The Scale (Ladder) of Perfection

BUT thou wilt say that thou hast done all this, namely, stopped the windows of thy five senses, so that thou seest no worldly things, nor hearest them, nor hast any use of thy senses, more than need requireth; and for that end thou art enclosed. And to this I answer: If thou do thus, as I hope thou dost, then hast thou stopped a great window of this image, but yet art thou not secure; for that thou hast not stopped the privy holes of the imaginations of thy heart. For though thou seest me not with thy bodily eye, yet mayest thou see me at the same time in thy soul by imagination; and so mayest thou do of all bodily things. If, then, thou feedest thy soul willingly and wittingly by imaginations of vanities of the world, and desiring of worldly things; as a comfort or pleasure and ease; verily though thy soul be kept within as to thy bodily senses, it is notwithstanding far without by such vain imaginations.

But now thou wilt ask me whether it be any great sin for a soul to busy itself in such vanities, either by the outward senses or by the inward imaginations and thoughts. As unto this I say; that I would never have thee ask any man this question; for he that will truly love God, he asketh not commonly, whether this or that be the greater sin? For he will think that whatsoever letteth him from the love of God is a great sin, and will think nothing sin but that thing which is not good, and letteth him from the love of God. What is sin but a wanting or a forbearing of good? I say not that it will or ought to grieve him so much as a mortal sin would, or a venial sin should, neither say I but that he knoweth and distinguisheth a mortal sin from a venial, and fleeth it more than the other.

BY this that I have said mayest thou see a little the darkness of this image of sin, not that I have described it fully to thee as it is, for I cannot; nevertheless by this little thou mayest see more if thou look well.

But thou wilt say, how know you that I bear about me such an image as you speak of? To which I answer, that I may take to me a word said by the prophet, which is this: Inveni idolum mihi - I have found an idol in myself; that is, a false image, which some call an idol, very foul, disfigured and misshapen with wretchedness of all those sins which I have spoken of, by the which I am cast down into fleshly or sensual pleasures and worldly vanities, from cleanness of heart, and feeling of spiritual virtues, more than I can or may say: and such fall of mine much grieveth me, and I cry God mercy for it. By this wretchedness which I feel in my own self, more than I have said, may I the better tell thee of thy image, for we all came of Adam and Eve, clothed with clothes of beasts' skins, as the Scripture saith: Our Lord made to Adam and his wife clothes of a beast's hide. In token that by sin they were come to be misshapen like to a beast, in which beastly clothes we all are born, and wrapped, and disfigured from our kingly shape.

This then is an ugly image to look upon; whose head is pride; for pride is the first and principal sin, as the wise man saith: The beginning of all manner of sin is pride. The back and hinder part of it is covetousness, as St Paul saith: I forget that which is behind (vizi, all worldly things) and I stretch forward to that which is before. The breast (in which is the heart) is Envy; for it is no fleshly sin, but it is a devil's sin, as the wise man saith: By envy of the devil death came into the world, for all those that are of his party follow him therein. The arms of it are wrath, inasmuch as a man wreaketh or revengeth himself by his arms, contrary to Christ's bidding in the Gospel: If a man smite thee upon one cheek, thou shalt not smite him again, but offer him the other. The belly of this image is gluttony, as St Paul saith: Meat serveth for the belly, and the belly for meat, but God shall destroy them both; namely, at the last day, when shall be the full reforming of his chosen, and damning of the reprobate, The members of it are lechery, of the which St Paul saith thus: Yield not your members to be instruments of iniquity unto sin; especially to this sin of lechery. The feet of it are sloth; therefore the wise man said to the slow and lazy person (to stir him up to do good deeds), Run, make haste, raise thy friend, that is to say, run quickly about to good works, and make haste, for the time passeth, and raise up thy friend, which is Jesus, by devout Prayer and Meditation. Here hast thou heard the members of this image.

Gen. 3. Ecclus. 10. Phil. 3. Wisd. 2. St Matthew 5. 1 Cor. 4. Prov. 6.

THIS is not the image of Jesus, but it is liker an image of the Devil, for the image of Jesus is made of virtues, with humility and perfect love and charity; but this is made of false fleshly love to thyself, with all those members, spoken of in the former chapter, fastened thereto. This image bearest thou, and every man whatsoever he be, until by grace of Jesus it be somewhat destroyed and broken down. Thus David seemeth to say in the Psalter: Man passeth away as an image, and is troubled in vain. Which is as if he had said: Though it be so that man in the beginning was made after the image of God, stable and stedfast; nevertheless because of sin, he proceedeth far in this image of sin, living in this world, by the which he is unstable and troubled in vain. Also St Paul speaketh of this Image thus: As we have heretofore borne the image of the earthly man, the first Adam, that is, the image of sin, Right so now (if we will come to the love of God) let us bear the image of the heavenly man Jesus, which is the image of virtues.

What shalt thou do with this image? I answer thee by a word that the Jews said to Pilate of Christ - Crucify Him. Take thou this body of sin, and do Him on the Cross; that is to say, break down this image, and slay the false love of sin in thyself; as Christ's body was slain for our sins and trespasses; right so it behoveth thee, if thou wilt be like Christ, slay thy bodily liking and fleshly lusts in thyself. Thus said St Paul: Those that are Christ's followers have crucified and slain their flesh (that is, the image of sin) with all the lusts, and the unreasonable desires and appetites of it. Slay then and break down Pride, and set up Humility; also break down Anger and Envy, and raise up Love and Charity to thy neighbour. Also instead of Covetousness, poverty of Spirit; instead of Sloth, fervour in devotion with cheerful readiness to all good deeds; and instead of Gluttony and Lechery, Sobriety and Charity in body and soul. This considered St Paul, when he said thus: Putting off the old man with all his members, which is rotten according to the desires of error, ye shall shape you and clothe you in the new man, which is the image of God by holiness and righteousness and perfection of virtues. Who shall help thee to break down this image? Verily thy Lord Jesus. In the virtue and in the Name of Him shalt thou break down this mawment (or idol) of sin, pray to Him earnestly, and desire it, and He shall help thee.

Gather then thy heart together, and do after the counsel of the wise man, when he saith thus: With all diligence keep thine heart, for out of it cometh life, and that is when it is well kept, for then wise thoughts, clean affections and burning desires of virtues and of charity, and of the bliss of Heaven come out of it, making the soul to live a blessed life. But on the contrary, if it be not kept, then as our Lord saith in the Gospel, evil thoughts and unclean affections come out of the heart which defile the man. They either benumb and kill the life of the soul by mortal sin, or else they enfeeble the soul and make it sick, if they be venial. For what is a man but his thoughts and his loves? These alone make a man good or bad. So much as thou lovest God and thy neighbour, and knowest Him, so much is thy soul, and if thou love Him little, little is thy soul, and if thou love Him not at all, nothing at all is thy soul. It is nothing as to good, but it is much as to sin. And if thou wilt know what thou lovest, look and observe what thou thinkest upon most, for where our love is, there is our eye; and where our liking is, upon that our heart is thinking most. If thou love God much, thou likest to think much upon Him, and if thou love Him little, then little dost thou think upon Him. Rule well thy thoughts and thine affections, and then art thou virtuous.

Undertake then the breaking down of this image, when thou hast first well bethought thee of thyself, and of thy wretchedness, inwardly, as I have said, how proud, how vain, how envious, how melancholy (or froward), how covetous, how fleshly, and how full of corruption. Also how little knowing, feeling or savour thou hast of God and of spiritual things, how wise, how quick and how much savour thou hast in earthly things. And (that I may say all in one word) how thou art as full of sin as an hide or skin is full of flesh, yet be not thou too much dejected, though thou thinkest thus of thyself. And when thou hast done thus, lift up then the desire of thy heart to thy Lord Jesus, and pray for His help, cry to Him with great desires and sighings that He will help thee to bear this great burthen of this image, or else that He will break it. Think also what a shame it is for thee to be fed with swines' meat of fleshly savours, that oughtest to feel a spiritual savour of heavenly joy.

If thou dost thus, then beginnest thou to rise against the whole ground of sin in thee, as I have said. And it may be that thou shalt feel pain and sorrow, for thou must know that no soul can live without pain, heaviness and sadness, unless that she take delight or have her rest either in her Creator or in some creature. And, therefore, when thou risest against thyself by a fervent desire for to attain to the feeling of thy Lord Jesus within thee, and for to draw away thy love from all bodily things, and from rest in all bodily feelings, insomuch that thou art even a burthen to thyself, and it seems to thee that all creatures are risen up against thee, and all the things, which heretofore thou tookest delight in, do now turn thee to pain and heaviness. And when thou hast thus forsaken thyself, and canst not likely, for all that, as yet find comfort in God, needs must thy soul feel and suffer pain in this case. Nevertheless, I hope that he that will suffer this pain awhile, stedfastly, cleaving to the desire and naked mind after Jesus Christ, and to that his desire, that he will have nothing but his Lord, and will not lightly depart therefrom, nor seek any other comfort from without for a time (for it lasteth not long), our Lord is nigh to him, and soon shall ease his heart, for He will help him to bear his body or sensuality, which is full of corruption; and will, with His merciful power of His gracious presence, break down this false image of love in him; not all at once, but by little and little, till he be in some measure reformed to His likeness.

After such a total rising and resolution made by thee against thyself, when it is passed thou shalt more soberly, more gently and more easily rule thyself, and more charily keep and guard thy thoughts and thine affections, and shalt note and discern them, whether they be good or bad. And thereupon if afterwards thou feel (I put this for an example) a stirring of pride in any manner or spice of it, be then presently well aware, as well and as soon as thou canst, and suffer it not to escape away lightly, but take it in mind, and there rent it, break it and despise it, and do all the shame thou canst unto it; look thou spare it not, nor believe it, though it speak never so fair, for it is false, though it seem to be truth; as the Prophet saith: My people, they who call thee blessed, do deceive thee (by their so saying) and would bring thee into error.

And if thou be diligent to do thus, thou shalt, by the grace of Jesus, within short time, stop much of the spring of Pride and much abate the vain delight thereof, so that thou shalt very early feel any such motion in thee. And when thou feelest it, it shall be so weak and, as it were, half dead, that it shall not much trouble thee. And then shalt thou have a spiritual sight of the virtue of Humility, and see how good and how fair it is, and thou shalt desire it and love it for its goodness, so that it shall please thee both to behold and see thyself as thou art indeed, and also to be esteemed and held by others to be such a one, that is full of corruption, and (if need be) to suffer gladly despite and reproof for love of righteousness.

In like manner when thou feelest any stirrings of wrath, or anger, or of melancholic risings of heart, or any other evil will against thy neighbour, for any manner of cause, though it seem reasonable, and not to be against charity, beware of it, and be ready with thy thought to restrain it, that it turn not into a further liking or consent; resist it as much as thou canst, and follow it not neither by word nor deed, but as it riseth, smite it down again, and so shalt thou slay it with the sword of the fear of God, that it shall not trouble thee, for know well in all these stirrings of pride, vain-glory, envy, or any other, that as soon as thou perceiveth it, and resistest it with displeasure of thy will and of thy reason, thou slayest it. Though it be so, that it cleave still upon thy heart against thy will, and will not lightly pass away, fear it not, for though it letteth thy soul from peace, yet doth it not defile her. Right so in like manner shalt thou do against all evil stirrings of Covetousness, Sloth, Gluttony and Lechery; that thou be always ready with thy reason and thy will to reprove them and despise them.

And this mayest thou do the better, and the more readily, if thou be diligent and careful to set thy heart most upon one thing, and that is nought else but a spiritual desire after God, how to please Him, love Him and know Him, to see Him and to enjoy Him by grace here in a little feeling, and in the bliss of Heaven in a full being. This desire, if thou keep it, it will tell thee what is sin, and what is not; and what thing is good and what better; and if thou wilt but fasten thy thoughts to the same desire, it shall teach thee all that thou needest, and it shall procure thee all that thou wantest. And, therefore, whensoever thou risest against the ground of sin in general, or against the ground of any particular sin, hang fast upon this desire, and set the point of thy thoughts more upon God whom thou desirest than upon the sin which thou abhorrest. And if thou do so, then God fighteth for thee, and will destroy sin in thee. And thou shalt much sooner come to thy purpose if thou doest thus, than if thou shouldst leave thy humble desire principally after God, and set thy heart only against the stirrings of sin, as though thou wouldst destroy it by thy own mastering of it, but thou shalt never so bring it about.

Do as I have said, and better if thou canst, and I hope by the grace of Jesus thou shalt make the devil ashamed, and shalt break down all such wicked stirrings, that they shall not much trouble thee. And by this course may the image of sin be broken down in thee and destroyed, by the which thou art misshapen from the kindly shape of Christ's image; and thou shalt be reformed and shapen again to the image of the Humanity of Jesus, by humility and charity, and afterwards shalt thou become full shapen to the image itself of the Godhead, whilst thou livest here, as it were in a shadow of it in contemplation, and hereafter in verity and full reality in the bliss of Heaven.

Of this shaping to the likeness of Christ St Paul speaks thus: My little children whom I travail with again (as a woman that were with child with you) until Christ be shapen again in you. Thou hast conceived Christ within thee by faith, and He liveth in thy soul by grace, inasmuch as thou hast a good will and a desire to serve Him and please Him; but He is not yet fully shapen in thee, nor thou in Him by perfection of charity. And therefore St Paul bare thee and me and others also with travail, as a woman beareth a child, until the time that Christ hath His full shape in us, and we in Him. Of this treateth the second book.

WHOSO thinkest to attain to the working and to the full use of contemplation and not by this way, that is by perfection of virtues, and taking full heed thereto, cometh not in by the door, and therefore as a thief he shall be cast out. I say not but that a man may have by the gift of God, at by times, a tasting and a glimmering of the contemplative life; some I say at the beginning of their conversion. But the solid feeling of it shall he not have, until he have gotten in him some perfection of virtues. For Christ is the door, and is also the porter, and without His leave and His liberty no man may come in; as He Himself saith: No man cometh to the Father but by Me. That is to say, no man can come to the contemplation of the Godhead but he that is first reformed by perfection of humility and charity, to the likeness of Jesus in His Humanity.

Lo, then, have I told thee a little, as methinketh, first of Contemplative life, what it is; and then of the ways which, by the grace of God, lead thereunto. Not as if I had it myself in feeling and in working, as I have it in talking. Nevertheless, I would by this writing of mine (such as it is) first stir up my own negligence to do better than I have done; and also my purpose is, to stir thee, or any other man or woman that hath taken the state of life Contemplative, to travail more diligently and more humbly in that manner of life, by such simple words as God hath given me grace for to say. And therefore if there be any word therein that stirreth thee or comforteth thee more to the love of God, thank God, for it is His gift and not of the words written. And if it comforteth thee not, and thou understandest it not readily, study not too long about it, but lay it aside till another time, and go to thy prayers or some other business; take it as it will come, and not all at once.

Also these words which I write, take them not too strictly, but when thou thinkest, upon good consideration, that I write too short, either for lack of English or lack of reason, I pray thee amend it only where need is. Also these words which I write to thee, belong not all of them to one that is of an active life, but to thee or to any other which hath the state of life contemplative. The Grace of our Lord Jesus Christ be with thee.

SECTION I: That a Man is the Image of God after the Soul and not after the Body; and how he is restored and reformed thereto that was misshapen by Sin FORASMUCH as thou desirest greatly, and askest it for charity, to hear more of that image of which I have spoken in the former book in part; therefore I shall willingly, with fear, fall to thy desire, and by the help of our Lord's grace, in whom I fully trust, shall open to thee a little more of this image.

I tell thee in truth, that I understand nought else thereby, but thy soul. For thy soul and my soul and every rational soul is an image, and that a worthy one, for it is the image of God, as the Scripture saith: Man is God's Image and made to the image and likeness of Him; not in His bodily shape without, but in his faculties within, as holy Writ saith: Our Lord God shaped man in His soul to His own image and likeness. This is the image that I have spoken of. This image, made after the image of God in its first shaping, was wonderful fair and bright, full of burning love and ghostly light, but through the sin of the first man Adam it was disfigured and misshapen into another likeness, as I have said before, for it fell from that ghostly light and that heavenly feeding into painful darkness and lust of this wretched life, exiled and driven out from the inheritance of Heaven, that it should have had if it had continued, into the wretchedness of this earth, and afterward into the prison of hell, there to have been without end; from which prison it should never return to the heavenly inheritance until it were reformed to the first shape and likeness. But that

reforming could not be made by any earthly man, for every man was in the same mischief, and none was sufficient to help himself, and so much less another man. Therefore it needed to be done by Him that was more than man, that is God alone. And it was needful that He should reform and restore man to bliss (if ever he were to be saved) who of His infinite goodness first created him thereto. Now, then, I shall tell thee, how he might be reformed, and how he is reformed to his first likeness by Him that first made and framed him, for that is the intent of this writing. The justice of God requireth that a sin committed be not forgiven, unless that amends be made for it, if it may be done. Now it is certain that mankind that was perfect in Adam the first man (sinning so grievously against God, when he broke His special command, and assented to the false counsel of the devil) deserved justly to be separated from Him, and damned to hell without end, so far forth, that according to God's Justice, he could not be forgiven, unless amends were first made, and full satisfaction given. But this amends could none make that was man only, and proceeded out of Adam

by generation; because that the trespass and dishonour done to God was endless great, and therefore it passed man's power to make amends for it. And, secondly, because he that had offended, and would make amends for it, ought to give and pay unto him whom he had offended, all that he owed him, though he had not offended, and over and besides that, to give and pay him something that he owed not, in regard of the same offence and injury done. But mankind had not wherewith to pay God for his trespass, over and above that which he owed him, for what good soever man could do in body or soul was but his debt; for every man ought, as the Gospel saith: For to love God with all his heart, and all his soul, and all his might; and better than this could he not do; and nevertheless this deed was not sufficient to the reforming of mankind, nor could he do this until he was first reformed. Then needed it, that if man's soul should be reformed, and the trespass made good, that our Lord God Himself should reform this image, and make amends for the trespass, since no man could. But that might He not do in His Godhead, for He might not, nor ought

not, to make amends by suffering pain in His own nature, therefore it was necessary, that He should take the same nature that had trespassed, and so become man. And that could He not do by the common way of generation, for it was impossible for God's Son to be born of touched woman, therefore must He become man through a gracious generation by the working of the Holy Ghost of a pure gracious virgin our Lady St Mary; and so it was done; for our Lord Jesus, God's Son, became man; and through His precious death which He suffered, made amends to the Father of Heaven for man's guilt. And that could He well do, for He was God, and ought not anything for Himself, but only as He was man, born of the same kind that Adam was that first trespassed, and so though He ought it not for His own person, for that He had not sinned. Nevertheless He ought it of His free will, for the trespass of mankind, having taken upon Him their nature for the salvation of man, out of His endless mercy.

Forsooth it is, there was never any man that could yield to God anything of his own which he owed not, but only this blessed Jesus, for He could pay God something which He owed not, for Himself, which was but one thing, namely, to give His precious life by voluntary undertaking death for love of justice, this He owed not. As much good indeed as He was able to do in this life, for the honour of God was all but due debt; but to undergo death for the love of justice, He was not bound thereto. He was bound to justice, but He was not bound to die: for death is only a pain ordained to man for his own sin. But our Lord Jesus Christ never sinned, neither could sin, and therefore He ought not to die. Since then He ought not to die, and yet died willingly, therefore paid He to God more than He ought. And since that was the best man's deed, and most worthy that ever was done, therefore, was it reasonable that the sin of mankind should be forgiven. Inasmuch as mankind had found a man of the same kind, without spot of sin, that is Jesus; that might make amends for the trespass done, and might pay our Lord God all that He ought; and over and above, that which He ought not. Since, then, that our Lord Jesus, God and man, died thus for the salvation of man's soul, it was just that sin should be forgiven, and man's soul, that was His image, should or might be reformed and restored to the first likeness, and to the bliss of Heaven.

This passion of our Lord, and this precious death is the ground of all the reforming of man's soul; without which man's soul could never be reformed to the likeness of Him, nor come to the bliss of Heaven; but blessed be He for all these His works. Now so it is, that through the virtue of His precious passion, the flaming sword of the Cherubim that drove Adam out of Paradise is now put away; and the endless gates of Heaven are open to every man that will enter in thereto. For the person of Jesus is both God and King of Heaven in the bliss of the Father, and as man, He is porter at the gate, ready to receive every soul that will be reformed here in this life to His likeness. For now may every soul, if he will, be reformed to the likeness of God; since that the trespass is forgiven, and the amends through Jesus is made for the first guilt. Nevertheless though this be true, yet all souls have not the profit nor the fruit of this precious passion, nor are reformed to the likeness of Him. SECTION II: That Jews and Pagans and also false Christians are not reformed effectually through the virtue of the Passion through their own Faults

TWO manner of men are not reformed by the virtue of this passion. One is of them that know it not; another is of them that love it not. Jews and Pagans have not the benefit, because they know it not. Jews understand not that Jesus the son of the virgin Mary is God's Son. Also the Pagans know it not that the sovereign wisdom of God would become the son of man, and in His manhood would suffer the pains of death. And therefore the Jews held the preaching of the Cross and of the Passion nought but slander and blasphemy; and the Pagans held it nought but fancy and folly. But true Christians hold it the sovereign wisdom of God and His mighty power. Thus saith St Paul: We preach unto you Christ crucified, to the Jews a stumbling block, and to the Gentiles foolishness; but to those that be called, both Jews and Greeks, Christ the Power of God and the Wisdom of God. And therefore these men, through their unbelief, put themselves from the reforming of their own souls, and continuing in this unbelief, shall never be saved nor come to the bliss of Heaven. Forsooth it is, from the beginning of the world to the last ending was there never any man saved, nor shall be, unless he believe generally or specially in Jesus Christ, to come, or already come. For right as all chosen souls, that were before the Incarnation under the Old Testament, believed in Christ that He should come, to reform men's souls;

and that either with an open and clear belief, as the Patriarchs and Prophets and other holy men did; or else with a secret and general belief, as children and other simple and imperfect souls had that had no special or explicit clear knowledge of the Mystery of the Incarnation; right so, all chosen souls under the New Testament have belief in Christ already come; either openly and feelingly, as spiritual men and wise men have, or else generally, as children have that are christened, and other simple and unlearned souls have, that are nourished in the bosom of holy Church.

Since this is so, methinks that those men err greatly and grievously who say that Jews and Turks, by keeping of their own law, may be saved, though they believe not in Jesus Christ, as holy Church believeth; inasmuch as they believe that their own faith is good, and secure, and sufficient for their salvation. And in that belief they do as it seems many good deeds of justice and righteousness, and peradventure if they knew that the Christian faith were better than their own, they would leave their own and take it; and therefore they shall be saved. But I say this is not enough, for Christ, God and man, is both the way and the end. And He is the mediator betwixt God and man, and without Him can no soul be reconciled, nor come to the bliss of Heaven, and therefore they that believe not in Him who is both God and man, can never be saved nor come to bliss.

Other men also, that love not Christ, nor His Passion, are not reformed in their souls to His likeness, and these are false Christians, which are out of grace and charity, and live and die in deadly sin. These men know well, as it seemeth, that Jesus is God's Son, and that His passion sufficeth to the salvation of man's soul; and they believe also the other articles of faith. But it is an unshapen and dead faith, for they love Him not, nor choose the fruit of His passion, but lie still in their sins, and in the false love of this world, unto their last end; and so they be not reformed to the likeness of God, but go to the pains of Hell endlessly, as Jews and Turks do, and into much more, and greater pains than they, inasmuch as they had the truth and kept it not; for that makes their sin greater than if they had never known it.

If then thou wilt know what souls are reformed here in this life to the image of God through the virtue of His Passion; verily, only those that believe in Him and love Him; in which souls, the image of God that was misshapen through sin, as it were, into a foul beast's likeness, is restored and reformed to its first shape, and to the worthiness and worship that it had in the beginning; without which restoring and reforming never shall any soul be saved nor come to bliss.

NOW thou wilt say: How can this be, that the image of God, which is man's soul, should be reformed here in this life to His likeness in any creature? Whereas the contrary seemeth true, nay, it seems that it cannot possibly be so? For if it were reformed, then should it have a stable memory, a clear sight or understanding, a clear burning love to God and spiritual things everlastingly, as it had in the beginning. But these hath no creature living here in this life, as thou perceivest; for as for thyself, thou canst truly say, that thou art far from it. Thy memory, thy reason, and thy love of thy soul, are so much set upon the beholding and loving of earthly things, that of spiritual things thou feelest right little. Thou feelest no reforming in thyself, but art so wrapped about with this black image of sin, for all that thou canst do, that upon what side soever thou turnest, thou feelest thyself defiled and spotted with fleshly stirrings of this foul image; and other changings thou feelest none, fresh fleshliness into spiritualness, neither in the inward faculties of thy soul within, nor in bodily feelings or thy senses without. Wherefore it seems to thee that it cannot be that this image should be so reformed.

Thou askest, therefore, how it can be reformed?

To this I answer, and say thus: There be two manners of reforming of the image of God which is man's soul, whereof one is in fulness, another is in part. Reforming in fulness cannot be had in this life, but is deferred till after, to the bliss of Heaven, where man's soul shall fully be reformed; not to that state that it had at the first by nature, or might have had through grace if it had stood whole; but it shall be restored to much more bliss, and much higher joy through the great mercy and the endless goodness of God, than it should have had if it had never fallen. For then shall the soul receive the whole and the full feeling of God in all its faculties, without any other love or affection to anything else interposing itself. And it shall see mankind in the person of Jesus exalted above the kind or nature of Angels, united to the Godhead, for then shall Jesus, both God and man, be all in all, and only He, and none other but He, as the Prophet saith: Our Lord (Jesus) in that day shall be exalted only. And also the body of man shall then be glorified, for it shall receive fully the rich dowry of immortality, with all

that belongeth thereto. This shall a soul have with the body, and much more than I can say; but that shall be the bliss of Heaven, but not in this life. For though it be so that the Passion of our Lord be the cause of all this full reforming of man's soul; nevertheless it was not His will to grant it straightways after passion, to all chosen souls that were living at the time of His Passion, but He delayed it unto the last day, and that for this reason: Manifest it is that our Lord Jesus Christ of His mercy hath ordained a certain number of souls to salvation, which number was not fulfilled in the time of His Passion, and therefore it needed that by length of time through natural generation of men that number should be made up; then if it had so been, that so soon as after the death of our Lord, every soul that would have believed in Him should have been blessed and fully reformed by His life, without any further delay, there would no creature that lived then have been that would not have received the Faith for to have been made blessed, and then should generation have ceased. And so should we that are now chosen souls living, and other

souls that come after us, not have been born, and so should our Lord have failed of His number. But that might not be, and therefore our Lord provided much better for us, in that He delayed the full reforming of man's soul till the last end, as St Paul saith; God providing better for us, that they should not be consummate without us. That is, our Lord providing better for us in the delaying of our reforming, than if He had granted it then, for this reason, that the chosen souls should not make a full end without us that come after.

Another reason is this: Since that man in his first creation was set in his free will, and had free choice whether he would have God fully or no, it was therefore reasonable that since he would not choose God then, but wretchedly fell from Him, if he should afterwards be reformed, that he should be set again in the same free choosing that he was first in, as whether he would become reformed or no. And this may be also a cause why man's soul was not fully reformed speedily upon the Passion of Jesus Christ.

ANOTHER reforming of this image is in part, and this may be had in this life, and if it be not had in this life, it will never be had, nor the soul ever come to be saved. But this reforming is on two manners; one is in Faith only, another is in Faith and in Feeling. The first sufficeth to salvation, the second is worthy to have passing great reward in the bliss of Heaven. The first may be had easily and in short time, the second not so, but through length of time and much spiritual pains. The first may be had, and yet the man may have together with it the stirrings and feelings of the image of sin. For though a man feel nothing in himself but all stirrings of sin and fleshly desires, notwithstanding those feelings, if he do not voluntarily assent thereto, he may be and remain reformed in Faith to the likeness of God.

But the second putteth out the liking in, and delight felt in sensual motions and worldly desires, and suffereth no such spots to abide in this image. The first is only of beginning and profiting souls, and of active men. The second is of perfect souls, and of contemplative men. For by the first reforming the image of sin is not destroyed, but it is left, as it were, all whole in feeling. But the second destroyeth the old feelings of this image of sin, and bringeth into the soul new gracious feelings, through the workings of the Holy Ghost. The first is good, the second is better; but the third, that is in the bliss of Heaven, is best of all. First let us speak of that one, and then of that other, and so we shall come to the third.

Two manner of sins make the soul to lose the image and likeness of God. The one is called Original, that is the first sin; the other is Actual, that is committed by our own will. These two sins put away a soul from the bliss of Heaven, and damn it to the endless pains of hell; unless, through the grace of God, it be reformed to His likeness, before it pass hence out of this life. Nevertheless, two remedies are there against these two sins, by the which a misshapen soul may be restored again. One is the Sacrament of Baptism against original sin, another is the Sacrament of Penance against actual sin. A soul of a child that is born, as is not christened, by reason of original sin, hath no likeness of God; he is nought but an image of the fiend, and a brand of hell, but as soon as it is christened, it is reformed to the image of God, and through the virtue of the faith of holy Church is suddenly turned from the likeness of the fiend, and made like an Angel of Heaven. Also the same falleth to a Jew or to a Turk, the which before they be christened, are nought but bondslaves of hell; but when they forsake their error, and fall humbly to the truth in Christ, and receive the baptism of water in the Holy Ghost, surely without any further tarrying they are reformed to the likeness of God, so fully that the holy Church believeth that if presently after baptism they should happen to die, they should straight fly up to Heaven without any more letting, though they had before in the time of their unbelief committed never so many or so great sins; nor should they ever feel the pains of hell nor of purgatory, and that privilege should they have by the merit of Christ's Passion.

MOREOVER, Christian men or women that have lost the likeness of God through a deadly sin in breaking God's commandments, if he through the touching of grace in his heart doth truly forsake his sin, with sorrow and contrition of heart, and be in full purpose to amend and turn to a good life; and in this foresaid purpose and will receiveth the Sacrament of Penance, if he may come by it, or if he cannot have a will and desire to come by it, surely, I say, that this man or woman's soul, that was before misshapen to the likeness of the devil through deadly sin, is now by the Sacrament of Penance restored and shapen again to the image of our Lord God.

This is a great courtesy of our Lord, and an endless mercy, who so lightly forgiveth all manner of sin, and so suddenly giveth plenty of grace to a sinful soul that asketh mercy of Him. He requireth not great doing of Penance, nor painful suffering in the flesh, before He forgiveth it. But He requireth a loathing of sin, and a full forsaking in the will for love of Him, and a turning of the heart to Him. This He asketh, for this He giveth. And then when He seeth this, without any further delay He forgiveth the sin, and reformeth the soul to His likeness. The sin is forgiven, that the soul shall not be damned, nevertheless, the pain due to the sin is not yet fully forgiven, unless that the contrition and love be the greater. And therefore shall he go and show himself, and make his confession to his ghostly Father, and receive the penance which he enjoineth him for his trespass, and perform it gladly, so that both the sin and the punishment may be done away before he pass hence.

And this is the wise ordinance of holy Church, to the great benefit of man's soul, that though the sin be forgiven through the virtue of contrition, nevertheless for the exercise of humility, and for to make entire satisfaction, he shall (if he have means for it) show to his priest a plenary confession, for that is his token and warrant against all his enemies, of the forgiveness of his sins, and such a token or warrant will it be needful for him to have. Just as if a man had forfeited his life against a king on earth, it were not enough for him (as to his full security and discharge) to have only forgiveness of the king, unless he have a charter from him, which may be his token and warrant against all other men. Right so may it be said spiritually, if a man through deadly sin have forfeited his life against the King of Heaven, it is not enough for him (as to his full security) to have forgiveness of God only by contrition between God and him, unless he have a charter also made by holy Church (if he may come by it), and this is the Sacrament of Penance, which is his charter and token of forgiveness. For sith it was so, that he had offended and forfeited both against God and His Church, it is skilful that he have forgiveness from that one, and a warrant from that other. And this is one cause why Confession is needful.

Another reason is this: That since this reforming of a soul standeth in Faith only, and not in Feeling (for the forgiveness is only believed and not felt) therefore a fleshly or sensual man, that is at first gross and rude in understanding, and cannot easily judge and conceive, but only outward bodily things, would not easily have believed that his sins had been forgiven him, if he had not received some outward or bodily token of it, and that is Confession, through the which token he is made secure of forgiveness if he do his part and duty in the business. This is the belief of holy Church, as I understand it. Another reason is this: Though the ground of forgiveness stand not principally in Confession, but in contrition of the heart, and in detestation or forethinking of sin; nevertheless, I believe that there is many a soul that would never have felt true contrition, nor had arrived at forsaking of sin, if Confession had not been, for it falleth out oftentimes, that in the time of Confession, grace of compunction cometh to a soul that before never felt grace, but ever was cold and dry, and farther off from feeling of grace. And therefore sith Confession was so profitable to the more party of Christian men, holy Church ordained, for the more security generally to all Christian men, that every man and woman should once in the year, at the least, confess all their sins to their ghostly Father, that come to their mind, though they had never so much contrition before time.

Nevertheless, I hope well, that if all men had been as careful about the keeping of themselves and eschewing of all manner of sin; and had arrived at as great knowledge and feeling of God as some men have, holy Church would not have ordained the said token of Confession as an obligation, for it had not been needful. But because all men are not so perfect, and peradventure much or the greater part of Christians are imperfect, therefore holy Church ordained Confession by way of general obligation, to all Christians that will acknowledge holy Church as their Mother, and will be obedient to her laws.

If this be true, as I hope it is, then erreth he greatly that generally saith that Confession of sins to the priest is neither necessary nor profitable, and that no man is bound thereto; for by that which I have said, it is both necessary and profitable to all those souls who in this wretched life are defiled with sin, and namely to those who through deadly sin are misshapen from the likeness of God, who cannot be reformed to His likeness but by the Sacrament of Penance which principally standeth in contrition and sorrow of heart, and secondarily in confession of mouth following after it if it may be had. And thus through this Sacrament of Penance is a sinful soul reformed to the image and likeness of God.

But this reforming standeth in Faith and not in Feeling. For right as Faith's property is to believe that which thou seest not, so also is it to believe that which thou feelest not. For he that is reformed in his soul by the Sacrament of Penance to the image of God, feeleth not any change in himself, neither in his external corporal nature, nor within in the substance of his soul, other than he did before. For as to his feeling, he is as he was, and feeleth the same stirrings of sin, and the same corruption of his flesh in his passions and worldly risings in his heart, as he did before. Yet he ought to believe that through grace he is reformed to the image of God, though he neither feel it nor see it. He may easily feel in himself a sorrow for his sins, and a turning of his will from sin to cleanness of living, if he have grace and take good heed of himself. But he can neither see nor feel the reforming of his soul, how it is wonderfully and unperceivably changed from the foulness of the fiend unto the fairness of an Angel, through a secret gracious working of the Holy Ghost. This cannot he see but only believe it; and if he believe it, then is his soul reformed in truth. For right as Holy Church believeth, a Jew or Saracen, or a child, by the Sacrament of Baptism duly administered, to be reformed in soul to the image of God, through a secret unperceivable working of the Holy Ghost, notwithstanding all the fleshly stirrings of his body of sin, which he feeleth, after his Baptism as well as before;

right so, by the Sacrament of Penance humbly and truly received, a bad Christian who hath been encumbered with deadly sin all his lifetime, is reformed within in his soul, unperceivably, saving that he finds a turning of his will to God through a secret power, and a gracious working of the Holy Ghost, which suddenly worketh, and in a moment or the twinkling of an eye, setteth right a froward soul, and turneth it from a spiritual foulness to an invisible fairness, and maketh her, of a servant of the fiend, a son of joy; and of a prisoner of hell, an inheritor of Heaven, notwithstanding all the fleshly feelings of this sinful image, that is the corporal nature.

For thou must know, that the Sacrament of Baptism or of Penance, is not of that virtue to hinder and destroy utterly all the stirrings of fleshly lusts and of inordinate passions, that the soul should never feel any risings nor stirrings of them at any time; for if it were so, then were a soul fully reformed here to the dignity it had at its first creation. But that cannot be fully in this life. But it is of that virtue, that it cleanseth the soul from all sins before done; and if she, being in that case, chance to die, it saveth her from damnation; or if it continue in the body, it giveth her grace to withstand the stirrings of sin, or of the passions of the flesh, so that be they never so grievous, they shall not hurt her, nor separate her from God, as long as she doth not willingly consent thereto. So meant St Paul when he said thus: - There is no condemnation to them that walk not after the flesh. That is, those souls that are reformed to the image of God by Faith, through the Sacrament of Baptism or of Penance, shall not be damned for the feeling of this image of sin, if so be that they go not after the motions of sensuality by deed doing.

OF this reforming in Faith speaketh St Paul in these words: The just man liveth by Faith. That is, he that is made righteous by Baptism or Penance, he liveth by Faith, which sufficeth to salvation, and also to heavenly peace, as St Paul saith: Being justified by Faith, we have peace with God. That is, we that are made righteous and reformed through Faith in Christ, have peace and accord made betwixt God and us, notwithstanding the vicious motions of our body of sin. For though this reforming be secret, and cannot well be felt here in this life, nevertheless whoso stedfastly believeth it, and is careful to shape his life accordingly, and turns not again to deadly sin, surely when the hour of death cometh, and the soul is departed, then shall he find that true which I say now. St John in comfort of chosen souls that live here in Faith under the feeling of this painful image, saith thus: Little children, now are we the sons of God, and it appeareth not what we shall be; but we know that when Christ shall appear, we shall also appear like Him in glory. That is, we are now, whilst we live here, the sons of God, for we are reformed by Faith in Christ to His likeness, but it appeareth not plainly what we are, but it is kept secret. Nevertheless, we know well, that when our Lord shall appear at the last day, then shall we appear with Him, like to Him in glory.

If then, thou wouldst know if thy soul be reformed to the Image of God or no, thou mayest be resolved by that which I have said, ransack thy conscience and look what thy will is, for; therein consisteth the whole business. If it be turned from all manner of deadly sin, so that thou wouldst not for all the world wittingly and wilfully break the commandments of God; and for what thou hast done amiss heretofore contrary to His bidding, hast humbly made thy confession, with full intent to leave it, and art sorry that thou didst it; I say then, surely that thy soul is reformed in Faith to the likeness of God.

IN this reforming, which is only in Faith, the most part of chosen souls lead their lives, setting their wills stedfastly to flee all manner of deadly sin, and keeping themselves in love and charity to their neighbour, and keeping the commandments of God according to their knowledge. And when it is so that wicked stirrings and evil desires of pride, envy, wrath or luxury, or of any other capital sin rise in their hearts, they resist and strive against them, by being displeased at them in their will, so that they follow not those wicked motions in their deeds; and if through frailty they fall, as it were against their will, and through ignorance, their conscience soon after so grieveth and paineth them for it, that they can take no rest till they have made their confession, and had absolution for it.

Surely all these souls that thus live in this state of reforming, and be found therein at the hour of their death, shall be saved, and shall come to a full reforming in the bliss of Heaven though it were so, that they never had spiritual feeling, nor inward taste of devotion, nor any special gift of grace of sweetness or comfort in all their lifetime. For if thou shouldst say, that no soul shall be saved, unless she were here reformed in spiritual feeling, so that she hath felt devotion and spiritual sweetness in God, as some souls through special grace have done; then should very few souls be saved, in comparison of the multitude of the other.

Nay, it is not so to be supposed, that only for the souls that have had such extraordinary devotion, or have through great grace come to a spiritual feeling, and for no more, our Lord Jesus should have taken upon Him the nature of man, and suffered the bitter passion of His death. It had been such a small purchase for Him to have come from so far to so near, and from so high to so low, for so few souls; no, His mercy is spread larger than so. But on the contrary, if thou imaginest the Passion of our Lord to be so precious, and His mercy so great, that there shall no soul be damned, and namely, no Christian, do he never so wickedly, as some fools do imagine, surely thou errest greatly.

Go, therefore, in the middle way, and hold thee there, and believe as holy Church believeth, and that is, that the most sinful man that liveth on earth, if through grace he turn his will from deadly sin by true repentance to the service of God, he is reformed in his soul, and if he die in this state, he shall be saved. Thus hath our Lord promised by His Prophet, saying: At what time soever a sinner shall be converted, and sorry for his sins, he shall live, and not die.

And on the other side, whoso liveth in deadly sin, and will not leave it, nor amend him thereof, nor receive the Sacrament of Penance, or else if he receive it, taketh it not truly, for the love of God (that is, for the love of virtue and cleanness, but only for dread or shame of the world, or only for fear of the pains of hell), he is not reformed to the image of God, and if he die in that state, he shall not be saved, his Faith shall not save him, for it is but a dead faith, because it lacketh love, and therefore it will not serve his turn. But they that have Faith quickened with love and charity, though it be but the least degree of charity, as are simple souls who feel not the gift of special devotion, nor have spiritual knowledge or feeling of God, as some spiritual men have, but believe in general as holy Church believeth, though they know not fully what that is (for it is not necessary that they should know so fully), but in that belief keep themselves in love and charity to their neighbour as well as they can, and eschew all deadly sin according to their best skill, and do deeds of mercy to their neighbours; all these belong to the bliss of Heaven. For thus is it written in the Apocalypse: Ye that fear God, both great and small, praise Him.

By great ones are understood souls that are profiting in grace, or that are perfect in the love of God, which are reformed in spiritual feeling. By small, imperfect souls of worldly men and women, and others that have but a childish knowledge of God, and full little feeling of Him, but are brought forth in the bosom of holy Church, and nourished with the Sacraments, as children are fed with milk. All these ought to love God, and thank Him for the salvation of their souls, which proceedeth from His endless mercy and goodness. For holy Church, which is mother of all these, and beareth tender love to all her ghostly children, prayeth and asketh for them all tenderly of her Spouse, that is of Jesus, and getteth them health of soul through virtue of His Passion; and namely for them that cannot speak for themselves by spiritual prayer for their need.

Thus I find in the Gospel that the woman of Canaan asked of our Lord health for her daughter that was troubled with the fiend; and our Lord at first made dainty of the matter, because she was an alien. Nevertheless she ceased not to cry till our Lord had granted her asking, and said to her thus: O woman, great is thy faith, be it unto thee as thou wilt. In the same hour was her daughter made whole. This woman betokeneth holy Church, that asketh help of our Lord for simple ignorant souls, that are encumbered with temptations of the world, and cannot speak perfectly to God by fervour of devotion, nor by burning love in Contemplation. And though our Lord seemeth to make dainty at first, because they are, as it were, aliened from Him, nevertheless, for the great faith and desert of holy Church, He granted to her all that she will. And for these simple souls that believe stedfastly as holy Church believeth, and put themselves wholly upon the mercy of God, and submit themselves under the Sacraments and Laws of holy Church, are saved through the prayers and faith of their holy Mother the Church.

THIS reforming in Faith is easily gotten, but it is not so easily held. And, therefore, that man or woman that is reformed to the likeness of God in Faith, must use much labour and diligence, if they will keep this image whole and clean, that it fall not down again through weakness of will to the image of sin. He may not be idle or careless; for the image of sin is so near fastened unto him, and so continually presseth upon him by divers stirrings of sin, that unless he be very wary, he shall very easily through consent fall again thereto. And, therefore, he needeth to be ever striving and fighting against the wicked stirring of this image of sin, and that he make no accord with them, nor have friendship with them, to be pliable to their unlawful biddings, for in so doing he beguileth himself. But verily if he strive with them, he need not be much afraid of consenting; for striving breaketh peace and false accord. It is good indeed that a man have peace with all things, save with the fiend and this image of sin, for against them ought he ever to fight in his thoughts and in his deeds, till he hath gotten the mastery, which will never be fully in this life, as long as he beareth and feeleth this image. I say not but that a soul may, through grace, have the upper hand of this image, so far that he will not follow nor assent to the inordinate motions of it, but to be clean delivered from it, so that he shall feel no suggestions nor jangling of fleshly affections or of vain thoughts at any time, that can no man come to in this life.

I trow that a soul that is reformed in feeling, by ravishing of love in contemplation of God, may be far from the sensuality and from vain imaginations, and so far drawn out and parted from the fleshly motions for a time, that she shall feel nothing but God; but such a case lasteth not always. And, therefore, I say, that every man ought to strive against this image of sin, and namely he that is reformed in faith only, who may so easily be deceived by the same. In the person of which men St Paul saith: The flesh lusteth against the spirit, and the spirit against the flesh. That is, a soul reformed to the likeness of God fighteth against the sensual motions of the image of sin, and also this image of sin fighteth against the will of the spirit.

This kind of fighting between these two several images St Paul knew and felt, when he said thus: I find a law in my members fighting against the law of my mind, and leading me captive to the law of sin. By these two laws in a soul I understand this double image: by the law of the spirit I understand the reason of the soul, when it is reformed to the image of God; by the law of the flesh I understand the sensuality, which I call the image of sin. In these two laws a soul reformed leads his life; as Paul saith in these words: With my mind I serve the law of God, but with the flesh the law of sin.

Nevertheless, that a soul reformed should not despair though she serve the law of sin by feeling of the vicious sensuality against the will of the spirit, because of the corruption of corporal nature, St Paul excuseth it, saying thus of his own person: For not that good that I would, do I, but the evil that I hate that I do; but if I do the evil that I hate, it is not I that worketh it, but sin that dwelleth in me. That is, I would feel no fleshly stirrings, but that do I not, but the sinful stirrings of my flesh I hate, and yet I feel them. Nevertheless, since it is so that I have the wicked stirrings of my flesh, and yet I feel them and oft delight in them against my will, they shall not be laid to my charge to my condemnation, as if I had done them. And why? For the corruption of this image of sin doth them, and not I.

Lo St Paul in his own person comforteth all souls that through grace are reformed in Faith, that they should not too much dread the burthen of this image with the inordinate motions thereof, if it be so that they do not willingly and deliberately yield thereto. Yet in this point, many souls that are reformed in truth, are ofttimes much tormented and troubled in vain, as thus: When they have felt fleshly motion of pride, or of envy, of covetousness or luxury, or of any other chief sin, they know not whether they consent thereto or no, and it is no great wonder; for in time of temptation frail man's thoughts are so troubled and so overlaid that he hath no clear sight nor freedom of himself, but is overtaken often with liking unwarily, and so that liking passeth perhaps a good while within him ere he will perceive it, and, therefore, falleth sometime in doubt and dread whether they sinned in time of temptation or no.

As to this point I say, as methinketh, that a soul may discern by this means whether he consent or no. If it be so that he is moved or tempted to any kind of sin, and the liking of it is so great in his fleshly feeling that it troubleth his reason, and, as it were, with mastery possesseth the affection of his soul, and yet he restraineth himself, that he performeth not the sin in deed, nay, nor would not if he might, but is rather pained to feel the liking of that sin, and fain would put it away if he could; and when that stirring is over, is glad and well repaid that he is delivered from it; by this may he gather, that were the liking never so great in his fleshly feeling, yet he consented nor sinned, not especially mortally in the business.

Nevertheless, a good and secure remedy it ere for such simple souls being in such a case, and cannot help it, that they be not too bold in themselves utterly weening that such fleshly stirrings with liking are no sins at all, for so they may fall into carelessness and a false security. Neither on the other side that they be too fearful, or foolish, as to deem them all as deadly sins, or as great venials; for neither is true, but that he hold them all as sins and wretchedness, and that he have sorrow for them, and be not too busy in judging them either deadly or venial. But if his conscience be greatly grieved, that he go speedily, and show to his Confessor in general or in special such stirrings, and, namely, every stirring that beginneth to fasten any root in the heart, and most possesseth it, for to draw it down to sin and worldly vanity. And when he hath thus confessed in general or in particular, let him assuredly believe that they be forgiven, and dispute no more about them that are passed and forgiven, whether they were mortal or venial. But let him be the more careful to carry himself better against such as shall afterwards arise. And if he do so, then may he come to have quiet in his conscience. But some are so unwise and so gross that they would feel or see, or hear the forgiveness of their sins, as clearly and palpably as they might see or feel a bodily thing; and because they cannot, therefore they fall oft into such fears and doubts of themselves, and never come to rest; and in that they are unwise, for Faith goeth before feeling.

Our Lord, when He healed a man sick of the palsy, said thus to him: Trust (my son) that thy sins are forgiven thee; that is, believe steadfastly. He said not to him, See, feel, how that thy sins are forgiven (for the forgiveness of sins is done spiritually and invisibly, through the grace of the Holy Ghost) but believe it. On the same manner, every one that desireth to have peace of conscience, it behoveth him (having done what lay in his power) to believe without spiritual feeling and forgiveness of his sins. And if at first he believe it, he shall afterward, through grace, feel it and understand it that it is so. Thus said the Apostle: Unless ye believe, ye shall not understand. Faith goeth before, and understanding cometh after, and this understanding (which I call the light of grace that cometh from God) a soul cannot have but through great cleanness, as our Lord saith: Blessed are the pure in heart, for they shall see God. Not with their fleshly eye, but their inward eye, that is, their understanding, cleaned and enlightened through grace of the Holy Ghost, to see the truth; the which cleanness a soul cannot feel, unless she have firm faith and belief going before, as the Apostle saith: By faith, purifying the heart; that is, our Lord through faith cleanseth the hearts of His chosen. It is necessary, therefore, that a soul first believe in the reforming of himself made through the Sacrament of Penance, though she see it not; and that he dispose himself fully to live righteously and virtuously, as his Faith requireth; so that afterward he may come to sight, and to the reforming in feeling.

FAIR is a man's soul, and foul is a man's soul. Fair, inasmuch as it is reformed in faith to the likeness of God. But foul, inasmuch as it is mingled with sensual feelings and inordinate motions of this image of sin. Foul it is without, like a beast; fair within, like an Angel. Foul in the feeling of sensuality, fair in truth of reason. Foul for the fleshly appetites, fair for the good will. Thus is a chosen soul both fair and foul, according to the saying of Holy Writ: I am black, but beautiful, O daughters of Jerusalem, as the tents of Kedar, and as the curtains of Solomon. That is, O ye Angels of Heaven, that are daughters of the high Jerusalem, wonder not at me, nor despise me for my black shadow. For though I be black without, because of my fleshly nature, as the tents of Kedar, yet am I full fair within, as the Curtains of Solomon, in that I am reformed to the image of God. By Kedar is understood a reprobate soul, which is the tent of the devil. By Solomon is understood our Lord Jesus, for He is peace, or peaceable. By the curtain of Solomon is understood a blessed Angel, in whom our Lord dwelleth, and is hid in him.

Now may a chosen soul with humble trust in God, and joy of heart, say thus: Though I be black, because of my body of sin, like a reprobate soul, that is one of the tabernacles of the fiend; yet within am I fair (through faith and good will) like an Angel of Heaven. For so saith he in another place: Look not upon me, because that I am black, for that the sun hath altered my colour. The sun maketh a skin swarth only without and not within; and it betokeneth this fleshly life. Therefore thus saith the chosen soul: Rebuke me not because I am swarth, for the swartness I have is all without, by the touching and carrying about me this image of sin; but it is nothing within. And, therefore, soothly though it be so that a chosen soul, reformed in faith, dwell in this body of sin, and feel the same fleshly stirrings, and use the same bodily works, as doth a tabernacle of Kedar so far forth that in man's judgement there be no difference betwixt the one and the other, yet within in their souls, and in the sight of God there is a full great difference. But to know this, which is the one, and which is the other, is only kept to God; for it passeth man's judgement and man's feeling. And, therefore, we ought not to judge any man evil, for that thing that may be used both evil and well.

A soul that is not reformed is so fully taken up with the love of the world, and so much over laid with the liking of his flesh in all his sensuality, that he chooseth it as a full rest of his heart, and in the secret desires thereof nothing else would he have, but only that he might ever be sure thereof; he feeleth within him no liquor of grace, moving him to loathe his fleshly life, nor to desire Heaven or bliss. And, therefore, we may say that he beareth not this image of sin, but is borne of it; like a man that is sick and so weak that he cannot bear himself, and, therefore, is laid on a bed, and borne in a litter. Right so, such a sinful soul is so weak and impotent, for lack of grace, that he can neither move hand nor foot to do any good deed, nor to resist (by displeasing of will) the least motion of sin, when it cometh, but falls down thereto, just like a beast upon carrion. But a soul that is reformed, though he use his fleshly senses and feel fleshly stirrings, yet he loatheth them in his heart, for he would not for any good rest in them fully, but fleeth any such rest in them, as the biting of an adder, and had rather have his rest and the love of his heart in God, if he could;

and sometimes actually aspireth thereto, and often grudgeth at the fleeing of the pleasures of this life, for love of the life everlasting. This soul is not borne by this image of sin, like a sick man, though he feel it; but he beareth it, for through grace he is made mighty and strong to suffer and bear his body, with all the evil stirrings of it, without hurting or defiling himself, inasmuch as he loveth them not, nor followeth them, nor consenteth to deadly sins, as another doth.

This was bodily fulfilled in the gospel by a man sick of the palsy, who was so feeble that he could not go, and therefore was laid and borne in a litter, and brought to our Lord; and then he saw him in that misery, of His goodness He said to him: Arise, and take up thy bed, and go home to thy house; and so he did, and was whole. And soothly, right as this man bare upon his back, when he was made whole, the bed that before bare him; right so it may be said in the spiritual sense, that a soul, reformed in faith, heareth this image of sin, which bare him before. And therefore be not too much adread of thy blackness that thou hast by bearing of this image of sin; but only for the shame of the discomfort that thou hast from the beholding of it, and also for the upbraiding that thou feelest in thy heart of thy ghostly enemies, when they say to thee thus: Where is they Lord Jesus? What seekest thou? Where is the fairness that thou speakest of? What feelest thou else but blindness of sin? Where is that image of God, that thou sayest is reformed in thee? Comfort thyself, and be faithful stiffly, as I said before, and if thou do so, thou shalt, by this faith, destroy all the temptations of thy enemies. Thus saith St Paul: Take unto you the buckler of faith, with which thou shalt be able to quench all the burning darts of the enemy.

BY that which I have said, thou mayest perceive, that according to the divers parts of the soul are divers states of men. Some are reformed to the likeness of God, and some are not; and some are reformed only in faith, and some both in faith and feeling. For thou must understand that a soul hath two parts. The one is called sensuality, and that is fleshly feeling by the five outward senses, which is common to man with beasts; of the which sensuality, when it is unskilfully and inordinately ruled, is made up the image of sin. That is, when it is not ruled after reason, for then is the sensuality sin. The other part is called reason; and that is parted also into two, into the superior and inferior part. The superior part is likened to a man, for it should be master and sovereign, and that is properly the image of God, for by that only the soul knoweth God, and loveth Him. And the inferior is likened to a woman, for it should be obedient to the other part of reason, as woman is subject to man. And this consisteth in the knowing and ruling of earthly things, for to use them discreetly according as we have need of them, and to refuse them when we have no need of them, and to have ever with it an eye upwards towards the superior part of reason with dread and reverence, to follow and be guided by it.

Now may I say, that a soul that liveth after the likings and lusts of his flesh, is, as it were, a brute beast; and neither hath knowledge of God nor desire of virtues, nor of good living, but is all blinded in pride, fretted with envy, overlaid with covetousness, defiled with lechery, and other great sins; is not reformed to the likeness of God; for it lieth and resteth fully in the image of sin, that is, in sensuality. Another soul, that feareth God, and resisteth deadly stirrings of the sensual part, and followeth them not but liveth according to reason in ruling and ordering of worldly things, and setteth his intent and his will for to please God by his outward works, is reformed to the likeness of God in faith; and though he feel the same stirrings of sin as the other doth, they shall not disease him, for he resteth not in them as the other doth. But another soul, that through grace fleeth all deadly stirrings of sensuality, and all venials also, so far forth that he feeleth them not, keeping under the very first risings, is reformed in feeling; for he followeth and is led by the superior part of reason, and this he doth by the beholding of God and spiritual things, as I shall tell thee afterwards.

A WRETCHED man is he then that knoweth not the worthiness of his soul, nor will know it, how it is the most worthy creature that ever God made, except an angel, to whom yet it is like; high above all others, the which nothing can satisfy as its full rest, but only God. And therefore should he not love nor like anything, but Him only, nor covet nor seek anything, but how he may be reformed to His image; for he knoweth not this, therefore seeketh he and coveteth his rest and his liking outwardly in bodily creatures that are worse than himself. Unnaturally doth he, and unreasonably, that leaveth the sovereign Good and everlasting Life (which is God) unsought and unloved, unknown and unworshipped, and chooseth his rest and his bliss in the fading delight of an earthly thing. And yet thus do all the lovers of this world, that have their joy and their bliss in this wretched life. Some have it in pride and vain glory of themselves, that when they have lost the fear of God they travail and study night and day how they may come to the worship and praise of the world, and care not by what means they come thereto, and surpass all other men, either in learning or any other skill, in name or in fame, in riches or in respect, in sovereignty and mastership. Some men have their rest in riches, and in outrageous getting of worldly goods, and set their hearts so fully to get them, that they seek nothing else but how they may come thereto. Some have their liking in fleshly lusts of gluttony and lechery, and other bodily uncleanness, and some in one thing, and some in another.

And thus wretchedly these that do thus, misshape themselves from the worthiness of a man, and turn themselves into the likeness of divers beasts. A proud man is turned into a lion, for pride; for he would be feared and worshipped by all, and that none should withstand the fulfilling of his fleshly will, neither in word nor deed. And if any one contradict his proud will, he becometh angry and wroth, and would revenge himself on him, as a lion wreaketh himself on a little beast. He that doth this is not a man, for he doth unnaturally and unreasonably against the kind of a man, and so is turned and transformed into a lion. Envious and angry men are turned into hounds, through wrath and envy, that barketh against his neighbour, and biteth him by wicked and malicious words, and with wrongful deeds grieveth them that have not trespassed against him, harming them both in body and soul, contrary to God's bidding.

Some men are misshapen into asses, that are slow to the service of God, and evil willed to do any good deed to their neighbour. They are ready enough to run for worldly profit, and for earthly honour or for pleasing of earthly man. But for procuring reward in heaven, for helping of their own souls, or for the worship of God, they are soon weary, they have no list thereto; and if they must go about any such thing, they go but slowly and with an unwilling mind. Some are turned into swine, for they are so blind in their understandings and so brutish in their manners that they have no fear of God, but follow only the lusts and likings of the flesh, and have no regard to the virtues and honesty beseeming the noble nature of man, nor to order themselves according to the rules of right reason, nor to refrain the unreasonable motions of sensual nature, but as soon as a fleshly or sensual motion of sin riseth within them, they are ready to fall down thereto, and follow it as swine.

Some men are turned into wolves, that live by ravening; as bad covetous men do that, through violence or might, rob or deceive their neighbours of their worldly goods; and some are turned into foxes, as false and deceiving people that live in treachery and guile.

All these and many more, that live not in the fear of God, but break His commandments, transform themselves from the likeness of God, and make themselves like beasts, yea and worse than beasts, for they are like to the fiend of hell. And therefore verily these men that live thus, if they be not reformed when the hour of death cometh and their souls part from their bodies then shall their eyes be opened, which are now blinded with sin, and then shall they find and feel the torment of their wretchedness that they lived in here. And, forasmuch as the image of God was not reformed through the Sacrament of Penance in them neither in faith nor feeling here in this life, they shall be cast out from the blessed face of our Creator as cursed, and shall be condemned with the devil into the depth of hell, there to remain for ever. Thus saith St John in the Apocalypse: The fearful and unbelievers, the cursed, murderers, fornicators, sorcerers, idolaters, and all that love and make a lie, their portion shall be in the pit that burns with fire and brimstone. If the lovers of this world would often think of this, how all this world shall pass away, and draw to an end, and how that all wicked love shall be most severely punished, they would in a short time loathe all worldly lusts which they now take most delight in, and would lift up their hearts to love God, and would carefully seek and labour how they might be reformed to His likeness ere they pass hence.

BUT some now will say thus: I would fain love God, and be a good man, and forsake the love of the world if I might; but I have not grace for it. If I had the same grace that a good man hath, I should do as he doth; but because I have it not, I cannot, and so I need seek to do no more, but am excused.

Unto these men I answer thus: True it is as they say, that they have no grace, and therefore they lie still in their sin, and cannot rise out. But that availeth them not before God, for it is their own fault. They disenable themselves in divers ways, so that the light of grace cannot shine into them, nor rest in their hearts. For some are so froward that they will not have grace, nor be good men at all; for that they know well, if they should turn good men, they must part with the great liking and lust of this world, which they have in earthly things; but that they will not do, for they think they are so sweet that they will not part with them. And they must also do works of penance, as fasting, watching, praying and many other good works, in chastising of their flesh and in withdrawing of their fleshly will, and these may they not do, for they seem so sharp and so terrible to their thinking, that they shrink and loathe to think upon them, and so they cowardly and wretchedly still dwell in their sins.

Some would seem desirous of grace, and begin to dispose themselves for it, but their will is exceedingly weak, for as soon as any stirring of sin cometh, though it be contrary to the command of God, they fall presently thereto, for they are (through former custom of often falling and assenting to sin) so as it were bound and tied to sin, that they think it impossible to withstand it; and so their imagined difficulty of being able to make such resistance maketh their will weak, and smiteth it down again.

Some also feel the stirrings of grace, as when they have bitings of conscience for their evil living, and motions to leave it, but it seems so painful and grievous to them that they will not suffer it nor abide it, but fly from it and forget it if they can, so that they run to seek comfort and contentment outwardly, at such times, in fleshly creatures, to the end that they may not feel such pangs of conscience within their souls. And moreover some men are so blind and so brutish that they think there is no other life but this; nay that there is no soul other than of a beast, and that the soul of a man dieth with the body as the soul of a beast; and therefore they say: Let us eat and drink and make merry here, for of this life we are secure, we see no other heaven.

Verily such are some wretches that say thus in their hearts though they say it not with their mouths. Of which men the Prophet saith thus: The fool hath said in his heart there is no God. Such a fool is every one that loveth or liveth in sin, and chooseth the love of the world as the rest of his soul; he saith there is no God, not with his mouth, for he will speak of Him sometimes, when the world goes well with him, as it were in reverence of Him, saying: Blessed be God. And sometimes in despite, when he is angry against God or his neighbour and sweareth by his blessed body or any of his members. But he saith in his thoughts that there is no God, and that is because he imagineth that God seeth not his sin, or that He will not punish it so severely as the Scripture saith; or that He will forgive him his sin though He see it; or else that there shall no Christian be damned, do he never so ill. Or else, if he fasts the fasts of our Lady, or say every day so many prayers, or hear every day two or three Masses, or do some bodily work, as it were for the honour of God, he thinketh he shall never go to hell, do he never so much sin, and continue in it. This man saith in his heart that there is no God, but is unwise, as the Prophet saith, for he shall one day find and feel in torments that He is a God whom he forgot and set at nought; but set by the wealth of the world, as the Prophet saith: Pain only will give understanding. For he that knoweth not this here, nor will know it, shall know it well when he is in torments.

THESE men, though they know well that they are out of grace, and in deadly sin, they have no care nor sorrow nor thought therefore, but give themselves to sensual mirth and worldly solace as much as they can. And the farther they be from grace the more mirth they make, and perchance some of them hold themselves well apaid that they have no grace, that they may as it were the more fully and freely follow the liking of fleshly lusts as though God were asleep and did not see them. And this is one of the greatest faults that can be. And thus, by their own perverseness, they stop the light of grace from their own soul, that it may not rest therein. The which grace, for its part, is most willing and ready to shine to all creatures, and enter into the souls of men, that will but be willing to receive it, even as the sun shineth upon all creatures bodily, where it is not hindered. Thus saith St John in the Gospel: The light shineth in darkness, and the darkness comprehendeth it not. That is, these blind hearts receive not the gracious light, nor have the benefit of it, but even as a blind man is becompassed with the light of the sun when he standeth in it, and yet seeth it not, nor receiveth any benefit of it, as for going, or walking, or working by it. Even so, spiritually, a soul blinded with deadly sin is all encompassed with this spiritual light, and yet he is never the better, for he is blinded, and will not see nor know his blindness, and this is one of the greatest impediments of grace, that a man so wretched will not, by reason of his pride, be aknown of his blindness; or else, if he know it, careth not for it, but maketh merry, as if he were very secure and safe.

Therefore, unto all these men that are thus blinded and bound with the love of this world, and are fallen from the natural fairness of man, and are become misshapen, I say and counsel that they would think on their souls, and dispose themselves for grace as much as they can; which they may do on this wise, if they will, when they find themselves out of a state of grace, and overlaid with deadly sin, let them first think with themselves what a miserable and dangerous thing it is to be out of the state of grace and separated from God; for there is nothing that holdeth them from falling into the pit of hell presently, save the bare single thread of this bodily life, whereby they hang; and what may more easily be broken in two than a single thread? For, were the breath stopped in their body (and that may easily happen) their soul would presently pass out, and would instantly be in hell, there to remain everlastingly. And if they would but thus think with themselves for some time, they would shake and tremble at the righteous judgements of God and at His severe punishing of sins, and they would begin to grieve and sorrow for their sins, and for their want of God's grace and favour, and then would they cry and pray that they might have grace, and if they did thus, then would grace enter in and put out darkness and hardness of heart and weakness of their will, and give them might and strength to forsake the false love of this world, so far at least as it is deadly sin;

for there is no soul so far from God through wilfulness of deadly sin (I except none that liveth in this body of sin) that may not, through grace, become righteous, and be restored to cleanness of living, if he will but bow and submit his will to God with humility, for to amend his life, and heartily ask grace and forgiveness of Him, and excuse our Lord and wholly accuse himself. For holy Writ saith: I will not, saith the Lord, the death of a sinner, but rather that he be converted and live, for our Lord's will is that the most froward man that liveth, and who through sin is misshapen in soul, if he will but change his will and ask grace, may be reformed to His likeness.

THE reforming in Faith, which I have before treated of, may easily be gotten. But after this cometh reforming in Faith and Feeling, which will not easily be gotten, but by much pains and industry. For reforming in Faith is common to all chosen souls, though they be in the lowest degree of charity. But reforming in Feeling is only in those souls that are coming to the state of perfection, and that cannot be attained unto suddenly, but after great plenty of grace, and much and long spiritual exercising, and thereby shall a man attain thereto, and that will be after that he is first healed of his spiritual sickness, and after that all bitter passions and fleshly lusts and other old feelings are burnt out of the heart by the fire of desire: and new gracious feelings are brought in with burning love and spiritual light. Then doth the soul draw very near to perfection, and to reforming in feeling.

And here it is no otherwise then, as when a man through bodily sickness is brought near to death, though he receive a medicine, by the which he is restored, and is freed from the danger of death, yet cannot he, therefore, presently rise up, and go to work as a sound man may; for the feebleness of his body keeps him down, so that he must rest, and follow the use of medicines, and use a good diet, by measure, according to the advice of a physician, till he hath fully recovered his health. Right so in this spiritual business, he who through deadly sin is brought to a spiritual death, though through the medicine of the Sacrament of Penance he be restored to life, so that he shall not be damned, nevertheless he is not presently whole, and cured of all his passions and of all his fleshly desires, nor is apt for contemplation; but he must abide a great while, and take good heed to himself and order himself so, that he may recover perfect health of soul; for he shall linger a great while, ere he be fully whole. Yet if he take medicines, by the counsel of a good spiritual Physician, and use them in time with measure and discretion, he shall much the sooner be restored to his spiritual strength, and come to reforming in feeling. For reforming in Faith is the lowest state of all chosen souls, for beneath that they cannot well be.

But reforming in feeling is the highest state in this life that the soul can come to. But from the lowest to the highest a soul cannot suddenly start, no more than a man that would climb upon a ladder that is high, and setteth his foot on the lowest stave, can at the next step get up to the highest, but must go by degrees from one to another till he come to the highest. Even so it is spiritually, no man becometh suddenly supreme or high in grace, but through long exercise and cunning working of the soul may he come thereto, namely when He (in whom all grace lieth) helpeth and teacheth a wretched soul, for without His special help and inward teaching can no soul arrive thereto.

BUT now thou wilt say, Since our Lord is so courteous of His goodness, and so free of His gracious gifts, it is a wonder that so few souls (as it seems) in comparison of the multitude of others come to this reforming in feeling. It would seem that either He is unwilling, but that is not so; or that He hath no regard of His creatures, who by receiving of Faith are become His servants. Unto this I answer that one occasion is this: Many that are reformed in Faith, set not their hearts to profit in grace, nor to seek a higher estate of good living, through much industry in praying and thinking, and other bodily and spiritual exercises; but think it enough for them to keep themselves from deadly sins, and to stand still in the plight they are in. For they say it is enough for them to be saved, and have the least degree in Heaven, they will covet no more.

Thus perchance, do some souls, who are in the state of grace, and lead an active life in the world, say or think; and it is no wonder, for they are so busied with worldly things that are needful to be done that they cannot fully set their hearts to profit in spiritual exercises. But nevertheless, such proceeding is perilous to them, for they fall daily, and are now up, and now down, and cannot come to the stability of good living, yet are they somewhat excusable, by reason of their condition of life. But other men and women who are free from worldly businesses if they will, and may have their needful sustenance without much solicitude about it, especially religious men and women, who have bound themselves by entering into religion to the state of perfection, and other men also in secular estate that have good abilities and understanding, and may (if they will dispose themselves) come to much grace; these men are more to blame. These persons, I say, are more to blame, for they stand still, as idle, and will not profit in grace, nor in further seeking to come to the love and knowledge of God.

For verily it is perilous for a soul to be reformed only in Faith, and will not seek to make any further progress, nor give himself diligently to spiritual exercises, for so he may easily lose that he hath, and fall again into deadly sin. For a soul cannot stand still always in one state, for it is either profiting in grace, or decaying through sin. For it fareth with him, as it doth with a man that were drawn out of a pit, and when he is up, would go no further than the pit's brink, surely he were a very fool, for a little puff of wind, or an unwary moving of himself, might soon cast him down again, and that worse than he was before. But if he fly as far as he can from the brink and go forward, on further ground, then, though there come a great storm, he is the more secure from falling into the pit. Right so is it in this spiritual business; he that is drawn out of the pit of sin through reforming of Faith, and when he is out of deadly sin thinketh himself secure enough, and therefore will not profit, but remaineth still at the pit's brink, as near as he may, he is not wise; for upon the least temptation of the enemy, or of his flesh, he falleth into sin again. But if he flee from the pit, that is, if he set his heart fully to come to more grace, and to use his best industry to come thereto, and give himself heartily to prayer, meditating and other good works, though great temptations rise against him, he falleth not easily to deadly sin again.

And verily it is a wonder to me, that seeing grace is so good and so profitable, why a man, when he hath but a little thereof, yea so little that he can scarce have less, should say: Ho, I will have no more of this, for I have enough. When yet I see a worldly man, though he have of worldly goods much more than he needeth, yet will he never say: Ho, I have enough, I will have no more of this; but will covet more and more, and bestir all his wits and might, and will never set a stint to his covetousness to get more. Much more, then, should a chosen soul covet spiritual good, which is everlasting, and which maketh a soul blessed, and never should cease from coveting, if he did well, to get what he might get. For he that most coveteth, most shall have; and surely if he do thus, he shall profit and grow in grace greatly.

Another cause of such fewness of souls reformed in feeling is this: Some men that are reformed in Faith, in the beginning of their turning to God, set themselves in a certain manner of working, whether it be spiritual or corporal, and think ever to hold on in that manner of working, and not to change it for any other that cometh through grace, though it were better, imagining the first course to be best for them to hold on in, and therefore they rest therein, and through custom so bind themselves thereto that when they have fulfilled it they find themselves wonderfully well satisfied, for they imagine they have done a great good thing therein for God. And if it chance that they be at any time hindered from their said custom, though it be by a just occasion, they are sad and troubled in conscience, as if they had done a great deadly sin. These men hinder themselves somewhat from feeling of more grace, for they set their perfection in a corporal work, and so they make an end in the midst of the way, where no end is. For those corporal or sensible customs, which men use in their beginnings, are good, but they are but means and ways to lead a soul forward to perfection.

And therefore he that setteth his perfection in any bodily or spiritual exercise, which he feeleth in the beginning of his turning to God, and will seek no further, but ever rest therein, he hindereth himself greatly. For it is but a silly way of trading, wherein an apprentice is ever in the same degree of skill, and can do as much in it on the first day as he can thirty years after. Or else, if the trade be good and subtle, he is but of a dull wit, or an evil will that profiteth not therein. Now it is certain, that of all crafts the service of God is most sovereign and most subtle, and the highest and hardest to come to perfection in it, and also the most profitable and gainful to them that faithfully prosecute it; and therefore it seemeth that the apprentices to it that are ever alike in learning are either dull witted or evil willed.

I do not reprove those customs that men use in their beginnings, whether they be corporal or spiritual, but say that they be full good and profitable for them to use. But I would that they should hold them only as a way and an entry towards spiritual feeling, and that they use them as convenient means till better come; and that while they use them they covet after better. And then if better come that are more spiritual, and more drawing in of the thoughts from fleshliness and sensuality, and vain imaginations, if that same better thing should be hindered by cleaving still to their former customs, that then they leave such their custom (when it may be left without scandal or harm to others) and follow that which they feel. But if neither hinder the other, that then they use both if they may. I mean not of leaving customs necessary through bond of law, or of rule, or of penance, but of others voluntarily undertaken. Thus saith the Prophet in the Psalms: Surely the lawgiver will give His blessing, they shall go from strength to strength, and the God of Gods shall be seen in Sion. That is, our Saviour will give His grace to chosen souls, calling them from sin and making them righteous through good works to His likeness; through which grace they shall profit and grow from virtue to virtue till they come to Sion, that is, till they come to contemplation in which they shall see the God of gods, that is they shall see well that there is but one God.

BUT now thou wilt say, since it is so, that reforming in Faith only is so low, and so perilous to rest in, for fear of falling again; and reforming in Feeling is so high, and so secure for them that can arrive thereto, therefore covetest thou to know what kind of exercises and industries were most convenient to be used for it, by the which thou mayest profit and come thereto; or whether there be any one certain exercise or special work by which a man may come to that grace and that reforming in feeling.

To this I answer thus: Thou knowest well that what man or woman that will dispose himself to come to cleanness of heart and to feeling of grace, it behoveth him to use much industry and great striving both in will and in deeds continually against the wicked stirrings of all chief sins. Not only against pride or envy, but against all other, with all the kinds that come out of them, as I have said before in the First Book. For why? Passions and fleshly desires hinder the cleanness of heart and peace of conscience. And it behoveth him also to labour to get all virtues, not only chastity and temperance, but also patience and mildness, charity and humility, and all the other. And this cannot be done by one manner of work, but by divers works, according to the divers and sundry dispositions of men, as now praying, now meditating, now working some good works, now proving and exercising themselves in divers ways, in hunger, in thirst, in cold, in suffering of shame and despite, if need be, and bodily pains and labours, for the love of virtue and justice. This thou knowest full well, for this thou readest in every book that treateth of good life; thus saith every man that would stir up men's souls to the love of God. And so it appeareth that there is no one special exercise, no certain work by which only a soul can come to that grace, but principally through the grace of our Lord Jesus, and by many and great deeds, in all that he is able to do, and yet all is little enough.

And one reason why there must be such painstaking is this: That since our Lord Jesus Himself is the special master and teacher of this art, and the special Physician of spiritual sicknesses; for without Him all is nought; it is therefore reasonable, that as He teacheth and stirreth, so a man should follow and work. But he is a simple master that cannot teach his scholar whilst he is learning but only one lesson, and he is an unskilful physician, that by one medicine would heal all sores. Therefore our Lord Jesus, that is so wise and so good, to show His wisdom and goodness teacheth divers lessons to His scholars, after that they profit in their learning, and giveth to divers souls divers and several medicines according to the nature of their sickness.