Part 4 (1/2)

that he be meek in his own feeling, and hold this mind in regard nought, till he may, by custom and using of this mind, feel the fire of love in his affection, and the light of knowing in his reason.

Lo, I have told thee in this matter a little, as me thinketh; not affirming that this sufficeth, nor that this is the soothfastness in this matter. But if thou think it otherwise, or else any other man savour by grace the contrary hereto, I leave this saying, and give stead to him; it sufficeth to me for to live in truth[184]

princ.i.p.ally, and not in feeling.

EXPLICIT

V.

HERE AFTER FOLLOWETH A DEVOUT TREATISE CALLED THE EPISTLE OF PRAYER

GHOSTLY friend in G.o.d, as touching thine asking of me, how thou shalt rule thine heart in the time of thy prayer, I answer unto thee thus feebly as I can. And I say that me thinketh that it should be full speedful unto thee at the first beginning of thy prayer, what prayer so ever it be, long or short, for to make it full known unto thine heart, without any feigning, that thou shalt die at the end of thy prayer.[185] And wete thou well that this is no feigned thought that I tell thee, and see why; for truly there is no man living in this life that dare take upon him to say the contrary: that is to say, that thou shalt live longer than thy prayer is in doing. And, therefore, thou mayst think it safely, and I counsel thee to do it.

For, if thou do it, thou shalt see that, what for the general sight that thou hast of thy wretchedness, and this special sight of the shortness of time of amendment, it shall bring in to thine heart a very working of dread.

And this working shalt thou feel[186] verily folden in thine heart, but if it so be (the which G.o.d forbid) that thou flatter and f.a.ge[187] thy false fleshly blind heart with leasings[188] and feigned behightings, that thou shalt longer live.[189] For though it may be sooth in thee in deed that thou shalt live longer, yet it is ever in thee a false leasing for to think it before, and for to behight[190] it to thine heart. For why, the soothfastness of this thing is only in G.o.d, and in thee is but a blind abiding of His will, without certainty of one moment, the which is as little or less than a twinkling of an eye. And, therefore, if thou wilt pray wisely as the prophet biddeth when he saith in the psalm: Psallite sapienter;191 look that thou get thee in the beginning this very working of dread. For, as the same prophet saith in another psalm: Initium sapientiae timor Domini;192 that is: ”The beginning of wisdom is the dread of our Lord G.o.d.” But for that there is no full sikerness standing[193] upon dread only, for fear of sinking in to over much heaviness, therefore shalt thou knit to thy first thought this other thought that followeth. Thou shalt think steadfastly that if thou may, through the grace of G.o.d, distinctly p.r.o.nounce the words of that prayer, and win to the end thereof, or if thou die before thou come to the end, so that thou do that in thee is, that then it shall be accepted of thee unto G.o.d, as a full aseeth[194] of all thy recklessness from the beginning of thy life unto that moment. I mean thus: standing that thou hast before time, after thy conning and thy conscience, lawfully amended thee after the common ordinance of holy Church in confession; this short prayer, so little as it is, shall be accepted of thee unto G.o.d for thy full salvation, if thou then didst die, and to the great increase of thy perfection, if thou didst live longer. This is the goodness of G.o.d, the which, as the prophet saith, forsaketh none that truly trusteth in Him with will of amendment;[195] and sith that all amendment standeth in two--that is, in leaving of evil and doing of good--means to get these two are none readier than the ghostly working of these two thoughts touched before. For what reaveth from a soul[196] more readily the affection of sinning, than doth a true working of dread of death? And what moveth a soul[197] more fervently to working of good, than doth a certain hope in the mercy and the goodness of G.o.d, the which is brought in by this second thought? For why, the ghostly feeling of this second thought, when it is thus truly joined to the first, shall be to thee a sure staff of hope to hold thee by in all thy good doings. And by this staff thou mayst sikerly climb in to the high mount of perfection, that is to say, to the perfect love of G.o.d; though all this beginning be imperfect, as thou shalt hear after. For, what for the general sight that thou hast of the mercy and of the goodness of G.o.d, and this special experience that thou feelest of His mercy and His goodness in this acceptation of this little short service for so long recklessness, as it were in a full aseeth of so much recklessness (as it is said before), it may not be but that thou shalt feel a great stirring of love unto Him that is so good and so merciful unto thee--as the steps of thy staff, hope, plainly sheweth unto thee in the time of thy prayer, if thou do it duly as I have told thee before.[198] The ghostly experience of the proof of this working standeth all in a reverent affection that a man hath to G.o.d in the time of his prayer, caused of this dread in the ground of this work, and of this stirring of love, the which is brought in by the ghostly steps of this staff hope, touched before.

For why, reverence is nought else but dread and love medled together with a staff of certain hope,

Me thinketh that the proof of this working is devotion; for devotion is nought else, as saint Thomas the doctor saith, but a readiness of man's will to do those things that longeth to the service of G.o.d.[199] Each man prove in himself, for he that doth G.o.d's service in this manner, he feeleth how ready that his will is thereto. Me thinketh that saint Bernard accordeth to this working, where he saith that all things should be done swiftly and gladly. And see why: swiftly for dread, and gladly for hope, and lovely trust in His mercy. [And what more? Sikerly, I had lever have his meed that lasteth in such doing, though all he never did bodily penance in this life, but only that that is enjoined to him of holy Church, than of all the penance-doers that have been in this life from the beginning of the world unto this day without this manner of doing. I say not that the naked thinking of these two thoughts is so meedful; but that reverent affection, to the which bringing in these two thoughts are sovereign means on man's party, that is it that is so meedful as I say.[200]] And this is only it by itself, without any other manner of doing (as is fasting, waking, sharp wearing, and all these other), the which only by itself pleaseth almighty G.o.d, and deserveth to have meed of Him. And it were impossible any soul to have meed of G.o.d without this, and all after the quant.i.ty of this shall stand the quant.i.ty of meed; for whoso hath much of this, much meed shall he have, and whoso hath less of this, less meed shall he have. And all these other things, as is fasting, waking, sharp wearing, and all these other, they are needful[201] in as much as they are helply to get this, so that without this they are nought.

And this without them is sometime sufficient at the full by itself, and it is often times full worthily had and come to of full many without any of the others. All this I say for that I would by this knowing that thou charged and commended each thing after that it is: the more, ”the more,” and the less, ”the less”; for oft times unknowing is cause of much error. And oft times unknowing maketh men to charge more and commend more bodily exercise (as is fasting, waking, sharp wearing, and all these others) than they do ghostly exercise in virtues or in this reverent affection touched before.

And, therefore, in more declaration of the meed and the worthiness of this reverent affection, I shall say a little more than I yet have said, so that, by such declaring, thou mayst be better learned in this working than thou yet art.

All this manner of working beforesaid of this reverent affection, when it is brought in by these two thoughts of dread and of hope coming before, may well be likened to a tree that were full of fruit; of the which tree, dread is that party that is within in the earth, that is, the root. And hope is that party that is above the earth, that is, the body[202] with the boughs. In that that hope is certain and stable, it is the body; in that it stirreth men to works of love, it is the boughs; but this reverent affection is evermore the fruit, and then, evermore as long as the fruit is fastened to the tree,[203] it hath in party a green smell of the tree; but when it hath been a certain time departed from the tree and is full ripe, then it hath lost all the taste of the tree, and is king's meat [that was before but knave's meat].[204] In this time it is that this reverent affection is so meedful as I said. And, therefore, shape thee for to depart this fruit from the tree, and for to offer it up by itself to the high King of heaven; and then shalt thou be cleped G.o.d's own child, loving Him with a chaste love for Himself, and not for His goods.[205] I mean thus: though all that the innumerable good deeds, the which almighty G.o.d of His gracious goodness hath shewed to each soul in this life, be sufficient causes at the full and more, to each soul to love Him for, with all his mind, with all his wit, and with all his will; yet if it might be, that may no wise be, that a soul were as mighty, as worthy, and as witty as all the saints and angels that are in heaven gathered in one, and had never taken this worthiness of G.o.d,[206] or to whom that G.o.d had never shewed kindness in this life; yet this soul, seeing the loveliness of G.o.d in Himself, and the abundance thereof, should be ravished over his might for to love G.o.d, till the heart brast; so lovely and so liking, so good and so glorious He is in Himself.

O how wonderful a thing and how high a thing is the love of G.o.d for to speak of, of the which no man may speak perfectly to the understanding of the least party thereof, but by impossible ensamples, and pa.s.sing the understanding of man! And thus it is that I mean when I say loving Him with a chaste love for Himself, and not for His goods;[207] not as if I said (though all I well said) much for His goods, but without comparison more for Himself. For, if I shall more highly speak in declaring of my meaning of the perfection and of the meed of this reverent affection, I say that a soul touched in affection by the sensible presence of G.o.ds as He is in Himself, and in a perfect soul illumined in the reason, by the clear beam of everlasting light, the which is G.o.d, for to see and for to feel the loveliness[208] of G.o.d in Himself, hath for that time and for that moment lost all the mind of any good deed or of any kindness that ever G.o.d did to him in this life--so that cause for to love G.o.d for feeleth he or seeth he none in that time, other than is G.o.d Himself. So that though all it may be said in speaking of the common perfection, that the great goodness and the great kindness that G.o.d hath shewed to us in this life are high and worthy causes for to love G.o.d for; yet having beholding to the point and the p.r.i.c.k of perfection (to the which I purpose to draw thee in my meaning, and in the manner of this writing), a perfect lover of G.o.d, for dread of letting[209] of his perfection, seeketh now, that is to say, in the point of perfection, none other cause for to love G.o.d for, but G.o.d Himself; so that by this meaning I say, that chaste love is to love G.o.d for Himself and not for His goods. And therefore, following the rule of mine ensample, shape thee to depart the fruit from the tree, and for to offer it up by itself unto the King of heaven, that thy love be chaste; for evermore as long as thou offrest Him this fruit green and hanging on the tree, thou mayst well be likened to a woman that is not chaste, for she loveth a man more for his goods than for himself. And see why that I liken thee thus; for it seemeth that dread of thy death and shortness of time, with hope of forgiveness of all thy recklessness, maketh thee to be in G.o.d's service so reverent as thou art. And if it so be, soothly then hath thy fruit a green smell of the tree; and though all it pleaseth G.o.d in party, nevertheless, yet it pleaseth Him not perfectly, and that is for thy love is not yet chaste.

Chaste love is that when thou askest of G.o.d neither releasing of pain, nor increasing of meed, nor yet sweetness in His love in this life; but if it be any certain time that thou covetest sweetness as for a refres.h.i.+ng of thy ghostly mights, that they fail not in the way; but thou askest of G.o.d nought but Himself, and neither thou reckest nor lookest after whether thou shalt be in pain or in bliss, so that thou have Him that thou lovest--this is chaste love, this is perfect love.[210] And therefore shape thee for to depart the fruit from the tree; that is to say, this reverent affection from the thoughts of dread and of hope coming before; so that thou mayst offer it ripe and chaste unto G.o.d by itself, not caused of any thing beneath Him, or medled with Him[211] (yea, though all it be the chief),[212] but only of Him, by Himself; and then it is so meedful as I say that it is. For it is plainly known without any doubt unto all those that are expert in the science of divinity and of G.o.d's love, that as often as a man's affection is stirred unto G.o.d without mean (that is, without messenger of any thought in special causing that stirring), as oft it deserveth everlasting life. And for that that a soul that is thus disposed (that is to say, that offreth the fruit ripe, and departed from the tree) may innumerable times in one hour be raised in to G.o.d suddenly without mean, therefore more than I can say it deserveth, through the grace of G.o.d, the which is the chief worker, to be raised in to joy. And therefore shape thee for to offer the fruit ripe and departed from the tree. Nevertheless, the fruit upon the tree, continually offered as man's frailty will suffer, deserveth salvation; but the fruit ripe and departed from the tree, suddenly offered unto G.o.d without mean, that is perfection. And here mayst thou see that the tree is good, though all that I bid thee depart the fruit therefrom, for more perfection; and therefore I set it in thy garden; for I would that thou should gather the fruit thereof, and keep it to thy Lord. And for that that I would that thou knew what manner of working it is that knitteth man's soul to G.o.d, and that maketh it one with Him in love and accordance of will,[213] after the word of saint Paul saying thus: Qui adhaeret Duo unus spiritus est c.u.m illo;214 that is to say: ”Who so draweth near to G.o.d,” as it is by such a reverent affection touched before, ”he is one spirit with G.o.d.” That is, though all that G.o.d and he be two and sere[215] in kind, nevertheless yet in grace they are so knit together that they are but one in spirit;[216] and all this is for onehead of love and accordance of will; and in this onehead is the marriage made between G.o.d and the soul, the which shall never be broken, though all that the heat and the fervour of this work cease for a time, but by a deadly sin.

In the ghostly feeling of this onehead may a loving soul both say and sing (if it list) this holy word that is written in the book of songs in the Bible: Dilectus meus mihi et ego illi;217 that is: ”My loved unto me and I unto Him”; understanden that G.o.d shall be knitted with the ghostly glue of grace on His party, and the lovely consent in gladness of spirit on thy party.

And therefore climb up by this tree, as I said in the beginning; and when thou comest to the fruit (that is, to the reverent affection, the which ever will be in thee if thou think heartily the other two thoughts before, and f.a.ge[218] not thyself with no lie, as I said), then shalt thou take good keep[219] of that working that is made in thy soul that time, and shape thee, in as much as thou mayst through grace, for to meek thee under the height of thy G.o.d, so that thou mayst use thee in that working other times by itself, without any climbing thereto by any thought. And, sikerly, this is it the which is so meedful as I said, and ever the longer that it is kept from the tree (that is to say, from any thought), and ever the ofter that it is done suddenly, l.u.s.tily, and likingly, without mean, the sweeter it smelleth, and the better it pleaseth the high King of heaven. And ever when thou feelest sweetness and comfort in thy doing, then He breaketh this fruit and giveth thee part of thine own present. And that that thou feelest is so hard, and so straitly stressing thine heart without comfort in the first beginning, that bemeaneth[220] that the greenness of the fruit hanging on the tree, or else newly pulled, setteth thy teeth on edge. Nevertheless yet it is speedful to thee. For it is no reason that thou eat the sweet kernel, but if thou crack first the hard sh.e.l.l and bite of the bitter bark.

Nevertheless, if it so be that thy teeth be weak (that is to say, thy ghostly mights), then it is my counsel that thou seek slights, for better is list than lither strength.[221]

Another skill there is why that I set this tree in thy garden, for to climb up thereby. For though all it be so that G.o.d may do what He will, yet, to mine understanding, it is impossible any man to attain to the perfection of this working without these two means, or else other two that are according to them coming before. And yet is the perfection of this work sudden, without any mean. And, therefore, I rede[222] thee that these be thine, not thine in propriety, for that is nought but sin,[223] but thine given graciously of G.o.d, and sent by me as a messenger though I be unworthy; for wete thou right well that every thought that stirreth thee to the good,[224] whether it come from within by thine angel messenger, or from without by any man messenger, it is but an instrument of grace given, sent and chosen of G.o.d Himself for to work within in thy soul. And this is the skill why that I counsel thee to take these two thoughts before all others. For as man is a mingled thing of two substances, a bodily and a ghostly, so it needeth for to have two sere[225] means to come by to perfection;[226] sith it so is that both these substances shall be oned in undeadliness at the uprising in the last day; so that either substance be raised to perfection in this life, by a mean accordant thereto. And that is dread to bodily substance, and hope to the ghostly. And thus it is full seemly and according to be, as me thinketh; for as there is nothing that so soon will ravish the body from all affection of earthly things, as will a sensible dread of the death; so there is nothing that so soon nor so fervently will raise the affection of a sinner's soul, unto the love of G.o.d, as will a certain hope of forgiveness of all his recklessness. And therefore have I ordained thy climbing by these two thoughts; but if it so be that thy good angel teach thee within thy ghostly conceit, or any other man, any other two that are more according to thy disposition than thee thinketh these two be, thou mayst take them, and leave these safely without any blame.

Nevertheless to my conceit (till I wete more) me thinketh that these should be full helply unto thee, and not much unaccording to thy disposition, after that I feel in thee. And therefore, if thou think that they do thee good, then thank G.o.d heartily, and for G.o.d's love pray for me. Do then so, for I am a wretch, and thou wotest not how it standeth with me.

No more at this time, but G.o.d's blessing have thou and mine.

Read often, and forget it not; set thee sharply to the proof; and flee all letting and occasion of letting, in the name of our Lord Jesu Christ. AMEN.

FINIS

VI.

HERE FOLLOWETH ALSO A VERY NECESSARY EPISTLE OF DISCRETION IN STIRRINGS OF THE SOUL

GHOSTLY friend in G.o.d, that same grace and joy that I will to myself, will I to thee at G.o.d's will. Thou askest me counsel of silence and of speaking, of common dieting and of singular fasting, of dwelling in company and only woning[227] by thyself. And thou sayest thou art in great were[228] what thou shalt do; for, as thou sayest, on the one party thou art greatly tarried with speaking, with common eating, as other folk do, and with common woning in company. And, on the other party, thou dreadest to be straitly still,[229] singular in fasting, and only in woning, for deeming of more holiness in thee than thou hast,[230] and for many other perils; for oft times now these days they are deemed for most holy, and fall in to many perils, that most are in silence, in singular fasting, and in only woning. And sooth it is that they are most holy, if grace only be the cause of that silence, of that singular fasting, and of that only woning, the kind[231] but suffering and only consenting; and if it be otherwise, then that is but peril on all sides, for it is full perilous to strain the kind to any such work of devotion, as is silence or speaking, common dieting or singular fasting, woning in company or in onliness.[232] I mean, pa.s.sing the course and the common custom of kind and degree, but if it be led thereto by grace; and, namely, to such works the which in themself are indifferent, that is to say, now good, and now evil, now with thee, now against thee, now helping, and now letting. For it might befall that, if thou followed thy singular stirring, straitly straining thee to silence, to singular fasting, or to only woning, that thou shouldest oft times be still when time were to speak, oft times fast when time were to eat, oft times be only when time were to be in company. Or if thou give thee to speaking always when thee list, to common eating, or to companious woning,[233] then peradventure thou shouldest sometime speak when time[234] were to be still, sometime eat when time were to fast, sometime be in company when time were to be only; and thus mightest thou lightly fall in to error, in great confusion, not only of thine own soul but also of others. And, therefore, in eschewing of such errors, thou askest of me (as I have perceived by thy letters) two things: the first is my conceit of thee, and thy stirring; and the other is my counsel in this case, and in all such others when they come.

As to the first, I answer and I say that I dread full much in this matter and such others to put forth my rude conceit, such as it is, for two skills.[235] And one is this: I dare not lean to my conceit, affirming it for fast and true. The other is thine inward disposition, and thine ableness that thou hast unto all these things that thou speakest of in thy letter, which be not yet so fully known unto me, as it were speedful that they were, if I should give full counsel in this case. For it is said of the Apostle: Nemo novit quae sunt hominis, nisi spiritus hominis qui in ipso est; ”No man knoweth which are the privy dispositions of man, but the spirit of the same man, the which is in himself”;[236] and, peradventure, thou knowest not yet thine own inward disposition thyself, so fully as thou shalt do hereafter, when G.o.d will let thee feel it by the proof, among many failings and risings. For I knew never yet no sinner that might come to the perfect knowing of himself and of his inward disposition, but if he were learned of it before in the school of G.o.d, by experience of many temptations, and by many failings and risings; for right as among the waves and the floods and the storms of the sea, on the one party, and the peaceable wind and the calms and the soft weathers of the air on the other party, the sely[237]