a foul fall and a failing, cometh soon shame. And thus after many failings and failings, and shames following, a man learneth by the proof that there is nothing better than to be ruled after counsel, the which is the readiest getting of discretion. For why, he that doth all things with counsel, he shall never forthink[102] it; for better is a sly man than a strong man; yea, and better is list than lither strength,[103] and a sly man speaketh of victories. And here is the open skill why that neither Leah nor Zilpah nor Bilhah might bear such a child, but only Rachel; for, as it is said before, that of reason springeth right counsel, the which is very discretion, understanden by Joseph, the first son of Rachel; and then at the first bring we forth Joseph in our reason when all that we are stirred to do, we do it with counsel. This Joseph shall not only know what sins we are most stirred unto, but also he shall know the weakness of our kind, and after that either asketh, so shall he do remedy, and seek counsel at wiser than he, and do after them, or else he is not Joseph, Jacob's son born of Rachel. And also by this foresaid[104] Joseph a man is not only learned to eschew the deceits of his enemies, but also oft a man is led by him to the perfect knowing of himself; and all after that a man knoweth himself, thereafter he profiteth in the knowing of God, of whom he is the image and the likeness. And therefore it is that after Joseph is Benjamin born. For as by Joseph discretion, so by Benjamin we understand contemplation. And both are they born of one mother, and gotten of one father. For through the grace of God lightening our reason, come we to the perfect knowing of ourself and of God, that is to say, after that it may be in this life. But long after Joseph is Benjamin born. For why, truly but if it so be that we use us busily and long in ghostly travails, with the which we are learned to know ourself, we may not be raised in to the knowing and contemplation of God. He doth for nought that lifteth up his eye to the sight of God, that is not yet able to see himself. For first I would that a man learned him to know the unseeable[105] things of his own spirit, ere he presume to know the unseeable things of the spirit of God; and he that knoweth not yet himself and weeneth that he hath gotten somedeal knowing of the unseeable things of God, I doubt it not but that he is deceived; and therefore I rede that a man seek first busily for to know himself, the which is made to the image and the likeness of God as in soul. And wete thou well that he that desireth for to see God, him behoveth to cleanse his soul, the which is as a mirror in the which all things are clearly seen, when it is clean; and when the mirror is foul, then mayst thou see nothing clearly therein; and right so it is of thy soul, when it is foul, neither thou knowest thyself nor God. As when the candle brenneth, thou mayst then see the self candle[106] by the light