & lernid hir to love a þing þe whiche sche miȝt not se cleerly in þis
836 liif bi liȝt of understondyng in hire reson, ne ȝit verely fele in swetnes of love in hir
837Naffeccion; insomochel þat sche had oftetymes lityl specyal mynde wheþer þat ever
838 sche had ben a synner or none. Ȝe! & ful oftymes I hope þat sche was so deeply
839 affecte in þe love of His Godheed þat sche had bot riȝt lityl specyal beholdyng
840 unto þe beuté of His precious & His blessid body, in þe whiche He sate ful lovely,
841 spekyng & preching before hir; ne ȝit to anyþing elles, bodyly or goostly. Þat þis
842 be soth, it semiþ by þe Gospelle.
843 Here bygynneþ þe seventene chapitre. [title|table|top]
844 17.1In þe Gospel of Seinte Luke it is wretyn þat when oure Lorde was in þe hous of
845 Martha hir sistre, al þe tyme þat Martha maad hir besy aboute þe diȝtyng of His
846 mete, Mary hir sister sat at His feet. & in heryng of His worde, sche beheeld not to
847 þe besines of hir sister, þof al hir besines was ful good & ful holy, for it is þe first
848Nparty of actyve liif; ne ȝit to þe preciousté of His blessid body, ne to þe swete voyce
849 & þe wordes of His Manheed, þof al it be beter & holier, for it is þe secound
850 party of actyve liif & þe first of contemplatyve liif,

17.2bot to þe sovereynest wisdom

851 of His Godheed lappid in þe derk wordes of His Manheed: þeder beheeld sche wiþ
852 al þe love of hir hert. For fro þens list hir not remowe for noþing þat sche saw ne
853 herde spoken ne done aboute hir; bot sat ful stille in hir body, wiþ many a swete
854 privé & a lysty love put upon þat hiȝe cloude of unknowyng bitwix hir & hir
855 God.
856N17.3For o þing I telle þee: þat þer was never ȝit pure creature in þis liif, ne never ȝit
857 schal be, so hiȝe ravischid in contemplacion & love of þe Godheed, þat þer ne is
858 evermore a hiȝe & a wonderful cloude of unknowyng bitwix him & his God. In
859 þis cloude it was þat Marye was ocupied wiþ many a prevé love put. & whi? For
860 it was þe best & þe holiest party of contemplacion þat may be in þis liif. & fro
861 þis party hir list not remowe for no þing; insomochel þat when hir sistre Martha
862 pleynid hir to oure Lorde of hir & bad Him bid hir sistre rise & help hir, & lat
863 hir not so worche & travayle by hirself, scho sat ful stylle & answerid not wiþ o
864 worde, ne schewid not as moche as a grucching contenaunce agens hir sistre for any
865 pleynte þat scho couþe make. & no wonder: for whi scheo had anoþer werk to
866 do þat Martha wist not of. & þerfore scheo had no leiser to listen to hir, ne to an
867 swere hir at hir pleynte.
868 17.4Lo! freende, alle þeese werkes, þees wordes, & þeese contenaunces, þat weren
869 schewid bitwix oure Lorde & þeese two sistres, ben set in ensaumple of alle acty-
870 ves & alle contemplatyves þat han ben siþen in Holy Chirche, & schal be to þe
871 Day of Dome. For by Mary is understonden alle contemplatyves, for þei schuld con-
872 forme here levyng after hirs; & by Martha, actyves, on þe same maner, & for þe
873 same skil in licnes.
874 Here bygynneþ þe eiȝttene chapitre. [title|table|top]
875 18.1& riȝt as Martha pleynid þan on Marye hir sistre, riȝt so ȝit into þis day alle
876 actyves pleinen of contemplatyves. For & þer be a man or a womman in any com-
877 panye of þis woreld—what companye soever it be, religious or seculers, I outetake
878 none—þe whiche man or womman (wheþer þat it be) feleþ him sterid thorow
879 grace & bi counsel to forsake alle outward besines, & for to sette hym fully for to
880 lyve contemplatyve liif after þeire kunnyng & þeire concience, þeire counseyl
881 acordyng: as fast þeire owne breþren & þeire sistres, & alle þeire nexte
882 freendes, wiþ many oþer þat knowen not þeire sterynges ne þat maner of levyng
883 þat þei set hem to, wiþ a grete pleynyng spirite schal ryse apon hem, & sey
884 scharply unto hem þat it is noȝt þat þei do. & as fast þei wil reken up many
885 fals tales, & many soþe also, of fallyng of men & wommen þat han goven hem
886 to soche liif before, & never a good tale of hem þat stonden.
887 18.2I graunte þat many fallen & han fallen of hem þat han in licnes forsaken þe
888 woreld. & where þei schuld have becomen Goddes servauntes & His contem-
889 platyves, bicause þat þei wolde not reule hem bi trewe goostly counseyle þei have
890 becomen þe devels servauntes & his contemplatyves, & tornen ouþer to ypo-
891 crites or to heretykes, or fallen into frenesies & many oþer mescheves, in sclaun-
892 dre of alle Holy Chirche. Of þe whiche I leve to speke of at þis tyme, for troubling
893 of oure mater. Bot neverþeles hereafter, when God voucheþsaaf & ȝif nede be,
894 men mowe sey somme of here condicions & þe cause of here fallinges. & þer-
895 fore no more of þeym at þis tyme; bot forth of oure mater.
896 Here bygynneþ þe ninteneþ chapitre. [title|table|top]
897 19.1Som miȝt þink þat I do litil worschip to Martha, þat specyal seinte, for I lickyn
898 hir wordes in pleining of hir sister unto þeese wordly mens wordes, or þeires unto
899 hirs. & trewly I mene none unworschip to hir ne to þeim. & God forbede þat I
900 schuld in þis werk sey anyþing þat miȝt be taken in reprovyng of any of þe ser-
901 vauntes of God in any degre, & namely of His specyal seynte. For me þinkeþ þat
902 sche schuld be ful wel had excusid of hir pleinte, takyng reward to þe tyme & þe
903Nmaner þat sche seyde it in. For þat þat sche seyde, hir unknowyng was þe cause.
904 & no wonder þof sche knewe not þat tyme how Marye was ocupied; for I
905Ntrowe þat before sche had lityl herde of soche perfeccion. & also, þat sche seyde
906 it was bot curtesly & in fewe wordes. & þerfore sche schuld alweys be had ex-
907 cusid.
908 19.2& so me þinkeþ þat þees wordly levyng men & wommen of actyve liif
909 schuld also ful wel be had excusid of þeire pleyning wordes touchid before, þof al
910 þei sey boystously þat þei sey, havyng beholdyng to þeire ignoraunce. For whi
911 riȝt as Martha wist ful lityl what Marye hir sister did when sche pleinid of hir to
912 oure Lorde: riȝt so on þe same maner þeese folk nowondayes wetyn ful lityl, or
913 elles nouȝt, what þeese yong desiples of God menen, whan þei sette hem fro þe
914 besines of þis woreld, & drawen hem to be Godes special servauntes in holines
915 & riȝtfulnes of spirit. & ȝif þey wist, treuly I dar sey þat þei wolde neiþer do
916 ne say as þei say.

19.3& þerfore me þinkeþ alweis þat þei schuld be had excused,

917 for whi þei knowen no betir levyng þen is þat þei live in þeimself. & also whan
918 I þink on myne unnoumerable defautes, þe whiche I have maad myself before þis
919 tyme in wordes & dedes for defaute of knowyng, me þinkeþ þan ȝif I wolde be
920 had excused of God for myn ignoraunte defautes, þat I schuld charitably & peteu-
921Nously have oþer mens wordes & dedes ignoraunte algates excusid. & sekirly
922 elles do I not to oþer as I wolde þat oþer did to me.
923 Here byginniþ þe twenty chapitre. [title|table|top]
924 20.1& þerfore me þinkeþ þat þei þat set hem to be contemplatyves schuld not
925 only have actyve men excusid of þeire pleinyng wordes, bot also me þinkeþ þat
926 þei schuld be so ocupied in spirite þat þei schuld take litel kepe, or none, what men
927 did or seyde aboute hem. Thus did Marye, oure alþer exsaumple, when Martha hir
928 sistre pleynid to oure Lorde. & ȝif we wil trewli do thus, oure Lorde wil do now
929 for us as He did þan for Marie.
930 20.2& how was þat? Sekirly thus. Oure lovely Lorde Jhesu Crist, unto Whom no
931 privé þing is hid, þof at He was requerid of Martha as domesman for to bid Mary
932 rise & help hir to serve Hym, neverþeles ȝit, for He parceyvid þat Mary was fer-
933 vently ocupied in sperit aboute þe love of His Godheed, þerfore curtesly, & as it
934 was semely for Him to do bi þe wey of reson, He answerid for hir, þat for þe ex-
935 cusing of hirself list not leve þe love of Hym.

20.3& how answerid He? Sekirly not

936 only as domesman, as He was of Martha apelyd: bot as an advoket lawfuly defendid
937 hir þat Hym loved, & seide: "Martha, Martha!" Twies for spede He nemnid hir
938 name; for He wolde þat sche herd Him & toke hede to His wordes. "Þou arte ful
939 besy," He seyde, "& troubled aboute many þinges." For þei þat ben actyves be-
940 hoven alweis to be besied & travaylid aboute many diverse þinges, þe whiche
941 hem falleþ first for to have to here owne use, & siþen in dedes of mercy to þeire
942 even-Cristen, as charité askeþ. & þis He seide unto Martha, for He wolde lat hir
943 wetyn þat hir besines was good & profitable to þe helþe of hir soule. Bot forþi
944 þat sche schuld not þink þat it were þe best werke of alle þat man miȝt do, þer-
945 fore He echid to & seyde: "Bot o þing is nessessary."
946 20.4& what is þat o þing? Sekirly þat God be loved & preysid by Himself,
947 aboven alle oþer besines, bodily or goostly, þat man may do. & forþi þat Martha
948 schuld not þink þat sche miȝt boþe love God & preise Hym aboven alle oþer
949 besines, bodily or goostly, & also þerto to be besy aboute þe nessessaries of þis
950 liif, þerfore to deliver hir of doute þat sche miȝt not boþe serve God in bodely
951 besines & goostly togedir parfitely—inparfitely sche may, bot not parfitely—He
952 echid to & seyde þat Mary had chosen þe best partye, þe whiche schuld never be
953Ntaken fro hir. For whi þat parfite steryng of love þat byginneþ here is even of
954 noumbre wiþ þat þat schal last wiþouten ende in þe blis of heven; for al is bot
955 one.
956 Here bygynneþ þe on & twenty chapitre. [title|table|top]
957N21.1What meneþ þis: Marye hath chosen þe best? Wheresoever þe best is set or
958 nemnyd, it askeþ bifore it þeese two þinges—a good & a beter, so þat it be þe
959 best, & þe thryd in noumbre. Bot whiche ben þees thre good þinges, of þe
960 whiche Marye chees þe best? Thre lyves ben þey not, for Holi Chirche makiþ no
961 mynde bot of two—actyve liif & contemplatyve liif; þe whiche two lyves ben
962 prively understonden in þe story of þis Gospel by þees two sisters, Martha and
963 Marye—by Martha actyve, by Marye contemplatyve. wiþouten one of þeese two
964 lyves may no man be saaf; & where no mo ben bot two, may no man chese þe
965 best.
966N21.2Bot þof al þer be bot two lyves, neverþeles ȝit in þeese two lyves ben thre
967 partyes, ichone betir þen oþer. Þe whiche thre, ichone by hemself, ben specyaly
968 set in þeire stedes before in þis writyng. For as it is seide before, þe first party
969 stondeþ in good & onest bodily werkes of mercy & of charité; & þis is þe first
970Ndegree of actyve liif, as it is seyde bifore. Þe secound partye of þees two lyves lig-
971 geþ in good goostly meditacions of a mans owne wrechidnes, þe Passion of Criste,
972 & of þe joyes of heven.

21.3Þe first partye is good, & þis partye is þe betir, for þis

973 is þe secound degree of actyve liif & þe first of contemplatyve liif. In þis partye
974 is contemplatyve liif & actyve liif couplid togeders in goostly sibreden & maad
975 sistres, at þe ensanple of Martha & Marye. Thus hiȝe may an actyve come to
976 contemplacion, & no hiȝer; bot ȝif it be ful seeldom & by a specyal grace. Thus
977 lowe may a contemplatiif com towardes actyve liif, & no lower; bot ȝif it be ful
978 seeldom & in grete nede.
979 21.4Þe thrid partye of þees two lyves hangeþ in þis derk cloude of unknowyng,
980 wiþ many a privé love put to God by Himself. Þe first partye is good, þe secounde
981 is betir, bot þe thrid is alþer beste. Þis is þe beste partye of Marye. & herfore it
982 is pleinly to wite þat oure Lorde seide not: "Marye hath chosen þe best liif"; for þer
983 ben no mo lyves bot two, & of two may no man chese þe best. Bot of þees two
984 lives "Marye hath chosen," He seyde, "þe best partye, þe whiche schal never be
985 take from hir."

21.5Þe first partye & þe secounde, þof al þei ben boþe good and

986 holy, ȝit þei eende wiþ þis liif. For in þe toþer liif, as now, schal be no nede to
987 use þe werkes of mercy, ne to wepe for oure wrechidnes, ne for þe Passion of
988 Criste. For þan, as now, schal none mowe hungre ne þirst, ne diȝe for colde, ne be
989 seeke, ne housles, ne in prison, ne ȝit nede beryelles, for þan schal none mowe
990 diȝe. Bot þe thryd party þat Marye chees, chese who bi grace is clepid to chese; or
991 ȝif I sothlier schal seye, whoso is chosen þerto of God, lat him listely lene þerto.
992 For þat schal never be taken awey; for ȝif it biginne here, it schal last wiþouten
993 eende.
994 21.6& þerfore lat þe voice of oure Lorde crie on þeese actyves, as ȝif He seide
995 thus now for us unto hem, as He did þen for Marye to Martha, "Martha, Martha!"
996 "Actyves, actyves! make ȝow as besi asȝe kan in þe first partye & in þe secound,
997 now in þe tone & now in þe toþer; and, ȝif you list riȝt wel & fele ȝow dis-
998Nposid, in boþe two boldely. & medel ȝow not of contemplatyves. Ȝe wote not
999Nwhat hem eyleþ. Lat hem sit in here rest & in here pley, wiþ þe thrid & þe best
1000 partye of Marye."
1001 Here bygynneþ þe two & twenty chapitre. [title|table|top]
1002 22.1Sweet was þat love bitwix oure Lorde & Marye. Moche love had sche to Hym;
1003 moche more had He to hir. For whoso wolde utterly beholde alle þe contynaunce
1004 þat was bitwix Hym & hir (not as a treufeler may telle, bot as þe story of þe Gos-
1005 pel wil witnes, þe whiche on no wise may be fals) he schulde fynde þat sche was so
1006 hertly set for to love Hym, þat no þing bineþe Hym miȝt counforte hir, ne ȝit
1007 holde hir herte fro Hym. Þis is sche, þat same Marye, þat whan sche souȝt Hym
1008 at þe sepulcre wiþ wepyng chere wolde not be counfortyd of aungele. For whan
1009 þei spak unto hir so sweetly & so lovely, & seide: "Weep not, Marye; for whi
1010 oure Lorde wham þou sekist is resyn, & þou schalt have Him, & se Him lyve ful
1011 feyre amonges His disciples in Galile, as He hiȝt," sche wolde not leve for hem, for
1012 whi hir þouȝt þat whoso souȝt verrely þe kyng of aungelles, hem list not leve for
1013 aungelles.
1014 22.2a& what more? Sekirly whoso wil loke verrely in þe story of þe Gospel, he
1015 schal fynde many wonderful poynte of parfite love wreten of hir to oure ensaumple,
1016 & as even acordyng to þe werke of þis writyng, as þei had ben set & wretyn
1017 þerfore. & sekirly so were þey, take whoso take may.

22.2b& ȝif a man list for to se

1018 in þe Gospel wretyn þe wonderful & þe special love þat oure Lorde had to hir, in
1019 persone of alle customable synners trewly turnid & clepid to þe grace of contem-
1020 placion, he shal fynde þat oure Lorde miȝt not suffre any man or womman,ȝe, not
1021 hir owne sistre, speke a worde agens hir, bot ȝif He answerid for hir Hymself. Ȝe,
1022N& what more! He blamid Symound Leprous in his owne hous, for he þouȝt agens
1023 hir. Þis was greet love; þis was passing love.
1024 Here byginniþ þe thre & twenty chapitre. [title|table|top]
1025 23.1& trewly & we wil listely confourme oure love & oure levyng, inasmoche as
1026 in us is by grace & by counseil, unto þe love & þe levyng of Mary, no doute bot
1027 He schal answere on þe same maner now for us goostly, iche day, pryvely, in þe
1028 hertes of alle þoo þat ouþer seyn or þinken agens us. I say not bot þat evermore
1029Nsum men schul sey or þink sumwhat agens us, þe whiles we lyve in þe travaile of
1030 þis liif, as þei did agens Marye. Bot I say, & we wol geve no more kepe to þeire
1031 seiing, ne to þeire þinkyng, ne no more leve of oure goostly pryvé werk for þeire
1032 wordes & þeire þouȝtes, þan sche did—I sey þan þat oure Lorde schal an-
1033 swere hem in spirite, ȝif it schal be wel wiþ hem þat so seyn & so þinkyn, þat
1034 þei schul wiþinne fewe dayes schame wiþ þeire wordes & þeire þouȝtes.
1035 23.2& as He wol answere for us thus in spirite, so wol He stere oþer men in spirite
1036 to geve us oure needful þinges þat longen to þis liif, as mete & cloþes wiþ alle
1037Nþeese oþer, ȝif He se þat we wil not leve þe werke of His love for besines aboute
1038 hem. & þis I sey in confusion of þeire errour, þat seyn þat it is not leveful men to
1039 sette hem to serve God in contemplatyve liif, bot ȝif þei ben sekir bifore of þeire
1040Nbodily nessessaryes. For þei sey þat God sendeþ þe kow, bot not by þe horne.
1041 & trewly þei sey wrong of God as þei wel kanne.

23.3aFor trist stedfastly þou, what-

1042 soever þat þou be þat trewly tornest þee fro þe woreld unto God, þat one of þe
1043Ntwo God schal sende þee, wiþouten besines of þiself: & þat is, ouþer habun-
1044 daunce of nessessaries, or strengþe in body & pacience in spirite to bere nede.
1045 What thar reche wheþer man have? For alle comen to one in verrey contemplatyves.
1046 23.3b& whoso is in dwere of þis, ouþer þe devel is in his brest & reviþ hym þe
1047 beleve, or elles he is not ȝit trewly turnyd to God as he schulde be, make he it never
1048 so queinte, ne never so holy skiles schewe þeragein, whatsoever þat he be.
1049 23.4& þerfore þou þat settest þee to be contemplatiif as Marye was, chese þee
1050Nraþer to be mekyd under þe wonderful heiȝte & þe worþines of God, þe
1051 whiche is parfite, þan under þine owne wrechidnes, þe whiche is inparfite: þat is
1052 to sey, loke þat þi specyal beholdyng be more to þe worþines of God þen to þi
1053 wrechidnes. For to þeime þat ben parfitely mekid no þing schal defayle, neiþer
1054 bodily þing ne goostly. For whi þei have God, in whom is alle plenté; & whoso
1055 hath Him—ye, as þis book telleþ—him nediþ noȝt elles in þis liif.
1056 Here bygynniþ þe foure & twenty chapitre. [title|table|top]
1057 24.1& as it is seyde of meeknes, how þat it is sotely & parfitely comprehendid in
1058 þis lityl blynde love put, when it is betyng upon þis derke cloude of unknowyng,
1059Nalle oþer þinges put down & forgeten: so it is to understonden of alle oþer
1060Nvertewes, & namely of charité.
1061 24.2For charité is not ellis to bemene to þin understondyng bot love of God for Him-
1062 self aboven alle creatures, & of man for God even wiþ þiself. & þat in þis
1063 werke God is lovyd for Hymself & aboven alle creatures it semiþ ryȝt wel. For,
1064 as it is seide before, þat þe substaunce of þis werke is not elles bot a nakid entente
1065Ndirecte unto God for Himself.

24.3A nakid entente I clepe it, for whi in þis werke a par-

1066 fite prentis askiþ neiþer relesing of peyne, ne encresing of mede, ne (schortly to
1067 sey) nouȝt bot Himself; insomoche þat nouþer he rechiþ ne lokiþ after wheþer
1068 þat he be in peyne or in blisse, elles þat His wille be fulfyllyd þat he loveþ. And
1069 thus it semiþ þat in þis werke God is parfitely loved for Hymself, & þat aboven
1070 alle creatures. For in þis werke a parfite worcher may not suffre þe mynde of þe
1071 holiest creature þat ever God maad comoun wiþ hym.
1072 24.4& þat in þis þe secound & þe lower braunche of charité unto þine even
1073 Cristen is verrely & parfitely fulfillid, it semiþ by þe profe. For whi in þis werke
1074 a parfite worcher hath no special beholdyng unto any man by himself, wheþer þat
1075 he be sib or fremmyd, freende or fo. For alle men þink hym iliche sib unto hym, and
1076 no man fremmid. Alle men him þink ben his freendes, & none his foen; insomo-
1077 chel þat hym þink alle þoo þat pynen him, & done hym dissese in þis liif, þei
1078 ben his ful & his specyal freendes, & hym þinkeþ þat he is sterid to wilne hem
1079 as moche good as he wolde to þe homliest freende þat he hath.
1080 Here biginniþ þe five & twenty chapitre. [title|table|top]
1081 25.1I say not þat in þis werke he schal have a specyal beholdyng to any man in þis
1082 liif, wheþer þat he be freende or fo, sib or fremmyd. For þat may not be ȝif þis
1083 werke schal parfitely be done, as it is whan alle þinges under God ben fully forge-
1084 tyn, as falliþ for þis werke. Bot I sey þat he schal be maad so vertuous & so
1085 charitable by þe vertewe of þis werke, þat his wille schal be afterwardes, whan he
1086 condesendiþ to comoun or to pray for his even Cristen—not fro alle þis werk, for
1087 þat may not be wiþouten grete synne, bot fro þe heiȝt of þis werk, þe whiche is
1088Nspeedful & needful to do sumtyme, as charité askiþ—as specialy þan directe to
1089 his foo as to his freende, his fremmyd as his sib. Ȝe! & somtyme more to his fo
1090 þen to his freende.
1091 25.2Neverþeles in þis werk he hath no leyser to loke after who is his frende or his fo,
1092 his sib or his fremmid. I say not bot he schal fele somtyme—ȝe! ful ofte—his af-
1093 feccion more homely to one, two, or thre, þen to alle þees oþer; for þat is leveful
1094 to be for many causis, as charité askiþ. For soche an homly affeccion felid Criste to
1095 Jhonn, & unto Marye, & unto Petre bifore many oþer. Bot I say þat in þe tyme
1096 of þis werk schal alle be iliche homly unto hym; for he schal fele þan no cause bot
1097 only God. So þat alle schul be lovid pleinly & nakidly for God, & as wel as him-
1098 self.
1099 25.3For as alle men weren lost in Adam, & alle men, þat wiþ werke wil witnes
1100 þeire wille of salvacion, ben savid, & scholen be, by vertewe of þe Passion of
1101 only Criste—not in þe same maner, bot as it were in þe same maner—a soule þat
1102 is parfitely affecte in þis werk, & onyd thus to God in spirit, as þe preof of þis
1103 werk witnessiþ, doþ þat in it is to maak alle men as parfite in þis werk as itself is.
1104 For riȝt as if a lyme of oure body feliþ sore, alle þe toþer lymes ben pined and
1105 disesid þerfore, or ȝif a lyme fare wel, alle þe remenaunt ben gladid þerwiþ: riȝt
1106 so is it goostly of alle þe limes of Holy Chirche.

25.4 For Crist is oure hede, & we ben

1107 þe lymes, if we be in charité; & whoso wile be a parfite dissiple of oure Lordes,
1108Nhim behoviþ streyne up his spirite in þis werk goostly for þe salvacion of alle his
1109 breþren & sistren in kynde, as oure Lorde did His body on þe Cros. & how? Not
1110 for His freendes & His sib & His homely lovers, bot generaly for alle mankynde,
1111 wiþouten any special beholdyng more to one þen to anoþer. For alle þat wylen
1112 leve sinne & axe mercy scholen be savid thorow þe vertewe of His Passion.
1113 25.5& as it is seyde of meeknes & charité, so it is to understonden of alle oþer
1114 vertues. For alle þei ben sotely comprehendid in þis litil love put touchid before.
1115 Here byginniþ þe six & twenty chapitre. [title|table|top]
1116 26.1& þerfore travayle fast awhile, & bete apon þis hiȝe cloude of unknowyng,
1117 & rest siþen. Neverþeles a travayle schal he have, whoso schal use hym in þis
1118 werk;ȝe, sekirly! & þat a ful grete travayle, bot ȝif he have a more special grace,
1119 or elles þat he have of longe tyme usid him þerin.
1120 26.2Bot I pray þee, wherin schal þat travayle be? Sekirly not in þat devoute steryng
1121 of love þat is contynuely wrouȝt in his wille, not by himself bot by þe hande of
1122 Almiȝty God, þe whiche is evermore redy to wirche þis werk in iche a soule þat
1123 is disposid þerto, & þat doþ þat in him is, & hath do longe tyme before, to able
1124 him to þis werk.

26.3Bot wherin þan is þis travayle, I pray þee? Sekirly þis travaile is

1125 al in tredyng doun of þe mynde of alle þe creatures þat ever God maad, & in
1126 holdyng of hem under þe cloude of forgetyng namyd before. In þis is alle þe
1127 traveyle; for þis is mans travayle, wiþ help of grace. & þe toþer aboven—þat
1128 is to sey, þe steryng of love—þat is þe werk of only God. & þerfore do on þi
1129 werk, & sekirly I behote þee it schal not fayle on Hym.
1130 26.4Do on þan fast; lat se how þou berest þee. Seest þou not how He stondeþ and
1131 abideþ þee? For schame! Travayle fast bot awhile, & þou schalt sone be esid of
1132 þe gretnes & of þe hardnes of þis travayle. For þof al it be hard & streyte in þe
1133 byginnyng, when þou haste no devocion, neverþeles ȝit after when þou hast devo-
1134 cion, it schal be maad ful restful & ful liȝt unto þee, þat bifore was ful harde; and
1135 þou schalt have ouþer litil travaile or none. For þan wil God worche somtyme al by
1136 Himself, bot not ever, ne ȝit no longe tyme togeders, bot when Him lyst, & as Hym
1137 list. & þan wil þee þenk it mery to late Hym alone.
1138 26.5Þan wil He sumtyme paraventure seend oute a beme of goostly liȝt, peersyng
1139 þis cloude of unknowing þat is bitwix þee & Hym, & schewe þee sum of His
1140 priveté, þe whiche man may not, ne kan not, speke. Þan schalt þou fele þine af-
1141 feccion enflaumid wiþ þe fiire of His love, fer more þen I kan telle þee, or may, or
1142 wile, at þis tyme. For of þat werke þat falliþ to only God dar I not take apon me to
1143 speke wiþ my blabryng fleschely tonge; & schortly to say, alþof I durst, I wolde
1144 not. Bot of þat werk þat falleþ to man, whan he feliþ him sterid & holpin by
1145 grace, list me wel telle þee; for þerin is þe lesse peril of þe two.
1146 Here biginniþ þe seven & twenty chapitre. [title|table|top]
1147 27.1First & formest, I wil telle þee who schuld worche in þis werke, & when, and
1148 by what menes, & what discrecion þou schalt have in it. Ȝif þou aske me who
1149 schuld worche thus, I answere þee: alle þat han forsaken þe worild in a trewe wille,
1150 & þerto þat geven hem not to actyve liif, bot to þat liif þat is clepid contem-
1151 platyve liif. Alle þoo schuld worche in þis grace & in þis werk, whatsoever
1152 þat þei be, wheþer þei have ben customable synners or none.
1153 Here biginniþ þe eiȝt & twenty chapitre. [title|table|top]
1154 28.1But if þou aske me when þei schulen wirche in þis werk, þen I answere þee,
1155 & I sey þat not er þei have clensid þeire concience of alle þeire special dedis of
1156 sinne done bifore, after þe comoun ordinaunce of Holi Chirche.
1157 28.2For in þis werk a soule drieþ up in it al þe rote and þe grounde of sinne þat wil
1158 alweis leve in it after confession, be it never so besy. & þerfore whoso wil
1159 travayle in þis werk, lat him first clense his concience; & siþen, when he hath
1160 done þat in him is lawefuly, lat him dispose him booldly bot meekly þerto. & lat
1161 him þink þat he hath ful longe ben holden þerfro; for þis is þat werk in þe whiche
1162 a soule schuld travaile alle his liiftyme, þof he had never sinnid deedly.
1163 28.3& þe whiles þat a soule is wonyng in þis deedly flesche, it schal evermore se
1164 & fele þis combros cloude of unknowyng bitwix him & God. & not only þat,
1165 bot in pyne of þe original sinne it schal evermore see & fele þat somme of alle þe
1166 creatures þat ever God maad, or somme of þeire werkes, wilen evermore prees in
1167 mynde bitwix him & God.

28.4& þis is þe riȝtwise dome of God, þat man, when

1168 he had sovereynté & lordschip of alle oþer creatures, forþi þat he wilfuly maad
1169 him underloute to þe steryng of his sojettes, levyng þe biddyng of God & his
1170Nmaker, þat riȝt so after whan he wolde fulfille þe bidding of God, he see & fele
1171 þat alle þe creatures þat schuld be bineeþ him proudly prees aboven hym, bitwix
1172 him & his God.
1173 Here biginniþ þe nine & twenty chapitre. [title|table|top]
1174 29.1& þerfore, whoso coveitiþ to come to clennes þat he lost for synne, & to
1175 wynne to þat welþe þer alle wo wantiþ, him bihoviþ bidingly to travayle in þis
1176 werke, & suffre þe pyne þerof, whatsoever þat he be, wheþer he have ben a
1177 customable sinner or none.
1178 29.2Alle men han travayle in þis werke, boþe synners & innocentes þat never syn-
1179 nyd greetly. Bot fer gretter travayle haven þoo þat have ben synners þen þey þat
1180 have ben none; & þat is greet skyle.
1181NNeverþeles, oftymes it befalliþ þat somme, þat have ben orrible & customable
1182 synners, comen sonner to þe perfeccion of þis werk þen þoo þat ben none. And
1183 þis is þe mercyful myracle of oure Lorde, þat so specyaly geviþ His grace, in
1184 wondryng of alle þis woreld.

29.3Now trewly I hope þat on Domesday schal be fayre,

1185 when þat God schal be seen cleerly & alle His giftes. Þanne schal somme þat
1186 now ben dyspisid & sette at lytil or nouȝt as comon synners, & paraventure
1187 somme þat now ben horrible synners, sitte ful seemly wiþ seyntes in his siȝt; when
1188 somme of þoo þat semen now ful holy & ben worschepid of men as aungelles,
1189 & somme of þoo ȝit paraventure þat never ȝit synned deedly, schul sitten ful sory
1190Namonges helle calves.
1191N29.4Herby maist þou see þat no man schuld be demyd of oþer here in þis liif, for
1192 good ne for yvel þat þey do. Neverþeles dede may levefully be demyd, bot not þe
1193 men, wheþer þei ben good or yvel.
1194 Here byginniþ þe thritty chapitre. [title|table|top]
1195 30.1Bot, I preye þee, of whom schal mens dedis be demyd? Sekirly of hem þat han
1196 power & cure of þeire soules, oþer geven in aperte by þe statute & þe or-
1197 dinaunce of Holy Chirche, or elles prively in spirite at þe specyal steryng of þe
1198 Holy Goost in parfite charité.

30.2Iche a man beware þat he presume not to take apon

1199 hym to blame & reprove oþer mens defautes, bot ȝif he fele verrely þat he be
1200 sterid of þe Holy Goost wiþinne in his werke; for elles may he ful liȝtly erre in his
1201 domes. & þerfore beware; deme þiself as þee list, bitwix þee & þi God or þi
1202 goostly fader, & lat oþer men allone.
1203 Here biginniþ þe on & thritty chapitre. [title|table|top]
1204 31.1& fro þe tyme þat þou felist þat þou hast done þat in þee is lawefuly to
1205 amende þee at þe dome of Holy Chirche, þen schalt þou sette þee scharply to
1206 worche in þis werk. & þan, ȝif it so be þat þi fordone specyal dedes wil alweis
1207 prees in þi mynde bitwix þee & þi God, or any newe þouȝt or steryng of any
1208 synne ouþer, þou schalt stalworthly step aboven it wiþ a fervent sterying of love,
1209 & treed hem down under þi fete.

31.2& fonde to cover hem wiþ a þicke cloude of

1210 forgetyng, as þei never had ben don in þis liif of þee, ne of oþer man ouþer. And
1211 ȝif þei ofte rise, ofte put þeim doun and, schortly to sey, as ofte as þei rise, as ofte
1212 put þeim doun. & ȝif þee þink þat þe traveyle be grete, þou mayst seek
1213Nsleiȝtes & wiles & privé sotiltees of goostly sleiȝtes to put hem awey, þe
1214 whiche sleiȝtes ben betir lernyd of God by þe profe þen of any man in þis liif.
1215 Here byginniþ þe two & thritty chapitre. [title|table|top]
1216 32.1Neverþeles sumwhat of þis sotylté schal I telle þee, as me þink. Prove þou, & do
1217 betir ȝif þou betir maist.
1218 32.2Do þat in þee is to lat as þou wist not þat þei prees so fast apon þee, bitwix
1219 þee & þi God. & fonde to loke as it were over þeire schuldres, seching anoþer
1220 þing; þe whiche þing is God, enclosid in a cloude of unknowyng. & ȝif þou do
1221 thus, I trowe þat wiþinne schort tyme þou schalt be esid of þi travayle. I trowe þat
1222 & þis sleiȝt be wel & trewly conceyvid, it is not elles bot a longing desire unto
1223 God, to fele Hym & see Hym as it may be here. & soche a desire is charité; and
1224 it deserviþ alweys to be esid.
1225 32.3Anoþer sleiȝt þer is; prove þou ȝif þou wilt. When þou felist þat þou maist
1226 on no wise put hem doun, koure þou doun under hem as a cheitif & a coward
1227 overcomen in batayle, & þink þat it is bot a foly to þee to stryve any lenger wiþ
1228 hem; & þerfore þouȝeeldest þee to God in þe handes of þin enmyes. & fele
1229 þan þiself as þou were fordone for ever.

32.4Take good kepe of þis sleiȝt, I prey þee;

1230 for me þink in þe profe of þis sleiȝt þou schuldest melt al to watre. & sekirly,
1231 me þink, & þis sleiȝt be sotely conceyvid, it is not elles bot a trewe knowyng
1232 & a felyng of þiself as þou arte, a wrecche & a filþe, fer wers þen nouȝt, þe
1233 whiche knowyng & felyng is meeknes. & þis meeknes deserveþ to have God
1234 Himself miȝtely descendyng to venge þee of þine enemyes, for to take þee up and
1235Ncherischingly drie þine goostly iȝen, as þe fader doþ þe childe þat is in poynte to
1236 perische under þe mouþes of wilde swyne or wode bityng beres.
1237 Here byginnyth þe thre & thritty chapitre. [title|table|top]
1238 33.1Moo sleiȝtes telle I þee not at þis tyme; for & þou have grace to fele þe profe
1239 of þeese, I trow þat þou schalt cun betir lerne me þen I þee. For þof al it schuld
1240 be thus, trewly ȝit me þink þat I am ful fer þerfro. & þerfore I preye þee help
1241 me, & do þou for þee & for me.
1242N33.2Do on þan, & travayle fast awhile, I preie þee; & suffre meekly þe pyne, ȝif
1243 þou mayst not sone wynne to þeese sleiȝtes. For trewly it is þi purgatory. And
1244 þan whan þi pyne is al passid, & þi sleiȝtes ben goven of God & graciously
1245 getyn in custume, þan it is no doute to me þat þou ne arte clensid not only of
1246 synne, bot also of þe pyne of synne. I mene of þe pyne of þi special fordone syn-
1247 nes, & not of þe pyne of þe original synne. For þat pyne schal alweys last on þee
1248 to þi deeþ day, be þou never so besi. Neverþeles it schal bot lityl dere þee, in re-
1249 warde of þis pyne of þi specyal synnes; & ȝit schalt þou not be wiþoutyn grete
1250 travayle.

33.3For oute of þis oryginal synne wil alday sprynge newe & fresche steryn-

1251 ges of synne; þe whiche þee behoviþ alday to smyte doun, & be besy to schere
1252 awey wiþ a scharpe doubleeggid dreedful swerde of discrecion. & herby mayst
1253 þou see & leerne þat þer is no soþfast sekyrnes, ne ȝit no trewe rest in þis liif.
1254 33.4Neverþeles, herfore schalt þou not go bac, ne ȝit be over-ferd of þi faylyng. For
1255 & it so be þat þou mayst have grace to distroye þe pyne of þin fordone specyal
1256 dedes—in þe maner beforeseide, or betyr ȝif þou betyr mayst—sekir be þou þat
1257 þe pyne of þe orygynal synne, or elles þe newe sterynges of synne þat ben to
1258Ncomen, scholen bot ryȝt lityl mowe dere þee.
1259 Here bygynnyth þe foure & thritty chapitre. [title|table|top]
1260 34.1& ȝif þou askest me by what menes þou schalt com to þis werk, I beseche
1261NAlmiȝty God of His grete grace & His grete curtesye to teche þee Hymself. For
1262 trewly I do þee wel to wyten þat I can not telle þee. & þat is no wonder. For whi
1263Nþat is þe werk of only God, specyaly wrouȝt in what soule þat Hym likiþ, wiþ-
1264 outyn any deseert of þe same soule. For wiþoutyn it no seynte ne none aungel can
1265 þenk to desire it. & I trowe þat oure Lorde as specyaly & as ofte—ȝe! and
1266 more specyaly & more ofte—wil vouchesaaf to worche þis werk in hem þat have
1267 ben customable synners, þen in somme oþer þat never grevyd Hym greetly in com-
1268 parison of hem. & þis wil He do, for He wil be seen almercyful & almyȝty;
1269 & for He wil be seen to worche as Hym lyst, where Him lyst, & when Hym
1270 lyst.
1271N34.2& ȝit He geviþ not þis grace, ne worcheþ not þis werk, in ani soule þat is
1272 unable þerto. & ȝit þer is no soule wiþoutyn þis grace, abil to have þis grace,
1273 noo, wheþer it be a synner soule or an inocent soule. For neiþer it is goven for ino-
1274Ncense, ne wiþholden for synne.

34.3Take good kepe þat I sey wiþholden, & not wiþ-

1275 drawen. Bewar wiþ errour here, I preye þee; for ever þe nere men touchen þe
1276 trewth, more war men behoveþ to be of errour. I meen bot wel. Ȝif þou canst not
1277Nconseyve it, legge it bi þi syde tyl God come & teche þee. Do þen so, & hurt
1278 þee not.
1279 34.4Bewar wiþ pride, for it blasfemiþ God in his giftes, & booldeniþ synners. Were
1280 þou verrely meek þou schuldest fele of þis werk as I sey: þat God geviþ it frely
1281 wiþouten any desert. Þe condicion of þis werk is soche, þat þe presence þerof
1282 abliþ a soule for to have it & for to fele it. & þat abilnes may no soule have
1283 wiþoutyn it. Þe abilnes to þis werk is onyd to þe selve werk, wiþoutyn depar-
1284 tyng; so þat whoso feliþ þis werk is abil þerto, & elles none; insomochel, þat
1285Nwiþoutyn þis werk a soule is as it were deed, & can not coveite it ne desire it.

34.5For

1286 as moche as þou wylnest it & desirest it, so mochel hast þou of it, & no more ne
1287Nno lesse; & ȝit is it no wil, ne no desyre, bot a þing þou wost never what, þat
1288 steriþ þee to wilne & desire þou wost never what. Reche þee never þof þou
1289 wite no more, I preye þee; bot do forth ever more & more, so þat þou be ever
1290 doyng.
1291N34.6&, ȝif I schal schortlyer sey, lat þat þing do wiþ þee & lede þee wherso it
1292 list. Lat it be þe worcher, & þou bot þe suffrer; do bot loke apon it, & lat it
1293 alone. Medel þee not þerwiþ as þou woldest help it, for drede lest þou spille al.
1294 34.7Be þou bot þe tre, & lat it be þe wriȝt; be þou bot þe hous, & lat it be þe
1295 hosbonde wonyng þerin. Be blynde in þis tyme, & schere awey covetyse of
1296 knowyng, for it wil more let þee þan help þee. It suffisiþ inowȝ unto þee þat
1297 þou fele þee steryd likyngly wiþ a þing þou wost never what, ellys þat in þi
1298 steryng þou have no specyal þouȝt of any þing under God, & þat þin entent be
1299 nakidly directe unto God.
1300 34.8& ȝif it be thus, trist þan stedfastly þat it is only God þat steriþ þi wyl & þi
1301 desyre, pleynly by Hymself, wiþouten mene ouþer on His party or on þin. & be
1302 not feerd for þe devel, for he may not com so neer. He may never come to styrre a
1303 mans wil, bot occasyoneely, & by a fer mene, be he never so sotyl a devil. For suf-
1304 ficiently & wiþouten mene may no good aungel stire þi wil; ne, schortly to sey, no
1305 þing bot only God.
1306 34.9So þat þou mayst conceyve here by þeese wordes sumwhat—bot moche more
1307 cleerly by þe profe—þat in þis werk men schul use no menes, ne ȝit men mowe
1308 not com þerto wiþ menes. Alle good menes hangen upon it, & it on no mene; ne
1309 no mene may lede þerto.
1310 Here byginniþ þe five & thritty chapitre. [title|table|top]
1311 35.1Neverþeles menes þer ben in þe whiche a contemplatiif prentys schuld be ocu-
1312Npyed, þe whiche ben þeese: Lesson, Meditacion, & Oryson. Or elles to þin un-
1313 derstondyng þei mowe be clepid: Redyng, Þinkyng, & Preiing. Of þeese thre
1314 þou schalt fynde wretyn in anoþer book of anoþer mans werk moche betyr þen I
1315 can telle þee; & þerfore it nedeþ not here to telle þee of þe qualitees of hem.

35.2Bot

1316Nþis may I telle þee: þese thre ben so couplid togedir, þat unto hem þat ben bigin-
1317 ners & profiters—bot not to hem þat be parfite,ȝe, as it may be here—þinkyng
1318 may not goodly be getyn wiþoutyn reding or heryng comyng before. Alle is one in
1319 maner, redyng & heryng; clerkes redyn on bookes, & lewid men redyn on
1320 clerkes, whan þei here hem preche þe worde of God. Ne preier may not goodly be
1321 getyn in bigynners & profiters wiþoutyn þinkyng comyng bifore. See by þe preof
1322 35.3in þis same cours.
1323NGoddes worde, ouþer wretyn or spokyn, is licnid to a mirour. Goostly, þe iȝe of
1324 þi soule is þi reson; þi concience is þi visage goostly. & riȝt as þou seest þat
1325 ȝif a foule spot be in þi bodily visage, þe iȝe of þe same visage may not see þat
1326 spotte, ne wite wher it is, wiþoutyn a myrour or a teching of anoþer þan itself: riȝt
1327 so it is goostly. wiþouten redyng or heryng of Godes worde, it is inpossible to mans
1328 understondyng þat a soule þat is bleendid in custom of synne schuld see þe foule
1329 spot in his concyence.
1330 35.4a& so folowyng, whan a man seeþ in a bodily or goostly myrour, or wote by
1331 oþer mens techyng, wheraneintes þe foule spot is on his visage, ouþer bodily or
1332 goostly, þan at erst, & none er, he renniþ to þe welle to wasche hym. Ȝif þis spot
1333 be any specyal synne, þan is þis welle Holy Chirche, & þis water confession,
1334 wiþ þe circumstaunces. Ȝif it be bot a blynde rote & a steryng of synne, þan is
1335 þis welle mercyful God, & þis water preyer, wiþ þe circumstaunces.
1336 35.4b& thus maist þou se þat no þinkyng may goodly be getyn in byginners and
1337 profiters wiþoutyn redyng or heryng comyng before, ne preyng wiþouten þinkyng.
1338 Here bygynniþ þe six & thritty chapitre. [title|table|top]
1339 36.1But it is not so wiþ hem þat contynuely worchen in þe werk of þis book. For
1340Nþeire meditacions ben as þei were sodein conseites & blynde felynges of þeire
1341 owne wrechidnes, or of þe goodnes of God, wiþoutyn any menes of redyng or
1342 heryng comyng before, & wiþoutyn any specyal beholdyng of any þing under
1343 God.

36.2þees sodeyn conseytes & þees blynde felynges ben sonner lernyd of God

1344 þen of man.
1345 I maad no force, þof þou haddest nowondayes none oþer meditacions of þin
1346 owne wrechidnes, ne of þe goodnes of God—I mene ȝif þou fele þee thus steryd
1347 by grace & by counseyl—bot soche as þou mayst have in þis worde synne & in
1348 þis worde God, or in soche oþer, whiche as þe list; not brekyng ne expounyng
1349 þees wordes wiþ coryousté of witte, in beholdyng after þe qualitees of þees
1350 wordes, as þou woldest by þat beholdyng encrees þi devocion.

36.3I trowe it schuld

1351 never be so in þis caas & in þis werk. Bot holde hem alle hole þeese wordes; and
1352 mene synne a lump, þou wost never what, none oþer þing bot þiself. Me þink þat
1353 in þis blynde beholdyng of synne, thus conjelyd in a lumpe (none oþer þing þan
1354 þiself) it schuld be no nede to bynde a woder þing þen þou schuldest be in þis
1355 tyme. & ȝit, paraventure, whoso lokid apon þee schuld þink þee ful sobirly dis-
1356 posid in body, wiþoutyn any chaunging of contenaunce; bot sittyng, or going, or
1357 liggyng, or lenyng, or stondyng, or knelyng, wheþer þou were in a ful sad restful-
1358 nes.
1359 Here biginnyth þe seven & thritty chapitre. [title|table|top]
1360N37.1& riȝt as þe meditacions of hem þat contynouely worchen in þis grace & in
1361 þis werk risen sodenly wiþoutyn any menes, riȝt so don þeire preiers. I mene of
1362 þeire specyal preiers, not of þoo preiers þat ben ordeynid of Holy Chirche. For þei
1363 þat ben trewe worchers in þis werk, þei worschip no preier so moche; & þerfore
1364 þei do hem in þe fourme & in þe statute þat þei ben ordeynid of holy faders be-
1365 fore us. Bot þeire specyal preiers risen evermore sodenly unto God, wiþoutyn any
1366 meenes or any premeditacion in special comyng before, or going þerwiþ.
1367N37.2& ȝif þei ben in wordes, as þei ben bot seldom, þan ben þei bot in ful fewe
1368Nwordes;ȝe, & in ever þe fewer þe betir. Ȝe, & ȝif it be bot a lityl worde of o
1369 silable, me þink it betir þen of to, & more acordyng to þe werk of þe spiryte;
1370 siþen it so is þat a goostly worcher in þis werk schulde evermore be in þe hiȝest
1371N& þe sovereynest pointe of þe spirit

37.3þat þis be soth, se by ensaumple in þe

1372 cours of kynde. A man or a womman, affraied wiþ any sodeyn chaunce of fiir, or of
1373 mans deeþ, or what elles þat it be, sodeynly in þe heiȝt of his speryt he is drevyn
1374 upon hast & upon nede for to crie or for to prey after help. Ȝe, how? Sekirly not in
1375 many woordes ne ȝit in o woorde of two silabes. & whi is þat? For hym þinkeþ
1376 to longe tariing, for to declare þe nede & þe werk of his spirit. & þerfore he
1377Nbrestiþ up hidously wiþ a grete spirit, & cryeþ bot a litil worde of o silable, as is
1378 þis worde fiir or þis worde oute.
1379 37.4& riȝt as þis lityl worde fiir steriþ raþer & peerseþ more hastely þe eren of
1380 þe herers, so doþ a lityl worde of o sylable, whan it is not only spoken or þouȝt,
1381 bot prively ment in þe depnes of spirit, þe whiche is þe heiȝt (for in goostlynes
1382 alle is one, heiȝt & depnes, lengþe & brede). & raþer it peersiþ þe eres of
1383NAlmyȝty God þan doþ any longe sauter unmyndfuly mumlyd in þe teeþ. And
1384 herfore it is wretyn þat schort preier peersiþ heven.
1385 Here biginnyth þe eiȝt & thritty chapitre. [title|table|top]
1386N38.1& whi peersiþ it heven, þis lityl schort preier of o litil silable? Sikirly for it is
1387 preyed wiþ a fulle spirite, in þe heiȝt & in þe depnes, in þe lengþe & in þe
1388 breed of his spirit þat preieþ it. In þe heiȝt it is, for it is wiþ al þe miȝt of þe
1389Nspirit. In þe depnes it is, for in þis lityl silable ben contyned alle þe wittis of þe
1390Nspirit. In þe lengþe it is, for miȝt it ever fele as it feliþ, ever wolde it crie as it
1391 crieþ. In þe brede it is, for it wilniþ þe same to alle oþer þat it wilniþ to itself.

38.2In

1392 þis tyme it is þat a soule hath comprehendid, after þe lesson of Seynte Poule, wiþ
1393 alle seyntes—not fully bot in maner & in partye, as it is acordyng unto þis werk
1394 —whiche is þe lengþe & þe breed, þe heiȝt & þe depnes of Everlastyng and
1395 Allovely, Almiȝty & Alle-witty God. Þe everlastyngnes of God is His lengþe;
1396 His love is His breed; His miȝt is His heiȝt; & His wisdam is His depnes.

38.3No won-

1397Nder þof a soule, þat is thus niȝ confourmyd bi grace to þe ymage & þe licnes of
1398 God, his maker, be sone herde of God. Ȝe, þof it be a ful synful soule—þe whiche
1399 is to God as it were an enmye—& it miȝt thorow grace com to for to crye soche
1400 a lityl silable in þe heiȝt & þe depnes, þe lengþe & þe breed of his spirit, ȝit
1401 he scholde for þe hidous noise of þis crye be alweis herde & holpen of God.
1402 38.4Se by ensaumple. He þat is þi deedly enmye, & þou here him so afraied þat he
1403 crye in þe heiȝt of his spirit þis lityl worde fiir, or þis worde oute: ȝit, wiþoutyn
1404 any beholdyng to hym for he is þin enmye, bot for pure pité in þin herte stirid and
1405 reisid wiþ þe doelfulnes of þis crie, þou risist up—ȝe! þof it be aboute midwin-
1406 tirs niȝt—& helpist hym to slecke his fiir, or for to stylle hym & rest hym in
1407Nhys disese.

38.5A, Lorde! siþen a man may be maad so mercyful in grace, to have so

1408 moche mercy & so moche pité of his enmye, not agenstonding his enmité, what
1409 pité & what mercy schal God have þan of a goostly crye in soule, maad and
1410 wrouȝt in þe heiȝt & þe depnes, þe lengþe & þe breed of his spirit, þe
1411 whiche hath al by kynde, þat man hath by grace, & moche more? Sekirly wiþou-
1412 tyn comparison moche more mercy wil he have; siþen so is þat þat þing þat is so
1413 had by kynde is nerer to iche a þing þen þat þe whiche is had by grace.
1414 Here bigynnyth þe nine & thritty chapitre. [title|table|top]
1415 39.1& þerfore it is to preie in þe heiȝt & þe depnes, þe lengþe & þe brede of
1416 oure spirit. & þat not in many wordes, bot in a lityl worde of o silable.
1417 39.2& what schal þis worde be? Sekyrlyche soche a worde as is best acordyng unto
1418 þe propirté of preier. & what worde is þat? Lat us first see what preier is propirly
1419 in itself, & þerafter we mowe cleerlier knowe what worde wil best acorde to þe
1420 propirté of preier.
1421 39.3aPreyer in itself propirly is not elles bot a devoute entent directe unto God, for ge-
1422 tyng of goodes & remowyng of yvelles.
1423 39.3b& þan, siþen it so is þat alle yvelles ben comprehendid in synne, ouþer by
1424 cause or by beyng, lat us þerfore, whan we wyl ententifly preie for remowyng of
1425 yvelles, ouþer sey or þink or mene nouȝt elles, ne no mo wordes, bot þis lityl
1426 worde synne. & ȝif we wil ententifly preie for getyng of goodes, lat us crie, ouþer
1427 wiþ worde or wiþ þouȝt or wiþ desire, nouȝt elles, ne no mo wordes, bot þis
1428 worde God. For whi in God ben alle goodes, boþe by cause & by beyng.
1429N39.4Have no merveile whi I sette þees two wordes forby alle oþer. For & I couþe
1430 any schorter wordes, so fully comprehendyng in hem alle goodes & alle yvelles, as
1431 þees two wordes don, or ȝif I had be lernyd of God to take any oþer wordes ouþer,
1432 I wolde þan have taken hem & lefte þees; & so I rede þat þou do.

39.5Stody þou

1433 not for no wordes, for so schuldest þou never come to þi purpose ne to þis werk,
1434 for it is never getyn by stody, bot al only by grace. & þerfore take þou none oþer
1435 wordes to preie in—alþof I sete þees here—bot soche as þou arte sterid of God
1436 for to take. Neverþeles, ȝif God stire þee to take þees, I rede not þat þou leve hem
1437 —I mene ȝif þou schalt preie in wordes, & elles not; for whi þei ben ful schorte
1438 wordes.
1439 39.6Bot alþof þe schortnes of preier be greetly comendid here, neverþeles þe oftnes
1440 of preier is never þe raþer refreynid. For as it is seide before, it is preied in þe
1441 lengþe of þe spirite; so þat it schuld never sees tyl þe tyme were þat it had fully
1442 getyn þat þat it longid after. Ensaumple of þis have we in a man or a womman af-
1443 fraied in þe maner beforeseide. For we see wel þat þei seese never criing on þis
1444 litil worde oute, or þis lityl worde fiir, er þe tyme be þat þei have in greet party
1445 getyn help of þeire angre.
1446 Here bigynniþ þe fourty chapitre. [title|table|top]
1447N40.1Do þou, on þe same maner, fille þi spirit wiþ þe goostly bemenyng of þis
1448 worde synne, & wiþoutyn any specyal beholdyng unto any kynde of synne,
1449 wheþer it be venial or deedly: pryde, wrathþe or envye, covetyse, slewth, glotenie
1450 or lecherye. What thar reche in contemplatives what synne þat it be, or how mochel
1451 a synne þat it be? For alle synne hem þinkyth—I mene for þe tyme of þis werk—
1452 iliche greet in hemself, when þe leest synne departeþ hem fro God, & letteþ
1453Nhem of here goostly pees.
1454 40.2& fele synne a lumpe, þou wost never what, bot none oþer þing þan þiself.
1455 & crye þan goostly ever upon one: "Synne, synne synne; oute, oute, oute!" Þis
1456 goostly crie is betyr lernid of God by þe proef þen of any man by worde. For it is
1457 best whan it is in pure spirit, wiþoutyn specyal þouȝt or any pronounsyng of
1458 worde; bot ȝif it be any seeldom tyme, when for habundaunce of spiryt it brestiþ up
1459 into worde, so þat þe body & þe soule ben boþe fillid wiþ sorow & kumbryng
1460 of synne.
1461 40.3On þe same maner schalt þou do wiþ þis lityl worde God. Fille þi spirit wiþ þe
1462 goostly bemenyng of it wiþoutyn any specyal beholdyng to any of His werkes
1463 wheþer þei be good, betir, or alþer best, bodily or goostly—or to any vertewe þat
1464 may be wrouȝt in mans soule by any grace, not lokyng after wheþer it be meeknes
1465 or charité, pacyence or abstynence, hope, feiþ, or sobirnes, chastité or wilful pov-
1466 erté. What thar reche in contemplatyves? For alle vertewes þei fynden & felyn in
1467 God; for in Hym is alle þing, boþe by cause & by beyng. For hem þink & þei
1468 had God, þei had alle good; & þerfore þei coveyte noþing wiþ specyal be-
1469 holdyng, bot only good God. Do þou on þe same maner, as forth as þou maist by
1470 grace; & mene God al, & al God, so þat nouȝt worche in þi witte & in þi
1471 wile, bot only God.
1472 40.4& forþi þat ever þe whiles þou levyst in þis wrechid liif, þee behoveþ al-
1473 weys fele in som partye þis foule stynkyng lump of synne, as it were onyd and
1474 congelid wiþ þe substaunce of þi beyng, þerfore schalt þou chaungabely mene
1475Nþees two wordes—synne & God: wiþ þis general knowyng: þat & þou had-
1476 dest God, þen schuldest þou lacke synne, & miȝtest þou lacke synne, þen
1477 schuldest þou have God.
1478 Here bigynnyth on & fourty chapitre. [title|table|top]
1479N41.1& forþermore, ȝif þou aske me what discrecion þou schalt have in þis werk,
1480 þan I answere þee & sey: "Ryȝt none!" For in alle þin oþer doynges þou schalt
1481 have discrecion, as in etyng & in drynkyng, & in slepyng, & in kepyng of þi
1482 body fro outrageous colde or hete, & in longe preiing or redyng, or in comounyng
1483 in speche wiþ þin even-Crysten. In alle þees schalt þou kepe discrecion, þat þei
1484Nbe nouþer to mochel ne to lityl. Bot in þis werk schalt þou holde no mesure; for I
1485 wolde þat þou schuldest never seese of þis werk þe whiles þou levyst.
1486 41.2I sey not þat þou schalt mowe ever contynow þerin iliche fresche; for þat may
1487 not be. For sumtyme seeknes & oþer unordeind disposicions in body & in soule,
1488Nwiþ many oþer needfulnes to kynde, wol let þee ful mochel, & oft tymes drawe
1489 þee doun fro þe heiȝt of þis worching. Bot I sey þat þou schuldest evermore
1490Nhave it ouþer in ernest or in game; þat is to sey, ouþer in werk or in wille. And
1491Nþerfore for Godes love beware wiþ seeknes as moche as þou maist goodly, so þat
1492 þou be not þe cause of þi febilnes, as forth as þou maist. For I telle þee trewly þat
1493 þis werk askeþ a ful greet restfulnes, & a ful hole & a clene disposicion, as wele
1494 in body as in soule.
1495 41.3& þerfore for Godes love governe þee discreetly in body & in soule, & gete
1496 þee þin hele as mochel as þou mayst. & ȝif seeknes come agens þi power, have
1497 pacyence & abide meekly Goddes mercy; & al is þan good inowȝ. For I telle
1498 þee trewly þat oftymes pacyence in seeknes, & in oþere diverse tribulacions,
1499 plesiþ God moche more þen any likyng devocyon þat þou mayst have in þi hele.
1500 Here biginniþ þe two & fourty chapitre. [title|table|top]
1501 42.1But paraventure þou askest me how þou schalt governe þee discreetly in mete,
1502N& in slepe, & in alle þees oþer. & herto I þink to answere þee riȝt schortli:
1503 "Gete þat þou gete mayst." Do þis werk evermore wiþoutyn cesyng & wiþoutyn
1504 discrecion, & þou schalt wel kun beginne & ceese in alle þin oþer werkes wiþ
1505 a grete discrecion. For I may not trowe þat a soule contynowyng in þis werk niȝt
1506 & day wiþoutyn discrecion schuld mowe erre in any of þees outward doinges; and
1507 elles me þink þat he schuld alweis erre.
1508 42.2& þerfore & I miȝt gete a wakyng & a besi beholdyng to þis goostly werk
1509 wiþinne in my soule, I wolde þan have a rechelesnes in etyng & in drynkyng, in
1510 sleping & in spekyng, & in alle myn outward doynges. For sekirly I trowe I
1511 schuld raþer com to discrecion in hem by soche a rechelesnes þan by any besy be-
1512Nholding to þe same þinges, as I wolde bi þat beholdyng set a merke & a mesure
1513Nin hem. Trewly I schuld never bryng it so aboute for ouȝt þat I couth do or sey.

42.3Sey

1514 what men seye wil, & lat þe preof witnes. & þerfore lift up þin hert wiþ a
1515 blynde steryng of love; & mene now synne, & now God. God woldest þou have,
1516 & synne woldest þou lacke. God wanteþ þee; & synne arte þou sekir of. Now
1517 good God help þee, for now hast þou need!
1518 Here biginniþ þe thre & fourty chapitre. [title|table|top]
1519 43.1Look þat nouȝt worche in þi wit ne in þi wil bot only God. & fonde for to
1520 felle alle wetyng & felyng of ouȝt under God, & treed alle doun ful fer under þe
1521 cloude of forgetyng. & þou schalt understonde þat þou schalt not only in þis
1522 werk forgete alle oþer creatures þen þiself, or þeire dedes or þine, bot also þou
1523 schalt in þis werk forgete boþe þiself & also þi dedes for God, as wel as alle
1524 oþer creatures & þeire dedes. For it is þe condicion of a parfite lover, not only to
1525Nlove þat þing þat he loveþ more þen himself, bot also in maner for to hate himself
1526 for þat þing þat he loviþ.
1527 43.2Thus schalt þou do wiþ þiself: þou schalt loþe & be wery wiþ alle þat þing
1528 þat worcheþ in þi witte & in þi wil, bot ȝif it be only God. For whi sekirly elles,
1529 whatsoever þat it be, it is bitwix þee & þi God. & no wonder þof þou loþe
1530 & hate for to þink on þiself, when þou schalt alweis fele synne a foule stynkyng
1531 lumpe, þou wost never what, bitwix þee & þi God: þe whiche lumpe is none
1532 oþer þing þan þiself. For þee schal þink it onyd & congelid wiþ þe substaunce
1533 of þi beyng,ȝe, as it were wiþoutyn departyng.
1534 43.3& þerfore breek doun alle wetyng & felyng of alle maner of creatures; bot
1535 most besily of þiself. For on þe wetyng & þe felyng of þiself hangiþ wetyng and
1536 felyng of alle oþer creatures; for in rewarde of it, alle oþer creatures ben liȝtly for-
1537 getyn. For, & þou wilt besily set þee to þe preof, þou schalt fynde, when þou
1538 hast forgeten alle oþer creatures & alle þeire werkes,ȝe, & þerto alle þin owne
1539 werkes, þat þer schal leve ȝit after, bitwix þee & þi God, a nakid weting & a
1540 felyng of þin owne beyng, þe whiche wetyng & felyng behoviþ alweis be dis-
1541 troied er þe tyme be þat þou fele soþfastly þe perfeccyon of þis werk.
1542 Here biginniþ þe foure & fourty chapitre. [title|table|top]
1543 44.1Bot now þou askist me how þou maist distroie þis nakid wetyng & felyng of
1544 þin owen beyng. For paraventure þee þink þat & it were distroied, alle oþer let-
1545 tynges were distroied, & ȝif þou þinkist thus, þou þinkist riȝt trewly. Bot to þis
1546NI answere þee, & I sey þat wiþoutyn a ful specyal grace ful frely goven of God and
1547 þerto a ful acordyng abilnes to resseyve þis grace on þi partye, þis nakid we-
1548 tyng & felyng of þi beyng may on no wise be destroyed.
1549 44.2a& þis abilnes is not elles bot a stronge & a deep goostly sorow.

44.2bBot in þis

1550 sorow nedeþ þee to have discrecion on þis maner: þou schalt beware in þe tyme
1551 of þis sorow þat þou neiþer to rudely streyne þi body ne þi spirit, bot sit ful
1552Nstylle, as it were in a slepyng sleiȝt, al forsobbid & forsonken in sorow. Þis is
1553 trewe sorow; þis is parfite sorow; & wel were hym þat miȝt wynne to þis sorow.
1554 44.3aAlle men han mater of sorow, bot most specyaly he feliþ mater of sorow þat wote
1555 & feliþ þat he is. Alle oþer sorowes ben unto þis in comparison bot as it were
1556Ngamen to ernest. For he may make sorow ernestly þat wote & feliþ not onli what
1557 he is, bot þat he is. & whoso felid never þis sorow, he may make sorow, for whi
1558 he felid ȝit never parfite sorow.
1559 44.3bÞis sorow, when it is had, clensiþ þe soule, not only of synne, bot also of peyne
1560 þat he hath deservid for synne. & þerto it makiþ a soule abil to resseive þat joye,
1561 þe whiche reviþ fro a man alle wetyng & felyng of his beyng.

44.4Þis sorow, ȝif it be

1562 trewly conseyvid, is ful of holy desire; & elles miȝt never man in þis liif abide it
1563 ne bere it. For ne were it þat a soule were sumwhat fed wiþ a maner of counforte of
1564 his riȝt worching, elles schuld he not mow bere þe pyne þat he hath of þe wetyng
1565N& felyng of his beyng. For as ofte as he wolde have a trewe wetyng & a felyng of
1566 his God in purtee of spirit, as it may be here, & siþen feliþ þat he may not—for
1567 he findeþ evermore his wetyng & his felyng as it were ocupied & fillyd wiþ a
1568 foule stinkyng lumpe of himself, þe whiche behoveþ alweis be hatid & be dispisid
1569 & forsaken, if he schal be Goddes parfite dissiple, lernid of Hymself in þe mount
1570 of perfeccion—

44.5aas ofte he goth ni wood for sorow; insomochel, þat he wepiþ and

1571 weiliþ, striviþ, cursiþ, & banneþ, and, schortly to sey, hym þinkiþ þat he beriþ
1572Nso hevy a birþen of hymself þat he rechiþ never what worth of hym, so þat God
1573Nwere plesid.

44.5b& ȝit in al þis sorrow he desireþ not to unbe, for þat were develles

1574 woodnes & despite unto God. Bot hym listiþ riȝt wel be; & he meniþ ful hertly
1575Nþankyng to God for þe worþines & þe gift of his beyng, þof al þat he desire
1576 unsesingly for to lakke þe wetyng & þe felyng of his beyng.
1577 44.6Þis sorow & þis desire behoviþ iche a soule have & fele in itself, ouþer in
1578 þis maner or in anoþer, as God voucheþsaaf for to lerne to His goostly disciples,
1579 after His weelwyllyng & þeire acordyng abylnes in body & soule, in degré and
1580Ncompleccion, er þe tyme be þat þei mowe parfitely be onid unto God in parfite
1581 charité—soche as may be had here ȝif God voucheþsaaf.
1582 Here biginniþ þe five & fourty chapitre. [title|table|top]
1583 45.1Bot o þing I telle þee: þat in þis werk may a yong disciple, þat hath not ȝit ben
1584 wel used & provid in goostly worching, ful liȝtly be disceyvid, and, bot he be
1585 sone war & have grace to leve of & meek hym to counsel, paraventure be dis-
1586 troied in his bodily miȝtes, & falle into fantasie in his goostly wittes. & alle þis
1587 is longe of pride & of fleschlynes & coriousté of witte.
1588 45.2& on þis maner may þis disceite befalle. A yong man or a womman, newe set
1589 to þe scole of devocion, hereþ þis sorow & þis desire be red & spokyn, how
1590 þat a man schal lift up his herte unto God, & unseesingly desire for to fele þe love
1591Nof here God. & as fast in a curiousté of witte þei conceyve þees wordes not
1592 goostly, as þei ben ment, bot fleschly & bodily, & travaylen þeire fleschly hertes
1593 outrageously in þeire brestes. & what for lackyng of grace, þat þei deserven, and
1594 pride & curiousté in hemself, þei streyne here veynes & here bodily miȝtes so
1595 beestly & so rudely, þat wiþinne schort tyme þei fallen ouþer into werynes & a
1596 manner of unlisty febilnes in body & in soule,

45.3þe whiche makiþ hem to wende

1597 oute of hemself & seke sum fals & sum veyne fleschly & bodily counforte
1598 wiþoutyn, as it were for recreacion of body & of spirite. Or elles, ȝif þei falle not
1599 in þis, elles þei deserve—for goostly blyndnes & for fleschly chaufyng of þeire
1600 compleccion in þeire bodily brestis in þe tyme of þis feinid beestly & not goostly
1601 worchyng—for to have þeire brestes ouþer enflaumid wiþ an unkyndely hete of
1602 compleccion, causid of misrewlyng of þeire bodies or of þis feinid worching, or
1603 elles þei conceyve a fals hete wrouȝt by þe feende, þeire goostly enmye, causid of
1604 þeire pride & of þeire fleschlines & þeire coriousté of wit.
1605 45.4& ȝit, paraventure, þei wene it be þe fiir of love, getyn & kyndelid by þe
1606 grace & þe goodnes of þe Holy Goost. Treuly of þis disceite, & of þe
1607Nbraunches þerof, spryngyn many mescheves: moche ypocrisie, moche heresye, and
1608 moche errour. For as fast after soche a fals felyng comeþ a fals knowyng in þe
1609Nfeendes scole, riȝt as after a trewe feling comeþ a trewe knowing in Gods scole.
1610 For I telle þee trewly þat þe devil hath his contemplatyves, as God hath His.

45.5aÞis

1611 disseite of fals felyng, & of fals knowyng folowyng þeron, hath diverse & won-
1612 derful variacions, after þe dyversté of states & þe sotyl condicions of hem þat ben
1613 disceyvid, as hath þe trewe felyng & knowyng of hem þat ben savid.
1614 45.5bBot I sette no mo disceites here bot þoo wiþ þe whiche I trowe þou schalt be
1615 assailid, ȝif ever þou purpose þee to worche in þis werk. For what schuld it profite
1616 to þee to wite hou þees greet clerkis, & men & wommen of oþer degrees þen
1617 þou arte, ben disceyvid? Sikirly riȝt nouȝt. & þerfore I telle þee no mo, bot
1618 þoo þat fallyn unto þee, ȝif þou travayle in þis werk. & forþi I telle þee þis,
1619 þat þou schalt bewar þerwiþ in þi worching, ȝif þou be assailyd þerwiþ.
1620 Here biginniþ þe six & fourty chapitre. [title|table|top]
1621 46.1& þerfore for Goddes love bewar in þis werk, & streyne not þin hert in þi
1622 brest over-rudely, ne oute of mesure; bot wirche more wiþ a list þen wiþ any liþer
1623 strengþe. For ever þe more listly, þe more meekly & goostly; & ever þe more
1624 rudely, þe more bodely & beestly.

46.2& þerfore bewar. For sekirly what beestly

1625 herte þat presumiþ for to touche þe hiȝe mounte of þis werke, it schal be betyn
1626 awey wiþ stones.

Stones ben harde & drie in her kynde, & þei hurte ful sore

1627 where þei hit. & sekirly soche rude streynynges ben ful harde fastnid in fleschli-
1628 nes of bodely felyng, & ful drie fro any wetyng of grace; & þei hurte ful sore þe
1629 sely soule, & make it feestre in fantasie feinid of feendes.

46.3& þerfore bewar wiþ

1630 þis beestly ruednes, & leerne þee to love listely wiþ a softe & a demure conten-
1631 aunce, as wel in body as in soule. & abide curtesly & meekly þe wil of oure
1632NLorde, & lache not over-hastely, as it were a gredy grehounde, hungre þee never
1633 so sore. & gamenly be it seyde, I rede þat thu do þat in þee is, refreynyng þe
1634 rude & þe grete steryng of þi spirite; ryȝt as þou on no wyse woldest lat Hym
1635 wite hou fayne þou woldest see Hym & have Hym or fele Hym.
1636 46.4Þis is childly & pleyingly spoken, þee þink, paraventure. Bot I trowe whoso
1637Nhad grace to do & fele as I sey, he schuld fele God gamesumli pley wiþ hym, as
1638Nþe fadir doþ wiþ þe childe, kyssyng & clippyng, þat weel were him so.
1639 Here bigynniþ þe seven & fourty chapitre. [title|table|top]
1640 47.1Loke þou have no wonder whi þat I speke thus childly, & as it were folily and
1641 lackyng kyndly discrecion; for I do it for certeyn skyles, & as me þinkeþ þat I
1642 have ben sterid many day boþe to fele thus & þink thus & sey thus, as weel to
1643 som oþer of my specyal freendes in God, as I am now unto þee.
1644 47.2& o skyle is þis, whi þat I bid þee hide it fro God, þe desire of þine herte. For
1645 I hope it schuld more cleerly com to His knowyng, to þi profite & in fulfyllyng of
1646 þi desire, by soche an hidyng, þan it scholde by any oþer maner of schewyng þat I
1647 trowe þou coudest ȝit schewe. & anoþer skyle is: for I wolde by soche a hid
1648 schewyng bryng þee oute of þe boistousté of bodely felyng into þe pureté & dep-
1649 nes of goostly felyng, & so forþermore at þe last to help þee to knit þe goostly
1650 knot of brennyng love bitwix þee & þi God, in goostly onheed & acordyng of
1651 wille.
1652 47.3Þou wost wel þis, þat God is a spirit; & whoso schuld be onid unto Hym, it
1653 behoviþ to be in soþfastnes & deepnes of spirit, ful fer fro any feynid bodely
1654 þing. Soth it is þat alle þing is knowen of God, & noþing may be hid fro His
1655 wetyng, neiþer bodily þing ne goostly. Bot more aperte is þat þing knowyn and
1656 schewid unto Him, þe whiche is hid in depnes of spirit, siþ it so is þat He is a spirit,
1657 þan is any þing þat is medelid wiþ any maner of bodelines. For alle bodely þing is
1658 ferþer fro God bi þe cours of kynde þen any goostly þing. By þis skile it semiþ
1659 þat þe whiles oure desire is medelid wiþ any maner of bodelines—as it is whan
1660 we stresse & streyne us in spirit & in body togeders—as longe it is ferþer fro
1661 God þen it schuld be, & it were done more devoutly & more listely in sobirnes
1662 & in puretee & in depnes of spirite.
1663 47.4& here maist þou see sumwhat & in party þe skil whi þat I bid þee so
1664 childly hele & hyde þe steryng of þi desire fro God. & ȝit I bid þee not pleynly
1665 hyde it, for þat were þe biddyng of a fole, for to bid þee pleynly do þat on no wise
1666 may be done. Bot I bid þee do þat in þee is to hide it. & whi bid I thus? Sekirly
1667 for I wolde þat þou castedest it into depnes of spirite, fer fro any rude medelyng of
1668 any bodelines, þe whiche wolde make it lesse goostly, & ferþer fro God in as
1669 moche; & for I wote wel þat ever þe more þat þi spirit hath of goostlines, þe
1670 lesse it hath of bodelines & þe nerer it is God, & þe betyr it plesiþ Hym, & þe
1671 more cleerly it may be seen of Hym. Not þat His siȝt may be any tyme, or in any
1672 þing, more cleer þen in anoþer, for it is evermore unchaungable; bot forþi it is
1673 more liche unto Hym, when it is in puretee of spirit, for He is a spirit.
1674 47.5Anoþer skyle þer is whi þat I bid þee do þat in þee is to late Hym not wite: for
1675 þou & I, & many soche as we ben, we ben so abyl to conceyve a þing bodily,
1676 þe whiche is seyde goostly, þat paraventure, & I had boden þee schewe unto God
1677 þe steryng of þin herte, þou schuldest have maad a bodily schewyng unto Hym,
1678 ouþer in contenaunce, or in voyce, or in worde, or in som oþer rude bodely
1679 streynyng, as it is when þou schalt schewe a þing þat is hid in þin hert to a bodely
1680 man; & inasmoche þi werk schuld have ben inpure. For on o maner schal a þing
1681 be schewid to man, & on anoþer maner unto God.
1682 Here biginniþ þe eiȝt & fourty chapitre. [title|table|top]
1683 48.1I sey not þis for I wil þat þou leve any tyme, ȝif þou be stirid for to preie wiþ
1684 þi mouth, or for to brest oute, for habundaunce of devocion in þi spirit, for to speke
1685 unto God as unto man, & sey som good worde as þou felist þee sterid, as ben
1686 þees: "Good Jhesu! Faire Jhesu! Swete Jhesu!" & alle þees oþer. Nay, God
1687 forbede þou take it thus! For trewly I mene not thus. & God forbede þat I schuld
1688 departe þat God hath couplid, þe body & þe spirit;

48.2for God wil be servid wiþ

1689 body & wiþ soule, boþe togeders, as seemly is, & rewarde man his mede in blis
1690 boþe in body & in soule.
1691N& in erles of þat mede, sumtyme He wil enflaume þe body of a devoute ser-
1692 vaunt of His here in þis liif—not onys or twies, bot paraventure riȝt ofte, & as
1693 Him likiþ—wiþ ful wonderful swetnes & counfortes. Of þe whiche, som beþ
1694 not comyng fro wiþoutyn into þe body bi þe wyndowes of oure wittys, bot fro
1695 wiþinne, risyng & spryngyng of habundaunce of goostly gladnes, & of trewe
1696 devocion in þe spirit. Soche a counforte & soche a swetnes schal not be had sus-
1697 pecte; and, schortly to sey, I trowe þat he þat feliþ it may not have it suspecte.
1698 48.3Bot alle oþer counfortes, sounes, & gladnes, & swetnes, þat comyn fro wiþ-
1699 oute sodenly, & þou wost never whens, I prey þee have hem suspecte. For þei
1700 mowe be boþe good & yvel; wrouȝt by a good aungel, ȝif þei ben good, & by
1701 an yvel aungel, ȝif þei ben yvel. & þis may on no wise be yvel, ȝif þeire deseites
1702 of coriousté of witte & of unordeynd streynyng of þe fleschely herte be remowed,
1703 as I lere þee, or betyr ȝif þou betir maist.

48.4& whi is þat? Sekirly for þe cause of

1704 þis counforte: þat is to sey, þe devoute steryng of love, þe whiche woneþ in pure
1705 spirit. It is wrouȝt of þe hande of Almiȝty God wiþouten mene; & þerfore it
1706 behoviþ alweys be fer fro any fantasie, or any fals opynion þat may befal to man in
1707 þis liif.
1708 48.5& of þe toþer counfortes & sounes & swetnes, how þou schuldest wite
1709 wheþer þei ben good or ivel, I þink not to telle þee at þis tyme. & þat is for me
1710 þink þat it nediþ not; for whi þou mayst fynde it wretyn in anoþer place of an-
1711 oþer mans werk a þousandfolde betir þan I kan sey or write. & so maystow þis
1712 þat I set here, fer betir þan it is here. Bot what þerof? Þerfore schal I not lette, ne
1713 it schal not noye me to fulfille þe desire & þe steryng of þin herte, þe whiche
1714 þou hast schewed þee to have unto me before þis tyme in þi wordes, & now in
1715 þi dedes.
1716 48.6Bot þis may I sey þee of þoo sounes & of þoo swetnes þat comen in by þe
1717 wyndowes of þi wittes, þe whiche mowe be boþe good & ivel. Use þee con-
1718 tynowly in þis blynde & devoute & þis listy steryng of love þat I telle þee; and
1719 þan I have no doute þat it ne schal wel kun telle þee of hem. & ȝif þou ȝit be in
1720Npartye astonied of hem at þe first tyme, & þat is bicause þat þei ben uncouþe, ȝit
1721 þis schal it do þee; it schal bynde þin herte so fast þat þou schalt mowe on no
1722 wise geve ful grete credence to hem, er þe tyme be þat þou be eiþer certefied of
1723 hem wiþinne wonderfuly by þe spirite of God, or elles wiþouten by counsel of sum
1724 discrete fader.
1725 Here biginniþ þe nine & fourti chapitre. [title|table|top]
1726 49.1& þerfore I preie þee, lene listely to þis meek steryng of love in þin herte, and
1727 folow þerafter; for it wil be þi gyde in þis liif, & bring þee to blisse in þe toþer.
1728 It is þe substaunce of alle good levyng, & wiþouten it no good werk may be by-
1729Ngonne ne eendid. It is not elles bot a good & an acordyng wil unto God, & a ma-
1730 ner of weelpayednes & a gladnes þat þou felest in þi wille of alle þat He doþ.
1731 49.2Soche a good wille is þe substaunce of alle perfeccion. Alle swetnes & coun-
1732 fortes, bodily or goostly, ben to þis bot as it were accydentes, be þei never so holy;
1733 & þei don bot hangen on þis good wil. Accydentes I clepe hem, for þei mowe be
1734 had & lackyd wiþoutyn parbrakyng of it. I mene in þis liif; bot it nys not so in þe
1735 blis of heven, for þere schul þei be onyd wiþ þe substaunce wiþouten departyng,
1736 as schal þe body in þe whiche þei worche wiþ þe soule.

49.3So þat þe substaunce of

1737 hem here is bot a good goostly wil. & sekirly I trowe þat he þat feliþ þe perfec-
1738 cion of þis wil, as it may be had here, þer may no swetnes ne no counforte falle to
1739 any man in þis liif, þat he ne is as fayne & as gladde to lacke it at Goddes wille as
1740 to fele it & have it.
1741 Here biginniþ þe fifty chapitre. [title|table|top]
1742 50.1& herby maist þou see þat we schulde directe alle oure beholdyng unto þis
1743 meek steryng of love in oure wille. & in alle oþer swetnes & counfortes, bodily
1744 or goostly, be þei never so likyng ne so holy (ȝif it be cortesie & semely to sey) we
1745Nschuld have a maner of rechelesnes. Ȝif þei come, welcome hem; bot lene not to
1746 moche on hem for ferde of febelnes; for it wol take ful mochel of þi myȝtes to bide
1747 any longe tyme in soche swete felynges & wepynges.

50.2& paraventure þou mayst

1748 be steryd for to love God for hem. & þat schalt þou fele by þis: ȝif þou grocche
1749Novermoche when þei ben awey. & ȝif it be thus, þi love is not ȝit neiþer chaste
1750Nne parfite. For a love þat is chaste & parfite, þof it suffre þat þe body be fed and
1751Ncounfortid in þe presence of soche swete felynges & wepynges, neverþeles ȝit it
1752 is not gruchyng, bot ful wel apayed for to lacke hem at Goddes wille.
1753 & ȝit it is not comounly wiþoutyn soche counfortes in som creatures; & in
1754 som oþer creatures soche swetnes & counfortes ben bot seldom.

50.3& alle þis is

1755 after þe disposicion & þe ordynaunce of God, al after þe profite & þe needful-
1756 nes of diverse creatures. For some creatures ben so weike & so tendre in spirit, þat
1757 bot ȝif þei were sumwhat counfortid by feling of soche swetnes, þei miȝte on no
1758 wise abide ne bere þe diverseté of temptacions & tribulacions þat þei suffre and
1759 ben travaylid wiþ in þis liif of þeire bodily & goostly enmyes. & som þer ben
1760 þat þei ben so weike in body þat þei mowe do no grete penance to clense hem
1761 wiþ. & þees creatures wil oure Lorde clense ful gracyously in spirit by soche
1762 swete felynges & wepynges. & also, on þe toþer partye, þer ben sum creatures
1763 so stronge in spirit, þat þei kun pike hem counforte inowȝ wiþinne in þeire
1764 soules, in offryng up of þis reverent & þis meek steryng of love & acordaunce
1765 of wille, þat hem nedeþ not mochel to be fedde wiþ soche swete counfortes in
1766 bodely felynges. Whiche of þees ben holyer or more dere wiþ God, one þen an-
1767 oþer, God wote & I not.
1768 Here biginniþ þe on & fifty chapitre. [title|table|top]
1769 51.1& þerfore lene meekly to þis blinde steryng of love in þin herte. I mene not in þi
1770 bodily herte, bot in þi goostly herte, þe whiche is þi wil. & be wel ware þat þou con-
1771 seyve not bodily þat þat is seyde goostly. For trewly I telle þee þat bodely & fleschely
1772 conseytes of hem þat han corious & ymaginatyve wittys ben cause of moche errour.
1773N51.2Ensaumple of þis maist þou see by þat þat I bid þee hele þi desire fro God in
1774 þat þat in þee is. For, paraventure, & I had boden þee schewe þi desire unto
1775 God, þou schuldest have conceyvid it more bodily þen þou dost now when I bid
1776 þee hele it. For þou wost wel þat alle þat þing þat is wilfuly helid, it is casten into
1777 þe depnes of spiryt.
1778 & thus me þinkeþ þat it nediþ greetly to have moche warnes in understonding
1779 of wordes þat ben spokyn to goostly entent, so þat þou conceyve hem not bodily,
1780 bot goostly, as þei ben mente.

51.3& namely it is good to be ware wiþ þis worde in

1781 & þis worde up, for in mysconceyvyng of þees two wordes hangeþ moche errour
1782 & moche disseite in hem þat purposen hem to be goostly worchers, as me þinkeþ.
1783 Sumwhat wote I by þe profe, & sumwhat by herdsey; & of þees disseites list me
1784 telle þee a lityl, as me þinkeþ.
1785 51.4A yonge disciple in Goddes scole, newe turnid fro þe woreld, þe whiche weneþ
1786 þat for a litil tyme þat he hath goven him to penaunce & to preier, taken by coun-
1787 sel in confescion, þat he be þerfore abil to take apon hym goostly worching, of þe
1788 whiche he heriþ men speke or rede aboute hym, or paraventure rediþ hymself, and
1789 þerfore whan he rediþ or hereþ spoken of goostly worching, & namely of þis
1790 worde, how a man schal drawe alle his witte wiþinne hymself, or how he schal
1791 clymbe aboven himself,—as fast for blindnes in soule, & for fleschelines and
1792 coriousté of kyndely witte, þei misunderstonde þees wordes, & wenen, for þei
1793Nfynden in hem a kyndly covetyse to hid þinges, þat þei ben þerfore clepid to þat
1794 werke by grace;

51.5insomoche, þat ȝif counsel wil not acorde þat þei schul worche in

1795 þis werke, as sone þei fele a maner of grocchyng agens þeire counsel, & þinken—
1796 ye, & paraventure seyen to soche oþer as þei ben—þat þei kan fynde no man
1797 þat kan wite what þei mene fully. & þerfore as fast for boldnes & presumpcion
1798 of þeire corious witte, þei leve meek preier & penaunce over-sone, & sette hem
1799 (þei wene) to a ful goostly werk wiþinne in here soule: þe whiche werk, & it be
1800 trewly conceyvid, is neiþer bodily worching ne goostly worching. And, schortly to
1801Nsey, it is a worching agens kynde, & þe devel is þe cheef worcher þerof. & it is
1802 þe rediest wey to deþ of body & of soule, for it is woodnes & no wisdom, and
1803 lediþ a man even to woodnes. & ȝit þei wene not thus, for þei purpose hem in
1804 þis werk to þink on nouȝt bot on God.
1805 Here biginniþ þe two & fifty chapitre. [title|table|top]
1806 52.1& on þis maner is þis woodnes wrouȝt þat I speke of. Þei reden & heren
1807 wel sey þat þei schuld leve utward worching wiþ þeire wittes, & worche in-
1808 wardes; & forþi þat þei knowe not whiche is inward worchyng, þerfore þei
1809 worche wronge. For þei turne þeire bodily wittes inwardes to þeire body agens þe
1810 cours of kynde; & streynyn hem, as þei wolde see inwardes wiþ þeire bodily
1811 iȝen, & heren inwardes wiþ þeire eren, & so forþe of alle þeire wittes, smel-
1812 len, taasten, & felyn inwardes.

52.2& thus þei reverse hem agens þe cours of kynde,

1813 & wiþ þis coriousté þei travayle þeire ymaginacion so undiscreetly, þat at þe
1814 laste þei turne here brayne in here hedes. & þan as fast þe devil hath power for
1815 to feyne sum fals liȝt or sounes, swete smelles in þeire noses, wonderful taastes in
1816 þeire mowþes, & many queynte hetes & brennynges in þeire bodily brestes or
1817 in þeire bowelles, in þeire backes & in þeire reynes, & in þeire pryvé membres.
1818 52.3& ȝit in þis fantasie hem þink þat þei have a restful mynde of þeire God
1819 wiþoutyn any lettyng of veyne þouȝtes. & sekirly so have þei in maner, for þei
1820 ben so fillid in falsheed þat vanité may not dere hem. & whi? For he, þat same
1821 feende þat schuld ministre veyne þouȝtes to hem & þei were in good wey, he,
1822 þat same, is þe cheef worcher of þis werk. & wite þou riȝt wel þat him list not
1823 lette hymself. Þe mynde of God wol he not put fro hem, for feerde þat he schuld be
1824 had in suspecte.
1825 Here biginniþ þe thre & fifti chapitre. [title|table|top]
1826N53.1Many wonderful contenaunces folowen hem þat ben disseyvid in þis fals werk, or
1827 in any spice þerof, forby þat doþ hem þat ben Goddes trewe disciples; for þei ben
1828 evermore ful semely in alle here contenaunces, bodily or goostly. Bot it is not so of
1829 þees oþer.

53.2For whoso wolde or miȝt beholde unto hem þer þei sitte in þis tyme,

1830 & it so were þat þeire iȝeliddes were open, he schulde see hem stare as þei were
1831Nwode, & leiȝingly loke as þei sawe þe devil. Sekirly it is good þei be ware; for
1832Ntrewly þe feende is not fer. Som sette þeire iȝen in þeire hedes as þei were sturdy
1833 scheep betyn in þe heed, & as þei schulde diȝe anone. Som hangen here hedes
1834 on syde, as a worme were in þeire eres. Som pipyn when þei schuld speke, as þer
1835 were no spirit in þeire bodies; & þis is þe propre condicion of an ypocrite. Som
1836 crien & whinen in þeire throte, so ben þei gredy & hasty to sey þat þei þink;
1837 & þis is þe condicion of heretikes & of hem þat wiþ presumpcion & wiþ
1838 curiousté of witte wil alweys meynteyn errour.
1839 53.3Many unordeynde & unsemely contenaunces folowen on þis errour, whoso
1840 miȝte parceyve alle. Neverþeles, som þer ben þat ben so curious þat þei kun
1841 refreyne hem in grete partye whan þei comen before men. Bot miȝt þees men be
1842 seen in place where þei ben homely, þen I trowe þei schuld not be hidde. & nev-
1843 erþeles ȝit I trowe þat whoso wolde streitly geinsey þeire opynion, þat þei schuld
1844 sone see hem brest oute in som partye; & ȝit hem þink þat alle þat ever þei do, it
1845 is for þe love of God & for to meynteyne þe treuth. Now trewly I hope þat bot ȝif
1846 God schewe His merciful miracle to make hem sone leve of, þei schul love God so
1847 longe on þis maner þat þei schul go staryng wood to þe devil.

53.4I sey not þat þe

1848 devil hath so parfite a servaunt in þis liif, þat is desceyvid & infecte wiþ alle
1849Nþees fantasies þat I sette here. & neverþeles ȝit it may be þat one, ȝe & many
1850 one, be infecte wiþ hem alle. Bot I sey þat he hath no parfite ypocrite ne heretike in
1851 erþe, þat he ne is gilty in somme þat I have seide, or paraventure schal sey, ȝif God
1852 voucheþsaaf.
1853 53.5For som men aren so kumbred in nice corious contenaunces in bodily beryng, þat
1854 whan þei schal ouȝt here, þei wriþen here hedes onside queyntely, & up wiþ
1855 þe chin; þei gape wiþ þeire mouþes as þei schuld here wiþ hem, & not wiþ
1856 here eres. Som, when þei schulen speke, poynten wiþ here fyngres, or on þeire
1857 fyngres, or on þeire owne brestes, or on þeires þat þei speke to. Som kan nouþer
1858 sit stille, stonde stylle, ne ligge stille, bot ȝif þei be ouþer waggyng wiþ þeire fete,
1859 or elles sumwhat doyng wiþ þeire handes. Som rowyn wiþ þeire armes in tyme of
1860 here spekyng, as hem nedid for to swymme over a grete water. Som ben evermore
1861 smyling & leiȝing at iche oþer worde þat þei speke, as þei weren gigelotes and
1862 nice japyng jogelers lackyng kontenaunce. Semeli cher were wiþ sobre & demure
1863 beryng of body & mirþe in maner.
1864 53.6I say not þat alle þees unsemely contenaunces ben grete synnes in hemself, ne ȝit
1865 alle þoo þat done hem ben grete synners hemself. Bot I sey if þat þees unsemely
1866 & unordeinde contenaunces ben governers of þat man þat doþ hem, insomochel
1867 þat he may not leve hem whan he wile: þan I sey þat þei ben tokenes of pride and
1868 coryousté of witte, & of unordeynde schewyng & covetise of knowyng. & spe-
1869 cyaly þei ben verrei tokenes of unstabelnes of herte & unrestfulnes of mynde, and
1870 namely of þe lackyng of þe werk of þis book. & þis is only þe skile whi þat I
1871 set so many of þees disceytes here in þis writyng, for whi þat a goostly worcher
1872 schal prove his werk by hem.
1873 Here biginniþ þe foure & fifti chapitre. [title|table|top]
1874N54.1Whoso had þis werk, it schuld governe him ful semely, as wele in body as in
1875 soule, & make hym ful favorable unto iche man or womman þat lokyd apon hym;
1876 insomoche þat þe worst favored man or womman þat leveþ in þis liif, & þei
1877 miȝte come to by grace to worche in þis werk, þeire favour schuld sodenly and
1878 gracyously be chaunged, þat iche good man þat hem sawe schulde be fayne and
1879 joiful to have hem in companye, & ful mochil þei schuld þink þat þei were ple-
1880 sid in spirit & holpen by grace unto God in þeire presence.
1881 54.2& þerfore gete þis gifte, whoso by grace gete may; for whoso hath it verely, he
1882 schal wel kun governe hymself by þe vertewe þerof, & alle þat longiþ unto hym.
1883 He schuld wel geve discrecion, ȝif nede were, of alle kyndes & alle complexions.
1884 He schuld wel kun make hymself liche unto alle þat wiþ hym comouned, wheþer
1885 þei were customable synners or none, wiþoutyn synne in hymself, in wondryng of
1886 alle þat hym sawen, & in drawyng of oþer by helpe of grace to þe werk of þat
1887 same spirit þat he worcheþ in hymself.
1888 54.3His chere & his wordes schuld be ful of goostly wysdam, ful of fiire & of frute,
1889 spoken in sad soþfastnes, wiþouten any falsheed, fer fro any feynyng or pipynge of
1890 ypocrites. For sum þer ben þat wiþ alle þeire miȝte, inner & utter, ymageneþ
1891 in þeire spekyng how þey mowe stuffe hem & underput hem on iche a side for
1892 fallyng wiþ many meek pipyng wordes & contenaunces of devocion, more lokyng
1893 after for to seme holy in siȝt of men, þen for to be so in þe siȝt of God & His
1894 aungelles.

54.4For whi þees folk wil more charge & more sorow make for an un-

1895 ordeynde contenaunce, or unseemly or unsittyng worde spoken byfore men, þen þei
1896 wil for a þousande veyne þouȝtes & stynckyng sterynges of synne wilfuly
1897 drawen apon hem, or rechelesly voided in þe siȝt of God & þe seyntes & þe
1898 aungelles in heven. A, Lorde God! wher þer be any pride wiþinne þer as soche
1899 meek pipyng wordes ben so plenteuous wiþoutyn,

54.5I graunte wel þat it is sittyngly

1900 & semely to hem þat ben meek wiþinne for to schewe meek & semely wordes
1901 & contenaunce wiþoutyn, acordyng to þat meeknes þat is wiþinne in þe herte.
1902 Bot I sey not þat þei schul þanne be schewed in brokyn ne in pipyng voices agens
1903 þe pleyn disposission of þeire kynde þat spekyn hem. For whi ȝif þei ben trewe,
1904 þen ben þei spoken in soþfastnes, & in hoelnes of voyce, & of þeire spirit þat
1905 speken hem. & ȝif he, þat hath a pleyn & an open boystous voice by kynde,
1906 speke hem poerly & pypyngly—I mene bot ȝif he be seek in his body, or elles þat
1907 it be bitwix hirn & his God or his confessour—þan it is a vertey token of ypocri-
1908 sie. I mene ouþer yong ypocrite or olde.
1909 54.6& what schal I more sey of þeese venemos disseites? Trewly I trowe, bot ȝif
1910 þei have grace to leve of soche pipyng ypocrisie, þat bitwix þat privé pride in
1911 þeire hertes wiþinne & soche meek wordes wiþoutyn, þe sely soule may ful sone
1912 sinke into sorow.
1913 Here biginniþ þe five & fifty chapitre. [title|table|top]
1914 55.1Som men þe feende wyl disceyve on þis maner. Ful wonderfuly he wol enflaume
1915 here braynes to meinteyne Goddes lawe, & to distroie synne in alle oþer men. He
1916 wil never tempte hem wiþ a þing þat is aperte yvel. He makiþ hem liche besy
1917 prelates wakyng over alle þe degrees of Cristen mens levyng, as an abbot over his
1918 monkes. Alle men wil þei reprove of þeire defautes, riȝt as þei had cure of þeire
1919 soules. & ȝit hem þink þat þei dur not elles for God. Bot þei telle hem here de-
1920 fautes þat þei see; & þei sey þat þei ben steryd þerto by þe fiire of charité and
1921 of Goddes love in þeire hertes. & trewly þei liȝe, for it is wiþ þe fiire of helle
1922 wellyng in þeire braynes & in þeire ymaginacion.
1923N55.2þat þis is soþe, it semeþ bi þis þat foloweþ. Þe devil is a spirit, & of his
1924 owne kynde he hath no body more þen hath an aungele. Bot ȝit neverþeles, what
1925 tyme þat he or an aungele schal take any bodi by leve of God to maak any mynis-
1926 tracion to any man in þis liif: al after þe werk is þat he schal mynistre, þerafter in
1927 licnes is þe qualité of his body in som party.

55.3Ensaumple of þis we have in Holy

1928 Writte. As ofte as any aungele was sente in body in þe Olde Testament & in þe
1929 Newe also, evermore it was schewed, ouþer by his name or by sum instrument or
1930 qualité of his body, what his mater or his message was in spirit. On þe same maner it
1931 fareþ of þe feende, for when he apereþ in body, he fygureþ in som qualité of his
1932 body what his servauntes ben in spirit.
1933 55.4Ensaumple of þis may be sene in one in stede of alle þees oþer. For as I have
1934 conceyvid by som disciples of nygromauncye, þe whiche han it in scyence for to
1935 make advocacion of wickyd spirites, & by som unto whom þe feende hath apperid
1936Nin bodily licnes, þat in what bodily licnes þe feend appereþ, evermore he hath bot o
1937 nose-þerel, & þat is grete & wyde. & he wil glady kast it up, þat a man may
1938 see in þerate to his brayne up in his heed. Þe whiche brayn is not elles bot þe fiire
1939 of helle, for þe feende may have none oþer brayn. & ȝif he miȝt make a man
1940 loke in þerate, he kepeþ no beter; for at þat lokyng he schuld lese his witte for ever.
1941 Bot a parfite prentys of nigromauncye knowiþ þis wel inowȝ, & kan wel
1942 ordeyne þerfore, so þat he dere him not.
1943 55.5Herfore it is þat I sey, & have seide, þat evermore whan þe devil takiþ any
1944 bodi, he figureþ in som qualité of his body what his servauntes ben in spirit. For he
1945 enflaumeþ so þe ymaginacion of his contemplatyves wiþ þe fiire of helle, þat
1946 sodenly, wiþoutyn discrecion, þei schete oute þeire corious conceites, & wiþ-
1947Nouten any avysement þei wil take apon hem to blame oþer mens defautes over sone.
1948 & þis is for þei have bot o nose-þerel goostly.

55.6For þat staunson þat is in a mans

1949Nnose bodely, & þe whiche departeþ þe to nose-þerel fro þe toþer, bitokeneþ
1950 þat a man schulde have discrecion goostly, & kun dissevre þe good fro þe ivel,
1951 & þe yvel fro þe worse, & þe good fro þe betyr, er þat he gave any ful dome
1952 of any þing þat he herde or sawe done or spokyn aboute hym. & by a mans brayn
1953 is goostly understonden ymagynacion; for kyndely it woneþ & worcheþ in þe
1954 heed.
1955 Here biginniþ þe six & fifty chapitre. [title|table|top]
1956 56.1Somme þer ben þat, þof al þei be not disceyved wiþ þis errour as it is sette
1957 here, ȝit for pride & coriousté of kyndely witte & letterly kunnyng leviþ þe co
1958 moun doctrine & þe counsel of Holy Chirche. & þees, wiþ alle here fautours,
1959 lenyn overmoche to þeire owne knowyng. & for þei were never grounded in þis
1960 meek blynde felyng & vertuous levyng, þerfore þei deserve to have a fals felyng,
1961 feynid & wrouȝt by þe goostly enmye; insomoche þat at þe last þei brestyn up
1962 & blasphemyn alle þe seyntes, sacramentes, statutes & ordenaunces of Holy
1963 Chirche. Fleschly levyng men of þe woreld, þe whiche þinkyn þe statutes of Holy
1964 Chirche over-harde to be amendid by, þei lenen to þees heretikes ful sone & ful
1965 lyȝtly, & stalworthly meynteyne hem, & al is for hem þink þei lede hem a
1966 softer wey þen is ordeyned of Holy Chirche.
1967 56.2Now trewly I trowe þat who þat wil not goo þe streyte wey to heven þat þei
1968 schul goo þe softe wey to helle. Iche man prove in hymself. For I trowe & alle
1969 soche heretikes, & alle þeire fautours, & þei miȝt cleerly be seen as þei
1970 scholen on þe last day, schulde be sene ful sone kumbrid in grete & horryble
1971 synnes of þe woreld & þeire foule flessche prively, wiþouten þeire apeerte
1972 presumpcion in meyntenyng of errour. So þat þei ben ful properly clepid Antecriste
1973 discyples; for it is seide of hem þat for alle þeire fals fare in aperte, ȝit þei schul be
1974 ful foule lechors prively.
1975 Here biginniþ þe seven & fifti chapitre. [title|table|top]
1976 57.1No more of þees at þis tyme now; bot forþe of oure mater, how þat þees yonge
1977 presumptuous goostly disciples misunderstonden þis oþer worde up.
1978 57.2For ȝif it so be þat þei ouþer rede, or here redde or spoken hou þat men schuld
1979Nlift up here hertes unto God, as fast þei stare in þe sterres as þei wolde be aboven
1980 þe mone, & herkyn when þei schul here any aungelles synge oute of heven. Þees
1981 men willen sumtyme wiþ þe coriousté of here ymaginacion peerce þe planetes, and
1982 make an hole in þe firmament to loke in þerate. Þees men wil make a God as hem
1983 lyst, & cloþen hym ful richely in cloþes, & set hym in a trone, fer more curi-
1984 ously þan ever was he depeynted in þis erþe.

57.3þees men wil maken aungelles in

1985 bodely licnes, & set hem aboute ich one wiþ diverse minstralsie, fer more corious
1986 þan ever was any seen or herde in þis liif.
1987 Somme of þees men þe devil wil disceyve wonderfuly. For he wil seende a maner
1988 of dewe—aungelles foode þei wene it be—as it were comyng oute of þe eire, and
1989 softely & sweetly fallyng in þeire mowþes; & þerfore þei have it in costume to
1990 sitte gapyng as þei wolde kacche flies.

57.4Now trewly alle þis is bot disceyte, seme it

1991 never so holy; for þei have in þis tyme ful emty soules of any trewe devocion.
1992 Moche vanitee & falsheed is in þeire hertes, causid of þeire corious worchyng,
1993 insomoche þat oftetymes þe devil feyneþ queinte sounes in þeire eres, queynte
1994 liȝtes & schinyng in þeire iȝen, & wonderful smelles in þeire nosen; & al is
1995 bot falsheed.
1996 57.5& ȝit wene þei not so; for hem þink þat þei have ensaumple of Seynte Martyn
1997 of þis upward lokyng & worching, þat sawe by revelacion God clad in His mantel
1998 amonges His aungelles, & of Seinte Steven þat sawe oure Lorde stonde in heven,
1999 & of many oþer; & of Cryste, þat assendid bodily to heven, seing His discyples.
2000 & þerfore þei sey þat we schul have oure iȝen upwardes.

57.6I graunte wel þat in

2001 oure bodely observaunce we schul lifte up oure iȝen & oure hondes ȝif we ben
2002 steryd in spirit. Bot I sey þat þe werke of oure spirit schal not be directe neiþer up-
2003 wardes ne donwardes, ne on o syde ne on oþer, ne forward ne bacward, as it is of a
2004 bodely þing. For whi oure werke schuld be goostly, not bodely, ne on a bodely ma-
2005 ner wrouȝt.
2006 Here biginniþ þe eiȝt & fifty chapitre. [title|table|top]
2007N58.1For þat þat þei sey of Seynte Martyn & of Seinte Steven, þof al þei sie soche
2008 þinges wiþ þeire bodely iȝen, it was schewyd bot in myracle & in certefiing of
2009 þing þat was goostly.

58.2For wite þei ryȝt wel þat Seynte Martyn mantel come

2010Nnever on Crystes owne body substancyaly, for no nede þat He had þerto to kepe
2011 him fro colde; bot by miracle & in licnes for alle us þat ben abel to be savid, þat
2012 ben onyd to þe body of Criste goostly. & whoso cloþeþ a pore man & doþ any
2013 oþer good deed for Goddes love, bodily or goostly, to any þat hath need, sekir be
2014 þei þei do it unto Criste goostly, & þei schul be rewardid as substancyaly þerfore
2015 as þei had done it to Cristes owne body. Thus seiþ Hymself in þe Gospel.

58.3& ȝit

2016 þouȝte He it not inowȝ, bot ȝif he affermyd it after by miracle; & for þis skyle
2017 He schewed Hym unto Seynte Martyn by revelacion.
2018 Alle þe revelacions þat ever sawe any man here in bodely licnes in þis liif, þei
2019 have goostly bemenynges. & I trowe þat & þei unto whome þei were schewid,
2020 or we for whome þei were schewid, had ben so goostly, or couþe have conceyvid
2021 þeire bemenynges goostly, þat þan þei had never ben schewed bodily. & þer-
2022 fore late us pike of þe rouȝ bark, & fede us of þe swete kyrnel.
2023 58.4Bot how? Not as þees heretikes done, þe whiche ben wel licned to wode men
2024 havyng þis custume, þat ever whan þei have dronken of a faire cup, kast it to þe
2025 walle & breke it. Thus schul not we do, ȝif we wil wel do. For we schul not so fede
2026Nus of þe frute þat we schul dispise þe tree; ne so drynke þat we schul breke þe
2027 cuppe when we have dronken. Þe tre & þe cuppe I clepe þis visible miracle, and
2028 alle semely bodely observaunces þat is acordyng & not lettyng þe werke of þe
2029 spirite. Þe frute & þe drync I clepe þe goostly bemening of þees visible mira-
2030 cles, & of þees semely bodely observaunces, as is liftyng up of oure iȝen and
2031 oure handes unto heven. Ȝif þey be done by steryng of þe spyrit, þen ben þei wel
2032 done; & elles ben þei ypocrisie, & þen ben þei fals. Ȝif þei ben trewe and
2033 contynen in hem goostly frute, whi schuld þei þan be dispisid? For men wil kysse
2034 þe cuppe, for wine is þerin.
2035 58.5& what þerof, þof oure Lorde, when He assendid to heven bodely, toke His
2036Nwey upwardes into þe cloudes, seing His moder & His disciples wiþ here bodely
2037 iȝen? Schul we þerfore in oure goostly werk ever stare upwardes wiþ oure bodely
2038 iȝen, to loke after Hym ȝif we mowe se Hym sit bodely in heven, or elles stonde, as
2039 Seinte Steven did? Nay, sekirly He schewid Him not unto Seynte Steven bodily in
2040 heven forþi þat He wolde geve us ensaumple þat we schuld in oure goostly werk
2041 loke bodely up into heven, ȝif we mouȝt se Hym as Seynte Steven did, ouþer ston-
2042 dyng or sittyng or liggyng.

58.6For howso His body is in heven—stondyng, sittyng, or

2043 ligging—wote no man. & it nediþ not to be wetyn; ne no more, bot þat His body
2044 is anhiȝed wiþ þe soule, wiþouten departing. Þe body & þe soule, þe whiche
2045 is þe Manheed, is onid wiþ þe Godheed wiþoutyn departyng also.

58.7Of His sittyng,

2046 His stonding, His liggyng, nediþ it not to wetyn, bot þat He is þere as Him list, and
2047Nhath Him in body as moste semely is unto Hym for to be. For ȝif He schewid Hym
2048 liggyng, or stondyng, or sittyng, by revelacion bodely to any creature in þis liif, it is
2049 done for sum goostly bemenyng, & not for no maner of bodely beryng þat He hath
2050 in heven.
2051 58.8See by ensaumple. By stondyng is understonden a redynes of helping. & herfore
2052 it is seide comounly of oo frende to anoþer, whan he is in bodely batayle: "Bere þee
2053 wel, felaw, & fiȝt fast, & give not up þe bataile over-liȝtly; for I schal stonde
2054 by þee." He meneþ not only bodely stondyng, for paraventure þis batayle is on
2055Nhors & not on fote, & paraventure it is in going & not stondyng. Bot he meneþ,
2056 whan he seiþ þat he schal stonde bi hym, þat he schal be redy to helpe him.
2057 For þis skyle it was þat oure Lorde schewid Him bodely in heven to Seinte Ste-
2058 ven, when he was in his martirdome; & not to geve us ensaumple to loke up to
2059 heven.

58.9As He had seide thus to Seynte Steven, in persone of alle þoo þat suffren

2060 persecucion for His love: "Loo, Steven! as verrely as I open þis bodely fyrmament,
2061 þe whiche is clepid heven, & lete þee se My bodily stondyng, trist stedfastly þat
2062 as verrely stonde I biside þee goostly, by þe myȝt of My Godheed. & I am redy
2063 to helpe þee. & þerfore stonde þou stifly in þe feiþ, & suffre booldely þe fel
2064 buffetes of þoo harde stones; for I schal coroune þee in blis for þi mede, & not
2065 only þee, bot alle þoo þat suffren persecucion for Me on any maner."
2066 & thus maist þou se þat þees bodely schewynges were done by goostly be-
2067 menynges.
2068 Here biginniþ þe nine & fifti chapitre. [title|table|top]
2069 59.1& ȝif þou sey ouȝt touching þe assencion of oure Lorde, for þat was done
2070 bodely & for a bodely bemenyng as wel as for a goostly, for boþe He assendid
2071 verrey God & verrey Man, to þis wil I answere þee, þat He had ben deed, and
2072 was clad wiþ undeedlines, & so schul we be at þe Day of Dome.

59.2& þan we

2073Nschul be maad so sotyl in body & in soule togeders, þat we schul be þan as
2074 swiftely where us liste bodely, as we ben now in oure þouȝte goostly; wheþer it be
2075 up or doune, on o syde or on oþer, bihinde or before. Alle I hope schal þan be iliche
2076 good, as clerkes seyne. Bot now þou mayst not come to heven not bodely, bot
2077 goostly. & ȝit it schal be so goostly þat it schal not be on bodely maner—
2078 nowþer upwardes ne donwardes, ne on o side ne on oþer, behynde ne before.
2079 59.3& wite wel þat alle þoo þat setten hem to be goostly worchers & namely in
2080 þe werk of þis book, þat þof al þei rede "lifte up" or "go in," þof al þat þe
2081 werke of þis book be clepid a steryng, neverþeles ȝit hem behoveþ to have a ful
2082 besy beholdyng, þat þis steryng streche neiþer up bodely ne in bodely, ne ȝit þat it
2083 be any soche steryng as is from o stede to anoþer. & þof al þat it be sumtyme
2084 cleped a rest, neverþeles ȝit þei schul not þink þat it is any soche rest as is any
2085 abidyng in a place wiþouten remowing þerfro. For þe perfeccion of þis werke is so
2086Npure & so goostly in itself, þat & it be wel & trewly conceyvid, it schal be seen
2087 fer lengþid fro any steryng & fro any stede.
2088N59.4& it schuld by sum skyle raþer be clepid a sodeyn chaunging þen any steedly
2089 steryng. For tyme, stede, & body, þees thre schuld be forgeten in alle goostly
2090 worching. & þerfore bewar in þis werk þat þou take none ensaumple at þe
2091 bodely assencion of Criste, for to streyne þin ymaginacion in þe tyme of þi preier
2092 bodely upwardes, as þou woldest clymbe aboven þe mone.

59.5For it schuld on no wise

2093 be so goostly. Bot ȝif þou schuldest assende into heven bodely, as Criste did, þan
2094 þou miȝtest take ensaumple at it; bot þat may none do bot God, as Himself wit-
2095 nessiþ, seiing: "Þer is no man þat may assende unto heven, bot only He þat de-
2096 scendid fro heven, & bycome man for þe love of man." & ȝif it were possible,
2097 as it on no wise may be, ȝit it schuld be for habundaunce of goostly worchyng, only
2098 bi þe miȝt of þe spirit, ful fer fro any bodely stressyng or streyning of oure ymagi-
2099 nacion bodely, ouþer up, or in, on o side, or on oþer. & þerfore lat be soche fal-
2100 shede; it schuld not be so.
2101 Here biginniþ þe sixty chapitre. [title|table|top]
2102 60.1Bot now, paraventure, þou seiste þat how schuld it þanne be. For þee þink þat
2103 þou haste verrey evidence þat hevyn is upwardes; for Criste assendid þedir bodely
2104 upwardes, & sente þe Holy Goost, as He Hiȝt, comyng fro aboven bodely, seyng
2105 alle His disciples; & þis is oure beleve. & þerfore þee þink siþen þou haste
2106 thus verrey evidence, whi schalt þou not directe þi mynde upward bodely in þe
2107 tyme of þi preier?
2108 60.2& to þis wil I answere þee so febely as I kan, & sey: siþen it so was þat
2109 Criste schuld assende bodely, & þerafter sende þe Holy Goost bodely, þen it was
2110 more semely þat it was upwardes & fro aboven, þan ouþer donwardes & fro
2111 byneþen, byhinde or before, on o side or on oþer. Bot elles ne were þis semelines,
2112 Him nedid never þe more to have wente upwardes þen donwardes, I mene for
2113 nerenes of þe wey.

60.3For heven goostly is as neiȝ doun as up, & up as down, bi-

2114 hinde as before, before as behynde, on o syde as oþer, insomoche þat whoso had a
2115 trewe desire for to be at hevyn, þen þat same tyme he were in heven goostly. For
2116 þe hiȝe & þe nexte wey þeder is ronne by desires, & not by pases of feet.

60.4And

2117 herfore seiþ Seinte Poule of himself & many oþer thus: "þof al oure bodies ben
2118 presently here in erþe, neverþeles ȝit oure levyng is in heven." He ment þeire love
2119 & þeire desire, þe whiche is goostly þeire liif. & sekirly as verrely is a soule
2120 þere where it loviþ, as in þe body þat leveþ bi it, & to þe whiche it geveþ liif.
2121 & þerfore ȝif we wil go to heven goostly, it nediþ not to streyne oure spirit nei-
2122 þer up ne doune, ne on o syde ne on oþer.
2123 Here biginniþ þe on & sixti chapitre. [title|table|top]
2124 61.1Neverþeles it is needful to lifte up oure iȝen & oure hondes bodely, as it were
2125Nunto yone bodely heven, in þe whiche þe elementes ben fastnid. I mene ȝif we ben
2126 sterid of þe werk of oure spirit, & elles nouȝt. For alle bodely þing is sogette
2127 unto goostly þing & is reulid þerafter, & not agensward.
2128 61.2Ensaumple herof may be seen by þe assencion of oure Lorde; for whan þe tyme
2129 statute was icomen þat Him likyd to weende to His Fader bodely in His Manheed—
2130 þe whiche was never, ne never may be, absent in his Godheed—þan miȝtely, by
2131 þe vertewe of þe Spirit God, þe Manheed wiþ þe body folowed in onheed of Per-
2132 sone. Þe visibilité of þis was moste seemly & most acordyng to be upward.
2133 61.3Þis same subjeccion of þe body to þe spirit may be in maner verrely conceived
2134 in þe preof of þis goostly werk of þis book by hem þat worchen þerin. For what
2135 tyme þat a soule disposeþ him effectuely to þis werk, þan as fast sodenly—unwe-
2136 tyng himself þat worcheþ—þe body, þat paraventure bifore er he bygan was
2137 sumwhat heeldyng donwardes on o syde or on oþer for ese of þe flesche, by
2138 vertewe of þe spirit schal set it upriȝt, folowyng in maner & in licnes bodely þe
2139 werk of þe spirit þat is maad goostly. & thus it is moste semely to be.
2140 61.4& for þis seemlines it is þat a man, þe whiche is þe seemliest creature in body
2141 þat ever God maad, is not maad crokid to þe erþewardes, as ben alle oþer beestes,
2142 bot upriȝt to hevenwardes; for whi þat it schulde figure in licnes bodely þe werke
2143 of þe soule goostly, þe whiche falleþ to be upriȝt goostly & not crokid goostly.
2144 Take kepe þat I sey upriȝt goostly, & not bodely. For how schulde a soule, þe
2145 whiche in his kynde hath no maner þing of bodelines, be streinid upriȝt bodely?
2146 Nay, it may not be.
2147 61.5& þerfore beware þat þou conceyve not bodely þat þat is mente goostly, þof
2148 al it be spokyn in bodely wordes, as ben þees: up or doun, in or oute, behinde, or
2149 before, on o side or on oþer. For þof al þat a þing be never so goostly in itself,
2150 neverþeles ȝit ȝif it schal be spoken of, siþen it so is þat speche is a bodely werk
2151 wrouȝt wiþ þe tonge, þe whiche is an instrument of þe body, it behoveþ alweis
2152 be spoken in bodely wordes. Bot what þerof? Schal it þerfore be taken & con-
2153Nceyvid bodely? Nay, it bot goostly.
2154 Here biginniþ þe two & sixty chapitre. [title|table|top]
2155 62.1& forþi þat þou schalt kun betir wite how þei schul be conceyved goostly,
2156 þees wordes þat ben spoken bodely, þerfore I þink to declare to þee þe goostly
2157 bemenyng of somme wordes þat fallyn to goostly worching; so þat þou mayst wite
2158 cleerly wiþouten errour when þi goostly werke is beneþe þee & wiþoutyn þee,
2159N& when it is wiþin þee & even wiþ þee, & when it is aboven þee & under
2160 þi God.
2161 62.2Alle maner of bodely þing is wiþouten þi soule & beneþe it in kynde. Ȝe, þe
2162 sonne & þe mone & alle þe sterres, þof al þei be aboven þi body, neverþeles
2163 ȝit þei ben beneþe þi soule.
2164 62.3Alle aungelles & alle soules, þof al þei be conformed & anowrnid wiþ grace
2165 & wiþ vertewes, for þe whiche þei ben aboven þee in clennes, neverþeles ȝit
2166 þei ben bot even wiþ þee in kynde.
2167 62.4Wiþinne in þiself in kynde ben þe miȝtes of þi soule, þe whiche ben þees thre
2168 principal: minde, reson, & wille; & secundary, ymaginacion & sensualité.
2169 62.5Aboven þiself in kynde is no maner of þing bot only God.
2170 62.6Evermore where þou fyndest wreten þiself in goostlines, þan it is understonden
2171 þi soule, & not þi body. & þen, al after þat þing is on þe whiche þe miȝtes
2172 of þi soule worchyn, þerafter schal þe worþines & þe condicion of þi werke be
2173 demid: wheþer it be bineþe þee, wiþinne þee, or aboven þee.
2174 Here bigynniþ þe thre & sixty chapitre. [title|table|top]
2175 63.1Mynde is soche a miȝte in itself, þat properly to speke & in maner it worcheþ
2176 not itself. Bot reson & wille, þei ben two worching miȝtes, & so is ymaginacion
2177 & sensualité also. & alle þees foure miȝtes & þeire werkes mynde conteneþ
2178 & comprehendeþ in itself. & on none oþer wise it is seide þat þe mynde wor-
2179 cheþ, bot ȝif soche a comprehencion be a werke.
2180 63.2& herfore it is þat I clepe þe miȝtes of a soule, som principal, & som se
2181 cundary. Not for a soule is departable, for þat may not be; bot for alle þoo þinges
2182 in þe whiche þei worchen ben departable, & somme principal, as ben alle goostly
2183Nþinges, & som secundary, as ben alle bodily þinges.

63.3Þe two principal worching

2184 myȝtes, reson & wille, worchen purely in hemself in alle goostly þinges, wiþ-
2185 outen help of þe oþer two secundary miȝtes. Ymaginacion & sensualité worchin
2186 beestly in alle bodely þinges, wheþer þei be present or absente in þe body, and
2187 wiþ þe bodely wittes. Bot by hem, wiþouten helpe of reson & of wille, may a
2188 soule never come to for to knowe þe vertewe & þe condicions of bodely creatures,
2189 ne þe cause of þeire beynges & þeire makynges.
2190 63.4& for þis skyle is reson & wille clepid principal miȝtes, for þei worchen in
2191 pure spirit wiþouten any maner of bodelines; & ymaginacion & sensualité sec-
2192 ondary, for þei worchen in þe body wiþ bodely instrumentes, þe whiche ben oure
2193 five wittes. Minde is clepid a principal myȝte, for it conteneþ in it goostly not only
2194 alle þe oþer miȝtes, bot þerto alle tho þinges in þe whiche þei worchen. Se by
2195 þe profe.
2196 Here biginniþ þe foure & sixty chapitre. [title|table|top]
2197N64.1Reson is a myȝt thorou þe whiche we departe þe ivel fro þe good, þe ivel fro
2198 þe worse, þe good fro þe betir, þe worse fro þe worste, þe betir from þe best.
2199 Before er man synned, miȝt reson have done al þis by kynde. Bot now it is so
2200 blendid wiþ þe original synne þat it may not kon worche þis werk bot ȝif it be
2201 illuminid by grace. & boþe þe self reson, & þe þing þat it worcheþ in, ben
2202 comprehendid & contened in þe mynde.
2203 64.2Wille is a myȝt thorou þe whiche we chese good, after þat it be determinid wiþ
2204Nreson; & thorow þe whiche we love good, we desire good, & resten us wiþ ful
2205 likyng & consent eendli in God. Before er man synnid, miȝt not wille be discey-
2206 vid in his chesyng, in his lovyng, ne in none of his werkes; for whi it had þan by
2207Nkynde to savour iche þing as it was. Bot now it may not do so, bot ȝif it be anointed
2208 wiþ grace. For oftymes, bicause of infeccion of þe original synne, it savoreþ a
2209 þing for good þat is ful yvel, & þat hath bot þe licnes of goode. & boþe þe
2210 wille & þe þing þat it wilniþ þe mynde conteneþ & comprehendiþ in it.
2211 Here biginniþ þe five & sixty chapitre. [title|table|top]
2212 65.1Imagynacion is a miȝt thorow þe whiche we portray alle ymages of absent and
2213 present þinges. & boþe it, & þe þing þat it worcheþ in, ben contened in þe
2214 mynde. Byfore er man synned, was ymagynacion so obedyent unto þe reson—to
2215 þe whiche it is as it were servaunt—þat it mynystrid never to it any unordeynde
2216 ymage of any bodely creature, or any fantasy of any goostly creature. Bot now it is
2217 not so.

65.2For bot ȝif it be refreyned by þe liȝt of grace in þe reson, elles it wil never

2218 sese, sleping or wakyng, for to portray dyverse unordeynd ymages of bodely crea-
2219 tures; or elles sum fantasye, þe whiche is nouȝt elles bot a bodely conseyte of a
2220 goostly þing, or elles a goostly conseyte of a bodely þing. & þis is evermore
2221 feynid & fals, & anexte unto errour.
2222 65.3Þis inobedyence of þe ymaginacion may clerly be conseyvid in hem þat ben
2223 newlynges tornid fro þe woreld unto devocion in þe tyme of here preier. For before
2224 þe tyme be þat þe ymaginacion be in grete partye refreynid by þe liȝt of grace in
2225 þe reson - as it is in contynowel meditacion of goostly þinges, as ben þeire wre-
2226 chidnes, þe Passion & þe kyndenes of oure Lorde God, wiþ many soche oþer—
2227 þei mowe in no wise put awey þe wonderful & þe diverse þouȝtes, fantasies
2228 & ymages, þe whiche ben mynystred & preentid in þeire mynde by þe liȝt and
2229 þe corioustee of ymaginacyon. & alle þis inobedyence is þe pyne of þe original
2230 synne.
2231 Here biginniþ þe six & sixty chapitre. [title|table|top]
2232 66.1Sensualité is a miȝte of oure soule, rechyng & regnyng in þe bodely wittes,
2233 thorow þe whiche we have bodely knowyng & felyng of alle bodely creatures,
2234 wheþer þei be likyng or gruchyng. & it hath two partyes: one thorow þe whiche
2235 it beholdeþ to þe needfulnes of oure body, anoþer thorou þe whiche it serveþ to
2236 þe lustis of þe bodely wittys.

66.2For þis same miȝt is it þat gruchiþ when þe body

2237 lackyth þe needful þinges unto it, & þat in þe takyng of þe nede stereþ us to
2238 take more þan nediþ in fedyng & forþeryng of oure lustys. It grochiþ in lackyng
2239 of likyng creatures, & lustely is delited in þeire presence. It grochiþ in presence of
2240 mislikyng creatures, & it is lustely plesid in þeire absence. Boþe þis miȝt and
2241 þe þing þat it worcheþ in ben contened in þe mynde.
2242 66.3Before er man synnid was þe sensualité so obedyent unto þe wille—unto þe
2243 whiche it is as it were servaunt—þat it ministred never unto it any unordeinde
2244 likyng or groching in any bodely creature, or in any goostly feynyng of likyng or
2245 mislikyng maad by any goostly enmye in þe bodely wittes. Bot now it is not so;

66.4for

2246 bot ȝif it be reulyd by grace in þe wille, for to suffre meekly & in mesure þe pyne
2247 of þe original synne—þe whiche it feliþ in absence of needful likyng & in pres-
2248 ence of speedful groching—& þerto also for to streyne it fro luste in presence of
2249 needful lykyng, & fro lusty plesaunce in absence of speedful groching, elles wil it
2250 wrechidly & wantounly weltre, as a swine in þe myre, in þe welþes of þis woreld
2251 & þe foule flessche so mochel, þat alle oure levyng schal be more beestly and
2252 fieschly þen ouþer manly or goostly.
2253 Here biginniþ þe seven & sixty chapitre. [title|table|top]
2254N67.1Loo, goostly freende! to soche wrechidnes as þou here mayst see ben we fallen for
2255 synne! & þerfore what wonder is it þouȝ we be blyndely & liȝtly disseyvid
2256 in understondyng of goostly wordes & of goostly worchyng, & namely þoo þe
2257 whiche knowyn not ȝit þe myȝtes of þeire soules & þe maners of þeire wor-
2258 chyng?
2259N67.2For ever whan þe mynde is ocupied wiþ any bodely þing, be it taken to never so
2260 good an eende, ȝit þou arte bineþe þiself in þis worching, & wiþouten þi soule.
2261 67.3& ever whan þou felist þi mynde ocupied wiþ þe sotil condicions of þe
2262 myȝtes of þi soule & þeire worchynges in goostly þinges as ben vices or
2263 vertewes of þiself or of any creature þat is goostly & even wiþ þee in kynde, to
2264 þat eende þat þou miȝtest by þis werke lerne to knowe þiself in forthring of
2265 perfeccion: þen þou arte wiþinne þiself & even wiþ þiself.

67.4Bot ever when þou

2266 felist þi mynde ocupyed wiþ no maner of thyng þat is bodely or goostly, bot only
2267 wiþ þe self substaunce of God, as it is & may be in þe preof of þe werk of þis
2268 book, þen þou arte aboven þiself & under þi God.
2269 67.5Aboven þiself þou arte: for whi þou atteynest to come þedir by grace, wheþer
2270 þou mayst not come by kynde; þat is to sey, to be onyd to God in spirit & in love
2271 & in acordaunce of wille.

67.6Byneþe þi God þou arte: for whi þof al it may be seide

2272 in maner þat in þis tyme God & þou ben not two bot one in spirit—insomoche
2273Nþat þou or anoþer for soche onheed þat feleþ þe perfeccion of þis werk may
2274Nsoþfastly, bi witnes of Scripture, be clepid a god—neverþeles ȝit þou arte bineþe
2275 Hym. For whi He is God by kynde wiþouten biginnyng; & þou þat sumtyme
2276 were nouȝt in substaunce & þerto after when þou were by His miȝt & His
2277 love maad ouȝt, wilfuly wiþ synne madest þiself wors þen nouȝt: only bi His
2278 mercy wiþouten þi desert arte maad a God in grace, onyd wiþ Him in spirit wiþ-
2279 outen departyng, boþe here & in blis of heven wiþouten any eende. So þat,
2280 þouȝ þou be al one wiþ Hym in grace, ȝit þou arte ful fer bineþe Hym in kynde.
2281 67.7Loo, goostly freende! herby maist þou see sumwhat in partye þat whoso knowiþ
2282 not þe myȝtes of þeire owne soule, & þe maner of þeire worchyng, may ful
2283 liȝtly be disseyved in understondyng of wordes þat ben wretyn to goostly entent.
2284 & herfore maist þou see sumwhat þe cause whi þat I durst not pleynly bid þee
2285 schewe þi desire unto God; bot I bad þee childly do þat in þee is to hyde it and
2286 hele it. & þis I do for feerde lest þou schuldest conseyve bodily þat þat is mente
2287 goostly.
2288 Here biginniþ þe eiȝt & sixty chapitre. [title|table|top]
2289 68.1& on þe same maner, wher anoþer man wolde bid þee gader þi miȝtes and
2290 þi wittes holiche wiþinne þiself, & worschip God þere—þof al he sey ful wel
2291 & ful trewly, ȝe! & no man trewlier & he be wel conseivid—ȝit for feerde of
2292 disseite & bodely conceyvyng of his wordes, me list not byd þee do so. Bot thus
2293 wil I bid þee. Loke on no wyse þat þou be wiþinne þiself. & schortly wiþoutyn
2294 þiself wil I not þat þou be, ne ȝit aboven, ne behynde, ne on o side, ne on oþer.
2295 68.2"Wher þan," seist þou, "schal I be? Noȝwhere, by þi tale!" Now trewly þou
2296 seist wel; for þere wolde I have þee. For whi noȝwhere bodely is everywhere
2297 goostly. Loke þan besily þat þi goostly werk be noȝwhere bodely; & þan wher-
2298 soever þat þat þing is, on þe whiche þou wilfuly worchest in þi mynde in sub-
2299 staunce, o sekerly þer art þou in spirit, as verrely as þi body is in þat place þat
2300 þou arte bodely.

68.3& þof al þi bodely wittes kon fynde þer noþing to fede hem

2301 on, for hem þink it nouȝt þat þou doste, ȝe! do on þan þis nouȝt, elles þat þou
2302Ndo it for Goddes love. & lete nouȝt, þerfore, bot travayle besily in þat nouȝt
2303 wiþ a wakyng desire to wilne to have God, þat no man may knowe. For I telle þee
2304 trewly þat I had lever be so nowhere bodely, wrastlyng wiþ þat blynde nouȝt,
2305 þan to be so grete a lorde þat I miȝt when I wolde be everywhere bodely, merily
2306 pleiing wiþ al þis ouȝt as a lorde wiþ his owne.
2307N68.4Lat be þis everiwhere & þis ouȝt, in comparison of þis noȝwhere & þis
2308Nnouȝt. Reche þee never ȝif þi wittys kon no skyle of þis nouȝt; for whi I love it
2309 moche þe betir. It is so worþi a þing in itself þat þei kon no skyle þerapon. Þis
2310 nouȝt may betir be felt þen seen; for it is ful blynde & ful derk to hem þat han
2311 bot lityl while lokid þerapon. Neverþeles, ȝif I schal sothlier sey, a soule is more
2312 bleendid in felyng of it for habundaunce of goostly liȝt, þen for any derknes or
2313 wantyng of bodely liȝtte.

68.5What is he þat clepiþ it nouȝt? Sekirly it is oure utter

2314 man, & not oure inner. Oure inner man clepiþ it Al; for of it he is wel lernid to kon
2315 skyle of alle þinges, bodely or goostly, wiþouten any specyal beholdyng to any o
2316 þing by itself.
2317 Here biginniþ þe nine & sixty chapitre. [title|table|top]
2318N69.1Wonderfuly is a mans affeccion varied in goostly felyng of þis nouȝt when it is
2319 nouȝwhere wrouȝt. For at þe first tyme þat a soule lokiþ þerapon, it schal fynde
2320 alle þe specyal dedes of sinne þat ever he did siþen he was borne, bodely or
2321 goostly, prively or derkly, peyntid þerapon. & howsoever þat he torniþ it aboute,
2322 evermore þei wil apere before his iȝen; unto þe tyme be þat wiþ moche harde
2323 travayle, many sore siȝinges, & many bitter wepynges he have in grete party rub-
2324 bid hem awey.
2325N69.2Somtyme in þis travayle him þink þat it is to loke þerapon as on helle; for him
2326 þink þat he despeiriþ to wynne to perfeccion of goostly rest oute of þat pyne. Thus
2327 fer inwardes comyn many; bot for greetnes of pyne þat þei fele & for lackyng of
2328 counforte þei go bak in beholdyng of bodely þinges, sekyng fleschly counfortes
2329 wiþouten, for lackyng of goostly þat þei have not ȝit deservyd, as þei schuld ȝif
2330 þei had abeden.
2331 69.3For he þat abidiþ feliþ somtyme som coumforte, & hath som hope of perfec-
2332 cion; for he feliþ & seeþ þat many of his fordone specyal synnes ben in grete
2333 partye by help of grace rubbid awey. Neverþeles ȝit everamonge he feliþ pyne; bot
2334 he þinkiþ þat it schal have an ende, for it wexiþ ever les & les. & þerfore he
2335Nclepiþ it nouȝt helle bot purgatory.

69.4Somtyme he kan fynde no specyal synne wre-

2336 tyn þerapon, bot ȝit hym þink þat it is synne a lumpe, he wote never what, none
2337 oþer þing þan hymself; & þan it may be clepid þe staþil & þe pyne of þe
2338 original synne. Somtyme hym þink þat it is paradis or heven, for diverse wonderful
2339 swetnes & counfortes, joyes & blessid vertewes þat he fyndeþ þerin. Somtyme
2340 hym þink it God, for pees & rest þat he findeþ þerin.
2341 69.5Ȝe! þink what he þink wil; for evermore he schal fynde it a cloude of unknowyng
2342 þat is bitwix hym & his God.
2343 Here biginnyth þe seventy chapitre. [title|table|top]
2344N70.1& þerfore travayle fast in þis nouȝt & þis nouȝwhere, & leve þin out-
2345Nward bodely wittes & alle þat þei worche in; for I telle þee trewly þat þis werk
2346 may not be conceyvid by hem.
2347 70.2For by þin iȝen þou maist not conceyve of any þing, bot ȝif it be by þe lengþe
2348 & þe breed, þe smalnes & þe gretnes, þe roundnes & þe swarenes, þe fernes
2349 & þe neernes, & þe colour of it. & bi þin eren, not bot noise or sum maner of
2350 soun. By þin nose, not bot eiþer stynche or savour. & by þi taast, not bot eiþer
2351 soure or swete, salt or fresche, bittyr or likyng. & bi þi feling, not bot ouþer hote
2352 or colde, hard or tendre, soft or scharpe. & trewly neiþer hath God ne goostly
2353 þinges none of þees qualitees ne quantitees.

70.3& þerfore leve þin outward wittes,

2354 & worche not wiþ hem, neiþer wiþinne ne wiþouten. For alle þoo þat setten
2355 hem to be goostly worchers wiþinne, & wenen þat þei scholen ouþer here, smel,
2356 or see, taast or fele goostly þinges, ouþer wiþinne hem or wiþouten, sekerly þei
2357 ben deceyved & worchen wronge ayens þe cours of kynde.

70.4For kyndely þei ben

2358 ordeynid þat wiþ hem men schuld have knowyng of alle outward bodely þinges,
2359N& on no wise by hem com to þe knowing of gostely þinges. I mene bi þeire
2360 werkes.
2361 By þeire failinges we may, as thus: when we rede or here speke of sum certeyn
2362 þinges, & þerto conceyve þat oure outward wittys kon not telle us bi no qualitee
2363 what þoo þinges ben, þan we mowe be verely certefied þat þoo þinges ben
2364 goostly þinges, & not bodely þinges.
2365 70.5On þis same maner goostly it fariþ wiþin in oure goostly wittys, when we tra-
2366 vailen aboute þe knowyng of God Himself. For have a man never so moche goostly
2367 understondyng in knowyng of alle maad goostly þinges, ȝit may he never bi þe
2368 werk of his understondyng com to þe knowyng of an unmaad goostly þing, þe
2369 whiche is nouȝt bot God. Bot by þe failyng it may; for whi þat þing þat it failiþ
2370 in is noþyng elles bot only God.

70.6& herfore it was þat Seynte Denis seyde: "Þe

2371 most goodly knowyng of God is þat, þe whiche is knowyn bi unknowyng."
2372N& trewly, whoso wil loke Denis bookes, he schal fynde þat his wordes wilen
2373 cleerly aferme al þat I have seyde or schal sey, fro þe biginnyng of þis tretis to þe
2374 ende. On none oþerwise þen thus list me not alegge him, ne none oþer doctour for
2375 me at þis tyme. For somtyme men þouȝt it meeknes to sey nouȝt of þeire owne
2376 hedes, bot ȝif þei afermid it by Scripture & doctours wordes; & now it is turnid
2377 into corioustee & schewyng of kunnyng. To þee it nediþ not, & þerfore I do it
2378 nouȝt. For whoso hath eren, lat hem here, & whoso is sterid for to trowe, lat hem
2379 trowe; for elles scholen þei not.
2380 Here biginniþ þe on & seventy chapitre. [title|table|top]
2381 71.1Somme þink þis mater so harde & so feerdful þat þei sey it may not be comen
2382 to wiþouten moche stronge travayle comyng before, ne conceived bot seeldom, and
2383 þat in þe tyme of ravisching. & to þees men wol I answere as febely as I kan,
2384 & sey þat it is alle at þe ordynaunce & þe disposicion of God, after þeire abil-
2385 nes in soule þat þis grace of contemplacion & of goostly worching is goven to.
2386 71.2For som þer ben þat wiþouyn moche & longe goostly excersise mowe not com
2387 þerto; & ȝit it schal be bot ful seeldom, & in special callyng of oure Lorde, þat
2388Nþei schul fele þe perfeccion of þis werk: þe whiche callyng is clepid ravisching.
2389 & som þer ben þat ben so sotyl in grace & in spirit, & so homely wiþ God in
2390 þis grace of contemplacion, þat þei mowe have it when þei wolen in þe comoun
2391 state of mans soule: as in sittyng, goyng, stondyng, or knelyng. & ȝit in þis tyme
2392Nþei have fulle deliberacion of alle þeire wittis, bodely or goostly, & mowe use
2393Nhem ȝif hem list: not wiþouten som lettyng, bot wiþouten gret lettyng.

71.3Ensaumple

2394 of þe first we have by Moises, & of þis oþer by Aaron, þe preest of þe temple.
2395 For whi þis grace of contemplacion is figurid by þe Arke of þe Testament in þe
2396 Olde Lawe, & þe worchers in þis grace ben figurid by hem þat most medelid hem
2397 aboute þis arke, as þe story wol witnes. & weel is þis grace & þis werk licnid
2398Nto þat arke. For riȝt as in þat arke were contenid alle þe juelles & þe relikis of
2399 þe temple, riȝt so in þis lityl love put ben contenid alle þe vertewes of mans soule,
2400 þe whiche is þe goostly temple of God.
2401 71.4Moyses, er he miȝt come to se þis arke, & for to wite how it schuld be maad,
2402 wiþ grete longe travayle he clombe up to þe top of þe mounteyne & wonid þere
2403 & wrouȝt in a cloude six daies: abidyng unto þe seventh day, þat oure Lorde
2404 wolde vouchesaaf for to schewe unto hym þe maner of þis arke-makyng. By
2405 Moises longe travaile & his late schewyng ben understonden þoo þat mowe not
2406 come to þe perfeccion of þis goostly werk wiþouten longe travayle comyng before,
2407 & ȝit bot ful seeldom, & when God wil vouchesaaf to schewe it.
2408 71.5Bot þat þat Moises miȝt not come to se bot seeldom, & þat not wiþoutyn
2409 grete longe travayle, Aaron had in his power, bicause of his office, for to se it in þe
2410 temple wiþinne þe veyle as ofte as him likid for to entre. & bi þis Aaron ben
2411 understonden alle þoo þe whiche I spak of aboven, þe whiche by þeire goostly
2412Nsleiȝtes, wiþ help of grace, mowen propre unto hem þe perfeccion of þis werk as
2413 oft as hem likiþ.
2414 Here biginniþ þe two & seventi chapitre. [title|table|top]
2415 72.1Lo! herby maist þou see þat he þat may not com to for to see & fele þe per-
2416 feccion of þis werk, bot wiþ grete travayle, & ȝit is it bot seeldom, & may
2417 liȝtly be disceyvid ȝif he speke, þink & deme oþer men as he feliþ in himself,
2418 þat þei mowe not com to it bot seeldom, & þat not wiþouten greet travaile.

72.2&

2419 on þe same maner may he be deceyvid þat may have it whan he wil, ȝif he deme
2420 alle oþer þerafter, seiing þat þei mowe have it when þei wile. Lat be þis: nay,
2421Nsekirly he may not þink thus.

72.3For paraventure, whan it likiþ unto God, þoo þat

2422 mowe not at þe first tyme have it bot seeldom & þat not wiþouten grete travayle,
2423 siþen after þei schulen have it whan þei wile, as ofte as hem likiþ. Ensaumple of
2424 þis we have of Moyses, þat first bot seeldome, & nouȝt wiþouten grete travayle
2425 in þe mounte, miȝt not see þe maner of þe arke; & siþen after, as ofte as hym l
2426 ikid, sawe it in þe vaale.
2427 Here biginniþ þe thre & seventy chapitre. [title|table|top]
2428 73.1Thre men þer weren þat most principaly medelid hem wiþ þis arke of þe Olde
2429 Testament: Moyses, Bezeleel, Aaron. Moyses lernid in þe mounte of oure Lorde
2430 how it schuld be maad. Bezeleel wrouȝt it & maad it in þe vaale, after þe en-
2431 saumple þat was schewid in þe mounteyne. & Aaron had it in kepyng in þe
2432 temple, to fele it & see it as ofte as hym likid.
2433 73.2At þe licnes of þees thre, we profite on thre maners in þis grace of contempla-
2434 cion. Somtyme we profite only by grace, & þan we ben licnid unto Moises, þat
2435 for alle þe clymbyng & þe travaile þat he had into þe mounte, miȝt not com to
2436 se it bot seeldom; & ȝit was þat siȝt only by þe schewyng of oure Lorde whan
2437 hym likid to schewe it, & not for any deseert of his travayle.

73.3Somtyme we profite in

2438 þis grace by oure owne goostly sleiȝt, holpyn wiþ grace, & þan ben we licnid to
2439 Bezeleel, þe whiche miȝt not se þe arke er þe tyme þat he had mad it by his owne
2440 travayle, holpen wiþ þe ensaumple þat was schewid unto Moises in þe mounte.
2441 73.4& somtyme we profite in þis grace by oþer mens teching. & þan be we licnid
2442 to Aaron, þe whiche had it in keping & in costume to see & fele þe arke when
2443 hym list, þat Bezeleel had wrouȝt & maad redy before to his handes.
2444 73.5Lo! goostly freende, in þis werk, þof it be childly & lewdely spoken, I bere,
2445 þof I be a wreche unworþi to teche any creature, þe ofice of Bezeleel, makyng and
2446 declaryng in maner to þin handes þe maner of þis goostly arke. Bot fer betir and
2447 more worþely þen I do, þou maist worche ȝif þou wilt be Aaron; þat is to sey,
2448 contynuely worching þerin for þee & for me. Do þen so, I prey þee, for þe love
2449 of God Almiȝty. & siþen we ben boþe clepid of God to worche in þis werk, I
2450 beseche þee for Goddes love fulfille in þi partye þat lackiþ of myne.
2451 Here biginniþ þe foure & seventi chapitre. [title|table|top]
2452 74.1& ȝif þee þink þat þis maner of worching be not acordyng to þi disposicion
2453 in body & in soule, þou maist leve it, & take anoþer savely wiþ good goostly
2454 counseile wiþoutyn blame. & þan I beseche þee þat þou wilt have me excusid;
2455Nfor trewly I wolde have profitid unto þee in þis writyng at my simple kunnyng, and
2456 þat was myn entent. & þerfore rede over twyes or thries; & ever þe ofter þe
2457 betir, & þe more þou schalt conceyve þerof, insomoche, paraventure, þat sum
2458 clause þat was ful harde to þee at þe first or þe secound redyng, siþen after þee
2459 schal þink it ful liȝt.
2460 74.2Ȝe! & it semiþ inpossible to myn understonding þat any soule þat is disposid to
2461 þis werk schuld rede it, or speke it, or elles here it red or spoken, bot ȝif þat same
2462 soule schuld fele for þat tyme a verrey acordaunce to þe effecte of þis werk. And
2463 þan, ȝif þee þink it doþ þee good, þank God hertly, & for Goddes love prey for
2464 me.
2465 74.3Do þan so. & I prey þee for Godes love þat þou late none see þis book, bot if
2466 it be soche one þat þee þink is liche to þe book after þat þou fyndest wreten in
2467 þe book before, where it telliþ what men & when þei schuld worche in þis werk.
2468 & ȝif þou schalt late any soche men see it, þen I preie þee þat þou bid
2469 hem take hem tyme to loke it al over.

74.4For paraventure þer is som mater þerinne, in þe begin-

2470 nyng or in þe middes, þe whiche is hanging & not fully declarid þere as it ston-
2471 deþ. Bot ȝif it be not þere, it is sone after, or elles in þe eende. & thus ȝif a man
2472 sawe o partye & not anoþer, paraventure he schuld liȝtly be led into errour. And
2473 þerfore I preye þee do as I sey þee.
2474 & ȝif þee þenk þat þer be any mater þerin þat þou woldest have more
2475 openid þan it is, late me wetyn whiche it is & þi conceyte þerapon; & at my
2476 simple kunnyng it schal be amendid ȝif I kan.
2477 74.5Fleschly jangelers, glosers & blamers, roukers & rouners, & alle maner of
2478 pynchers, kept I never þat þei sawe þis book; for myn entent was never to write
2479 soche þing to hem. & þerfore I wolde not þat þei herde it, neiþer þei ne none
2480Nof þees corious lettrid ne lewid men, ȝe! alþof þei be ful good men in actyve
2481 levyng; for it acordeþ not to hem.
2482 Here biginniþ þe five & seventy chapitre. [title|table|top]
2483N75.1Alle þoo þat redyn or heren þe mater of þis book be red or spokin, & in þis
2484 redyng or hering þink it good & likyng þing, ben never þe raþer clepid of God to
2485 worche in þis werk, only for þis likyng steryng þat þei fele in þe tyme of þis re-
2486 dyng. For paraventure þis steryng comeþ more of a kyndely coriousté of witte þen
2487 of any clepyng of grace.
2488 75.2Bot ȝif þei wil prove whens þis steryng comeþ, þei mowe prove thus, ȝif hem
2489 likyth. First lat hem loke ȝif þei have done þat in hem is before, ablyng hem þerto
2490 in clensyng of þeire concyence, at þe dome of Holi Chirche, þeir counseil
2491 acordyng.

75.3Ȝif it be thus, weel is inasmoche. Bot ȝif þei wil wetyn more nere, lat

2492 hem loke ȝif it be evermore presing in þeire mynde more costumabely þen is any
2493 oþer of goostly excersise. & ȝif hem þink þat þer is any maner of þing þat þei
2494 do, bodely or goostly, þat is sufficiently done wiþ witnes of þeire concyence, bot
2495 ȝif þis privé litil love put be in maner goostly þe cheef of alle þeire werk, & ȝif
2496 þei thus fele, þen it is a token þat þei ben clepid of God to þis werk. & sekirly
2497 elles not.
2498 75.4I say not þat it schal ever laste & dwelle in alle þeire myndes contynowely þat
2499 ben clepid to worche in þis werk. Nay, so is it nouȝt. For from a yong goostly
2500 prentys in þis werk þe actueel felyng þerof is ofttymes wiþdrawen for divers
2501 skyles; somtyme for he schal not take over-homely þerapon & wene þat it be in
2502 grete party in his owne power, to have it when him list & as him list. & soche a
2503 wenyng were pride. & evermore whan þe felyng of grace is wiþdrawen, pride is
2504 þe cause: not ever pride þat is, bot pride þat schuld be, ne were þat þis feling of
2505 grace were wiþdrawen. & thus wenyn ofttymes som yong foles þat God is þeire
2506 enemye, when He is þeire ful freende.
2507 75.5Somtyme it is wiþdrawen for þeire rechelesnes; & when it is thus, þei fele sone
2508 after a ful bitter pyne þat betiþ hem ful sore. Somtyme oure Lorde wil delaye it bi a
2509 cauteel, for He wol bi soche a delaiing make it growe & be had more in deintee
2510 when it is newe founden & felt agein, þat longe had be lost. & þis is one of þe
2511 rediest & sovereynist tokin þat a soule may have to wite bi, wheþer he be clepid
2512 or not to worche in þis werk: ȝif he fele after soche a delaying & a longe lackyng
2513 of þis werk, þat when it comeþ sodenly as it doþ, unpurchasid wiþ any mene, þat
2514 he hath þan a gretter fervour of desire & gretter love-longing to worche in þis
2515 werk, þan ever he had any before, insomochel þat oftymes I trowe he hath more
2516 joie of þe fynding þerof, þen ever he had sorow of þe lesing. &

75.6ȝif it be thus,

2517 sekirly it is a tokin verrey wiþoutyn errour þat he is clepid of God to worche in þis
2518 werk, whatsoever þat he be or hath ben.
2519 75.7For not what þou arte, ne what þou hast ben, beholdeþ God wiþ his mercyful
2520 iȝe; bot þat þat þou woldest be. & Seinte Gregory to witnes þat "alle holy de-
2521 sires growen bi delaies; & ȝif þei wanyn bi delaies, þen were þei never holy de-
2522 sires." For he þat feliþ ever les joye & les in newe fyndinges & sodeyn pre-
2523 sentacions of his olde purposid desires, þof al þei mowe be clepid kyndely desires
2524 to þe goode, neverþeles holy desires weren þei never. Of þis holy desire spekiþ
2525 Seint Austyne & seiþ þat "al þe liif of a good Cristen man is not elles bot holy
2526 desire."
2527 75.8Farewel, goostly freende, in Goddes blessing & myne! & I beseche Almiȝti
2528 God þat trewe pees, hole counseil, & goostly coumforte in God wiþ habundaunce
2529 of grace, evirmore be wiþ þee & alle Goddes lovers in eerþe. Amen.
  HERE EENDIÞ ÞE CLOWDE OF UNKNOWING

The Cloud Of Unknowing

(rendered into Modern English)

by Julian Maddock based upon the translation by Evelyn Underhill with an Introduction

Here a book of contemplation, the which is called the CLOUD OF UNKNOWING, in the which a soul is oned with GOD.

Here the Prayer on the Prologue

0.0 GOD, unto whom all hearts be open, and unto whom all will speaketh, and unto whom no privy thing is hid. I beseech Thee so for to cleanse the intent of mine heart with the unspeakable gift of Thy grace, that I may perfectly love Thee, and worthily praise Thee. GOD, unto whom all hearts are open, and unto whom all will speaks, and from whom no secret thing is hidden: I beseech Thee so to cleanse the intent of my heart with the unspeakable gift of Thy grace, that I may perfectly love Thee, and worthily praise Thee. Amen.

Here the Prologue

0.1 IN the name of the Father and of the Son and of the Holy Ghost!
I charge theehold you responsible and I beseech theebeg you, with as much power and virtue as the bond of charity is sufficient tocan sufferbear, whatsoever thou bewhoever you are that has this book shalt have in your possession, —either by property, either by keeping, by bearing as messenger, or else by borrowing, —
that in as much as in thee isas much as is possible to you by will and advisementset purpose and deliberately, neither thou read it, nor write it, nor speak it, nor yet sufferallow it be read, written, or spoken, of any or to any but if it be of such one, or to such one, that hath by thy supposing in a true will and by an whole intent purposed him by or to anyone,
unless (in your judgement) they propose with a true desire and undivided intention to be a perfect follower of Christ, not only in active living, but in the sovereignest point of contemplative living the whichthat is possible by grace for to be come toto be brought to in this present life of a perfect soul yet abiding in this deadlymortal body;
and thereto that doth that in him is, and by thy supposing hath done long time before, for to this aim they have done all that they can, and in your estimation for a long time, to able him toprepare themselves for contemplative living by the virtuous means of active living.
For else it accordeth nothing to him. Otherwise, it means nothing to them.

0.2 And, over this, I charge theehold you responsible and I beseech theebeg you, by the authority of charity, that if any such person shall read it, write it, or speak it, or else hear it be read or spoken, that thou charge him as I do thee, for to that you hold them responsible as I do you, to take himtheir time to read it, speak it, write it, or hear it, all overin its entirety.
For peradventureperhaps there is some matter therein, in the beginning or in the middle, the which is left hanging, and not fully declaredmade clear where it standethfits; and if it be not there, it is soon after, or else in the end.
Wherefore, if a manthey saw one matter and not another, peradventureperhaps hethey might lightlyeasily be led into error;
and therefore in eschewing of this error, both in thyself and in all other, I pray thee for charity do as I say thee. to avoid this error, both in yourself and all others, I pray you for charity’s sake to do as I tell you.

0.3 FleshlyWordly janglersbabblers, openpublic praisers and blamers of themselves or of any other, tellers of triflesnewsmongers, ronnersgossips and tattlerswhisperers of tales, and all manner of pinchersfault-finders, cared I never that theyI prefer that they never saw this book.**
For mine intentmy intention was never to write such things unto them, and therefore I would that they meddle not therewith; I do not want them to get mixed up wuth is this; neither they, nor any of these idly curious letteredlearned or unlearned menpeople.
Yea, although that they be fullIndeed, even if they are truly good menpeople of active living, yet this matter accordethmeans nothing to them. 0.4 But if it beHowever, to those men the whichwho,
(although they stand in activityare active by outward form of living, nevertheless yet by inward stirring after the privyhidden spirit of God, whose doomsjudgements be hid,)
they be full graciouslyby grace are fully disposed, not continually as it is properbelongs to verytrue contemplatives, but now and thenoccasionally to be perceiversco-heirs in the highest point of this contemplative act;
if such menpersons might see itthis writing, they should by the grace of God be greatly comforted therebyby it.

0.5 This book is distinguished in seventy chapters and five. divided into seventy-five chapters. Of the which chaptersse, the last chapters of all74 & 75 teacheth some certainsure tokenssigns by the which a soul may verilytruly provetest whether he bethey are called ofby God to be a worker in this work or nonet.

1.0 GHOSTLYSPIRITUAL FRIEND IN GOD, I pray and I beseechbeg that have an busyearnest beholding to the course and the manner of calling. And thank God heartily so that thou mayestyou may, through help of His grace, stand stifflyfirmly in the state, in the degree, and in the form of living that thou hast entirely purposedyou have wholeheartedly proposed against all the subtle assailing by the enemies of bodily and ghostlybody and soul, enemies, and win to the crown of everlasting life that evermore lasteth. Amen.

Four Degrees of Christian Living

1 Here The First Chapter

Of four degrees of Christian men’s living; and of the courseprogress of his calling that this book was made untothe calling of the one for whom this book was written.

1.1 GHOSTLY friend in God, do well to understand that I find, in my boisterous beholding, rough reflection, four degrees and forms of Christian men’s living: and they be these,

Three of these may be begun and ended in this life; and the fourth may by grace be begun here, but it shall last forever last without end in the bliss of Heaven. And right as thou seestjust as you see how they be set here in order each one after other; first Common, then Special, then after this Singular, and last Perfect, right so me thinkethit seems to me that in the same order and in the same courseprogress, our Lord of His great mercy called and led unto Him by the desire of heart.

1.2 For firstInitially, well that when living in the common degree of Christian men’s living in the company of worldly friends, it seemis befitting to me that the everlasting love of His Godhead,
(through the which He made and wrought when nought, and sithenafterwards bought with the price of His precious blood when lost in Adam,)
 this love of His might not sufferallow to be so far from Him in form and degree of living.
And therefore He kindled desire full graciouslywith the fullness of grace, and fastened by it a leash of longing to it, and led by it into a more special state and form of living, to be a servant among the special servants of His; where mightest learn to live more specially and more ghostly in His service than didst, or mightest do, in the common degree of living before. And what more? 1.3 Yet it seem that He would not leave thus lightlycarelessly in this state, forbecause of the love of His heart, the which He evermorealways had untofor since aughtanything at all (something rather than nothing).
But what did He do? Seest thou noughtDo you not see how Mistilydeftlytypo? This should be listily and how graciously He hath privily pulled thee to the third degree and manner of living, the which is called Singular? In the which solitary form and manner of living, mayest learn to lift up the foot of love; and step towards that state and degree of living that is perfect, and the last state of all.

2 Here The Second Chapter

A short stirringexhortation to meekness, and to the work of this book.

2.1 LOOK up now, weak wretchn, and see what . What , and what meriteddeserved, thus to be called like this byof our Lord?
What weary wretched heart, and sleeping in sloth, is that, the which is not wakened with the draughtdrawing of this love and the voice of this calling!?
 Beware, thou wretch, in this while withBe on guard, wretch, against enemy in this time; and hold thee never the holier nor thedon’t think yourself holier or better forbecause of the worthiness of this calling and for the singular form of living that in.; 2.2 But thebut more wretched and cursed, unless do thatwhat is in is goodlyin a proper manner, by grace and by counsel, to live afterin accordance with calling. And insomuchto this degree shouldest be more meek and loving to ghostlyspiritual spouse,:
that He, that is the Almighty God, King of kings and Lord of lords, would meek Him so low unto , and amongst all the flock of His sheep, so graciously would choose to be one of His specials, and sithenafterwards set in the place of pasturePsalm 23.2, where mayest be fed with the sweetness of His love, in earnestas a foretaste of heritage, the Kingdom of Heaven.

2.3 Do onTake action then, I pray thee, fastimmediately. Look now forwards now and let be backwardsleave be what is behind and pastLuke 9.62. And see what thee failethyou lack, and not what , for that is the readiest getting and keeping ofbest way to get and keep meekness.
All thy lifeYour whole life now behoveth altogethermust always to standbe rooted in desire, if profit inprogress in the degree of perfection. This desire behoveth altogethermust always be wrought in will, by the hand of Almighty God and with consent. 2.4 But one thing I tell : He is a jealous lover and suffereth no fellowshipbears no collabration, and Him list notHe doesn’t like to work in will but ifunless He be onlyis alone with by Himself. He ask nonefor no help, but only self. He wills thou do butwants you to do nothing but look on Him and let Him alone. And keep thouguard the windows and the door, for from flies and enemies assailing.
And if thou beyou are willing to do this, thee needeth butyou need only meekly press upon him with prayer, and soon He will He help .
Press on then, let’s see how thou bearest theeyou conduct yourself. He is fullcompletely ready, and doth butonly abidethawaits .
But what do, and how press on?

Lifting the Heart of God

3 Here The Third Chapter

How the work of this book shall be wrought, and of the worthinessvalue of it before all other works.

3.1 LIFT up heart unto God with a meek stirring love; and mean Himself, and none of His goods.
And theretoto this end, look theesee to it that you are loathreluctant to think on aughtanything but Himself, so that works in witmind, nor in will, but only Himself.
And do that in thee iswhat you can to forget all the creatures that ever God ever made and the works of them; so that neither thought nor desire be notare directed nor stretchedreaching to any of them, neither in general nor in specialparticular. But let them be, and takepay no heed to them.

3.2This is the work of the soul that most pleaseths God.

  • All saints and angels have joy ofrejoice over this work, and hasten themthey hurry to help it inwith all their might.
  • All fiends furious when thou thus dostyou do thiswork, and try for to defeatto stop it in all thatany way they canknow how.
  • All menpeople living in earth wonderfully holpen ofhelped by this work, thou wottest not howin ways or by how much you do not know.
  • 3.3 , the souls in purgatory eased of their pain by virtue of this work.
  • Thyself artYou are cleansed and made virtuous by no other work so much.
And yet it is the lightesteasiest work of all, when a soul is helped with grace inby sensiblea felt listdesire, and soonest donequickly completed. But elseOtherwise it is hard and wonderfulmiraculous to thee for to doif you were able to do it.

3.4 Don’t Letlet up not, therefore, but travaillabour therein tillin this work until feel listdesire. For at the first time when it, findest but a darkness, and as it were a cloud of unknowing, knowest not what this is, savingexcept that feelest in will a naked intent untoa simple reaching out to God. 3.5 This darkness and this cloud is, howsoever thou dost, betwixt thee and thywhatever you do, between you and your God, and lettethhinders so that mayest neither see Him clearly by the light of understanding in reason, nor feel Him in the sweetness of love in affection.
And therefore shape theeyourself to bideabide in this darkness as long as mayest, evermore crying after Him that thou lovestwhom you love. For if you are ever thou shaltto feel Him or see Him, as it may be herefar as is possible in this life, it behovethmust always to be in this cloud and in this darkness. And if busilydiligently travaillabour as I bid , I trust in His mercy that come theretoto it.

The Work of the Cloud

4 Here The Fourth Chapter

4.1 BUT for thisso that, that not err in this working and weensuppose that it beis otherwise than it is, I shall tell a little more thereofabout it, as me thinkethit seems to me.

4.2 This work asketh nodoes not require a long time orere it be once truly doneto be fulfilled, as some men weensuppose; for it is the shortest work of all that man may imagineimagineable.
It is neverneither longer, nor shorter, than is an atom: the which atom, by the definition of true philosophers in the science of astronomy, is the least part of time. And it is so little that forbecause of the littleness of it, it is indivisible and nearly incomprehensible. 4.3 This is that time of the which it is written: All time that is given to , it shall be asked of how dispendedspent it. And it is reasonable thing it is that give an account of it: for it is neither longer nor shorter, but even accordingexactly corresponds to one onlya single stirring that is within the principal working might of soul, the which is willcf. 64.2. 4.4 For even soas many willings or desirings—and no more nor no fewer—may be and are in one hour in will, as are atoms of time in one hour. And if reformedrestored by grace to the first state of manhumanity’s soul, as it was before sin, then shouldest evermore, by help of that grace, be lord of that stirring or of those stirrings.
So;
so that none went forbyastray, but all they should stretch intoreach toward the sovereign desirableultimate of desire, and into the highest willablethat can be willed thing, the which is God.

4.5For He is even meet to our soul by measuring of He exactly fits to our soul by adaptating His Godhead; and our soul even meet unto exactly fits Him by worthiness of our creation toin His image and to His likeness.
And He by Himself without morealone, and none but He, is sufficient to the fullcompletely sufficient, and much more, to fulfil the will and the desire of our soul.
And our soul by virtue of this reformingrestoring grace is made sufficient to the fullcompletely sufficient to comprehend all Him fully by love,
the which.
Conversely, He is incomprehensible to all created knowledgeable powersintellectual faculties, as issuch as those of an angel, or and man’s soul.
(I mean, by their knowing, and not by their loving. And therefore I call them in this case knowledgeable powersthe power that may know.)

4.6 But yetOnly see: all reasonablerational creatures, angel and human, have in them, each one by himselfindividually,

  • one principal workingmain operative power, the which is called a knowledgeable power,
  • and another principal workingmain operative power, the which is called a loving power.

OfTo the first of the whichthese two powers, to the first, the which is a knowledgeable powerpower to know, God, that is the maker of themthese powers, is evermorealways incomprehensible;
and to the second, the which is the loving power to love, inby each one diverselyuniquely He is allcompletely comprehensible to the full. Insomuch, to such a degree that a loving soul alone inby itself, by virtue of love, should comprehend in itself Him that is completely sufficient to the full—and much more, without comparison—to fill all the souls and angels that ever may be.
And this is the endless marvellous miracle of love; the working of, which shall never take end,; for ever shall He do it, and never shall He cease for to do it. He shall do it forever, and He shall never cease to do it.
See, who by grace see maymay see, for the feeling of this is endless bliss, and the contrary is endless pain.

4.7 And therefore whoso were reformedever is restored by grace thusin this way to continuepersevere in keeping ofcontrolling the stirrings of histheir will, —though by nature they cannot exist without these stirrings—should never be in this life—as he may not be without these stirrings in nature— without some taste of the endlesseternal sweetness,; and in the bliss of heaven without the fullcomplete food. 4.8 And therefore have no wonderdo not be surprised thoughthat I stirurge to this work. For this is the work, as hear afterwardlaterChapter 64 PH 186, in the which manhumanity should have continued if he never had sinned:we had never sinned,
and to the which working manit was for this work that humanity was madecf. #23.2, and all things for man, to help him and further him thereto,everthing else was made, to help and further us in this workcf. #23.3, and by the which working a manwe shall be repairedrestored again.
And for the defailing of this workingFor lack of this work, a manwe falleth evermore deeper and deeper in sin, and further and further from God. And by keepingpersevering and continual working in this work only, without more, and nothing elsecf. Chapter 42 PH 186, a man evermore risethwe rise higher and higher from sin, and nearer and nearer unto God.

The Preciousness of Time

4.9 And therefore take good heed unto time, how that thou dispendest it: pay careful attention to time, how you spend it, for nothing is more precious than time. In one little timean instant, as little as it is, may heaven may be won and lost.
A token it isHere is a sign that time is precious: for God, that is giventhe giver of time, giveth never two times together, but each one after other.never gives two moments simultaneously, but one after the other. And this He doth, forHe does this because He will not reverse the order or the ordinal course in the causesequence of causation of His creation. 4.10 For time is made for manhumankind, and not manhumanity is not made for time. And therefore God, that is the ruler of nature, will not in His giving of timein His gift of time, will not go beforepreempt the stirring of nature in man’sthe soul; the which iseach stirring even accordingexactly corresponds to one time onlydiscrete instant.
So that man shall have none excusation against God in the Consequently, we shall have no excuse before God at the DoomDay of Judgement, and at the giving of account of dispending of time, saying, when we give an account of how we spent our time, saying: Thou givest two timesmoments at once, and I have but one stirring at once.

4.11 But sorrowfully thou sayest nowfull of sadness, you now say, HowWhat shall I do? and sith this is thus that thou sayestAnd since what you say is true, how shall I give an account of each time severally;separate moment, I that have unto this dayuntil today, now of four and twenty years agenow twenty-four years old, never took heed ofattended to time?
If I would now amend itwanted to make amends now, well, by very reason of thythe true reasoning of your words written before, it may not be after the course of natureis not in the natural order, nor of common grace, that I should now heedbe able to attend to or else make satisfactionamends, for any more times thanmoments but for those that be forare yet to come.
Yea, and moreover well I well, by veryfrom the truth of proofexperience, that of those that beare to come I shall onin no wiseway, forthrough abundance of frailty and slowness of spirits, be able to observe one of anin a hundred. So; so that I am verilytruly concludedconfounded inby these reasonsarguments. Help me now for the love of !

4.12 Right well hast thou saidYou do well to say, for the love of JESUS. For in the love of JESUS; there shall be help. Love is such a power, that it maketh all thing commonshares everything. Love therefore JESUS; and all thing that He hath, it is thineJesus, therefore, and everything He has is yours.

  • He by His GodheadBy virtue of His Divinity He is maker and giver of time.
  • He by His ManhoodBy virtue of His Humanity He is the verytrue keeper of time.
  • And He by His Godhead and His manhoodby virtue of His Divinity and Humanity together, He is the truestbest doomsman,judge and the asker ofthe one to demand an account of how time is dispensingspent of time.
Knit theeyourself therefore to Him, therefore, by love and by belieffaith,; and then by virtue of that knot be common perceiver a co-heir in common with Him, and with all that by love so beare thus knitted unto Him:; that is to say,
  • with our Lady Saint Mary that full was of all grace in keeping ofwho was full of all grace in her attention to time,
  • with all the angels of heaven that can never may lose time,
  • and with all the saints in heaven and in earth, that by the grace of heedattend to time full justlyproperly inby virtue of love.

4.13 Look! here liethlies comfortstrength; construeinterpret thou clearly, and pickgather thee some profit. But of one thing I warncaution amongst all otherabove all.
I cannot see who may truly challenge communityclaim fellowship thus with and His justrighteous Mother, His high angels and also with His saints;, but if he be such an one, that doth that in him is with helping of grace in keeping of time. unless they are someone who does all that is in them with the help of grace to attend to each moment of time;
So that he be seen to be a profiter on his part, so little as is, unto the community; so that they are seen on their part to be of benefit to the community, little though that is, as each one of themeveryone else on histheir part.

4.14 And therefore take heedtake hold toof this work, and to the marvellous manner of itits marvellous ways within in soul.
For if it be truly conceivedis properly thought out, it is but a sudden stirring, and as it were unadvisedunannounced, speedily springing unto God aslike a sparkle from the coal. And it is marvellous to number the stirrings that may be in one hour wrought in a soul that is disposed to this work. 4.15 And yet in one stirring of all these, in any one of these stirrings, heall created things may have suddenly and perfectlycompletely be forgotten all created thing. But fastas quickly after each stirring, for corruption of the fleshbecause of human frailty resulting from the Fall, it falleth down again to some thought or to some deed that has been done past or undonehas yet to be donefuture deed. But what thereofof it? For fastas quickly after, it rise again as suddenly as it did before.

4.16 And here may men shortly conceive the manner of this workingThis, in brief, is how to understand the way of this work, and clearly know with clarity that it is farfree from any fantasydelusion, or any false imaginationmistaken ideas, or quaintfanciful opinion;
the which be brought inthese are given admission, not by such a devout and a meek blind stirring of love, but by a proud, curious, and an imaginative witmind.
Such a proud, curious witmind behovethmust always be borne down and stifflyresoulutely trodden down under foot, if this work shall truly be conceivedundertaken in purity of spirit.

4.17 For whoso hearethwhoever hears this work either be read or spoken of, and weenethimagines that it may, or should, be come tobe arrived at by travail in their wits mental striving
(and therefore they sit and seek in their witsintellect how that it may be, and in this curiosity they travailstrain their imagination, peradventureperhaps, against the course of nature, and they feigncontrive a manner of working the whichthat is neither bodilyphysical nor ghostlyspiritual):
truly this man, whatsoever he be, istruly, whoever they are, they are perilously deceived.;
Insomuch thatto such a degree that, unless God of His great goodness shew His merciful miracle,reveal the miracle of His mercy and make him soon tothem leave this work, immediately and meek him tomeekly take counsel of provedexperienced workers, hethey shall fall either into frenzieswild follies, or else into other great mischiefs of ghostlyspiritual sins and devils’ deceitsdeceptions; through the which hethey may lightlyeasily be lost, both lifebody and soul, without any endeternally.
And therefore, for God’s lovethe love of God, be warycareful in this work, and do not travail in thy not strain your witsintellect nor inor imagination on nowisein any way: for I tell truly, it may not be come toengaged upon by travailstriving in them,;
and therefore leave them and work not with them.

The true understanding of cloud and darkness

4.18 And ween notdo not suppose, forbecause I call it a darkness or a cloud, that it be anyis a cloud congealedcondensed of the humoursvapours that fleefly in the air, nor yet anya darkness such as is in house on nights when the candle is out.
For such a darkness and such a cloud mayest thouyou can imagine with curiosity of witintellect, for to bear before thine eyescarry in your mind’s eye in the lightest day of summer:; and also contrariwiseconversely in the darkest night of winter, mayest thouyou can imagine a clear shining light.
Let be such falsehood. I mean not thus.Leave well alone these errors. This is not what I mean at all.
For when I say darkness, I mean a lacking of knowing: as all that thing that thou knowest not, or else that thou hastlike everthing that you do not know, or else have forgotten, it is dark to thee;you, for thou seest it not with thybecause you do not see it with your ghostlyspiritual eye.
And for this reason it is not called a cloud of the air, but a cloud of unknowing, that is betwixt thee and thybetween you and your God.

5Here The Fifth Chapter

That in the time of this wordwork all the creatures that ever have been, beare now, or ever shall be, and all the works of those same creatures, should be hidden under the cloud of forgetting.

5.1 AND if ever come to this cloud, and stay and work thereinin it as I bidask , thee behovethyou must,

  • as this cloud of unknowing is above thee, betwixt thee and thyyou, between you and your God,
  • right solikewise put a cloud of forgetting beneath thee; betwixt theeyou, between you and all the creatures that ever behave ever been made.
Thee thinkethIt seems to you, peradventureperhaps, that full farseparated from God because that this cloud of unknowing is betwixt thee and thybetween you and your God:; but surelycertainly, anif it be well conceivedis rightly understood, wellmuch further from Him when no cloud of forgetting and all the creatures that have ever been made.
As often as I say, all the creatures that ever be made, equally as often I mean, not only the creatures themselves, but also all the works and the conditionscharacteristics of the same creatures. I takeleave out not one creature, whether they be bodilyphysical creatures or ghostlyspiritual, nor yet any conditioncharacteristic or work of any creature, whether they be good or evil:;
but shortlyin brief to say, all should be hidden under the cloud of forgetting in this caseinstance.

5.2 For although it be fullis very profitable sometimebeneficial at one time to think of certain conditionscharacteristics and deeds of some certain special creatures, nevertheless yet in this work it profitethbenefits little or .
For whyWhy is this? The Memoryremembrance or thinking of any creature that ever God ever made, or of any of their deeds either, it is a mannerkind of ghostlyspiritual light:; for the eye of soul is opened on it and evensteadily fixed thereuponupon it, as the eye of a shooterarcher is upon the pricktarget that he shooteth toaims at.
And one thing I tell , that all anything that thinketh upon, about it is above for theduring this time, and betwixt thee and thybetween you and your God: a. And insomuchto this extent the further from God, thatwhen aughtanything is in mind but only God alone.

5.3 Yea!Indeed, and, if it be courteous and seemly to sayif is reverent and fitting so to say, in this work it profitethbenefits little or to think of the kindness or the worthiness of God, nor on our Lady, nor on the saints or angels in heaven, nor yet on the joys in heaven: that is to say, with a specialparticular beholding to them, as thou wouldestas if you would by that beholding feed and increase purpose.
I trowbelieve that on nowise it should helpit would help in no way in this casesituation and in this work.
For although it beis good to think upon the kindness of God, and to love Him and praise Him for them,: yet it is far better to think upon the naked being of Him, and to love Him and praise Him for Himself.

Practical Advice on the Work in Hand

6Here The Sixth Chapter

A shortbrief conceitgeneral notion of the work of this book, treated by question.

6.1 BUT now askest me and sayest, How shall I think on Himself, and what is He? And to this I cannot answer but thuslike this: I do not wotknow not.

6.2 For brought me with question into that same darkness, and into that same cloud of unknowing, that I would thou wert in thyselfwant you to be in yourself.
For of all other creatures and their works, yea—yes, and of the works of God’s self, —may a manperson through grace have fullhead of knowingknowledge, and well he can thinkbe well able to think of them:; but of God Himself can no manone think.
And therefore I wouldwill leave all that thingeverything that I can think, and choose tofor my love that thing that I cannot thinkCf. Philippians 3.8. 6.3 For wWhy;? He may well be loved, but not thought. By love may He be gottenobtainedreached, touched, caught, grasped, embraced and holdenheld; but by thought never.
And therefore, although it beis good sometimes to think of the kindness and the worthiness of God in specialtheir particulars, and although it be an lightillumination and a part of contemplation:, nevertheless yet in this work it shall be cast down and covered with a cloud of forgetting. 6.4 And step above it stalwartlyresolutely, but Mistilywith eager longingtypo? This should be listily, with a devout and a pleasingpleasant stirring of love, and trystrive for to pierce that darkness above . And smite upon that thick cloud of unknowing with a sharp dart of longing love;, and godo not thence for thing thatleave this place whatever befallethhappens.

DEALING WITH THOUGHTS: Chs 7 – 9

7Here The Seventh Chapter

How a man shall have himto behave in this work againstto deal with all thoughts, and especially against all those that arise of his ownfrom curiosity, of cunninglearning, and of natural witintelligence.

7.1 AND if any thoughts arise and will press continuallyalways aboveupon and that darkness, and ask saying, What seekest thou, and what wouldest thou haveWhat do you seek, and what do you want? say thou, that it is God that wouldest havewant. Him I covet, Him I seek, and but Him. 7.2 And if he asks , What is that God?what is that God, say thouyou say, that it is God that made and bought , and that graciously called to thy degreeHis love. And in Him, say,And of Him thou hastkanst no skill. you have no knowledge. And therefore say, Go thou down again, and immediately tread him fast down with a stirring of love, although he seems to thee right holytruly holy to you, and seems to thee that he would help to seek Him.

7.3 For peradventureperhaps he will bring to mind diversedifferent fullutterly fairlovely and wonderfulwondrous points of His kindness, and say that He is fullcompletely sweet, and fullcompletely loving, fullcompletely gracious, and fullcompletely merciful. And if thou wilt hear him, he coveteth no better; He wants nothing more than for you to listen to him; for at the lastin the end:

  • he will thus janglechatter ever more and more tilluntil he brings lower, to the mindmemory of His Passion.
  • 7.4And there will he will let see the wonderfulmiraculous kindness of God, and if thou hear him, he careth for nought better. he cares about nothing more than for you to listen to him.
  • For soon after he will let see old wretched living,sinful way of life;
  • and peradventureperhaps in seeing and thinking thereofof this he will bring to mind some place thatwhere dweltlived in before this timepreviously.
  • So that at the last, or ever thou wit, thou shalt be scattered thou wottest not where. in the end, before you know it, you shall be drawn away you know not where.
The cause of this scatteringscattered distraction is, that thou heardestyou listened to him first wilfully, then answeredest him, receivedest him, and lettest him alonedid not hinder him.

7.5 And yet, nevertheless, the things that he said waswere both good and holy.
, and so holy, that whatany man or woman that weenethexpects to come to contemplation without many such sweet meditations of their own wretchednesssinfulness, the passion, the kindness, and the great goodness, and the worthiness of God coming before, surelycertainly he shall err and fail of hisin their purpose.
And yet, nevertheless, it behovethis the responsibility of a man or a woman, that long time been used in these meditationsa long practice in these meditations, nevertheless to leave themto leave them completely, and putthrust them away and hold them far down under the cloud of forgetting, if ever he shallthey shall ever pierce the cloud of unknowing betwixt him and hisbetween them and their God.

7.6 Therefore, what time that thou purposest thee towhen you propose to undertake this work, and feelest by grace that called ofby God,

7.7 And if thee listyou want to have this intention lapped and foldenwrapped and folded up in one word, for thou shouldest have better hold thereuponso that you should have a better hold upon it, take theeonly a little word of one syllable:; for so it is better than of two, for ever the shorter it is the but better it accordeth with the work of the Spirit. it is better than two, for the shorter it is the more it corresponds with the work of the Spirit.
And such a word is thisthe word GOD or thisthe word LOVE. Choose thee whether thou wiltwhichever you like, or another; as thee list,you wish: which that thee liketh bestso long as the one you like best is of one syllable. And fasten this word to heart, so that it never go thenceleaves for thing that befallethwhatever happens.

7.8 This word shall be shield and spear, whether ridest onin peace or onin war.
With this word, beat on this cloud and this darkness above thee.
With this word, shall smite down all mannerstrike down every kind of thought under the cloud of forgetting.; 7.9 Insomuchso much so, that if any thought press upon to ask what wouldest havewant to gain, answer them with no more words but with this one word.
And if he proffers out of his great clergylearning to expound uponthee that word to you and to tell the conditionscharacteristics of that word, say to him: T that have it all whole, and not broken nor undoneanalysed.
And if thou wilt hold thee fast onyou will hold yourself firmly to this purpose, be thou sure, he will no whileyou can be sure he will not abidetarry. And why? For that thou wiltBecause you will not let him feed himself on such sweet meditations of God as we touched on before.

8Here The Eighth Chapter

A good declaringclarification of certain doubtsuncertainties that may fallarise in this wordwork, treated by question,:

  • in destroying of a man’s own curiosity, of cunning, and of natural wit, in overcoming one’s own curiosity of cunning and of natural intelligence;
  • and in distinguishing ofbetween the degrees and the parts of active living and contemplative.

When thoughts are good or evil

8.1BUT now askest me, What is he, this that thus presseth upon me in this work; and whether it is a good thing or an evil? And if it be an evil thing, then have I marvel, What is he that presses upon me in this work? And whether it is a good thing or an evil? And if it be an evil thing, then I am amazed, sayest, why that he will increase a manone’s devotion so much. For sometimes meI think that it is aof the passingutmost comfort to listen afterto his tales.
For he will sometime, me thinks, it seems to me, make me weep full heartily for pity ofweep, my heart full of compassion for the Passion of Christ, sometimes for my wretchednesssinfulness, and for many other reasons, that me thinketh be full holy, and that that, I think, are completely holy, and that have done me much good.
And therefore me thinketh that he should on nowise be evil;it seems to me that he can in no way be evil. andAnd if he be good, and with his sweet tales me so much good withalmoreover, then I have great marvel whyam amazed that biddest me put him down and away so far under the cloud of forgetting?.

8.2 Now surely me thinkeththis certainly seems to me that this is a well movedto be a rightly directed question, and therefore I think to answer thereto so feebly as I canshall answer as well as my feebleness allows.
First, when askest me what is he is, this that press so fastwith such force upon in this work, proffering to help in this work;: I say that it is a sharp and a clear beholding of natural witintelligence, printedimpressed in reason within in soul.
And where thou askest me thereofwhen you ask me whether it beis good or evil, I say that it behovethmust always be good in every way in its nature., For whybecause, it is a beam of the likeness of God. 8.3 But the use thereofof it may be both good and evil.
Good, when it is opened by grace for to see thy wretchednessyour sinfulness, the Passion, the kindness, and the wonderful works of God in His creatures bodily and ghostlyphysical and spiritual.;
Aand then it is no wonder thoughthat it increases devotion fullas much, as sayest. 8.4 But then is the useits use is evil,

And in other men or women whatsoever they be, religious or seculars, the use and the working of this natural witintelligence is then evil,cf. #142

Two Forms of Life in the Church: Active and Contemplative

8.5 And where that thou askest me,you ask me why that thou shalt putyou shall press it down under the cloud of forgetting,
since it is so,true that it is good in itshis nature, and theretoto that when it is well used, it so much good and increas devotion so much.
To,
to this I answer and say—That thou shalt well that you shall do well to understand that there two manner of lives in Holy Church.
The one is the active life, and the other is the contemplative life. 8.6 AThe active is the lower, and the contemplative is the higher. AThe active life hath two degrees, a higher and a lower: and also the contemplative life hath two degrees, a lower and a higher.
Also, these two lives so coupled together, that although they diversdistinct in some partrespects, yet neither of them may be had fully without some part of the other., 8.7 For why?because That part that is the higher part of the active life, that same part is the lower part of the contemplative life.
So that a manperson may not be fully active, but if he be in partunless they are partly contemplative; nor yet fully contemplative, (as it may be here), but if he be in partunless they are partly active. 8.8 The condition of the active life is such, that it is both begun and ended in this life;
b.
But not so of the contemplative life. F; for it is begun in this life, and shall last without end. For why?, because Tthat part that Mary chose shall never be taken awayLuke 10:42.
AThe active life is troubled and travailedlabours about many thingsLuke 10:41; but the contemplative sittethsits in peace with one thing.

8.9

Three levels of spiritual life

  1. The lower part of the active life standethis set in good and honest bodilyphysical works of mercy and of charity.
  2. The higher part of the active life and the lower part of the contemplative life lieth in goodly ghostly spiritual meditations, and busyassiduous beholding—
    • unto a manof a person’s own wretchedness with sorrow and contrition,
    • untoof the Passion of Christ and of His servants with pity and compassion, and
    • untoof the wonderful gifts, kindness, and works of God in all His creatures bodily and ghostly, physical and spiritual, with thanking and praising.
  3. But the higher part of contemplation, (as it may be had here,) hang all wholly in this darkness and in this cloud of unknowing;, with a loving stirring and a blind beholding untoof the naked being of God Himself only.

8.10

  1. In the lower part of the active life a manperson is withoutoutside himselfthemselves and beneath himselfthemselvescf. 62.2.
  2. In the higher part of the active life and the lower part of the contemplative life, a manperson is withininside himselfthemselves and evenon a level with himselfthemselvescf. 62.3–4.
  3. But in the higher part of the contemplative life, a manperson is above himselfthemselves and under histheir Godcf. 62.5–6.
8.11 Above himself he is: for why, he purposeth him to win thither by grace, whither he They are above themself because they intend to come to that place by grace, where they may not come by nature. T; that is to say,

8.12

8.13

8.14 And it is for this reason it is that I bid theeask you to put down such a sharp subtle thought, and cover him with a thick cloud of forgetting, be he never sono matter how holy, nor how much he promises he thee never so well for to help in purpose.
For whyBecause, love may reach to God in this life, but not knowing.
And all the whiles that the soul dwell in this deadlymortal body, evermore is the sharpnessclarity of our understanding in beholding of all ghostlyspiritual things, but most specially ofpre-eminently God, is mingled with some mannerkind of fantasyimage; for thebecause of which our work shouldshall be uncleanimpure. And and, unless more wonder wereit were exceptional, it shouldshall lead us into mucha lot of error.

9Here The Ninth Chapter

That in the time ofduring this work the remembrancethought of even the holiest Ccreature that ever God made lettethhinders more than it profitethhelps progress.

9.1 AND therefore the sharp stirring of understanding, that will always press upon thee when thou settest theeyou when you set yourself to this blind work, behovethmust always be borne down; and but thouunless you bear him down, he will bear down.;
Insomuchto such an extent, that when weenestimagine yourself bestable to abide in this darkness, and that is in mind but only God;, and look truly thou shalt find thyyou shall find your mind not occupied in this darkness, but in a clear beholding of some thing beneath God.
And if it thus bethis is so, surely then is that thing above for the time, and betwixt thee and thybetween you and your God. 9.2(a) And therefore purpose theebe determined to put down such clear beholdings, be they never so holy nor sohowever exceptionally holy or likelyconsoling.

9.2(b) For one thing I tell thee,you: it is more profitablecf. Ch. 3 to the health of soul, more worthyof more worth in itself, and more pleasing to God and to all the saints and angels in heaven—yea,yes! and more helpful to all friends, bodily and ghostlyphysical and spiritual, quickalive and dead—when you have such a blind stirring of love unto God for Himself, and such a privy love pressingsecret love thrust upon this cloud of unknowing,;
and better thee were for to have it and for to feel it in thine affection ghostlyit is better for you to have this and to feel it in your spiritual disposition, than it is for to have the eyes of soul opened in contemplation or beholding of all the angels or saints in heaven, or in hearing of all the mirth and the melody that is amongst them in bliss.

9.3 And look thou have no wonder ofsee that you are not suprised by this: for mightest thou once see it as clearly, as thou mayest by grace come to for to grope it and feel it in this life, thou wouldest think as I say. for if you might once see it as clearly as you may be brought to by grace to grope for it and feel it in this life, you would think like I do.
But be thouyou may be sure that a person may never have clear sight shall never man have here in this life: but a person may have the feeling may men have through grace when God vouchsafethgrants.
And therefore lift up love to that cloud: rather,. But if I shall say thee sooththe truth, let God draw love up to that cloud and strive thou through help of His grace to forget all other thingeverything else.

9.4 For since a naked remembrancesimple thought of any thing under God, pressing against will and wittingunderstanding, putteth thee fartherputs you further from God than thou shouldest beyou should be, if it were not there, and lettethhinders thee and maketh thee inasmuchyou, and makes you that much more unable to feel in experience the fruit of His love,: what how much then do you trowestthink thou then that a remembrancethought you wittinglyknowingly and wilfully drawn upon thee will hinder thee in thyyou in your purpose?
And since a remembrancethought of any specialspecific saint or of any clean ghostly thingpure spiritual matter will hinder thee so much, what how much then do you trowestthink thou then that the remembrancethought of any manone living in this wretchedsinful life, or of any manner of bodily or worldly thing, will hinder and letobstruct in this work?

9.5 I say notam not saying that such a naked sudden thought of any good and clean ghostlypure spiritual thing under God pressing against will or wittingunderstanding, or else wilfullyintentionally drawn upon thee with advisementdeliberation in increasing of thyto increase your devotion, although it beis an lettingobstruction to this manner of work—, that it is therefore evil. NayNo! God forbid that take it so.
But I say, although it be good and holy, yet in this work it lettethhinders more than it profitethhelps. —I mean for the timeduring the timeof this work. For why? Surely he that seekethBecause it is certain that one who seeks God perfectly, he will not rest him finallyin peace inwith the remembrancethought of any angel or saint that is in heaven.

10Here The Tenth Chapter

How a man shall know when his thought is no sin;
and if it be sin, when it is deadlymortal and when it is venial.

10.1 BUT it is not thus of thelike this for remembrancethoughts ofabout any man or woman living in this life, or of any bodily or worldly thing whatsoever that it be, whatever it is. For why,Because a naked sudden thought of any of them, pressing against will and wittingunderstanding, although it be no sin imputed unto theeno sin is to be attributed to you
—for it is the pain of the original sin pressing against power, of the which sin thou art cleansed in thythis sin of which you are cleansed in baptism—
nevertheless, yet if this sudden stirring or thought beis not smitten soon downstruck down quickly, as fast for frailty thy fleshly heart because of frailty, your heart with its human feelings, is immediately constrained thereby:as a result,

10.2 The whichThis fasteningattachment, although it may be mortal in fleshly livingunregenerate men and women that be are already in deadlymortal sin before be deadly#314;,
nevertheless in thee and in all other that have in a true will forsaken you and in all others that have sincerely renounced the world,
[and are obliged unto any degree in devout living in Holy Church, what so it be, privy or open, and thereto that will be ruled not after their own will and their own wit, but after the will and the counsel of their sovereigns, what so they be, religious or secularspledged in any degree of devout living to Holy Church, whichever it is, secretly or openly, intending to be ruled not by their own desires or understanding, but by that of their superiors, whoever they are, religious or secular,]
such a liking or a grumbling fastened in the fleshly the likes or dislikes attached to the feelings of the heart is butare only venial sin#315. The cause of this isThis is because of the grounding and the rooting of your intent in God, made in the beginning of your living in that state that yo stand in, created when you entered your current state of living by the witness and the counsel of some discreet fatherthrough the testimony and judgment of a judicious spiritual director. 10.3a But if it so be, that this liking or grumbling fastened in thy fleshlyattached to your human heart and theirs beis sufferedallowed so long to abide unreprovedto remain too long without censure, that then at the last it is fastened to the ghostlyat last it is attached to the spiritual heart, (that is to say the will, ) with a full consent: then, it is deadlymortal sin.

10.3b And this befallethhappens when thouyou, or any of themthose that I speak of, wilfully draw upon thee the remembranceto yourselves the thought of any man or woman living in this life, or of any other bodily or worldly thing other:; insomuch,to the extent that if it be a thing the which grieveth or hath grieved thee beforesomething that upsets or has upset you in the past, there riseth in theerises in you

  1. an angry passion and an appetite offor vengeance, the which is called WrathAnger.;
  2. Oror else a fell disdaincruel contempt and a mannerkind of loathsomenessloathing of their person, with despitefulmalevolent and condemningdisapproving thoughts, the which is called Envy.;
  3. Oror else a weariness and an unlistinesslack of desire offor any good occupation bodily or ghostly, the which is called SlothAcedia.
10.4 And if it be a thing that pleaseth thee, or hath pleased thee before, there riseth in thee a passing delight for to think on that thing what so it be. Insomuch, that thou restest thee in that thought, and finally fastenest thine heart and thy will thereto, and feedest thy fleshly heart therewith: so that thee think for the time that thou covetest none other wealth, but to live ever in such a peace and rest with that thing that thou thinkest upon. If this thought that thou thus drawest upon thee, or else receivest when it is put unto thee, and that thou restest thee thus in with delight, And if it be something that pleases you, or has pleased you in the past, there rises in you an immoderate delight when you think about that thing whatever it is, to the extent that you rest yourself in that thought, and finally fasten your heart and your will there, and feed the feelings of your heart with it, so that you think at that moment that you desire no other well-being, than to live forever in such a peace and rest with the thing that you are thinking about. If this thought that you draw to yourself, or else receive when it is put to you, and that you rest yourself in with delight in this way,
  1. be worthiness of nature or of knowing, of grace or of degree, of favour or of fairhead, is the worth of your nature or knowledge, of grace or degree, of appearance or beauty, then it is Pride.
  2. And if it be any manner of worldly good, riches or chattels, or what that man may have or be lord of, is any kind of worldly goods, riches, or property, or what you can have or rule over, then it is CovetyseCovetessnessAvarice/Greed.
  3. If it be dainty meats and drinks, or any manner of delights that man may taste, is delicious food and drink, or any kind of delight to the palate, then it is Gluttony.
  4. And if it be love or plesaunce, or any manner of fleshly dalliance, glosing or flattering of any man or woman living in this life, or of thyself either: is love or pleasure, or any kind of sensual intimacy, charm, or flattery of any man or woman living in this life, or of yourself either, then it is LecheryLust.

11Here The Eleventh Chapter

That a man should weigh each thought and each stirring after that it is, and always eschew recklessness in one should assess each thought and each stirring according to its nature, and always avoid inattention toward venial sin.

11.1 I SAY not this for that I trow that thou, or any other such as I speak of, be guilty and cumbered with any such sins; but for that I would that thou weighest each thought and each stirring after that it is, and for I would that thou travailedst busily to destroy the first stirring and thought of these things that thou mayest thus sin in. I don’t say this because I believe that you, or any others I am referring to, are guilty and encumbered with any of these sins; but because

  • I want you to weigh each thought and each stirring according to its nature, and because
  • I wish you to labour diligently to destroy the first stirring and thought of these things that you could sin in.
11.2 For one thing I tell thee; that who weigheth not, or setteth little by, the first thought—yea, although it be no sin unto him—that he, whosoever that he be, shall not eschew recklessness in venial sin. Venial sin shall no man utterly eschew in this deadlymortal life. But recklessness in venial sin should always be eschewed of all the true disciples of perfection; and else I have no wonder though they soon sin deadlymortally. For one thing I tell you: one who attaches little importance to, or pays little attention to, the first thought—yes, although it is no sin to them—they, whoever they are, shall not avoid lack of attention toward venial sin. No one can completely avoid venial sin in this deadlymortal life. But lack of attention to venial sin should always be avoided by all the disciples of perfection; or else I am not surprised they soon sin deadlymortally.

VIRTUE

12Here The Twelfth Chapter

That by Virtue of this word sin is not only destroyed, but also Virtues begotten. virtue of this work sin is not only destroyed, but also virtues are obtained.

12.1 AND, therefore, if thou wilt stand and not fall, cease never in thine intent: but beat evermore on this cloud of unknowing that is betwixt thee and thy God with a sharp dart of longing love, and loathe for to think on aught under God, and go not thence for anything that befalleth. For this is only by itself that work that destroyeth the ground and the root of sin. And, therefore, if you wish to stand and not fall, never cease in your intention, but beat constantly on this cloud of unknowing that is between you and your God with a sharp dart of longing love. And hate to think about anything under God. And do not leave (give up) whatever happens. For it is this work alone that destroys the foundation and the root of sin. 12.2 Fast thou never so much, wake thou never so long, rise thou never so early, lie thou never so hard, wear thou never so sharp; yea, and if it were lawful to do—as it is not—put thou out thine eyes, cut thou out thy tongue of thy mouth, stop thou thine ears and thy nose never so fast, though thou shear away thy members, and do all the pain to thy body that thou mayest or canst think: all this would help thee right nought. Yet will stirring and rising of sin be in thee. No matter how much you fast, how long you stay awake, how early you rise, how hard a surface you lie down on, how prickly your hairshirt, indeed, and if it were lawful to do so—as it is not—put out your eyes, cut out your tongue of your mouth, stop up your ears and your nose firmly, though you cut of your genitals and do all the pain to your body that you may think: all this would not help you one little bit. The stirring and rising of sin will still be in you.

12.3 Yea, and what more? Weep thou never so much for sorrow of thy sins, or of the Passion of Christ, or have thou never so much mind of the joys of heaven, what may it do to thee? Surely much good, much help, much profit, and much grace will it get thee. But in comparison of this blind stirring of love, it is but a little that it doth, or may do, without this. This by itself is the best partSee Chapter 21 of MaryLuke 10.42 without these other. They without it profit but little or nought. It destroyeth not only the ground and the root of sin as it may be here, but thereto it getteth virtues. For an it be truly conceived, all virtues shall truly be, and perfectly conceived, and feelingly comprehended, in it, without any mingling of the intent. And have a man never so many virtues without it, all they be mingled with some crooked intent, for the which they be imperfect. Yes, and what more? However much you weep because of sorrow for your sins, or the Passion of Christ, or have in your mind the joys of heaven, what would it do for you? Surely much good, much help, much profit, and much grace; but in comparison to this blind stirring of love, it does and can do little without this love. This [love] by itself is the best partSee Chapter 21 of MaryLuke 10.42, without these other [devotions]. They who do not have it will gain little or nothing. Not only does it destroy the ground and the root of sin, as far as is possible in this life, but it also brings virtues.
For if it [this love] is truly conceived, all virtues shall be subtly and perfectly conceived with a felt understanding in it, without any contamination of the intent. And however many virtues one has without it, they are all contaminated with some crooked intent, because of which they are imperfect.

12.4 For virtue is nought else but an ordained and a measured affection, plainly directed unto God for Himself. For why? He in Himself is the pure cause of all virtues: insomuch, that if any man be stirred to any one virtue by any other cause mingled with Him, yea, although that Heit be the chief, yet that virtue is then imperfect.
As thus by example may be seen in one virtue or two instead of all the other; and well may these two virtues be meekness and charity. For whoso might get these two clearly, him needeth no more: for why, he hath all. nothing more than a well-ordered and a proportionate affection, plainly directed unto God for Himself. Why? Because God in Godself is the complete source of all virtues; insomuch that if anyone is stirred to any one virtue by any other motive mingled with God, yes, even though God is the chief, yet that virtue is then imperfect.
So, by example, this may be seen in one or two virtues standing in for all the others. And these two virtues may well be meekness and charity. For whoever might get these two, clearly they need no more: because they have them all.

MEEKNESS

JM’s translation is done up to here.
From here on, it is purely EH.

13Here The Thirteenth Chapter

What meekness is in itself, and when it is perfect and when it is imperfect.

13.1NOW let see first of the virtue of meekness:

And first it is to wit, what meekness is in itself, if this matter shall clearly be seen and conceived; and thereafter may it more verily be conceived in truth of spirit what is the cause thereof.

13.2Meekness in itself is nought else, but a true knowing and feeling of a man’s self as he is. For surely whoso might verily see and feel himself as he is, he should verily be meek. Two things there be, the which be cause of this meekness; the which be these.

  • One is the filth, the wretchedness, and the frailty of man, into the which he is fallen by sin; and the which always him behoveth to feel in some part the whiles he liveth in this life, be he never so holy.
  • Another is the over-abundant love and the worthiness of God in Himself; in beholding of the which all nature quaketh, all clerks be fools, and all saints and angels be blind.

Insomuch, that were it not that through the wisdom of His Godhead He measured their beholding after their ableness in nature and in grace, I defail to say what should befall them.

13.3This second cause is perfect; for why, it shall last without end. And the tother before is imperfect; for why, it shall not only fail at the end of this life, but full oft it may befall that a soul in this deadlymortal body for abundance of grace in multiplying of his desire—as oft and as long as God vouchsafeth for to work it—shall have suddenly and perfectly lost and forgotten all witting and feeling of his being, not looking after whether he have been holy or wretched.

13.4But whether this fall oft or seldom to a soul that is thus disposed, I trow that it lasteth but a full short while: and in this time it is perfectly meeked, for it knoweth and feeleth no cause but the Chief. And ever when it knoweth and feeleth the tother cause, communing therewith, although this be the chief: yet it is imperfect meekness. Nevertheless yet it is good and notwithstanding must be had; and God forbid that thou take it in any other manner than I say.

14Here The Fourteenth Chapter

That without imperfect meekness coming before, it is impossible for a sinner to come to the perfect Virtue of meekness in this life.

14.1FOR although I call it imperfect meekness, yet I had liefer have a true knowing and a feeling of myself as I am, and sooner I trow that it should get me the perfect cause and virtue of meekness by itself, than it should an all the saints and angels in heaven, and all the men and women of Holy Church living in earth, religious or seculars in all degrees, were set at once all together to do nought else but to pray to God for me to get me perfect meekness. Yea, and yet it is impossible a sinner to get, or to keep when it is gotten, the perfect virtue of meekness without it.

14.2And therefore swink and sweat in all that thou canst and mayest, for to get thee a true knowing and a feeling of thyself as thou art; and then I trow that soon after that thou shalt have a true knowing and a feeling of God as He is. Not as He is in Himself, for that may no man do but Himself; nor yet as thou shalt do in bliss both body and soul together. But as it is possible, and as He vouchsafeth to be known and felt of a meek soul living in this deadlymortal body.

14.3And think not because I set two causes of meekness, one perfect and another imperfect, that I will therefore that thou leavest the travail about imperfect meekness, and set thee wholly to get thee perfect. Nay, surely; I trow thou shouldest never bring it so about. But herefore I do that I do:

14.4because I think to tell thee and let thee see the worthiness of this ghostly exercise before all other exercise bodily or ghostly that man can or may do by grace. How that a privy love pressed in cleanness of spirit upon this dark cloud of unknowing betwixt thee and thy God, truly and perfectly containeth in it the perfect virtue of meekness without any special or clear beholding of any thing under God. And because I would that thou knewest which were perfect meekness, and settest it as a token before the love of thine heart, and didst it for thee and for me. And because I would by this knowing make thee more meek.

14.5For ofttimes it befalleth that lacking of knowing is cause of much pride as me thinketh. For peradventure an thou knewest not which were perfect meekness, thou shouldest ween when thou hadst a little knowing and a feeling of this that I call imperfect meekness, that thou hadst almost gotten perfect meekness: and so shouldest thou deceive thyself, and ween that thou wert full meek when thou wert all belapped in foul stinking pride. And therefore try for to travail about perfect meekness; for the condition of it is such, that whoso hath it, and the whiles he hath it, he shall not sin, nor yet much after.

15Here The Fifteenth Chapter

A short proof against their error that say, that there is no perfecter cause to be meeked under, than is the knowledge of a man’s own wretchedness.

15.1AND trust steadfastly that there is such a perfect meekness as I speak of, and that it may be come to through grace in this life. And this I say in confusion of their error, that say that there is no perfecter cause of meekness than is that which is raised of the remembrance of our wretchedness and our before-done sins.

15.2aI grant well, that to them that have been in accustomed sins, as I am myself and have been, it is the most needful and speedful cause, to be meeked under the remembrance of our wretchedness and our before-done sins, ever till the time be that the great rust of sin be in great part rubbed away, our conscience and our counsel to witness.

15.2bBut to other that be, as it were, innocents, the which never sinned deadlymortally with an abiding will and avisement, but through frailty and unknowing, and the which set them to be contemplatives—and to us both if our counsel and our conscience witness our lawful amendment in contrition and in confession, and in making satisfaction after the statute and the ordinance of all-Holy Church, and thereto if we feel us stirred and called by grace to be contemplatives also—there is then another cause to be meeked under…

15.3…as far above this cause as is the living of our Lady Saint Mary above the living of the sinfullest penitent in Holy Church; or the living of Christ above the living of any other man in this life; or else the living of an angel in heaven, the which never felt—nor shall feel—frailty, is above the life of the frailest man that is here in this world.

15.4For if it so were that there were no perfect cause to be meeked under, but in seeing and feeling of wretchedness, then would I wit of them that say so, what cause they be meeked under that never see nor feel—nor never shall be in them—wretchedness nor stirring of sin: as it is of our Lord JESUS CHRIST, our Lady Saint Mary, and all the saints and angels in heaven. To this perfection, and all other, our Lord JESUS CHRIST calleth us Himself in the gospel: where He biddeth that we should be perfect by grace as He Himself is by nature.

16Here The Sixteenth Chapter

That by Virtue of this work a sinner truly turned and called to contemplation cometh sooner to perfection than by any other work; and by it soonest may get of God forgiveness of sins.

16.1LOOK that no man think it presumption, that he that is the wretchedest sinner of this life dare take upon him after the time be that he have lawfully amended him, and after that he have felt him stirred to that life that is called contemplative, by the assent of his counsel and his conscience for to profer a meek stirring of love to his God, privily pressing upon the cloud of unknowing betwixt him and his God. When our Lord said to Mary, in person of all sinners that be called to contemplative life, Thy sins be forgiven thee,Luke 7.47–48 it was not for her great sorrow, nor for the remembering of her sins, nor yet for her meekness that she had in the beholding of her wretchedness only. But why then? Surely because she loved much. Lo! here may men see what a privy pressing of love may purchase of our Lord, before all other works that man may think.

16.2And yet I grant well, that she had full much sorrow, and wept full sore for her sins, and full much she was meeked in remembrance of her wretchedness. And so should we do, that have been wretches and accustomed sinners; all our lifetime make hideous and wonderful sorrow for our sins, and full much be meeked in remembrance of our wretchedness.

16.3But how? Surely as Mary did. She, although she might not feel the deep hearty sorrow of her sins—for why, all her lifetime she had them with her whereso she went, as it were in a burthen bounden together and laid up full privily in the hole of her heart, in manner never to be forgotten—nevertheless yet, it may be said and affirmed by Scripture, that she had a more hearty sorrow, a more doleful desire, and a more deep sighing, and more she languished, yea! almost to the death, for lacking of love, although she had full much love (and have no wonder thereof, for it is the condition of a true lover that ever the more he loveth, the more he longeth for to love), than she had for any remembrance of her sins.

16.4And yet she wist well, and felt well in herself in a sad soothfastness, that she was a wretch most foul of all other, and that her sins had made a division betwixt her and her God that she loved so much: and also that they were in great part cause of her languishing sickness for lacking of love. But what thereof? Came she therefore down from the height of desire into the deepness of her sinful life, and searched in the foul stinking fen and dunghill of her sins; searching them up, by one and by one, with all the circumstances of them, and sorrowed and wept so upon them each one by itself? Nay, surely she did not so. And why? Because God let her wit by His grace within in her soul, that she should never so bring it about. For so might she sooner have raised in herself an ableness to have oft sinned, than to have purchased by that work any plain forgiveness of all her sins.

16.5And therefore she hung up her love and her longing desire in this cloud of unknowing, and learned her to love a thing the which she might not see clearly in this life, by light of understanding in her reason, nor yet verily feel in sweetness of love in her affection. Insomuch, that she had ofttimes little special remembrance, whether that ever she had been a sinner or none. Yea, and full ofttimes I hope that she was so deeply disposed to the love of His Godhead that she had but right little special beholding unto the beauty of His precious and His blessed body, in the which He sat full lovely speaking and preaching before her; nor yet to anything else, bodily or ghostly. That this be sooth, it seemeth by the gospel.Luke 10.38–42

17Here The Seventeenth Chapter

That a Very contemplative list not meddle him with active life, nor of anything that is done or spoken about him, nor yet to answer to his blamers in excusing of himself.

17.1IN the gospel of Saint LukeLuke 10.38–42 it is written, that when our Lord was in the house of Martha her sister, all the time that Martha made her busy about the dighting of His meat, Mary her sister sat at His feetLuke 10.39. And in hearing of His word she beheld not to the business of her sister, although her business was full good and full holy, for truly it is the first part of active life;1. nor yet to the preciousness of His blessed body,2. nor to the sweet voice and the words of His manhood, although it is better and holier, for it is the second part of active life and the first of contemplative life.

17.23. But to the sovereignest wisdom of His Godhead lapped in the dark words of His manhood, thither beheld she with all the love of her heart. For from thence she would not remove, for nothing that she saw nor heard spoken nor done about her; but sat full still in her body, with many a sweet privy and a listy love pressed upon that high cloud of unknowing betwixt her and her God.

17.3For one thing I tell thee, that there was never yet pure creature in this life, nor never yet shall be, so high ravished in contemplation and love of the Godhead, that there is not evermore a high and a wonderful cloud of unknowing betwixt him and his God. In this cloud it was that Mary was occupied with many a privy love pressed. And why? Because it was the best and the holiest part of contemplation that may be in this life, and from this part her list not remove for nothing. Insomuch, that when her sister Martha complained to our Lord of her, and bade Him bid her sister rise and help her and let her not so work and travail by herself, she sat full still and answered not with one word, nor shewed not as much as a grumbling gesture against her sister for any plaint that she could make. And no wonder: for why, she had another work to do that Martha wist not of. And therefore she had no leisure to listen to her, nor to answer her at her plaint.

17.4Lo! friend, all these works, these words, and these gestures, that were shewed betwixt our Lord and these two sisters, be set in ensample of all actives and all contemplatives that have been since in Holy Church, and shall be to the day of doom. For by Mary is understood all contemplatives; for they should conform their living after hers. And by Martha, actives on the same manner; and for the same reason in likeness.

18Here The Eighteenth Chapter

How that yet unto this day all actives complain of contemplatives as Martha did of Mary. Of the which complaining ignorance is the cause.

18.1AND right as Martha complained then on Mary her sister, right so yet unto this day all actives complain of contemplatives. For an there be a man or a woman in any company of this world, what company soever it be, religious or seculars—I out-take none—the which man or woman, whichever that it be, feeleth him stirred through grace and by counsel to forsake all outward business, and for to set him fully for to live contemplative life after their cunning and their conscience, their counsel according; as fast, their own brethren and their sisters, and all their next friends, with many other that know not their stirrings nor that manner of living that they set them to, with a great complaining spirit shall rise upon them, and say sharply unto them that it is nought that they do. And as fast they will reckon up many false tales, and many true also, of falling of men and women that have given them to such life before: and never a good tale of them that stood.

18.2I grant that many fall and have fallen of them that have in likeness forsaken the world. And where they should have become God’s servants and His contemplatives, because that they would not rule them by true ghostly counsel they have become the devil’s servants and his contemplatives; and turned either to hypocrites or to heretics, or fallen into frenzies and many other mischiefs, in slander of Holy Church. Of the which I leave to speak at this time, for troubling of our matter. But nevertheless here after when God vouchsafeth and if need be, men may see some of the conditions and the cause of their failings. And therefore no more of them at this time; but forth of our matter.

19Here The Nineteenth Chapter

A short excusation of him that made this book teaching how all contemplatives should have all actives fully excused of their complaining words and deeds.

19.1SOME might think that I do little worship to Martha, that special saint, for I liken her words of complaining of her sister unto these worldly men’s words, or theirs unto hers: and truly I mean no unworship to her nor to them. And God forbid that I should in this work say anything that might be taken in condemnation of any of the servants of God in any degree, and namely of His special saint. For me thinketh that she should be full well had excused of her plaint, taking regard to the time and the manner that she said it in. For that that she said, her unknowing was the cause. And no wonder though she knew not at that time how Mary was occupied;

for I trow that before she had little heard of such perfection. And also that she said, it was but courteously and in few words: and therefore she should always be had excused.

19.2And so me thinketh that these worldly living men and women of active life should also full well be had excused of their complaining words touched before, although they say rudely that they say; having beholding to their ignorance. For why? Right as Martha wist full little what Mary her sister did when she complained of her to our Lord; right so on the same manner these folk nowadays wot full little, or else nought, what these young disciples of God mean, when they set them from the business of this world, and draw them to be God’s special servants in holiness and rightfulness of spirit. And if they wist truly, I daresay that they would neither do nor say as they say.

19.3And therefore me thinketh always that they should be had excused: for why, they know no better living than is that they live in themselves. And also when I think on mine innumerable defaults, the which I have made myself before this time in words and deeds for default of knowing, me thinketh then if I would be had excused of God for mine ignorant defaults, that I should charitably and piteously have other men’s ignorant words and deeds always excused. And surely else, do I not to others as I would they did to me.

20Here The Twentieth Chapter

How Almighty God will goodly answer for all those that for the excusing of themselves list not leave their business about the love of Him.

20.1AND therefore me thinketh, that they that set them to be contemplatives should not only have active men excused of their complaining words, but also me thinketh that they should be so occupied in spirit that they should take little heed or none what men did or said about them. Thus did Mary, our example of all, when Martha her sister complained to our Lord: and if we will truly do thus our Lord will do now for us as He did then for Mary.Luke 10:38–42

20.2And how was that? Surely thus. Our lovely Lord Jesus Christ, unto whom no privy thing is hid, although He was required of Martha as doomsman for to bid Mary rise and help her to serve Him; nevertheless yet, for He perceived that Mary was fervently occupied in spirit about the love of His Godhead, therefore courteously and as it was seemly for Him to do by the way of reason, He answered for her, that for the excusing of herself list not leave the love of Him.

20.3And how answered He? Surely not only as doomsman, as He was of Martha appealed: but as an advocate lawfully defended her that Him loved, and said, Martha, Martha! Twice for speed He named her name; for He would that she heard Him and took heed to His words. Thou art full busy, He said, and troubled about many things. For they that be actives behove always to be busied and travailed about many diverse things, the which them falleth, first for to have to their own use, and sithen in deeds of mercy to their even-christian, as charity asketh. And this He said unto Martha, for He would let her wit that her business was good and profitable to the health of her soul. But for this, that she should not think that it were the best work of all that man might do, therefore He added and said: But one thing is necessary. **

20.4And what is that one thing? Surely that God be loved and praised by Himself, above all other business bodily or ghostly that man may do. And for this, that Martha should not think that she might both love God and praise Him above all other business bodily or ghostly, and also thereto to be busy about the necessaries of this life: therefore to deliver her of doubt that she might not both serve God in bodily business and ghostly together perfectly-—imperfectly she may, but not perfectly—He added and said, that Mary had chosen the best part; the which should never be taken from her. For why, that perfect stirring of love that here is even in number with that that shall last without end in the bliss of heaven, for all it is but one.

21Here The One And Twentieth Chapter

The true exposition of this gospel word, Mary hath chosen the best part.

21.1WHAT meaneth this; Mary hath chosen the best? Wheresoever the best is set or named, it asketh before it these two things—a good, and a better; so that it be the best, and the third in number. But which be these three good things, of the which Mary chose the best? Three lives be they not, for Holy Church maketh remembrance but of two, active life and contemplative life; the which two lives be privily understood in the story of this gospel by these two sisters Martha and Mary—by Martha active, by Mary contemplative. Without one of these two lives may no man be safe, and where no more be but two, may no man choose the best.

21.2But although there be but two lives, nevertheless yet in these two lives be three parts, each one better than other. The which three, each one by itself, be specially set in their places before see chapter 8 in this writing. For as it is said before, the first part standeth in good and honest bodily works of mercy and of charity; and this is the first degree of active life, as it is said before. The second part of these two lives lieth in good ghostly meditations of a man’s own wretchedness, the Passion of Christ, and of the joys of heaven.

21.3The first part is good, and this part is the better; for this is the second degree of active life and the first of contemplative life. In this part is contemplative life and active life coupled together in ghostly kinship, and made sisters at the ensample of Martha and Mary. Thus high may an active come to contemplation; and no higher, but if it be full seldom and by a special grace. Thus low may a contemplative come towards active life; and no lower, but if it be full seldom and in great need.

21.4The third part of these two lives hangeth in this dark cloud of unknowing, with many a privy love pressed to God by Himself. The first part is good, the second is better, but the third is best of all. This is the best part of Mary. And therefore it is plainly to wit, that our Lord said not, Mary hath chosen the best life; for there be no more lives but two, and of two may no man choose the best. But of these two lives Mary hath chosen, He said, the best part; the which shall never be taken from her.

21.5The first part and the second, although they be both good and holy, yet they end with this life. For in the tother life shall be no need as now to use the works of mercy, nor to weep for our wretchedness, nor for the Passion of Christ. For then shall none be able to hunger nor thirst as now, nor die for cold, nor be sick, nor houseless, nor in prison; nor yet need burial, for then shall none be able to die. But the third part that Mary chose, choose who by grace is called to choose: or, if I soothlier shall say, whoso is chosen thereto of God. Let him lustily incline thereto, for that shall never be taken away: for if it begin here, it shall last without end.

21.6And therefore let the voice of our Lord cry on these actives, as if He said thus now for us unto them, as He did then for Mary to Martha, Martha, Martha!—Actives, actives! make you as busy as ye can in the first part and in the second, now in the one and now in the tother: and, if you list right well and feel you disposed, in both two bodily. And meddle you not of contemplatives. Ye wot not what them aileth: let them sit in their rest and in their play, with the third and the best part of Mary.

22Here The Two And Twentieth Chapter

Of the wonderful love that Christ had to Mary in person of all sinners truly turned and called to the grace of contemplation.

22.1SWEET was that love betwixt our Lord and Mary. Much love had she to Him. Much more had He to her. For whoso would utterly behold all the behaviour that was betwixt Him and her, not as a trifler may tell, but as the story of the gospel will witness—the which on nowise may be false—he should find that she was so heartily set for to love Him, that nothing beneath Him might comfort her, nor yet hold her heart from Him. This is she, that same Mary, that when she sought Him at the sepulchre with weeping cheer would not be comforted of angels. For when they spake unto her so sweetly and so lovely and said, Weep not, Mary; for why, our Lord whom thou seekest is risen, and thou shalt have Him, and see Him live full fair amongst His disciples in Galilee as He hight, she would not cease for them.John 20:11–15; Matthew 28:5–7. For why? Her thought that whoso sought verily the King of Angels, them list not cease for angels.

22.2aAnd what more? Surely whoso will look verily in the story of the gospel, he shall find many wonderful points of perfect love written of her to our ensample, and as even according to the work of this writing, as if they had been set and written therefore; and surely so were they, take whoso take may.

22.2bAnd if a man list for to see in the gospel written the wonderful and the special love that our Lord had to her, in person of all accustomed sinners truly turned and called to the grace of contemplation, he shall find that our Lord might not suffer any man or woman—yea, not her own sister—speak a word against her, but if He answered for her Himself. Yea, and what more? He blamedLuke 7.36–50 Symon Leprous in his own house, for that he thought against her. This was great love: this was passing love.

23Here The Three And Twentieth Chapter

How God will answer and purvey for them in spirit, that for business about His love list not answer nor purvey for themselves

23.1AND truly and we will lustily conform our love and our living, inasmuch as in us is, by grace and by counsel, unto the love and the living of Mary, no doubt but He shall answer on the same manner now for us ghostly each day, privily in the hearts of all those that either say or think against us. I say not but that evermore some men shall say or think somewhat against us, the whiles we live in the travail of this life, as they did against Mary. But I say, an we will give no more heed to their saying nor to their thinking, nor no more cease of our ghostly privy work for their words and their thoughts, than she did—I say, then, that our Lord shall answer them in spirit, if it shall be well with them that so say and so think, that they shall within few days have shame of their words and their thoughts.

23.2And as He will answer for us thus in spirit, so will He stir other men in spirit to give us our needful things that belong to this life, as meat and clothes with all these other; if He see that we will not leave the work of His love for business about them. And this I say in confusion of their error, that say that it is not lawful for men to set them to serve God in contemplative life, but if they be secure before of their bodily necessaries. For they say, that God sendeth the cow, but not by the horn. And truly they say wrong of God, as they well know.

23.3a For trust steadfastly thou, whatsoever that thou be, that truly turnest thee from the world unto God, that one of these two God shall send thee, without business of thyself: and that is either abundance of necessaries, or strength in body and patience in spirit to bear need. What then recketh it, which man have? for all come to one in very contemplatives.

23.3b And whoso is in doubt of this, either the devil is in his breast and reeveth him of belief, or else he is not yet truly turned to God as he should be; make he it never so quaint, nor never so holy reasons shew there again, whatnot ever that he be.

23.4And therefore thou, that settest thee to be contemplative as Mary was, choose thee rather to be meeked under the wonderful height and the worthiness of God, the which is perfect, than under thine own wretchedness, the which is imperfect: that is to say, look that thy special beholding be more to the worthiness of God than to thy wretchedness. For to them that be perfectly meeked, no thing shall defail; neither bodily thing, nor ghostly. For why? They have God, in whom is all plenty; and whoso hath Him—yea, as this book telleth—him needeth nought else in this life.

CHARITY

24Here The Four And Twentieth Chapter

What charity is in itself, and how it is truly and perfectly contained in the work of this book.

24.1AND as it is said of meekness, how that it is truly and perfectly comprehended in this little blind love pressed, when it is beating upon this dark cloud of unknowing, all other things put down and forgotten**: so it is to be understood of all other virtues, and specially of charity.

24.2For charity is nought else to bemean to thine understanding, but love of God for Himself above all creatures, and of man for God even as thyself. And that in this work God is loved for Himself, and above all creatures, it seemeth right well.

For as it is said before, that the substance of this work is nought else but a naked intent directed unto God for Himself.

24.3A naked intent I call it. For why, in this work a perfect Prentice asketh neither releasing of pain, nor increasing of meed, nor (shortly to say) nought but Himself. Insomuch, that neither he recketh nor looketh after whether that he be in pain or in bliss, else that His will be fulfilled that he loveth. And thus it seemeth that in this work God is perfectly loved for Himself, and that above all creatures. For in this work, a perfect worker may not suffer the memory of the holiest creature that ever God made to commune with him.

24.4And that in this work the second and the lower branch of charity unto thine even-Christian is verily and perfectly fulfilled, it seemeth by the proof. For why, in this work a perfect worker hath no special beholding unto any man by himself, whether that he be kin or stranger, friend or foe. For all men him thinks equally kin unto him, and no man stranger. All men him thinks be his friends, and none his foes. Insomuch, that him thinks all those that pain him and do him disease in this life, they be his full and his special friends: and him thinketh, that he is stirred to will them as much good, as he would to the homeliest friend that he hath.

25Here The Five And Twentieth Chapter

That in the time of this work a perfect soul hath no special beholding to any one man in this life.

25.1I SAY not that in this work he shall have a special beholding to any man in this life, whether that he be friend or foe, kin or stranger; for that may not be if this work shall perfectly be done, as it is when all things under God be fully forgotten, as falleth for this work. But I say that he shall be made so virtuous and so charitable by the virtue of this work, that his will shall be afterwards, when he condescendeth to commune or to pray for his even-Christian—not from all this work, for that may not be without great sin, but from the height of this work, the which is speedful and needful to do some time as charity asketh—as specially then directed to his foe as to his friend, his stranger as his kin. Yea, and some time more to his foe than to his friend.

25.2Nevertheless, in this work he hath no leisure to look after who is his friend or his foe, his kin or his stranger. I say not but he shall feel some time—yea, full oft—his affection more homely to one, two, or three, than to all these other: for that is lawful to be, for many causes as charity asketh. For such an homely affection felt Christ to John and unto Mary, and unto Peter before many others. But I say, that in the time of this work shall all be equally homely unto him; for he shall feel then no cause, but only God. So that all shall be loved plainly and nakedly for God, and as well as himself.

25.3For as all men were lost in Adam and all men that with work will witness their will of salvation are saved or shall be by virtue of the Passion of only Christ: not in the same manner, but as it were in the same manner, a soul that is perfectly disposed to this work, and oned thus to God in spirit as the proof of this work witnesseth, doth that in it is to make all men as perfect in this work as itself is. For right as if a limb of our body feeleth sore, all the tother limbs be pained and diseased therefore, or if a limb fare well, all the remnant be gladded therewith—right so is it ghostly of all the limbs of Holy Church.

25.4For Christ is our head, and we be the limbs if we be in charity See 1 Corinthians 12:12–20: and whoso will be a perfect disciple of our Lord’s, him behoveth strain up his spirit in this work ghostly, for the salvation of all his brethren and sisters in nature, as our Lord did His body on the Cross. And how? Not only for His friends and His kin and His homely lovers, but generally for all mankind, without any special beholding more to one than to another. For all that will leave sin and ask mercy shall be saved through the virtue of His Passion.

25.5And as it is said of meekness and charity, so it is to be understood of all other virtues. For all they be truly comprehended in this little pressing of love, touched before.

26Here The Six And Twentieth Chapter

That without full special grace, or long use in common grace, the work of this book is right travailous; and in this work, which is the work of the soul helped by grace, and which is the work of only God.

26.1AND therefore travail fast awhile, and beat upon this high cloud of unknowing, and rest afterward. Nevertheless, a travail shall he have who so shall use him in this work; yea, surely! and that a full great travail, unless he have a more special grace, or else that he have of long time used him therein.

26.2But I pray thee, wherein shall that travail be? Surely not in that devout stirring of love that is continually wrought in his will, not by himself, but by the hand of Almighty God: the which is evermore ready to work this work in each soul that is disposed thereto, and that doth that in him is, and hath done long time before, to enable him to this work.

26.3But wherein then is this travail, I pray thee? Surely, this travail is all in treading down of the remembrance of all the creatures that ever God made, and in holding of them under the cloud of forgetting named before. In this is all the travail, for this is man’s travail, with help of grace. And the tother above—that is to say, the stirring of love—that is the work of only God. And therefore do on thy work, and surely I promise thee He shall not fail in His.

26.4Do on then fast; let see how thou bearest thee. Seest thou not how He standeth and abideth thee? For shame! Travail fast but awhile, and thou shalt soon be eased of the greatness and of the hardness of this travail. For although it be hard and strait in the beginning, when thou hast no devotion; nevertheless yet after, when thou hast devotion, it shall be made full restful and full light unto thee that before was full hard. And thou shalt have either little travail or none, for then will God work sometimes all by Himself. But not ever, nor yet no long time together, but when Him list and as Him list; and then wilt thou think it merry to let Him alone.

26.5Then will He sometimes peradventure send out a beam of ghostly light, piercing this cloud of unknowing that is betwixt thee and Him; and shew thee some of His privity, the which man may not, nor cannot speak. Then shalt thou feel thine affection inflamed with the fire of His love, far more than I can tell thee, or may or will at this time. For of that work, that falleth to only God, dare I not take upon me to speak with my blabbering fleshly tongue: and shortly to say, although I durst, I would do not. But of that work that falleth to man when he feeleth him stirred and helped by grace, list me well tell thee: for therein is the less peril of the two.

27Here The Seven And Twentieth Chapter

Who should work in the gracious work of this book.

27.1FIRST and foremost, I will tell thee who should work in this work, and when, and by what means: and what discretion thou shalt have in it. If thou asketh me who shall work thus, I answer thee—all that have forsaken the world in a true will, and thereto that give them not to active life, but to that life that is called contemplative life. All those should work in this grace and in this work, whatsoever that they be; whether they have been accustomed sinners or none.

28Here The Eight And Twentieth Chapter

That a man should not presume to work in this work before the time that he be lawfully cleansed in conscience of all his special deeds of sin.

28.1BUT if thou asketh me when they should work in this work, then I answer thee and I say: that not ere they have cleansed their conscience of all their special deeds of sin done before, after the common ordinance of Holy Church.

28.2For in this work, a soul drieth up in it all the root and the ground of sin that will always live in it after confession, be it never so busy. And, therefore, whoso will travail in this work, let him first cleanse his conscience; and afterward when he hath done that in him is lawfully, let him dispose him boldly but meekly thereto. And let him think, that he hath full long been holden therefrom. For this is that work in the which a soul should travail all his lifetime, though he had never sinned deadlymortally.

28.3And the whiles that a soul is dwelling in this deadlymortal flesh, it shall evermore see and feel this cumbrous cloud of unknowing betwixt him and God. And not only that, but in pain of the original sin it shall evermore see and feel that some of all the creatures that ever God made, or some of their works, will evermore press in remembrance betwixt it and God.

28.4And this is the right wisdom of God, that man, when he had sovereignty and lordship of all other creatures, because that he wilfully made him underling to the stirring of his subjects, leaving the bidding of God and his Maker; that right so after, when he would fulfil the bidding of God, he saw and felt all the creatures that should be beneath him, proudly press above him, betwixt him and his God.**

29Here The Nine And Twentieth Chapter

That a man should bidingly travail in this work, and suffer the pain thereof, and judge no man.

29.1AND therefore, whoso coveteth to come to cleanness that he lost for sin, and to win to that well-being where all woe wanteth, him behoveth bidingly to travail in this work, and suffer the pain thereof, whatsoever that he be: whether he have been an accustomed sinner or none.

29.2All men have travail in this work; both sinners, and innocents that never sinned greatly. But far greater travail have those that have been sinners than they that have been none; and that is great reason.

Nevertheless, ofttimes it befalleth that some that have been horrible and accustomed sinners come sooner to the perfection of this work than those that have been none. And this is the merciful miracle of our Lord, that so specially giveth His grace, to the wondering of all this world.

29.3Now truly I hope that on Doomsday it shall be fair, when that God shall be seen clearly and all His gifts. Then shall some that now be despised and set at little or nought as common sinners, and peradventure some that now be horrible sinners, sit full seemly with saints in His sight: when some of those that seem now full holy and be worshipped of men as angels, and some of those yet peradventure, that never yet sinned deadlymortally, shall sit full sorry amongst hell caves.

29.4Hereby mayest thou see that no man should be judged of other here in this life, for good nor for evil that they do. Nevertheless deeds may lawfully be judged, but not the man, whether they be good or evil.

30Here The Thirtieth Chapter

Who should blame and condemn other men’s defaults.

30.1BUT I pray thee, of whom shall men’s deeds be judged? Surely of them that have power and cure of their souls: either given openly by the statute and the ordinance of Holy Church, or else privily in spirit at the special stirring of the Holy Ghost in perfect charity.

30.2Each man beware, that he presume not to take upon him to blame and condemn other men’s defaults, but if he feel verily that he be stirred of the Holy Ghost within in his work; for else may he full lightly err in his dooms. And therefore beware: judge thyself as thee list betwixt thee and thy God or thy ghostly father, and let other men alone.

31Here The One And Thirtieth Chapter

How a man should have him in beginning of this work against all thoughts and stirrings of sin.

31.1AND from the time that thou feelest that thou hast done that in thee is, lawfully to amend thee at the doom of Holy Church, then shalt thou set thee sharply to work in this work. And then if it so be that thy foredone special deeds will always press in thy remembrance betwixt thee and thy God, or any new thought or stirring of any sin either, thou shalt stalwartly step above them with a fervent stirring of love, and tread them down under thy feet.

31.2And try to cover them with a thick cloud of forgetting, as they never had been done in this life of thee nor of other man either. And if they oft rise, oft put them down: and shortly to say, as oft as they rise, as oft put them down. And if thee think that the travail be great, thou mayest seek arts and wiles and privy subtleties of ghostly devices to put them away: the which subtleties be better learned of God by the proof than of any man in this life.

32Here The Two And Thirtieth Chapter

Of two ghostly devices that be helpful to a ghostly beginner in the work of this book.

32.1NEVERTHELESS, somewhat of this subtlety shall I tell thee, as me think. Prove thou and do better, if thou better mayest.

32.2Do that in thee is, to let be as thou wist not that they press so fast upon thee betwixt thee and thy God. And try to look as it were over their shoulders, seeking another thing: the which thing is God, enclosed in a cloud of unknowing. And if thou do thus, I trow that within short time thou shalt be eased of thy travail. I trow that an this device be well and truly conceived, it is nought else but a longing desire unto God, to feel Him and see Him as it may be here: and such a desire is charity, and it obtaineth always to be eased.

32.3Another device there is: prove thou if thou wilt. When thou feelest that thou mayest on nowise put them down, cower thou down under them as a caitiff and a coward overcome in battle, and think that it is but a folly to thee to strive any longer with them, and therefore thou yieldest thee to God in the hands of thine enemies. And feel then thyself as thou wert foredone for ever.

32.4Take good heed of this device I pray thee, for me think in the proof of this device thou shouldest melt all to water. And surely me think an this device be truly conceived it is nought else but a true knowing and a feeling of thyself as thou art, a wretch and a filthy, far worse than nought1 Corinthians 1:28: the which knowing and feeling is meekness.

And this meekness obtaineth to have God Himself mightily descending, to venge thee of thine enemies, for to take thee up, and cherishingly dry thine ghostly eyen; as the father doth the child that is in point to perish under the mouths of wild swine or wode biting bears.

33Here The Three And Thirtieth Chapter

That in this work a soul is cleansed both of his special sins and of the pain of them, and yet how there is no perfect rest in this life.

33.1MORE devices tell I thee not at this time; for and thou have grace to feel the proof of these, I trow that thou shalt know better to learn me than I thee. For although it should be thus, truly yet me think that I am full far therefrom. And therefore I pray thee help me, and do thou for thee and for me.

33.2Do on then, and travail fast awhile, I pray thee, and suffer meekly the pain if thou mayest not soon win to these arts. For truly it is thy purgatory, and then when thy pain is all passed and thy device be given of God, and graciously gotten in custom; then it is no doubt to me that thou art cleansed not only of sin, but also of the pain of sin. I mean, of the pain of thy special foredone sins, and not of the pain of the original sin. For that pain shall always last on thee to thy death day, be thou never so busy. Nevertheless, it shall but little provoke thee, in comparison of this pain of thy special sins; and yet shalt thou not be without great travail.

33.3For out of this original sin will all day spring new and fresh stirrings of sin: the which thee behoveth all day to smite down, and be busy to shear away with a sharp double-edged dreadful sword of discretion. And hereby mayest thou see and learn, that there is no soothfast security, nor yet no true rest in this life.

33.4Nevertheless, herefore shalt thou not go back, nor yet be overfeared of thy failing. For an it so be that thou mayest have grace to destroy the pain of thine foredone special deeds—in the manner before said, or better if thou better mayest—sure be thou, that the pain of the original sin, or else the new stirrings of sin that be to come, shall but right little be able to provoke thee.

34Here The Four And Thirtieth Chapter

That God giveth this grace freely without any means mean, and that it may not be come to with means.

34.1AND if thou askest me by what means thou shalt come to this work, I beseech Almighty God of His great grace and His great courtesy to teach thee Himself. For truly I do thee well to wit that I cannot tell thee, and that is no wonder. For why, that is the work of only God, specially wrought in what soul that Him liketh without any desert of the same soul. For without it no saint nor no angel can think to desire it. And I trow that our Lord as specially and as oft—yea! and more specially and more oft—will vouchsafe to work this work in them that have been accustomed sinners, than in some other, that never grieved Him greatly in comparison of them. And this will He do, for He will be seen all-merciful and almighty; and for He will be seen to work as Him list, where Him list, and when Him list.

34.2And yet He giveth not this grace, nor worketh not this work, in any soul that is unable thereto. And yet, there is no soul without this grace, able to have this grace: none, whether it be a sinner’s soul or an innocent soul. For neither it is given for innocence, nor withholden for sin.

34.3Take good heed, that I say withholden, and not withdrawn. Beware of error here, I pray thee; for ever, the nearer men touch the truth, more wary men behoveth to be of error. I mean but well: if thou canst not conceive it, lay it by thy side till God come and teach thee. Do then so, and hurt thee not.

34.4Beware of pride, for it blasphemeth God in His gifts, and boldeneth sinners. Wert thou verily meek, thou shouldest feel of this work as I say: that God giveth it freely without any desert. The condition of this work is such, that the presence thereof enableth a soul for to have it and for to feel it. And that ableness may no soul have without it. The ableness to this work is oned to the work’s self without departing; so that whoso feeleth this work is able thereto, and none else. Insomuch, that without this work a soul is as it were dead, and cannot covet it nor desire it.

34.5Forasmuch as thou willest it and desirest it, so much hast thou of it, and no more nor no less: and yet is it no will, nor no desire, but a thing thou wottest never what, that stirreth thee to will and desire thou wottest never what. Reck thee never if thou wittest no more, I pray thee: but do forth ever more and more, so that thou be ever doing.

34.6And if I shall shortlier say, let that thing do with thee and lead thee whereso it list. Let it be the worker, and you but the sufferer: do but look upon it, and let it alone. Meddle thee not therewith as thou wouldest help it, for dread lest thou spill all.

34.7Be thou but the tree, and let it be the wright: be thou but the house, and let it be the husbandman dwelling therein. Be blind in this time, and shear away covetise of knowing, for it will more let thee than help thee. It sufficeth enough unto thee, that thou feelest thee stirred likingly with a thing thou wottest never what, else that in this stirring thou hast no special thought of any thing under God; and that thine intent be nakedly directed unto God.

34.8And if it be thus, trust then steadfastly that it is only God that stirreth thy will and thy desire plainly by Himself, without means mean either on His part or on thine. And be not feared, for the devil may not come so near. He may never come to stir a man’s will, but occasionally and by means from afar, be he never so subtle a devil. For sufficiently and without means may no good angel stir thy will: nor, shortly to say, nothing but only God.

34.9So that thou mayest conceive here by these words somewhat (but much more clearly by the proof), that in this work men shall use no means: nor yet men may not come thereto with means. All good means hang upon itcf. Ch. 42, and it on no means; nor no means may lead thereto.

35Here The Five And Thirtieth Chapter

Of three means in the which a contemplative Prentice should be occupied, in reading, thinking, and praying.

35.1NEVERTHELESS, means there be in the which a contemplative prentice should be occupied, the which be these—Lesson, Meditation, and Orison: or else to thine understanding they may be called—Reading, Thinking, and Praying. Of these three thou shalt find written in another book of another man’s work, much better than I can tell thee; and therefore it needeth not here to tell thee of the qualities of them.

35.2But this may I tell thee: these three be so coupled together, that unto them that be beginners and profiters—but not to them that be perfect, yea, as it may be here—thinking may not goodly be gotten, without reading or hearing coming before. All is one in manner, reading and hearing: clerks reading on books, and lewd men reading on clerks when they hear them preach the word of God. Nor prayer may not goodly be gotten in beginners and profiters, without thinking coming before.

See by the proof.

35.3In this same course, God’s word either written or spoken is likened to a mirror. Ghostly, the eyes of thy soul is thy reason; thy conscience is thy visage ghostly. And right as thou seest that if a foul spot be in thy bodily visage, the eyes of the same visage may not see that spot nor wit where it is, without a mirror or a teaching of another than itself; right so it is ghostly, without reading or hearing of God’s word it is impossible to man’s understanding that a soul that is blinded in custom of sin should see the foul spot in his conscience.

35.4aAnd so following, when a man seeth in a bodily or ghostly mirror, or wots by other men’s teaching, whereabouts the foul spot is on his visage, either bodily or ghostly; then at first, and not before, he runneth to the well to wash him. If this spot be any special sin, then is this well Holy Church, and this water confession, with the circumstances. If it be but a blind root and a stirring of sin, then is this well merciful God, and this water prayer, with the circumstances.

35.4bAnd thus mayest thou see that no thinking may goodly be gotten in beginners and profiters, without reading or hearing coming before: nor praying without thinking.

36Here The Six And Thirtieth Chapter

Of the meditations of them that continually travail in the work of this book.

36.1BUT it is not so with them that continually work in the work of this book. For their meditations be but as they were sudden conceits and blind feelings of their own wretchedness, or of the goodness of God; without any means of reading or hearing coming before, and without any special beholding of any thing under God.

36.2These sudden conceits and these blind feelings be sooner learned of God than of man.

I care not, though thou haddest nowadays none other meditations of thine own wretchedness, nor of the goodness of God—I mean if thou feel thee thus stirred by grace and by counsel—but such as thou mayest have in this word SIN, and in this word GOD: or in such other, which as thee list. Not breaking nor expounding these words with curiosity of wit, in beholding after the qualities of these words, as thou wouldest by that beholding increase thy devotion.

36.3I trow it should never be so in this case and in this work. But hold them all whole these words; and mean by sin, a lump, thou wottest never what, none other thing but thyself. Me think that in this blind beholding of sin, thus congealed in a lump, none other thing than thyself, it should be no need to bind a madder thing, than thou shouldest be in this time. And yet peradventure, whoso looked upon thee should think thee full soberly disposed in thy body, without any changing of countenance; but sitting or going or lying, or leaning or standing or kneeling, whether thou wert, in a full sober restfulness.

37Here The Seven And Thirtieth Chapter

Of the special prayers of them that be continual workers in the word of this book

37.1AND right as the meditations of them that continually work in this grace and in this work rise suddenly without any means, right so do their prayers. I mean of their special prayers, not of those prayers that be ordained of Holy Church. For they that be true workers in this work, they worship no prayer so much: and therefore they do them, in the form and in the statute that they be ordained of holy fathers before us. But their special prayers rise evermore suddenly unto God, without any means or any premeditation in special coming before, or going therewith.

37.2And if they be in words, as they be but seldom, then be they but in full few words: yea, and in ever the fewer the better. Yea, and if it be but a little word of one syllable, me think it better than of two: and more, too, according to the work of the spirit, since it so is that a ghostly worker in this work should evermore be in the highest and the sovereignest point of the spirit.

37.3That this be sooth, see by ensample in the course of nature. A man or a woman, afraid with any sudden chance of fire or of man’s death or what else that it be, suddenly in the height of his spirit, he is driven upon haste and upon need for to cry or for to pray after help. Yea, how? Surely, not in many words, nor yet in one word of two syllables. And why is that? For him thinketh it over long tarrying for to declare the need and the work of his spirit. And therefore he bursteth up hideously with a great spirit, and cryeth a little word, but of one syllable: as is this word fire, or this word out!

37.4And right as this little word fire stirreth rather and pierceth more hastily the ears of the hearers, so doth a little word of one syllable when it is not only spoken or thought, but privily meant in the deepness of spirit; the which is the height, for in ghostliness all is one, height and deepness, length and breadth. And rather it pierceth the ears of Almighty God than doth any long psalter unmindfully mumbled in the teeth. And herefore it is written, that short prayer pierceth heaven.

38Here The Eight And Thirtieth Chapter

How and why that short prayer pierceth heaven

38.1AND why pierceth it heaven, this little short prayer of one little syllable? Surely because it is prayed with a full spirit, in the height and in the deepness, in the length and in the breadth of his spirit that prayeth it.

  • In the height it is, for it is with all the might of the spirit.
  • In the deepness it is, for in this little syllable be contained all the wits of the spirit.
  • In the length it is, for might it ever feel as it feeleth, ever would it cry as it cryeth.
  • In the breadth it is, for it willeth thesame to all other that it willeth to itself.

38.2In this time it is that a soul hath comprehended after the lesson of Saint Paul Ephesians 3:18–19 with all saints—not fully, but in manner and in part, as it is according unto this work—which is the length and the breadth, the height and the deepness of everlasting and all-lovely, almighty, and all-witting God. The everlastingness of God is His length. His love is His breadth. His might is His height. And His wisdom is His deepness.

38.3No wonder though a soul that is thus nigh conformed by grace to the image and the likeness of God his maker, be soon heard of God! Yea, though it be a full sinful soul—the which is to God as it were an enemy—an he might through grace come for to cry such a little syllable in the height and the deepness, the length and the breadth of his spirit, yet he should for the hideous noise of his cry be always heard and helped of God.

38.4See by ensample. He that is thy deadlymortal enemy, an thou hear him so afraid that he cry in the height of his spirit this little word fire, or this word out; yet without any beholding to him for he is thine enemy, but for pure pity in thine heart stirred and raised with the dolefulness of this cry, thou risest up—yea, though it be about midwinter’s night—and helpest him to slack his fire, or for to still him and rest him in his distress.

38.5Oh, Lord! since a man may be made so merciful in grace, to have so much mercy and so much pity of his enemy, notwithstanding his enmity, what pity and what mercy shall God have then of a ghostly cry in soul, made and wrought in the height and the deepness, the length and the breadth of his spirit; the which hath all by nature that man hath by grace, and much more? Surely without comparison, much more mercy will He have; since it is, that that thing that is so had by nature is nearer to an eternal thing than that which is had by grace.

39Here The Nine And Thirtieth Chapter

How a perfect worker shall pray, and what prayer is in itself; and if a man shall pray in words, which words accord them most to the property of prayer.

39.1AND therefore it is, to pray in the height and the deepness, the length and the breadth of our spirit. And that not in many words, but in a little word of one syllable.

39.2And what shall this word be? Surely such a word as is best according unto the property of prayer. And what word is that? Let us first see what prayer is properly in itself, and thereafter we may clearlier know what word will best accord to the property of prayer.

39.3aPrayer in itself properly is not else, but a devout intent direct unto God, for getting of good and removing of evil.

39.3bAnd then, since it so is that all evil be comprehended in sin, either by cause or by being, let us therefore when we will intentively pray for removing of evil either say, or think, or mean, nought else nor no more words, but this little word sin. And if we will intentively pray for getting of good, let us cry, either with word or with thought or with desire, nought else nor no more words, but this word God. For why, in God be all good, both by cause and by being.

39.4Have no marvel why I set these words forby all other. For if I could find any shorter words, so fully comprehending in them all good and all evil, as these two words do, or if I had been learned of God to take any other words either, I would then have taken them and left these; and so I counsel that thou do.

39.5Study thou not for no words, for so shouldest thou never come to thy purpose nor to this work, for it is never got by study, but all only by grace.

And therefore take thou none other words to pray in, although I set these here, but such as thou art stirred of God for to take. Nevertheless, if God stir thee to take these, I counsel not that thou leave them; I mean if thou shalt pray in words, and else not. For why, they be full short words.

39.6But although the shortness of prayer be greatly commended here, nevertheless the oftness of prayer is never the rather refrained. For as it is said before, it is prayed in the length of the spirit; so that it should never cease, till the time were that it had fully gotten that that it longed after. Ensample of this have we in a man or a woman afraid in the manner beforesaid. For we see well, that they cease never crying on this little word out, or this little word fire, ere the time be that they have in great part gotten help of their grief.

40Here The Fortieth Chapter

That in the time of this work a soul hath no special beholding to any one vice in itself nor to any one virtue in itself.

40.1DO thou, on the same manner, fill thy spirit with the ghostly bemeaning of this word sin, and without any special beholding unto any kind of sin, whether it be venial or deadlymortal: Pride, Wrath, or Envy, Covetyse, Sloth, Gluttony, or Lechery. See the list of the seven deadly sins at 10.3b–10.4 What recks it in contemplatives, what sin that it be, or how muckle a sin that it be? For all sins them thinketh—I mean for the time of this work—alike great in themselves, when the least sin departeth them from God, and letteth them of their ghostly peace.

40.2And feel sin a lump, thou wottest never what, but none other thing than thyself. And cry then ghostly ever upon one: Sin, sin, sin! Out, out, out! This ghostly cry is better learned of God by the proof, than of any man by word. For it is best when it is in pure spirit, without special thought or any pronouncing of word; unless it be any seldom time, when for abundance of spirit it bursteth up into word, so that the body and the soul be both filled with sorrow and cumbering of sin.

40.3On the same manner shalt thou do with this little word God. Fill thy spirit with the ghostly bemeaning of it without any special beholding to any of His works—whether they be good, better, or best of all—bodily or ghostly, or to any virtue that may be wrought in man’s soul by any grace; not looking after whether it be meekness or charity, patience or abstinence, hope, faith, or soberness, chastity or wilful poverty. What recks this in contemplatives? For all virtues they find and feel in God; for in Him is all thing, both by cause and by being. For they think that an they had God they had all good, and therefore they covet nothing with special beholding, but only good God. Do thou on the same manner as far forth as thou mayest by grace: and mean God all, and all God, so that nought work in thy wit and in thy will, but only God.

40.4And because that ever the whiles thou livest in this wretched life, thee behoveth always feel in some part this foul stinking lump of sin, as it were oned and congealed with the substance of thy being, therefore shalt thou changeably mean these two words—sin and God. With this general knowing, that an thou haddest God, then shouldest thou lack sin: and mightest thou lack sin, then shouldest thou have God.

41Here The One And Fortieth Chapter

That in all other works beneath this, men should keep discretion; but in this none.

41.1AND furthermore, if thou ask me what discretion thou shalt have in this work, then I answer thee and say, right none! For in all thine other doings thou shalt have discretion, as in eating and in drinking, and in sleeping and in keeping of thy body from outrageous cold or heat, and in long praying or reading, or in communing in speech with thine even-christian. In all these shalt thou keep discretion, that they be neither too much nor too little. But in this work shalt thou hold no measure: for I would that thou shouldest never cease of this work the whiles thou livest.

41.2I say not that thou shalt continue ever therein alike fresh, for that may not be. For sometime sickness and other unordained dispositions in body and in soul, with many other needfulness to nature, will let thee full much, and ofttimes draw thee down from the height of this working. But I say that thou shouldest evermore have it either in earnest or in game; that is to say, either in work or in will. And therefore for God’s love be wary with sickness as much as thou mayest goodly, so that thou be not the cause of thy feebleness, as far as thou mayest. For I tell thee truly, that this work asketh a full great restfulness, and a full whole and clean disposition, as well in body as in soul.

41.3And therefore for God’s love govern thee discreetly in body and in soul, and get thee thine health as much as thou mayest. And if sickness come against thy power, have patience and abide meekly God’s mercy: and all is then good enough. For I tell thee truly, that ofttimes patience in sickness and in other diverse tribulations pleaseth God much more than any liking devotion that thou mayest have in thy health.

42Here The Two And Fortieth Chapter

That by indiscretion in this, men shall keep discretion in all other things; and surely else never

42.1BUT peradventure thou askest me, how thou shalt govern thee discreetly in meat and in sleep, and in all these other. And hereto I think to answer thee right shortly: Get that thou get mayest. Do this work evermore without ceasing and without discretion, and thou shalt well ken begin and cease in all other works with a great discretion. For I may not trow that a soul continuing in this work night and day without discretion, should be able to err in any of these outward doings; and else, me think that he should always err.

42.2And therefore, an I might get a waking and a busy beholding to this ghostly work within in my soul, I would then have a heedlessness in eating and in drinking, in sleeping and in speaking, and in all mine outward doings. For surely I trow I should rather come to discretion in them by such a heedlessness, than by any busy beholding to the same things, as I would by that beholding set a mark and a measure by them. Truly I should never bring it so about, for ought that I could do or say.

42.3Say what men say will, and let the proof witness.

And therefore lift up thine heart with a blind stirring of love; and mean now sin, and now God. God wouldest thou have, and sin wouldest thou lack. God wanteth thee; and sin art thou sure of. Now good God help thee, for now hast thou need!

43Here The Three And Fortieth Chapter

That all witting and feeling of a man’s own being must needs be lost if the perfection of this word shall verily be felt in any soul in this life.

43.1LOOK that nought work in thy wit nor in thy will but only God. And try for to fell all witting and feeling of ought under God, and tread all down full far under the cloud of forgetting. And thou shalt understand, that thou shalt not only in this work forget all other creatures than thyself, or their deeds or thine, but also thou shalt in this work forget both thyself and also thy deeds for God, as well as all other creatures and their deeds. For it is the condition of a perfect lover, not only to love that thing that he loveth more than himself; but also in a manner for to hate himself for that thing that he loveth.

43.2Thus shalt thou do with thyself: thou shalt loathe and be weary with all that thing that worketh in thy wit and in thy will unless it be only God. For why, surely else, whatsoever that it be, it is betwixt thee and thy God. And no wonder though thou loathe and hate for to think on thyself, when thou shalt always feel sin, a foul stinking lump thou wottest never what, betwixt thee and thy God: the which lump is none other thing than thyself. For thou shalt think it oned and congealed with the substance of thy being: yea, as it were without departing.

43.3And therefore break down all witting and feeling of all manner of creatures; but most busily of thyself. For on the witting and the feeling of thyself hangeth witting and feeling of all other creatures; for in regard of it, all other creatures be lightly forgotten. For, an thou wilt busily set thee to the proof, thou shalt find when thou hast forgotten all other creatures and all their works—yea, and thereto all thine own works—that there shall live yet after, betwixt thee and thy God, a naked witting and a feeling of thine own being: the which witting and feeling behoveth always be destroyed, ere the time be that thou feel soothfastly the perfection of this work.

44Here The Four And Fortieth Chapter

How a soul shall dispose it on its own part, for to destroy all witting and feeling of its own being.

44.1BUT now thou askest me, how thou mayest destroy this naked witting and feeling of thine own being. For peradventure thou thinkest that an it were destroyed, all other lettings were destroyed: and if thou thinkest thus, thou thinkest right truly. But to this I answer thee and I say, that without a full special grace full freely given of God, and thereto a full according ableness to receive this grace on thy part, this naked witting and feeling of thy being may on nowise be destroyed.

44.2aAnd this ableness is nought else but a strong and a deep ghostly sorrow.See 2 Corinthians 7:9–11

44.2bBut in this sorrow needeth thee to have discretion, on this manner: thou shalt be wary in the time of this sorrow, that thou neither too rudely strain thy body nor thy spirit, but sit full still, as it were in a sleeping devicesee note 1552, all forsobbed and forsunken in sorrow. This is true sorrow; this is perfect sorrow; and well were him that might win to this sorrow.

44.3aAll men have matter of sorrow: but most specially he feeleth matter of sorrow, that wotteth and feeleth that he is. All other sorrows be unto this in comparison but as it were game to earnest. For he may make sorrow earnestly, that wotteth and feeleth not only what he is, but that he is. And whoso felt never this sorrow, he may make sorrow: for why, he felt yet never perfect sorrow.

44.3bThis sorrow, when it is had, cleanseth the soul, not only of sin, but also of pain that it hath deserved for sin; and thereto it maketh a soul able to receive that joy, the which reeveth from a man all witting and feeling of his being.

44.4This sorrow, if it be truly conceived, is full of holy desire: and else might never man in this life abide it nor bear it. For were it not that a soul were somewhat fed with a manner of comfort of his right working, else should he not be able to bear the pain that he hath of the witting and feeling of his being. For as oft as he would have a true witting and a feeling of his God in purity of spirit, as it may be here, and sithen feeleth that he may not—for he findeth evermore his witting and his feeling as it were occupied and filled with a foul stinking lump of himself, the which behoveth always be hated and be despised and forsaken, if he shall be God’s perfect disciple learned of Himself in the mount of perfection—

44.5aso oft, he goeth nigh mad for sorrow. Insomuch, that he weepeth and waileth, striveth, curseth, and banneth; and shortly to say, him thinketh that he beareth so heavy a burthen of himself that he careth never what betides him, so that God were pleased.

44.5bAnd yet in all this sorrow he desireth not to unbe: ** for that were devil’s madness and despite unto God. But him listeth right well to be; and he intendeth full heartily thanking to God, for the worthiness and the gift of his being, for all that he desire unceasingly for to lack the witting and the feeling of his being.

44.6This sorrow and this desire behoveth every soul have and feel in itself, either in this manner or in another; as God vouchsafeth for to learn to His ghostly disciples after His well willing and their according ableness in body and in soul, in degree and disposition, ere the time be that they may perfectly be oned unto God in perfect charity—such as may be had here—if God vouchsafeth.

45Here The Five And Fortieth Chapter

A good declaring of some certain deceits that may befall in this work.

45.1BUT one thing I tell thee, that in this work may a young disciple that hath not yet been well used and proved in ghostly working, full lightly be deceived; and, but he be soon wary, and have grace to leave off and meek him to counsel, peradventure be destroyed in his bodily powers and fall into fantasy in his ghostly wits. And all this is along of pride, and of fleshliness and curiosity of wit.

45.2And on this manner may this deceit befall. A young man or a woman new set to the school of devotion heareth this sorrow and this desire be read and spoken: how that a man shall lift up his heart unto God, and unceasingly desire for to feel the love of his God. And as fast in a curiosity of wit they conceive these words not ghostly as they be meant, but fleshly and bodily; and travail their fleshly hearts outrageously in their breasts. And what for lacking of grace, that they deserve, and pride and curiosity in themselves, they strain their veins and their bodily powers so beastly and so rudely, that within short time they fall either into frenzies, weariness, and a manner of unlisty feebleness in body and in soul,

45.3the which maketh them to wend out of themselves and seek some false and some vain fleshly and bodily comfort without, as it were for recreation of body and of spirit:
or else, if they fall not in this, else they merit for ghostly blindness, and for fleshly chafing of their nature in their bodily breasts in the time of this feigned beastly and not ghostly working, for to have their breasts either enflamed with an unkindly heat of nature caused of misruling of their bodies or of this feigned working, or else they conceive a false heat wrought by the Fiend, their ghostly enemy, caused of their pride and of their fleshliness and their curiosity of wit.

45.4And yet peradventure they ween it be the fire of love, gotten and kindled by the grace and the goodness of the Holy Ghost. Truly, of this deceit, and of the branches thereof, spring many mischiefs: much hypocrisy, much heresy, and much error. For as fast after such a false feeling cometh a false knowing in the Fiend’s school, right as after a true feeling cometh a true knowing in God’s school. For I tell thee truly, that the devil hath his contemplatives as God hath His.

45.5aThis deceit of false feeling, and of false knowing following thereon, hath diverse and wonderful variations, after the diversity of states and the subtle conditions of them that be deceived: as hath the true feeling and knowing of them that be saved.

45.5bBut I set no more deceits here but those with the which I trow thou shalt be assailed if ever thou purpose thee to work in this work. For what should it profit to thee to wit how these great clerks, and men and women of other degrees than thou art, be deceived? Surely right nought; and therefore I tell thee no more but those that fall unto thee if thou travail in this work. And therefore I tell thee this, for thou shalt be wary therewith in thy working, if thou be assailed therewith.

46Here The Six And Fortieth Chapter

A good teaching how a man shall flee these deceits, and work more with a listiness of spirit, than with any boisterousness of body

46.1AND therefore for God’s love be wary in this work, and strain not thine heart in thy breast over-rudely nor out of measure; but work more with a list than with any worthless strength. For ever the more Mistilytypo? This should be listily., the more meekly and ghostly: and ever the more rudely, the more bodily and beastly.

46.2And therefore be wary, for surely what beastly heart that presumeth for to touch the high mount of this work, it shall be beaten away with stones.

Stones be hard and dry in their kind, and they hurt full sore where they hit. And surely such rude strainings be full hard fastened in fleshliness of bodily feeling, and full dry from any witting of grace; and they hurt full sore the silly soul, and make it fester in fantasy feigned of fiends.

46.3And therefore be wary with this beastly rudeness, and learn thee to love listily, with a soft and a demure behaviour as well in body as in soul; and abide courteously and meekly the will of our Lord, and snatch not overhastily, as it were a greedy greyhound, hunger thee never so sore. And, gamingly be it said, I counsel that thou do that in thee is, refraining the rude and the great stirring of thy spirit, right as thou on nowise wouldest let Him wit how fain thou wouldest see Him, and have Him or feel Him.

46.4This is childishly and playingly spoken, thee think peradventure. But I trow whoso had grace to do and feel as I say, he should feel good gamesome play with Him, as the father doth with the child, kissing and clipping, that well were him so.**

47Here The Seven And Fortieth Chapter

A slight teaching of this work in purity of spirit; declaring how that on one manner a soul should shed his desire unto God, and on ye contrary unto man.

47.1LOOK thou have no wonder why that I speak thus childishly, and as it were follily and lacking natural discretion; for I do it for certain reasons, and as me thinketh that I have been stirred many days, both to feel thus and think thus and say thus, as well to some other of my special friends in God, as I am now unto thee.

47.2And one reason is this, why that I bid thee hide from God the desire of thine heart. For I hope it should more clearly come to His knowing, for thy profit and in fulfilling of thy desire, by such an hiding, than it should by any other manner of shewing that I trow thou couldest yet shew. And another reason is, for I would by such a hid shewing bring thee out of the boisterousness of bodily feeling into the purity and deepness of ghostly feeling; and so furthermore at the last to help thee to knit the ghostly knot of burning love betwixt thee and thy God, in ghostly onehead and according of will.

47.3Thou wottest well this, that God is a Spirit; and whoso should be oned unto Him, it behoveth to be in soothfastness and deepness of spirit, full far from any feigned bodily thing. Sooth it is that all thing is known of God, and nothing may be hid from His witting, neither bodily thing nor ghostly. But more openly is that thing known and shewed unto Him, the which is hid in deepness of spirit, sith it so is that He is a Spirit, than is anything that is mingled with any manner of bodilyness. For all bodily thing is farther from God by the course of nature than any ghostly thing. By this reason it seemeth, that the whiles our desire is mingled with any matter of bodilyness, as it is when we stress and strain us in spirit and in body together, so long it is farther from God than it should be, an it were done more devoutly and more listily in soberness and in purity and in deepness of spirit.

47.4And here mayest thou see somewhat and in part the reason why that I bid thee so childishly cover and hide the stirring of thy desire from God. And yet I bid thee not plainly hide it; for that were the bidding of a fool, for to bid thee plainly do that which on nowise may be done. But I bid thee do that in thee is to hide it. And why bid I thus? Surely because I would that thou cast it into deepness of spirit, far from any rude mingling of any bodilyness, the which would make it less ghostly and farther from God inasmuch: and because I wot well that ever the more that thy spirit hath of ghostliness, the less it hath of bodilyness and the nearer it is to God, and the better it pleaseth Him and the more clearly it may be seen of Him. Not that His sight may be any time or in any thing more clear than in another, for it is evermore unchangeable: but because it is more like unto Him, when it is in purity of spirit, for He is a Spirit.

47.5Another reason there is, why that I bid thee do that in thee is to let Him not wit: for thou and I and many such as we be, we be so able to conceive a thing bodily the which is said ghostly, that peradventure an I had bidden thee shew unto God the stirring of thine heart, thou shouldest have made a bodily shewing unto Him, either in gesture or in voice, or in word, or in some other rude bodily straining, as it is when thou shalt shew a thing that is hid in thine heart to a bodily man: and insomuch thy work should have been impure. For on one manner shall a thing be shewed to man, and on another manner unto God.

48Here The Eight And Fortieth Chapter

How God will be served both with body and with soul, and reward men in both; and how men shall know when all those sounds and sweetness that fall into the body in time of prayer be both good and evil

48.1I SAY not this because I will that thou desist any time, if thou be stirred for to pray with thy mouth, or for to burst out for abundance of devotion in thy spirit for to speak unto God as unto man, and say some good word as thou feelest thee stirred: as be these, Good JESU! Fair JESU! Sweet JESU! and all such other. Nay, God forbid thou take it thus! For truly I mean not thus, and God forbid that I should depart that which God hath coupled, the body and the spirit.

48.2For God will be served with body and with soul both together, as seemly is, and will reward man his meed in bliss, both in body and in soul.

And in earnest of that meed, sometimes He will enflame the body of devout servants of His here in this life: not once or twice, but peradventure right oft and as Him liketh, with full wonderful sweetness and comforts. Of the which, some be not coming from without into the body by the windows of our wits cf. 2.4 & n268, but from within; rising and springing of abundance of ghostly gladness, and of true devotion in the spirit. Such a comfort and such a sweetness shall not be had suspect: and shortly to say, I trow that he that feeleth it may not have it suspect.cf. #330

48.3But all other comforts, sounds and gladness and sweetness, that come from without suddenly and thou wottest never whence, I pray thee have them suspect. For they may be both good and evil; wrought by a good angel if they be good, and by an evil angel if they be evil.cf. #331 And this may on nowise be evil, if their deceits of curiosity of wit, and of unordained straining of the fleshly heart be removed as I learn thee, or better if thou better mayest.

48.4And why is that? Surely for the cause of this comfort; that is to say, the devout stirring of love, the which dwelleth in pure spirit. It is wrought of the hand of Almighty God without means, and therefore it behoveth always be far from any fantasy, or any false opinion that may befall to man in this life.cf. #330.2

48.5And of the tother comforts and sounds and sweetness, how thou shouldest wit whether they be good or evil I think not to tell thee at this time: and that is because me think that it needeth not. For why, thou mayest find it written in another place of another man’s work, a thousandfold better than I can say or write: and so mayest thou this that I set here, far better than it is here. But what thereof? Therefore shall I not let, nor it shall not noye me, to fulfil the desire and the stirring of thine heart; the which thou hast shewed thee to have unto me before this time in thy words, and now in thy deeds.

48.6But this may I say thee of those sounds and of those sweetnesses, that come in by the windows of thy wits, the which may be both good and evil. Use thee continually in this blind and devout and this Misty stirring of love that I tell thee: and then I have no doubt, that it shall not well be able to tell thee of them. And if thou yet be in part astonished of them at the first time, and that is because that they be uncouth, yet this shall it do thee: it shall bind thine heart so fast, that thou shalt on nowise give full great credence to them, ere the time be that thou be either certified of them within wonderfully by the Spirit of God, or else without by counsel of some discreet father.

49Here The Nine And Fortieth Chapter

The substance of all perfection is nought else but a good will; and how that all sounds and comfort and sweetness that may befall in this life be to it but as it were accidents.

49.1AND therefore I pray thee, lean listily to this meek stirring of love in thine heart, and follow thereafter: for it will be thy guide in this life and bring thee to bliss in the tother. It is the substance of all good living, and without it no good work may be begun nor ended. It is nought else but a good and an according will unto God, and a manner of well-pleasedness and a gladness that thou feelest in thy will of all that He doth

49.2Such a good will is the substance of all perfection. All sweetness and comforts, bodily or ghostly, be to this but as it were accidents, be they never so holy; and they do but hang on this good will. Accidents I call them, for they may be had and lacked without breaking asunder of it. I mean in this life, but it is not so in the bliss of heaven; for there shall they be oned with the substance without departing, as shall the body in the which they work with the soul.

49.3So that the substance of them here is but a good ghostly will. And surely I trow that he that feeleth the perfection of this will, as it may be had here, there may no sweetness nor no comfort fall to any man in this life, that he is not as fain and as glad to lack it at God’s will, as to feel it and have it.cf. #23.5 & #179

50Here The Fiftieth Chapter

Which is chaste love; and how in some creatures such sensible comforts be but seldom, and in some right oft.

50.1AND hereby mayest thou see that we should direct all our beholding unto this meek stirring of love in our will. And in all other sweetness and comforts, bodily or ghostly, be they never so liking nor so holy, if it be courteous and seemly to say, we should have a manner of recklessnesscf. #23.5 & #179. If they come, welcome them: but lean not too much on them for fear of feebleness, for it will take full much of thy powers to bide any long time in such sweet feelings and weepings.

50.2And peradventure thou mayest be stirred for to love God for them, and that shalt thou feel by this: if thou grumble overmuch when they be away. And if it be thus, thy love is not yet neither chaste nor perfect. For a love that is chaste and perfect, though it suffer that the body be fed and comforted in the presence of such sweet feelings and weepings, nevertheless yet it is not grumbling, but full well pleased for to lack them at God’s will.

And yet it is not commonly without such comforts in some creatures, and in some other creatures such sweetness and comforts be but seldom

50.3And all this is after the disposition and the ordinance of God, all after the profit and the needfulness of diverse creatures.

  • For some creatures be so weak and so tender in spirit, that unless they were somewhat comforted by feeling of such sweetness, they might on nowise abide nor bear the diversity of temptations and tribulations that they suffer and be travailed with in this life of their bodily and ghostly enemies.
  • And some there be that they be so weak in body that they may do no great penance to cleanse them with. And these creatures will our Lord cleanse full graciously in spirit by such sweet feelings and weepings.
  • And also on the tother part there be some creatures so strong in spirit, that they can pick them comfort enough within in their souls, in offering up of this reverent and this meek stirring of love and accordance of will, that them needeth not much to be fed with such sweet comforts in bodily feelings.

Which of these be holier or more dear with God, one than another, God wots and I not.

51Here The One And Fiftieth Chapter

That men should have great wariness so that they understand not bodily a thing that is meant ghostly; and specially it is good to be wary in understanding of this word in, and of this word up. See Maggie Ross on this.

51.1AND therefore lean meekly to this blind stirring of love in thine heart. I mean not in thy bodily heart, but in thy ghostly heart, the which is thy will. And be well wary that thou conceive not bodily that that is said ghostly. For truly I tell thee, that bodily and fleshly conceits of them that have curious and imaginative wits be cause of much error

51.2Ensample of this mayest thou see, by that that I bid thee hide thy desire from God in that that in thee is. For peradventure an I had bidden thee shew thy desire unto God, thou shouldest have conceived it more bodily than thou dost now, when I bid thee hide it. For thou wottest well, that all that thing that is wilfully hidden, it is cast into the deepness of spirit.

And thus me thinketh that it needeth greatly to have much wariness in understanding of words that be spoken to ghostly intent, so that thou conceive them not bodily but ghostly, as they be meant:

51.3and specially it is good to be wary with this word in, and this word up. For in misconceiving of these two words hangeth much error, and much deceit in them that purpose them to be ghostly workers, as me thinketh. Somewhat wot I by the proof, and somewhat by hearsay; and of these deceits list me tell thee a little as me thinketh

51.4A young disciple in God’s school new turned from the world, the same weeneth that for a little time that he hath given him to penance and to prayer, taken by counsel in confession, that he be therefore able to take upon him ghostly working of the which he heareth men speak or read about him, or peradventure readeth himself. And therefore when they read or hear spoken of ghostly working—and specially of this word, how a man shall draw all his wit within himself, or how he shall climb above himself—as fast for blindness in soul, and for fleshliness and curiosity of natural wit, they misunderstand these words, and ween, because they find in them a natural covetyse to hid things, that they be therefore called to that work by grace.

51.5Insomuch, that if counsel will not accord that they shall work in this work, as soon they feel a manner of grumbling against their counsel, and think—yea and peradventure say to such other as they be—that they can find no man that can wit what they mean fully. And therefore as fast, for boldness and presumption of their curious wit, they leave meek prayer and penance over soon; and set them, they ween, to a full ghostly work within in their soul. The which work, an it be truly conceived, is neither bodily working nor ghostly working; and shortly to say, it is a working against nature, and the devil is the chief worker thereof. And it is the readiest way to death of body and of soul, for it is madness and no wisdom, and leadeth a man even to madness. And yet they ween not thus: for they purpose them in this work to think on nought but on God.

52Here The Two And Fiftieth Chapter

How these young presumptuous disciples misunderstand this word in, and of the deceits that follow thereon.

52.1AND on this manner is this madness wrought that I speak of. They read and hear well said that they should leave outward working with their wits, and work inwards: and because that they know not which is inward working, therefore they work wrong. For they turn their bodily wits inwards to their body against the course of nature; and strain them, as they would see inwards with their bodily eyes and hear inwards with their ears, and so forth of all their wits, smelling, tasting, and feeling inwards.

52.2And thus they reverse them against the course of nature, and with this curiosity they travail their imagination so indiscreetly, that at the last they turn their brain in their heads, and then as fast the devil hath power for to feign some false light or sounds, sweet smells in their noses, wonderful tastes in their mouths; and many quaint heats and burnings in their bodily breasts or in their bowels, in their backs and in their reins and in their private members

52.3And yet in this fantasy them think that they have a restful remembrance of their God without any letting of vain thoughts; and surely so have they in manner, for they be so filled in falsehood that vanity may not provoke them. And why? Because he, that same fiend that should minister vain thoughts to them an they were in good way—he, that same, is the chief worker of this work. And wit thou right well, that him list not to let himself. The remembrance of God will he not put from them, for fear that he should be had in suspect.

53Here The Three And Fiftieth Chapter

Of divers unseemly practices that follow them that lack the work of this book. see PHC lxxvi–lxxvii

53.1MANY wonderful practices follow them that be deceived in this false work, or in any species thereof, beyond that doth them that be God’s true disciples: for they be evermore full seemly in all their practices, bodily or ghostly. But it is not so of these other.

53.2For whoso would or might behold unto them where they sit in this time, an it so were that their eyelids were open, he should see them stare as they were mad, and leeringly look as if they saw the devil. Surely it is good they be wary, for truly the fiend is not far.

  • Some set their eyes in their heads as they were sturdy sheep beaten in the head, and as they should die anon.
  • Some hang their heads on one side as if a worm were in their ears.
  • Some pipe when they should speak, as if there were no spirit in their bodies: and this is the proper condition of an hypocrite.
  • Some cry and whine in their throats, so be they greedy and hasty to say that they think: and this is the condition of heretics, and of them that with presumption and with curiosity of wit will always maintain error.

53.3Many unordained and unseemly practices follow on this error, whoso might perceive all. Nevertheless some there be that be so curious that they can refrain them in great part when they come before men. But might these men be seen in place where they be homely, then I trow they should not be hid. And nevertheless yet I trow that whoso would straitly gainsay their opinion, that they should soon see them burst out in some point; and yet them think that all that ever they do, it is for the love of God and for to maintain the truth. Now truly I hope that unless God shew His merciful miracle to make them soon leave off, they shall love God so long on this manner, that they shall go staring mad to the devil.

53.4I say not that the devil hath so perfect a servant in this life, that is deceived and infect with all these fantasies that I set here: and nevertheless yet it may be that one, yea, and many one, be infect with them all. But I say that he hath no perfect hypocrite nor heretic in earth that he is not guilty in some that I have said, or peradventure shall say if God vouchsafeth.

53.5

  • For some men are so cumbered in nice curious customs in bodily bearing, that when they shall ought hear, they writhe their heads on one side quaintly, and up with the chin: they gape with their mouths as they should hear with their mouth and not with their ears. see Proverbs 4.12–13 PHC 200
  • Some when they should speak point with their fingers, either on their fingers, or on their own breasts, or on theirs that they speak to.
  • Some can neither sit still, stand still, nor lie still, unless they be either wagging with their feet or else somewhat doing with their hands.
  • Some row with their arms in time of their speaking, as them needed for to swim over a great water.
  • Some be evermore smiling and laughing at every other word that they speak, as they were giggling girls and nice japing jugglers lacking behaviour.

Seemly cheer were full fair, with sober and demure bearing of body and mirth in manner.

53.6I say not that all these unseemly practices be great sins in themselves, nor yet all those that do them be great sinners themselves. But I say if that these unseemly and unordained practices be governors of that man that doth them, insomuch that he may not leave them when he will, then I say that they be tokens of pride and curiosity of wit, and of unordained shewing and covetyse of knowing. And specially they be very tokens of unstableness of heart and unrestfulness of mind, and specially of the lacking of the work of this book. And this is the only reason why that I set so many of these deceits here in this writing; for why, that a ghostly worker shall prove his work by them.

54Here The Four And Fiftieth Chapter

How that by Virtue of this word a man is governed full wisely, and made full seemly as well in body as in soul.

54.1WHOSO had this work, it should govern them full seemly, as well in body as in soul: and make them full favourable unto each man or woman that looked upon them. Insomuch, that the worst favoured man or woman that liveth in this life, an they might come by grace to work in this work, their favour should suddenly and graciously be changed: that each good man that them saw, should be fain and joyful to have them in company, and full much they should think that they were pleased in spirit and holpen by grace unto God in their presence

54.2And therefore get this gift whoso by grace get may: for whoso hath it verily, he shall well con govern himself by the virtue thereof, and all that longeth unto him. He should well give discretion, if need were, of all natures and all dispositions. He should well con make himself like unto all that with him communed, whether they were accustomed sinners or none, without sin in himself: in wondering of all that him saw, and in drawing of others by help of grace to the work of that same spirit that he worketh in himself

54.3His cheer and his words should be full of ghostly wisdom, full of fire, and of fruit spoken in sober soothfastness without any falsehood, far from any feigning or piping of hypocrites. For some there be that with all their might, inner and outer, imagineth in their speaking how they may stuff them and underprop them on each side from falling, with many meek piping words and gestures of devotion: more looking after for to seem holy in sight of men, than for to be so in the sight of God and His angels.

54.4For why, these folk will more weigh, and more sorrow make for an unordained gesture or unseemly or unfitting word spoken before men, than they will for a thousand vain thoughts and stinking stirrings of sin wilfully drawn upon them, or recklessly used in the sight of God and the saints and the angels in heaven. Ah, Lord God! where there be any pride within, there such meek piping words be so plenteous without. See Maggie Ross on this!

54.5I grant well, that it is fitting and seemly to them that be meek within, for to shew meek and seemly words and gestures without, according to that meekness that is within in the heart. But I say not that they shall then be shewed in broken nor in piping voices, against the plain disposition of their nature that speak them. For why, if they be true, then be they spoken in soothfastness, and in wholeness of voice and of their spirit that speak them. And if he that hath a plain and an open boisterous voice by nature speak them poorly and pipingly—I mean but if he be sick in his body, or else that it be betwixt him and his God or his confessor—then it is a very token of hypocrisy. I mean either young hypocrisy or old

54.6And what shall I more say of these venomous deceits? Truly I trow, unless they have grace to leave off such piping hypocrisy, that betwixt that privy pride in their hearts within and such meek words without, the silly soul may full soon sink into sorrow.

55Here The Five And Fiftieth Chapter

How they be deceived that follow the fervour of spirit in condemning of some without discretion.

55.1SOME men the fiend will deceive on this manner. Full wonderfully he will enflame their brains to maintain God’s law, and to destroy sin in all other men. He will never tempt them with a thing that is openly evil; he maketh them like busy prelates watching over all the degrees of Christian men’s living, as an abbot over his monks. All men will they reprove of their defaults, right as they had cure of their souls: and yet they think that they do not else for God, unless they tell them their defaults that they see. And they say that they be stirred thereto by the fire of charity, and of God’s love in their hearts: and truly they lie, for it is with the fire of hell, welling in their brains and in their imagination

55.2That this is sooth, it seemeth by this that followeth. The devil is a spirit, and of his own nature he hath no body, more than hath an angel. But yet nevertheless what time that he or an angel shall take any body by leave of God, to make any ministration to any man in this life; according as the work is that he shall minister, thereafter in likeness is the quality of his body in some part.

55.3Ensample of this we have in Holy Writ. As oft as any angel was sent in body in the Old Testament and in the New also, evermore it was shewed, either by his name or by some instrument or quality of his body, what his matter or his message was in spirit. On the same manner it fareth of the fiend. For when he appeareth in body, he figureth in some quality of his body what his servants be in spirit.

55.4Ensample of this may be seen in one instead of all these other. For as I have conceived by some disciples of necromancy, the which have it in science for to make advocation of wicked spirits, and by some unto whom the fiend hath appeared in bodily likeness; that in what bodily likeness the fiend appeareth, evermore he hath but one nostril, and that is great and wide, and he will gladly cast it up that a man may see in thereat to his brain up in his head. The which brain is nought else but the fire of hell, for the fiend may have none other brain; and if he might make a man look in thereto, he wants no better. For at that looking, he should lose his wits for ever. But a perfect prentice of necromancy knoweth this well enough, and can well ordain therefore, so that he provoke him not

55.5Therefore it is that I say, and have said, that evermore when the devil taketh any body, he figureth in some quality of his body what his servants be in spirit. For he enflameth so the imagination of his contemplatives with the fire of hell, that suddenly without discretion they shoot out their curious conceits, and without any advisement they will take upon them to blame other men’s defaults over soon: and this is because they have but one nostril ghostly.

55.6For that division that is in a man’s nose bodily, and the which departeth the one nostril from the tother, betokeneth that a man should have discretion ghostly; and can dissever the good from the evil, and the evil from the worse, and the good from the better, ere that he gave any full doom of anything that he heard or saw done or spoken about him. And by a man’s brain is ghostly understood imagination; for by nature it dwelleth and worketh in the head.

56Here The Six And Fiftieth Chapter

How they be deceived that lean more to the curiosity of natural wit, and of clergy learned in the school of men than to the common doctrine and counsel of Holy Church

56.1SOME there be, that although they be not deceived with this error as it is set here, yet for pride and curiosity of natural wit and letterly cunning leave the common doctrine and the counsel of Holy Church. And these with all their favourers lean over much to their own knowingcf. Proverbs 3:5: and for they were never grounded in meek blind feeling and virtuous living, therefore they merit to have a false feeling, feigned and wrought by the ghostly enemy. Insomuch, that at the last they burst up and blaspheme all the saints, sacraments, statutes, and ordinances of Holy Church. Fleshly living men of the world, the which think the statutes of Holy Church over hard to be amended by, they lean to these heretics full soon and full lightly, and stalwartly maintain them, and all because them think that they lead them a softer way than is ordained of Holy Church

56.2Now truly I trow, that who that will not go the strait way to heaven, that they shall go the soft way to hellcf. Matthew 7:13–14. Each man prove by himself, for I trow that all such heretics, and all their favourers, an they might clearly be seen as they shall on the last day, should be seen full soon cumbered in great and horrible sins of the world in their foul flesh, privily, without their open presumption in maintaining of error: so that they be full properly called Antichrist’s disciples. For it is said of them, that for all their false fairness openly, yet they should be full foul lechers privily.

Prepositions are not literal

57Here The Seven And Fiftieth Chapter

How these young presumptuous disciples misunderstand this other word up; and of the deceits that follow thereon.

57.1NO more of these at this time now: but forth of our matter, how that these young presumptuous ghostly disciples misunderstand this other word up.

57.2For if it so be, that they either read, or hear read or spoken, how that men should lift up their hearts unto God, as fast they stare in the stars as if they would be above the moon, and hearken when they shall hear any angel sing out of heaven. These men will sometime with the curiosity of their imagination pierce the planets, and make an hole in the firmament to look in thereat. These men will make a God as them list, and clothe Him full richly in clothes, and set Him in a throne far more curiously than ever was He depicted in this earth.

57.3These men will make angels in bodily likeness, and set them about each one with diverse minstrelsy, far more curious than ever was any seen or heard in this life.

Some of these men the devil will deceive full wonderfully. For he will send a manner of dew—angels’ food they ween it be—as it were coming out of the air, and softly and sweetly falling in their mouths; and therefore they have it in custom to sit gaping as they would catch flies.

57.4Now truly all this is but deceit, seem it never so holy; for they have in this time full empty souls of any true devotion. Much vanity and falsehood is in their hearts, caused of their curious working. Insomuch, that ofttimes the devil feigneth quaint sounds in their ears, quaint lights and shining in their eyes, and wonderful smells in their noses: and all is but falsehood.

57.5And yet ween they not so, for them think that they have ensample of Saint Martin of this upward looking and working, that saw by revelation God clad in his mantle amongst His angels, and of Saint Stephen that saw our Lord stand in heaven, and of many other; and of Christ, that ascended bodily to heaven, seen of His disciples. And therefore they say that we should have our eyes up thither.

57.6I grant well that in our bodily observance we should lift up our eyes and our hands if we be stirred in spirit. But I say that the work of our spirit shall not be direct neither upwards nor downwards, nor on one side nor on other, nor forward nor backward, as it is of a bodily thing. For why, our work should be ghostly not bodily, nor on a bodily manner wrought.

58Here The Eight And Fiftieth Chapter

That a man shall not take ensample of Saint Martin and of Saint Stephen, for to strain his imagination bodily upwards in the time of his prayer.

58.1FOR that that they say of Saint Martin and of Saint Stephen, although they saw such things with their bodily eyes, it was shewed but in miracle and in certifying of thing that was ghostly.

58.2For wit they right well that Saint Martin’s mantle came never on Christ’s own body substantially, for no need that He had thereto to keep Him from cold: but by miracle and in likeness for all us that be able to be saved, that be oned to the body of Christ ghostly. And whoso clotheth a poor man and doth any other good deed for God’s love bodily or ghostly to any that hath need, sure be they they do it unto Christ ghostly: and they shall be rewarded as substantially therefore as they had done it to Christ’s own body. Thus saith Himself in the gospel.cf. Matthew 25.40

58.3And yet thought He it not enough, but if He affirmed it after by miracle; and for this cause He shewed Him unto Saint Martin by revelation.

All the revelations that ever saw any man here in bodily likeness in this life, they have ghostly bemeanings. And I trow that if they unto whom they were shewed had been so ghostly, or could have conceived their bemeanings ghostly, that then they had never been shewed bodily. And therefore let us pick off the rough bark, and feed us off the sweet kernel.

58.4But how? Not as these heretics do, the which be well likened to madmen having this custom, that ever when they have drunken of a fair cup, cast it to the wall and break it. Thus should not we do if we will well do. For we should not so feed us of the fruit, that we should despise the tree; nor so drink, that we should break the cup when we have drunken.

The tree and the cup I call this visible miracle, and all seemly bodily observances, that is according and not letting the work of the spirit. The fruit and the drink I call the ghostly bemeaning of these visible miracles, and of these seemly bodily observances: as is lifting up of our eyes and our hands unto heaven. If they be done by stirring of the spirit, then be they well done; and else be they hypocrisy, and then be they false. If they be true and contain in them ghostly fruit, why should they then be despised? For men will kiss the cup for wine is therein.

58.5And what thereof, though our Lord when He ascended to heaven bodily took His way upwards into the clouds, seen of His mother and His disciples with their bodily eyes? Should we therefore in our ghostly work ever stare upwards with our bodily eyes, to look after Him if we may see Him sit bodily in heaven, or else stand, as Saint Stephen did? Nay, surely He shewed Him not unto Saint Stephen bodily in heaven, because that He would give us ensample that we should in our ghostly work look bodily up into heaven if we might see Him as Saint Stephen did, either standing, or sitting, or else lying.

58.6For howso His body is in heaven—standing, sitting, or lying—wots no man. And it needeth not more to be witted, but that His body is oned with the soul, without departing. The body and the soul, the which is the manhood, is oned with the Godhead without departing also.

58.7Of His sitting, His standing, His lying, needeth it not to wit; but that He is there as Him list, and hath Him in body as most seemly is unto Him for to be. For if He shew Him lying, or standing, or sitting, by revelation bodily to any creature in this life, it is done for some ghostly bemeaning: and not for no manner of bodily bearing that He hath in heaven.

58.8See by ensample. By standing is understood a readiness of helping. And therefore it is said commonly of one friend to another, when he is in bodily battle: Bear thee well, fellow, and fight fast, and give not up the battle over lightly; for I shall stand by thee. He meaneth not only bodily standing; for peradventure this battle is on horse and not on foot, and peradventure it is in going and not standing. But he meaneth when he saith that he shall stand by him, that he shall be ready to help him.

For this reason it was that our Lord shewed Him bodily in heaven to Saint Stephen, when he was in his martyrdom: and not to give us ensample to look up to heaven.

58.9As He had said thus to Saint Stephen in person of all those that suffer persecution for His love: Lo, Stephen! as verily as I open this bodily firmament, the which is called heaven, and let thee see My bodily standing, trust fast that as verily stand I beside thee ghostly by the might of My Godhead. And I am ready to help thee, and therefore stand thou stiffly in the faith and suffer boldly the fell buffets of those hard stones: for I shall crown thee in bliss for thy meed, and not only thee, but all those that suffer persecution for Me on any manner.

And thus mayest thou see that these bodily shewings were done by ghostly bemeanings.

59Here The Nine And Fiftieth Chapter

That a man shall not take ensample at the bodily ascension of Christ, for to strain his imagination upwards bodily in the time of prayer: and that time, place, and body, these three should be forgotten in all ghostly working.

59.1AND if thou say aught touching the ascension of our Lord, for that was done bodily, and for a bodily bemeaning as well as for a ghostly, for both He ascended very God and very man: to this will I answer thee, that He had been dead, and was clad with undeadlinesscf. 1 Corinthians 15:44–53, and so shall we be at the Day of Doom.

59.2And then we shall be made so subtle in body and in soul together, that we shall be then as swiftly where us list bodily as we be now in our thought ghostly; whether it be up or down, on one side or on other, behind or before, all I hope shall then be alike good, as clerks say. But now thou mayest not come to heaven bodily, but ghostly. And yet it shall be so ghostly, that it shall not be on bodily manner; neither upwards nor downwards, nor on one side nor on other, behind nor before.

59.3And wit well that all those that set them to be ghostly workers, and specially in the work of this book, that although they read lift up or go in, although all that the work of this book be called a stirring, nevertheless yet them behoveth to have a full busy beholding, that this stirring stretch neither up bodily, nor in bodily, nor yet that it be any such stirring as is from one place to another. And although that it be sometime called a rest, nevertheless yet they shall not think that it is any such rest as is any abiding in a place without removing therefrom. For the perfection of this work is so pure and so ghostly in itself, that an it be well and truly conceived, it shall be seen far removed from any stirring and from any place.

59.4And it should by some reason rather be called a sudden changing, than any stirring of place. For time, place, and body: these three should be forgotten in all ghostly working. And therefore be wary in this work, that thou take none ensample at the bodily ascension of Christ for to strain thine imagination in the time of thy prayer bodily upwards, as thou wouldest climb above the moon.

59.5For it should on nowise be so, ghostly. But if thou shouldest ascend into heaven bodily, as Christ did, then thou mightest take ensample at it: but that may none do but God, as Himself witnesseth, saying: There is no man that may ascend unto heaven but only He that descended from heaven, and became man for the love of man. cf. John 3.13 And if it were possible, as it on nowise may be, yet it should be for abundance of ghostly working only by the might of the spirit, full far from any bodily stressing or straining of our imagination bodily, either up, or in, on one side, or on other. And therefore let be such falsehood: it should not be so.

60Here The Sixtieth Chapter

That the high and the next way to heaven is run by desires, and not by paces of feet.

60.1BUT now peradventure thou sayest, that how should it then be? For thee thinkest that thou hast very evidence that heaven is upwards; for Christ ascended the air bodily upwards, and sent the Holy Ghost as He promised coming from above bodily, seen of all His disciples; and this is our belief. And therefore thee thinkest since thou hast thus very evidence, why shalt thou not direct thy mind upward bodily in the time of thy prayer?

60.2And to this will I answer thee so feebly as I can, and say: since it so was, that Christ should ascend bodily and thereafter send the Holy Ghost bodily, then it was more seemly that it was upwards and from above than either downwards and from beneath, behind, or before, on one side or on other. But else than for this seemliness, Him needed never the more to have went upwards than downwards; I mean for nearness of the way.

60.3For heaven ghostly is as nigh down as up, and up as down: behind as before, before as behind, on one side as other. Insomuch, that whoso had a true desire for to be at heaven, then that same time he were in heaven ghostly. For the high and the next way thither is run by desires, and not by paces of feet.

60.4And therefore saith Saint Paul of himself and many other thus; although our bodies be presently here in earth, nevertheless yet our living is in heaven. cf. Philippians 3:20 He meant their love and their desire, the which is ghostly their life. And surely as verily is a soul there where it loveth, as in the body that Doeth by it and to the which it giveth life. cf. Matthew 6:21 And therefore if we will go to heaven ghostly, it needeth not to strain our spirit neither up nor down, nor on one side nor on other.

61Here The One And Sixtieth Chapter

That all bodily thing is subject unto ghostly thing, and is ruled thereafter by the course of nature and not contrariwise.

61.1NEVERTHELESS it is needful to lift up our eyes and our hands bodily, as it were unto yon bodily heaven, in the which the elements be fastened. I mean if we be stirred of the work of our spirit, and else not. For all bodily thing is subject unto ghostly thing, and is ruled thereafter, and not contrariwise

61.2Ensample hereof may be seen by the ascension of our Lord: for when the time appointed was come, that Him liked to wend to His Father bodily in His manhood—the which was never, nor never may be, absent in His Godhead—then mightily by the virtue of the Spirit God, the manhood with the body followed in onehead of person. The visibility of this was most seemly, and most according, to be upward

61.3This same subjection of the body to the spirit may be in manner verily conceived in the proof of this ghostly work of this book, by them that work therein. For what time that a soul disposeth him effectually to this work, then as fast suddenly, unwitting himself that worketh, the body that peradventure before ere he began was somewhat bent downwards, on one side or on other for ease of the flesh, by virtue of the spirit shall set it upright: following in manner and in likeness bodily the work of the spirit that is made ghostly. And thus it is most seemly to be

61.4And for this seemliness it is, that a man—the which is the seemliest creature in body that ever God made—is not made crooked to the earthwards, as be an other beasts, but upright to heavenwards. For why? That it should figure in likeness bodily the work of the soul ghostly; the which falleth to be upright ghostly, and not crooked ghostly. Take heed that I say upright ghostly, and not bodily. For how should a soul, the which in his nature hath no manner thing of bodilyness, be strained upright bodily? Nay, it may not be

61.5And therefore be wary that thou conceive not bodily that which is meant ghostly, although it be spoken in bodily words, as be these, up or down, in or out, behind or before, on one side or on other. For although that a thing be never so ghostly in itself, nevertheless yet if it shall be spoken of, since it so is that speech is a bodily work wrought with the tongue, the which is an instrument of the body, it behoveth always be spoken in bodily words. But what thereof? Shall it therefore be taken and conceived bodily? Nay, but ghostly, as it be meant.

62Here The Two And Sixtieth Chapter

How a man may wit when his ghostly work is beneath him or without him, and when it is even with him or within him, and when it is above him and under his God.

62.1AND for this, that thou shalt be able better to wit how they shall be conceived ghostly, these words that be spoken bodily, therefore I think to declare to thee the ghostly bemeaning of some words that fall to ghostly working. So that thou mayest wit clearly without error when thy ghostly work is beneath thee and without thee, and when it is within thee and even with thee, and when it is above thee and under thy God.

62.2All manner of bodily thing is without thy soul and beneath it in nature, yea! the sun and the moon and all the stars, although they be above thy body, nevertheless yet they be beneath thy soul.

62.3All angels and all souls, although they be confirmed and adorned with grace and with virtues, for the which they be above thee in cleanness, nevertheless, yet they be but even with thee in nature.

62.4Within in thyself in nature be the powers of thy soul: the which be these three principal, Memory, Reason, and Will; and secondary, Imagination and Sensuality.

62.5Above thyself in nature is no manner of thing but only God.

62.6Evermore where thou findest written thyself in ghostliness, then it is understood thy soul, and not thy body. And then all after that thing is on the which the powers of thy soul work, thereafter shall the worthiness and the condition of thy work be deemed; whether it be beneath thee, within thee, or above thee.

Powers of the Soul

63Here The Three And Sixtieth Chapter

Of the powers of a soul in general, and how Memory in special is a principal power, comprehending in it all the other powers and all those things in the which they work.

63.1MEMORY is such a power in itself, that properly to speak and in manner, it worketh not itself. But Reason and Will, they be two working powers, and so is Imagination and Sensuality also. And all these four powers and their works, Memory containeth and comprehendeth in itself. And otherwise it is not said that the Memory worketh, unless such a comprehension be a work.

63.2And therefore it is that I call the powers of a soul, some principal, and some secondary. Not because a soul is divisible, for that may not be: but because all those things in the which they work be divisible, and some principal, as be all ghostly things, and some secondary, as be all bodily things.

63.3The two principal working powers, Reason and Will, work purely in themselves in all ghostly things, without help of the other two secondary powers. Imagination and Sensuality work beastly in all bodily things, whether they be present or absent, in the body and with the bodily wits. But by them, without help of Reason and of Will, may a soul never come to for to know the virtue and the conditions of bodily creatures, nor the cause of their beings and their makings.

63.4And for this cause is Reason and Will called principal powers, for they work in pure spirit without any manner of bodilyness: and Imagination and Sensuality secondary, for they work in the body with bodily instruments, the which be our five wits. Memory is called a principal power, for it containeth in it ghostly not only all the other powers, but thereto all those things in the which they work. See by the proof.

64Here The Four And Sixtieth Chapter

Of the other two principal powers Reason and Will; and of the work of them before sin and after.

64.1REASON is a power through the which we departseparate the evil from the good, the evil from the worse, the good from the better, the worse from the worst, the better from the best. Before ere man sinned, might Reason have done all this by nature. But now it is so blinded with the original sin, that it may not con work this work, unless it be illumined by grace. And both the self Reason, and the thing that it worketh in, be comprehended and contained in the Memory

64.2Will is a power through the which we choose good, after that it be determined with Reason; and through the which we love good, we desire good, and rest us with full liking and consent endlessly in God. Before ere man sinned, might not Will be deceived in his choosing, in his loving, nor in none of his works. For why, it had then by nature to savour each thing as it was; but now it may not do so, unless it be anointed with grace. For ofttimes because of infection of the original sin, it savoureth a thing for good that is full evil, and that hath but the likeness of good.cf. #332 And both the Will and the thing that is willed, the Memory containeth and comprehendeth in it.

65Here The Five And Sixtieth Chapter

Of the first secondary power, Imagination by name; and of the works and the obedience of it unto Reason, before Sin and after.

65.1IMAGINATION is a power through the which we portray all images of absent and present things, and both it and the thing that it worketh in be contained in the Memory. Before ere man sinned, was Imagination so obedient unto the Reason, to the which it is as it were servant, that it ministered never to it any unordained image of any bodily creature, or any fantasy of any ghostly creature: but now it is not so.

65.2For unless it be refrained by the light of grace in the Reason, else it will never cease, sleeping or waking, for to portray diverse unordained images of bodily creatures; or else some fantasy, the which is nought else but a bodily conceit of a ghostly thing, or else a ghostly conceit of a bodily thing. And this is evermore feigned and false, and next unto error.

65.3This inobedience of the Imagination may clearly be conceived in them that be newlings turned from the world unto devotion, in the time of their prayer. For before the time be, that the Imagination be in great part refrained by the light of grace in the Reason, as it is in continual meditation of ghostly things—as be their own wretchedness, the passion and the kindness of our Lord God, with many such other—they may in nowise put away the wonderful and the diverse thoughts, fantasies, and images, the which be ministered and printed in their mind by the light of the curiosity of Imagination. And all this inobedience is the pain of the original sin.

66Here The Six And Sixtieth Chapter

Of the other secondary power, sensuality by name; and of the works, and of the obedience of it unto will before sin and after.

66.1SENSUALITY is a power of our soul, recking and reigning in the bodily wits, through the which we have bodily knowing and feeling of all bodily creatures, whether they be pleasing or unpleasing. And it hath two parts:

  • one through the which it beholdeth to the needfulness of our body,
  • another through the which it serveth to the lusts of the bodily wits.

66.2For this same power is it, that grumbleth when the body lacketh the needful things unto it, and that in the taking of the need stirreth us to take more than needeth in feeding and furthering of our lusts: that grumbleth in lacking of pleasing creatures, and lustily is delighted in their presence: that grumbleth in presence of misliking creatures, and is lustily pleased in their absence. Both this power and the thing that it worketh in be contained in the Memory.

66.3Before ere man sinned was the Sensuality so obedient unto the Will, unto the which it is as it were servant, that it ministered never unto it any unordained liking or grumbling in any bodily creature, or any ghostly feigning of liking or misliking made by any ghostly enemy in the bodily wits. But now it is not so:

66.4for unless it be ruled by grace in the Will, for to suffer meekly and in measure the pain of the original sin—the which it feeleth in absence of needful comforts and in presence of speedful discomforts—and thereto also for to restrain it from lust in presence of needful comforts, and from lusty plesaunce in the absence of speedful discomforts: else will it wretchedly and wantonly welter, as a swine in the mire, in the wealths of this world and the foul flesh so much that all our living shall be more beastly and fleshly, than either manly or ghostly.cf. #314

67Here The Seven And Sixtieth Chapter

That whoso knoweth not the powers of a soul and the manner of her working, may lightly be deceived in understanding of ghostly words and of ghostly working; and how a soul is made a God in grace.

67.1LO, ghostly friend! to such wretchedness as thou here mayest see be we fallen for sin: and therefore what wonder is it, though we be blindly and lightly deceived in understanding of ghostly words and of ghostly working, and specially those the which know not yet the powers of their souls and the manners of their working?

67.2For ever when the Memory is occupied with any bodily thing be it taken to never so good an end, yet thou art beneath thyself in this working, and without any soul.

67.3And ever when thou feelest thy Memory occupied with the subtle conditions of the powers of thy soul and their workings in ghostly things, as be vices or virtues, of thyself, or of any creature that is ghostly and even with thee in nature, to that end that thou mightest by this work learn to know thyself in furthering of perfection: then thou art within thyself, and even with thyself.

67.4But ever when thou feelest thy Memory occupied with no manner of thing that is bodily or ghostly, but only with the self substance of God, as it is and may be, in the proof of the work of this book: then thou art above thyself and beneath thy God

67.5Above thyself thou art: for why, thou attainest to come thither by grace, whither thou mayest not come by nature. That is to say, to be oned to God, in spirit, and in love, and in accordance of will.

67.6Beneath thy God thou art: for why, although it may be said in manner, that in this time God and thou be not two but one in spirit—insomuch that thou or another, for such onehead that feeleth the perfection of this work, may soothfastly by witness of Scripture be called a God—nevertheless yet thou art beneath Him. For why, He is God by nature without beginning; and thou, that sometime wert nought in substance, and thereto after when thou wert by His might and His love made ought, wilfully with sin madest thyself worse than nought, only by His mercy without thy desert are made a God in grace, oned with Him in spirit without departing, both here and in bliss of heaven without any end. So that, although thou be all one with Him in grace, yet thou art full far beneath Him in nature

67.7Lo, ghostly friend! hereby mayest thou see somewhat in part, that whoso knoweth not the powers of their own soul, and the manner of their working, may full lightly be deceived in understanding of words that be written to ghostly intent. And therefore mayest thou see somewhat the cause why that I durst not plainly bid thee shew thy desire unto God, but I bade thee childishly do that in thee is to hide it and cover it. And this I do for fear lest thou shouldest conceive bodily that that is meant ghostly.

68Here The Eight And Sixtieth Chapter

That nowhere bodily, is everywhere ghostly; and how our outer man calleth the word of this book nought.

68.1AND on the same manner, where another man would bid thee gather thy powers and thy wits wholly within thyself, and worship God there—although he say full well and full truly, yea! and no man trulier, an he be well conceived—yet for fear of deceit and bodily conceiving of his words, me list not bid thee do so. But thus will I bid thee. Look on nowise that thou be within thyself. And shortly, without thyself will I not that thou be, nor yet above, nor behind, nor on one side, nor on other.

68.2Where then, sayest thou, shall I be? Nowhere, by thy tale! Now truly thou sayest well; for there would I have thee. For why, nowhere bodily, is everywhere ghostly. Look then busily that thy ghostly work be nowhere bodily; and then wheresoever that that thing is, on the which thou wilfully workest in thy mind in substance, surely there art thou in spirit, as verily as thy body is in that place that thou art bodily.

68.3And although thy bodily wits can find there nothing to feed them on, for them think it nought that thou dost, yea! do on then this nought, and that you do it for God’s love. And let not therefore, but travail busily in that nought with a waking desire to will to have God that no man may know. For I tell thee truly, that I had rather be so nowhere bodily, wrestling with that blind nought, than to be so great a lord that I might when I would be everywhere bodily, merrily playing with all this ought as a lord with his own.**

68.4Let be this everywhere and this ought, in comparison or this nowhere and this nought. Reck thee never if thy wits cannot reason of this nought; for surely, I love it much the better. It is so worthy a thing in itself, that they cannot reason thereupon. This nought may better be felt than seen: for it is full blind and full dark to them that have but little while looked thereupon. Nevertheless, if I shall soothlier say, a soul is more blinded in feeling of it for abundance of ghostly light, than for any darkness or wanting of bodily light.

68.5What is he that calleth it nought? Surely it is our outer man, and not our inner. Our inner man calleth it All; for of it he is well learned to know the reason of all things bodily or ghostly, without any special beholding to any one thing by itself.

69Here The Nine And Sixtieth Chapter

How that a man’s affection is marvelously changed in ghostly feeling of this nought, when it is nowhere wrought.

69.1WONDERFULLY is a man’s affection varied in ghostly feeling of this nought when it is nowhere wrought.** For at the first time that a soul looketh thereupon, it shall find all the special deeds of sin that ever he did since he was born, bodily or ghostly, privily or darkly painted thereupon. And howsoever that he turneth it about, evermore they will appear before his eyes; until the time be, that with much hard travail, many sore sighings, and many bitter weepings, he have in great part washed them away.

69.2Sometime in this travail him think that it is to look thereupon as on hell; for him think that he despaireth to win to perfection of ghostly rest out of that pairs Thus far inwards come many, but for greatness of pain that they feel and for lacking of comfort, they go back in beholding of bodily things: seeking fleshly comforts without, for lacking of ghostly they have not yet deserved, as they should if they had abided.

69.3For he that abideth feeleth sometime some comfort, and hath some hope of perfection; for he feeleth and seeth that many of his fordone special sins be in great part by help of grace rubbed away. Nevertheless yet ever among he feeleth pain, but he thinketh that it shall have an end, for it waxeth ever less and less. And therefore he calleth it nought elsehell but purgatory.

69.4Sometime he can find no special sin written thereupon, but yet him think that sin is a lump, he wot never what, none other thing than himself; and then it may be called the base and the pain of the original sin. Sometime him think that it is paradise or heaven, for diverse wonderful sweetness and comforts, joys and blessed virtues that he findeth therein. Sometime him think it God, for peace and rest that he findeth therein.

69.5Yea! think what he think will; for evermore he shall find it a cloud of unknowing, that is betwixt him and his God.

70Here The Seventieth Chapter

That right as by the defailing of our bodily wits we begin more readily to come to knowing of ghostly things, so by the defailing of our ghostly wits we begin most readily to come to the knowledge of God, such as is possible by grace to be had here.

70.1**AND therefore travail fast in this nought, and this nowhere, and leave thine outward bodily wits and all that they work in: for I tell thee truly, that this work may not be conceived by them.

70.2For by thine eyes thou mayest not conceive of anything, unless it be by the length and the breadth, the smallness and the greatness, the roundness and the squareness, the farness and the nearness, and the colour of it. And by thine ears, nought but noise or some manner of sound. By thine nose, nought but either stench or savour. And by thy taste, nought but either sour or sweet, salt or fresh, bitter or liking. And by thy feeling, nought but either hot or cold, hard or tender, soft or sharp. And truly, neither hath God nor ghostly things none of these qualities nor quantities.

70.3And therefore leave thine outward wits, and work not with them, neither within nor without: for all those that set them to be ghostly workers within, and ween that they should either hear, smell, or see, taste or feel, ghostly things, either within them or without, surely they be deceived, and work wrong against the course of nature.

70.4For by nature they be ordained, that with them men should have knowing of all outward bodily things, and on nowise by them come to the knowing of ghostly things. I mean by their works.

By their failings we may, as thus: when we read or hear speak of some certain things, and thereto conceive that our outward wits cannot tell us by no quality what those things be, then we may be verily certified that those things be ghostly things, and not bodily things.

70.5On this same manner ghostly it fareth within our ghostly wits, when we travail about the knowing of God Himself. For have a man never so much ghostly understanding in knowing of all made ghostly things, yet may he never by the work of his understanding come to the knowing of an unmade ghostly thing: the which is nought but God. But by the failing it may: for why, that thing that it faileth in is nothing else but only God.

70.6And therefore it was that Saint Denis said, The most goodly knowing of God is that, the which is known by unknowing.

And truly, whoso will look in Denis’ books, he shall find that his words will clearly affirm all that I have said or shall say, from the beginning of this treatise to the end. On otherwise than thus, list me not cite him, nor none other doctor, for me at this time. For sometime, men thought it meekness to say nought of their own heads, unless they affirmed it by Scripture and doctors’ words: and now it is turned into curiosity, and shewing of cunning. To thee it needeth not, and therefore I do it not. For whoso hath ears, let him hearMatthew 13:8–9, and whoso is stirred for to trow, let him trow: for else, shall they not.

71Here The One And Seventieth Chapter

That some may not come to feel the perfection of this work but in time of ravishing, and some may have it when they will, in the common state of man’s soul.

71.1SOME think this matter so hard and so fearful, that they say it may not be come to without much strong travail coming before, nor conceived but seldom, and that but in the time of ravishing. And to these men will I answer as feebly as I can, and say, that it is all at the ordinance and the disposition of God, after their ableness in soul that this grace of contemplation and of ghostly working is given to.

71.2For some there be that without much and long ghostly exercise may not come thereto, and yet it shall be but full seldom, and in special calling of our Lord that they shall feel the perfection of this work: the which calling is called ravishing. And some there be that be so subtle in grace and in spirit, and so homely with God in this grace of contemplation, that they may have it when they will in the common state of man’s soul: as it is in sitting, going, standing, or kneeling. And yet in this time they have full deliberation of all their wits bodily or ghostly, and may use them if they desire: not without some letting (but without great letting).

71.3Ensample of the first we have by MosesExodus 24:15–18, and of this other by AaronExodus 8 & Leviticus 8 the priest of the Temple:

for why, this grace of contemplation is figured by the Ark of the Testament in the Old Law, and the workers in this grace be figured by them that most meddled them about this Ark, as the story will witness. And well is this grace and this work likened unto that Ark. For right as in that Ark were contained all the jewels and the relics of the Temple, right so in this little love put upon this cloud be contained all the virtues of man’s soul, the which is the ghostly Temple of God.1 Corinthians 3:16

71.4Moses ere he might come to see this Ark and for to wit how it should be made, with great long travail he clomb up to the top of the mountain, and dwelled there, and wrought in a cloud six days: abiding unto the seventh day that our Lord would vouchsafe for to shew unto him the manner of this Ark-makingExodus 24. By Moses’s long travail and his late shewing, be understood those that may not come to the perfection of this ghostly work without long travail coming before: and yet but full seldom, and when God will vouchsafe to shew it.

71.5But that that Moses might not come to see but seldom, and that not without great long travail, Aaron had in his power because of his office, for to see it in the Temple within the Veil as oft as him liked for to enter. And by this Aaron is understood all those the which I spake of above, the which by their ghostly cunning, by help of grace, may assign unto them the perfection of this work as them liketh.

72Here The Two And Seventieth Chapter

That a worker in this work should not deem nor think of another worker as he feeleth in himself.

72.1LO! hereby mayest thou see that he that may not come for to see and feel the perfection of this work but by long travail, and yet is it but seldom, may lightly be deceived if he speak, think, and deem other men as he feeleth in himself, that they may not come to it but seldom, and that not without great travail.

72.2And on the same manner may he be deceived that may have it when he will, if he deem all other thereafter; saying that they may have it when they will. Let be this: nay, surely he may not think thus.

72.3For peradventure, when it liketh unto God, that those that may not at the first time have it but seldom, and that not without great travail, sithen after they shall have it when they will, as oft as them liketh. Ensample of this we have of Moses, that first but seldom, and not without great travail, in the mount might not see the manner of the Ark: and sithen after, as oft as by him liked, saw it in the Veil.Exodus 33:7–11a

73Here The Three And Seventieth Chapter

How that after the likeness of Moses, of Bezaleel, and of Aaron meddling them about the Ark of the Testament, we profit on three manners in this grace of contemplation, for this grace is figured in that Ark.

73.1THREE men there were that most principally meddled them with this Ark of the Old Testament: Moses, Bezaleel, Aaron. Moses learned in the mount of our Lord how it should be made.Exodus 25–27 Bezaleel wrought it and made it in the Veil after the ensample that was shewed in the mountain.Exodus 36:1–2 And Aaron had it in keeping in the Temple, to feel it and see it as oft as him liked

73.2At the likeness of these three, we profit on three manners in this grace of contemplation. Sometime we profit only by grace, and then we be likened unto Moses, that for all the climbing and the travail that he had into the mount might not come to see it but seldom: and yet was that sight only by the shewing of our Lord when Him liked to shew it, and not for any desert of his travail.

72.3Sometime we profit in this grace by our own ghostly cunning, helped with grace, and then be we likened to Bezaleel, the which might not see the Ark ere the time that he had made it by his own travail, helped with the ensample that was shewed unto Moses in the mount.

73.4And sometime we profit in this grace by other men’s teaching, and then be we likened to Aaron, the which had it in keeping and in custom to see and feel the Ark when him pleased, that Bezaleel had wrought and made ready before to his hands.

73.5Lo! ghostly friend, in this work, though it be childishly and lewdly spoken, I bear, though I be a wretch unworthy to teach any creature, the office of Bezaleel: making and declaring in manner to thine hands the manner of this ghostly Ark. But far better and more worthily than I do, thou mayest work if thou wilt be Aaron: that is to say, continually working therein for thee and for me. Do then so I pray thee, for the love of God Almighty. And since we be both called of God to work in this work, I beseech thee for God’s love fulfil in thy part what lacketh of mine.

74Here The Four And Seventieth Chapter

How that the matter of this book is never more read or spoken, nor heard read or spoken, of a soul disposed thereto without feeling of a very accordance to the effect of the same work: and of rehearsing of the same charge that is written in the prologue.

74.1AND if thee think that this manner of working be not according to thy disposition in body and in soul, thou mayest leave it and take another, safely with good ghostly counsel without blame. And then I beseech thee that thou wilt have me excused, for truly I would have profited unto thee in this writing at my simple cunning; and that was mine intent. And therefore read over twice or thrice; and ever the ofter the better, and the more thou shalt conceive thereof. Insomuch, peradventure, that some sentence that was full hard to thee at the first or the second reading, soon after thou shalt think it easy.

74.2Yea! and it seemeth impossible to mine understanding, that any soul that is disposed to this work should read it or speak it, or else hear it read or spoken, but if that same soul should feel for that time a very accordance to the effect of this work. And then if thee think it doth thee good, thank God heartily, and for God’s love pray for me.

74.3Do then so. And I pray thee for God’s love that thou let none see this book, unless it be such one that thee think is like to the book; after that thou findest written in the book before, where it telleth what men and when they should work in this work. And if thou shalt let any such men see it, then I pray thee that thou bid them take them time to look it all over.

74.4For peradventure there is some matter therein in the beginning, or in the midst, the which is hanging and not fully declared there as it standeth. But if it be not there, it is soon after, or else in the end. And thus if a man saw one part and not another, peradventure he should lightly be led into error: and therefore I pray thee to work as I say thee.

And if thee think that there be any matter therein that thou wouldest have more opened than it is, let me wit which it is, and thy conceit thereupon; and at my simple cunning it shall be amended if I can.

74.5Fleshly janglers, flatterers and blamers, ronkers and ronners, and all manner of pinchers, cared I never that they saw this book: for mine intent was never to write such thing to them. And therefore I would not that they heard it, neither they nor none of these curious lettered nor unlearned men: yea! although they be full good men in active living, for it accordeth not to them.

75Here The Five And Seventieth Chapter

Of some certain tokens by the which a man may prove whether he be called of God to work in this work

75.1ALL those that read or hear the matter of this book be read or spoken, and in this reading or hearing think it a good and liking thing, be never the rather called of God to work in this work, only for this liking stirring that they feel in the time of this reading. For peradventure this stirring cometh more of a natural curiosity of wit, than of any calling of grace.

75.2But, if they will prove whence this stirring cometh, they may prove thus, if them liketh. First let them look if they have done that in them is before, abling them thereto in cleansing of their conscience at the doom of Holy Church, their counsel according.

75.3If it be thus, it is well inasmuch: but if they will wit more near, let them look if it be evermore pressing in their remembrance more customably than is any other of ghostly exercise. And if them think that there is no manner of thing that they do, bodily or ghostly, that is sufficiently done with witness of their conscience, unless this privy little love pressed be in manner ghostly the chief of all their work: and if they thus feel, then it is a token that they be called of God to this work, and surely else not.

75.4I say not that it shall ever last and dwell in all their minds continually, that be called to work in this work. Nay, so is it not. For from a young ghostly prentice in this work, the actual feeling thereof is ofttimes withdrawn for divers reasons.

Sometimecf. #322.3, for he shall not take over presumptuously thereupon, and ween that it be in great part in his own power to have it when him list, and as him list. And such a weening were pride. And evermore when the feeling of grace is withdrawn, pride is the cause: not ever pride that is, but pride that should be, were it not that this feeling of grace were withdrawn. And thus ween ofttimes some young fools, that God is their enemy; when He is their full friend.

75.5Sometimescf. #322.1 it is withdrawn for their carelessness; and when it is thus, they feel soon after a full bitter pain that beateth them full sore.

Sometimescf. #322.2 our Lord will delay it by an artful device, for He will by such a delaying make it grow, and be had more in dainty when it is new found and felt again that long had been lost. And this is one of the readiest and sovereignest tokens that a soul may have to wit by, whether he be called or not to work in this work, if he feel after such a delaying and a long lacking of this work, that when it cometh suddenly as it doth, unpurchased with any means, that he hath then a greater fervour of desire and greater love longing to work in this work, than ever he had any before. Insomuch, that ofttimes I trow, he hath more joy of the finding thereof than ever he had sorrow of the losing.

75.6And if it be thus, surely it is a very token without error, that he is called of God to work in this work, whatsoever that he be or hath been.

75.7For not what thou art, nor what thou hast been, beholdeth God with His merciful eyes; but that thou wouldest be. And Saint Gregory to witness, that all holy desires grow by delays: and if they wane by delays, then were they never holy desires. For he that feeleth ever less joy and less, in new findings and sudden presentations of his old purposed desires, although they may be called natural desires to the good, nevertheless holy desires were they never. Of this holy desire speaketh Saint Austin and saith, that all the life of a good Christian man is nought else but holy desire.

75.8Farewell, ghostly friend, in God’s blessing and mine! And I beseech Almighty God, that true peace, holy counsel, and ghostly comfort in God with abundance of grace, evermore be with thee and all God’s lovers in earth. Amen.

HERE ENDETH THE CLOUD OF UNKNOWING.