Nevertheless, if it so be that thy teeth be weak (that is to say, thy ghostly mights), then it is my counsel that thou seek slights, for better is list than lither strength.[221]

Another skill there is why that I set this tree in thy garden, for to climb up thereby.  For though all it be so that God may do what He will, yet, to mine understanding, it is impossible any man to attain to the perfection of this working without these two means, or else other two that are according to them coming before.  And yet is the perfection of this work sudden, without any mean.  And, therefore, I rede[222] thee that these be thine, not thine in propriety, for that is nought but sin,[223] but thine given graciously of God, and sent by me as a messenger though I be unworthy; for wete thou right well that every thought that stirreth thee to the good,[224] whether it come from within by thine angel messenger, or from without by any man messenger, it is but an instrument of grace given, sent and chosen of God Himself for to work within in thy soul.  And this is the skill why that I counsel thee to take these two thoughts before all others.  For as man is a mingled thing of two substances, a bodily and a ghostly, so it needeth for to have two sere[225] means to come by to perfection;[226] sith it so is that both these substances shall be oned in undeadliness at the uprising in the last day; so that either substance be raised to perfection in this life, by a mean accordant thereto.  And that is dread to bodily substance, and hope to the ghostly.  And thus it is full seemly and according to be, as me thinketh; for as there is nothing that so soon will ravish the body from all affection of earthly things, as will a sensible dread of the death; so there is nothing that so soon nor so fervently will raise the affection of a sinner’s soul, unto the love of God, as will a certain hope of forgiveness of all his recklessness.  And therefore have I ordained thy climbing by these two thoughts; but if it so be that thy good angel teach thee within thy ghostly conceit, or any other man, any other two that are more according to thy disposition than thee thinketh these two be, thou mayst take them, and leave these safely without any blame.  Nevertheless to my conceit (till I wete more) me thinketh that these should be full helply unto thee, and not much unaccording to thy disposition, after that I feel in thee.  And therefore, if thou think that they do thee good, then thank God heartily, and for God’s love pray for me.  Do then so, for I am a wretch, and thou wotest not how it standeth with me.

No more at this time, but God’s blessing have thou and mine.

Read often, and forget it not; set thee sharply to the proof; and flee all letting and occasion of letting, in the name of our Lord Jesu Christ.  Amen.

FINIS

VI.