CHAPTER LVIII

[1]"kynde godhede."

[2]"adyte."

[3]or thefirst.

[4]"ilk" = "same."

[5]Here, as above, the MS. term for the "Sensual soul" is the "Sensualite."

[6]"ilk" = "each."

[7]The MS. word is in both cases "borne," which may mean eitherbornorborne. S. de Cressy gives "born" both for the first word and the second. Seelx."He sustaineth us within Himself in love," etc.; andlxiii."In the taking of our nature He quickened us," etc.

[8]See preceding note.

[9]FromThe Scale [or Ladder] of Perfection,by Walter Hilton (Fourteenth century), edition of 1659, Part III. ch. ii.:—"The soule of a man is a life consisting of three powers,Memory, Understanding,andWill,after the image and likeness of the blessed Trinity.... Whereby you may see, that man's soule (which may be called a created Trinity) was in its natural state replenished in its three powers, with the remembrance, sight, and love of the most blessed uncreated Trinity, which is God.... But when Adam sinned, choosing love and delight in himselfe, and in the creatures, he lost all his excellency and dignity, and thou also in him."Ch. III. Sec. i. "And though we should prove not to be able to recover it fully here in this life, yet should we desire and endeavour to recover the image and likeness of the dignity we had, so that our soul might be reformed as it were in a shadow by grace to the image of the Trinity which we had by nature, and hereafter shall have fully in bliss...." Sec. ii. "Seeke then that which thou hast lost, that thou mayest finde it; for well I wote, whosoever once hath an inward sight, but a little of that dignity and that spirituall fairness which a soule hath by creation, and shall have again by grace, he will loath in his heart all the blisse, the liking, and the fairnesse of this world.... Nevertheless as thou hast not as yet seen what it is fully, for thy spiritual eye is not yet opened, I shall tell thee one word for all, in the which thou shalt seeke, desire, and finde it; for in that one word is all that thou hast lost. This word is Jesus.... If thou feelest in thy heart a great desire to Jesus ... then seekest thou well thy Lord Jesus. And when thou feelest this desire to God, or to Jesus (for it is all one) holpen and comforted by a ghostly might, insomuch that it is turned into love, affection, and spiritual fervour and sweetnesse, into light and knowing of truth, so that for the time the point of thy thought is set upon no other created thing, nor feeleth any stirring of vain-glory, nor of selfe-love, nor any other evill affection (for they cannot appear at that time) but this thy desire is onely enclosed, rested, softened, suppled, and annoynted in Jesus, then hast thou found somewhat of Jesus; I mean not him as he is, but a shadow of him; for the better that thou findest him, the more shalt thou desire him. Then observe by what manner of Prayer or Meditation or exercise of Devotion thou findest greatest and purest desire stirred up in thee to him, and most feeling of him, by that kind of prayer, exercise, or worke seekest thou him best, and shalt best finde him...."See then the mercy and courtesie of Jesus. Thou hast lost him, but where? soothly in thy house, that is to say, in thy soul, that if thou hadst lost all thy reason of thy soule, by its first sinne, thou shouldst never have found him again; but he left thee thy reason, and so he is still in thy soule, and never is quite lost out of it."Nevertheless, thou art never the nearer him, till thou hast found him. He is in thee, though he be lost from thee; but thou art not in him, till thou hast found him. This is his mercy also, that he would suffer himself to be lost onely where he may be found, so that thou needest not run toRome, nor toJerusalemto seeke him there, but turne thy thoughts into thy owne soule, where he is hid, as the Prophet saith;Truly thou art the hidden God, hid in thy soule, and seek him there. Thus saith he himselfe in the Gospel;The kingdome of heaven is likened to a treasure hid in the field, the which when a man findeth, for joy thereof, he goeth and selleth all that he hath, and buyeth that field. Jesus is a treasure hid in the soule...."As long as Jesus findeth not his image reformed in thee, he is strange, and the farther from thee: therefore frame and shape thyself to be arrayed in his likenesse, that is in humility and charity, which are his liveries, and then will he know thee, and familiarly come to thee, and acquaint thee with his secrets. Thus saith he to his Disciples;Who so loveth me, he shall be loved of my Father, and I will manifest my selfe unto him. There is not any vertue nor any good work that can make thee like to our Lord, without Humility and Charity, for these two above all other are most acceptable ('most leyf') to him, which appeareth plainly in the Gospel, where our Lord speaketh of humility thus;Learn of me, for I am meeke and humble in heart. He saith not, learn of me to go barefoot, or to go into the desart, and there to fast forty dayes, nor yet to choose to your selves Disciples (as I did) but learne of me meeknesse, for I am meek and lowly in heart. Also of charity he saith thus;This is my Commandment, that ye love one another as I loved you, for by that shall men know you for my Disciples. Not that you worke miracles, or cast out Devills, or preach, or teach, but that each one of you love one another in charity. If therefore thou wilt be like him, have humility and charity. Now thou knowest what charity is,viz.To love thy neighbour as thy selfe."Chap. IV. Sec. 1.... "Now I shall tell thee (according to my feeble ability) how thou mayest enter into thy selfe to see the ground of sin, and destroy it as much as thou canst, and so recover a part of thy souls dignity.... Draw in thy thoughts ... and set thy intent and full purpose, as if thou wouldst not seek nor find any thing but onely the grace and spiritual presence of Jesus.""This will be painful; for vaine thoughts will presse into thy heart very thick, to draw thy minde down to them. And in doing thus, thou shalt find somewhat, but not Jesus whom thou seekest, but onely a naked remembrance of his name. But what then shalt thou finde? Surely this; A darke and ill-favoured image of thy owne soule, which hath neither light of knowledge nor feeling of love of God.... This is not the image of Jesus, but the image of sin, which St Paul calleth abody of sinne and of death.... Peradventure now thou beginnest to thinke with thy selfe what this image is like, and that thou shouldst not study much upon it, I will tell thee. It is like no bodily thing; What is it then saist thou? Verily it isnought, or no reall thing, as thou shalt finde, if thou try by doing as I have spoken; that is, draw in thy thoughts into thy selfe from all bodily things, and then shalt thou find rightnoughtwherein thy soule may rest."Thisnothingis nought else but darknesse of conscience, and a lacking of the love of God and of light; as sin is nought but a want of good, if it were so that the ground of sin was much abated and dryed up in thee, and thy soule was reformed right as the image of Jesus; then if thou didst draw into thy selfe thy heart, thou shouldst not find thisNought, but thou shouldst find Jesus; not only the naked remembrance of this name, but Jesus Christ in thy soule readily teaching thee, thou shouldst there find light of understanding, and no darknesse of ignorance, a love and liking of him; and no pain of bitternesse, heavinesse, or tediousenesse of him...."And here also thou must beware that thou take Jesus Christ into thy thoughts against this darknesse in thy mind, by busie prayer and fervent desire to God, not setting the point of thy thoughts on that foresaidNought, but on Jesus Christ whom thou desirest. Think stifly on his passion, and on his Humility, and through his might thou shalt arise. Do as if thou wouldst beate downe this darke image, and go through-stitch with it. Thou shalt hate ('agryse') and loath this darknesse and thisNought, just as the Devill, and thou shalt despise and all to break it ('brest it')."For within this Nought is Jesus hid in his joy, whom thou shalt not finde with all thy seeking, unlesse thou passe this darknesse of conscience."This is the ghostly travel I spake of, and the cause of all this writing is to stir thee thereto, if thou have grace. This darknesse of conscience, and thisNoughtis the image of the firstAdam: St Paul knew it well, for he said thus of it; As we have before borne theimage of the earthly man, that is the firstAdam, right so that we might now beare the image of the heavenly man, which is Jesus, the secondAdam. StPaulbare this image oft full heavily, for it was so cumbersome to him, that he cryed out of it, saying thus;O who shall deliver me from this body and this image of death. And then he comforted himselfe and others also thus:The graceof God through Jesus Christ."

[9]FromThe Scale [or Ladder] of Perfection,by Walter Hilton (Fourteenth century), edition of 1659, Part III. ch. ii.:—

"The soule of a man is a life consisting of three powers,Memory, Understanding,andWill,after the image and likeness of the blessed Trinity.... Whereby you may see, that man's soule (which may be called a created Trinity) was in its natural state replenished in its three powers, with the remembrance, sight, and love of the most blessed uncreated Trinity, which is God.... But when Adam sinned, choosing love and delight in himselfe, and in the creatures, he lost all his excellency and dignity, and thou also in him."

Ch. III. Sec. i. "And though we should prove not to be able to recover it fully here in this life, yet should we desire and endeavour to recover the image and likeness of the dignity we had, so that our soul might be reformed as it were in a shadow by grace to the image of the Trinity which we had by nature, and hereafter shall have fully in bliss...." Sec. ii. "Seeke then that which thou hast lost, that thou mayest finde it; for well I wote, whosoever once hath an inward sight, but a little of that dignity and that spirituall fairness which a soule hath by creation, and shall have again by grace, he will loath in his heart all the blisse, the liking, and the fairnesse of this world.... Nevertheless as thou hast not as yet seen what it is fully, for thy spiritual eye is not yet opened, I shall tell thee one word for all, in the which thou shalt seeke, desire, and finde it; for in that one word is all that thou hast lost. This word is Jesus.... If thou feelest in thy heart a great desire to Jesus ... then seekest thou well thy Lord Jesus. And when thou feelest this desire to God, or to Jesus (for it is all one) holpen and comforted by a ghostly might, insomuch that it is turned into love, affection, and spiritual fervour and sweetnesse, into light and knowing of truth, so that for the time the point of thy thought is set upon no other created thing, nor feeleth any stirring of vain-glory, nor of selfe-love, nor any other evill affection (for they cannot appear at that time) but this thy desire is onely enclosed, rested, softened, suppled, and annoynted in Jesus, then hast thou found somewhat of Jesus; I mean not him as he is, but a shadow of him; for the better that thou findest him, the more shalt thou desire him. Then observe by what manner of Prayer or Meditation or exercise of Devotion thou findest greatest and purest desire stirred up in thee to him, and most feeling of him, by that kind of prayer, exercise, or worke seekest thou him best, and shalt best finde him....

"See then the mercy and courtesie of Jesus. Thou hast lost him, but where? soothly in thy house, that is to say, in thy soul, that if thou hadst lost all thy reason of thy soule, by its first sinne, thou shouldst never have found him again; but he left thee thy reason, and so he is still in thy soule, and never is quite lost out of it.

"Nevertheless, thou art never the nearer him, till thou hast found him. He is in thee, though he be lost from thee; but thou art not in him, till thou hast found him. This is his mercy also, that he would suffer himself to be lost onely where he may be found, so that thou needest not run toRome, nor toJerusalemto seeke him there, but turne thy thoughts into thy owne soule, where he is hid, as the Prophet saith;Truly thou art the hidden God, hid in thy soule, and seek him there. Thus saith he himselfe in the Gospel;The kingdome of heaven is likened to a treasure hid in the field, the which when a man findeth, for joy thereof, he goeth and selleth all that he hath, and buyeth that field. Jesus is a treasure hid in the soule....

"As long as Jesus findeth not his image reformed in thee, he is strange, and the farther from thee: therefore frame and shape thyself to be arrayed in his likenesse, that is in humility and charity, which are his liveries, and then will he know thee, and familiarly come to thee, and acquaint thee with his secrets. Thus saith he to his Disciples;Who so loveth me, he shall be loved of my Father, and I will manifest my selfe unto him. There is not any vertue nor any good work that can make thee like to our Lord, without Humility and Charity, for these two above all other are most acceptable ('most leyf') to him, which appeareth plainly in the Gospel, where our Lord speaketh of humility thus;Learn of me, for I am meeke and humble in heart. He saith not, learn of me to go barefoot, or to go into the desart, and there to fast forty dayes, nor yet to choose to your selves Disciples (as I did) but learne of me meeknesse, for I am meek and lowly in heart. Also of charity he saith thus;This is my Commandment, that ye love one another as I loved you, for by that shall men know you for my Disciples. Not that you worke miracles, or cast out Devills, or preach, or teach, but that each one of you love one another in charity. If therefore thou wilt be like him, have humility and charity. Now thou knowest what charity is,viz.To love thy neighbour as thy selfe."

Chap. IV. Sec. 1.... "Now I shall tell thee (according to my feeble ability) how thou mayest enter into thy selfe to see the ground of sin, and destroy it as much as thou canst, and so recover a part of thy souls dignity.... Draw in thy thoughts ... and set thy intent and full purpose, as if thou wouldst not seek nor find any thing but onely the grace and spiritual presence of Jesus."

"This will be painful; for vaine thoughts will presse into thy heart very thick, to draw thy minde down to them. And in doing thus, thou shalt find somewhat, but not Jesus whom thou seekest, but onely a naked remembrance of his name. But what then shalt thou finde? Surely this; A darke and ill-favoured image of thy owne soule, which hath neither light of knowledge nor feeling of love of God.... This is not the image of Jesus, but the image of sin, which St Paul calleth abody of sinne and of death.... Peradventure now thou beginnest to thinke with thy selfe what this image is like, and that thou shouldst not study much upon it, I will tell thee. It is like no bodily thing; What is it then saist thou? Verily it isnought, or no reall thing, as thou shalt finde, if thou try by doing as I have spoken; that is, draw in thy thoughts into thy selfe from all bodily things, and then shalt thou find rightnoughtwherein thy soule may rest.

"Thisnothingis nought else but darknesse of conscience, and a lacking of the love of God and of light; as sin is nought but a want of good, if it were so that the ground of sin was much abated and dryed up in thee, and thy soule was reformed right as the image of Jesus; then if thou didst draw into thy selfe thy heart, thou shouldst not find thisNought, but thou shouldst find Jesus; not only the naked remembrance of this name, but Jesus Christ in thy soule readily teaching thee, thou shouldst there find light of understanding, and no darknesse of ignorance, a love and liking of him; and no pain of bitternesse, heavinesse, or tediousenesse of him....

"And here also thou must beware that thou take Jesus Christ into thy thoughts against this darknesse in thy mind, by busie prayer and fervent desire to God, not setting the point of thy thoughts on that foresaidNought, but on Jesus Christ whom thou desirest. Think stifly on his passion, and on his Humility, and through his might thou shalt arise. Do as if thou wouldst beate downe this darke image, and go through-stitch with it. Thou shalt hate ('agryse') and loath this darknesse and thisNought, just as the Devill, and thou shalt despise and all to break it ('brest it').

"For within this Nought is Jesus hid in his joy, whom thou shalt not finde with all thy seeking, unlesse thou passe this darknesse of conscience.

"This is the ghostly travel I spake of, and the cause of all this writing is to stir thee thereto, if thou have grace. This darknesse of conscience, and thisNoughtis the image of the firstAdam: St Paul knew it well, for he said thus of it; As we have before borne theimage of the earthly man, that is the firstAdam, right so that we might now beare the image of the heavenly man, which is Jesus, the secondAdam. StPaulbare this image oft full heavily, for it was so cumbersome to him, that he cryed out of it, saying thus;O who shall deliver me from this body and this image of death. And then he comforted himselfe and others also thus:The graceof God through Jesus Christ."

"All our life is in three: 'Nature, Mercy, Grace.' The high Might of the Trinity is our Father, and the deep Wisdom of the Trinity is our Mother, and the great Love of the Trinity is our Lord"

God, the blessed Trinity, which is everlasting Being, right as He is endless from without beginning, right so it was in His purpose endless, to make Mankind.Which fair Kind first was prepared[1]to His own Son, the Second Person. And when He would, by full accord of all the Trinity, He made us all at once; and in our making He knit us and oned us to Himself: by which oneing we are kept as clear and as noble as we were made. By the virtue of the same precious oneing, we love our Maker and seek Him, praise Him and thank Him, and endlessly enjoy Him. And this is the work which is wrought continually in every soul that shall be saved: which is the Godly Will aforesaid. And thus inour making, God, Almighty, is our Nature's Father; and God, All-Wisdom, is our Nature's Mother; with the Love and the Goodness of the Holy Ghost: which is all one God, one Lord. And in the knitting and the oneing He is our Very, True Spouse, and we His loved Wife, His Fair Maiden: with which Wife He is never displeased. For He saith: I love thee and thou lovest me, and our love shall never be disparted in two.

I beheld the working of all the blessed Trinity: in which beholding I saw and understood these three properties: the property of the Fatherhood, the property of the Motherhood, and the property of the Lordhood, in one God. In our Father Almighty we have our keeping and our bliss as anent our natural Substance, which is to us by our making, without beginning. And in the Second Person in skill[2]and wisdom we have our keeping as anent our Sense-soul: our restoring and oursaving; for He is our Mother, Brother, and Saviour. And in our good Lord, the Holy Ghost, we have our rewarding and our meed-giving for our living and our travail, and endless overpassing of all that we desire, in His marvellous courtesy, of His high plenteous grace.

For all our life is inthree: in the first we have our Being, in the second we have our Increasing, and in the third we have our Fulfilling: the first is Nature, the second is Mercy, and the third is Grace.

For the first, I understood that the high Might of the Trinity is our Father, and the deep Wisdom of the Trinity is our Mother, and the great Love of the Trinity is our Lord: and all this have we in Nature and in the making of our Substance.[3]

And furthermore I saw that the Second Person, which is our Mother as anent the Substance, that same dearworthy Person is become our Mother as anent the Sense-soul. For we are double by God's making: that is to say, Substantial and Sensual. Our Substance is the higher part, which we have in our Father, God Almighty; and the Second Person of the Trinity is our Mother in Nature, in making of our Substance: in whom we are grounded and rooted. And He is our Mother in Mercy, in taking of our Sense-part. And thus our Mother is to us in diverse manners working: in whom our parts are kept undisparted. For in our Mother Christ we profit and increase, and in Mercy He reformeth us and restoreth, and, by the virtue of His Passion and His Death and Uprising, oneth us to our Substance. Thus worketh our Mother in Mercy to all His children which are to Him yielding[4]and obedient.

And Grace worketh with Mercy, and specially in two properties, as it was shewed: which working belongeth to the Third Person, the Holy Ghost. He workethrewardingandgiving. Rewarding is a large giving-of-truth that the Lord doeth to him that hath travailed; and giving is a courteous working which He doeth freely of Grace, fulfilling and overpassing all that is deserved of creatures.

Thus in our Father, God Almighty, we have our being; and in our Mother of Mercy we have our reforming and restoring: in whom our Parts are oned and all made perfect Man; and by [reward]-yielding and giving in Grace of the Holy Ghost, we are fulfilled.

And our Substance is [in] our Father, God Almighty, and our Substance is [in][5]our Mother, God, All-wisdom; and our Substance is in our Lord the Holy Ghost, God All-goodness. For our Substance is whole in each Person of the Trinity, which is one God. And our Sense-soul is only in the Second Person Christ Jesus; in whom is the Father and the Holy Ghost: and in Him and by Him we are mightily taken out of Hell, and out of the wretchedness in Earth worshipfully brought up into Heaven and blissfully oned to our Substance: increased in riches and in nobleness by all the virtues of Christ, and by the grace and working of the Holy Ghost.

[1]MS. "adyte to" = ordained to, made ready for.

[2]MS. "Witt."

[3]"in our substantiall makyng."

[4]"buxum."

[5]S. de Cressy gives the "in" twice missed in the Brit. Mus. MS.

"Jesus Christ that doeth Good against evil is our Very Mother: we have our Being of Him where the Ground of Motherhood beginneth,—with all the sweet Keeping by Love, that endlessly followeth."

And all this bliss we have by Mercy and Grace: which manner of bliss we might never have had nor known but if that property of Goodness which is God had been contraried: whereby we have this bliss. For wickedness hath been suffered to rise contrary to the Goodness, and the Goodness of Mercy and Grace contraried against the wickedness and turned all to goodness and to worship, to all these that shall be saved. For it is the property in God which doeth good against evil. Thus Jesus Christ that doeth good against evil is our Very Mother: we have our Being of Him,—where the Ground of Motherhood beginneth,—with all the sweet Keeping of Love that endlessly followeth. As verily as God is our Father, so verily God is our Mother; and that shewed He in all, and especially in these sweet words where He saith:I it am.[1]That is to say,I it am, the Might and the Goodness of the Fatherhood; I it am, the Wisdom of the Motherhood; I it am, the Light and the Grace that is all blessed Love: I it am, the Trinity, I it am, the Unity: I am the sovereign Goodness of all manner of things. I am that maketh thee to love: I am that maketh thee to long: I it am, the endless fulfilling of all true desires.

For there the soul is highest, noblest, and worthiest,where it is lowest, meekest, and mildest: and [out] of thisSubstantial Groundwe have all our virtues in our Sense-part by gift of Nature, by helping and speeding of Mercy and Grace: without the which we may not profit.

Our high Father, God Almighty, which is Being, He knew and loved us from afore any time: of which knowing, in His marvellous deep charity and the foreseeing counsel of all the blessed Trinity, He willed that the Second Person should become our Mother. Our Father [willeth], our Mother worketh, our good Lord the Holy Ghost confirmeth: and therefore it belongeth to us to love our God in whom we have our being: Him reverently thanking and praising for[2]our making, mightily praying to our Mother for[3]mercy and pity, and to our Lord the Holy Ghost for[4]help and grace.

For in these three is all our life: Nature, Mercy, Grace: whereof we have meekness and mildness; patience and pity; and hating of sin and of wickedness,—for it belongeth properly to virtue to hate sin and wickedness. And thus is Jesus our Very Mother in Nature [by virtue] of our first making; and He is our Very Mother in Grace, by taking our nature made. All the fair working, and all the sweet natural office of dearworthy Motherhood is impropriated[5]to the Second Person: for in Him we have this Godly Will whole and safe without end, both in Nature and in Grace, of His own proper Goodness. I understood three manners of beholding of Motherhood in God: the first is grounded in our Nature'smaking; the second istakingof our nature,—andthere beginneth the Motherhood of Grace; the third is Motherhood ofworking,—and therein is a forthspreading by the same Grace, of length and breadth and height and of deepness without end. And all is one Love.

[1]it is I.

[2]MS. "of."

[3]MS. "of."

[4]MS. "of."

[5]Or "appropriated to"; MS. "impropried" = made to be the property of; assigned and consigned to.

"The Kind, loving, Mother"

But now behoveth to say a little more of this forthspreading, as I understand in the meaning of our Lord: how that we be brought again by the Motherhood of Mercy and Grace into our Nature's place, where that we were made by the Motherhood of Nature-Love: which kindly-love, it never leaveth us.

Our Kind Mother, our Gracious Mother,[1]for that He would all wholly become our Mother in all things, He took the Ground of His Works full low and full mildly in the Maiden's womb. (And that He shewed in the First [Shewing] where He brought that meek Maid afore the eye of mine understanding in the simple stature as she was when she conceived.) That is to say: our high God is sovereign Wisdom of all: in this low place He arrayed and dight Him full ready in our poor flesh, Himself to do the service and the office of Motherhood in all things.

The Mother's service is nearest, readiest, and surest: [nearest, for it is most of nature; readiest, for it is most of love; and surest][2]for it is most of truth. This office none might, nor could, nor ever should do to thefull, but He alone. We know that all our mothers' bearing is [bearing of] us to pain and to dying: and what is this but that our Very Mother, Jesus, He—All-Love—beareth us to joy and to endless living?—blessed may He be! Thus He sustaineth[3]us within Himself in love; and travailed, unto the full time that He would suffer the sharpest throes and the most grievous pains that ever were or ever shall be; and died at the last. And when He had finished, and so borne us to bliss, yet might not all this make full content to His marvellous love; and that sheweth He in these high overpassing words of love:If I might suffer more, I would suffer more.

He might no more die, but He would not stint of working: wherefore then it behoveth Him to feed us; for the dearworthy love of Motherhood hath made Him debtor to us. The mother may give her child suck of her milk, but our precious Mother, Jesus, He may feed us with Himself, and doeth it, full courteously and full tenderly, with the Blessed Sacrament that is precious food of my life; and with all the sweet Sacraments He sustaineth us full mercifully and graciously. And so meant He in this blessed word where that He said:It is I[4]that Holy Church preacheth thee and teacheth thee.That is to say:All the health and life of Sacraments, all the virtue and grace of my Word, all the Goodness that is ordained in Holy Church for thee, it is I. The Mother may lay the child tenderly to her breast, but our tender Mother, Jesus, He may homely lead us into His blessed breast, by His sweet open side, and shew therein part of the Godhead and the joys of Heaven, with spiritual surenessof endless bliss. And that shewed He in the Tenth [Shewing], giving the same understanding in this sweet word where He saith:Lo! how I loved thee; looking unto [the Wound in] His side, rejoicing.

This fair lovely wordMother, it is so sweet and so close in Nature of itself[5]that it may not verily be said of none but ofHim; and to her that is very Mother of Him and of all. To the property of Motherhood belongeth natural love, wisdom, and knowing; and it is good: for though it be so that our bodily forthbringing be but little, low, and simple in regard of our spiritual forthbringing, yet it is He that doeth it in the creatures by whom that it is done. The Kindly,[6]loving Mother that witteth and knoweth the need of her child, she keepeth it full tenderly, as the nature[7]and condition of Motherhood will. And as it waxeth in age, she changeth her working, but not her love. And when it is waxen of more age, she suffereth that it be beaten[8]in breaking down of vices, to make the child receive virtues and graces. This working, with all that be fair and good, our Lord doeth it in them by whom it is done: thus He is our Mother in Nature by the working of Grace in the lower part for love of the higher part. And He willeth that we know this: for He will have all our love fastened to Him. And in this I saw that all our duty that we owe, by God's bidding, to Fatherhood and Motherhood, for [reason of] God's Fatherhood and Motherhood is fulfilled in true loving of God; which blessed love Christ worketh in us. And this was shewed in all [the Revelations] and especially in the high plenteous words where He saith:It is I that thou lovest.

[1]Our Mother by Nature, our Mother In Grace.

[2]These clauses, probably omitted by mistake, are in S. de Cressy's version.

[3]S. de Cressy has "sustained." See lvii. p.139.

[4]"I it am."

[5]"so kynd of the self."

[6]"kynde."

[7]"kind."

[8]"bristinid."

"By the assay of this falling we shall have an high marvellous knowing of Love in God, without end. For strong and marvellous is that love which may not, nor will not, be broken for trespass"

And in our spiritual forthbringing He useth more tenderness of keeping, without any likeness: by as much as our soul is of more price in His sight. He kindleth our understanding, He directeth our ways, He easeth our conscience, He comforteth our soul, He lighteneth our heart, and giveth us, in part, knowing and believing in His blissful Godhead, with gracious mind in His sweet Manhood and His blessed Passion, with reverent marvelling in His high, overpassing Goodness; and maketh us to love all that He loveth, for His love, and to be well-pleased with Him and all His works. And when we fall, hastily He raiseth us by His lovely calling[1][2]and gracious touching. And when we bethus strengthened by His sweet working, then we with all our will choose Him, by His sweet grace, to be His servants and His lovers lastingly without end.

And after this He suffereth some of us to fall more hard and more grievously than ever we did afore, as us thinketh. And then ween we (who be not all wise) that all were nought that we have begun. But this is not so. For it needeth us to fall, and it needeth us to see it. For if we never fell, we should not know how feeble and how wretched we are of our self, and also we should not fully know that marvellous love of our Maker. For we shall see verily in heaven, without end, that we have grievously sinned in this life, and notwithstanding this, we shall see that we were never hurt in His love, we were never the less of price in His sight. And by the assay of this falling we shall have an high, marvellous knowing of love in God, without end. For strong and marvellous is that love which may not, nor will not, be broken for trespass. And this is one understanding of [our] profit. Another is the lowness and meekness that we shall get by the sight of our falling: for thereby we shall highly be raised in heaven; to which raising we might[3]never have come without that meekness. And therefore it needeth us to see it; and if we see it not, though we fell it should not profit us. And commonly, first we fall and later we see it: and both of the Mercy of God.

The mother may suffer the child to fall sometimes, and to be hurt in diverse manners for its own profit, but she may never suffer that any manner of peril come to the child, for love. And though our earthly mother maysuffer her child to perish, our heavenly Mother, Jesus, may not suffer us that are His children to perish: for He is All-mighty, All-wisdom, and All-love; and so is none but He,—blessed may He be!

But oftentimes when our falling and our wretchedness is shewed us, we are so sore adread, and so greatly ashamed of our self, that scarcely we find where we may hold us. But then willeth not our courteous Mother that we flee away, for Him were nothing lother. But He willeth then that we use the condition of a child: for when it is hurt, or adread, it runneth hastily to the mother for help, with all its might. So willeth He that we do, as a meek child saying thus:My kind Mother, my Gracious Mother, my dearworthy Mother, have mercy on me: I have made myself foul and unlike to Thee, and I nor may nor can amend it but with thine help and grace. And if we feel us not then eased forthwith, be we sure that He useth the condition of a wise mother. For if He see that it be more profit to us to mourn and to weep, He suffereth it, with ruth and pity, unto the best time, for love. And He willeth then that we use the property of a child, that evermore of nature trusteth to the love of the mother in weal and in woe.

And He willeth that we take us mightily to the Faith of Holy Church and find there our dearworthy Mother, in solace of true Understanding, with all the blessed Common. For one single person may oftentimes be broken, as it seemeth to himself, but the whole Body of Holy Church was never broken, nor never shall be, without end. And therefore a sure thing it is, a good and a gracious, to will meekly and mightily to be fastened and oned to our Mother, Holy Church, that is,Christ Jesus. For the food of mercy that is His dearworthy blood and precious water is plenteous to make us fair and clean; the blessed wounds of our Saviour be open and enjoy to heal us; the sweet, gracious hands of our Mother be ready and diligently about us. For He in all this working useth the office of a kind nurse that hath nought else to do but to give heed about[4]the salvation of her child.

It is His office to save us: it is His worship to do [for] us,[5]and it is His will [that] we know it: for He willeth that we love Him sweetly and trust in Him meekly and mightily. And this shewed He in these gracious words:I keep thee full surely.

[1]"clepyng."

[2]From theAncren Riwle(Camden Society's version, edited by J. Morton, D.D.), p. 231: "The sixth comfort is, that our Lord, when He suffereth us to be tempted, playeth with us, as the mother with her young darling: she flies from him, and hides herself, and lets him sit alone, and look anxiously around, and callDame! Dame!and weep awhile; and then she leapeth forth laughing, with outspread arms, and embraceth and kisseth him, and wipeth his eyes. In like manner, our Lord sometimes leaveth us alone, and withdraweth His grace, His comfort, and His support, so that we feel no delight in any good that we do, nor any satisfaction of heart; and yet, at that very time, our dear Father loveth us never the less, but doth it for the great love that He hath to us."p. 135: "The fourth reason why our Lord hideth Himself is, that thou mayest seek him more earnestly, and call, and weep after Him, as the little baby doth after his mother" ("ase deth thet lutel baban"—in another manuscript 'lite barn'—"efter his moder").

p. 135: "The fourth reason why our Lord hideth Himself is, that thou mayest seek him more earnestly, and call, and weep after Him, as the little baby doth after his mother" ("ase deth thet lutel baban"—in another manuscript 'lite barn'—"efter his moder").

[3]i.e.could.

[4]"entend about."

[5]S. de Cressy has here "to do it." This MS. seems to have: "to don us," possibly for to work at us, carry out our salvation to perfection, or, to take in hand for us, "todofor us." SeeThe Paston Letters, vol. ii. (Letter 472),May1463, "he prayid hym that he wold don for hym in hys mater, and gaf hym a reward; and withinne ryth short tym after, his mater sped."

"God is Very Father and Very Mother of Nature: and all natures that He hath made to flow out of Him to work His will shall be restored and brought again into Him by the salvation of Mankind through the working of Grace"

For in that time He shewed our frailty and our fallings, our afflictings and our settings at nought,[1]our despites and our outcastings, and all our woe so far forth as methought it might befall in this life. And therewithHe shewed His blessed Might, His blessed Wisdom, His blessed Love: that He keepeth us in this time as tenderly and as sweetly to His worship, and as surely to our salvation, as He doeth when we are in most solace and comfort. And thereto He raiseth us spiritually and highly in heaven, and turneth it all to His worship and to our joy, without end. For His love suffereth us never to lose time.

And all this is of the Nature-Goodness of God, by the working of Grace. God is Nature[2]in His being: that is to say, that Goodness that is Nature, it is God. He is the ground, He is the substance, He is the same thing that is Nature-hood.[3]And He is very Father and very Mother of Nature: and all natures that He hath made to flow out of Him to work His will shall be restored and brought again into Him by the salvation of man through the working of Grace.

For of all natures[4]that He hath set in diverse creatures by part, in man is all the whole; in fulness and in virtue, in fairness and in goodness, in royalty and nobleness, in all manner of majesty, of preciousness and worship. Here may we see that we are all beholden to God for nature, and we are all beholden to God for grace. Here may we see us needeth not greatly to seek far out to know sundry natures, but to Holy Church, unto our Mother's breast: that is to say, unto our own soul where our Lord dwelleth; and there shall we find all now in faith and in understanding. And afterward verily in Himself clearly, in bliss.

But let no man nor woman take this singularly to himself: for it is not so, it is general: for it is [of] ourprecious Christ, and to Him was this fair nature adight[5]for the worship and nobility of man's making, and for the joy and the bliss of man's salvation; even as He saw, wist, and knew from without beginning.

[1]"our brekyngs and our nowtyngs."

[2]"kynde."

[3]"kindhede."

[4]"kyndes."

[5]i.e.made ready, prepared, appointed.

"As verily as sin is unclean, so verily is it unkind"—a disease or monstrous thing against nature. "He shall heal us full fair."

Here may we see that we have verily of Nature to hate sin, and we have verily of Grace to hate sin. For Nature is all good and fair in itself, and Grace was sent out to save Nature and destroy sin, and bring again fair nature to the blessed point from whence it came: that is God; with more nobleness and worship by the virtuous working of Grace. For it shall be seen afore God by all His Holy in joy without end that Nature hath been assayed in the fire of tribulation and therein hath been found no flaw, no fault.[1]Thus are Nature and Grace of one accord: for Grace is God, as Nature is God: He is two in manner of working and one in love; and neither of these worketh without other: they be not disparted.

And when we by Mercy of God and with His help accord us to Nature and Grace, we shall see verily that sin is in sooth viler and more painful than hell, without likeness: for it is contrary to our fair nature. For as verily as sin is unclean, so verily is it unnatural,[2]andthus an horrible thing to see for the loved[3]soul that would be all fair and shining in the sight of God, as Nature and Grace teacheth.

Yet be we not adread of this, save inasmuch as dread may speed us: but meekly make we our moan to our dearworthy Mother, and He shall besprinkle us in His precious blood and make our soul full soft and full mild, and heal us full fair by process of time, right as it is most worship to Him and joy to us without end. And of this sweet fair working He shall never cease nor stint till all His dearworthy children be born and forthbrought. (And that shewed He where He shewed [me] understanding of the ghostly Thirst, that is the love-longing that shall last till Doomsday.)

Thus in [our] Very Mother, Jesus, our life is grounded, in the foreseeing Wisdom of Himself from without beginning, with the high Might of the Father, the high sovereign Goodness of the Holy Ghost. And in the taking of our nature He quickened us; in His blessed dying upon the Cross He bare us to endless life; and from that time, and now, and evermore unto Doomsday, He feedeth us and furthereth us: even as that high sovereign Kindness of Motherhood, and as Kindly need of Childhood asketh.

Fair and sweet is our Heavenly Mother in the sight of our souls; precious and lovely are the Gracious Children in the sight of our Heavenly Mother, with mildness and meekness, and all the fair virtues that belong to children in Nature. For of nature the Child despaireth not of the Mother's love, of nature the Child presumeth not of itself, of nature the Child loveth theMother and each one of the other [children]. These are the fair virtues, with all other that be like, wherewith our Heavenly Mother is served and pleased.

And I understood none higher stature in this life than Childhood, in feebleness and failing of might and of wit, unto the time that our Gracious Mother hath brought us up to our Father's Bliss.[4]And then shall it verily be known to us His meaning in those sweet words where He saith:All shall be well: and thou shalt see, thyself, that all manner of things shall be well. And then shall the Bliss of our Mother, in Christ, be new to begin in the Joys of our God: which new beginning shall last without end, new beginning.

Thus I understood that all His blessed children which be come out of Him by Nature shall be brought again into Him by Grace.

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