5 Cosmos as Hazelnut

CHAPTER V

V

“God, of Thy Goodness, give me Thyself;—only in Thee I have all”

 How God is to us everything that is gode, tenderly wrappand us; and all thing that is made, in regard to Almighty it is nothing; and how man hath no rest till he nowteth himselfe and all thing for the love of God. The fifth chapter.

IN this same time our Lord shewed me a spiritual   sight of His homely loving.

In this same time our Lord shewed to me a ghostly sight of His homely loveing.

I saw that He is to us everything that is good and comfortable for us: He is our clothing that for love wrappeth us, claspeth us, and all encloseth   us for tender love, that He may never leave us; being to us all-thing that is good, as to mine understanding.

I saw that He is to us everything that is good and comfortable for us. He is oure clotheing, that for love wrappeth us, halsyth us, and all becloseth us for tender love, that He may never leeve us, being to us althing that is gode as to myne understondyng.

Also in this He shewed me a little thing, the quantity of an hazel-nut, in the palm of my hand; and it was as round as a ball. I looked thereupon with eye of my understanding, and thought: What may this be? And it was answered generally thus: It is all that is made. I marvelled how it might last, for methought it might suddenly have fallen to naught for little[ness]. And I was answered in my understanding: It lasteth, and ever shall [last] for that God loveth it. And so All-thing hath the Being by the love of God.

Also in this He shewed a littil thing the quantitye of an hesil nutt in the palme of my hand, and it was as round as a balle. I lokid there upon with eye of my understondyng and thowte, What may this be? And it was generally answered thus: It is all that is made. I mervellid how it might lesten, for methowte it might suddenly have fallen to nowte for littil. And I was answered in my understondyng, It lesteth and ever shall, for God loveth it; and so all thing hath the being be the love of God.

In this Little Thing I saw three properties. The first is that God made it, the second is that God loveth it, the third, that God keepeth it. But what is to me verily the Maker, the Keeper, and the Lover,—I cannot tell; for till I am Substantially oned   to Him, I may never have full rest nor very bliss: that is to say, till I be so fastened to Him, that there is right nought that is made betwixt my God and me.

In this littil thing I saw three properties: the first is that God made it, the second is that God loveth it, the third, that God kepith it. But what is to me sothly the maker, the keper, and the lover I canot tell, for till I am substantially onyd to Him I may never have full rest ne very blisse; that is to sey, that I be so festined to Him, that there is right nowte that is made betwix my God and me.

It needeth us to have knowing of the littleness of creatures and to hold as nought   all-thing that is made, for to love and have God that is unmade. For this is the cause why we be not all in ease of heart and soul: that we seek here rest in those things that are so little, wherein is no rest, and know not our God that is All-mighty, All-wise, All-good. For He is the Very Rest. God willeth to be known, and it pleaseth Him that we rest in Him; for all that is beneath Him sufficeth not us. And this is the cause why that no soul is rested till it is made nought   as to all things that are made. When it is willingly made nought, for love, to have Him that is all, then is it able to receive spiritual rest.

It needyth us to have knoweing of the littlehede of creatures and to nowtyn allthing that is made for to love and howe God that is unmade. For this is the cause why we be not all in ease of herete and soule, for we sekyn here rest in those things that is so littil, wherin is no rest, and know not our God that is al mighty, al wise, all gode; for He is the very rest. God will be knowen, and Him liketh that we rest in Him. For all that is beneth Him sufficeth not us. And this is the cause why that no soule is restid till it is nowted of all things that is made. Whan he is willfully nowtid for love, to have Him that is all, then is he abyl to receive ghostly rest.

Also our Lord God shewed that it is full great pleasance to Him that a helpless soul come to Him simply and plainly and homely. For this is the natural yearnings of the soul, by the touching of the Holy Ghost (as by the understanding that I have in this Shewing): God, of Thy Goodness, give me Thyself: for Thou art enough to me, and I may nothing ask that is less that may be full worship to Thee; and if I ask anything that is less, ever me wanteth,—but only in Thee I have all.

Also our Lord God shewed that it is full gret plesance to Him that a sily soule come to Him nakidly and pleynly and homely. For this is the kinde yernings of the soule by the touching of the Holy Ghost, as be the understondyng that I have in this sheweing: “God of Thy goodnesse, give me Thyselfe, for Thou art enow to me, and I may nothing aske that is less that may be full worshippe to Thee. And if I aske anything that is lesse, ever me wantith; but only in Thee I have all.”

And these words are full lovely to the soul, and full near touch they the will of God and His Goodness. For His Goodness comprehendeth all His creatures and all His blessed works, and overpasseth   without end. For He is the endlessness, and He hath made us only to Himself, and restored us by His blessed Passion, and keepeth us in His blessed love; and all this of His Goodness.

And these words arn full lovesome to the soule, and full nere, touchen the will of God and His goodness. For His goodness comprehendith all His creatures and all His blissid works and overpassith without end. For He is the endleshede, and He hath made us only to Himselfe and restorid us be His blissid passion, and kepith us in His blissid love; and all this is of His goodness.

27 All shall be well

 THE THIRTEENTH REVELATION

XXVII

CHAPTER XXVII
“Often I wondered why by the great foreseeing wisdom of God the beginning of sin was not hindered: for then, methought, all should have been well.” “Sin is behovable—[playeth a needful part]—; but all shall be well”

The thirteenth Revelation is that our Lord God wil that we have grete regard to all His deds that He hav don in the gret noblyth of al things makyng and of etc; how synne is not knowin but by the peyn. Twenty-seventh chapter.

AFTER this the Lord brought to my mind the longing that I had to Him afore. And I saw that nothing letted me but sin. And so I looked, generally, upon us all, and methought: If sin had not been, we should all have been clean and like to our Lord, as He made us.

After this the Lord browte to my mynd the longyng that I had to Hym aforn. And I saw that nothyng letted me but synne, and so I beheld generally in us al. And methowte, if synne had not a ben, we should al a ben clene and like to our Lord as He made us.

And thus, in my folly, afore this time often I wondered why by the great foreseeing wisdom of God the beginning of sin was not letted: for then, methought, all should have been well. This stirring [of mind] was much to be forsaken, but nevertheless mourning and sorrow I made therefor, without reason and discretion.

And thus, in my foly, aforn this tyme, often I wondrid whi by the gret forseyng wysdam of God the begynyng of synne was not lettid. For than, thowte me, al shuld a be wele. This steryng was mikel to forsakyn, and nevertheless mornyng and sorow I made therefor without reason and discretion.

But Jesus, who in this Vision informed me of all that is needful to me, answered by this word and said: It behoved that there should be sin; but all shall be well, and all shall be well, and all manner of thing shall be well.

But Jesus, that in this vision enformid me of all that me nedyth, answerid by this word, and seyd: Synne is behovabil, but al shal be wel, and al shal be wel, and al manner of thyng shal be wele.

In this naked word sin, our Lord brought to my mind, generally, all that is not good, and the shameful despite and the utter noughting that He bare for us in this life, and His dying; and all the pains and passions of all His creatures, ghostly and bodily; (for we be all partly noughted, and we shall be noughted following our Master, Jesus, till we be full purged, that is to say, till we be fully noughted of our deadly flesh and of all our inward affections which are not very good;) and the beholding of this, with all pains that ever were or ever shall be,—and with all these I understand the Passion of Christ for most pain, and overpassing. All this was shewed in a touch and quickly passed over into comfort: for our good Lord would not that the soul were affeared of this terrible sight.

In this nakid word synne, our Lord browte to my mynd generally al that is not good, and the shamfull dispite and the utter nowt- yng that He bare for us in this life, and His dyeng, and al the peynys and pas- sions of al His creatures, gostly and bodyly - for we be all in party nowtid, and we shall be nowtid followyng our Master Jesus till we be full purgyd, that is to sey, till we be fully nowtid of our dedly flesh and of al our inward affections which arn not very good - and the beholdyng of this with al peynys that ever wern or ever shal be; and with al these I understond the passion of Criste for most peyne and overpassyng. And al this was shewid in a touch, and redily passid over into comforte. For our good Lord wold not that the soule were afferd of this uggly syte.

But I saw not sin: for I believe it hath no manner of substance nor no part of being, nor could it be known but by the pain it is cause of. And thus pain, it is something, as to my sight, for a time; for it purgeth, and maketh us to know ourselves and to ask mercy. For the Passion of our Lord is comfort to us against all this, and so is His blessed will.

But I saw not synne, for I beleve it hath no manner of substance ne no party of being, ne it myght not be knowin, but by the peyne that it is cause of; and thus peyne - it is somethyng, as to my syte, for a tyme, for it purgith and makyth us to knowen our selfe and askyn mercy. For the passion of our Lord is comforte to us agens al this, and so is His blissid wille.

And for the tender love that our good Lord hath to all that shall be saved, He comforteth readily and sweetly, signifying thus: It is sooth that sin is cause of all this pain; but all shall be well, and all shall be well, and all manner [of] thing shall be well.

And for the tender love that our good Lord hath to all that shal be save, He comfortith redyly and swetely, menyng thus: It is sothe that synne is cause of all this peyne, but al shal be wele, and al shall be wele, and all manner thing shal be wele.

These words were said full tenderly, showing no manner of blame to me nor to any that shall be saved. Then were it a great unkindness to blame or wonder on God for my sin, since He blameth not me for sin.

These words were seyd full tenderly, shewyng no manner of blame to me ne to non that shall be safe. Than were it a gret unkindness to blame or wonder on God for my synne, sythen He blamyth not me for synne.

And in these words I saw a marvellous high mystery hid in God, which mystery He shall openly make known to us in Heaven: in which knowing we shall verily see the cause why He suffered sin to come. In which sight we shall endlessly joy in our Lord God.

And in these same words I saw a mervelous, hey privitye hid in God, which privity He shall openly make knowen to us in Hevyn, in which knowyng we shal verily see the cause why He suffrid synne to come, in which syte we shall endlesly joyen in our Lord God.

45-47 No Anger in God

CHAPTER XLV

XLV

“All heavenly things and all earthly things that belong to Heaven are comprehended in these two judgments”

 Of the ferme and depe jugement of God and the variant jugement of man. Forty-fifth chapter.

GOD deemeth us [looking] upon our Nature-Substance, which is ever kept one in Him, whole and safe without end: and this doom is [because] of His rightfulness [in the which it is made and kept]. And man judgeth [looking] upon our changeable Sense-soul, which seemeth now one [thing], now other,—according as it taketh of the [higher or lower] parts,—and [is that which] showeth outward.

God demyth us upon our kynde substance which is ever kept on in Hym hoole and save without end, and this dome is of His rythfulhede. And man jugith upon our changeabil sensualyte, which semyth now on, now other, after that it takyth of the parties and shewyth outward.

And this wisdom [of man’s judgment] is mingled [because of the diverse things it beholdeth]. For sometimes it is good and easy, and sometimes it is hard and grievous. And in as much as it is good and easy it belongeth to the rightfulness; and in as much as it is hard and grievous [by reason of the sin beheld, which sheweth in our Sense-soul,] our good Lord Jesus reformeth it by [the working in our Sense-soul of] mercy and grace through the virtue of His blessed Passion, and so bringeth it to the rightfulness.

And this wisdam is medyllid, for sumtyme it is good and esye and sumtyme it is herd and grevous. And in as mekil as it is good and esy it longyth to the rythfulhede. And in as mekyl as it is herd and grevous, our good Lord Jesus reformyth it be mercy and grace throw the vertue of His blissid passion and so bryngith into the rythfulhede.

And though these two [judgments] be thus accorded and oned, yet both shall be known in Heaven without end. The first doom, which is of God’s rightfulness, is [because] of His high endless life [in our Substance]; and this is that fair sweet doom that was shewed in all the fair Revelation, in which I saw Him assign to us no manner of blame.

And thow these two be thus accordid and onyd, yet it shal be knowen, both, in Hevyn without end. The first dome, which is of God rythfulhed, and that is of His hey, endless life; and this is that faire swete dome that was shewid in al the fair reve- lation in which I saw Him assigne to us no manner of blame.

But though this was sweet and delectable, yet in the beholding only of this, I could not be fully eased: and that was because of the doom of Holy Church, which I had afore understood and which was continually in my sight. And therefore by this doom methought I understood that sinners are worthy sometime of blame and wrath; but these two could I not see in God; and therefore my desire was more than I can or may tell.

And thow this was swete and delectabil, yet only in the beholdyng of this, I cowd nowte be full esyd. And that was for the dome of Holy Church, which I had aforn understond and was continuly in my syte. And therfore be this dome methowte me behovyd neds to know me a synner, and be the same dome I understode that synners arn worthy sumtime blame and wreth. And these two cowth I not se in God. And there my desir was more than I can or may tell.

For the higher doom was shewed by God Himself in that same time, and therefore me behoved needs to take it; and the lower doom was learned me afore in Holy Church, and therefore I might in no way leave the lower doom. Then was this my desire: that I might see in God in what manner that which the doom of Holy Church teacheth is true in His sight, and how it belongeth to me verily to know it; whereby the two dooms might both be saved, so as it were worshipful to God and right way to me.

For the heyer dome God shewid Hymselfe in the same tyme, and therfore me behovyd neds to taken it, and the lower dome was lern me aforn in Holy Church, and therfore I myte in no way levyn the lower dome. Than was this my desire - that I myte sen in God in what manner that the dome of Holy Church herin techyth is trew in His syte, and how it longyth to me sothly to knoyn it, wherby thei myte both be savid so as it wer worshipfull to God and ryte way to me

And to all this I had none other answer but a marvellous example of a lord and of a servant, as I shall tell after:—and that full mistily shewed.

. And to al this I had non other answere but a mervelous example of a lord and of a servant, as I shal seyn after, and that ful mytyly shewid.

And yet I stand desiring, and will unto my end, that I might by grace know these two dooms as it belongeth to me. For all heavenly, and all earthly things that belong to Heaven, are comprehended in these two dooms. And the more understanding, by the gracious leading of the Holy Ghost, that we have of these two dooms, the more we shall see and know our failings.

And yet I stond in desire, and will into my end, that I myte be grace knowen these two domys as it longyth to me. For al hevenly and al erthly things that longyn to Hevyn arn comprehendid in thes two domys. And the more under stondyng be the gracious ledyng of the Holy Gost that we have of these two domys the more we shal sen and known our faylyngs.

And ever the more that we see them, the more, of nature, by grace, we shall long to be fulfilled of endless joy and bliss. For we are made thereto, and our Nature-Substance is now blissful in God, and hath been since it was made, and shall be without end.

And ever the more that we sen hem, the more kyndly be grace we shal longen to be fulfillid of endles joye and bliss. For we arn made therto, and our kindly substance is now blisful in God, and hath ben sithen it was made, and shall, without end.

CHAPTER XLVI

XLVI

“It is needful to see and to know that we are sinners: wherefore we deserve pain and wrath.” “He is God: Good, Life, Truth, Love, Peace: His Clarity and His Unity suffereth Him not to be wroth”

We cannot knowen ourself in this life but be feith and grace, but we must know ourself synners; and how God is never wreth, being most nere the soule, it kepyng. Forty-sixth chapter.

BUT our passing life that we have here in our sense-soul knoweth not what our Self is. And when we verily and clearly see and know what our Self is] then shall we verily and clearly see and know our Lord God in fulness of joy. And therefore it behoveth needs to be that the nearer we be to our bliss, the more we shall long [after it]: and that both by nature and by grace. We may have knowing of our Self in this life by continuant help and virtue of our high Nature. In which knowing we may exercise and grow, by forwarding and speeding of mercy and grace; but we may never fully know our Self until the last point: in which point this passing life and manner of pain and woe shall have an end. And therefore it belongeth properly to us, both by nature and by grace, to long and desire with all our mights to know our Self in fulness of endless joy.

But our passand lif that we have here in our sensualite knowith not what our- self is. Than shal we verily and clerly sen and knowen our Lord God in fulhede of joy. And therfore it behovyth neds to be that the nerer we be our bliss, the more we shall longen; and that both be kynd and be grace. We may have know- ing of ourselfe in this life be continuant helpe and vertue of our hey kynd, in which knowing we may encrecin and wexen be forthing and speding of mercy and grace. But we may never full know ourselfe in to the laste poynte, in which poynte this passend life and manner of peyne and wo shall have an end. And therfore it longyth properly to us, both be kynd and be grace, to longen and desiren with al our myghts to knowen ourselfe in fulhede of endles joye.

And yet in all this time, from the beginning to the end, I had two manner of beholdings. The one was endless continuant love, with secureness of keeping, and blissful salvation,—for of this was all the Shewing. The other was of the common teaching of Holy Church, in which I was afore informed and grounded—and with all my will having in use and understanding. And the beholding of this went not from me: for by the Shewing I was not stirred nor led therefrom in no manner of point, but I had therein teaching to love it and find it good : whereby I might, by the help of our Lord and His grace, increase and rise to more heavenly knowing and higher loving.

And yet in al this tyme from the begynnyng to the end I had two manner of beholdyng. That one was endless continuant love with sekirnes of kepyng and blisfull salvation. For of this was al the shewyng. That other was the common techyng of Holy Church in which I was aforn enformyd and growndid and wil- fully haveing in use and understondyng. And the beholdyng of this come not from me. For be the shewing I was not sterid ne led therfrom in no manner poynte, but I had therin teching to loven it and liken it, wherby I myte, be the helpe of our Lord and His grace, encrese and resyn to more hevynly knowyng and heyer lovyng.

And thus in all the Beholding methought it was needful to see and to know that we are sinners, and do many evils that we ought to leave, and leave many good deeds undone that we ought to do: wherefore we deserve pain and wrath.

And thus in al this beholdyng methowte it behovyd nedys to sen and to knowen that we arn synners, and don many evill that we owten to leven, and levyn many good dedes ondon that we owten to don, wherfore we deserve peyne and wreth.

And notwithstanding all this, I saw soothfastly that our Lord was never wroth, nor ever shall be. For He is God: Good, Life, Truth, Love, Peace; His Clarity and His Unity suffereth Him not to be wroth. For I saw truly that it is against the property of His Might to be wroth, and against the property of His Wisdom, and against the property of His Goodness.

And notwithstondyng al this, I saw sothfastly that our Lord was never wreth ne never shall. For He is God - good, life, trueth, love, peas. His charite and His unite suffrith Hym not to be wroth. For I saw trewly that it is agens the properte of myte to be wroth, and agens the properte of His wisdam, and agens the properte of His goodnes.

God is the Goodness that may not be wroth, for He is not [other] but Goodness: our soul is oned to Him, unchangeable Goodness, and between God and our soul is neither wrath nor forgiveness in His sight. For our soul is so fully oned to God of His own Goodness that between God and our soul may be right nought.

God is the goodnes that may not be wroth, for He is not but goodnes. Our soule is unyd to Hym, onchangable goodnes, and betwix God and our soule is neyther wroth nor forgifenes in Hys syte. For our soule is fulsomly onyd to God of His owen goodnes, that atwix God and soule may ben ryth nowte.

And to this understanding was the soul led by love and drawn by might in every Shewing: that it is thus our good Lord shewed, and how it is thus in the truth of His great Goodness. And He willeth that we desire to learn it—that is to say, as far as it belongeth to His creature to learn it. For all things that the simple soul understood, God willeth that they be shewed and [made] known. For the things that He will have privy, mightily and wisely Himself He hideth them, for love. For I saw in the same Shewing that much privity is hid, which may never be known until the time that God of His goodness hath made us worthy to see it; and therewith I am well-content, abiding our Lord’s will in this high marvel. And now I yield me to my Mother, Holy Church, as a simple child oweth.

And to this understondyng was the soul led by love, and drawne be mygte in every shewing. That it is thus, our good Lord shewid, and how it is thus sothly, of His gret goodnes; and He will we desire to wetyn, that is to seyen, as it longyth to His creature to wetyn it. For althyng that the simple soule understode, God will that it be shewid and knowen. For the thyngs that He will have privy, mytyly and wisely Hymselfe He hydeth hem for love. For I saw in the same shewing that mech privity is hid, which may never be knowen into the tyme that God of His goodnes hath made us worthy to sen it. And therwith I am wele paid, abyding our Lords will in this hey mervel. And now I yeele me to my moder Holy Church as a simple child owyth.

CHAPTER XLVII

XLVII

“We fail oftentimes of the sight of Him, and anon we fall into our self, and then find we no feeling of right,—nought but contrariness that is in our self”

 We must reverently mervelyn and mekly suffren, ever enjoyand in God; and how our blyndhede, in that we se not God, is cause of synne. Forty-seventh chapter.

TWO things belong to our soul as duty: the one is that we reverently marvel, the other that we meekly suffer, ever enjoying in God. For He would have us understand that we shall in short time see clearly in Himself all that we desire.

Tweyn poynts longen to our soule be dett. On is that we reverently mervelyn. That other is that we mekely suffryn, ever enjoyand in God; for He will we wetyn that we shal in short tyme se clerly in Hymself al that we desire.

And notwithstanding all this, I beheld and marvelled greatly: What is the mercy and forgiveness of God? For by the teaching that I had afore, I understood that the mercy of God should be the forgiveness of His wrath after the time that we have sinned. For methought that to a soul whose meaning and desire is to love, the wrath of God was harder than any other pain, and therefore I took that the forgiveness of His wrath should be one of the principal points of His mercy. But howsoever I might behold and desire, I could in no wise see this point in all the Shewing.

And notwithstondyng al this, I beheld and mervelyd gretly: What is the mercy and forgivenes of God? For be the techyng that I had aforn, I understode that the mercy of God shuld be the forgevenes of His wreth after the tyme that we have synned. For methowte to a soule whose menyng and desire is to loven, that the wreth of God wer herder than any other peyne. And therfor I toke that the forgevness of His wreth shuld be one of the principal poynts of His mercy. But for nowte that I myte beholden and desyrin I could no se this poynte in al the shewyng. But how I understode and saw of the werks of mercy I shal sey sumdel, as God wil geve me grace.

But how I understood and saw of the work of mercy, I shall tell somewhat, as God will give me grace. I understood this: Man is changeable in this life, and by frailty and overcoming falleth into sin: he is weak and unwise of himself, and also his will is overlaid. And in this time he is in tempest and in sorrow and woe; and the cause is blindness: for he seeth not God. For if he saw God continually, he should have no mischievous feeling, nor any manner of motion or yearning that serveth to sin  .

I understode this: Man is chongeable in this lif and be frelte and over- cummyng fallith into synne. He is onmytye and onwise of hymself, and also his wil is overleyd, and in this tyme he is in tempest and in sorow and wo. And the cause is blindhede, for he seith not God. For if he sey God continuly, he shuld have no mischevous felyng, ne no manner steryng the yernyng that servyth to synne.

Thus saw I, and felt in the same time; and methought that the sight and the feeling was high and plenteous and gracious in comparison with that which our common feeling is in this life; but yet I thought it was but small and low in comparison with the great desire that the soul hath to see God.

Thus saw I and felt in the same tyme; and methowte that the syte and the felyng was hey and plentiuous, and gracious in reward that our commen felyng is in this lif, but yet I thowte it was but smal and low in reward of the great desire that the soule hath to sen God.

For I felt in me five manner of workings, which be these: Enjoying, mourning, desire, dread, and sure hope. Enjoying: for God gave me understanding and knowing that it was Himself that I saw; mourning: and that was for failing; desire: and that was I might see Him ever more and more, understanding and knowing that we shall never have full rest till we see Him verily and clearly in heaven; dread was: for it seemed to me in all that time that that sight should fail, and I be left to myself; sure hope was in the endless love: that I saw I should be kept by His mercy and brought to His bliss.

For I felt in me five manner of werkyngs, which be these: enjoying, morning, desir, drede, and sekir hope. Enjoyeng, for God gave me understondyng and knowing that it was Hymself that I saw. Morning, and that was for faylyng. Desir, and that was that I myte sen Hym ever more and more, understondyng and knowyng that we shal never have ful rest til we sen Hym verily and clerly in Hevyn. Drede was for it semyd to me in al that tyme that that syte shuld fayle and I ben left to myselfe. Sekir hope was in the endles love, that I saw I shuld be kept be His mercy and browte to His bliss.

And the joying in His sight with this sure hope of His merciful keeping made me to have feeling and comfort so that mourning and dread were not greatly painful. And yet in all this I beheld in the Shewing of God that this manner of sight may not be continuant in this life,—and that for His own worship and for increase of our endless joy.

And the joyeing in His syte with this sekir hope of His mercyful kepyng made me to have felyng and comforte so that morneing and drede were not gretly peynfull. And yet in al this I beheld in the shewing of God that this manner syte of Him may not be continuant in this lif, and that for His owen worship and for encreas of our endles joy.

And therefore we fail oftentimes of the sight of Him, and anon we fall into our self, and then find we no feeling of right,—naught but contrariness that is in our self; and that of the elder root of our first sin, with all the sins that follow, of our contrivance. And in this we are in travail and tempest  with feeling of sins, and of pain in many divers manners, spiritual and bodily, as it is known to us in this life.

And therefore we failen oftentymes of the syte of Hym, and anon we fallen into ourself and than fynde we no felyng of ryth - nowte but contrarioust that is in ourselfe, and that of the elder rote of our first synne with all that followyn of our contrivans; and in this we arn traveylid and tempestid with felyng of synnys and of peynes in many dyvers manner, gostly and bodyly, as it is knowen to us in this lif.  

51 Original Sin - Servant

CHAPTER LI

LI

“He is the Head, and we be His members.” “Therefore our Father nor may nor will more blame assign to us than to His own Son, precious and worthy Christ”

 The answere to the doute afor by a mervelous example of a lord and a servant; and God will be abidyn, for it was nere twenty yeres after ere she fully understode this example; and how it is understod that Crist syttith on the ryth hand of the Fader. Fifty-first chapter.

AND then our Courteous Lord answered in shewing full mistily a wonderful example of a Lord that hath a Servant: and He gave me sight to my understanding of both. Which sight was shewed doubly in the Lord and doubly in the Servant: the one part was shewed spiritually in bodily likeness, and the other part was shewed more spiritually, without bodily likeness.

And than our curtes Lord answerd in shewing full mystily a wondirful example of a lord that hath a servant, and gave me syte to my understondyng of botyrn, which syght was shewid double in the lord, and the syte was shewid dowble in the servant. Than on partie was shewid gostly in bodily lyknes, and the other partie was shewid more gostly without bodyly lyknes.

For the first [sight], thus, I saw two persons in bodily likeness: that is to say, a Lord and a Servant; and therewith God gave me spiritual understanding. The Lord sitteth stately in rest and in peace; the Servant standeth by afore his Lord reverently, ready to do his Lord’s will. The Lord looketh upon his Servant full lovingly and sweetly, and meekly he sendeth him to a certain place to do his will. The Servant not only he goeth, but suddenly he starteth, and runneth in great haste, for love to do his Lord’s will. And anon he falleth into a slade,    and taketh full great hurt. And then he groaneth and moaneth and waileth and struggleth, but he neither may rise nor help himself by no manner of way.

For the first, thus: I saw two persons in bodyly likenes, that is to sey, a lord and a servant, and therewith God gave me gostly understondyng. The lord sittith solemnly in rest and in peace; the servant standyth by, aforn his lord reverently, redy to don his lords will. The lord lookyth upon his servant ful lovely, and swetely and mekely he sendyth hym to a certain place to don his will. The servant, not only he goeth, but suddenly he stirtith and rynnith in grete haste for love to don his lords will, and anon he fallith in a slade and takith ful grete sore. And than he gronith and monith and waylith and writhith, but he ne may rysen ne helpyn hymself be no manner wey.

And of all this the most mischief    that I saw him in, was failing of comfort: for he could not turn his face to look upon his loving Lord, which was to him full near,—in Whom is full comfort;—but as a man that was feeble and unwise for the time, he turned his mind    to his feeling and endured in woe.

And of all this the most myscheif that I saw him in was faylyng of comforte. For he cowde not turne his face to loke upon his lovyng lord which was to hym ful nere, in whom is ful comfort; but as a man that was febil and onwise for the tyme, he entended to his felyng, and induryd in wo, in which wo he suffrid seven grete peynes.

In which woe he suffered seven great pains. The first was the sore bruising that he took in his falling, which was to him feelable pain; the second was the heaviness of his body; the third was feebleness following from these two; the fourth, that he was blinded in his reason and stunned in his mind, so far forth that almost he had forgotten his own love; the fifth was that he might not rise; the sixth was most marvellous to me, and that was that he lay all alone: I looked all about and beheld, and far nor near, high nor low, I saw to him no help; the seventh was that the place which he lay on was a long, hard, and grievous [place].

The first was the sore brosyng that he toke in hys fallyng, which was to hym felable peyne. The second was the hevynes of his body. The third was febilnes folowyng of these two. The fourth, that he was blinded in his reason and stonyed in his mend so ferforth that almost he had forgotten his owne luf. The fifth was that he myte not rysen. The sixth was most mervelous to me, and that was that he lay alone. I lokid al aboute and beheld, and fer ne nere, hey ne low, I saw to him no helpe. The seventh was that the place which he lay on was a lang, herd, and grevous. I merveled how this servant myte mekely suffren there al this wo.

I marvelled how this Servant might meekly suffer there all this woe, and I beheld with carefulness to learn if I could perceive in him any fault, or if the Lord should assign to him any blame. And in sooth there was none seen: for only his goodwill and his great desire was cause of his falling; and he was unlothful, and as good inwardly as when he stood afore his Lord, ready to do his will. And right thus continually his loving Lord full tenderly beholdeth him. But now with a double manner of Regard: one outward, full meekly and mildly, with great ruth and pity,—and this was of the first [sight], another inward, more spiritually,—and this was shewed with a leading of mine understanding into the Lord, [in the] which I saw Him highly rejoicing for the worshipful restoring that He will and shall bring His Servant to by His plenteous grace; and this was of that other shewing.

And I beheld with avisement to wetyn if I cowth perceyve in hym any defaute, or if the lord shuld assigne in hym any blame. And sothly ther was none seen. For only his good will and his grete desire was cause of his fallyng. And he was as unlothful and as good inwardly as whan he stode afor his lord redy to don his wille. And ryth thus continualy his lovand lord ful tenderly beholdyth him, and now with a double cher - on outward, ful mekely and myldely with grete ruth and pety, and this was of the first; another inward, more gostly, and this was shewid with a ledyng of my understondyng into the lord which I saw hym heyly enjoyen for the worshipful resting and nobleth that he will and shall bryng his servant to be his plenteuous grace; and this was of that other shewyng.

And now [was] my understanding led again into the first [sight]; both keeping in mind. Then saith this courteous Lord in his meaning: Lo, lo, my loved Servant, what harm and distress he hath taken in my service for my love,—yea, and for his goodwill. Is it not fitting that I award him [for] his affright and his dread, his hurt and his maim and all his woe? And not only this, but falleth it not to me to give a gift that [shall] be better to him, and more worshipful, than his own wholeness should have been?—or else methinketh I should do him no grace.

And now my understondyng led agen into the first, both kepand in mynd. Than seith this curtes lord in his menyng: Lo, lo my lovid servant, what harme and disese he hath takeyn in my service for my love, ya, and for his good will; is it not skyl that I reward hym his afray and his drede, his hurt and his mayme, and al his wo? And not only this, but fallith it not to me to gevyn a geft that be better to hym and more worshipfull than his own hole shuld have ben? And ell me thynkyth I dede hym no grace.

And in this an inward spiritual Shewing of the Lord’s meaning descended into my soul: in which I saw that it behoveth needs to be, by virtue of His great [Goodness] and His own worship, that His dearworthy Servant, which He loved so much, should be verily and blissfully rewarded, above that he should have been if he had not fallen. Yea, and so far forth, that his falling and his woe, that he hath taken thereby, shall be turned into high and overpassing worship and endless bliss.

And in this an inward gostly shewing of the lords menyng descendid into my soule, in which I saw that it behovith neds to ben, stondyng his grete and his own worship, that his dereworthy servant which he lovid so mech shuld ben verily and blisfully rewardid without end aboven that he shuld a ben if he had not fallen; ya, and so ferforth that his fallyng and his wo that he hath taken therby shall be turnyd into hey and overpassing worship and endles bliss.

And at this point the shewing of the example vanished, and our good Lord led forth mine understanding in sight and in shewing of the Revelation to the end. But notwithstanding all this forth-leading, the marvelling over the example went never from me: for methought it was given me for an answer to my desire, and yet could I not take therein full understanding to mine ease at that time. For in the Servant that was shewed for Adam, as I shall tell, I saw many diverse properties that might in no manner of way be assigned    to single Adam. And thus in that time I stood for much part in unknowing: for the full understanding of this marvellous example was not given me in that time. In which mighty example three properties of the Revelation be yet greatly hid; and notwithstanding this [further forthleading], I saw and understood that every Shewing is full of secret things [left hid].

And at this poynte the shewing of the example vanishid, and our good Lord led forth myn understondyng in syte and in shewing of the Revelation to the end. But notwithstondyng al this forthledyng, the mervelyng of the example cam never from me for methowth it was goven me for an answere to my desir. And yet cowth I not taken therin ful understondyng to myn ese at that tyme. For in the servant that was shewid for Adam, as I shal seyn, I saw many dyvers properties that myten be no manner way ben aret to single Adam. And thus in that tyme I stode mekyl in onknowyng. For the full understondyng of this mervelous example was not goven me in that tyme, in which mystye example three propertes of the revelation be yet mekyl hidde.

And therefore me behoveth now to tell three properties in which I am somewhat eased. The first is the beginning of teaching that I understood therein, in the same time; the second is the inward teaching that I have understood therein afterward; the third, all the whole Revelation from the beginning to the end (that is to say of this Book) which our Lord God of His goodness bringeth oftentimes freely to the sight of mine understanding. And these three are so oned, as to my understanding, that I cannot, nor may, dispart them. And by these three, as one, I have teaching whereby I ought to believe and trust in our Lord God, that of the same goodness of which He shewed it, and for the same end, right so, of the same goodness and for the same end He shall declare it to us when it is His will.

And notwithstondyng this, I saw and understode that every shewing is full of privities. And therfore me behovith now to tellen three propertes in which I am sumdele esyd. The frest is the begynnyng of tech- yng that I understod therein in the same tyme. The second is the inward lernyng that I have understodyn therein sithen. The third, al the hole revelation from the begynnyng to the end, that is to sey, of this boke, which our Lord God of His goodnes bryngyth oftentymes frely to the syte of myn understondyng. And these three arn so onyd as to my understondyng that I cannot, ner may, depart them. And be these three as on, I have techyng wherby I owe to leyvyn and trostyn in our Lord God, that of the same godenes that He shewid it, and for the same end, ryth so, of the same goodnes and for the same end, He shal declaryn it to us whan it is His wille.

For, twenty years after the time of the Shewing, save three months, I had teaching inwardly, as I shall tell: It belongeth to thee to take heed to all the properties and conditions that were shewed in the example, though thou think that they be misty and indifferent    to thy sight. I assented willingly, with great desire, and inwardly [beheld] with heedfulness    all the points and properties that were shewed in the same time, as far forth as my wits and understanding would serve: beginning my beholding at the Lord and at the Servant, and the manner of sitting of the Lord, and the place that he sat on, and the colour of his clothing and the manner of shape, and his countenance without, and his nobleness and his goodness within; at the manner of standing of the Servant, and the place where, and how; at his manner of clothing, the colour and the shape; at his outward having and at his inward goodness and his unloathfulness.

For twenty yeres after the tyme of the shewing, save three monethis, I had techyng inwardly, as I shal seyen. It longyth to the to taken hede to all the pro- pertes and condition that weryn shewd in the example thow thou thynke that they ben mysty and indifferent to thy syte. I assend wilfully with grete desire, and see- ing inwardly with avisement al the poynts and propertes that wer shewid in the same tyme as ferforth as my witt and understondyng wold servyn, begynning myn beholding at the lord and at the servant, and the manner of sytting of the lord and the place that he sate on and tho color of his clothyng, and the manner of shapp and his cher withouten and his nobleth and his godeness within; at the manner of stondyng of the servant, and the place wher and how, at his manner of clothyng, the color and the shappe, at his outward havyng, and at his inward goodnes and his onlothfulhede.

The Lord that sat stately in rest and in peace, I understood that He is God. The Servant that stood afore the Lord, I understood that it was shewed for Adam: that is to say, one man was shewed, that time, and his falling, to make it thereby understood how God beholdeth All-Man and his falling. For in the sight of God all man is one man, and one man is all man. This man was hurt in his might and made full feeble; and he was stunned in his understanding so that he [was] turned from the beholding of his Lord. But his will was kept whole in God’s sight;—for his will I saw our Lord commend and approve. But himself was letted and blinded from the knowing of this will; and this is to him great sorrow and grievous distress: for neither doth he see clearly his loving Lord, which is to him full meek and mild, nor doth he see truly what himself is in the sight of his loving Lord. And well I wot when these two are wisely and truly seen, we shall get rest and peace here in part, and the fulness of the bliss of Heaven, by His plenteous grace.

The lord that sate solemnly in rest and in peace, I understond that he is God. The servant that stode aforn the lord, I understode that it was shewid for Adam, that is to seyen, on man was shewid that tyme, and his fallyng, to maken therby understonden how God beholdith a man and his fallyng. For in the syte of God, al man is on man, and on man is all man. This man was hurte in hys myte and made ful febil, and he was stonyed in his understondyng, for he turnyd from the beholdyng of his lord. But his will was kept hole in God sygte, for his will I saw our lord commenden and approven. But hymselfe was lettid and blyndyd of the knowing of this will, and this is to him grete sorow and grevous disese. For neither he seith clerly his lovyng lord, which is to him ful meke and mylde, ne he seith trewly what himself is in the sygte of his lovyng lord. And wel I wote whan these two are wysely and treuly seyn, we shall gettyn rest and peas her in parte, and the fulhede of the bliss of Hevyn be His plentiuous grace.

And this was a beginning of teaching which I saw in the same time, whereby I might come to know in what manner He beholdeth us in our sin. And then I saw that only Pain blameth and punisheth, and our courteous Lord comforteth and sorroweth; and ever He is to the soul in glad Cheer, loving, and longing to bring us to His bliss.

And this was a begynnyng of techyng which I saw in the same tyme wherby I myte com to knowyng in what manner He beholdyth us in our synne. And than I saw that only paynys blamith and punishith, and our curtis Lord comfortith and sorowith, and ever He is to the soule in glad cher, lovand and longand to bryngen us to bliss.

The place that the Lord sat on was simple, on the earth, barren and desert, alone in wilderness; his clothing was ample and full seemly, as falleth to a Lord; the colour of his cloth was blue as azure, most sad and fair. his cheer was merciful; the colour of his face was fair-brown,—with full seemly features; his eyes were black, most fair and seemly, shewing [outward] full of lovely pity, and [shewing], within him, an high Regard,    long and broad, all full of endless heavens. And the lovely looking wherewith He looked upon His Servant continually,—and especially in his falling,—methought it might melt our hearts for love and burst them in two for joy. The fair looking shewed [itself] of a seemly mingledness which was marvellous to behold: the one [part] was Ruth and Pity, the other was Joy and Bliss. The Joy and Bliss passeth as far Ruth and Pity as Heaven is above earth: the Pity was earthly and the Bliss was heavenly: the Ruth and Pity of the Father was [in regard] of the falling of Adam, which is His most loved creature; the Joy and Bliss was [in regard] of His dearworthy Son, which is even with the Father. The Merciful Beholding of His Countenance    of love fulfilled all earth and descended down with Adam into hell, with which continuant pity Adam was kept from endless death. And thus Mercy and Pity dwelleth with mankind unto the time we come up into Heaven.

The place that our Lord sat on was symple, on the erth, barren and desert, alone in wildernes. His clothyng was wide and syde, and ful semely as fallyth to a lord. The color of His cloth was blew as asure, most sad and fair. His cher was merciful. The color of His face was faire browne with fulsomely featours; His eyen were blak, most faire and semely, shewand ful of lovely pety; and within Him, an hey ward, longe and brode, all full of endles hevyns. And the lovely lokeing that He loked upon His servant continuly, and namely in his fallyng, methowte it myte molten our herts for love and bresten hem on to for joy. The fair lokyng shewid of a semely medlur which was mervelous to beholden. That on was ruth and pety, that other was joye and bliss. The joy and bliss passith as fer reuth and pite as Hevyn is aboven erth. The pite was erthly, and the blis was hevenly. The ruth in the pite of the Fadir was of the falling of Adam, which is His most lovid creatur. The joy and the bliss was of His dereworthy Son, which is evyn with the Fadir. The merciful beholdyng of His lofly cher fulfilled al erth and descendid downe with Adam into Helle, with which continuant pite Adam was kept from endles deth. And this mercy and pite dwellyth with mankind into the tyme we com up into Hevyn.

But man is blinded in this life and therefore we may not see our Father, God, as He is. And what time that He of His goodness willeth to shew Himself to man, He sheweth Himself homely, as man. Notwithstanding, I reason, in verity    we ought to know and believe that the Father is not man.

But man is blindid in this life, and therfore we may not sen our Fader, God, as He is. And what tyme that He of His goodnes will shewin Hym to man, He shewith Him homley as man. Notwithstonding I saw sothly we owen to knowen and levyn that the Fader is not man.

But his sitting on the earth barren and desert, is to signify this:—He made man’s soul to be His own City and His dwelling-place: which is most pleasing to Him of all His works. And what time that man was fallen into sorrow and pain, he was not all seemly to serve in that noble office; and therefore our Lord Father would prepare Himself no other place, but would sit upon the earth abiding mankind, which is mingled with earth, till what time by His grace His dearworthy Son had brought again His City into the noble fairness with His hard travail. The blueness of the clothing betokeneth His steadfastness; the brownness of his fair face, with the seemly blackness of the eyes, was most accordant to shew His holy soberness. The length and breadth of his garments, which were fair, flaming about, betokeneth that He hath, beclosed in Him, all Heavens, and all Joy and Bliss:    and this was shewed in a touch [of time], where I have said: Mine understanding was led into the Lord; in which [inward shewing] I saw Him highly rejoice for the worshipful restoring that He will and shall bring His servant to by His plenteous grace.

But His sitting on the erth barreyn and desert is this to menyn: He made mans soule to ben His owen cyte, and His dwellyng place, which is most plesyng to Hym of al His werks. And what tyme that man was fallen into sorow and peyne, he was not al semly to servyn of that noble office. And therfore our kind Fader wold adyten him no other place, but sitten upon the erth abeydand mankynd which is medlid with erth till what time be His grace His derworthy Son had bowte ageyn His cyte into the noble fayrhede with His herd travel. The blewhede of the clothing betokinith His stedfastnes; the brownhede of His fair face with the semely blakhede of the eyen was most accordyng to shew His holy sobirnes. The larghede of His clothyng which were fair, flamand abowten, betokenith that He hath beclesid in hym all hevyns and al joy and blis. And this was shewid in a touch, wher I sey, myn understondyng was led into the Lord, in which I saw Him heyly enjoyen for the worshipful restoring that He wil and shal bring His servant to be His plenteous grace.

And yet I marvelled, beholding the Lord and the Servant aforesaid. I saw the Lord sit stately, and the Servant standing reverently afore his Lord. In which Servant there is double understanding, one without, another within. Outwardly:—he was clad simply, as a labourer which were got ready for his toil;    and he stood full near the Lord—not evenly in front    of him, but in part to one side, on the left. His clothing was a white kirtle, single, old, and all defaced, dyed with sweat of his body, strait-fitting to him, and short—as it were an handful beneath the knee; [thread]bare, seeming as it should soon be worn out, ready to be ragged and rent. And of this I marvelled greatly, thinking: this is now an unseemly clothing for the Servant that is so greatly loved to stand in afore so worshipful a Lord.

And yet I mervellyd, beholdyng the lord and the servant afornseid. I saw the lord sitten solemnly and the servant stondand reverently aforn his lord, in which servant is double understondyng, on withouten, another within. Outward, he was clad simply as a labourer which wer disposid to travel, and he stode ful nere the lord, not even fornempts hym, but in partie asyd, that on the lift. His clothyng was a white kirtle, sengil, old and al defacid, died with swete of his body, streyte fittyng to hym and short, as it were an handful benethe the knee, bar, semand as it shuld sone be weryd up redy to be raggid and rent. And in this I mervelid gretly, thynkand: This is now an onsemely clothyng for the servant that is so heyly lovid, to stondyn afor so worship lord.

And inwardly in him was shewed a ground of love: which love that he had to the Lord was even-like    to the love that the Lord had to him.

And inward, in him was shewid a ground of love, which love he had to the lord was even like to the love that the lord had to hym.

The wisdom of the Servant saw inwardly that there was one thing to do which should be to the worship of the Lord. And the Servant, for love, having no regard to himself nor to nothing that might befall him, hastily he started and ran at the sending of his Lord, to do that thing which was his will and his worship. For it seemed by his outward clothing as he had been a continuant labourer of long time, and by the inward sight that I had both of the Lord and the Servant it seemed that he was a    new [one], that is to say, new beginning to travail: which Servant was never sent out afore.

The wisdam of the ser- vant saw inwardly that ther was on thing to don which shuld be to the worshipp of the lord. And the servant, for love, haveing no reward to hymselfe ne to nothing that might fallen on him, hastely he stirt and ran at the sendyng of his lord to don that thing which was his will and his worship. For it semyd be his outward clothyng as he had ben a continuant labourer of leng tyme. And be the inward syte that I had both in the lord and in the servant, it semyd that he was anew, that is to sey, new begynnyng to travellyn, which servant was never sent out aforn.

There was a treasure in the earth which the Lord loved. I marvelled and thought what it might be, and I was answered in mine understanding: It is a food which is delectable and pleasant to the Lord. For I saw the Lord sit as a man, and I saw neither meat nor drink wherewith to serve him. This was one marvel. Another marvel was that this majestic Lord had no servant but one, and him he sent out. I beheld, thinking what manner of labour it might be that the Servant should do. And then I understood that he should do the greatest labour and hardest travail: that is, he should be a gardener, delve and dyke, toil and sweat, and turn the earth upside-down, and seek the deepness, and water the plants in time. And in this he should continue his travail and make sweet floods to run, and noble and plenteous fruits to spring, which he should bring afore the Lord to serve him therewith to his desire. And he should never turn again till he had prepared this food all ready as he knew that it pleased the Lord. And then he should take this food, with the drink in the food, and bear it full worshipfully afore the Lord. And all this time the Lord should sit in the same place, abiding his Servant whom he sent out.

Ther was a tresor in the erth which the lord lovid. I mervelid and thowte what it myte ben. And I was answered in myn understondyng: It is a mete which is lovesome and plesant to the lord. For I saw the lord sitten as a man, and I saw neither mete ner drynke wherwith to servyn hym. This was on mervel. Another mervel was that this solemn lord had no servant but on, and hym he sent owte. I beheld, thynkyng what manner labour it myte ben that the servant shud don, and than I understode that he shuld don the gretest labor and herdest travel that is. He shuld ben a gardiner, delvyn and dykyn, swinkin and swetyn, and turne the earth upsodowne, and sekyn the depnes, and wattir the plants in tyme, and in this he shuld continu his travel and make swete flods to rennen, and noble and plenteous fruits to springen which he shuld bryng aforn the lord and servyn hym therwith to his lykyng. And he shuld never turne agen till he had dygte this mete al redye as he knew that it lekyd the lord, and than he shuld take this mete with the drinke in the mete, and beryn it ful worshipfully aforn the lord.

And yet I marvelled from whence the Servant came. For I saw in the Lord that HE hath within Himself endless life, and all manner of goodness, save that treasure that was in the earth. And [also] that [treasure] was grounded in the Lord in marvellous deepness of endless love, but it was not all to His worship till the Servant had thus nobly prepared it, and brought it before Him in himself present. And without the Lord was nothing but wilderness. And I understood not all what this example meant, and therefore I marvelled whence the Servant came.

And al this tyme the lord shuld sytten on the same place abydand his servant whome he sent out. And yet I merveylid from whens the servant came. For I saw in the lord that he hath wythyn hymselfe endles lif and al manner of goodnes, save that tresor that was in the erth, and that was groundyd in the lord in mer- velous depenes of endles love. But it was not all to the worship till this servant had dygte thus nobly it, and browte it aforn him, in hymself present. And with- out the lord was nothing but wildernes. And I understod not all what this example ment, and therfore I merveylid whens the servant cam.

In the Servant is comprehended the Second Person in the Trinity; and in the Servant is comprehended Adam: that is to say, All-Man. And therefore when I say the Son, it meaneth the Godhead which is even with the Father; and when I say the Servant, it meaneth Christ’s Manhood, which is rightful Adam. By the nearness of the Servant is understood the Son, and by the standing on the left side is understood Adam. The Lord is the Father, God; the Servant is the Son, Christ Jesus; the Holy Ghost is Even    Love which is in them both.

In the servant is comprehendid the Second Person in the Trinite, and in the servant is comprehendid Adam, that is to sey, al man. And therfore whan I sey the Son, it menyth the Godhede which is even with the Fadir; and whan I sey the servant, it menyth Christs manhood which is rythful Adam. Be the nerehede of the servant is understode the Son, and be the stondyng on the left syde is under- stod Adam. The lord is the Fadir, God; the servant is the Son, Christ Jesus; the Holy Gost is even love which is in them both.

When Adam fell, God’s Son fell: because of the rightful oneing which had been made in heaven, God’s Son might not [be disparted] from Adam. (For by Adam I understand All-Man.) Adam fell from life to death, into the deep    of this wretched world, and after that into hell: God’s Son fell with Adam, into the deep of the Maiden’s womb, who was the fairest daughter of Adam; and for this end: to excuse Adam from blame in heaven and in earth; and mightily He fetched him out of hell.

Whan Adam fell, God Son fell. For the rythfull onyng which was made in Hevyn, God Son myte not fro Adam, for by Adam I understond all man. Adam fell fro lif to deth into the slade of this wretchid world, and after that into Hell. Gods Son fell with Adam into the slade of the Mayden wombe which was the fairest dawter of Adam, and therfor to excuse Adam from blame in Hevyn and in erth, and mytyly He fetchid him out of Hell.

By the wisdom and goodness that was in the Servant is understood God’s Son; by the poor clothing as a labourer standing near the left side, is understood the Manhood and Adam, with all the scathe    and feebleness that followeth. For in all this our good Lord shewed His own Son and Adam but one Man. The virtue and the goodness that we have is of Jesus Christ, the feebleness and the blindness that we have is of Adam: which two were shewed in the Servant.

Be the wisdam and goodnes that was in the servant is understode Godds Son. Be the por clothyng as a laborer standand nere the left syde is understode the manhood and Adam, with al the mischef and febilnes that folowith. For in al this, our good Lord shewid His owne Son and Adam but one man. The vertue and the goodnes that we have is of Jesus Criste, the febilnes and the blindnes that we have is of Adam; which two wer shewid in the servant.

And thus hath our good Lord Jesus taken upon Him all our blame, and therefore our Father nor may nor will more blame assign to us than to His own Son, dearworthy Christ. Thus was He, the Servant, afore His coming into earth standing ready afore the Father in purpose, till what time He would send Him to do that worshipful deed by which mankind was brought again into heaven;—that is to say, notwithstanding that He is God, even with the Father as anent the Godhead. But in His foreseeing purpose that He would be Man, to save man in fulfilling of His Father’s will, so He stood afore His Father as a Servant, willingly    taking upon Him all our charge. And then He started full readily at the Father’s will, and anon He fell full low, into the Maiden’s womb, having no regard to Himself nor to His hard pains.

And thus hath our good Lord Jesus taken upon Him al our blame, and therfore our Fadir may, ne will, no more blame assigne to us than to His owen Son, derworthy Criste. Thus was He the servant aforne His comeing into erth, stondand redy aforne the Fader in purposs till what tyme He would send hym to don that worshipfull dede be which mankynde was browte ageyn into Hevyn, that is to seyn, notwith- stondyng that He is God, evyn with the Fadir as anempts the Godhede. But in1995 His forseeing purpose that He wold be man to saven man in fulfilling of His Faders will, so He stode afore His Fader as a servant wilfully takyng upon Hym al our charge. And than He stirt full redily at the Faders will, and anon He fell full low in the Maydens womb, haveing no reward to Himselfe ne to His herd peyns.

The white kirtle is the flesh; the singleness is that there was right nought atwix the Godhead and Manhood; the straitness is poverty; the eld is of Adam’s wearing: the defacing, of sweat of Adam’s travail; the shortness sheweth the Servant’s labour.

The which kirtle is the flesh; the syngulhede is that there was ryte now atwix the godhod and manhede. The steytehede is povertye. The eld is of Adams waring; the defaceing of swete, of Adams travel. The shorthede shewith the servant labour.

And thus I saw the Son saying in His meaning    : Lo! my dear Father, I stand before Thee in Adam’ kirtle, all ready to start and to run: I would be in the earth to do Thy worship when it is Thy will to send me. How long shall I desire?

And thus I saw the Son stonding, sayeing in His menyng: Lo, my der Fader, I stond befor The in Adams kirtle alredy to sterten and to rennen. I wold ben in the erth to don Thy worship whan it is Thy will to send me. How long shal I desiren?

Full soothfastly wist the Son when it would be the Father’s will and how long He should desire: that is to say, [He wist it] anent the Godhead: for He is the Wisdom of the Father; wherefore this question was shewed with understanding of the Manhood of Christ. For all mankind that shall be saved by the sweet Incarnation and blissful Passion of Christ, all is the Manhood of Christ: for He is the Head and we be His members. To which members the day and the time is unknown when every passing woe and sorrow shall have an end, and the everlasting joy and bliss shall be fulfilled; which day and time for to see, all the Company of Heaven longeth. And all that shall be under heaven that shall come thither, their way is by longing and desire. Which desire and longing was shewed in the Servant’s standing afore the Lord,—or else thus in the Son’s standing afore the Father in Adam’s kirtle. For the longing    and desire of all Mankind that shall be saved appeared in Jesus: for Jesus is All that shall be saved, and All that shall be saved is Jesus. And all of the Charity of God; with obedience, meekness, and patience, and virtues that belong to us.

Ful sothfastly wist the Son whan it was the Fader will, and how long He shal desiren. That is to sey, anempt the Godhede, for He is the wisdam of the Fader. Wherfor this mening was shewid in understondyng of the manhode of Criste. For all mankynd that shal be savid be the swete incarnation and blisful passion of Criste, al is the manhood of Criste. For He is the hede, and we be His mem- bers, to which members the day and the tyme is onknown whan every passand wo and sorow shal have an end and the everlestyng joy and bliss shall be ful- fylid, which day and time for to se al the company of Hevyn longyth. And al that shall ben under Hevyn that shal come thider, ther wey is be longyng and desire, which desir and longing was shewid in the servant stondyng aforen the Lord, or ell thus, in the Sons stondyng aforn the Fadir in Adams kirtle. For the langor and desire of al mankynd that shal be savid aperid in Jesus, for Jesus is al that shal be savid, and al that shal be savid is Jesus - and al of the charite of God, with obediens, mekeness, and patience, and vertues that longyn to us.

Also in this marvellous example I have teaching with me as it were the beginning of an A.B.C., whereby I have some understanding of our Lord’s meaning. For the secret things of the Revelation be hid therein;—notwithstanding that all the Shewings are full of secret things. The sitting of the Father betokeneth His Godhead: that is to say, by shewing of rest and peace: for in the Godhead may be no travail.    And that He shewed Himself as Lord, betokeneth His [governance] to our manhood. The standing of the Servant betokeneth travail; on one side, and on the left, betokeneth that he was not all worthy to stand even-right afore the Lord; his starting was the Godhead, and the running was the Manhood: for the Godhead started from the Father into the Maiden’s womb, falling into the taking of our Kind. And in this falling he took great sore: the sore that He took was our flesh, in which He had also swiftly feeling of deadly pains. That he stood adread before the Lord and not even-right, betokeneth that His clothing was not seemly    to stand in even-right afore the Lord, nor that might not, nor should not, be His office while He was a labourer; nor also He might not sit in rest and peace with the Lord till He had won His peace rightfully with His hard travail; and that he stood by the left side [betokeneth] that the Father left His own Son, willingly,    in the Manhood to suffer all man’s pains, without sparing of Him.

Also in this mervelous example I have techyng with me as it were the begyn- nyng of an ABC, wherby I may have sum understondyng of our Lordis menyng. For the privities of the Revelation ben hidd therin, notwithstondyng that al the shewing arn ful of privityes. The syttyng of the Fadir betokynyth His Godhede, that is to sey, for shewyng of rest and peas, for in the Godhede may be no travel. And that He shewid Hymselfe as Lord, betokynith to our manhode. The stondyng of the servant betokynyth travel; on syde and on the left betokynyth that he was not al worthy to stonden ever ryth aforn the Lord. His stertyng was the God- hede, and the rennyng was the manhede. For the Godhede sterte from the Fadir into the Maydens wombe, falling into the taking of our kynde. And in this falling He toke gret sore. The sore that He toke was our flesh in which He had also swithe felyng of dedly peynis. Be that He stod dredfully aforn the Lord, and not even ryth, betokynith that His clothyng was not honest to stond in even ryth aforn the Lord. Ne that myte not, ne shuld not, ben His office whil He was a laborer. Ne also He myte not sitten in rest and peace with the Lord till He had woon His peace rythfully with His herd travel. And be the left syde, that the Fadir left His owne Son wilfully in the manhode to suffre all mannys paynys without sparing of Him.

By that his kirtle was in point to be ragged and rent, is understood the blows, the scourgings, the thorns and the nails, the drawing and the dragging, His tender flesh rending. (As I saw in some part [before] how the flesh was rent from the skull, falling in pieces until the time when the bleeding ceased, and then it began to dry again, cleaving to the bone.) And by the struggling and writhing, groaning and moaning, is understood that He might never rise almightily from the time that He was fallen into the Maiden’s womb, till his body was slain and dead, He yielding the soul into the Father’s hands with all Mankind for whom He was sent.

Be that His kirtle was in poynte to be raggid and rent is understonden the sweppys and the scorgis, the thornys and the naylys, the drawyng and the draggyng, His tendir flesh rendyng - as I saw in sum partie the flesh was rent from the hedepanne, falland in pecys into the tyme the bledyng failyd, and than it began to dryand, agen clyngand to the bone. And be the wallowyng and wrythyng, gronyng and monyng, is understonden that He myte never rysen al mytyly from the tyme that He was fallen into the Maydens wombe till His body was slaine and ded, He yeldyng the soule in the Fadirs hands with al mankynd for whom He was sent.

And at this point He began first to shew His might: for He went into Hell, and when He was there He raised up the great Root out of the deep deepness which rightfully was knit to Him in high Heaven. The body was in the grave till Easter-morrow, and from that time He lay nevermore. For then was rightfully ended the struggling and the writhing, the groaning and the moaning. And our foul deadly flesh that God’s Son took on Him, which was Adam’s old kirtle, strait, [worn]-bare, and short, was then by our Saviour made fair, new white and bright and of endless cleanness; loose and long    ; fairer and richer than was then the clothing which [before] I saw on the Father: for that clothing was blue, but Christ’s clothing is [coloured] now of a fair seemly medlour, which is so marvellous that I can it not describe: for it is all of very worships.

And at this poynte He began first to shewen His myte, for He went into Helle, and whan He was there He reysid up the gret rote out of the depe depenes, which rythfully was knit to Hym in hey Hevyn. The body was in the grave till Estern morow, and from that tyme He lay never more. For then was rythfully endid the walowyng and the wrythyng, the groning and the monyng. And our foule dedly flesh that Gods Son toke on Hym, which was Adams old kirtle, streyte, bare and short, than be our Savior was made fair, now white and bryte, and of endles cleness, wyde and syde, fairer and richer than was than the clothyng which I saw on the Fadir. For that clothyng was blew, and Christs clothyng is now of a fair semely medlur which is so mervelous that I can it not discrien, for it is al of very worshipps.

Now sitteth not the Son on earth in wilderness, but He sitteth in His noblest Seat, which He made in Heaven most to His pleasing. Now standeth not the Son afore the Father as a Servant afore the Lord dreadingly, meanly clad, in part naked; but He standeth afore the Father even-right, richly clad in blissful largeness, with a Crown upon His head of precious richness. For it was shewed that we be His Crown: which Crown is the Joy of the Father, the Worship of the Son, the Satisfying of the Holy Ghost, and endless marvellous Bliss to all that be in Heaven. Now standeth not the Son afore the Father on the left side, as a labourer, but He sitteth on His Father’s right hand, in endless rest and peace.    (But it is not meant that the Son sitteth on the right hand, side by side, as one man sitteth by another in this life,—for there is no such sitting, as to my sight, in the Trinity,—but He sitteth on His Father’s right hand,—that is to say: in the highest nobleness of the Father’s joys.) Now is the Spouse, God’s Son, in peace with His loved Wife, which is the Fair Maiden of endless Joy. Now sitteth the Son, Very God and Man, in His City in rest and peace: which [City] His Father hath adight to Him of His endless purpose; and the Father in the Son; and the Holy Ghost in the Father and in the Son.

Now sittith not the Lord on erth in wilderness, but He sittith in His noblest sete which He made in Hevyn most to His lekyng. Now stondith not the Son aforn the Fadir as a servant aforn the Lord, dredfully, unornely clad, in party nakid, but He stondith aforn the Fadir ever rythe rechely clad in blissfull largess with a corone upon His hede of pretious richess. For it was shewid that we be His corone, which corone is the Fadirs joye, tho Sonys worshippe, the Holy Gost lekyng, and endless mervelous bliss to all that be in Hevyn. Now stondith not the Son aforn the Fadir on the left syde as a laborer, but He sittith on His Fadirs ryte hond in endles rest and peace. But it is not ment that the Son syttith on the ryte hond, syde be syde, as on man sittith be another in this lif, for ther is no such syttyng, as to my syte, in the Trinite. But He sittith on His Fadirs ryte hand, that is to sey, in the heyest noblyth of the Fadirs joyes. Now is the spouse, Gods Son, in peace with His lowvid wife which is the fair mayden of endles joye. Now sittith the Son, very God and man, in His cety in rest and peace which His Fadir hath adyte to Him of His endles purpose, and the Fadir in the Son, and tho Holy Gost in the Fadir and in the Son.

58-63 Mother

CHAPTER LVIII

 LVIII

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

God 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 blessed Trinity, which is everlasting Being, right as He is endless from without beginning, right so it was in His purpose endless, to make Mankind.

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 Kind first was prepared    to His own Son, the Second Person. And when He would, by full accord of all the Trinity, He made us all at once; and in our making He knit us and oned us to Himself: by which oneing we are kept as clear and as noble as we were made. By the virtue of the same precious oneing, we love our Maker and seek Him, praise Him and thank Him, and endlessly enjoy Him. And this is the work which is wrought continually in every soul that shall be saved: which is the Godly Will aforesaid. And thus in our making, God, Almighty, is our Nature’s Father; and God, All-Wisdom, is our Nature’s Mother; with the Love and the Goodness of the Holy Ghost: which is all one God, one Lord. And in the knitting and the oneing He is our Very, True Spouse, and we His loved Wife, His Fair Maiden: with which Wife He is never displeased. For He saith: I love thee and thou lovest me, and our love shall never be disparted in two.

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

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

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

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

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

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

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 Substance is [in]    our Father, God Almighty, and our Substance is [in]    our Mother, God, All-wisdom; and our Substance is in our Lord the Holy Ghost, God All-goodness.

And our substance is our fader, God Almyty, and our substance is our Moder, God alwisdamm, and our substance is in our Lord the Holy Gost, God al goodnes.

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

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.

CHAPTER LIX

 LIX

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

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

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

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

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

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.

CHAPTER LX

 LX

“The Kind, loving, Mother”

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

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

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.

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

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 might no more die, but He would not stint of working: wherefore then it behoveth Him to feed us; for the dearworthy love of Motherhood hath made Him debtor to us. The mother may give her child suck of her milk, but our precious Mother, Jesus, He may feed us with Himself, and doeth it, full courteously and full tenderly, with the Blessed Sacrament that is precious food of my life;

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 all the sweet Sacraments He sustaineth us full mercifully and graciously. And so meant He in this blessed word where that He said: It is I    that Holy Church preacheth thee and teacheth thee. That is to say: All the health and life of Sacraments, all the virtue and grace of my Word, all the Goodness that is ordained in Holy Church for thee, it is I. The Mother may lay the child tenderly to her breast, but our tender Mother, Jesus, He may homely lead us into His blessed breast, by His sweet open side, and shew therein part of the Godhead and the joys of Heaven, with spiritual sureness of endless bliss. And that shewed He in the Tenth [Shewing], giving the same understanding in this sweet word where He saith: Lo! how I loved thee; looking unto [the Wound in] His side, rejoicing.

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

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.

CHAPTER LXI

 LXI

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

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

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

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

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

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

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

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.

CHAPTER LXII

LXII

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

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

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

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

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

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

CHAPTER LXIII

 LXIII

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

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

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

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.

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

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

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.

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

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

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

Thus I understode that al His blissid children which ben comen out of Him be kinde shall be bowte ageyn into Him be grace.