Note: this edition differs from the printed (TEAMS) edition as follows:

1. MS yogh is rendered as y and not g in words where modern spelling has g : e.g. yift, not gift; yeven, not geven.

2. MS spellings of second-person personal pronoun are kept as the or thee instead of normalized to thee. Likewise spellings of thee for modern English the are retained here.

3. Pronouns referring to the deity are not capitalized: e.g. him not Him.

4. Minimalist capitalization of ecclesiastical entities: e.g. “holy church,” not “Holy Church.”

5. Folio breaks marked in orange refer to Lambeth Palace MS 472.

In the notes, B refers to Oxford, Bodleian Library, MS. Bodley 100.

Walter Hilton

The Scale of Perfection

BOOK II

CHAPTER ONE

[fol. 86r]This chapitle scheweth that a man is seid the image of God aftir the soule and not aftir the bodi.

For as moche as thou coveitest greteli and askest it pur charité, for to heere more of an image the whiche y have bifore tymes in partie discried to thee, therfore I wole glaadli with drede falle to thi desire; and helpynge the grace of oure Lord Jhesu Crist, in whom I fulliche truste, y schal opene to thee a litil [fol. 86v]more of this image. And in the bigynnynge, yif thou wole witen pleynli what I mene bi this image, I telle thee forsothe that y undirstonde not ellis but thyn owen soule; for thi soule and my soule and everi resonable soule is an image, and that a worthi image,[1] for it is the ymage of God, as the apostel seith: Vir est ymago dei (1 Corinthians 11:7). That is, man is the image of God and maad to the image and to the liknesse of him, not in bodili schap withoutin, but in the myghtes of it withinne, as holi writ seith: Formavit deus hominem ad similitudinem suam (Genesis 1:27). That is, oure Lord God schoop in soule man to the ymage and the liknesse of him.[2] This is the ymage that I have spoke of and schal speken of.[3] This ymage, maad to the liknesse[4] of God in the first schapynge was wondirli faire and bright, fulle of brennynge love and goostli light. But thorugh synne of the first man Adam it was disfigured and forschapen into anothir liknesse, as y have bifore seid. For it fil from that gostli light and that heveneli foode into that peynful myrkenesse[5] and beestli[6] lust of this wrecchid liyf, exilid and flemed out fro the heritage of hevene that it schuld han had yif it hadde stonden, into the wrecchidnesse of this erthe, and aftyrward into the prisoun of helle, ther to have ben withouten eende. Fro the whiche prisoun to that heveneli heritage it myght nevere have comen ayen, but yif it hadde be reformed to the first schap and to the first [fol. 87r]liknesse. But that reformynge myght not ben had by noon ertheli man, for everiche man was in the sam meschief, and noon myght suffice to helpe hymsilf, and so mykil lasse ony othir man. Therfore it nedide bi doon by hym that is more thanne a man, and that is oonli God; and that was skilful, that he schulde reforme and restoren man to blisse yif he schulde be saaff, whiche of his eendeles goodnesse[7] schoop him thereto. Hou thanne hit myght be reformed, and hou it is reformed to the firste likenesse bi him that first formed it, bi the grace of God schal I telle thee, for that is the entente of this writinge.

CHAPTER TWO

Hou it nedide to mankynde that oonli thorugh the passioun of oure Lord it schulde be restorid and reformed that was forsaken bi the first synne.

The rightwisenesse of God asketh that a trespaas doon be not forgyven but yif amendis be maad for it, yif it mai be doon. Now is it sooth mankynde, that was hool in Adam the first man, trespaced ayens God so wondir grevousli whanne hit forfetide the special biddynge of God and consentide to the fals conceile of the feend, that it deservide rightwiseli for to have be departid from him and dampned to helle withouten ende—so fer forth, that stondinge the rightwisenesse of God, the trespaas[8] myght not be foryeven but yif amendis and ful satisfaccioun were first maad therfore. But this amendes myght no man make that was man oonli and come out of[9] [fol. 87v]Adam by kyndeli generacion, for this skile, for the trespas and the unworschipe was endeles gret, and therfore it passide mannys myght for to make amendis for it. And also for this skile: he that hath trespaced and schal make amendis, hym bihoveth yyve to hym that he trespacide unto al that he oweth[10] though that he hadde not trespaced, and also over that, hym bihoveth yyve him sumwhat that he oweth not, but oonli for that he trespacid. But oonly mankynde hadde not wherwith he myght paie God for his trespaas, over that he ought hym. For what good dede that man myght doon in bodi or in soule, it was but his dette. For everi man oweth, as the gospel seith, for to love God with al his herte and al his soule and alle[11] his myghtes; and betere myght he not doo than this. And neverthelees this deede[12] sufficed not to the reformynge of mankynde, ne this myght not he doon but yif he hadde first be reformed. Than nedid it that yif mannys soule schulde be reformed and the trespaas maad good, that oure Lord God hymsilf schulde reforme this image and make amendis for this trespaas, syn that no man myght. But that myght he not doo in his godhede, for he myght not, ne ought not, make amendis bi suffrynge of peyne in his owen kynde. Therfore it nedide that he schulde take the same mankynde that hadd trespaced, and bicome man; and that myght he not by the [fol. 88r]comon lawe of kyndeli[13] generacion, for it was impossibile Goddis sone to be born of a touchid woman. Therfore he moste bicome man thorugh a gracious generacioun, bi wirkynge of the Holi Goost, of a clene gracious maiden, oure ladi Seynt Marie. And so was it doon. For oure Lord Jhesu Crist,[14] Goddis sone, bicam man, and thorugh his precious deeth that he suffride made amendis to the Fadir of hevene for mannys gilt. And that myght he wel doon, for he was God, and he oughte not for hymsilf, but for as mykil as he was man born of the same kynde that Adam was that first trespacede. And so, though he ought not for his owen persone, for himsilf myght not synne, neverthelees he ought it of his free wille for the trespas of mankynde, the whiche kynde he took for savacioun of man of his endeles merci. For sooth it is ther was nevere man that myght yelde to God onythinge of his owene that he ought not, but oonli this blissid man[15] Jhesu Crist. For he myght paien thingis[16] that he oughte not as for himsilf, and that was not but o thynge: and that was for to yyve his preciouse liyf by wilfulle takynge of deeth for love of sothfastnesse. This ought he nout. As mykil good as he myght doo to the worschipe of God in his liyf, al was but dette. But for to take deeth for love of ryghtwisenesse, he was not bounden therto.

He was bounde to rightfulnesse, but[17] he was not bounden to dyen.[18] For deeth is oonli a peyne ordey[fol. 88v]ned of God to man for his owen synne; but oure Lorde Jhesu synned nevere, ne he myght not synnen, and therefore he oughte nought for to dien. And yit wilfulli he diede, than paid he to God more thanne he oughte. And syn that was the beste manere deede[19] and most worthi that evere was doon, therfore was it resonable that the synne of mankynde schulde be forgyven, in as mykil as mankynde had founden a man of the same kynde withoutin weem of synne, that is Jhesu, that myght make amendis for thee trespaas doon and myght paien oure Lord God al that he oughte, and overmore, that he oughte not. Thanne siththe oure Lord Jhesu, God and man, diede thus for savacion of mannys soule, it was rightful that synne schulde be foryyven and mannys soule, that was his image, schulde mow be reformyd and restorid to the first likenesse and to the blisse of hevene.

This passioun of oure Lord and this precious deeth is the ground of al the reformynge of mannes soule, withouten whiche myght nevere mannys soule have be reformed to the liknes of him, ne come to the blisse of hevene. But blissid mot he be in al his wirkynge. Now is it so, that thorugh vertu of his[20] passioun the brennynge suerd of cherubyn that droof Adam ought of paradise is now put awei, and the eendeles gates of hevene aren opened to ilk man that wole entre in therto. For the persone of Jhesu is bothe God and kynge, [fol. 89r]evene in blisse to the Fadir, and as man he is portour at the yate redi to receyve ilke a soule that wole be reformed heere in this liyf to his liknesse. For now mai ilke a soule, yif that he wole, be reformed to the liknesse of God, sith that the trespaas is foryeven and the amendis bee maad thorugh Jhesu for the first gilt. Neverethelees, though this be sooth, alle soules have not the profite ne the fruit of his precious passioun, ne aren reformed to the liknes of hym.

CHAPTER THREE

That Jewes and paynymes and also fals Cristene men are not reformed effectuali thorugh vertu of this passioun for here owen defaute.

Two maner of men aren not reformed bi vertu of his passioun. Oon is of hem that troweth[21] it not; anothir is of hem that loven it not. Jewes and paynemes han not the benefeetes of this passioun, for thei trowen it not. Jewes trowen not that Jhesu man, the sone of the virgine Marie, is Goddis sone of hevene. Also paynemes trowen not that the sovereyn wisdom of God wolde bicome sone of man, and in manhede suffre the peynes of deeth. And therfore the Jewes holden the prechynge of the croos of the passioun of Crist not but sclaundre and blasfemye, and the paynemys holden it but fantom and folie. But trewe Cristen men holden it the sovereyne wisdom of God and his grete myght. Thus Seynt Poul seide: Predicamus vobis Christum crucifixum, Iudeis quidem scandalum, gentibus autem stulticiam: ipsis autem [fol. 89v]vocatis Iudeis, atque Grecis, Christum dei virtutem (1 Corinthians 1:23-24). That is: We prechen to you that we trowen, that Jhesu Crist crucified, the sone of Marie, is Goddis sone, sovereyne vertu and wisdom of God. The whiche Jhesu to Jewes and to paynemys that trowen not in hym is but sclaundre and folie. And therfore thise men bi there untrouthe[22] putten hemsilf fro the reformynge of her owen soule, and stondynge there untrouthe, schullen thei never be saaf ne come to blisse of hevene. For sooth it is, fro the bigynninge of the world unto the laste ende, was there nevere man saaf, ne schal be saaf, but yif he hadde or have trouth general or special in Jhesu Crist, other comende or comen.[23] For right as alle chosen soulis that weren bifore the incarnacioun undir the eelde testament hadden trouthe in Crist, that he schulde come and reforme mannys soule, eithir openli, as patriarkes and prophetes and othire holi men hadden, or elles priveli and generali, as children and othere simple and imperfight soulis hadden that knowen not speciali the pryvetees of the incarnacioun, right so alle the chosen soulis undir the newe testament han trowed in Crist that he is comen, oithir openli and felyngeli, as gosteli men and wise men han, or ellis generali, as children that dien cristened and othere symple and lewed soulis han that aren norischid in the bosom of holi chirche. Syn this is sooth, thanne thynketh me that [fol. 90r]thise men gretli and grevousli erren that seyn that Jewis and Sarcenys and paynemes,[24] bi kepynge[25] of hire owen lawe, mown be maad saaf, though thei trowen not in Jhesu Crist as holi chirche troweth and as Cristen men doon,[26] in as mykil as thei wene that her owen trouth is good and siker and sufficient to here savacion, and in that trouthe thei doon, as hit semeth, many good deedes of rightwisenesse, and peraventure yif thei knewen that Cristen feith were betere than here is, thei wolde take it and leve here owen, that thei therfore schulde be saaf. Nai, it is not ynowgh so. For Crist, God and man, is bothe wei and eende, and he is mediatour atwix God and man, and withouten him mai no soule be reconsiled ne come to blisse of hevene. And therfore thei that trowen in hym that he is not bothe God and man mowen nevere be saaf ne come to blisse. Othere men also, that loven not Crist ne his passioun, aren not reformed in hire soule to the liknesse of hym; and thise men aren fals Cristen men, the whiche are out of charité and leven and dien in deedli synne. Thise men trowen wel, as it semeth, that Jhesu is Goddis sone, and that his passioun sufficeth to savacioun of mannys soule, and thei trowen also alle the articles of the feith, but it is an unschapli trouthe, and a deed, for thei loven him nought, ne thei chese not the fruit of his passioun, but thei liggen stille in here synne, and in here fals love of this world unto here [fol. 90v]laste eende. And so be thei not reformed to the liknes of God, but goon to peynes of helle eendelesli, as Jewes and Sarcenes doon, and into mykil more pyne thanne thei, in as mykil as thei hadden the trouthe[27] and kepte it not; for that was more trespace than yif thei nevere hadde had it.

Thanne yif thou wolt wite whiche soules aren reformede heere in this liyf to the image of God thorugh vertu of his passioun, sothli oonli tho that trowen in him and loven hym. In the whiche soulis the ymage of God, that was thorugh synne forschapen as it were into a foule beestis liknesse, is restored and reformed unto the first schap, and into the worthynesse and worschipe that hit hadde in the bigynninge, withoutin whiche[28] reformyng in feith[29] schal nevere soule be saaf ne come to blisse.

CHAPTER FOUR

Of two maner reformynge of this image, oon in fulnesse and othir in partie.

Now, seist thou, “Hou mai this be sooth that the image of God, the whiche is mannys soule, myghte be reformed here in this liyf to his liknesse in ony creature?” It semeth nai, it myght not ben. For if it were reformed, thanne schulde hit have stable mynde, cleer sight, and clene brennynge love in God and in goostli thinges ai lastandli, as it had in the bigynnynge. But that is in no creature, as thou trowest, lyvynge in this liyf. For as ayentis thisilf, thou canst wel sai thou thenkest thee ful feer therefroo. Thi mynde and thi resoun, and the love of thy sou[fol. 91r]le aren so mykil sette in bihaldynge and in the love of ertheli thynges, that of goostli thinges thou felist right litil. Thou feelist no reformynge in thisilf, but art soo umbilapped with this blak image of synne, for aught that thou maist doon, that upon what side thou turnest thee thou feelist thisilf defouled and spotted with fleischli stirynges of this foule ymage. Othir chaungynge feelist thou noon fro fleischliheed into goostlinesse, neither in the privei myghtis of thi soule withinne, ne in bodili feelynge withoute. Wherfore thou thenkest that it myght not be that this image myght be reformed; or ellis yif it myght be reformed, thanne askest thou hou it myght be reformed.

To this y answere and seie thus. There is two maner of reformynge of the ymage of God, the whiche is mannys soule. Oon is in fulnesse, anothir is in partie. Reformynge in fulnes mai not be had in this lif, but it is delaied aftir this lif to the blisse of hevene, where mannys soule schal fulli be reformed; not to that staat that it hadde atte the firste bigynnynge bi kynde, or myght have hadde thorugh grace yif it hadde stonde hool, but it schal be restored to mykil more blisse and mykil more highere joie thorugh the mykil merci and eendeles goodnesse of God thanne it schulde have had yif it nevere had fallen. For thanne schal the soule resseyven the hoole and the fulfillyng of God in alle mygh[fol. 91v]tis of it, withouten medlere[30] of ony othir affeccioun; and it schal seen mankynde in the persoone of Jhesu above the kynde of angelis ooned to the godhede. For than schal Jhesu, bothe God and man, ben al in al, and oonli he and noon othir thanne he, as the prophete seith: Dominus solus exaltabitur in die illa (Isaiah 2:11). That is, oure Lord Jhesu in that dai that is the ai lastande dai schal be highed oonli, and noon but he. And also the bodi of man schal thanne be glorified, for it schal receyve fulli the riche dowarie of undeedlinesse with al that longeth therto. This schal a soule han with the bodi, and mykil more thanne I can seyn; but that schal ben in the blisse of hevene, and not in this lif.

For though it be soo that the passioun of oure Lord bi cause of this ful reformynge of mannys soule, neverthelees it was not his wille for to graunte this ful reformynge anoon aftir his passioun to alle chosen soulis that were lyvande in tyme of his passioun,[31] but he delaied it unto the laste day, and for this skile. Sooth it is that oure Lord Jhesu of his merci hath ordayned a certayn nombre of soulis to savacion, the whiche nombre was not fulfilled in tyme of his passioun, and therfore hit nedide that bi the lengthe of tyme thorugh kyndeli generacion of men it schulde be fulfilled. Thanne yif it hadde so ben that as tite aftir the deeth of oure Lord, everi soule that wolde have trowed in hym schulde anoon sodeynli have ben blissid and be ful reformed withoutyn ony othir [fol. 92r]abidynge, there wolde noo creature that lyvede thanne that he ne wolde have resseyved the feith, for to have ben maad[32] blissid. And thanne schulde generacioun have ceesid, and so schuld wee that been now lyvynge, chosen soules, and othere soulis that comen aftir us, not have ben born, and so schulde oure Lord have failid of his noumbre.

But that may not ben. And therfore oure Lord purveyede for us mykel betere, in that that he delaiede the ful reformynge of mannys soule unto the laste eende, as Seynt Poule seith: Deo pro nobis melius providente, ne sine nobis consummarentur (Hebrews 11:40). That is, oure Lord purveied betere for us in delaiynge of the ful reformynge thanne yif he hadde grauntid it thanne, for this skile: that the chosen soules heere bifore schulden not maken an ende withoutin us that comen aftir. And anothir skile is this: for syn that a man in his first formyng of God was sette in his free wil and hadde free chesynge whethir he wolde have fulli God or noon, it was therfore resonable that syn that he wolde not chese God thanne, but wrecchidli fle from hym, yif he schulde aftirward be reformed, that he schulde be sette ageyn in the same free cheesynge that he was first inne, wethir he wolde have the profite of his reformynge or noo. And this mai be a skile why mannys soule was not fulli reformed anoon aftir the passioun of oure Lord Jhesu Crist.

CHAPTER FIVE

That the reformyng [fol. 92v]in partie is on two maneres. Oon in feyth, anothir in feith and in felynge.

Anothir reformynge of this image is in partie, and this reformynge mai be had in this lyf; and but yif it be had in this liyf, it schal nevere be had, ne the soule schal nevere be saaf. But this reformyng is on two maneres. Oon is in feith oonli, anothir is in feith and in felynge. The firste, that is the reformyng in feith,[33] sufficeth to savacioun; the secunde is worthi to have passande mede in the blisse of hevene. The firste mai be had lightli and in schort tyme. The secunde mai not soo, but thorugh lengthe[34] of tyme and mykil gosteli traveile. The firste mai be had with the feelynge of the ymage of synne, for though a man fele nothynge in himsilf but alle stirynges of synne and fleischli desires, yit he mai,[35] not withstondynge al[36] that felynge, yif he wilfulli assente not therto, ben reformed in feith to the liknesse of God. But the secunde reformynge putteth out the likynge and the feelynge of fleischli stirynges and worldly desires, and suffreth noon sich spottis abiden in this image. The firste reformynge is oonli of bigynninge and profitynge soulis, and of actif men. The secunde is of perfight soulis and of contemplatif men. For bi the firste reformynge the ymage of synne is not distroied, but it is left as it were al hool in felynge. But the secunde reformynge[37] [fol. 93r]destroieth olde feelynges of this image of synne, and bringeth into the soule newe gracious feelynges thorugh wirkynge of the Holi Gost. The first is good, and the secunde is betere, but the thridde, that is in the blisse of hevene, that is alderbest. First bigynne we to speken of that toon and siththen of the tothir, and so schul we comen to the thridde.

CHAPTER SIX

That thorugh the sacrament of baptym that is groundid in the passioun of Crist this image is reformed fro the original synne.

Two maner of synne maken a soule to lese the schap and the liknesse of God. That oon is callid original, that is the first synne. That othir is callid actuel synne, that is wilfulli doon. Thise two synnes putten a soule fro the blisse of hevene and dampnen it to eendeles pyne of helle, but yif it be thorugh grace of God reformed to his liknesse, or it passe hens out of this lif. Neveretheles, two remedies there aren ayens thise two synnes, bi the whiche a forschapen soule mai be restored ageyn. Oon is the sacrament of baptym ayens the origynal synne; anothir is the sacrament of penaunce ayens the actuel synne. The soule of a childe that is born and is uncristened, bicause of the origynal synne hath no liknesse of God; he is not but an image of the feend and a brond of helle. But as soone as it is cristened, [fol. 93v]it is reformed to the ymage of God, and thorugh vertu of feith of holi chirche sodeynli is turned fro the liknes of the feend and maad like to an angel of hevene. Also the same falleth to a Jewe or in a Sarceyn, whiche[38] or thei be cristened aren not but manciples of helle, but whanne thei forsaken ther[39] errour and fallen mekeli to the trouthe in Crist, and receyven the baptym of water in the Holi Goost, soothli withouten ony taryyinge thei aren reformed to the liknesse of God—so fulli, as hooli chirche troweth, that yif thei myghten as swithe[40] aftir baptym passen ought of this world, thei schulden streite fleen to hevene withoutyn ony more lettynge, hadde thei doo nevere so moche synne bifore in tyme of here untrouthe,[41] and nevere schulde thei feele of the peyne of helle ne of purgatorie. And that pryvylege schulen thei have bi the merite of the passioun of Crist.

CHAPTER SEVEN

That thorugh the sacrament of penaunce that stondeth in contricion and in confessioun and in satisfaccioun this image is reformed fro actuel synne.

Also what Cristen man or woman that hath loste the liknesse of God thorugh deedli synne, brekynge Goddis comaundementis, yif he thorugh the touchynge of grace soothfastli forsake his synne with sorwe and contricioun of herte, and be in ful wil for to amende hym and turne hym to God and to good lyvynge, and in this wil he receyveth the sacrament [fol. 94r]of penaunce, yif that he mai, or ellis yif that he may not, he is in ful wille therto—sotheli y seie that this mannys soule or womannys, that was forschapen first to the liknesse of the devel thorugh deedli synne, is now bi the sacrament of penaunce restored and schapen ageyn to the image of oure Lord God. This is a greet curtesie of oure Lord, and an endeles merci, that so lightli forgyveth al manere synne, and so sodeynli yeveth plenté of grace to a synful soule that asketh merci of hym. He abideth no grete penaunce-doynge ne peynful fleischli suffrynge, or he forgyve it, but he asketh a lothynge of synne and a ful forsakynge of it in wille of the soule for love of hym, and a turnynge of the herte to hym. This asketh he, for thus gyveth he. And thanne, whanne he seeth this, withouten ony delaiynge he forgyveth the synne and reformeth the soule to his liknesse. The synne is forgyven, that the soule schal not be dampned. Neverthelees, the peyne dettid for the synne is not yit fulli foryeven but yif contricion and love be the more. And therfore schal he goon and schewen hym and schryven him to his gosteli fadir, and receyven penaunce enjoyned for his trespace and gladli fulfille it, soo that bothe the synne and the peyne mai be doon away, or he passe hens. And that is the skileful ordenaunce of holi chirche for gret profite of mannes soule, that though the [fol. 94v]synne be foryeven thorugh veri contricioun, neverthelees in fulfillynge of mekenesse[42] and in makynge hool satisfaccioun, he schal yif he mai schewe to his prest plener confessioun. For that is his tokene and his warant of foryevenesse ayens alle his enemyes, and that is nedeful for to have.

For yif a man had forfeted his lif ayens a kynge of this erthe, it were not inow to hym as ful sikernesse for to have oonli foryyvenesse of the kynge, but yif he have a chartre, the whiche mai be his tokene and his warant ayens alle othere men. Right so mai it be seid goostli, yif a man have forfeted ayens the kyng of hevene his lif thorugh deedli synne, it is not ynow to hym to ful sikirnesse for to have foryyvenesse of God oonli bi contricion atwix God and hym, but yif he have a chartre maad bi holi chirche, yif he may come therto. And that is the sacrament of penaunce, the whiche is his chartre and his tokene of foryevenesse. For sith he forfeteth bothe ayens God and holi chirche, it is skilful that he have foryevenesse for that oon and a warant for that othir. And this is a skile whi that confession is nedeful.

Anothir skile is this, that syn the reformynge of the soule stondeth in feith oonli, not in felynge, therfore a fleschli man that is rude and boistous and cannot demen lightli, but outeward of bodily thinges, [fol. 95r]schuld not mowe han trowed that his synnes hadden ben foryeven, but yif he had sum bodili tokene. And that is confessioun, thorugh the whiche tokene he is maad as siker of foryevenesse, yif he doo that in him is. This is the trouthe of hooli chirche,[43] as I undirstonde.

Also anothir skile is this. Though the ground of foryevenesse stonde not principali in confessioun, but in contricion of herte and forthenking of synne, neverethelees I hope that there is many a soule that schulde nevere have feelid veri contricioun, ne had ful forsakynge of synne, yif confession had not ben. For it falleth ofte sithes that in tyme of schrifte grace of conpunccioun cometh to a soule that bifore nevere feelid grace, but ai was coold and drie, and feer from feelynge of grace. And forthi, syn schrift[44] was so profitable to the more part of Cristene men, holi chirche ordeyned it for more sikirnesse generali to alle Cristene men, that everiche man or woman schulde oones in the yeer atte the leste be schriven of alle here synnes that comen to ther mynde to ther goostli fadir, though thei han had never so mykil contricion bifore tyme.

Neverthelees, I hope wel that yif al men had ben as bisi aboughte the kepynge of hemself in feelynge of al maner synne, and had come to as grete knowynge and felynge of God as sum man is, that holi chirche schulde nevere have ordeynede the tokene of confessioun as for a needful bond, for [fol. 95v]hit had not nedid. But for alle men aren not so perfighte, and peraventure mykil of the more partie of Cristene men is unperfight, therfore holi chirche ordeyned confessioun in wei of general bond to alle Cristene men that wole knowen hooli chirche as her moder and wolen ben buxum to hir biddinge. Yif this be sooth, as I hope it is, thanne erreth he greteli that generali seith that confessioun of synne for to schewe to a prest is neither nedeful to a synnere ne bihoveful, and no man is bounden therto. For bi that that I have seid, it is bothe nedeful and spedful to alle soulis that in this wrecchid lif aren defouled thorugh synne, and nameli to thoo that aren thorugh deedli synne forschapen from the liknesse of God; the whiche mow not be reformed to his liknes, but bi the sacrament of penaunce, that principali standeth in contricioun and sorwe of herte, and secundarili in schrift of mouth folwande aftir, yif it mai be had. Upoun this manere, bi the sacrament of penaunce, is a synful soule reformed to the ymage of God and to his likenesse.

CHAPTER EIGHT

Hou in the sacrament of baptym and of penaunce thorugh a privei unperceivable wirkynge of the Hooli Goost this image is reformed though it be not seen ne feelid.

But this reformynge stondeth in feith and not in feelynge; for right as the propirtee of feith is for to trowen that thou seest not, right soo [fol. 96r]it is for to trowen that thou feelist not. But he that is reformed in his soule bi the sacrament of penaunce to the image of God, he feeleth noo chaungynge in himsilf, neithir in his bodili kynde withoutin, ne in the privé substaunce of his soule withinne, othir than he dide. For he is as he was unto his feelynge, and he feelith the same stirynges of synne and the same corrupcioun of his fleisch in passions and worldli desires risynge in his herte as he dide biforn. And yit neverthelees schal he trowe that he is thorugh grace reformed to the likenesse of God, though he neithir feele it ne see it. He mai feele wel sorwe for his synne, and a turnynge of his wil fro synne to clennesse of lyvynge, yif that he hath grace and take good keep of himsilf. But he mai neithir seen ne feele the reformynge of his soule, hou it is wondirfulli and unperceyvabli chaunged from filthe of the feend to the faireheed of an angel thorugh a privei gracious wirkinge of oure Lord God. That mai he not seen, but he schal trowe it; and yif he trowe it, thanne is his soule reformed in feith. For right as holi chirche troweth bi the sacrament of baptym soothfastli resseyved, a Jewe or a Sarasyn or a child born is reformed in soule to the liknesse of God thorugh a privé unperceyvable wirkynge of the Hooli Goost, not ayenstondynge alle the fleschli stirynges of his bodi of synne, the [fol. 96v]whiche he schal feelen aftir his baptym as wel as he dide bifore; right so bi the sacrament of penaunce mekeli and truli resseyved, a fals Cristen man that hath ben encombrid with deedli synne al his liyftyme is reformed in his soule withinne unperceyvabli, outtaken oonli[45] a turnynge of his wille thorugh a privé myght and a gracious wirkynge of the Holi Gost, that sodaynli wirketh and in tyme of a moment or a twynkelynge of an iye righteth a froward soule, and turneth it from goostli filthe to fairenesse unseable,[46] and of a servaunt of the feend maketh a sone of joie, and of the prisoner of helle maketh a partener[47] of heveneli heritage, not ayenstondande al the fleisschli feelynge of this synneful image that is the bodili kynde.

For thou schalt undirstonde that the sacrament of baptym or of penaunce is not of that vertu for to lette and destroie uttirli alle the stirynges of fleischli lustes and peynful passiouns, that a man[48] schulde nevere feele no manere risynge ne stirynge of hem no tyme. For if it were so, thanne were a soule fulli reformed here to the worschipe of the first makynge; but that mai not be fulli in this lif. But it is of that vertu that it clenseth the soule from alle the synnes bifor doon; and yif it be departed from the bodi, saveth it from dampnacioun; and yif it duelle in the [fol. 97r]bodi, it geveth the soule grace for to ayenstonde the stirynges of synne. And it kepith it in grace also, that no maner stirynge of lust or of passioun that it felith in the fleisch, be it nevere so grevous, schal dere it, ne departen it from God, as longe as it wilfulli senteth not therto. Thus Seynt Poul menede whanne he seide thus: Nichil dampnacionis est hiis qui sunt in Christo, qui non secundum carnem ambulant, etc. (Romans 8:1). That is: Thise soules that aren reformed to the ymage of God in feith, thorugh the sacrament of baptym or of penaunce, schal not be dampned for feelynges of this ymage of synne, yif it so be that thei goo not aftir the stirynges of the flesch bi fulfillynge of deede.

CHAPTER NINE

That we schul trowe stidefasteli reformynge of this image, yif oure conscience wittenesse us a ful forsakynge of synne and a trewe turnynge of oure wil to good lyvynge.

Of this reformynge in feith speketh Seynt Poul thus: Iustus autem ex fide vivit (Hebrews 10:38). The rightwise man lyveth in feith. That is, he that is maad rightful bi baptym or penaunce, he lyveth in feith, the whiche sufficeth to savacion and to heveneli pees, as Seynt Poul seith: Iustificati ex fide, pacem habemus ad deum (Romans 6:1). This is, we that aren righted and reformed thorugh feith in Crist han pees and acord maad atwixe God and us, not ayenstondynge the vicious feelinges of oure bodi of synne.

For though this reformynge be privei and mai not wel be feelid here in this liyf, neverthelees who[fol. 97v]so troweth it stidefasteli and schape his werkes bisili for to acorde to his trouthe,[49] and that he turne not ageyn to deedli synne, sothli whanne the houre of deeth cometh and the soule is departed from this bodili liyf, thanne schal he fynde it sooth that I seie now. Thus Seynt Joon seide in confort of chosen soulis that lyven here in feith undir the feelynge of this peynful image: Karissimi, et nunc sumus filii dei; sed non apparuit quid erimus. Scimus autem quoniam cum apparuerit, tunc apparebimus cum eo, similes ei in gloria (1 John 3:2). That is: Mi dere frendis, we aren right now whiles that we lyven here the soones of God, for we aren reformed bi feith in Criste to his liknesse; but it schewith not yit what we aren, but it is al privei. Neverthelees we knowen wel that whanne oure Lord schal schewe him atte the laste dai, thanne schal we appere with hym like to hym in endeles joie.

Yif thou wolt witen thanne yif thi soule be reformed to the image of God or noo, bi that that I have seid thou maist have an entré. Ransake thyn owen conscience and loke what thi wille is, for thereinne stondeth al. Yif it be turned from al deedli synne, that thou woldest for nothynge wityngeli and wilfulli breke the comaundement of God, and for that thou hast mysdoon here bifore ayens his biddynge, thou haste beschreven mekeli, with ful herte to leve it and with sorwe that [fol. 98r]thou dedest it, I seie thanne sikirli that thi soule is reformed in feith to the likenesse of God.

CHAPTER TEN

That alle the soules that lyven mekeli in the trouthe of holi chirche and han here trouthe quykened with love and charité aren reformid bi this sacrament, though it so be that thei mown not fele the special yift of devocion or of goostli feelynge.

In this reformynge that is oonli in feith, the most parte of chosen soules leden heer liyf, that setten her wil stedefast for to fleen alle manere deedli synnes, and for to kepen hemsilf in love and charité to here evene Cristen and for to kepe the comaundement of God aftir hir kunnynge. And whanne it so is, that wikked stirynges and yvel willis risen in here hertis, of pride or of envie, of ire[50] or of leccherie, or of ony othir heved[51] synne, thei ayenstonden hem and striven ayens hem bi displesynge of wille, so that thei folwe not in deede thise wikkid willis. And neverthelees, yif it so be that thei falle lightli as it were ayens here wille, thorugh freelté of unkunnynge, as tite[52] here conscience greveth hem and pyneth hem so grevousli that thei mown have noo reeste til thei ben schryven and may have foryyvenesse. Sothli alle thise soules that thus lyven, as y hope, aren reformed in feith to the image of God. And yif thei lasten in this reformynge, or be founden thereinne in the hour of deeth, thei schullen be saaf and come to the ful reformynge in the blis [fol. 98v]of hevene, though it be soo that thei nevere myghten have goosteli felynge ne inli savour ne special grace of devocioun in al her liyftime. For ellis yif thou sai that no soule schal be saaf but yif it were reformed into goostli felynge, that it myght feele devocioun and gosteli savour in God, as some soulys doon thorugh special grace, thanne schulden fewe soulis be saaf in reward of the multitude of othere.

Nai, it is not likli[53] for to trowe that, that for thoo soulis that aren oonli devoute, and bi grace comen to goosteli feelynge, and for no mo, oure Lord Jhesu schulde have taken mankynde and suffrid hard passioun of deeth. It had bee but a litil purchace to hym for to have come fro so feer to so neer, and fro so high to so lowgh, for so fewe soulis. Nai, his merci is spreed largere than so. Neverthelees, on the contrarie wise, yif thou trowe that the passioun of oure Lord is so precious and the merci of God is so mochil that ther schal no soule be dampned, and nameli of no Cristen man, doo he nevere so ille, as summe foolis wenen, sotheli thei erren gretli. Therfore goo in the mene and helde the in the myddis, and trowe as holi chirche troweth. And that is that the moste synful man that lyveth in erthe, yif he turne his wil thorwgh grace from deedli synne with soothfast repentaunce to the servyce of God, he is re[fol. 99r]formed in his soule, and yif he die in that estate he schal be saaf. Thus behight oure Lord bi his profete, seiande thus: In quacunque hora conversus fuerit peccator et ingemuerit, vita vivet et non morietur (Ezekiel 18:21). That is: In what tyme that it be that the synful man is turned from synne to God and he have sorwe therfore, he schal lyven and he schal not dien endelesli. Also on that othir side, whoso liggeth in deedli synne, and wole not leve it ne amende hym therof, ne receyve the sacrament of penaunce, and though he receyve it he taketh it not soothfastli for the love of God, that is for love of vertu and clennesse, but oonli for drede of schame of the world, or ellis for drede oonli of the peynes of helle—he is not reformed to the likenesse of God. And yif he die in that plight he schal not be saaf. His trouthe schal not save hym, for his trouthe is a deed trouthe and lakketh love, and therfore hit serveth him of nought.

But thei that han trouthe quykened with love and charité aren reformed to the liknesse of God, though it be but the leste degré of charité, as aren symple soulis, the whiche feelen not the yifte of special devocion ne gostli knowynge of God, as some gosteli men doon, but trowen generali as holi chirche troweth, and witen not fulli what that is, for it nedeth not to hem. And in that trouthe[54] thei kepen hem in love [fol. 99v]and charité to here even Cristen as mykil as thei moun, and fleen alle deedli synnes aftir her connynge, and doon the dedes of merci to here even Cristene. Alle thise longen to the blisse of hevene, for it is writen in the Apocalipsis thus: Qui timetis deum, pusilli et magni, laudate eum (Revelations 19:5). This is: Ye that dreden God, bothe grete and smale, thanketh him.

Bi grete aren undirstonde soulis that aren profitande in grace, or ellis perfight in love of God, the whiche aren reformed in goosteli feelynge. Bi the smale aren undirstanden soulis unperfite, of worldli men and women and othere, that han but a childisch knowynge of God and ful litil feelynge of hym, but aren brought forth in the bosom of holi chirche and norischid with the sacrament as children aren fed with mylk. Alle thise schullen thanke God and loven hym for savacioun of here soules bi his endelees merci.[55] For holy chirche, that is moder of alle thise and hath tendir love to alle hir childrin goostli, praieth and asketh for hem alle tendirli of hir spouse (that is, Jhesu), and geteth hem heele of soule thorugh vertu of his passioun, and nameli for hem that counen not speken hemself bi goostli praiere for here owen nede.

Thus I fynde in the gospel that the woman of Chanane askide of oure Lord heele to hir doughter that was traveiled with a feend, and oure Lord [fol. 100r]maad daunger bicause sche was an aliene. Neverthelees, she ceeside not for to crien til oure Lord hadde grauntid to hire hire askynge and seide to hire thus: “A, woman, mykil is thi trouthe; be it doon to thee right as thou wolt.” And in the same hour was hir doughter maad hool. This woman bitokeneth holi chirche, that asketh helpe of oure Lord for symple unconnynge soules, that aren traveilid with temptacioun of the world and kunnen not speken perfightli to God bi fervour of devocioun ne brennande love in contemplacion; and though it seme that oure Lorde make daunger first bicause that thei aren as hit were alienes fro hym, neverthelees for the grete trouthe and the desert[56] of holi chirche he graunteth hire al that sche wole. And so aren thise simple soulis, that trowen stidefasteli as holi chirche troweth, and putteth hem fulli in the merci of God and meken hem undir the sacramentes and lawes of holi chirche, maad saaf thorugh the praier and the trouthe of hir goostli modir, that is holi chirche.

CHAPTER ELEVEN

Tha