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            N                              N                                                              N                                        N    N                                    N    N      N                          N    N                                                                  N                          N    N                                  N                                                            N              N                                                              N                                            N                    N      N

LIV   We ought to enjoye that God wonyth in our soule and our soule in God, so that atwix God and our soule is nothing, but as it were al God; and how feith is ground of al ver- tue in our soule be the Holy Gost. Fifty-fourth chapter.      And for the grete endless love that God hath to al mankynde, He makith no departing in love betwix the blissid soule of Crist and the lest soule that shal be savid. For it is full hesy to leven and to trowen that the wonyng of the blissid soule of Criste is full hey in the glorious Godhede; and sothly, as I understond in our Lord menyng, wher the blissid soule of Crist is, ther is the substans of al the soules that shal be savid be Crist. Heyly owe we to enjoyen that God wonyth in our soule, and mekil more heyly owe enjoyen that our soule wonyth in God. Our soule is made to be Gods wonyng place, and the wonyng place of the soule is God, which is onmade. And hey understonding it is inwardly to sen and to knowen that God, which is our maker, wonyth in our soule. And an heyer understondyng it is inwardly to sen and to knowen our soule, that is made, wonyth in Gods substance, of which substance, God, we arn that we arn.    And I saw no difference atwix God and our substance, but as it were al God; and yet myn understondyng toke that our substance is in God; that is to sey, that God is God, and our substance is a creture in God. For the almyty truth of the Trinite is our fader, for He made us and kepith us in Him. And the depe wisdam of the Trinite is our moder in whom we arn al beclosid. The hey goodnes of the Trinite is our lord, and in Him we arn beclosid, and He in us. We arn beclosid in the Fadir, and we arn beclosid in the Son, and we arn beclosid in the Holy Gost; and the Fader is beclosid in us, and the Son is beclosid in us, and the Holy Gost is beclosid in us - Almytyhede, Alwisdam, Al goodnes: on God, on Lord.    And our feith is a vertue that comith of our kynd substance into our sensual soule be the Holy Gost in which all our vertuys comith to us, for without that no man may receive vertue. For it is not ell but a rythe understondyng with trew beleve and sekir troste of our beyng that we arn in God, and God in us, which we se not. And this vertue, with al other that God hat ordeynid to us command therin, werkith in us grete things. For Crists mercifull werking is in us, and we graciosly accordand to Him throw the gefts and the vertues of the Holy Gost. This werkyng makith that we arn Crists children and Cristen in liveing.      LV   Christ is our wey, ledand and presenting us to the Fader; and forwith as the soule is infusid in the body, mercy and grace werkyn. And how the Second Person toke our sensualite to deliver us from duble deth. Fifty-fifth chapter.      And thus Criste is our wey, us sekirly ledand in His lawes, and Criste in His body mytyly berith us up into Hevyn. For I saw that Crist, us al havand in Him that shal be savid be Him, worshipfully presentith His Fader in Hevyn with us; which present ful thankfully His Fader receivith and curtesly gevith it to His Son Jesus Criste, which geft and werkyng is joye to the Fader and bliss to the Son and likyng to the Holy Gost. And of althyng that to us longith, it is most likyng to our Lord that we enjoyen in this joy which is in the blisfull Trinite of our salvation. And this was sen in the ninth shewing, wher it spekith more of this matter.    And notwithstanding al our feling, wo or wele, God will we understond and feithyn that we arn more verily in Hevyn than in erth. Our feith cummith of the kynd love of our soule, and of the cler lyte of our reson, and of the stedfast mend which we have of God in our first makyng. And what tyme that our soule is inspirid into our body, in which we arn made sensual, as swithe mercy and grace begynyth to werkyng, haveing of us cure and keping with pite and love; in which werkyng the Holy Gost formyth in our feith hope that we shal cum agen up aboven to our substance, into the vertue of Criste, incresid and fulfillid throw the Holy Ghost. Thus I understond that the sensualite is groundid in kind, in mercy, and in grace, which ground abylith us to receive gefts that leden us to endles life. For I saw full sekirly that our substance is in God. And also I saw that in our sensualite, God is; for the selfe poynte that our soule is mad sensual, in the selfe poynt is the cite of God, ordeynid to Him from withouten begynnyng, in which se He commith and never shall remove it. For God is never out of the soule in which He wonen blisfully without end. And this was sen in the six- teenth shewing wher it seith, the place that Jesus takith in our soule, He shal never remov it. And all the gefts that God may geve to cretures, He hath geven to His Son, Jesus, for us, which gefts he, wonand in us, hath beclosid in Him into the time that we be waxen and growne - our soule with our body, and our body with our soule, neyther of hem takeing help of other, till we be browte up into stature as kynd werkyth. And than in the ground of kind, with werkyng of mercy, the Holy Gost graciously inspirith into us gifts ledand to endless life.    And thus was my understondyng led of God to sen in Him and to understonden, to weten and to knowen, that our soule is made trinite - like to the onmade blisfull Trinite, knowen and lovid fro without begynnyng, and in the makyng unyd to the Maker, as it is afornseid. This syte was full swete and mervelous to beholden, pesible and restfull, sekir and delectabil. And for the worshipfull onyng that was thus made of God betwix the soule and body, it behovith needs to ben that mankynd shal be restorid from duble deth, which restoring might never be into the time that the Second Person in the Trinite had takyn the lower party of mankynde to whom the heyest was onyd in the first makyng. And these two partes were in Criste, the heyer and the lower, which is but on soule. The heyer part was on in peace with God in full joy and bliss. The lower partie, which is sensualite, suffrid for the salvation of mankynd. And these two partes were seene and felt in the eighth shewing in which my body was fulfillid of feling and mynd of Crists passion and His deth. And ferthermore, with this was a sotil feling and privy inward syte of the hey parte that I was shewed in the same tyme, wher I myte not, for the mene profir, lokyn up onto Hevyn, and that was for that mytye beholdyng of the inward lif, which inward lif is that hey sub- stance, that pretious soule, which is endlesly enjoyand in the Godhede. LVI   It is esier to know God than our soule, for God is to us nerer than that, and therfore if we will have knowing of it, we must seke into God; and He will we desir to have knowl- edge of kynde, mercy, and grace. Fifty-sixth chapter.      And thuss I saw full sekirly that it is ridier to us to cum to the knowyng of God than to knowen our owne soule, for our soule is so deepe groundid in God and so endlesly tresurid that we may not cum to the knowing therof till we have first knowing of God which is the maker to whom it is onyd. But notwithstondyng, I saw that we have of fulhede to desiren wisely and treuly to knowen our owne soule, wherby we are lernid to sekyn it wher it is, and that is in God. And thus be gracious ledyng of the Holy Gost, we should knowen hem both in on. Whither and we be sterid to knowen God or our soule, they arn both good and trew. God is nerer to us than our owen soule, for He is ground in whom our soule stond- ith, and He is mene that kepith the substance and the sensualite to God so that thai shall never departyn.    For our soule sittith in God in very rest, and our soule stondith in God in very strength, and our soule is kindly rotid in God in endles love. And therfore if we wil have knowlidge of our soule and comenyng and daliance therwith, it behovith to sekyn into our Lord God in whom it is inclosid. And of this inclos I saw and understode more in the sixteenth shewing, as I shall sey. And anempts our substaunce and sensualite, it may rytely be clepid our soule, and that is be the onyng that it hath in God. The worshipfull cyte that our Lord Jesus sittith in, it is our sensualite, in which He is inclosid; and our kindly substance is beclosid in Jesus with the blissid soule of Criste sitting in rest in the Godhede.    And I saw full sekirly that it behovith neds to be that we shuld ben in longyng and in penance into the time that we be led so depe into God that we verily and trewly knowen our own soule. And sothly I saw that into this hey depenes, our good Lord Himselfe ledith us in the same love that He made us, and in the same love that He bowte us be mercy and grace throw vertue of His blissid passion. And notwithstondyng al this, we may never come to full knowyng of God till we know first clerely our owne soule. For into the tyme that it is in the full myts we may not be al ful holy, and that is that our sensualite be the vertue of Crists passion be browte up to the substance, with al the profitts of our trib- ulation that our Lord shall make us to gettyn be mercy and grace. I had in partie touching; and it is grounded in kynde. That is to sey, our reson is groundid in God which is substantial heyhede. Of this substantial kindhede mercy and grace springith and spredith into us, werking al things in fulfilling of our joy. These arn our grounds in which we have our incres and our fulfilling. For in kind we have our life and our beyng; and in mercy and grace we have our incres and our ful- filling. These be three propertes in on goodnes, and wher on werkith, all werkyn in the things which be now longyng to us. God will we onderstond, desirand of al our hert and al our strength to have knowing of hem more and mor into the time that we ben fulfillid. For fully to knowen hem and clerely to sen hem is not ell but endless joy and bliss that we shall have in Hevyn, which God will they ben begun here in knowing of His love. For only be our reson we may not profit- teyn, but if we have verily therwith mynd and love; ne only in our kindly ground that we have in God we may not be savid, but if we have connyng of the same ground, mercy, and grace. For of these three werkynges altogeder we receive all our goodnes, of the which the first arn goods of kynd. For in our first makyng God gaf us as ful goods and also greter godes as we myte receivin only in our spirite. But His forseing purpos in His endles wisdam wold that we wern duble.   LVII   In our substance we aren full; in our sensualite we faylyn, which God will restore be mercy and grace. And how our kinde which is the heyer part is knitt to God in the makyng, and God, Jesus, is knitt to our kind in the lower part in our flesh takyng. And of feith spryngyn other vertues; and Mary is our Moder. Fifty-seventh chapter.      And anempts our substance, He made us nobil and so rich that evermore we werkyn His will and His worship. There I say "we," it menith man that shall be savid. For sothly I saw that we arn that He lovith and don that He lekyth lest- ingly withouten ony stynting. And of the gret riches and of the hey noble, ver- tues be mesur come to our soule what tyme it is knitt to our body, in which knitting we arn made sensual. And thus in our substance we arn full and in our sensualite we faylyn, which faylyng God will restore and fulfill be werkyng mercy and grace plenteously flowand into us of His owne kynd godhede. And thus His kinde godhede makith that mercy and grace werkyn in us, and the kind godhede that we have of Him abilith us to receive the werking of mercy and grace.    I saw that our kind is in God hole, in which He makyth diverssetis flowand out of Him to werkyn His will, whom kind kepith, and mercy and grace restorith and fulfillith. And of these non shall perishen. For our kind which is the heyer part is knitt to God in the makyng, and God is knitt to our kinde, which is the lower partie in our flesh takyng, and thus in Crist our two kinds are onyd. For the Trinite is comprehendid in Criste in whome our heyer partie is groundid and rotid; and our lower partie, the Second Person hath taken, which kynd first to Him was adyte. For I saw full sekirly that all the workes that God hath done, or ever shall, wer ful knowen to Him and afornseen from without begynning. And for love He made mankynd, and for the same love Himself wold be man.    The next good that we receive is our feith, in which our profittyng begynnyth; and it commith of the hey riches of our kinde substance into our sensual soule. And it is groundid in us, and we in that, throw the kynde goodness of God be the werking of mercy and grace; and therof commen al other goods be which we arn led and savid. For the commandements of God commen therein, in which we owe to have two manner of understondyng, which are His bidding, to love them and to kepyn. That other is that we owe to knowen His forbyddings, to haten and to refusen. For in these two is all our werkyn comprehendid. Also in our feith commen the seven sacraments, ech folowing other in order as God hath ordeyned hem to us, and al manner of vertues. For the same vertues that we have receivid of our substance, gevyn to us in kinde be the goodness of God, the same vertues be the werkyng of mercy arn geven to us in grace throw the Holy Gost renued, which vertues and gyfts are tresurd to us in Jesus Christ. For in that ilk tyme that God knitted Him to our body in the Maydens womb, He toke our sensual soule; in which takyng, He us al haveyng beclosid in Him, He onyd it to our substance, in which onyng He was perfect man. For Criste, havyng knitt in Him ilk man that shall be savid, is perfit man.    Thus our Lady is our Moder in whome we are all beclosid and of hir borne in Christe, for she that is moder of our Savior, is moder of all that shall be savid in our Savior. And our Savior is our very moder in whom we be endlesly borne and never shall come out of Him. Plenteously and fully and swetely was this shewid. And it is spoken of in the first wher he seith we arn all in Him beclosid and He is beclosid in us, and that is spoken of in the sixteenth shewing wher it seith He sittith in our soule. For it is His likeyng to reygne in our understonding blisfully, and sitten in our soule restfully, and to wonen in our soule endlesly, us al werkeng into Hym, in which werkyng He will we ben His helpers, gevyng to Him al our entendyng, lerand His loris, kepyng His lawes, desirand that al be done that He doith, truely trosting in Hym. For sothly I saw that our substance is in God.   LVIII   God was never displesid with His chosin wif; and of three properties in the Trinite, faderhede, Moderhede, and lordhede; and how our substance is in every person, but our sensualite is in Criste alone. Fifty-eighth chapter.      God, the blisful Trinite which is everlestand beyng, ryte as He is endless from without begynning, ryte so it was in His purpose endles to maken mankynd, which fair kynd first was adyte to His owen Son, the Second Person. And whan He wold, be full accord of all the Trinite, He made us all at onys; and in our mak- yng He knitt us and onyd us to Hymself, be which onyng we arn kept as clene and as noble as we were made. Be the vertue of the ilke pretious onyng we loven our Maker and liken Him, praysen Him and thankyng Him and endlesly enjoyen in Him. And this is the werke which is wrought continuly in every soule that shal be save, which is the godly will afornsaid. And thus in our makeyng God almigty is our kindely fader, and God alwisdam is our kindly Moder, with the love and the goodnes of the Holy Gost, which is al one God, on Lord. And in the knittyng and in the onyng He is our very trewe spouse, and we His lovid wif and His fair maiden with which wif He is never displesid. For He seith, I love the, and thou lovist me, and our love shal never be departid on to.    I beheld the werking of all the blissid Trinite, in which beholdyng I saw and understode these three properties: the properte of the faderhede, the properte of the moderhede, and the properte of the lordhede in one God. In our Fader Almyty we have our keping and our bliss as anemts our kyndly substance, which is to us be our makyng without begynnyng. And in the Second Person, in witt and wisdam, we have our keping as anempts our sensualite, our restoryng, and our savyng. For He is our Moder, brother, and savior. And in our good Lord the Holy Gost we have our rewarding and our yeldyng for our lifyng and our travel; and endless overpassing all that we desiren, in His mervelous curtesy, of His hey plentiuous grace. For al our life is in thre. In the first we have our beyng, and in the second we have our encresyng, and in the thrid we hav our fulfilling. The first is kinde, the second is mercy, the thred is grace. For the first, I saw and understod that the hey myte of the Trinite is our fader, and the depe wisdam of the Trinite is our Moder, and the grete love of the Trinite is our Lord; and al this have we in kynd and in our substantial makyng.    And ferthermore I saw that the Second Person, which is our Moder substan- tial, that same derworthy person is become our Moder sensual. For we arn duble of Gods makyng, that is to say, substantiall and sensual. Our substance is the heyer parte, which we have in our fader God Almyty. And the Second Person of the Trinite is our Moder in kynde in our substantiall makeyng, in whome we arn groundid and rotid, and He is our Moder in mercy in our sensualite, takyng flesh. And thus our Moder is to us dyvers manner werkyng, in whom our parties are kepid ondepartid. For in our Moder Criste we profitten and encresin, and in mercy He reformith us and restorith; and, be the vertue of His passion and His deth and uprisyng, onyth us to our substance. Thus werkith our Moder in mercy to all His children which arn to Him buxum and obedient.    And grace werkyth with mercy, and namely in two propertes, as it was shewid, which werkyng longyth to the thred person, the Holy Gost. He werkith rewardyng and gefyng. Rewardyng is large gevyng of trewth that the Lord doth to hym that hath travellid; and gevyng is a curtes workyng which He doith, frely of grace fulfill, and overpassand al that is deservid of cretures. Thus in our fader God almyty we have our beyng; and in our Moder of mercy we have our reformyng and restoryng in whome our partes are onyd and all made perfitt man; and be yeldyng and gevyng in grace of the Holy Gost, we arn fulfillid. And our sub- stance is our fader, God Almyty, and our substance is our Moder, God alwis- damm, and our substance is in our Lord the Holy Gost, God al goodnes. For our substance is hole in ilke person of the Trinite which is on God. And our sensualite is only in the second person, Crist Jesu in whom is the Fader and the Holy Gost; and in Him and be Him we arn mytyly taken out of Helle and out of the wretchidnes in erth and worshipfully browte up into Hevyn, and blisfully onyd to our substance, incresid in riches and noblith be al the vertue of Criste, and be the grace and werkyng of the Holy Gost.   LIX   Wickednes is turnyd to bliss be mercy and grace in the chosyn, for the properte of God is to do good ageyn ille be Jesus our Moder in kynd grace; and the heyest soule in ver- tue is mekest, of which ground we have other vertues. Fifty-ninth chapter.      And all this bliss we have be mercy and grace, which manner of bliss we myte never had ne knowen, but if that propertes of goodness which is God had ben contraried, wherby we have this bliss. For wickednes hath ben suffrid to rysen contrarye to the goodnes, and the goodnes of mercy and grace contraried ageyn the wickidnes, and turnyd al to goodness and to worship to al these that shal be savid. For it is the properte in God which doith good agen evil. Thus, Jesus Criste, that doith good agen evill, is our very Moder. We have our beyng of Him wher the ground of moderhed begynnyth, with al the swete kepyng of love that endlessly folowith. As veryly as God is our fader, as verily God is our Moder; and that shewid He in all, and namely in these swete words where He seith, I it am. That is to seyen, I it am, the myte and the goodnes of the faderhed. I it am, the wisdam of the Moderhede. I it am, the lyte and the grace that is al blissid love. I it am, the Trinite; I it am, the Unite. I am the sovereyne goodness of all manner of thyngs. I am that makyth the to loven. I am that makyth the to longen. I it am, the endles fulfilling of al trew desires. For then the soule is heyest, noblist, and worthyest when it is lowest, mekest, and myldhest; and of this substantial ground, we have al our vertues and our sensualite be geft of kynd and be helpyng and spedyng of mercy and grace, without the which we may not profitten. Our hey fader, God Almyty, which is beyng, He knew us and lovid us fro aforn any tyme; of which knoweing, in His mervelous depe charite be the forseing endless councel of all the blissid Trinite, He wold that the Second Person shuld becom our Moder, our brother, and our savior. Wherof it folowith that as verily as God is our fader, as verily God is our Moder. Our fader wyllyth, our Moder werkyth, our good Lord the Holy Gost confirmith. And therfore it longyth to us to loven our God in whom we have our being, Him reverently thankyng and praiseyng of our makyng, mytily prayeing to our Moder of mercy and pite, and to our Lord the Holy Gost of helpe and grace.    For in these three is all our life - kynde, mercy, and grace; whereof we have mekehede, myldhede, patiens, and pite, and hatyng of synne and wickidnes, for it longith properly to vertues to haten synne and wickidness. And thus is Jesus our very Moder in kynde, of our first makyng; and He is our very Moder in grace, be takyng of our kynde made. All the fair werkyng and all the swete kindly office of dereworthy moderhede is impropried to the Second Person, for in Him we have this godly will hole and save without ende, both in kinde and in grace, of His owne proper goodnes. I understode three manner of beholdyng of Moder- hede in God. The first is groundid of our kinde makeying. The second is taken of our kinde, and there begynnyth the Moderhede of grace. The thrid is Moder- hede of werkyng, and therin is a forthspreadyng, be the same grace, of length, and bredth, and of heyth, and of depenes withouten end - and al His own luf.   LX   How we be bowte ageyn and forthspred be mercy and grace of our swete, kynde, and ever lovyng Moder Jesus; and of the propertes of Moderhede. But Jesus is our very Moder, not fedyng us with mylke but with Himselfe, opening His syde onto us and chal- engyng al our love. Sixtieth chapter.      But now behovyth to sey a litil mor of this forthspredyng, as I understond in the menyng of our Lord, how that we be bowte agen be the Moderhede of mer- cy and grace into our kyndly stede, wher that we were made be the Moderhede of kynd love; which kynd love, it never levyth us. Our kynd Moder, our gracious Moder - for He wold al holy become our Moder in al thyng - He toke the ground of His werke full low and ful myldely in the maydens womb. And that He shewid in the first where he browte that meke mayde aforn the eye of myn understondyng in the simple statur as she was whan she conceivid.    That is to sey, our hey God is sovereyn wisdom of all. In this low place, He rayhid Him and dyte Him ful redy in our pore flesh, Himselfe to don the service and the office of Moderhede in all thyng. The Moders service is nerest, redyest, and sekirest, for it is most of trueth. This office ne myte ne couthe ne never non don to the full but He alone. We wetyn that all our Moders beryng is us to peyne and to deyeng. And what is that but our very Moder Jesus? He, al love, beryth us to joye and to endles lyving. Blissid mot He be. Thus He susteynith us within Himselfe in love and traveled into the full tyme that He wold suffre the sharpist throwes and the grevousest peynes that ever were or ever shall be, and dyed at the last. And whan He had don, and so born us to bliss, yet myte not al this makyn aseth to His mervelous love, and that shewid He in these hey over- passing wordes of love: If I myte suffre more, I wold suffre more. He myte no more dyen, but He wold not stynten of werkyng. Wherfore than Him behovyth to fedyn us, for the dereworthy love of moderhede hath made Him dettor to us. The Moder may geven hir child soken her mylke, but our pretious Moder Jesus, He may fedyn us with Himselfe, and doith full curtesly and full tenderly with the blissid sacrament that is pretious fode of very lif.    And with al the swete sacraments He susteynith us ful mercifully and graciously. And so ment He in this blissid word wher that He seid, I it am that Holy Church prechith the and techith the. That is to sey, all the helth and lif of sacraments, al the vertue and grace of my word, all that godness that is ordeynid in Holy Church for the, I it am. The moder may leyn the child tenderly to her brest, but our tender Moder Jesus, He may homely leden us into His blissid brest be His swete open syde and shewyn therin party of the Godhede and the joyes of Hevyn with gostly sekirnes of endless bliss. And that He shewid in the tenth, gevyng the same understondyng in this swete word wher He seith, Lo, how I lovid the, beholdand into His syde, enjoyand.    This fair, lovely word Modir, it is so swete and so kynd of the self that it may ne verily be seid of none but of Him and to hir that is very Moder of Hym and of all. To the properte of Moderhede longyth kinde love, wisdam, and knowing, and it is good; for thow it be so that our bodily forthbrynging be but litil, low, and simple in regard of our gostly forthbringing, yet it is He that doth it in the creatures be whom that it is done. The kynde, Loveand Moder that wote and know- ith the nede of hir child, she kepith it ful tenderly as the kind and condition of moderhede will. And as it wexith in age, she chongith hir werking but not hir love. And whan it is waxen of more age, she suffrid that it be bristinid in brekyng downe of vices to makyn the child to receivyn virtues and graces. This werkyng with al that be fair and good, our Lord doith it in hem be whom it is done. Thus He is our Moder in kynde be the werkyng of grace in the lower parte for love of the heyer parte, and He will that we know it. For He will have al our love festynyd to Him. And in this I saw that all our dett that we owen, be Gods biddyng, be faderhede and Moderhede, for Gods faderhede and Moderhede is fulfillid in trew lovyng of God, which blissid love Christ werkyth in us; and this was shewid in all, and namly in the hey plentiuous words wher He seith, I it am that thou lovest.   LXI   Jesus usith more tenderness in our gostly bringing forth; thow He suffrith us to fallyn in knowing of our wretchidness, He hastily resysith us, not brekyng His love for our trespass, for He may not suffre His Child to perish. For He will that we have the prop- erte of a Child fleing to Him alway in our necessite. Sixty-first chapter.      And in our gostly forthbringyng, He usith mor tenderness of keping without ony likenes, be as mech as our soule is of more price in His syte. He kyndelyth our understondyng, He directith our weys, He esith our consciens, He comfortith our soule, He lightith our herte, and gevith us in parte knowyng and lovyng in His blisful Godhede, with gracious mynd in His swete Manhede and His blissid passion, with curtes mervelyng in His hey, overpassyng goodnes, and makith us to loven al that He loveth for His love, and to bend payd with Him and all His werkes. And we fallen, hastily He reysith us be His lovely clepyng and gracious touchyng; and whan we be thus strenthyd be His swete werkyng, than we wilfully chesyn Him, be His swete grace, to be His servants and His lovers lestingly without end. And after this He suffrith sum of us to fallen more hard and more grevously than ever we diden afore, as us thynkyth. And than wene we, that be not al wyse, that al wer nowte that we have begun; but it is no so. For it nedith us to fallen, and it nedith us to sen it, for if we felle nowte, we should not knowen how febil and how wretchid we arn of ourselfe. Ne also we shuld not fulsomely so knowen the mervelous love of our maker. For we shal sen verily in Hevyn withouten end that we have grevously synned in this life, and notwithstondyng this, we shal sen that we were never hurt in His love, ne were never the less of price in His syte. And be the assay of this fallyng we shall have an hey, mervelous knoweing of love in God without end. For herd and mervelous is that love which may nowte, ne will not, be brokin for trespas. And this is one understonding of profite. Another is the lownes and mekenes that we shal gettyn be the syte of our fal- lyng. For therby we shal heyly ben raysid in Hevyn, to which reysing we might never a come withoute that mekeness; and therfore it nedyth us to sen it, and if we sen it not, thow we fellyn, it shuld not profitt us. And commenly, first we fallen, and syth we sen it, and both of the mercy of God. The Moder may suffre the child to fallen sumtyme, and be disesid in dyvers manners for the owen profitt, but she may never suffre that ony maner of peril cum to the child, for love. And thow our erthly moder may suffre hir Child to perishen, our hevynly Moder, Jesus, may not suffre us that arn His children to perishen. For He is almyty, all wisdom, and al love, and so is non but He. Blissid mot He ben.    But oftentymes whan our fallyn and our wretchidnes is shewid us, we arn so sore adred and so gretly ashamid of ourselfe, that onethys we wettyn where that we may holden us. But than will not our curtes Moder that we fle awey, for Him wer nothing lother. But He will than that we usen the condition of a child, for whan it is disesid or dred, it rennith hastely to the Moder for helpe with al the myte. So wil He that we don as a meke child, seyand thus: "My kind Moder, my gracious Moder, my dereworthy Moder, have mercy on me. I have made myselfe foul and onlike to the, and I ne may ne can amenden it but with prive helpe and grace." And if we fele us not than esyd al swithe, be we sekir that He usith the condition of a wise moder. For if He sen that it be more profitt to us to morne and to wepen, He suffrith it, with ruth and pite, into the best tyme, for love. And He will than that we usen the propertie of a child that evermor kindly trosteth to the love of the Moder in wele and in wo.    And He will that we taken us mytyly to the feith of Holy Church, and fyndyn there our dereworthy Moder in solace of trew understonding with al the blissid common. For on singler person may oftentymes be broken, as it semyth to selfe, but the hole body of Holy Church was never broken, ne never shall, withouten end. And therfore a sekir thing it is, a good and a gracious, to willen mekely and mytyly ben susteynd and onyd to our Moder, Holy Church, that is Crist Jesus. For the foode of mercy that is His dereworthy blood and pretious water is plentious to make us faire and clene. The blissid wound of our Savior ben open and enjoyen to helyn us. The swete gracious hands of our Moder be redy and diligently aboute us. For He in al this werkyng usith the office of a kinde nurse, and hath not all to don but to entendyn abouten the salvation of hir Child. It is His office to saven us. It is His worship to don it, and it is His will we knowen it, for He will we loven Him swetely and trosten in Him mekely and mytyly. And this shewid He in these gracious words: I kepe the ful sekirly.   LXII   The love of God suffrith never His chosen to lose tyme, for all their troble is turnyd into endless joye; and how we arn al bownden to God for kindness and for grace. For every kind is in man, and us nedyth not to seke out to know sondry kindes, but to Holy Church. Sixty-second chapter.      For in that tyme He shewid our frelte and our fallyngs, our brekyngs and our nowtyngs, our dispits and our outcastings, and all our wo so ferforth as methowte it myght fallen in this life. And therwith He shewid His blissid myte, His blissid wisdam, His blissid love, that He kepyth us in this tyme as tenderly and as swetely to His worship and as sekirly to our salvation, as He doith whan we are in most solace and comfort. And therto He resysith us gostly and heyly in Hevyn, and turnith it al to His worship and to our joye withoute end. For His love suffrith us never to lose tyme. And all this is of the kind goodnes of God be the werkyng of grace.    God is kynde in His being; that is to sey, that goodnes that is kind, it is God. He is the ground, He is the substance, He is the same thing that is kindhede; and He is very fader and very Moder of kinde; and all kindes that He hath made to flowen out of Him to werkyn His will, it shall be restorid and browte ageyn into Him be the salvation of man throw the werking of grace.    For of all kyndes that He hath set in dyvers creatures be parte, in man is all the hole - in fulhede and in vertue, in fairhede and in goodhede, in rialtie and nobley, in al manner of solemnite of pretioushede and worshipp. Here may we sen that we arn al bound to God for kinde, and we arn al bound to God for grace. Here may we sen us nedith not gretly to seken fer out to knowen sundry kindes, but to Holy Church, into our Moder brest, that is to sey, into our owen soule wher our Lord wonnyth; and ther shall we fynde all; now, in feith and in understondyng, and after, verily in Himselfe, clerely, in bliss. But no man ne woman take this singler to himselfe, for it is not so; it is general. For it is our pretious Criste, and to Him was this fair kind dyte for the worship and noblyth of mannys makyng and for the joye and the bliss of mannys salvation ryte as He saw, wiste, and knew from without begynnyng   LXIII   Synne is more peynfull than Hell, and vile, and hurting kinde; but grace savith kinde and destroyith synne. The children of Jesus be not yet all borne, which pass not the stature of childhood livying in febilnes till thei come to Hevyn wher joys arn ever new begynnand without end. Sixty-third chapter.      Here may we sen that we have verily of kinde to haten synne, and we have verily of grace to haten synne. For kinde is al good and faire in the selfe; and grace was sent out to saven kind and destroyen synne, and bryngen ageyn fair kinde to the blissid poynt fro whens it came, that is God, with mor noble and worshipp be the vertuous werkeyng of grace. For it shal be sen afor God of al His holy in joye without end that kind hath ben assayed in the fire of tribula- tion, and therin founden no lak, no defaut. Thus is kind and grace of one accord, for grace is God, as kind is God. He is two in manner werkyng, and one in love, and neyther of hem werkyth without other, non be departid.    And whan we be mercy of God and with His helpe accorden us to kynde and grace, we shall seen verily that synne is very viler and peynfuller than Helle; without likenes, for it is contrarious to our fair kinde. For as sothly as synne is onclene, as sothly is it onkinde, and thus an horrible thing to sen to the lovid soule that wold be al faire and shynand in the syte of God, as kinde and grace techyth. But be we not adred of this, but inasmuch as drede may spede us; but mekely make we our mone to our dereworthy Moder, and He shal al besprinkle us in His precious blode, and make our soule ful soft and ful myld, and hele us ful faire be proces of tyme, ryte as it is most worship to Him and joy to us with- out end. And of this swete, fair werkyng He shall never cesyn ne stintin till all His derworthy children be born and forth browte, and that shewid He wher He shewid understonding of gostly threst, that is, the lovelongyng that shal lestin till domys day.    Thus in very Moder Jesus our life is groundid in the forseing wisdam of Himselfe from without begynnyng, with the hey myte of the Fader and the hey, sovereyn goodnes of the Holy Gost. And in the takyng of our kinde, He quicknid us; in his blissid deying upon the Cross, He bare us to endless life; and fro that time and now, and ever shall onto domysday, He fedith us and fordreth us, and ryte as that hey sovereign kindness of Moderhede and as kindly nede of childhede askith. Faire and swete is our hevenly Moder in the syte of our soule; precious and lovely arn the gracious children in the syte of our hevinly moder, with myldhede and mekeness and all the fair vertues that long to children in kynde. For kindly the Child dispeirith not of the Moder love; kindly the Child presumith not of the selfe; kindly the Child lovith the Moder, and ilke on of the other. These arn the fair vertues, with all other that ben like, wherwith our hevenly Moder is servid and plesyd.    And I understode non heyer stature in this life than childhode in febilness and fayleing of myte and of witte into the tyme that our gracious Moder hath browte us up to our Faders bliss. And than shall it verily be made knowen to us His menyng in these swete words wher He seith, Al shall be wele, and thou shalt sen thyselfe that al maner thyng shal ben wele. And than shall the bliss of our Moder in Criste be new to begynnen in the joyes of our God, which new begyn- nyng shal lesten without end, new begynnand. Thus I understode that al His blissid children which ben comen out of Him be kinde shall be bowte ageyn into Him be grace.   LXIV   The fifteenth Revelation is as it shewid etc. The absense of God in this lif is our ful gret peyne, besyde other travel, but we shal sodenly be taken fro all peyne, having Jesus to our Moder; and our patient abyding is gretly plesyng to God. And God wil we take our disese lightly, for love, thinkand us alwey at the poynte to be delivirid. Sixty- fourth chapter.      Aforn this tyme I had gret longyng and desire of Goddis gifte to be deliverid of this world and of this lif. For oftentimes I beheld the wo that is here, and the wele and the bliss that is beyng there. And if ther had ben no peyn in this lif but the absens of our Lord, methowte it was sumtime mor than I myte baren, and this made me to morn and besyly to longen. And also of myn owen wretchidnes, slawth, and wekehede, that me lekid not to leveyn and to travelyn as me fel to don. And to all this our curtes Lord answerid for comfort and patiens, and said these words: Sodenly thou shal be taken fro al thy peyne, fro al thi sekeness, fro al thi disese, and fro al thi wo. And thou shalt commen up aboven, and thou shalt have me to thi mede. And thou shal be fulfillid of love and of bliss. And thou shal never have no maner of peyne, no manner of mislekyn, no wanting of will, but ever joye and bliss withouten ende. What shuld it than agrevyn the to suffre a while sen that it is my will and my worship? And in this word, Sodenly thou shal be taken, I saw that God rewardith man of the patiens that he hath in abyding Gods will and of his tyme, and that man lengith his patiens over the tyme of his living.    For onknowing of his tyme of passing, that is a gret profitt. For if a man knew his time, he shuld not have patience over that tyme. And as God will while the soule is in the body, it semyt to the selfe that it is ever at the poynt to be takyn. For al this life and this langor that we have here is but a poynte, and whan we arn taken sodenly out of peyn into bliss, than peyn shall be nowte.    And in this tyme I saw a body lyand on the erth, which body shewid hevy and oggley withoute shappe and forme, as it were a bolned quave of styngand myre; and sodenly out of this body sprang a ful fair creature, a little childe, ful shapen and formid, swyft and lively, whiter than lilly, which sharpely glode up on to Hevyn. And the bolnehede of the body betokenith gret wretchidnes of our dedly flesh, and the littlehede of the child betokenith the clenes of purity in the soule. And I thowte: With this body belevith no fairehede of this child, no on this child dwellith no foulehede of this body. It is ful blisfull, man to be taken fro peyne, mor than peyne to be taken fro man; for if peyn be taken fro us it may commen agen. Therfore it is a severen comfort and blissfull beholdyng in a lovand soule yf we shal be taken fro peyne. For in this behest I saw a mervelous compassion that our Lord hath in us for our wo and a curtes behoting of clene deliverance.    For He will that we be comforted in the overpassing, and that He shewid in these words: And thou shalt come up aboven, and thou shal have me to thi mede, and thou shall be fullfillid of joye and bliss. It is God will that we setten the poynte of our thowte in this blisfull beholdyng as often as we may, and as long tyme kepen us therin with His grace. For this is a blissid contemplation to the soule that is led of God and full mekil to His worship for the time that it lestith. And we falyn ageyn to our hevynis and gostly blyndhede, and felyng of peyens, gostly and bodily, be our frelty, it is God will that we knowen that He hath not forgetten us, and so menith He in thes words and seith for comfort: And thou shall never more have peyne, no manner sekenes, no maner mislekyng, non wanting of will but over joy and bliss withouten ende. What shuld it than agrevyn the to suffre a while, seing it is my will and my worshippe? It is God will we taken His behests and His comfortings as largely and as mytyly as we may taken hem. And also He will that we taken our abiding and our diseses as lytely as we may taken hem, and set hem at nowte. For the lyter we taken hem, and the less price we setten at hem for love, the less peyne shall we have in the feling of hem, and the more thanke and mede shal we have for hem.   LXV   He that chesith God for love with reverent mekeness is sekir to be savid, which rever- ent mekenes seith the Lord mervelous grete and the selfe mervelous litil. And it is God will we drede nothing but Him, for the power of our enemy is taken in our freinds hand. And therfore al that God doith shall be gret likyng to us. Sixty-fifth chapter.      And thus I understode that what man or woman wilfully chesith God in this life for love, he may be sekir that he is lovid without end, which endless love werkith in him that grace. For He will that we kepe this trosty, that we be all sekir in hope, in hope of the bliss of Hevyn whil we arn here, as we shall be in sekirnes whan we arn there. And ever the more likyng and joy that we taken in this sekirness with reverens and mekenes, the better likyth Him, as it was shewid.    This reverens that I mene is a holy, curtes drede of our Lord, to which meke- ness is knitt. And that is, that a creture seith the Lord mervelous grete, and the selfe mervelous litil. For these vertues arn had endlesly to the lovid of God, and it mon now ben sen and felt in mesure be the gracious presence of our Lord whan it is; which presens in althing is most desirid, for it werkith mervelous sekirness in trew feith and sekir hope be gretness of charite, in drede that is swete and delectable. It is God will that I se myselfe as mekil bounden to Him in love, as if He had don for me al that He hath don. And thus should every soule thinkyn in reward of his lover. That is to seyn, the charite of God makyth in us such a unite that whan it is trewly seen, no man can parten himselfe fro other. And thus oweth our soule to thinken that God hath don for him al that He hath don; and this shewith He to maken us to loven Him and nowte drede but Him.    For it is His will that we wetyn that al the myte of our enemy is token into our frends hand, and therfore the soule that wott sekirly this, he shall not dredyn but Him that he lovith. All our dreds He setteth among passions and bodely sekenes and imaginations; and therfore thow we be in so mech payne, wo, and disese that us thinkith we can thynke ryte nowte but that we arn in or that we felyn, as sone as we may, pass we lytely over and sett we it at nowte. And why? For God will we knowen; if we knowen Him, and loven Him, and reverently dredyn Him, we shall have peas and ben in great rest, and it shall be great lykyng to us, all that He doith. And this shewid our Lord in these words: What shuld it than agrevyn the to suffre a while, sith it is my will and my worshippe?    Now have I told you of fifteen Revelations, as God vouchsafe to ministren hem to mynd, renewid by lyghtings and tuchyngs, I hope of the same spirite that shewid hem all. Of which fifteen shewings, the first beganne erly on the morne aboute the howre of fowre, and it lestid, shewing be process ful faire and sekirly ich folowand other, till it was none of the day overpassid.   LXVI   The sixteenth Revelation etc. And it is conclusion and confirmation to all fifteen. And of hir frelty and morning in disese and lyte speking after the gret comfort of Jesus, seying she had ravid; which, being hir gret sekeness, I suppose was but venial synne. But yet the Devil after that had gret power to vexin hir ner to deth. Sixty-sixth chapter.      And after this the good Lord shewid the sixteen on the night folowing, as I shall seyn after; which sixteen was conclusion and confirmation to all fifteen. But first me behovith to tellen you as anempt my febilnes, wretchidnes, and blindness. I have seid in the begynnyng, "And in this al my peine was sodenly taken from me," of which peyne I had no greife ne disese, as long as the fifteen shewings lestid folowand. And at the end al was close, and I saw no more. And sone I felt that I shuld liven and langiren, and anon my sekenes cam agen, first in my hede with a sound and a dynne; and sodenly all my body was fulfillid with sekeness like as it was aforn, and I was as baren and as drye as I never had com- fort but litil. And as a wretch I moned and hevyed for felyng of my bodily peynes and for fayling of comfort, gostly and bodily.    Than cam a religious person to me and askid me how I ferid. I seyd I had ravid today, and he leuhe loud and inderly. And I seyd, "The cross that stod afor my face, methowte it blode fast." And with this word, the person that I spake to waxid al sad and mervelid, and anon I was sor ashamid and astonyed for my recleshede. And I thowte, this man takith sadly the lest word that I myte seyen, that sawe no mor therof; and whan I saw that he toke it sadly and with so gret reverens, I wepid, ful gretly ashamid, and wold have ben shrevyn. But at that tyme I cowde tell it no preist. For I thowte, how should a preist levyn me? I leve not our Lord God. This I levid sothfastly for the tyme that I saw Him, and so was than my will and my menyng ever for done without end, but as a fole, I let it passyn fro my mynd. A, lo I, wretch, this was a gret synne, grete onkindness, that I, for foly of feling of a littil bodily peyne, so onwisely lost for the time the comfort of all this blissid shewing of our Lord God. Here may you sene what I am of myselfe, but herein wold our curtes Lord not leve me; and I lay still till night trosting in His mercy, and than I gan to slepyn.    And in the slepe at the begynnyng, methowte the fend set him in my throte puttand forth a visage ful nere my face like a yong man, and it was longe and wonder lene. I saw never none such. The color was rede like the tilestone whan it is new brent, with blak spots therin like blak steknes fouler than the tile stone. His here was rode as rust evisid aforn with syde lokks hongyng on the thounys. He grynnid on me with a shrewd semelant, shewing white teeth, and so mekil methowte it the more oggley. Body ne honds had he none shaply, but with his pawes he held me in the throte and wold have stranglid me, but he myte not.    This oggley shewing was made slepyng, and so was non other. And in all this time I trostid to be savid and kepid be the mercy of God. And our curtes Lord gave me grace to waken, and onethis had I my lif. The persons that wer with me beheld me and wet my temples, and my herte began to comforten. And anon a lyte smoke came in the dore with a grete hete and a foule stinke. I said, "Benedicite domine, it is al on fire that is here"; and I wened it had ben a bodily fire that shuld a brent us al to dede. I askid hem that wer with me if thei felt ony stynke. Thei seyd, nay, thei felt none. I said, "Blissid be God"; for that wist I wele it was the fend that was comen to tempest me. And anon I toke to that our Lord had shewid me on the same day with al the feith of Holy Church. For I beheld it is bothen one, and fled therto as to my comforte. And anone al vanishid away, and I was browte to gret rest and peas withouten sekenes of body or drede of conscience.   LXVII   Of the worshipfull syte of the soule which is so nobly create that it myte no better a be made, in which the Trinite joyeth everlastingly; and the soule may have rest in nothing but in God, which sittith therin reuling al things. Sixty-seventh chapter.      And than our Lord opened my gostly eye and shewid me my soule in midds of my herte. I saw the soule so large as it were an endles world and as it were a blisfull kyngdom; and be the conditions I saw therin, I understode that it is a worshipful syte. In the midds of that syte sitts our Lord Jesus, God and man, a faire person and of large stature, heyest bishopp, solemnest kinge, worshipful- liest Lord. And I saw Him clad solemnly, and worshiply He sitteth in the soule even ryte in peace and rest. And the Godhede ruleth and gemeth Hevyn and erth and all that is - sovereyn myte, sovereyn wisedom, and sovereyn goodnes. The place that Jesus takith in our soule, He shal never removen it without end, as to my syte. For in us is His homliest home and His endles wonyng, and in this He shewid the lekyng that He hath of the makyng of manys soule. For as wele as the Fader might make a creature and as wele as the Son couth make a creature, so wele wold the Holy Gost that manys soule were made, and so it was don; and therfore the blissid Trinite enjoyeth withouten end in the makyng of manys soule. For He saw fro without begynnyng what shuld liken Him without end.    Althing that He hath made shewith His Lordship, as understonding was geven at the same tyme be example of a creature that is to sen gret noblyes and king domes longand to a Lord. And whan it had sen al the noblyth beneathyn, then, merveling, it was sterid to seeke aboven to the hey place where the lord wonnyth, knowing be reason that his dwelling is in the worthyest place. And thus I understode sothly that our soule may never have rest in things that is beneathin itselfe; and whan it cometh aboven all creatures into the selfe, yet may it not abyden in the beholdyng of itselfe, but all the beholding is blisfully sett in God that is the makar wonand therinn. For in manys soule is his very wonyng. And the heyest lyte and the brightest shynyng of the cite is the glorious love of our Lord, as to my syte. And what may maken us more to enjoyen in God than to sen in Hym that He enjoyeth heghest of al his werkes? For I saw in the same shewing that if the blisfull Trinite myte have made manys soule ony better, ony fairer, ony noblyer than it was made, He shuld not have be full plesid with the makyng of manys soule. And He will that our herts ben mytyly reysid above the depeness of the erth and al vayne sorows, and enjoyen in Him.   LXVIII   Of sothfast knowing that it is Jesus that shewid all this, and it was no ravyng; and how we owen to have sekir troste in all our tribulation that we shall not be overcome. Sixty- eighth chapter.      This was a delectable syte and a restfull shewyng, that it is so withouten end. And the beholding of this while we arn here, it is ful plesant to God, and full gret spede to us. And the soule that thus beholdyth, it makith it like to Him that is behaldyn and onyth it in rest and peas be His grace. And this was a singlar joy and bliss to me, that I saw Him sitten. For the sekirnes of sitting shewith endles dwelling. And He gave me knowing sothfastly that it was He that shewid me al aforn. And whan I had beholden this with avisement, than shewid our good Lord words full mekely, withouten voice and withouten openyng of lipps, ryte as He had done, and said full swetely: Wete it now wele that it was no rave- ing that thou saw today, but take it and leve it, and kepe the therin and comfort the therwith and troste thou therto, and thou shalt not be overcome. These last words wer seid for leryng of trew sekirness that it is our Lord Jesus that shewid me all, and ryte as in the first worde that our good Lord shewid, menyng His bliss- full passion, Herwith is the devill overcome, ryte so He seid in the last word with full trew sekirness, menand us all, Thou shalt not ben overcommen. And all this leryng in this trew comfort, it is generall to all myn even Cristen as it is aforn- seid, and so is Gods will. And these words, Thou shalt not ben overcome, was seid full sharply, and full mightily, for sekirness and comfort agens all tribula- tions that may comen.    He seid not, Thou shalt not be tempestid, thou shalt not be travelled, thou shalt not be disesid, but He seid, Thou shalt not be overcome. God will that we taken heede at these words, and that we be ever myty in sekir troste in wele and wo, for He lovith and lekyth us, and so will he that we love Him and lekin Him, and mytily trosten in Him, and al shal be wele. And sone after al was close, and I sow no more.   LXIX   Of the second long temptation of the devill to despeir; but she mytyly trosted to God and to the feith of Holy Church, rehersing the passion of Christe be the which she was deliverid. Sixty-ninth chapter.      After this the fend came agen with his hete and with his stinke and made me full besy. The stinke was so vile and so peynfull, and also dredfull and travel- lous. Also I heard a bodily jangeling as it had be of two bodies, and both, to my thynkyng, janglyd at one time as if they had holden a parlement with a gret bysynes. And al was soft muttering, as I understode nowte what they seid. And al this was to stirre me to dispeir, as methowte, semand to me as thei scornyd bidding of beds, which arn seid boistrosly with mouth, failing devowte entending and wise diligens the which we owen to God in our prayors. And our Lord God gave me grace mytyly for to trosten in Him, and to comforten my soule with bodily spech as I shuld have don to another person that had ben travelled. Methowte that bysynis myte not be likenyd to no bodily bysynes.    My bodily eye I sett in the same cross wher I had ben in comfort aforn that tyme; my tonge with speech of Crists passion, and rehersing the feith of Holy Church; and myn hert to festen on God with al the trost and the myte. And I thowte to myselfe, menand: Thou hast now grete bysynes to kepe the in the feith, for thou shuldst not be taken of thi enemy; woldst thou now for this time evermore be so bysy to kepe the fro synne, this were a good and a soverain occupation. For I thowte sothly, were I saf fro synne, I wer full saf fro all the fends of Helle and enemys of my soule. And thus he occupyed me al that nyte, and on the morne till it was about prime day. And anon they wer all gone and all passid, and then left nothing but stinke, and that lestid still awhile. And I scornyd him, and thus was I deliverd of hem be the vertue of Christ passion. For therwith is the fend overcome, as our Lord Jesus Criste seid aforn.   LXX   In all tribulation we owe to be stedfast in the feith trosting mytyly in God. For if our faith had no enimyte it should deserve no mede; and how all these shewings arn in the faith. Seventieth chapter.      In all this blissid shewing our good Lord gave understondyng that the syte shuld passyn, which blissid shewing the feith kepith with His owne good will and His grace. For He left with me neyther signe nor token wherby I myte knowen it, but He left with me His owne blissid worde in true understondyng, byddand me full mytyly that I shuld leven it, and so I do; blissied mot He ben. I beleve that He is our Savior that shewid it, and that it is the feith that He shewid; and therfore I leve it, enjoyand, and therto I am bounden be al His own menyng with the next words that folowen: Kepe the therein, and comfort the therewith, and trost thou therto. Thus I am bounden to kepen it in my feith. For on the selfe day that it was shewid, what time that the syte was passid, as a wretch I forsoke it, and openly I seid that I had ravid.    Than our Lord Jesus of His mercy wold not letten it perish, but He shewid it al agen within, in my soule, with mor fulhede with the blissid lyte of His pretious love, seyand these word full mytyly and full mekely: Witt it now wele, it was no raving that thou saw this day; as if He had seid, "For the syte was passid fro, thee lestist it and couthest not kepe it, but witt it now; that is to sey, now that thou seest it." This was seid not only for the same time, but also to setten thereupon the ground of my feith, where He seith anon folowing, But take it, leve it, and kepe the therin, and comfort the therwith, and trost thou therto, and thou shalt not be overcome. In these six words that folowen "take it," His menyng is to festyn it feyfully in our herte, for He will that it dwell with us in feith to our lifes end, and after in fulhede of joy, willand that we have ever sekir trost in His blisfull behests knowyng His goodness. For our feith is contried in divers manners be our owne blindhede and our gostly enemy within and without. And therfore our pretious lover helpith us with gostly syte and trew teching on sundry manners, within and without, wereby that we may know Him. And therfore in what man- ner He techith us, He will we persivyn Him wisely, receivyn Him swetely, and kepin us in Hym feithfully. For aboven the feith is no goodnes kept in this life, as to my sight, and beneath the faith is no helpe of soule. But in the feith, there will the Lord that we kepe us. For we have be His goodnes and His owne werkeing to kepe us in the feith, and, be His suffrance, be gostly enmyte we are assayed in the feith and made myty. For if our feith had none enmyte it should deserve no mede, as to the understondyng that I hav in all our Lords menyng.   LXXI   Jesus will our soules be in glad cher to Hym, for His cher is to us mery and lovely; and how He shewith to us three manner cher, of passion, compassion, and blisfull cher. Seventy-first chapter.      Glad and mery and sweete is the blisfull lovely cher of our Lord to our souleis. For He havith us ever lifand in lovelongeing, and He will our soule be in glad chere to Him to gevin Him His mede. And thus I hope with His grace He hath, and more shall, draw in the utter chere to the inner cher, and maken us all at one with Him, and ech of us with other in trew lestand joye that is Jhesus.    I have menyng of three manner of cheres of our Lord. The first is cher of passion, as He shewid while He was here in this lif, deyand. Thow this beholdyng be mornyng and swemful, yet it is glad and mery, for He is God. The second manner of chere is pite and ruth and compassion, and this shewith He to all His lovers with sekirnes of keping that have nede to His mercy. The third is the blisfull cher as it shal be without end; and this was oftenest and longest con- tinuid. And thus in the time of our peyne and our wo He shewith us chere of His passion and of His cross, helpand us to beer by His owne blissid vertue. And in the time of our synnyng He shewith to us chere of ruth and pite, mytily kepand us and defending agaynst all our enemies.    And these two be the common cher which He shewith to us in this life. Therewith medlarid the thord, and that is His blisfull chere like in parte as it shall be in Hevyn. And that is be gracious touchyng and swete lyteyng of the gostly life wherby that we arn kept in sekir feith, hope, and charite, with contri- tion and devotion, and also with contemplation and alle manner of true solace and swete comforts. The blisfull cher of our Lord God werkith it in us be grace.   LXXII   Synne in the chosen soulis is dedly for a time, but thei be not ded in the syght of God; and how we have here matter of joy and moneing, and that for our blindhede and weyte of flesh; and of the most comfortable chere of God; and why these shewings were made. Seventy-second chapter.      But now behovyth me to tellen in what manner I saw synne dedly in the crea- tures which shall not dyen for synne, but livyn in the joy of God withouten end. I saw that two contrareties should never be to God in one stede. The most con- trious that arn is the heyest bliss and the depest peyne. The heyest bliss that is, is to have Him in cleerty of endless life, Him verily seand, Him swetely feland, all perfectly haveand in fulhede of joy. And thus was the blisfull cheere of our Lord shewid in pite, in which shewing I saw that synne is most contrarie; so ferforth, that as long as we be medled with ony part of synne, we shall never see cleerly the blisfull cheere of our Lord. And the horibler and the greivouser that our synnes bene, the deeper are we for that time fro this blisfull syte. And therfore it semith to us oftentimes as we wern in peril of deth, in a party of Hell, for the sorow and peyne that the synne is to us.    And thus we arn ded for the tyme fro the very syte of our blisfull life. But in all this I saw sothfastly that we be not dede in the syte of God, ne He passith never fro us. But He shall never have His full bliss in us till we have our full bliss in Him, verily seand His faire blisfull chere. For we arn ordeynid therto in kinde, and gettyn therto be grace. Thus I saw how synne is dedly for a short time in the blissid creatures of endless life. And ever the more clerely that the soule seith this blisfull chere be grace of loveyng, the more it longyth to seen it in fullhede. For notwithstonding that our Lord God wonnyth in us and is here with us, and al He halsith us and beclosith us for tender love that He may never levyn us, and is more nere to us than tongue can tellen or herte can thynke, yet may we never stint of moning nor of weping ne of longyng til whan we see Him cleerly in His blissfull chere. For in that pretious blisfull syte there may no wo abiden, ne no wele failen.    And in this I saw matter of myrth and matter of monyng. Matter of myrthe, for our Lord, our Maker, is so nere to us and in us, and we in Him be sekirness of keping of His grete goodnes; matter of monyng for our gostly eye is so blinde and we be so born downe be weyte of our dedly flesh and derkhede of synne that we may not sen our Lord God clerly in His faire blisful chere. No, and because of this myrkehede unethes we can leven and trowen His grete love, our sekirness of keping; and therefore it is that I sey we may never stinten of moning ne of wepyng.    This weping meneth not al in poryng out of teares by our bodily eye, but also to more gostly understondyng. For the kindly desire of our soule is so gret and so onmesurable, that if it were goven us to our solace and to our comfort al the noblyth that ever God made in Hevyn and in erth, and we saw not the fair bliss full chere of Hymselfe, yet we shuld not stynten of moning ne of gostly weping, that is to sey, of peynfull longing, till whan we sen verily the faire blisfull chere of our Maker. And if we were in all the peyne that herte can thynke and tongue may tell, if we myten in that time sen his faire blisfull chere, all this peyn shuld us not agrevin. Thus is that blisfull syte end of all manner of peyne to lovand soule, and fulfilling all manner of joy and bliss. And that shewid He in the hey, mervelous words wher He seyd, I it am that is heyest; I it am that is lowist; I it am that is all.    It longith to us to have three manner of knowyngs. The first is that we knowen our Lord God. The second, that we knowen ourselfe, what we arn be Him in kinde and grace. The third that we knowen mekely what our selfe is anempts our synne and febilness. And for these three was all the shewing made, as to myn understondyng.   LXXIII   These Revelations were shewid three wises. And of two gostly sekenes, of which God will we amend us, remembring His passion, knowing also He is al love; for He will we have sekirnes and liking in love, not takyng onskilfull hevyness for our synnes past. Seventy- third chapter.      All the blissid teching of our Lord God was shewid be three partes, that is to sey, by bodily syte and by word formyd in myn understondyng, and be gostly sight. For the bodily sygte, I have seid as I saw as trewly as I can. And for the words, I have seid them rith as our Lord shewid hem to me. And for the gostly syght, I have seyd sumdele, but I may never full tellen it, and therefore of this syght I am sterrid to sey more, as God will give me grace.    God shewid two manner of sekenes that we have. That on is onpatience or slaith, for we bere our trevell and our peynes hevily. That other is dispeir or doubtfull drede, as I shall seyen after. Generally, He shewid synne, wherin that all is comprehendid. But in special He shewid not but thes two. And these two arn thei that most travelin and tempesten us, as be that our Lord shewid me, of which He will we be amendid. I speake of swich men and women that for God love haten synne and disposen hem to do Gods will. Than be our gostly blind hede and bodily hevynes, we arn most enclinand to these. And therfore it is Gods will thei be knowen, and than shall we refusen hem as we don other synnes. And full helpe of this ful mekely our Lord shewid: the patience that He had in His herd passion and also the joyeing and the likyng that He hath of that passion for love. And this He shewid in example that we shuld gladly and wisely baren our peynes for that is gret plesing to Him and endless profitt to us. And the cause why we arn trevellid with them is for onknoweing of love. Thow the three persons in the Trinite ben all even in the selfe, the soule toke most under- stonding in love. Ya, and He will in all thing that we have our beholding and our enjoyeyng in love.    And of this knoweyng arn we most blynd. For som of us leven that God is almyty, and may don all, and that He is al wisdam, and can don all; but that He is all love, and will don all, there we astynten. And this unknowing - it is that that lettith most Gods lovers, as to my syte. For whan we begynnen to haten synne, and amenden us be the ordinance of Holy Church, yet ther dwellith a drede that lettith us, for the beholding of our selfe, and of our synnes aforn don, and sum of us for our everydayly synnes. For we hold nor our covenants ne kepe not our cleness that our Lord settith us in, but fallen oftimes in so much wretchid- ness that shame it is to seen it. And the beholding of this makyth us so sorry and so hevy that onethis we can finde ony comfort. And this drede we taken sumtime for a mekness, but this is a foule blyndhed and a waykenes. And we cannot dispisen it as we don another synne that we knowen, for it commyth of enmite, and it is agens truth.    For of all the propertes of the blisfull Trinite, it is God will that we have most sekirnes and likeing in love. For love makith myte and wisdam full meke to us. For ryte as be the curtesye of God He forgivith our synne atte the tyme that we repenten us, ryte so will He that we forgiven our synne as anempts our unskilfull hevyness and our doutfull dreds.   LXXIV   Ther ben four manner of drede, but reverent drede is a lovely true that never is without meke love; and yet thei be not both one; and how we should pray God for the same. Seventy-fourth chapter.      For I understond four manner of dreds. One is the drede of afray that cum- mith to a man sodenly be frelte. This drede doith good, for it helpith to purge man as doeth bodily sekenes or swich other peyne that is not synne. For all swich peynys helpe man, if thei be patiently taken. The second is drede of peyne, wherby man is sterid and wakid fro sleepe of synne. He is not abil for the time to perceivyn the soft comfort of the Holy Gost, till he have understonding of this drede of peyne, of bodily deth, and of gostly enemyes. And this drede stirrith us to seken comfort and mercy of God, and thus this drede helpith us to sekyn comfort and mercy of God and abileth us to have contrition be the blisfull touching of the Holy Gost. The third is doubtfull drede. Doutfull drede, in as mech as it drawith to dispeir, God will have it turnyd in us into love be the knowing of love, that is to sey, that the bitternes of doubt be turnyd into swete- ness of kinde love be grace. For it may never plesyn our Lord that His servants douten in his goodnes.    The fourth is reverent drede. For there is no drede that fully plesith God in us but reverent drede, and that is full soft, for the more it is had, the less is it felt for swetenes of love. Love and drede are brethren, and thei arn rotid in us be the goodnes of our makere; and thei shall never be taken fro us without end. We have of kinde to loven, and we have of grace to loven; and we have of kinde to dreden, and we have of grace to dreden. It longith to the lordshippe and to the faderhede to be dred, as it longith to the goodnes to be lovid. And it longith to us that arn His servants and His children to dreden Him for lordshipp and faderhede, as it longith to us to loven Him for goodhede. And thow this reverent drede and love be not partid asundre, yet thei arn not both one, but thei arn two in properte and in werking. And neither of them may be had without other. Therfore I am sekir, he that lovith, he dredith, thow that he fele it but a littil. All dreds other than reverent drede that arn proferid to us, thow they come under the collor of holyness, yet arn not so trew, and hereby may they be knowen asunder.    That drede that makith us hastily to fleen from all that is not good, and fallen into our Lords brest as the child into the moder barme, with all our entent and with all our mynd, knowand our febilness and our gret nede, knowing His ever lesting goodnes and His blisfull love, only sekeing to Him for salvation, clevand to with sekir troste - that drede that bringith us into this werking - it is kinde, gracious, good, and true. And all that contraries to this, either it is wronge or it is medlid with wronge. Than is this the remedye: to knowen hem both and refusen the wrong. For the kinde profitt of drede which we have in this lif be the gracious werking of the Holy Gost, the same shall be in Hevyn aforn God, gentill, curtes, and ful delectabil.    And thus we shall in love be homley and nere to God, and we shall in drede be gentil and curtes to God, and both alike evyn. Desir we of our Lord God to dredin Him reverently and to love Him mekely and to trosten in Him mytyly. For whan we drede Him reverently and loven Him mekely our troste is never in vaine; for the more that we trosten, and the mytylier, the more we plesyn and worshippe our Lord that we trosten in. And if us feile this reverent drede and meke love (as God forbode we should), our trost shall sone be misrulid for the tyme. And therefore us nedith mekil for to prayen our Lord of grace that we may have this reverent drede and meke love, of his gift, in herte and in werke, for withouten this no man may plesyn God.   LXXV   Us nedith love, longing, and pite; and of three manner of longing in God which arn in us; and how in the day of dome the joy of the blissid shal ben incresid, seing verily the cause of all thyng that God hath don, dredfully tremeland, and thankand for joye, mervelyng the gretnes of God and littlenes of all that is made. Seventy-fifth chapter.      I saw that God may done all that us nedith. And these three that I shall seyen, neden: love, longing, pite. Pite in love kepith us in the time of our nede, and longing in the same love drawith us into Hevyn. For the threist of God is to have the general man into Him, in which thrist He hath drawyn His holy that be now in bliss; and gettand His lively members, ever He drawith and drinkith, and yet He thristith and longith.    I saw three manner of longing in God, and al to one end; of which we have the same in us, and of the same vertue, and for the same end. The first is for that He longyth to learn us to knowen Him and loven Him evermore, as it is convenient and spedefull to us. The second is that He longith to have us up to His bliss as soules arn whan thei arn taken out of peyne into Hevyn. The third is to fulfillen us in bliss, and that shall be on the last day fulfillid, ever to lesten. For I saw, as it is knowne in our feith, that the peyne and sorow shall be endid to all that shall be savid. And not only we shall recevyn the same bliss the soule aforne have had in Hevyn, but also we shall receive a new, which plenteously shall be flowing out of God into us, and fullfillen us. And this be the goods which He hath ordeynid to geve us from without begynnyng.    These goods are tresurid and hidde in Hymselfe. For into that time, creature is not myty ne worthy to receivin them. In this we shall seen verily the cause of all thyng He hat don. And evermore we shall seen the cause of all things that He hath suffrid. And the bliss and the fulfilling shall be so deepe and so hey that, for wonder and mervell, all creatures shall have to God so gret reverent drede, overpassing that hath been seen and felt beforn, that the pillers of Hevyn shall tremelyn and quakyn, but this manner of tremelyng and drede shall have no peyne.    But it longith to the worthy myte of God thus to be beholden of His creatures, dredfully tremeland and quakand for mekehede of joye, mervelyng at the greatnes of God the maker, and of the litilhede of all that is made. For the beholdyng of this makith the creature mervelous meke and mylde. Wherfore God will, and also it longith to us both in kynde and grace, to witten and knowen of this, desirand this syte and this werking. For it ledith us in ryte wey, and kepith us in true life, and onyth us to God. And as good as God is, as gret He is, and as mekil as it longith to His Godhede to be lovid, so mekill it longyth to His grethede to be dredid. For this reverent drede is the faire curtesie that is in Hevyn aforn Gods face. And as mekil as He shall than be knowen and lovid overpassing that He is now, in so mekill He shall be dredid overpassing that He is now. Wherfore it behovith needs to ben that all Hevyn and erth shall tremelyn and quaken when the pillars shall tremelyn and quaken.   LXXVI   A loveand soule hatith synne for vilehede more than all the peyn of Hell; and how the beholdyng of other mannys synne (but if it be with compassion), lettith the beholdyng of God; and the devill, be putting in remembrans our writchidness, would letten for the same; and of our slawth. Seventy-sixth Chapter.      I speke but littil of reverent drede, for I hope it may be seen in this matter afornseid. But wele I wot our Lord shewid me no soules but those that dred Him. For wele I wott the soule that trewly takith the techyng of the Holy Gost, it hatith more synne for vilehede and horibilite, than it doth all the peyne that is in Hell. For the soule that beholdith the kindenes of our Lord Jesus, it hatith non helle but synne, as to my sygte. And therefore it is Goddis will that we knowen synne, and prayen bysyly, and travellyn willfully, and sekyn teching mekely, that we fall not blindly therin; and, if we fallen, that we risen redily. For it is the most peyne that the soule may have, to turne fro God ony time be synne. The soule that will be in rest, whan other mannys synne commith to my mynde, he shall fleen it as the peyne of Helle, seking into God for remedy, for helpe agayne it. For the beholdyng of other mannys synnes, it makith, as it were, a thick myst aforne the eye of the soule, and we may not for the tyme se the fairehede of God - but if we may beholden hem with contrition with him, with compassion on him, and with holy desire to God for him. For withouten this it noyeth and tempestith and lettith the soule that beholdith hem. For this I under- stode in the shewing of compassion.    In this blisfull shewing of our Lord, I have understondyng of two contaries. That one is the most wisdam that ony creture may don in this life; that other is the most foly. The most wisdam is a creature to done after the wille and councell of his heyest, sovereyn freind. This blissid freind is Jhesus, and it is His will and His councell that we holden us with Him, and festyn us to Him, homley, ever- more in what state so we ben, for whether so that we ben foule or clene we arn al one in His loveing. For wele ne for wo, He will never we fleen Him.    But for the chongeabilitie that we arn in, in ourselfe we fallen often into synne. Than we have this be the stering of our enemy and be our owne foly and blyndhede. For they seien thus: Thou wittest wele thou art a wretch, a synner, and also ontrew, for thou kepist not the command; thou behotist oftentymes our Lord that thou shalt don better, and anon after, thou fallest agen in the same, namely in slauth, in lesyng of tyme. For that is the begynning of synne, as to my syghte, and namely to the creatures that have goven hem to serven our Lord with inward beholding of his blissid goodness. And this makith us adred to apear afore our curtes Lord. Than is it our enemy that will putt us on bakke with his false drede of our writchidnes, for peyne that he threatith us by, for it is his men- yng to make us so hevy and so wery in this that we shuld lettyn out of mende the fair, blisfull beholdyng of our everlasting freind.   LXXVII   Off the enmite of the fend which lesith more in our uprising than he winnith be our fallyng, and therfore he is scornyd. And how the scorge of God shuld be suffrid with mynde of His passion. For that is specially rewardid aboven penance be ourselfe chosen. And we must nedes hove wo, but curtes God is our leder, keper, and bliss. Seventy- seventh chapter.      Our good Lord shewid the enmite of the fend, wherby I understode that all that is contrarious to love and to pece, it is the fend and of his parte. And we have of our febilnes and our foly to fallen, and we have of mercy and grace of the Holy Gost to risen to more joye. And if our eneme owte wynnith of us by our fallyng, for it is his likenes, he lesith manyfold more in our rising be charite and mekenes. And this glorious riseing, it is to him so gret sorow and peyne for the hate that he hath to our soule that he brynnyt continuly in envy. And al this sorow that he wold maken us to have, it shal turne to himselfe. And for this it was that our Lord scornyd him, and this made me mytyly to lauhen.    Than is this the remedy - that we ben aknowen our writchidnes and flen to our Lord. For ever the mor nedier that we ben, the more spedefull it is to us to neyghen Him. And sey we thus in our mening: I know wele I have a shrewid peyne, but our Lord is almyty and may punish me mytyly, and He is al wisdam and can punish me skilfully, and He is all goodnes and lovith me full tendirly. And in this beholdyng it is necessarye for us to abeyden, for it is a lovely meke- ness of a synfull soule, wroute be mercy and grace of the Holy Gost, whan we will willfully and gladly taken the scorge and chastening of our Lord Himselfe will geve us. And it shall be full tendir and full esy, if that we will onely holden us paid with Him and with all His werkes.    For the pennance that man taketh of himselfe was not shewid me, that is to sey, it was not shewid specifyed; but it was shewid specialy and heyly and with full lovely chere, that we shall mekely and patiently beryn and suffren the pen- ance that God Himselfe gevith us with mynde in His blissid passion. For whan we have mend in His blissid passion with pite and love, than we suffren with Him like as His freinds did that seen it. And this was shewid in the thirteenth ner at the begynnyng wher it spekith of pite. For He seith, Accuse not selfe overdon mekil, demandand that tribulation and thy wo is al for thy defaute, for I will not that thou be hevye ne sorowfull undiscretly. For I tell the howso tho thou do, thou shalt have wo, and therfore I will that thou wisely know thi penance and shalt then sothly seene that all thi living is penance profitable. This place is prison, and this life is penance; and in the remedy He will we enjoyen. The remedy is that our Lord is with us, kepand and ledand into the fulhede of joye. For this is an endless joy to us in our Lords menyng, that He that shall ben our bliss whan we arn there, He is our keper while we arn here. Our wey and our Hevyn is trew love and sekir troste, and of this He gaf understonding in al, and namly in the shewing of His passion wher He made me mytyly to chesin Him for my Hevyn.    Fle we to our Lord, and we shall be comfortid; touch we Him, and we shull be made clene; cleve to Him, and we shall be sekir and safe fro al maner of peril. For our curtes Lord will that we ben as homley with Him as herte may thinke or soule may desiren. But beware that we taken not so reklesly this homleyhede that we levyn curtesy. For our Lord Himselfe is sovereyn homleyhede, and as homley as He is, as curtes He is, for He is very curtes. And the blissid creatures that shall ben in Hevyn with Him without end, He will have hem like to Himselfe in all things. And to be like our Lord perfectly, it is our very salvation and our full bliss. And if we wott not how we shall don all this, desire we of our Lord, and He shal lerne us, for it is His owne likeing and His worship. Blissid mot He be.   LXXVIII   Our Lord will we know four manner of goodnes that He doith to us; and how we neede the lyte of grace to knowen our synne and febilnes, for we arn nothing of ourselfe but writchidnes, and we may not know the horribilnes of synne as it is. And how our enemy would we should never know our synne til the last day, wherfore we arn mekil bowndend to God that shewith it now. Seventy-eighth chapter.      Our Lord of His mercy shewith us our synne and our febilnes be the swete gracious lyte of Hymselfe, for our synne is so vile and so horrible that He of His curtesee will not shew it to us, but be the lyte of His grace and mercy. Of four things it is His will that we have knowing: The first is that He is our ground of whom we have all our life and our being. The second, that He kepith us mytyly and mercifully in the tyme that we arn in our synne and monge all our enemies that arn full fel upon us; and so mekil we arn in the more peril, for we geven hem occasion therto and kno not our owne nede. The third is how curtesly He kepith us and makith us to knowen that we gon amyss. The fourth is how sted fastly He abidith us and chongith no chere, for He will that we be turnyd and onyd to Him in love as He is to us.    And thus be this gracious knoweing we may seen our synne profitably without despeir. For sothly us nedith to seen it, and be the syte we shall be made ashamd of ourselfe and broken downe as anempts our pride and presumtion. For us behov- ith verily to seen that of ourselfe we arn ryte nowte but synne and wretchiddnes. And thus be the syte of the less that our Lord shewith us, the more is wastid which we se not. For He of his curtesye mesurith the syte to us, for it is so vile and so horrible that we shuld not enduren to seen it as it is. And be this meke knowing, thus throw contrition and grace we shall be broken fro all things that is not our Lord, and than shall our blissid Saviour perfectly helyn us and one us to Him.    This breking and this helyng our Lord menith be the generall man. For he that is heyest and nerest with God, he may seen himselfe synnefull, and nedith, with me. And I that am the lest and lowest of those that shall be save, I may be comfortid with him that is heyest. So hath our Lord onyd us in charite whan He shewid me that I shuld synne. And for joy that I had in beholdyng of Him, I entend not redily to that shewing, and our curtis Lord stynte then, and wold not ferther tech me till that He gave me grace and will to entenden. And hereof was I lerid thow that we be heyly lifted up into contemplation be the special gift of our Lord, yet us behovith nedis therwith to have knoweing and syte of our synne and our febilnes. For withouten this knowing we may not have trew mekenes, and without this we may not be savid. And also I saw that we may not have this knowing of ourselfe, ne of none of all our gostly enemies, for thei will us not so mekil good. For if it wer be their will, we should not seen it into our endyng day. Than we be mekil bounden to God that He will Himselfe for love shewen it us in time of mercy and grace.   LXXIX   We are lernyd to our synne, and not to our neighbors, but for their helpe; and God will we know whatsomever stering we have contrary to this shewing, it comith of our enemy. For the gret love of God knowen, we should not ben the more reckles to fallen, and if we fallen, we must hastily risen or ell we are gretly onkind to God. Seventy-ninth chapter.      Also I had in this more understondyng. In that He shewid me that I should synne, I toke it nakidly to myne owne singular person, for I was none otherwise stirrid at that time. But be the hey, gracious comfort of our Lord that followid after, I saw that His menyng was for the general man, that is to sey, all man which is synfull and shall ben into the last day, of which man I am a member, as I hope, be the mercy of God. For the blissid comfort that I saw, it is large enow for us all. And here was I lerid that I shuld se myn owne synne and not other mens synns but if it may be for comfort and helpe of myn evin Cristen. And also in this same shewing where I saw that I shuld synne, then was I leryd to be dredfull for onsekirness of myselfe, for I wott not how I shall fallen, nor I know not the mesure ner the gretness of synne. For that wold I have wist dredfully; and therto, I had non answere. Also our curtes Lord, in the same tyme, He shewid full sekirly and mytyly the endleshede and the onchongeabilitie of His love. And alsa, be His grete goodnes and His grace inwardly keping, that the love of Him and our soule shal never be departid in two, without end. And thus in this drede I have matter of mekeness that savith me from presumption. And in the blissid shewing of love, I have matter of tru comfort and of joy that savith me fro dispeir.    All this homley shewing of our curtes Lord, it is a lovely lesson and a swete, gracious teching of Himselfe in comforting of our soule. For He will that we knowen be the swetenes and homley loveing of Him, that all that we seen or felyn, within or without, which is contrarious to this is of the enemy, and not of God. As thus: if we be stired to be the more recles of our living or of the keping of our herts be the cause that we have knowing of this plenteous love, than needs us gretly to beware. For this stering, if it come, it is ontrew, and gretly we owen to haten it, for it all hath no likeness of Gods will. And whan that we be fallen be frelte or blyndhede, than our curtes Lord touchith us, stireth us, and kepith us, and than will He that we seen our wretchidness and mekely ben it aknowen. But He will not we abiden thus, ne He will not that we beseyn us gretly about our accusing, nor He will not that we ben wretchfull of our selfe. But He will that we hastily entenden to Him, for He stondyth al alufe, and abideth us swemefully and monyngly till whan we come, and hath hast to have us to Him, for we arn His joy and His deligte, and He is our salve and our life. Tho I sey He stondyth al alone, I leve the speking of the blissid company of Hevyn, and speke of His office and His werking here on erth upon the condition of the shewyng.   LXXX   By three thyngs God is worshippid and we savid; and how our knowing now is but as an ABC. And swete Jhesus doith all, abyding and monyng with us, but whan we arn in synne, Christ monyth alone. Than it longith to us for kindness and reverens hastily to turne agen to Him. Eightieth chapter.      Be three things man stondith in this life, be which three God is worshippid and we be spedid, kept, and savid. The first is use of manys reason naturall. The second is commen teching of Holy Church. The thred is inward, gracious werking of the Holy Gost. And these three ben all of one God: God is the ground of our kindly reason, and God, the teaching of Holy Church, and God is the Holy Gost. And all ben sundry gifts to which He will we have gret regard and attenden us therto. For these werkyn in us continualy all to God, and these ben grete thyngs, of which gret things He will we have knowing here as it were in one ABC; that is to seyn, that we have a litill knoweing, whereof we shall have fullhede in Hevyn; and that is for to spede us.    We knowen in our feith that God alone toke our kinde, and non but He; and ferthermore that Criste allone did all the werks that longin to our salvation, and none but He; and ryte so He alone doith now in the last end. That is to sey, He wonnyth here with us and rulith us and governith us in this lifing and bringith us to His bliss. And thus shall He doe as long as ony soule is in erth that shall come to Hevyn; and so ferforth that if ther were no suich soule but one, He shuld be, with all, alone, till He had brought it up to His bliss.    I leve and understond the ministration of angells, as clerks tellen, but it was not shewid me. For Himselfe is nerest and mekest, heyest and lowest, and doith all. And not only all that us neds, but also He doith all that is worshipfull to our joy in Hevyn. And wher I sey he abidith swemefully and monyng, it menyth all the trew felyng that we have in ourselfe in contrition and compassion, and all sweming and monyng that we are not onyd with our Lord. And all swich that is spedfull, it is Christ in us. And thow some of us fele it seldam, it passith never fro Criste till what tyme He hath browte us out of all our wo. For love suffrith never to be without pite.    And what tyme that we fallen into synne and leve the mynd of Him and the keping of our own soule, than kepith Criste alone al the charge of us, and thus stondith He swemely and monyng. Than longith it to us for reverence and kinde- ness to turne us hastely to our Lord and levyen Him not alone. He is here alone with us all; that is to sey, only for us, He is here. And what tyme I am strange to Him be synne, dispeir, or slawth, than I let my Lord stonden alone in as mekill as it is in me. And thus it farith with us all which ben synners. But thow it be so that we do thus oftentimes, His goodnes suffrith us never to be alone, but lest- ingly He is with us, and tenderly He excusith us, and ever sheildith us fro blame in His syte.   LXXXI   This blissid woman saw God in divers manners, but she saw Him take no resting place but in manys soule. And He will we enjoyen more in His love then sorowen for often falling, remembring reward everlasting and liveing gladly in penance; and why God suffrith synne. Eighty-first chapter.      Our good Lord shewid Him in dyvers manners, both in Hevyn, in erth; but I saw Him take no place but in mannys soule. He shewid Him in erth in the swete incarnation, and in His blissid passion. And in other manner He shewid Him in erth, wher I sey I saw God in a poynte. And in other manner He shewid Him in erth, thus as it were in pilegrimage, that is to sey, He is here with us, ledand us, and shul ben till whan He hath browte us all to His bliss in Hevyn. He shewid Him dyvers tymes reynand, as it is afornseyd, but principally in mannys soule. He hath taken there His resting place and His worshipfull cyte, out of which wor- shipfull see He shall never risen nor removen without end. Mervelous and sol- emne is the place wher the Lord wonnyth, and therefore He will that we redily entenden to His gracious touching, more enjoying in His hole love than sorow and in our often fallings.    For it is the most worshippe to Him of onything that we may don that we leven gladly and meryly, for His love, in our penance. For He beholdith us so tendirly that He seith all our liveing and penance. For kind loveand is to Him ay lestand penance in us, which penance He werkith in us, and mercifully He helpith us to baren it. For His love makith Him to longyn, His wisdam and His trewth with His rytfulhede makith Him to suffren us here; and in this manner He will seene it in us. For this is our kindly penance and the heyest, as to my syte. For this penance commith never fro us till what tyme that we be fullfilled whan we shal have Him to our mede. And therfore He will that we setten our herts in the overpassing, that is to sey, fro the peyne that we felen into the bliss that we trosten.   LXXXII   God beholdith the monyng of the soule with pite and not with blame, and yet we do nowte but synne, in the which we arn kept in solace and in drede. For He will we turne us to Him, redy clevand to His love, seand that He is our medicyne. And so we must love in longing and in enjoyeing, and whatsover is contrarie to this is not of God but of enmity. Eighty-second chapter.      But here shewid our curtes Lord the moneing and the morning of the soule, menand thus: I wote wele thou wilt liven for My love, merily and gladly suffrand all the penance that may com to the. But inasmech as thow livest not without synne, thou woldest suffre for My love all the wo, all the tribulation, and disese that myte come to the. And it is soth, but be not mekill agreved with synne that fallith to the agens thy will.    And here I understode that: that the Lord biholdith the servant with pitie and not with blame, for this passing lif askith not to liven al withoute blame and synne. He loveith us endlesly, and we synne customably. And He shewith us full myldely; and than we sorow and mornen discretly, turnand us into the beholding of His mercy, clevand to His love and goodness, seand that He is our medicine, wittand that we doe nowte but synne. And thus be the mekeness that we getten be the syte of our synne, feythfully knowyng His everlasting love, Him thanking and prayseing, we plesyn Him. I love the and thou lovist Me, and our love shall not be departid in two, and for thi profitt I suffre. And all this was shewid in gostly understondyng, seyand these blissid words: I kepe the full sekerly.    And be gret desire that I have in our blissid Lord that we shal leven in this manner, that is to sey, in longing and enjoyeing as all this lesson of love shewith, therby I understode that all that is contrarious to us is not of Him, but of enmyte. And He will that we knowen it be the swete gracious lyt of His kynde love. If any swich lover be in erth which is continuly kept fro falling, I know it not, for it was not shewid me. But this was shewed, that in falling and in ryseing we arn ever preciously kept in one love. For in the beholding of God we fall not; in the beholding of selfe we stond not; and both these ben soth, as to my syte. But the beholdyng of our Lord God is the heyest sothnes.    Than arn we mekil bound to God, that He will in this living shewin us this hey sothness. And I understode that while we be in this life, it is full spedefull to us that we sen both these at onys. For the heyer beholding kepith us in gostly solace and trew enjoying in God. That other, that is the lower beholding, kepith us in drede and makith us ashamyd of ourselfe. But our good Lord will ever that we holden us mekil more in the beholdyng of the heyer, and not levyn the know- ing of the lower, into the time that we be browte up above wher we shall have our Lord Jhesus onto our mede, and ben fulfillid of joy and bliss without ende.   LXXXIII   Of three properties in God - Life, Love and Light; and that our reason is in God, accordand. It is heyest gift; and how our feith is a light commeing of the Fadre mesurid to us, and in this night us ledand. And the end of our wo: Sodenly our eye shall be openid in full light and clarity of syte which is our maker, Fader, and Holy Gost, in Jhesus our Savior. Eighty-third chapter.      I had in parte touching, sight, and feling in three propertes of God in which the strength and effect of all the revelation stondith, and thei were seene in every shewing, and most propirly in the twelfth wher it seith oftentimes, I it am. The propertees are these: lif, love, and ligte. In life is mervelous homlihede, and in love is gentil curtesye, and in lyte is endless kyndhede. These propertes were in on goodness, into which goodnes my reason wold ben onyd and cleve to with all the myte. I beheld with reverent drede, and heyly mervelyng in the syte and in the feling of the swet accord, that our reason is in God, understondyng that it is the heyest gifte that we have receivid, and it is groundid in kinde. Our feith is a light kindly command of our endles day that is our fader, God, in which light our Moder, Criste, and our good lord, the Holy Gost, leidith us in this passand life.    This light is mesurid discretly, nedefully standand to us in the night. The light is cause of our life, the night is cause of our peyne and of al our wo, in which we diserven mede and thanks of God. For we, with mercy and grace, wilfuly knowen and leven our light, goeand therin wisely and mytyly. And at the end of wo, sodenly our eye shall ben openyd, and in clerte of light our sight shall be full, which light is God our Maker, and Holy Gost, in Christ Jhesus our savior. Thus I saw and understode that our feith is oure light in our night, which light is God, our endless day.   LXXXIV   Charite is this light which is not so litil but that it is nedefull with travel to deserven endles worshipfull thanke of God. For feith and hope leden us to charite which is in three manners. Eighty-fourth chapter.      The light is charite, and the mesuring of this light is don to us profitably by the wisdam of God. For neyther the light is so large that we may seen our blis full day, ne it is sperid fro us, but it is suich a light in which we may liven mede- fully with travel deservand the endless worship of God. And this was seen in the sixth shewing where He seid, I thanke the of thi service and of thi travell. Thus charite kepith us in feith and in hope, and hope ledith us in charite. And at the end, al shall be charite.    I had three manner of understonding in this light, charite. The first is chartite onmade. The second is charite made. The third is charite goven. Charite onmade is God. Charite made is our soule in God. Charite goven is vertue. And that is a gracious geft of werking in which we loven God for Himselfe and ourselves in God, and that God lovith, for God.   LXXXV   God lovid His chosen fro without begynnyng, and He never suffrith them to be hurte, wherof their bliss might be lessid; and how privities now hidde in Hevyn shall be knowen, wherefore we shall bliss our Lord that everything is so wele ordeynid. Eighty- fifth chapter.      And in this sight I mervelid heyley. For notwithstondyng our simple liveing and our blindhede here, yet endlesly our curtes Lord beholdith us in this worke- ing, enjoyand. And of all thing we may plesin Him best wisely and truely to leven it and to enjoyen with Him and in Him. For as verily as we shall ben in the bliss of God withouten end, Him praysand and thankand, as verily we have ben in the foresight of God lovid and knowen in His endless purpose fro withouten begyn- ning, in which onbegunne love He made us, and in the same love He kepith us, and never suffrith us to be hurte be which our bliss myte be lesid. And therfore whan the dome is goven, and we ben al browte up above, than we cleerly se in God the privities which be now hidde to us. Than shall non of us be sterid to sey in onywise, "Lord if it had ben thus, than it had bene full wele"; but we shall seyn al without voice, "Lord, blissid mot thou ben, for it is thus, it is wele." And now se we verily that all thing is done as it was then ordeynd beforn that ony thing was made.   LXXXVI   The Good Lord shewid this booke shuld be otherwise performid than at the first writing. And for His werking He will we thus prey, Him thankand, trostand, and in Him enjoy- and. And how He made this shewing because He will have it knowen, in which knoweing He will give us grace to love Him. For fifteen yeere after it was answerid that the cause of all this shewing was love, which Jhesus mote grant us. Amen. Eighty-sixth chapter.      This booke is begunne be Gods gift and His grace, but it is not yet performid, as to my syte. For charite pray we all to God, with Godds werking, thankand, trostand, enjoyand. For thus will our good Lord be prayd, as be the understond- ing that I tooke in al His owne mening and in the swete words wher He seith full merrily, I am ground of thi beseking. For trewly I saw and understode in our Lords mening that He shewid it for He will have it knowen more than it is, in which knowing He will given us grace to loven Him and clevyn to Him. For He beholdith His hevenly tresure with so grete love on erth that He will give us more light and solace in hevenly joy, in drawing of our herts, for sorow and merk- ness which we arn in.    And fro that time that it was shewid I desired oftentimes to witten what was our Lords mening. And fifteen yer after and more I was answerid in gostly understonding, seyand thus: Woldst thou wetten thi Lords mening in this thing? Wete it wele, love was His mening. Who shewid it the? Love. What shewid He the? Love. Wherfore shewid it He? For love. Hold the therin, and thou shalt witten and knowen more in the same. But thou shalt never knowen ne witten therein other thing without end. Thus was I lerid that love was our Lords mening. And I saw full sekirly, in this and in all, that ere God made us, He lovid us, which love was never slakid, no, never shall. And in this love He hath don all his werks, and in this love He hath made all things profitable to us. And in this love our life is everlestand. In our making we had beginning. But the love wherin He made us was in Him from withoute begynning, in which love we have our beginning. And all this shall be seen in God without end, which Jhesus mot grant us. Amen.      Thus endith the Revelation of love of the blissid Trinite shewid by our Savior, Christ Jesu, for our endles comfort and solace and also to enjoyen in Him in this passand jorney of this life.   Amen. Jhesu. Amen.      I pray Almyty God that this booke com not but to the hands of them that will be His faithfull lovers, and to those that will submitt them to the feith of Holy Church, and obey the holesom understondying and teching of the men that be of vertuous life, sadde age, and profound lerning. For this Revelation is hey Divin- itye and hey wisdam, wherfore it may not dwelle with him that is thrall to synne and to the Devill. And beware thou take not on thing after thy affection and liking and leve another, for that is the condition of an heretique. But take every- thing with other, and trewly understonden all is according to holy scripture and growndid in the same, and that Jhesus, our very love, light, and truth, shall shew to all clen soules that with mekenes aske perseverantly this wisdom of Hym. And thou to whome this booke shall come, thanke heyly and hertely our Savior Crist Jhesu that He made these shewings and revelations for the, and to the, of His endles love, mercy, and goodnes, for thine and our save guide and conduct to everlestyng bliss; the which Jhesus mot grant us. Amen.