Read Ebook: The Cell of Self-Knowledge : seven early English mystical treatises printed by Henry Pepwell in 1521 by Pepwell Henry Compiler Gardner Edmund G Editor

Font size: 10 px 15 px 20 px 25 px 30 px 35 px

Background color: BlackWhiteGrayLight GrayDark GrayDim Gray

Text color: BlackWhiteGrayLight GrayDark GrayDim Gray

Apply/Save settings

Ebook has 503 lines and 31922 words, and 11 pages

A GREAT clerk that men call Richard of Saint Victor, in a book that he maketh of the study of wisdom, witnesseth and saith that two mights are in a man's soul, given of the Father of Heaven of whom all good cometh. The one is reason, the other is affection; through reason we know, and through affection we feel or love.

Husband: Jacob temporally, God spiritually. Wives to Jacob: Leah, that is to say, Affection; Rachel, that is to say, Reason. Maid to Leah is Zilpah, that is to understand, Sensuality; and Bilhah maiden to Rachel, that is to understand, Imagination.

The sons of Jacob and Leah are these seven that followeth: Reuben signifieth dread of pain; Simeon, sorrow of sins; Levi, hope of forgiveness; Judah, love of righteousness; Issachar, joy in inward sweetness; Zebulun, hatred of sin; Dinah, ordained shame.

The sons of Jacob and Zilpah, servant of Leah, are these: Gad, abstinence; Asher, patience.

The sons of Jacob and of Rachel are these: Joseph, discretion; Benjamin, contemplation.

The sons of Jacob and Bilhah, servant to Rachel, are these: Dan, sight of pain to come; and Naphtali, sight of joy to come.

In this figure it is shewed apertly of Jacob and of his wives, and their maidens, and all their children. Here it is to shew on what manner they were gotten, and in what order:--

First, it is to say of the children of Leah; for why, it is read that she first conceived. The children of Leah are nought else to understand but ordained affections or feelings in a man's soul; for why, if they were unordained, then were they not the sons of Jacob. Also the seven children of Leah are seven virtues, for virtue is nought else but an ordained and a measured feeling in a man's soul. For then is man's feeling in soul ordained when it is of that thing that it should be; then it is measured when it is so much as it should be. These feelings in a man's soul may be now ordained and measured, and now unordained and unmeasured; but when they are ordained and measured, then are they accounted among the sons of Jacob.

CAPITULUM I

HOW THE VIRTUE OF DREAD RISETH IN THE AFFECTION

THE first child that Leah conceived of Jacob was Reuben, that is, dread; and therefore it is written in the psalm: "The beginning of wisdom is the dread of our Lord God." This is the first felt virtue in a man's affection, without the which none other may be had. And, therefore, whoso desireth to have such a son, him behoveth busily and oft also behold the evil that he hath done. And he shall, on the one party, think on the greatness of his trespass, and, on another party, the power of the Doomsman. Of such a consideration springeth dread, that is to say Reuben, that through right is cleped "the son of sight." For utterly is he blind that seeth not the pains that are to come, and dreadeth not to sin. And well is Reuben cleped the son of sight; for when he was born, his mother cried and said: "God hath seen my meekness." And man's soul, in such a consideration of his old sins and of the power of the Doomsman, beginneth then truly to see God by feeling of dread, and also to be seen of God by rewarding of pity.

CAPITULUM II

HOW SORROW RISETH IN THE AFFECTION

WHILE Reuben waxeth, Simeon is born; for after dread it needeth greatly that sorrow come soon. For ever the more that a man dreadeth the pain that he hath deserved, the bitterlier he sorroweth the sins that he hath done. Leah in the birth of Simeon cried and said: "Our Lord hath heard me be had in despite." And therefore is Simeon cleped "hearing"; for when a man bitterly sorroweth and despiseth his old sins, then beginneth he to be heard of God, and also for to hear the blessed sentence of God's own mouth: "Blessed be they that sorrow, for they shall be comforted." For in what hour the sinner sorroweth and turneth from his sin, he shall be safe. Thus witnesseth holy Scripture. And also by Reuben he is meeked, and by Simeon he is contrite and hath compunction of tears; but, as witnesseth David in the psalm: "Heart contrite and meeked God shall not despise"; and without doubt such sorrow bringeth in true comfort of heart.

HOW HOPE RISETH IN THE AFFECTION

BUT, I pray thee, what comfort may be to them that truly dread and bitterly sorrow for their old sins, ought but a true hope of forgiveness? the which is the third son of Jacob, that is Levi, the which is cleped in the story "a doing to." For when the other two children, dread and sorrow, are given of God to a man's soul, without doubt he this third, that is hope, shall not be delayed, but he shall be lone to; as the story witnesseth of Levi, that, when his two brethren, Reuben and Simeon, were given to their mother Leah, he, this Levi, was done to. Take heed of this word, that he was "done to" and not given. And therefore it is said that a man shall not presume of hope of forgiveness before the time that his heart be peeked in dread and contrite in sorrow; without these two, hope is presumption, and where these two are, hope is done to; and thus after sorrow cometh soon comfort, as David telleth in the psalm that "after the muchness of my sorrow in my heart," he saith to our Lord, "Thy comforts have gladded my soul." And therefore it is that the Holy Ghost is called Paracletus, that is, comforter, for oft times he vouchethsafe to comfort a sorrowful soul.

CAPITULUM IV

HOW LOVE RISETH IN THE AFFECTION

FROM now forth beginneth a manner of homeliness for to grow between God and a man's soul; and also on a manner a kindling of love, in so much that oft times he feeleth him not only be visited of God and comforted in His coming, but oft times also he feeleth him filled with an unspeakable joy. This homeliness and this kindling of love first felt Leah, when, after that Levi was born, she cried with a great voice and said: "Now shall my husband be coupled to me." The true spouse of our soul is God, and then are we truly coupled unto Him, when we draw near Him by hope and soothfast love. And right as after hope cometh love, so after Levi was Judah born, the fourth son of Leah. Leah in his birth cried and said: "Now shall I shrive to our Lord." And therefore in the story is Judah cleped "Shrift." Also man's soul in this degree of love offereth it clearly to God, and saith thus: "Now shall I shrive to our Lord." For before this feeling of love in a man's soul, all that he doth is done more for dread than for love; but in this state a man's soul feeleth God so sweet, so merciful, so good, so courteous, so true, and so kind, so faithful, so lovely and so homely, that he leaveth nothing in him--might, wit, conning, or will--that he offereth not it clearly, freely, and homely unto Him. This shrift is not only of sin, but of the goodness of God. Great token of love it is when a man telleth to God that He is good. Of this shrift speaketh David full oft times in the psalter, when he saith: "Make it known to God, for He is good."

Lo, now have we said of four sons of Leah. And after this she left bearing of children till another time; and so man's soul weeneth that it sufficeth to it when it feeleth that it loveth the true goods. And so it is enough to salvation, but not to perfection. For it falleth to a perfect soul both to be inflamed with the fire of love in the affection, and also to be illumined with the light of knowing in the reason.

CAPITULUM V

HOW THE DOUBLE SIGHT OF PAIN AND JOY RISETH IN THE IMAGINATION

THEN when Judah waxeth, that is to say, when love and desire of unseen true goods is rising and waxing in a man's affection; then coveteth Rachel for to bear some children; that is to say, then coveteth reason to know these things that affection feeleth; for as it falleth to the affection for to love, so it falleth to the reason for to know. Of affection springeth ordained and measured feelings; and of reason springeth right knowings and clear understandings. And ever the more that Judah waxeth, that is to say love, so much the more desireth Rachel bearing of children, that is to say, reason studieth after knowing. But who is he that woteth not how hard it is, and nearhand impossible to a fleshly soul the which is yet rude in ghostly studies, for to rise in knowing of unseeable things, and for to set the eye of contemplation in ghostly things? For why, a soul that is yet rude and fleshly, knoweth nought but bodily things, and nothing cometh yet to the mind but only seeable things. And, nevertheless, yet it looketh inward as it may; and that that it may not see yet clearly by ghostly knowing, it thinketh by imagination.

And this is the cause why Rachel had first children of her maiden than of herself. And so it is that, though all a man's soul may not yet get the light of ghostly knowing in the reason, yet it thinketh it sweet to hold the mind on God and ghostly things in the imagination. As by Rachel we understand reason, so by her maiden Bilhah we understand imagination. And, therefore, reason sheweth that it is more profitable for to think on ghostly things, in what manner so it be; yea, if it be in kindling of our desire with some fair imagination; than it is for to think on vanities and deceivable things of this world. And, therefore, of Bilhah were born these two: Dan and Naphtali. Dan is to say sight of pains to come; and Naphtali, sight of joys to come. These two children are full needful and full speedful unto a working soul; the one for to put down evil suggestions of sins; and the other for to raise up our wills in working of good and in kindling of our desires. For as it falleth to Dan to put down evil suggestions of sin by sight of pains to come, so it falleth to the other brother Naphtali to raise up our wills in working of good, and in kindling of holy desires by sight of joys to come. And therefore holy men, when they are stirred to any unlawful thing, by inrising of any foul thought, as oft they set before their mind the pains that are to come; and so they slaken their temptation in the beginning, ere it rise to any foul delight in their soul. And as oft as their devotion and their liking in God and ghostly things cease and wax cold , so oft they set before their mind the joy that is to come. And so they kindle their will with holy desires, and destroy their temptation in the beginning, ere it come to any weariness or heaviness of sloth. And for that with Dan we damn unlawful thoughts, therefore he is well cleped in the story "Doom." And also his father Jacob said of him thus: "Dan shall deem his folk." And also it is said in the story that, when Bilhah brought forth Dan, Rachel said thus: "Our Lord hath deemed me"; that is to say: "Our Lord hath evened me unto my sister Leah." And thus saith reason, when the imagination hath gotten the sight of pains to come, that our Lord hath evened her with her sister affection; and she saith thus, for she hath the sight of pains to come in her imagination, of the which she had dread and sorrow in her feeling. And then after came Naphtali, that is to say, the sight of joys to come. And in his birth spake Rachel and said: "I am made like to my sister Leah"; and therefore is Naphtali cleped in the story "Likeness." And thus saith reason that she is made like to her sister affection. For there as she had gotten hope and love of joy to come in her feeling, she hath now gotten sight of joy to come in her imagination. Jacob said of Naphtali that he was "a hart sent out, giving speeches of fairhead." So it is that, when we imagine of the joys of heaven, we say that it is fair in heaven. For wonderfully kindleth Naphtali our souls with holy desires, as oft as we imagine of the worthiness and the fairhead of the joys of heaven.

CAPITULUM VI

HOW THE VIRTUES OF ABSTINENCE AND PATIENCE RISE IN THE SENSUALITY

WHEN Leah saw that Rachel her sister made great joy of these two bastards born of Bilhah her maiden, she called forth her maiden Zilpah, to put to her husband Jacob; that she might make joy with her sister, having other two bastards gotten of her maiden Zilpah. And thus it is seemly in man's soul for to be, that from the time that reason hath refrained the great jangling of imagination, and hath put her to be underlout to God, and maketh her to bear some fruit in helping of her knowing, that right so the affection refrain the lust and the thirst of the sensuality, and make her to be underlout to God, and so to bear some fruit in helping of her feeling. But what fruit may she bear, ought but that she learn to live temperately in easy things, and patiently in uneasy things? These are they, the children of Zilpah, Gad and Asher: Gad is abstinence, and Asher is patience. Gad is the sooner born child, and Asher the latter; for first it needeth that we be attempered in ourself with discreet abstinence, and after that we bear outward disease in strength of patience. These are the children that Zilpah brought forth in sorrow; for in abstinence and patience the sensuality is punished in the flesh; but that that is sorrow to the sensuality turneth to much comfort and bliss to the affection. And therefore it is that, when Gad was born, Leah cried and said: "Happily"; and therefore Gad is cleped in the story "Happiness," or "Seeliness." And so it is well said that abstinence in the sensuality is happiness in the affection. For why, ever the less that the sensuality is delighted in her lust, the more sweetness feeleth the affection in her love. Also after when Asher was born, Leah said: "This shall be for my bliss"; and therefore was Asher called in the story "Blessed." And so it is well said that patience in the sensuality is bliss in the affection. For why, ever the more disease that the sensuality suffereth, the more blessed is the soul in the affection. And thus by abstinence and patience we shall not only understand a temperance in meat and drink, and suffering of outward tribulation, but also all manner of fleshly, kindly, and worldly delights, and all manner of disease, bodily and ghostly, within or without, reasonable or unreasonable, that by any of our five wits torment or delight the sensuality. On this wise beareth the sensuality fruit in help of affection, her lady. Much peace and rest is in that soul that neither is drunken in the lust of the sensuality, nor grutcheth in the pain thereof. The first of these is gotten by Gad and the latter by Asher. Here it is to wete that first was Rachel's maiden put to the husband or the maiden of Leah; and this is the skill why. For truly, but if the jangling of the imagination, that is to say, the in-running of vain thoughts, be first refrained, without doubt the lust of the sensuality may not be attempered. And therefore who so will abstain him from fleshly and worldly lusts, him behoveth first seldom or never think any vain thoughts. And also never in this life may a man perfectly despise the ease of the flesh, and not dread the disease, but if he have before busily beholden the meeds and the torments that are to come. But here it is to wete how that, with these four sons of these two maidens, the city of our conscience is kept wonderfully from all temptations. For all temptation either it riseth within by thought, or else without by some of our five wits. But within shall Dan deem and damn evil thoughts by sight of pain; and without shall Gad put against false delights by use of abstinence. Dan waketh within, and Gad without; and also their other two brethren helpen them full much: Naphtali maketh peace within with Dan, and Asher biddeth Gad have no dread of his enemies. Dan feareth the heart with ugsomeness of hell, and Naphtali cherisheth it with behighting of heavenly bliss. Also Asher helpeth his brother without, so that, through them both, the wall of the city is not broken. Gad holdeth out ease, and Asher pursueth disease. Asher soon deceiveth his enemy, when he bringeth to mind the patience of his father and the behighting of Naphtali, and thus oft times ever the more enemies he hath, the more matter he hath of overcoming. And therefore it is that, when he hath overcome his enemies , soon he turneth him to his brother Gad to help to destroy his enemies. And without fail, from that he be come, soon they turn the back, and flee. The enemies of Gad are fleshly delights; but truly, from the time that a man have patience in the pain of his abstinence, false delights find no woning stead in him.

HOW JOY OF INWARD SWEETNESS RISETH IN THE AFFECTION

THUS when the enemy fleeth and the city is peased, then beginneth a man to prove what the high peace of God is that passeth man's wit. And therefore it is that Leah left bearing of children unto this time that Gad and Asher were born of Zilpah, her maiden. For truly, but if it be so that a man have refrained the lust and the pain of his five wits in his sensuality by abstinence and patience, he shall never feel inward sweetness and true joy in God and ghostly things in the affection. This is that Issachar, the fifth son of Leah, the which in the story is cleped "Meed." ; for this joy is the taste of heavenly bliss, the which is the endless meed of a devout soul, beginning here. Leah, in the birth of this child, said: "God hath given me meed, for that I have given my maiden to my husband in bearing of children." And so it is good that we make our sensuality bear fruit in abstaining it from all manner of fleshly, kindly, and worldly delight, and in fruitful suffering of all fleshly and worldly disease; therefore our Lord of His great mercy giveth us joy unspeakable and inward sweetness in our affection, in earnest of the sovereign joy and meed of the kingdom of heaven. Jacob said of Issachar that he was "a strong ass dwelling between the terms." And so it is that a man in this state, and that feeleth the earnest of everlasting joy in his affection, is as "an ass, strong and dwelling between the terms"; because that, be he never so filled in soul of ghostly gladness and joy in God, yet, for corruption of the flesh in this deadly life, him behoveth bear the charge of the deadly body, as hunger, thirst, and cold, sleep, and many other diseases; for the which he is likened to an ass as in body; but as in soul he is strong for to destroy all the passions and the lusts of the flesh by patience and abstinence in the sensuality, and by abundance of ghostly joy and sweetness in the affection. And also a soul in this state is dwelling between the terms of deadly life and undeadly life. He that dwelleth between the terms hath nearhand forsaken deadliness, but not fully, and hath nearhand gotten undeadliness, but not fully; for whiles that him needeth the goods of this world, as meat and drink and clothing, as it falleth to each man that liveth, yet his one foot is in this deadly life; and for great abundance of ghostly joy and sweetness that he feeleth in God, not seldom but oft, he hath his other foot in the undeadly life. Thus I trow that saint Paul felt, when he said this word of great desire: "Who shall deliver me from this deadly body?" And when he said thus: "I covet to be loosed and to be with Christ." And thus doth the soul that feeleth Issachar in his affection, that is to say, the joy of inward sweetness, the which is understanden by Issachar. It enforceth it to forsake this wretched life, but it may not; it coveteth to enter the blessed life, but it may not; it doth that it may, and yet it dwelleth between the terms.

HOW PERFECT HATRED OF SIN RISETH IN THE AFFECTION

AND therefore it is that after Issachar Zebulun is born, that is to say, hatred of sin. And here it is to wete why that hatred of sin is never perfectly felt in a man's affection, ere the time that ghostly joy of inward sweetness be felt in the affection, and this is the skill: for ere this time was never the true cause of hatred felt in the affection. For the feeling of ghostly joy teacheth a man what sin harmeth the soul. And all after that the harm in the soul is felt much or little, thereafter is the hatred measured, more or less, unto the harming. But when a soul, by the grace of God and long travail, is come to feeling of ghostly joy in God, then it feeleth that sin hath been the cause of the delaying thereof. And also when he feeleth that he may not alway last in the feeling of that ghostly joy, for the corruption of the flesh, of the which corruption sin is the cause; then he riseth with a strong feeling of hatred against all sin and all kind of sin. This feeling taught David us to have, where he saith in the psalm: "Be ye wroth and will ye not sin"; that is thus to mean: Be ye wroth with the sin, but not with the kind. For kind stirreth to the deed, but not to sin. And here it is to wete that this wrath and this hatred is not contrary to charity, but charity teacheth how it shall be had both in a man's self and in his even Christian; for a man should hate sin in his kind. And, as against our even Christian, we ought to hate sin in him, and to love him; and of this hatred speaketh David in the psalm, where he saith thus: "With perfect hatred I hated them." And in another psalm he saith that "he had in hatred all wicked ways." Thus it is well proved that, ere Zebulun was born, Judah and Issachar were both born. For but if a man have had charity and ghostly joy in his feeling first, he may in no wise feel this perfect hatred of sin in his affection. For Judah, that is to say, charity, teacheth us how we shall hate sin in ourself and in our brethren; and Issachar, that is to say, ghostly feeling of joy in God, teacheth us why we shall hate sin in ourself and in our brethren. Judah biddeth us hate sin and love the kind; and Issachar biddeth us destroy the sin and save the kind; and thus it falleth for to be that the kind may be made strong in God and in ghostly things by perfect hatred and destroying of sin. And therefore is Zebulun cleped in the story "a dwelling stead of strength." And Leah said in his birth: "My husband shall now dwell with me"; and so it is that God, that is the true husband of our soul, is dwelling in that soul, strengthening it in the affection with ghostly joy and sweetness in His love, that travaileth busily to destroy sin in himself and in others by perfect hatred of the sin and all the kind of sin. And thus it is said how Zebulun is born.

HOW ORDAINED SHAME RISETH AND GROWETH IN THE AFFECTION

BUT though all that a soul through grace feel in it perfect hatred of sin, whether it may yet live without sin? Nay, sikerly; and therefore let no man presume of himself, when the Apostle saith thus: "If we say that we have no sin, we deceive ourself, and soothfastness is not in us." And also saint Austin saith that he dare well say that there is no man living without sin. And I pray thee, who is he that sinneth not in ignorance? Yea, and oft times it falleth that God suffereth those men to fall full grievously by the which He hath ordained other men's errors to be righted, that they may learn by their own falling how merciful they shall be in amending of others. And for that oft times men fall grievously in those same sins that they most hate, therefore, after hatred of sin, springeth ordained shame in a man's soul; and so it is that after Zebulun was Dinah born. As by Zebulun hatred of sin, so by Dinah is understanden ordained shame of sin. But wete thou well: he that felt never Zebulun, felt never yet Dinah. Evil men have a manner of shame, but it is not this ordained shame. For why, if they had perfect shame of sin, they should not so customably do it with will and advisement; but they shame more with a foul cloth on their body, than with a foul thought in their soul. But what so thou be that weenest that thou hast gotten Dinah, think whether thee would shame as much if a foul thought were in thine heart, as thee would if thou were made to stand naked before the king and all his royalme; and sikerly else wete it thou right well that thou hast not yet gotten ordained shame in thy feeling, if so be that thou have less shame with thy foul heart than with thy foul body, and if thou think more shame with thy foul body in the sight of men than with thy foul heart in the sight of the King of heaven and of all His angels and holy saints in heaven.

Lo, it is now said of the seven children of Leah, by the which are understanden seven manner of affections in a man's soul, the which may be now ordained and now unordained, now measured and now unmeasured; but when they are ordained and measured, then are they virtues; and when they are unordained and unmeasured, then are they vices. Thus behoveth a man have children that they be not only ordained, but also measured. Then are they ordained when they are of that thing that they should be, and then are they unordained when they are of that thing that they should not be; and then are they measured when they are as much as they should be, and then are they unmeasured when they are more than they should be. For why, overmuch dread bringeth in despair, and overmuch sorrow casteth a man in to bitterness and heaviness of kind, for the which he is unable to receive ghostly comfort. And overmuch hope is presumption, and outrageous love is but flattering and faging, and outrageous gladness is dissolution and wantonness, and untempered hatred of sin is woodness. And on this manner, they are unordained and unmeasured, and thus are they turned in to vices, and then lose they the name of virtues, and may not be accounted amongst the sons of Jacob, that is to say, God: for by Jacob is understanden God, as it is shewed in the figure before.

CAPITULUM X

HOW DISCRETION AND CONTEMPLATION RISE IN THE REASON

Thus it seemeth that the virtue of discretion needeth to be had, with the which all others may be governed; for without it all virtues are turned in to vices. This is Joseph, that is the late born child, but yet his father loveth him more than them all. For why, without discretion may neither goodness be gotten nor kept, and therefore no wonder though that virtue be singularly loved, without which no virtue may be had nor governed. But what wonder though this virtue be late gotten, when we may not win to the perfection of discretion without much custom and many travails of these other affections coming before? For first behoveth us to be used in each virtue by itself, and get the proof of them all serely, ere we may have full knowing of them all, or else can deem sufficiently of them all. And when we use us busily in these feelings and beholdings before said, oft times we fall and oft times we rise. Then, by our oft falling, may we learn how much wariness us behoveth have in the getting and keeping of these virtues. And thus sometime, by long use, a soul is led into full discretion, and then it may joy in the birth of Joseph. And before this virtue be conceived in a man's soul, all that these other virtues do, it is without discretion. And therefore, in as much as a man presumeth and enforceth him in any of these feelings beforesaid, over his might and out of measure, in so much the fouler he falleth and faileth of his purpose. And therefore it is that, after them all and last, is Dinah born; for often, after a foul fall and a failing, cometh soon shame. And thus after many failings and failings, and shames following, a man learneth by the proof that there is nothing better than to be ruled after counsel, the which is the readiest getting of discretion. For why, he that doth all things with counsel, he shall never forthink it; for better is a sly man than a strong man; yea, and better is list than lither strength, and a sly man speaketh of victories. And here is the open skill why that neither Leah nor Zilpah nor Bilhah might bear such a child, but only Rachel; for, as it is said before, that of reason springeth right counsel, the which is very discretion, understanden by Joseph, the first son of Rachel; and then at the first bring we forth Joseph in our reason when all that we are stirred to do, we do it with counsel. This Joseph shall not only know what sins we are most stirred unto, but also he shall know the weakness of our kind, and after that either asketh, so shall he do remedy, and seek counsel at wiser than he, and do after them, or else he is not Joseph, Jacob's son born of Rachel. And also by this foresaid Joseph a man is not only learned to eschew the deceits of his enemies, but also oft a man is led by him to the perfect knowing of himself; and all after that a man knoweth himself, thereafter he profiteth in the knowing of God, of whom he is the image and the likeness. And therefore it is that after Joseph is Benjamin born. For as by Joseph discretion, so by Benjamin we understand contemplation. And both are they born of one mother, and gotten of one father. For through the grace of God lightening our reason, come we to the perfect knowing of ourself and of God, that is to say, after that it may be in this life. But long after Joseph is Benjamin born. For why, truly but if it so be that we use us busily and long in ghostly travails, with the which we are learned to know ourself, we may not be raised in to the knowing and contemplation of God. He doth for nought that lifteth up his eye to the sight of God, that is not yet able to see himself. For first I would that a man learned him to know the unseeable things of his own spirit, ere he presume to know the unseeable things of the spirit of God; and he that knoweth not yet himself and weeneth that he hath gotten somedeal knowing of the unseeable things of God, I doubt it not but that he is deceived; and therefore I rede that a man seek first busily for to know himself, the which is made to the image and the likeness of God as in soul. And wete thou well that he that desireth for to see God, him behoveth to cleanse his soul, the which is as a mirror in the which all things are clearly seen, when it is clean; and when the mirror is foul, then mayst thou see nothing clearly therein; and right so it is of thy soul, when it is foul, neither thou knowest thyself nor God. As when the candle brenneth, thou mayst then see the self candle by the light thereof, and other things also; right so, when thy soul brenneth in the love of God, that is, when thou feelest continually thine heart desire after the love of God, then, by the light of His grace that He sendeth in thy reason, thou mayst see both thine own unworthiness and His great goodness. And therefore cleanse thy mirror and proffer thy candle to the fire; and then, when thy mirror is cleansed and thy candle brenning, and it so be that thou wittily behold thereto, then beginneth there a manner of clarity of the light of God for to shine in thy soul, and a manner of sunbeam that is ghostly to appear before thy ghostly sight, through the which the eye of thy soul is opened to behold God and godly things, heaven and heavenly things, and all manner of ghostly things. But this sight is but by times, when God will vouchsafe for to give it to a working soul, the whiles it is in the battle of this deadly life; but after this life it shall be everlasting. This light shone in the soul of David, when he said thus in the psalm: "Lord, the light of Thy face is marked upon us; Thou hast given gladness within mine heart." The light of God's face is the shining of His grace, that reformeth in us His image that hath been disfigured with the darkness of sin; and therefore a soul that brenneth in desire of His sight, if it hope for to have that that it desireth, wete it well it hath conceived Benjamin. And, therefore, what is more healfull than the sweetness of this sight, or what softer thing may be felt? Sikerly, none; and that woteth Rachel full well. For why, reason saith that, in comparison of this sweetness, all other sweetness is sorrow, and bitter as gall before honey. Nevertheless, yet may a man never come to such a grace by his own slight. For why, it is the gift of God without desert of man. But without doubt, though it be not the desert of man, yet no man may take such grace without great study and brenning desires coming before; and that woteth Rachel full well, and therefore she multiplieth her study, and whetteth her desires, seeking desire upon desire; so that at the last, in great abundance of brenning desires and sorrow of the delaying of her desire, Benjamin is born, and his mother Rachel dieth; for why, in what time that a soul is ravished above itself by abundance of desires and a great multitude of love, so that it is inflamed with the light of the Godhead, sikerly then dieth all man's reason.

And therefore, what so thou be that covetest to come to contemplation of God, that is to say, to bring forth such a child that men clepen in the story Benjamin , then shalt thou use thee in this manner. Thou shalt call together thy thoughts and thy desires, and make thee of them a church, and learn thee therein for to love only this good word Jesu, so that all thy desires and all thy thoughts are only set for to love Jesu, and that unceasingly as it may be here; so that thou fulfill that is said in the psalm: "Lord, I shall bless Thee in churches"; that is, in thoughts and desires of the love of Jesu. And then, in this church of thoughts and desires, and in this onehead of studies and of wills, look that all thy thoughts, and all thy desires, and all thy studies, and all thy wills be only set in the love and the praising of this Lord Jesu, without forgetting, as far forth as thou mayst by grace, and as thy frailty will suffer; evermore meeking thee to prayer and to counsel, patiently abiding the will of our Lord, unto the time that thy mind be ravished above itself, to be fed with the fair food of angels in the beholding of God and ghostly things: so that it be fulfilled in thee that is written in the psalm: Ibi Benjamin adolesentulus in mentis excessu; that is: "There is Benjamin, the young child, in ravishing of mind." The grace of Jesu keep thee evermore. Amen

DEO GRATIAS

HERE FOLLOWETH DIVERS DOCTRINES DEVOUT AND FRUITFUL, TAKEN OUT OF THE LIFE OF THAT GLORIOUS VIRGIN AND SPOUSE OF OUR LORD, SAINT KATHERIN OF SEENES. AND FIRST THOSE WHICH OUR LORD TAUGHT AND SHEWED TO HERSELF, AND SITH THOSE WHICH SHE TAUGHT AND SHEWED UNTO OTHERS

THE first doctrine of our Lord is this:

"Knowest thou not, daughter, who thou art and who I am? If thou know well these two words, thou art and shalt be blessed. Thou art she that art nought; and I am He that am ought. If thou have the very knowledge of these two things in thy soul, thy ghostly enemy shall never deceive thee, but thou shalt eschew graciously all his malice; and thou shalt never consent to any thing that is against My commandments and precepts, but all grace, all truth, and all charity thou shalt win without any hardness."

The second doctrine of our Lord is this:

"Think on Me, and I shall think on thee."

In declaring of which doctrine she was wont to say that:

"A soul which is verily united to God perceiveth not, seeth not, nor loveth not herself, nor none other soul, nor hath no mind of no creature but only on God."

And these words she expoundeth more expressly, and saith thus:

"Such a soul seeth herself, that she is very nought of herself, and knoweth perfectly that all the goodness, with all the mights of the soul, is her Maker's. She forsaketh utterly herself and all creatures, and hideth herself fully in her Maker, our Lord Jesu; in so much that she sendeth fully and principally all her ghostly and bodily workings in to Him; in whom she perceiveth that she may find all goodness, and all perfection of blessedness. And, therefore, she shall have no will to go out from such inward knowledge of Him for nothing. And of this unity of love, that is increased every day in such a soul, she is transformed in a manner in to our Lord, that she may neither think, nor understand, nor love, nor have no mind but God, or else in God. For she may not see herself, nor none other creature, but only in God; nor she may not love herself, nor none other, but only in God; nor she may have no mind of herself nor of none other, but only in God, nor she may have no mind but only of her Maker. And therefore," she said, "we shall have none other business but only to think how we may please Him, unto whom we have committed all our governance both in body and soul."

The third doctrine of our Lord is this; in obtaining of virtue and ghostly strength:

"Daughter, if thou wilt get unto thee virtue and also ghostly strength, thou must follow Me. Albeit that I might by My godly virtue have overcome all the power of the fiends by many manner ways of overcoming, yet, for to give you ensample by My manhood, I would not overcome him but only by taking of death upon the Cross, that ye might be taught thereby, if ye will overcome your ghostly enemies, for to take the Cross as I did; the which Cross shall be to you a great refreshing in all your temptations, if ye have mind of the pains that I suffered thereon. And certainly the pains of the Cross may well be called refreshing of temptations, for the more pain ye suffer for My love, the more like ye be to Me. And if ye be so like to Me in passion, needs ye must be like to Me in joy. Therefore for My love, daughter, suffer patiently bitter things, and not sweet things; and doubt in no wise, for thou shalt be strong enough for to suffer all things patiently."

The first doctrine of this glorious virgin is this:

Share on: WhatsApp @Hash Facebook Tweet