of grace, that he feeleth by experience within, and not of any sight or heard say that he hath of any other man’s silence without-the which cause if it were, it should be cleped apely, as I say in my simple meaning.  And therefore beware, and prove well thy stirrings, and whence they come; for how so thou art stirred, whether from within by grace, or from without on ape’s manner, God wote, and I not.  Nevertheless this may I say thee in eschewing of perils like unto this:  look that thou be no ape, that is to say, look that thy stirrings to silence or to speaking, to fasting or to eating, to onliness or to company, whether they be come from within of abundance of love and of devotion in the spirit and not from without by the windows of thy bodily wits, as thine ears, and thine eyes.  For, as Jeremiah saith plainly, by such windows cometh in death:  Mors intrat per fenestras.249 And this sufficeth, as little as it is, for answer to the first, where thou askest of me, what is my conceit of thee, and of these stirrings that thou speakest of to me in thy letter.

And touching the second thing, where thou askest of me my counsel in this case, and in such other when they fall, I beseech almighty Jesu (as He is cleped the angel of great counsel) that He of His mercy be thy counsellor and thy comforter in all thy noye and thy nede, and order me with His wisdom to fulfil in party by my teaching, so simple as it is, the trust of thine heart, the which thou hast unto me before many others—­a simple lewd[250] wretch as I am, unworthy to teach thee or any other, for littleness of grace and for lacking of conning.  Nevertheless, though I be lewd, yet shall I somewhat say, answering to thy desire at my simple conning, with a trust in God that His grace shall be learner and leader when conning of kind and of clergy defaileth.[251] Thou wotest right well thyself that silence in itself nor speaking, also singular fasting nor common dieting, onliness nor company, all these nor yet any of them be not the true end of our desire; but to some men (and not to all) they are means helping to the end, if they be done lawfully and with discretion, and else are they more letting than furthering.  And therefore plainly[252] to speak, nor plainly to be still, plainly to eat, nor plainly to fast, plainly to be in company, or plainly to be only, think I not to counsel thee at this time; for why, perfection standeth not in them.  But this counsel may I give thee generally, to hold thee by in these stirrings, and in all other like unto these; evermore where thou findest two contraries, as are these—­silence and speaking, fasting and eating, onliness and company, common clothing of Christian religion and singular habits of divers and devised brotherhoods, with all such other what so they be, the which in themself are but works of kind[253] and of men.  For thou hast it by kind and by statute of thine outer man now for to speak and now for to be still, now for to eat and now for to fast, now for to be in company