(3) And therefore thou, that settest thee to be contemplative as Mary was, choose thee rather to be meeked under the wonderful height and the worthiness of God, the which is perfect, than under thine own wretchedness, the which is imperfect: that is to say, look that thy special beholding be more to the worthiness of God than to thy wretchedness. For to them that be perfectly meeked, no thing shall defail; neither bodily thing, nor ghostly. For why? They have God, in whom is all plenty; and whoso hath Him—yea, as this book telleth—him needeth nought else in this life.

(2) But to the sovereignest wisdom of His Godhead lapped in the dark words of His manhood, thither beheld she with all the love of her heart. For from thence she would not remove, for nothing that she saw nor heard spoken nor done about her; but sat full still in her body, with many a sweet privy and a listy love pressed upon that high cloud of unknowing betwixt her and her God. For one thing I tell thee, that there was never yet pure creature in this life, nor never yet shall be, so high ravished in contemplation and love of the Godhead, that there is not evermore a high and a wonderful cloud of unknowing betwixt him and his God. In this cloud it was that Mary was occupied with many a privy love pressed. And why? Because it was the best and the holiest part of contemplation that may be in this life, and from this part her list not remove for nothing. Insomuch, that when her sister Martha complained to our Lord of her, and bade Him bid her sister rise and help her and let her not so work and travail by herself, she sat full still and answered not with one word, nor shewed not as much as a grumbling gesture against her sister for any plaint that she could make. And no wonder: for why, she had another work to do that Martha wist not of. And therefore she had no leisure to listen to her, nor to answer her at her plaint.

(35) Moreover, in a man who is “made a partaker of the divine nature,” there is a thorough and deep humility, and where this is not, the man hath not been “made a partaker of the divine nature.” So Christ taught in words and fulfilled in works. And this humility springeth up in the man, because in the true Light he seeth (as it also really is) that Substance, Life, Perceiving, Knowledge, Power, and what is thereof, do all belong to the True Good, and not to the creature; but that the creature of itself is nothing and hath nothing, and that when it turneth itself aside from the True Good in will or in works, nothing is left to it but pure evil. And therefore it is true to the very letter, that the creature, as creature, hath no worthiness in itself, and no right to anything, and no claim over any one, either over God or over the creature, and that it ought to give itself up to God and submit to Him because this is just. And this is the chiefest and most weighty matter. Now, if we ought to be, and desire to be, obedient and submit unto God, we must also submit to what we receive at the hands of any of His creatures, or our submission is all false. From this latter article floweth true humility, as indeed it doth also from the former.43 And unless this verily ought to be, and were wholly agreeable to God’s justice, Christ would not have taught it in words, and fulfilled it in His life. And herein there is a veritable manifestation of God; and it is so of a truth, that of God’s truth and justice this creature shall be subject to God and all creatures, and no thing or person shall be subject or obedient to her. God and all the creatures have a right over her and to her, but she hath a right to nothing: she is a debtor to all, and nothing is owing to her, so that she shall be ready to bear all things from others, and also if needs be to do all things for others. And out of this groweth that poorness of spirit of which Christ said: “Blessed are the poor in spirit” (that is to say, the truly humble), “for theirs is the Kingdom of Heaven.” All this hath Christ taught in words and fulfilled with His life. Namely, God’s having a right to our obedience.

(35) Here understand [and consider] it rightly; the Virtue [or Power] is the heavenly Virgin, for she is the Mercy of God; and the holy [Thing] is the Center in that [Virtue or Power,] and that is the eternal Birth of the holy Trinity; and the Holy Ghost (which goes forth out of the Center of God) overshadowed the Humanity of Mary. Thou must not think that the corrupted Humanity has comprehended the holy Deity as its own, so that we might as it were say, that Mary (in her corrupted Humanity) is like God: No; the very pure Element together with the Paradise is inferior to God; and though indeed we are generated out of his [Power or] Virtue, yet that [Virtue] is substantial, and God is purely Spirit; for the Name of God has its Original in the Center of the Spirit, and not in the Heaven; only the Light in the Center is the holy [Thing,] and [the Light] has no Center, for it is the End of fall Things.

(3) For if it so were that there were no perfect cause to be meeked under, but in seeing and feeling of wretchedness, then would I wit of them that say so, what cause they be meeked under that never see nor feel—nor never shall be in them—wretchedness nor stirring of sin: as it is of our Lord JESUS CHRIST, our Lady Saint Mary, and all the saints and angels in heaven. To this perfection, and all other, our Lord JESUS CHRIST calleth us Himself in the gospel: where He biddeth that we should be perfect by grace as He Himself is by nature.

(1) "Thou Virgin Mother, daughter of thy Son, Humble and high beyond all other creature, The limit fixed of the eternal counsel, Thou art the one who such nobility To human nature gave, that its Creator Did not disdain to make himself its creature. Within thy womb rekindled was the love, By heat of which in the eternal peace After such wise this flower has germinated. Here unto us thou art a noonday torch Of charity, and below there among mortals Thou art the living fountain-head of hope. Lady, thou art so great, and so prevailing, That he who wishes grace, nor runs to thee, His aspirations without wings would fly. Not only thy benignity gives succour To him who asketh it, but oftentimes Forerunneth of its own accord the asking. In thee compassion is, in thee is pity, In thee magnificence; in thee unites Whate'er of goodness is in any creature. Now doth this man, who from the lowest depth Of the universe as far as here has seen One after one the spiritual lives,

(26) So order, laws, precepts and the like are merely an admonition to men who understand nothing better and know and perceive not wherefore all law and order is ordained. And the perfect accept the law along with such ignorant men as understand and know nothing better, and practise it with them, to the intent that they may be restrained thereby, and kept from evil ways, or if it be possible, brought to something higher. Behold! all that we have said of poverty and humility is so of a truth, and we have the proof and witness thereof in the pure life of Christ, and in His words. For He both practised and fulfilled every work of true humility and all other virtues, as shineth forth in His holy life, and He saith also expressly: “Learn of Me; for I am meek and lowly of heart: and ye shall find rest unto your souls.”32 Moreover He did not despise and set at nought the law and the commandments, nor yet the men who are under the law. He saith: “I am not come to destroy the law or the prophets, but to fulfil.” But he saith further, that to keep them is not enough, we must press forward to what is higher and better, as is indeed true. He saith: “Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of Heaven.”33 For the law forbiddeth evil works, but Christ condemneth also evil thoughts; the law alloweth us to take vengeance on our enemies, but Christ commandeth us to love them. The law forbiddeth not the good things of this world, but He counselleth us to despise them. And He hath set His seal upon all He said, with His own holy life; for He taught nothing that He did not fulfil in work, and He kept the law and was subject unto it to the end of His mortal life. Likewise St. Paul saith: “Christ was made under the law, to redeem them that were under the law.”34 That is, that He might bring them to something higher and nearer to Himself. He said again, “The Son of man came not to be ministered unto, but to minister.”35 In a word: in Christ’s life and words and works, we find nothing but true, pure humility and poverty such as we have set forth. And therefore where God dwelleth in a man, and the man is a true follower of Christ, it will be, and must be, and ought to be the same. But where there is pride, and a haughty spirit, and a light careless mind, Christ is not, nor any true follower of His. Christ said: “My soul is troubled, even unto death.” He meaneth His bodily death.

(1) FOR although I call it imperfect meekness, yet I had liefer have a true knowing and a feeling of myself as I am, and sooner I trow that it should get me the perfect cause and virtue of meekness by itself, than it should an all the saints and angels in heaven, and all the men and women of Holy Church living in earth, religious or seculars in all degrees, were set at once all together to do nought else but to pray to God for me to get me perfect meekness. Yea, and yet it is impossible a sinner to get, or to keep when it is gotten, the perfect virtue of meekness without it.

(2) I grant well, that to them that have been in accustomed sins, as I am myself and have been, it is the most needful and speedful cause, to be meeked under the remembrance of our wretchedness and our before‑done sins, ever till the time be that the great rust of sin be in great part rubbed away, our conscience and our counsel to witness. But to other that be, as it were, innocents, the which never sinned deadly with an abiding will and avisement, but through frailty and unknowing, and the which set them to be contemplatives—and to us both if our counsel and our conscience witness our lawful amendment in contrition and in confession, and in making satisfaction after the statute and the ordinance of all‑Holy Church, and thereto if we feel us stirred and called by grace to be contemplatives also—there is then another cause to be meeked under as far above this cause as is the living of our Lady Saint Mary above the living of the sinfullest penitent in Holy Church; or the living of Christ above the living of any other man in this life; or else the living of an angel in heaven, the which never felt—nor shall feel— frailty, is above the life of the frailest man that is here in this world.

(4) Without, then, any merit of their deeds, Stationed are they in different gradations, Differing only in their first acuteness. 'Tis true that in the early centuries, With innocence, to work out their salvation Sufficient was the faith of parents only. After the earlier ages were completed, Behoved it that the males by circumcision Unto their innocent wings should virtue add; But after that the time of grace had come Without the baptism absolute of Christ, Such innocence below there was retained. Look now into the face that unto Christ Hath most resemblance; for its brightness only Is able to prepare thee to see Christ." On her did I behold so great a gladness Rain down, borne onward in the holy minds Created through that altitude to fly, That whatsoever I had seen before Did not suspend me in such admiration, Nor show me such similitude of God. And the same Love that first descended there, "Ave Maria, gratia plena," singing, In front of her his wings expanded wide.

(3) For virtue is nought else but an ordained and a measured affection, plainly directed unto God for Himself. For why? He in Himself is the pure cause of all virtues: insomuch, that if any man be stirred to any one virtue by any other cause mingled with Him, yea, although that He be the chief, yet that virtue is then imperfect. As thus by example may be seen in one virtue or two instead of all the other; and well may these two virtues be meekness and charity. For whoso might get these two clearly, him needeth no more: for why, he hath all.

(1) It came to pass then, when Mary had finished saying these words, that he said: "Well said, Mary, for thou art blessed before all women on the earth, because thou shalt be the fulness of all fulnesses and the perfection of all perfections." Now when Mary had heard the Saviour speak these words, she exulted greatly, and she came before Jesus, fell down before him, adored his feet and said unto him: "My Lord, hearken unto me, that I may question thee on this word, before that thou discoursest with us about the regions whither thou didst go." Jesus answered and said unto Mary: "Discourse in openness and fear not; all things on which thou questionest, I will reveal unto thee."

(4) If in perfection tempered were the wax, And were the heaven in its supremest virtue, The brilliance of the seal would all appear; But nature gives it evermore deficient, In the like manner working as the artist, Who has the skill of art and hand that trembles. If then the fervent Love, the Vision clear, Of primal Virtue do dispose and seal, Perfection absolute is there acquired. Thus was of old the earth created worthy Of all and every animal perfection; And thus the Virgin was impregnate made; So that thine own opinion I commend, That human nature never yet has been, Nor will be, what it was in those two persons. Now if no farther forth I should proceed, 'Then in what way was he without a peer?' Would be the first beginning of thy words. But, that may well appear what now appears not, Think who he was, and what occasion moved him To make request, when it was told him, 'Ask.' I've not so spoken that thou canst not see Clearly he was a king who asked for wisdom, That he might be sufficiently a king;

(83) If now thou wilt behold the Virgin Mary, with her son Jesus Christ, then thou shalt find that she has been justified and saved through her Son; although she is come into great Perfection, as a bright Morning-Star, above other Stars. And therefore also the Angel called her blessed among Women, and said; The Lord is with thee: But she has not the divine Omnipotence.

(28) And where God Himself dwelleth in the man, it is thus; as we plainly see in Christ. Moreover, where there is this union, which is the offspring of a Divine light and dwelleth in its beams, there is no spiritual pride or irreverent spirit, but boundless humility, and a lowly broken heart; also an honest blameless walk, justice, peace, content, and all that is of virtue must needs be there. Where they are not, there is no right union, as we have said. For just as neither this thing nor that can bring about or further this union, so there is nothing which hath power to frustrate or hinder it, save the man himself with his self-will, that doeth him this great wrong. Of this be well assured.

(26) But it is quite otherwise where there is poorness of spirit, and true humility; and it is so because it is found and known of a truth that a man, of himself and his own power, is nothing, hath nothing, can do and is capable of nothing but only infirmity and evil. Hence followeth that the man findeth himself altogether unworthy of all that hath been or ever will be done for him, by God or the creatures, and that he is a debtor to God and also to all the creatures in God’s stead, both to bear with, and to labour for, and to serve them. And therefore he doth not in any wise stand up for his own rights, but from the humility of his heart he saith, “It is just and reasonable that God and all creatures should be against me, and have a right over me, and to me, and that I should not be against any one, nor have a right to anything.” Hence it followeth that the man doth not and will not crave or beg for anything, either from God or the creatures, beyond mere needful things, and for those only with shamefacedness, as a favour and not as a right. And he will not minister unto or gratify his body or any of his natural desires, beyond what is needful, nor allow that any should help or serve him except in case of necessity, and then always in trembling; for he hath no right to anything and therefore he thinketh himself unworthy of anything. So likewise all his own discourse, ways, words and works seem to this man a thing of nought and a folly. Therefore he speaketh little, and doth not take upon himself to admonish or rebuke any, unless he be constrained thereto by love or faithfulness towards God, and even then he doth it in fear, and so little as may be. Moreover, when a man hath this poor and humble spirit, he cometh to see and understand aright, how that all men are bent upon themselves, and inclined to evil and sin, and that on this account it is needful and profitable that there be order, customs, law and precepts, to the end that the blindness and foolishness of men may be corrected, and that vice and wickedness may be kept under, and constrained to seemliness. For without ordinances, men would be much more mischievous and ungovernable than dogs and cattle. And few have come to the knowledge of the truth but what have begun with holy practices and ordinances, and exercised themselves therein so long as they knew nothing more nor better. Therefore one who is poor in spirit and of a humble mind doth not despise or make light of law, order, precepts and holy customs, nor yet of those who observe and cleave wholly to them, but with loving pity and gentle sorrow, crieth: “Almighty Father, Thou Eternal Truth, I make my lament unto Thee, and it grieveth Thy Spirit too, that through man’s blindness, infirmity, and sin, that is made needful and must be, which in deed and truth were neither needful nor right.” For those who are perfect are under no law.

(4) For ofttimes it befalleth that lacking of knowing is cause of much pride as me thinketh. For peradventure an thou knewest not which were perfect meekness, thou shouldest ween when thou hadst a little knowing and a feeling of this that I call imperfect meekness, that thou hadst almost gotten perfect meekness: and so shouldest thou deceive thyself, and ween that thou wert full meek when thou wert all belapped in foul stinking pride. And therefore try for to travail about perfect meekness; for the condition of it is such, that whoso hath it, and the whiles he hath it, he shall not sin, nor yet much after.

(3) Above thyself thou art: for why, thou attainest to come thither by grace, whither thou mayest not come by nature. That is to say, to be oned to God, in spirit, and in love, and in accordance of will. Beneath thy God thou art: for why, although it may be said in manner, that in this time God and thou be not two but one in spirit—insomuch that thou or another, for such onehead that feeleth the perfection of this work, may soothfastly by witness of Scripture be called a God—nevertheless yet thou art beneath Him. For why, He is God by nature without beginning; and thou, that sometime wert nought in substance, and thereto after when thou wert by His might and His love made ought, wilfully with sin madest thyself worse than nought, only by His mercy without thy desert are made a God in grace, oned with Him in spirit without departing, both here and in bliss of heaven without any end. So that, although thou be all one with Him in grace, yet thou art full far beneath Him in nature.

(1) AND trust steadfastly that there is such a perfect meekness as I speak of, and that it may be come to through grace in this life. And this I say in confusion of their error, that say that there is no perfecter cause of meekness than is that which is raised of the remembrance of our wretchedness and our before‑done sins.

(4) And yet, nevertheless, the thing that he said was both good and holy. Yea, and so holy, that what man or woman that weeneth to come to contemplation without many such sweet meditations of their own wretchedness, the passion, the kindness, and the great goodness, and the worthiness of God coming before, surely he shall err and fail of his purpose. And yet, nevertheless, it behoveth a man or a woman that hath long time been used in these meditations, nevertheless to leave them, and put them and hold them far down under the cloud of forgetting, if ever he shall pierce the cloud of unknowing betwixt him and his God. Therefore what time that thou purposest thee to this work, and feelest by grace that thou art called of God, lift then up thine heart unto God with a meek stirring of love; and mean God that made thee, and bought thee, and that graciously hath called thee to thy degree, and receive none other thought of God. And yet not all these, but if thou list; for it sufficeth enough, a naked intent direct unto God without any other cause than Himself.