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.
God, the blissful Trinity,
which is everlasting being,
endless from without beginning,
His endless purpose: to make mankind
whose fair nature was destined from the first
for His own Son,
the Second Person.
When He wished,
by the full accord of the Trinity,
He made us all one;
and in our making He joined us
and made us one with Himself,
be which oneing we are kept
as clean and noble as when we were made.
By the virtue of that same precious oneing
we love our Maker,
likening ourselves to Him,
praising Him, thanking Him
and endlessly enjoying Him.
And this is the work wrought continually
in every soul that shall be saved,
by the foresaid Godly will.
Thus in our making
God almighty is our kindly father,
God all-wisdom is our kindly Mother,
with the love and goodness of the Holy Spirit,
all one God, one Lord.
In the joining and the oneing
He is our very true spouse,
we are His loved wife,
His fair maiden,
with whom He is never displeased.
For He says,
I love thee, and thou lovest me,
and our love shall never be divided.
I beheld the working of the whole blessed Trinity,
in which I saw and understood these three properties:
the property of the fatherhead,
the property of the motherhead,
and the property of the lordhead
in one God.
In our Father Almighty we have our keeping
and our bliss in our kindred substance,
which is to us be our making without beginning.
And in the Second Person, in knowledge and wisdom,
we are kept in our sensuality,
our restoring, our saving.
For He is our Mother, Brother, and Saviour.
And in our good Lord the Holy Ghost
we have our reward and our repayment
for our living and our travail
and endless surpassing of all we desire,
in His marvelous courtesy,
of His high, plentious grace.
For our whole life is in three:
In the first we have our being,
and in the second, our increase,
and in the third, our fulfillment.
The first is kindred,
the second is mercy,
the third is grace.
For the first, I saw and understood
that the high might of the Trinity is our Father,
the deep wisdom of the Trinity is our Mother,
the great love of the Trinity is our Lord;
and all this we have in nature
and in our substantial making.
I saw that the Second Person,
which is our Mother substantial,
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,
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 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 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 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 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.
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.
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 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 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 –
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 Moderhede 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.