into his soul. Nay, though it come, it hurts him not; but glances away, and passes forth.

And thus is the soul made humble, as I understand, by the working of the Holy Ghost, that is the gift of love; for he openeth the eye of the soul to see and love Jesus, and he keepeth the soul in that sight restfully and securely. He slayeth all the stirrings of pride wonderfully, and privately, and softly, and the soul knoweth not how. And also he bringeth in by that way, verily and lovely, the virtue of humility. All this doth divine love, but not in all lovers fully alike; for some have this grace but short and little, as it were in the beginning of it, and a little assaying towards it, for the conscience is not cleansed fully through grace. And some have it more fully, for they have a clearer sight of Jesus, and they feel more of this love.

BOOK I.-PART III.-CHAPTER II.

Of the worthiness and excellency of the soul, and how it was lost, and how man may be saved by the passion of Christ, be he ever so wretched.

THE Soul of a man is a life consisting of three powers, memory, understanding, and will, after the image and likeness of the blessed Trinity; inasmuch as the memory was made strong and stedfast-to hold God in perpetual remembrance, without forgetting, or distraction, or the hinderance of any creature. The understanding was made bright and clear, without error or darkness, as perfectly as a soul in a body unglorified could have.--And the will and affections were made pure and clean, burning in love to God, without sensual love of the flesh, or of any creature. This was the dignity and worth of man's soul by nature, at his first creation, which thou hadst in Adam before the first sin. But when Adam sinned, choosing love and delight in himself and in the creatures, he lost all his excellency and dignity, and thou also in him.-For David saith in the Psalms, Man being in honour understood it not, and therefore he lost it, and became like a beast.

See then the wretchedness of thy soul; for as the memory was somewhat established and fixed upon God, so now it hath forgotten him, and seeketh its rest in the creatures; now in one creature, and then in another, and never

can find full rest, having lost Him in whom is full rest. And so it is with the understanding, and the will, and affections, both which were pure in spiritual savour and sweetness, but now it is turned into a foul lust and liking in itself, and in the creatures; both in the senses, as in gluttony and licentiousness; and in the imagination, as in pride, vain glory, and covetousness; insomuch that thou canst do no good deed but it is defiled with vain glory, nor canst thou easily make use of any of thy senses upon any thing that is pleasant, but thy heart will be taken and inflamed with a vain lust and liking of it, which putteth out the love of God from thy heart, so that no feeling of spiritual love or savour may come into it.

Every man that liveth in spirit understandeth well all this. This is the soul's wretchedness, and our mischief for the first man's sin, besides all other wretchedness and sins which thou hast wilfully added thereto. And know thou well that hadst thou never committed any other sin with thy body—but only this which is called original, (for that it is the first sin, and is nothing else but the losing of our righteousness which we were created in,) thou shouldest never have been saved, had not our Lord Jesus Christ by his precious passion delivered thee, and restored thee again.

And therefore, if thou think I have herein spoken too high, because thou canst neither understand it well, nor practise it accordingly as I have delivered, I will now descend to thee, and fall as low as thou canst desire, both for thy profit and my own. Then say thus; though thou art ever so much a wretch, and hast committed ever so great sins, do but forsake thyself, and all thy works done, both good and bad, and cry to God for mercy, and ask for salvation ONLY by virtue of Christ's precious passion, and that with a good trust, and without doubt thou shalt have it. And as for original sin, and all other, thou shalt be safe, yea, as safe as an anchoret that is inclosed.* And not only thou, but all christian souls that trust upon his passion, and humble themselves, acknowledging their wretchedness, asking mercy and forgiveness, and the fruit of this

* A rare admission to be made by a member of a monastic order. It shows how completely Hilton was free from those superstitions and errors which gave currency to the letters of fraternity in those days, whereby persons of rank were induced to pay large sums that their names might be enrolled in the monastic orders, believing that they should thereby secure their salvation.

precious passion only, and submitting themselves to the sacraments of holy church,* though they have been encumbered with sin all their life-time, and never had feeling of spiritual savour or sweetness, or spiritual knowledge of God, yet shall they in this faith and good will, by virtue of this precious passion of our Lord Jesus Christ, be safe, and come to the bliss of heaven.

All this thou knowest well, but yet it delights me to recite and speak of it, that thou mayest see the endless mercy of our Lord, how low he falls to thee, and to me, and to all sinful wretches. Ask mercy therefore, and have it. Thus saith the prophet in the person of our Lord, Every one that calleth upon the name of our Lord shall be saved, Joel ii. Rom. x. that is, every one that asketh salvation by Jesus and his passion.

This courtesy of our Lord some men understand aright, and are saved thereby. And others, in trust of this mercy and this courtesy, lie still in their sins, and think to have the benefit of it when they please, but they are mistaken, for they are taken before they are aware, and so damn themselves.

[In another place Hilton thus speaks of Christ giving peace to the soul, desiring his presence when he hath withdrawn for a season.]

Wonder not though the feelings of grace be sometimes withdrawn from a lover of Jesus; for holy writ saith the same of the spouse, that it fared thus with her, Cant. iii. I sought him, and I found him not; I called, and he answered not. That is, when I fall down to my frailty and sin, then grace withdraweth, for my falling is cause thereof, and not his flying, but then feel I pain of my wretchedness in his absence. And therefore I sought him by great desire of heart, and he gave to me not so much as a feeble answer. And then I cried with all my soul, "Turn again thou my beloved." And yet he seemed as if he heard me not. The painful feeling of myself, and the assailing of fleshly loves, and fears in this time, and the wanting of my spiritual strength is a continual crying of the soul to JESUS. And nevertheless, our Lord maketh strange, and cometh

A touch of popery, which shows how difficult it is to become divested of such errors, even where the light of truth is clearly seen.

not, cry I ever so fast, for he is sure enough of his lover, that he will not turn again to worldly loves quite, he can have no savour in them, and therefore stayeth he the longer.

But at the last, when he pleaseth, he cometh again full of grace and faithfulness, and visiteth the soul that languisheth through desire, by sighings of love after his presence; and he toucheth it and anointeth it full softly with the oil of gladness, and maketh it suddenly whole from all pain. And then crieth the soul to Jesus in a spiritual voice, with a glad heart, thus, "Thy name is as oil poured out. Thy name is Jesus, that is, health.” Then as long as

I feel my soul sore and sick by reason of sin, pained with the heavy burden of my body, sorrowful and fearful for perils and wretchedness of this life, so long, Lord Jesus, thy name is oil shut up, not poured forth. But when I feel my soul suddenly touched with the light of thy grace, healed and cured from all the filth of sin, and comforted in love and in light with spiritual strength and gladness unspeakable, then can I say with strong, loving, and spiritual might to thee; "Thy name, O Jesus, is to me oil poured forth." For, by the effect of thy gracious visitation I feel well the true exposition of thy name, that thou art Jesus, health; for only thy gracious presence healeth me from sorrow and from sin. B. ii. Part 3. ch. xi.*

Hilton elsewhere guards against the error of attributing beneficial effects to the mere use of the name Jesus, as it is employed in many Romish books of devotion. He says, "I mean not this word JESUS painted upon the wall, or written in letters on a book, or formed by lips in sound of mouth, or framed in thy mind by imagination; for in this wise a man that is void of charity may find him." B. í. P. 3. ch. iii. §2.

He also guards against reliance upon mere feelings; "Bodily feelings, be they ever so comfortable, are not to be desired, nor regarded much if they come; but spiritual feelings should ever be desired; I mean the killing of all worldly love, the opening of the spiritual eye, purity of spirit, peace of conscience, and others spoken of before.' B. ii. Part 3. ch. xi.

The Scale of Perfection was printed repeatedly between 1494 and

1672.

THE HISTORY

OF

REYNOLD PECOCK,

Bishop of Chichester,

AFFLICTED AND IMPRISONED FOR THE GOSPEL OF CHRIST.

A. D. 1457.

Fox, in his Acts and Monuments, states-In the time of archbishop Bourchier befell the troubles of Reynold Pecock, bishop of Chichester, afflicted by the pope's prelates for his faith and profession of the gospel. Hall in his Chronicle maketh mention of this bishop, declaring that an overthwart (too severe) judgment, as he terms it, was given. This man, saith he, began to move questions, not privately, but openly in the universities, concerning the annates, Peter-pence, and other jurisdictions and authorities pertaining to the see of Rome, and not only put forth the questions, but declared his mind and opinion in the same; wherefore he was for this cause compelled to abjure at Paul's cross. Of whom also recordeth the Polychronicon, but in few words. This bishop, first of St. Asaph, then of Chichester, so long as duke Humphrey lived, by whom he was promoted and much esteemed, was quiet and safe, and also bold to dispute and to write his mind, and wrote, as Leland records, divers books and treatises. But after that good duke was made away, this good man was open to his enemies, and matter was soon found against him. Whereupon, he being complained of, and accused by privy and malignant promoters unto the archbishop, letters first were directed down from the archbishop, dated October 22, A.D. 1457, to cite all men to appear that could say anything against him. This citation being directed, the bishop upon the summons thereof was brought, or rather came before the judges