Informacio Alredi Abbatis monasterij de Rieualle ad sororem suam inclusam: translata de latino in anglicum per Thomas N. [in Englische Studien 7 (1884)]

(Capitulum I.)

Nou let heere here and vnderstonde ententyflyche myne wordes, what-euere heo beo þat haþ fursake þis wordle and ychose solytarye lyf, desyryngge to ben yhud & not yseye, and wyllyngge as a deed body to þis wordle wyþ Crist to be buryed in a caue. And in þe begynnyng, why þu schalt preferre solitarye lyf beforn lyvynge in felaschepe of men, bysilyche tak hede. | Þe apostel seiþ: [ 5] Virgo prudens cogitat que domini sunt &c.: A wys mayden studeþ and þenkeþ on þynges þat beþ to godward, hou þat heo may plese god, þat heo be holi in body and in soule. | Þys vertu, þat is to seye of maydenhood or chastite, hit is a wylful sacryfyse and an offryngge to god vre and liberal, to þe whyche no lawe dryfþ, no nyede constreyneþ, non heste bynt. And þerfore Crist seiþ in [ 10] þe gospel: Qui potest capere capiat: Who þat may take þys vertu, he seiþ, let hym take. Lord, who may? Certayn, he alone to whom (god) haþ inspired schuch a wil and yȝyue power to performe. | Þerfore þu mayden, toforn alle

þyng wyþ alle þe deuocioun of þyn herte comende þy gode purpos to hym þat haþ enspired hit to þe, wyt most tenty preyere besechyngge þat þat whuche is in∣possible [ 15] to þe be kynde, be maad lyȝt to (þe) þorou his grace. | Be-þenk þe hou precious a tresoor in hou freel a vessel þu berst aboute, and what mede, what blysse, what coroune chastyte, duelyche ikept, ministreþ; and also vurþermore, what peyne, what confusioun, what dampnacioun hit brenkþ, ȝif hit be lost. | And what may be moor precious þanne þis tresour? wiþ þe whuche heuene is [ 20] ibouȝt, angeles beþ delyted, of þe whuche Crist is coueytous, and by þe whyche god is idrawe to loue, and also forto ȝeue, what ȝyfte? I dar seye baldeliche, hym-self and al þat euere is his. | Wherfore þe swetnesse of þy maydenhood, al vp to heuene smytyngge is swete sauour, makþ þat vre verrey kyng haþ coueytise of þy fayrnesse: and þat is þyn owne lord, almyti god. | Behold now [ 25] whuche a spouse þu hast ychose, whyche a vrend þu hast ygete. Iwys, he is fair in schap before alle þat euere were born, fayrere þen þe sunne and passyngge wit-outen mesure al fayrnesse of þe sterres. His breþ is swettere þan eny hony, and his heritage is aboue hony & al swetnesse. Longitudo dierum in dextera eius, & in sinistra eius diuicie & gloria: Lengþe of euere-lastyngge dayes in his [ 30] ryȝt hand, and in his left hand al rychesse and blisse. He haþ ichose þe to his wyf; but he nel not corounne Þe, er þu be asaid. | Þe boc seyþ: Qui non est temptatus, non est probatus: He þat is not itempted, he nys not asaid. Now maydenhood is gold, þy celle is a furnays, þe blowere to melte þys gold is þe deuel, fuyr is temptacioun; a maydenes flesche is as hit where a vessel off irþe [ 35] wherin gold is iput to ben asayd; wherfore, ȝif þis vessel to-berste þorou gret fuyr of temptacioun, þe gold is ischad out, and schal neuere þis vessel of no crafty man be maad aȝeyn as hit was.

Capitulum II.

Þyse beþenkyngge, an holy womman loke hy kepe w^t al diligence and drede þilke precious tresour of maydenhood, which so profitable is ihad and ilost [ 40]

w^t^-oute recouerer [l. recouere.] . | Be-þenke heo heore continuelly to whos chaumbre heo is imaad gay, to whos cleppyngge heo is agreyþed; pote heo toforn heore eȝen þe lomb þat heo scholde folwen, whydur-euere he walke—þat is Crist. | Loke þat sche be-hoolde blessede Marie w^t þe tympane of chastete ledyng as hit were þe daunce of holy virgynys & syngyngge þat swete song þat noon may synge bote [ 45] clene maydenes, as wel men as wymmen—off whom hit is iwryte: Hij sunt qui cum mulieribus non sunt coinquinati & secuntur agnum quocumque ierit (!): Þise hit beþ þat beþ not defoyled w^t wymmen, þyse beþ clene maydenes. | Bote i say not þis, þat þu schuldest wene þat a man may not be defoyled w^t-owte a wymman, ne a wumman w^t^-oute a man; vor in oþer wyse, moor cursed & abhomi∣nable, [ 50] which schal not be sayd now ne ynemned, boþe in man and womman ofte chastete is lost. | And ofte wit-owte flehslich doingge mayden-hood is corupt and chastete is defoyled: Whan hit so is þat greet brennyngge temptacioun draweþ to hym fuul wyl ant rauesceþ menbres to vuel asent. | Wherfore hit behoueþ gretliche þat an holy mayde be-þenke heore þat alle heore menbres beþ halwed to god, in∣corporat [ 55] to Crist and dedyed to þe holy gost. And ywys, hit is vnsemly, þat þat is Cristes, to taken hit to þe deuel; wherfore heo schulde haue [MS. hane (so öfter).] greet schame to graunte forto defoyle heore maydenlych body in eny-maner wyse. ‖ So, þerfore, let heore strecche al heore herte to saue clennesse and chastete, and þer-aboute spende al here þouȝt, þat sche, as it were beyngge anhungred aftur þe perfeccioun [ 60] of þis vertu, take hunger as gret delys, and pouerte as most rychesse. In mete and drynk, in slep, in spekyngge, eueremoor sche moot drede apeyrryngge of here chastete, an aunter þat, ȝyf sche ȝyue moor þan is due to heore flehs, sche ȝyue strengþe to heore aduersarie & nursche here enemy pryuely in here bosum. | Syttyngge at þe mete, loke sche turne aboute in here herte þe clennesse of here [ 65] chastete, and inwardliche siȝȝyngge to þe perfeccioun of þat vertu, let here saade here mete & oþur-while haue scorn of here drynke; ant þat þat neode dryfþ forto take, loke sche take hit now w^t sorwe now wit schame, and oþer-whyle wit bitter terys. | In caas sche schulle speke w^t eny man, þat sche be alwey in

drede to here eny þyng or to speke, þat myȝte make derke þe brytnesse of here [ 70] clennesse; for sche may drede þat here may be benomen special grace, ȝif sche put forþ a word þat be a-ȝens clennesse and honestete.

Capitulum III.

Whan þu lyst doun in þy bed, commende and bytak þy clennesse to þy god, and þanne, yarmed wit þe signe of þe cros, be-þenk þe hertyliche how þu hast ileued þat day. And ȝif in word or dede or þouȝt þu hast offendid þe [ 75] siȝte of þy god, cry mercy, siȝȝe and smyt þy brest; | ȝif þu hast be moor idel, mor necligent þan þ^u schuldest be, ȝif also in mete or drynk þu hast ipassed þe boundes of due neode—ȝif þ^u art gulty in eny of þis: Þu most preye mercy of þy god; and soo wit þis euen-sacrifise let slep fynde þe reconsiled to þy spouse.—And in caas þat, whan þu wakest sodeynliche, wheþur it be of to [ 80] muche slep or ellis of queyntyse of þe temptour, þe hete of þy flehs be styred and þyn cruel enemy wolde drawe þe in to nyce fantasye, to a-sayle þe reste of þy chastete & clennesse; ȝif he styre þe to delites & wolde make þe agast of hardere lyf: anon let come in to þy þouȝt þe blessede vyrgines þat sum-tyme where. | Þenk how þilke blessede Agnete gold & seluer, precious closes & vert∣uous [ 85] stones & al þe pompe off wordliche blisse despysede as styngynge dunge. | whan sche was cleped to doom, sche voydede not; þe tyraunt glosede here, sche defyede hit; he þretnede here, sche low hym to skorn, more dredyngge þat he wolde sparen here þan þat he wolde slen here for here loues sake. | A blessed mayden, þat turnde an hoore-hows in to an oratorie; w^t wham an angel entryngge [ 90] in to prysoun(!), turnede derknesse in to liȝt and slow w^t sodeyn deþ here pur∣suour of here maydenhood. | And þerfore, and þu wyl preye & lefte vp þe armes of bitere terys aȝens þe temptour of lecherie, wit-owte doute, holy angelis nole nouȝt be fer fro þy chaste bed, which þat entrede w^t Agnete in to an hoore∣hows. And for soþe, it was ful skylful þat material fuir myȝte not brenne þis [ 95]

holy mayde, in wham þe leem of lecherie was iqueynt and þe fuir of charite hadde iset afuyre. | As ofte as eny brennyngge temptacioun comeþ vpon þe; as ofte as þe wyckede spyryt put to þe vnlifful lustes: wite it wel þat he is present þat aschercheþ entrayles of þyn herte, and what-so-euere þu do or þenke, hit is open biforn his eȝen. | Haue also reuerence of þe gode angele [MS. angelis.] , whic þu schalt [ 100] not doute þat is iput to þe, and to þy temptour answere in þis wyse: »I haue to my louyere þe angel of god, þat w^t gret ielouste kept my body.« And ȝif such temptacioun dure, let helpe þy partye streytere abstinence—for, þer þat is muche abstinence idoo to þe flehs, noon or lyte may be flehsliche delectacioun.

Capitulum IV.

Noman glose hym-self, no man ne womman chape hym-self ne by-gyle [ 105] hym-self; for, trewely, wit-oute gret contricioun of herte and penaunce bodily ne may not chastete be gete ne kept, & namely in ȝungge; which þat ofte in syke & oolde is greuously iperisched. | For, alþouȝ castete be a special ȝift of god, & no body may be continent of his owne merytis bote onlyche of þe liberal ȝyft of þe grace of god, naþeles almyty god halt hem vnworþy þis ȝifte þat nulle [ 110] not bysylyche trauayle to come þer-to, willyngge and wenyngge forto be chast among delices, continent among delauey [= lavy liberal. MS. delaney?] festes. To dwellen among nyce wommen and nouȝt be tempted, in glotonye and drunkeschipe be ful of stynkynde humours and nouȝt be defoyled, to bere leyt of fuir in here bosum and nouȝt be brend: Suster, þis is ryth hard; whoþer it be inpossible or noon, avise þe! [ 115]

Narracio valde deuota contra temptacionem. (Capitulum V.)

I knew sum-tyme a monke, whic in þe bygynnyngge of his conuersioun, what þorouȝ steryngge of naturel complexioun, what for violence of vicious vs & custum, what also þorouȝ suggestioun of þe wyckede temptour he dredyngge

his clennesse be persced and spild, areysede hym-self aȝens hym-self, and, coueytyngge [l. conceyuyngge.] a wondur gret hate aȝens his owne flehs, he coueytede no þyng more þan þat þat [ 120] myȝte do his body turment and disese. | And þerfore wit mysese he made his body lene; in so muche þat, forto refreyne vnlyfful mociouns of flehs, swyche þynges as were ryȝtful and lyfful to þe body, oþerwyle he witdrow hem. | But afterward, whan gret feblenesse compellede hym to take more hede of his body, anoon þe flehs gan wexe proud and gan to fiȝte aȝens þe reste þat he hadde had a whyle [ 125] in clannesse. | And what dude he þanne bote sum-tyme caste hym-self in cold fresyngge water and so cheueryngge he cryde and preyde aȝens his temptaciouns; and oþerwyle he frotede his nakede body wit brymme brennyngge netlys, for þat he wolde w^t on maner brennyngge haue ouer-come þe brennyngge off flehslich mocioun to vnclennesse. | But whan al þis no suffisede not and neuere-þe-lattere [ 130] þe spirit of lecherie asaylede hym: certes, þo cowde he noon oþur refut, bote ful doun longstreiȝt by-fore þe feet of Jhesu Crist, preyingge, wepyngge, syȝȝyngge, coniuryngge, besechyngge Þat he wolde hele hym or ellis slen hym. | Pitously and ofte he cryde, as þe booc seyd: | Non te dimittam nisi benedixeris michi: I nel neuere go hennys, I nel neuere haue reste, I nel neuere lete þe, er þu [ 135] haue iȝeue me þy blessynge. | And þanne oþerwyle as for a tyme he hadde lysse; bote soerte was deveyed [l. deneyed.] hym. | A, swete god, what sorwe suffrede þylke wrecche, what turment hadde he, alwhat þer was igraunted hym so gret delytyngge in chastete, þat alle þe lustes þat mowe be þouȝt or spoken, ne scholde not haue moved hym! | Bote ȝit, whanne þys wrecche hadde so gret temptacioun, [ 140] he was boþe syk and hoold; and naþeles he was vnsyker!

Capitulum VI.

Þerfore hit is gret schame of manye mannes woodschype whyte, þat, whanne þey haue lyued al here lyf in sty(n)kynde fulþe, ȝit in here oolde age þey nulleþ not w^t-drawe hem fro þe companye of suspekt persones, bote seyn þat þey ben siker ynow of hem-self, for þat þey veleþ here body sumdel akeled; ant þerfore [ 145]

þey spare not to taken hem nyȝt and day to occasiones of sunne. | Bote among alle resonable creatures þise beþ foles & acursed wrecches, in þe whyche, alþouȝ þat myȝt lacke, ȝit wyl and lust dureþ in hem of stench of synne; and so fowl desir ne resteþ not in hem, þey feblenesse of age denye power of dede, as þey seyn. Bote auyse hem, what-so þey euere be, wheþer þey seye sooþ or ellis here [ 150] falsnesse lye openly in here face. | For, trywely, oþerwyle þo þat beþ ycome in to here laste age, in so muche þat here bodyes beþ half ded and half alyue, ȝit swhiche men sum-tyme beþ yskorned in here slep of þe deuel by fantasies of fowl lust, and bodyly disesed. | And þerfore, suster, i nel neuere be no wey þat þu be to siker of þy-self, bote euere be in drede and hold þy freelte sus∣pekt, [ 155] and as a dredful douve haunte ryueres of cler water, wher þu miȝt isee þe ymage of þe raueynous hauk þat flikt aboue þe, and be war. Þyse ryueres beþ holy scriptures, þat welleþ out fro þe welle of wysdom, þat is Crist, þe whyche wyl schewe þe þe schadue of þe deuelis suggestioun, and wyt and consayl to eschewen hem. | For þer is noþyng þat so put awey wyckede and [ 160] vnclene þouȝtes, as dooþ good ocupacioun in holy scripture; to þe whyche a good womman and specially a mayde schulde so vse al here herte and wit, þat, þeiȝ sche wolde, sche mowe not þenke bote on godes lawe. | Let slep fynden here þenkynde on holy scripture; whan sche awakeþ of here slep, let renne to here mende sum clause of holy techyngge; and whil þe slep is on here, let [ 165] cleue to here ribbes sum sentence of holy wrytynggis, þat mowe moor surliche kepe here menbrys and also boþe body and soule in here slep.

Capitulum VII.

Bote þe more sorwe is: þer beþ manye þat beþ refreyned fro gostly ocu∣pacione bi amaner fals drede, þat is to seyn þat þey falle not in to gret syknesse for gret wakyngge in godes seruise or for gret abstinence; for þanne þey dredeþ [ 170] þat þey scholde be in charge to oþere men and hem-self in sorwe. | Bote certes, þis is oure synful excusacioun. For, lord, how fewe beþ þer now-aday þat habbeþ þo [Þo st. to.] gret feruour of holynesse! we haldeþ vs alle wyse, alle discret, alle auyse;

we smelleþ a-ver a faynt batayle and certes, we dredeþ so muche syknesse of body þat we dredeþ to comyngge, þat siknesse of soule þat we feleþ present we [ 175] take noon hede of; as þey it were more bettere to suffre brennyngge of lecherie þan a litul grucchynge of stomac; as þeyȝ it nere not bettere be syknesse of þe body eschewe vnclene wildenesse of þe flehs þan be hool in body and ouercome, as a þral, of flehsliche lustes. | Lord, what fors is it whoþer be abstinence oþer be syknesse þe proude carayne be halde a-doun and chastete be kept! | Bote [ 180] vp an ap [= upon hap, perhaps.] þu seist þat a man mot be war þat he take not to litel hede of his body, an aunter þat after chier and delicat kepyngge in syknesse which he myȝte falle in to of to muche abstinence, he be take wit foule lustis. | I answere, þat certeynly, ȝif þe flesh be mornyngge, syk and feble, ȝif þe stomac be vnsauery and drye, alle þe delites þat þu myȝt schewen hym beþ raþere to heuynesse of [ 185] hym þan to fowl lustis.

Narracio bona. Capitulum VIII.

I saw ones a man which þat by euel roted custum ibounden [MS. iboundem.] and ouer∣comen in his ȝouþe, myte not conteyne and be chaast; naþeles at þe laste he took hede of his owne perilous stat and wax al rebuked and aschamed of hym∣self, in so muche þat in þenkyngge of his foule synful lyf his herte gan brenne [ 190] wyt-ynne hym as eny fuyr; and afturward, beyngge ynlyche wroþ w^t hym-self, he ful on to smyte most greuous batayl aȝens his owne body, so greuous þat þe þyng þat semede necessarie to þe body, he witdrow hem. | þer þat he hadde be toforhand lyȝt and nyce, he wax sad; þer he hadde ibe blaberynge & chaterynge, he took hym to silence. | Noman say hym after chape ne leȝȝe [MS. loȝȝe?] , no man saw hym [ 195] pleye, noman herde eny ydel or nyce word of his mouþ; of alle wordliche solaces & delites in sleep, in mete, in drynke, þat myȝte seme swete to þe flehs, he hadde skorn and dispyt. Of þe þouȝtes of his herte to refreyne hem, he was so busy and so curious, þat it wolde haue semed to manye þat he hadde ipassed mesure. | Wyþ so euy chiere, wiþ þe eȝen icast adoun, he saat, he wente and [ 200] stood, þat tremlyngge and quakyngge hit semede þat he stood toforn his dredful domesman at þe day of dome. | And what? Certes w^t swyche armes he gat hym

glorious victorie of his enemys gostliche, & of his wickede tiraunt, his flehs. | For w^t-inne a while he ful in a gret and greuous siknesse of his stomac, and aftér long siknesse whan þe houre cam of his laste slep, þat he schulde be deed: wit gret [ 205] spirit he sayde þeose wordes: Suffre a while, suffre; loo wher Jhesus comeþ — Sine inquid; ecce, Jhesus venit. | Naþeles i say not þis to wit-seie good discrecioun, whic is moder and nursche of vertus; bote þat we schulde resteyne [l. refreyne.] or elles doon awey þe matyres of synne, þat is to seyn glotonye, slep, to muche reste, to muche communyngge w^t wommen or nyce men of here body; for wel ofte by [ 210] a fals name of discrecioun we coloureþ to excuse owre foule lustis. | Hit is a noble and a verrey discrecioun to putte þe soule tofore þe body; and, þer þat þey beþ boþe in peril and wit-oute greuaunce of þat on þat oþer may not be saued, hit is ful skilful þat for profit of þe soule þe body be put by-hynde. | Þyse þynges i sey to þe, suster, þat þu schuldest take ententyly heede how gret bysynesse þu [ 215] most haue to kepe þe chast and clene; þe whic vertu of chastete maydenly, alþouȝ it be ornament and flour of vertues, ȝit witowte meknesse it wext al faad.

Capitulum IX.

Þis vertu of meknesse is a sur fundement of alle-maner vertues; whit-oute which fundement, what-so-euere þu wylt gostly reyse vp, hit falleþ doun. | Inicium omnis peccati superbia: Begynnyngge of alle synne is proude; which cast owte [ 220] an angel out of heuene, and man out of paradys. | And of þis cursede rote alþouȝ þer spryngge out manye venenous braunches, alle naþeles ben departed in to two spices: In to gostly and bodyly. Bodyly pruyde is, to be proud of bodyly ȝynges; gostly pruyde is, to be pruyd of gostly ȝyftes. | And forþermor bodyly pruyde is departed in tweyen, þat is to sayn: In to bost and vanite. Vanite is, as ofte as þe hand∣mayden [ 225] of Crist haþ a veyn-glorie in here herte þat sche is ycomen of gret blood and noble, and þerwit haþ a flehsly delytyngge þat sche haþ forsake richesse of þe wordle & nobleye and take here to pouerte, or ellis þat sche holde here-self

wondurliche holy and to be commendeþ [l. commended.] þat sche haþ forsake grete and ryche mariages off worþy mennes sones, þat sche myȝte han be maried to—al þis is [ 230] vanite. | Also hit is a spice of vanite, ȝif þu coueyte to muche bodyly fairnesse, or þat þu delite þe to muche in gaynesse of þy celle, in diuerse peyntyngges or celures or swyche oþere tryfles—alle þyse iapes þu most flen as contrarie to þy professioun. | Whit what vorheed myȝt þu haue veyn-glorie of rychesse or of noble blood, þat coueytest to be iseye his spouse þat for vs was mad riȝt pouere, [ 235] alþouȝ he were verreyly ryche—þat is Crist! A pore moder, a pouere mayde, a pouere hows he chees hym: þe streytnesse of an oxe-stalle. ‖ And, lord, wheþer it seme a gret woundour to þe in þe whiche þu schuldest haue a veyn-glorie: þat þu hast forsake to wedde a monnes sone for þe loue þat þu hast to be Cristes spouse? is hit a gret woundour þat þu hast forsake styngyngge lust of body for [ 240] þe swete sauour of maydenhood? demeþ hit a wundur þat þu hast ychaunged matere of stench and of corupcioun for euer-lastynge [MS. lastyngis.] delices and rychesse of heuene? Schuldest þu haue a veyn-glorie, al-þey þu haue idoo þus? | Holy scripture seyt: Si gloriaris, in domino glorieris: Suster, ȝif þu be glad for þise þyngges, loke þy ioye be in god, & serue hym in parfit drede. | And vurþermor I nel not [ 245] be no wey þat as it where vndur colour of deuocioun and holynesse þu delite þe in veyne peyntyngges, kyttyngges and in grauyngges in þy celle, noþer in cloþys gaylyche yweue ne fteyned w^t bryddes or bestes or diuerse trees or floures or oþer babounrye. Let hem haue swych aray þat noon or litul ioye hauyngge w^t^-ynne, sechyþ al here ioye wit-oute! [ 250]

Capitulum X.

Omnis gloria filie Regis abintus: | As holy wryt seiþ: alle þe ioie of a kynges douter schulde be wit-ynne. Þerfore, ȝif þu be þe kynges douter of heuene, for as muche as þu hast ywedded his sone Criste [MS. Cristis.] , loke þu hiere þe voys of þy fader which seiþ to þe þat al þy ioye schulde be wyt-ynne þe! | Loke þer∣fore þat al þy gladnesse come of clene wytnesse of a good conscience w^t^-ynne! [ 255] Let þer be fair peynture and grauynge of diuerse vertues; let þer fressche coloures of goode þewes wit curious knottis be knet to-gydere, þat þe fayrnesse of o vertu

an oþer wel icoupled to hym mowe make þe mor brit in schynyngge! Let meknesse be ioyned to chastete, and noþyng schal be bryȝtere; let also simplenesse be associod to good inward wysdom, and noþyng schal be clierere; let mercy [ 260] be coupled wit ryȝtwisnesse, and noþyng is mor swete; and to alle þyse þanne! put good temprure & good discrecioun: & mor profitable peynture schalt þu noon fynde. In swich curiosite ocupye þyn eȝen of þyn herte, swich vertuous diuersete fourme in þy soule wit al þy wit, and þerwit let enbroude þy spiritual cloþynge. In fimbrijis aureis &c.: ȝif þu wylt, as þe book seiþ, adden goldene hemmys, [ 265] certes, þenne þu hast a garnement wel iweue adoun to þi foot, in whiche þyn husbounde Crist wil haue gret lykyngge to fynde þe icloped in. | An hemme, as þu wost wel, is þe laste ende of a cloþ; and þe ende wherto draweþ al þe per∣feccioun of godes lawe, is charyte, as þe apostel seiþ: Finis precepti est caritas. | þis charyte most þu nyede haue, louyngge god and þyn euene-cristene of clene [ 270] herte w^t good conscience and w^t fey not feyned ne fayllynge.

Capitulum XI.

In swich ray, suster, haue likyngge and gladnesse, w^t^-ynne, and not w^t-oute; in verrey vertus and in verrey peyntures (!) put þy lust! | Let faire lynnene towaylis ligge vppon þyn awter, ȝif þu hast eny; þe whiche for here whitnesse and clennesse mowe signefie and schewe to þe þe whitnesse of chastete and simple∣nesse. [ 275] | Be-þenk þe w^t ow muche trauayl and betyngge lynne or flex is ibrouȝt out of þe irþene colour þat it grew in, er hit were so wyth as hit is whan it makeþ fair þyn awter and Cristes body is wrapped þerin. | Ferst flex is brouȝt forþ w^t irþene colour: and so be (we) ybrout forþ w^t wickednesse and synne—Quoniam ego in iniquitatibus conceptus sum & in peccatis concepit me mater [ 280] mea. | Afterward, whan flex is itake out of þe irþe, hit is icast in to water: and ryȝt so, whan we ben take out of owre oune moder wombe, we beþ icast in to þe water of bapteme and þer we beþ ibyryed w^t Crist. And þer alþouȝ synne be put awey, ȝit syknesse of synne dureþ. Þer we takeþ sumwhat off whitnesse in þe wasschyngge awey of þe vielþe of synne, bot, certes, al parfytly clene & [ 285] whith be we not imaad, for þe enclinaunce þat we habbeþ, as longe as we beþ

in þis wordle, to synne and to wrecchednesse. | Vurþermor flex after water it is dryed: and so we, after þat we beþ icristned, it be-houeþ þat oure body by abstinence be ymaad drye fro stynkynde humores of vnclennesse. | And riȝt as afterward flex is ibete w^t a betyl, to be þe mor suple to werk: rith so oure flehs [ 290] is ibete and bonyd wit temptacioun many and diuers, to be þe more obedient to þe spirit. | ȝit ouermor þat lynne or flex is ipurged wit grete yrene kombes, to putte awey þe grete superfluites: and so mote we w^t þe scharpe ȝerd of discipline putte awey alle superfluites and holde þat is streyt nyede to vs. | And ryȝt as afterward þis [tilge þis?] is iput to flex: a comb of smallere pryckes, to clense it more [ 295] curiously: ryȝt so we, whan we haue ouercome w^t gret trauayle grete and wickede temptaciouns and passiouns of þe flehs, we schul be aboute to make vs clene of cotidian defautes by meke schryfte and due satisfaccioun. | Ouermor after þis flex is ispunne a-long: and so we by long perseueraunce mote dure in oure goode purpos. And at þe laste, schortly: riȝt as to lynnene, er it be parfytly [ 300] fair and whit, is iput boþe water and fuir: riȝt so we mote þorouȝ vier of tribu∣lacioun and water of scharp contricioun, er we come fully to þe refreschyngge of chastete and clennesse.—Swyche þynges let bynge to þyn myende þe orna∣mentes of þyn oratorye and not fulfylle þyn eȝen w^t vnlyfsum iaperyes a(n)d vanites. De ymaginibus. | And as touchyngge holy ymages, haue in þyn awter þe ymage [ 305] of þe crucifix hangynge on þe cros, which represente to þe þe passioun of Crist, which þu schalt folwe. Al to-gydere he is ysprad abrood, to by-kleppe þe in his armes, in which þu schalt haue gret delectacione; and hys tetys beþ alnaked ischewd to þe, to ȝyue þe melk of spiritual delectacioun and confortacione. | And, ȝif it be lykynde to þe, to commende þe grete excellence of virginite, let [ 310] þilke blessede mayden and moder in o syde and þilke diere deciple Jhon, a mayde also, in þat oþer syde of þe cros be ihad in here ymages, þat þu mowe þenke her-by hou plesaunt to god is chastete boþe of man & womman, which he halewode so preciously in his moder and his lieue deciple seynt Jhon; and þerfore he couplede hem so tendrely to-gydere, hangynge on þe roode, whan he [ 315] bytook to his moder þe deciple to kepe, and aȝenward þe maydenly deciple to haue warde of þe moder and mayde. | And a blessed testament was þis to seynt Jhon, to whom þe fayrnesse of alle mankynde, hope of al þe wordle, ioye of heuene, refut of wrecchen, solas of þo þat beþ in sorwe, cumfort of pouere, and

at þe laste lady of al þe wordle, queen of heuene w^t so gret auctorite was take [ 320] to kepe. ‖ Suster, let þyse þynges styre þe to feruour of parfit charite, and to noo spectacle of vanite; for þorouȝ þyse alle it is necessarie þat þu stee vp oon alone—for þilke on is only necessarie: Porro vnum est necessarium. | þis is þilke on þat is not yfounde bote in oon, at oon and w^t oon, in whom is noon vnsta∣bilite ne chaungyngge; and þat cleueþ to þylke oon, he is oon in spirit w^t hym, [ 325] alwey goynge in to þilke oon þat is euere-moore oon w^t-outen eny mutacioun & whos ȝeres ne tyme neuere ne fayleþ—Tu semper idem ipse es & anni non deficient. | þis cleuyngge to þis oon is charite, whic, as I seyde, is as it were a goldene hem, finally to make fair þy, weddyng coote.

De caritate. Capitulum XII.

Þis weddyng garnement, suttylly y-veue w^t diuers vertus, it bihoueþ þat it [ 330] be be-goon aboute w^t swiche goldene hemmes, þat is to seyn w^t þe briȝtnesse of charite, þe wyche mowen [l. mowe.] conteyne and bynde alle vertus in oon & make oon of manye, departyngge to alle here clernesse, and so cleuyngge to alle vertus, þat as it were þey alle bete not manye bote oon. Divisio Caritatis: þis charite is departyd in two: in to þe loue of god and in to þe loue of þyn [ 335] emcristene. And vurþermor þe loue of þyn emcristene is departyd in two: in to innocence & beneficience; þat is to seyn, þat þu greue ne harme no man, bote do good & profyt to as manye as þu myȝt—for þis is lawe of kynde: | Quod tibi non vis fieri, alij ne feceris—and þis is innocence. And god seyd in þe gospel: Omnia quecunque vultis vt faciant vobis &c.: alle þynges þat ȝe woolde [ 340] þat men dede to ȝouȝ, do ȝe to hem aȝenward—& þis is benificience. Now tak good hede, suster, how þise two perteyneþ to þe. | þe ferste is þat þu schost greue no man; and certayn, þat howte be liȝt inouȝ to þe: for þu myȝt greue no body, þey þe [þe st. Þu.] woldest, bote ȝif þu smyte hym wit þy tounge. | And, for soþe, þe secunde scal be liȝt inouȝ to þe, ȝif þu take good heede to þi purpos and [ 345]

loue þe nakede and bare pouerte þat þu hast take þe to. For þer may be no matere of euel wil aȝens no man wher reigneþ no coueytyse ne noþyng is iloued þat may be doon awey. Þerfore wylne wel to alle men, and do good to as manye as þu miȝt! | Bote hier þu askest of me in what þyng þu miȝt do good to eny mon, soþthorn;e [So MS. st. seþthorn;e.] þu hast forsake alle wordliche godys and hast no-maner þynge [ 350] to ȝyue to þe neody.

Capitulum XIII.

Suster, know wel þe condicioun of þy lyf. Þer were two sustren, Marthe and Marye: þat oon trauaylede, þat oþer restyde; þat oon ȝaf, þat oþer askede and baad; Marthe ȝaf outward seruise, Marie nurschede ynward loue. | Marie ne ran not hyder and þyder, bisy to vnderfonge gyftes; Marie was not distracte [ 355] aboute husbondrye; Marie was not entendaunt to pore mennes cryyngge; bote sche saat meekely at Jhesu feet & herde deuoutly his word and his lore. | My diere sister, þis is þy party: þu þat art deed to þe wordle & ybyried, þu schalt be deef to hiere eny þyng of þe wordle, and dump forto speke it; ne þu schalt not be bysy ne distract aboute wordly ocupaciouns. Let Marthe alone w^t þat [ 360] partye, whos partye alþouȝ it be nouȝt deneyed good, Maries partye naþeles is y-seyd þe bettere. | Lord, wheþer Marie hadde eny enuye of Marthe? Nay, dredeles; bote raþer Marthe hadde enuye as it were of Maryes deel. And in þe same manere let hem þat beþ beste wommen iþe wordle, let hem, i seie, haue a spiritual enuye to folwe þy lyuyngge; bote not so þu to hemward. | To hem þat [ 365] beþ in þe wordle longeþ to ȝyuen almesse, wiche þat haueþ wordliche possessioun, and also to men of holychurche to whom is itake þe dispensacione of þe godys of holy churche. For þeo þynges þat beþ yȝiue to holychirche Bysschopes, prestes and clerkes, after þat [MS. þat þat.] þey haue itake þrof here nyede, þey scholde parte to þe pore: for here godys beþ pouere menne godys, and wydue godes, & [ 370] faderles & moderles children godes, and also minystres of holy churche goodis—for þey þat ministreþ þe awter, it is skyleful þat þey lyue of þe awter. To þyse

þoo þat beþ benefysed in holi churche, schulde in tyme of nyede dele here godes, and not coueytously close hem vt [vt st. vp.] in here cofres. And also þoo goodes þat beþ yȝyue to holy monasteries in to þe vs of Cristes seruauns, hit is resone [ 375] þat þey (be) ministred by certayn persones þat beþ yordeyned þer-to, so þat þat þat is more þan here breþryn han nyede to, be goodly yȝiue to gyftes to pilgrimes & poremen, & not auarously iput vp in here purses. Bote, suster, þis pertyneþ to hem to whom is itake Marthes office, not to hem þat resteþ hem in holy∣nesse of contemplacioun, as þu art. | For þoo þat beþ in cloystre schulde not [ 380] bysi hem to vnderfonge gyftes, ne þey schulde not be distract to ministre to þe pouere men; for þey beþ þilke þat schulde make no purvyaunce fro o day to anoþer ne haue no þouȝt ne care of mete ne of drynke; certayn, þey schulle be okepied in swettere þyngges & be fulfeld more profitably of spiritual delices. | Let hem þat beþ more contemptible and rude to spiritualte, let hem bysie hem [ 385] wit þe wordle, let hem cleppe to hem carayne and dung—for þey beþ þilke oxen þat þe book spekeþ of: Quorum piger stercoribus lapidetur: among þe whiche he þat is slow schal be stened to deþe wit stynkynde dung. | Bote þer beþ manye þat beþ slow & vnlusty aboute spiritual þynggis, as were þilke slowȝ and synneful poeple in desert þat hadde skorn and abhominacioun of angelis [ 390] mete—anima nostra nauseat super cibo &c. | For swyche nyce foolys whan þey beþ ydulled in here life [MS. lifis?] , and þey see oþere yocupied in þe wordle aboute tem∣poral godys, anoon þey haueþ envye, and gruccheþ, and bagbyteþ here breþeryn; and so for a lytul stynkynde vielþe, in þe whiche oþre beþ defoyled in þe wordle, þey hem-self beþ ismyte w^t pryckes of enuye and biternesse; of þe whiche [ 395] in caas þey falle aȝen to þe wordle, to antermete of wordly þynggis, certes, it may be sayd: Qui nutriebantur in croceis, amplexati sunt stercora. | And þer∣for, suster, seþthorn;e þat þey þat beþ in holy monasteries ne schulle not ocupien hem wit þe wordle, bote þilke þat beþ assigned þer-to and to whom is itake Marthes bisynesse, muche more þu, þat hast forsake þe wordle, neþer schalt haue [ 400] worldly goodes in dispensacioun neþer see ne hiere matires of þe wordle. | þu þat hast al forsake, wherof schuldest þu ȝyue almesse? Naþeles, ȝif þu hast a wyȝt of þyn owne trauayle more þan þu dispendist þy-self, ȝif almesse a godes alf, and ȝit not by þyn owne hand, bote by sum oþer. | Soþthorn;e þy lifuoode comeþ

bote of oþere folk, wherto schalt þu care to ȝyue almesse of oþere menne godes, [ 405] & [MS. a st. &.] namely seþthorn;e þu schalt not vsurpe to þe bote þy neode? | —What þanne almesse or good schalt þu doo to þyn emcristen, as i sayde byforn, whan i spake of beneficience? Suster, an holy seynt seiþ: þer is noþynge rychere þan a good wyl: þat ȝif! | What is more profitable þan deuout preyere? Þat ȝif! what is more ful of manhoode þan pite? Þat spreed aboute! | And in þis [ 410] wise, suster, bynd al þis wordle to-gydere in þy bosum w^t o bond of pyte and of loue; and þer by-hald alle þeo þat ben goode, and þanke god þer-of [MS. wiederholt: and alle þoo þat beþ goode.] and be glaad; behald o þat oþer side alle þoo þat ben wickede & in dedly synne, and wyep vp-on hem and be sory! | Þer tak heede of hem þat beþ oppressed þoruȝ greet meschyef, and haue conpassioun of hem; let renne [ 415] þer in þy myende þe misese of þe pouere, þe whepyngge of fadurles & mo∣durles children, þe desolacions of wydues, þe bitere siȝȝyngge & weylyngge of þat beþ ouercome by greet sorwe, þe niede of pilgrymes, þe periles of hem þat beþ in þe see, þe heȝe of [tilge of.] vowes of holy virgynes, þe temptacions of holy men, þe bysynesse of prelatys, þe trauayle of hem þat beþ in wherre oþer in [ 420] oþer-maner ryȝtful trauayle— | To alle þyse opene þy brest, to þyse ȝif þyn almesse, to þyse departe þy bitere terys, for þyse sched out þy clene preyeres. | For soþe, suster, þis almesse is more plesaunt to god, more acceptyd of Crist, more competent to þy professioun, more fructuous to hem þat þu ȝifftis hit to, þan eny oþer bodyly ȝifte. | Swych-maner ȝifte, þat is to seye gostly almesse, [ 425] spiritual beneficience, helpeþ þy purpoos & not hyndreþ it, also hit encreseþ þe loue of þyn emcristene and not amenuseþ it; hit kept þe quite of þyn herte and let hit nouth. | And what schal i say more? Certayn, as seynt Gregory sayȝt, | summe tyme holy men, for þe more perfectioun, for þe loue of god & of here emcristene þe wolde no þyng of wordly richesse haue in þe wordle ne [ 430] noþyng coueyte forte haue. | Bote manye and to manye þer beþ þat doþ euen þe contrarie: for þey trauayled nyȝt and day to haue wordly good; and þey seyn, to doo charite & almesse, for þey wolde haue what forto ȝyue. Bote certayn, þyse wel ofte fayled of þe heȝe perfeccioun off charite.

Capitulum XIV.

After þat i haue itold sumwhat of þe loue of þyn emcristene, now schortly [ 435] i wyl telle þe sum party of þe loue of good. For, alþouȝt þoo sustren þat i haue spoken of, louede boþe (of) hem god and here emcristene, ȝit more specially Marthe was okepyed aboute þe seruyse of here emcristene þan Marie, which þat halyde to here continually holy affeccioun of þe euerlastyngge welle of loue. | To þyse loue of god perteyneþ two þyngges: clene affeccioun of herte, and effecte [ 440] of good deede. Þe affeccioun moot be in taste of gostly swetnesse, ant þe effecte of good deede moot be in excercise of vertus. Þe which excercise of vertus is in a certayn god maner of lyuyngge, in fastyngge, in wakyngge, in trauayl, in redyngge, in preyeris, in pouerte, and swych oþere; and as to speken of affeccioun gostly and bodyly, þu most nursche hit wit holy and hoolsum meditacioun. [ 445] | De meditacione. Wherfore, dire suster, þat þe swete affeccioun of loue of swete Jhesu mowe wexe in þyn herte, þu most haue þre maner meditacioun: þat is to seyn of þyngges þat ben apassed, of þinggis þat beþ present, of þyngges þat beþ comyngge. And þerfore, suster, when þyn herte is i-clensed fro al vielþe and stenc [MS. stent.] of foule þouȝtes by þe excercise of holy vertus, cast þi cliere eȝen [ 450] abake to þyngges þat beþ apassyd: of þe whiche is i-maad miende in þe trewe gospel. | And ferst goo in to þy pryue chaumbre wit oure lady Marie, wher schee abood þe angel message: & þer, suster, abyd þe angel comyngge, þat þu mowe isee whanne he comeþ in & hou graciously he grette þilke gracious mayde; and soo þu, as it were, irauesched of al þy wittes, whanne þe angel begynþ is [ 455] salutacioun þo [þo st. to.] þilke blessede mayde and modur, cry þu as lowde as þu myȝt grede to þy lady and sey: Aue Maria, gracia plena, dominus tecum, benedicta tu in mulieribus & benedictus fructus ventris tui Jhesus amen. And þis reher∣syngge ofte & many tyme, beþenke þe how muche was þilke fulsumnesse of grace in Marie, of whom al þis wordle borwede & beggede grace, whanne godys sone [ 460] was maad man ful of grace & sooþfastnesse. ‖ Þanne, suster, wundre gretly in

þyn herte how þilke lord, þat fulfelþ boþe euene and erþe, was iclosed wit-ynne þe bowelys of a smal gentil mayden; whom god þe fader halwede, god þe sone brouȝte wit childe, god þe holy gost fulfelde of grace. | A, swete blessyd lady, wit how muche swetnesse were þu ivisited, wit how hoot brennynge vier of loue [ 465] were þu iset a-viere, whanne þu vieledest in þyn herte and in þy wombe þe presence of so greet a maieste, whanne þat Crist took flehs of þy flehs, whanne of þy clene maydenly blood he made hym blood, whanne of þy menbres he made hym menbres, in þe whyche was þe fulle godhede bodyly! | And certayn, suster, al þis for þe, þat art a mayde, be-cause þat þu schuldest take good [ 470] heede of þis mayde þat þu scholdest folwe, and of þis maydenes sone Crist to whom þu art i-wedded!— | Now after þis stee vp wit þy lady to þe hul wher þat Eliȝabeth and blessede Marye w^t swete kleppyngge and kissyngge mette to∣gydere; and hir tak heede, suster, of þe maner of gretyngge, in þe whiche Jhon Baptiste in his moder wombe hoppyngge for ioye knew & saluede as a seruaunt [ 475] his lord, as a criour his verray Justyse, as a kniȝt is verrey kynge. | And blessyd were & beþ þoo wombes to-fore alle oþre, of þe whiche sprang oute hele of alle þe wordle and was iprofecyed merþe and Joye, aȝens derknesse of wo and sorwe þat longe to-fore hadde reygned! | What dost þu, suster? I prey þe, ren forth w^t alle hast & among so muche ioye antermete þe sumwhat, val adoun [ 480] by-foore þe feet of þyse blessyd wymmen & in þat onys wombe honoure þyn husbonde Criste, and in þat oþrys wirschipe his frend sein Jhon. | And after þis wayte whan Marie goþ to Bethleem, and ren after w^t meek deuocioun; and whan sche turned in to þilke pouere ostage, to bern here child, pote þe forþ and doo what seruise þat þu canste; and whanne þilke faire baby is ilappyd in [ 485] an oxe-stalle, bers out in to a voys of gladnesse w^t Ysaie & sey Paruulus natus est nobis, filius datus est nobis. | And þanne w^t alle reuerence be-klep sum party of þilke swete stalle þer þy ȝunge husbonde lyþ in, & after let loue ouer∣come schame & driwe awey drede and baldely go forþ & þrast þi lippen to þilke tendre feet of Crist, kissyngge hem w^t al þyn herte ofte-tyme, er þu reste. | [ 490] And whan þis is doon, taak heede enterly in þy sowle þe walkyngge [l. wakyngge.] of þe scheperdys, behold þe oostes of angeles syngynge and wurschepynge, and to

here melodye auntre þe to pote forþ þi voys and sey Gloria in excelsis deo & in terra pax hominibus bone voluntatis.

Capitulum XV.

And in þy meditacioun þu schalt nouȝt forȝite þe offryngge of þre kynges; [ 495] and also, whan vre lady for drede of Herowd fleþ in to Egypte w^t here child in here lappe, let here not goon alone, bot go forþ wit here, and haue on opinion þat þis is soþ þat i schal now telle to þe. Narracio bona. Whanne hure lady wente to Egipte-warde, sche was (take) of þeues. & among hem þe maister-þef hadde a sone, whic sterte to vre lady & vndyde here lappe, and þer [ 500] he fand here swete child liggynge. And þer come swhiche lemes of liȝt & brit∣nesse out of his blessede fas, þat þis þef wyste wel in his herte þat þis child was of grettere mageste þan an oþur pur man; and for greet loue he kleppede hym in his armes & kyst hym, seyinge deuoutly in þis wyse: | »O þu most blessede babe among alle þat euere were; heraftur whanne þu cumst to þy grete [ 505] lordschipe, in caas þu see me euere at eny myscheef, help me and haue myende of þis tyme! for i wyl kepe þe and þy moder harmles.« | Suster, it is iseyd þat þis was þilke þef þat hynge on Cristis riȝt syde, wiche vndernam þat oþer þat hynge on his left syde, seyingge to hym, as it is iwryten in þe gospel in þis wyse: | Neque tu times deum, quod in eadem dampnacione es. Et nos quidem [ 510] iuste: nam digna factis recepimus; hic vero nichil mali gessit &c. | And þoo w^t gret meknesse and contricioun he turnyde hym to Criste [MS. Cristis.] : and seingge þe same schynyngge and briȝtnesse þat he hadde longe byfore iseye in his face in his moder lappe, w^t alle þe veynes of his herte he cryede: Memento mei, domine, dum veneris in regnum tuum, þat is to seyn: Lord, haue myende of me, whan [ 515] þu comest in to þy kyndom! | And for soþe, Crist forȝat not is couenaunt, for he answerede anoon & seyde: Amen dico tibi, hodie mecum eris in paradyso. | Suster, to stire þe to more tendrenesse of loue, haue an opinioun þat þis tale is soþ! | And hit schal be non harm to þe, al-þouȝ þu be-þenke þe how þy ȝunge husbonde Crist, while he was child, childly & myryli pleyde hym among [ 520] oþer children at Nazareth, and oþer-whyle hou seruisable he was to his moder, and anoþer tyme how swete and gracious he was to his nursche.

Capitulum XVI.

And, suster, whanne after þat he is twelf ȝer old and goþ to Jerusalem in to þe temple w^t his fadur & his moder &, hem vnwytyngge, leueþ in þe citee þre dayes be-hynde, as þe gospel seyþ; ȝif þu wilt bysyly seke hym þyse þre [ 525] dayes, gode suster, what sorwe schalt þu haue? how manye bitere teres schulle renne out of þyn eȝen, whanne þu byȝenþeste [st. by-þenkeste.] of þe sorwe of his moder Marie whanne sche hadde iloste so dire a child; and after whan sche hadde ifounde hym, how pytously sche smot hym, as hit were, w^t þis mornful vndernymyngge: | Fili, quid fecisti nobis sic? Ecce pater tuus et ego dolentes querebamus te. | [ 530] And vu(r)þermore ȝif þu folwe þis blessed mayde whider-þat-euer sche goþ, þu miȝth ascherche mor heyȝere priuitees: and þanne in flem Jordan þu miȝt hiere þe fadur in voys, þe sone in verray flehs, and see þe holy goste [MS. gostis.] in liknesse of a douve. | And þer, suster, at þylke gostly breedale þu miȝt vnderfounde [l. vnderfounge.] þyn husbounde iȝyue of þe fader, purgacioun of þe sone, and receyue þe bond of [ 535] loue of þe holygost. | Aftur þis many day þy spouse Crist goþ in to desert, ȝyuyngge þe ensaumple to fle blast and bost of þe wordle; þer he fastyde fourty dayes, & was tempted of þe deuel; techyngge vs wrecchen what conflit we mote haue and batayle aȝens vre gostly enemy. How þat þyse þynggis were ido to þe & for þe, I prey þe tak good heede, þat þu mowe do þer-after. ‖ [ 540] Let renne also to þy myende þilke wrecchede wymmen þat was itake in a-voutrye, as þe gospel telleþ, & be-þenk þe entierly what Jhesus dude & wat he seyde whanne he was preyȝid to ȝyue þo doom aȝens here. | Furst he wroot in þe irþe—and in þat he schewede þat þey where irþely þat hadde acused heore; and þanne he seyde: Qui sine peccato est vestrum, primus in illam lapidem mittat. [ 545] Whan þis sentence hadde agast hem alle & dryuen hem out of þe temple, be-þenke þe how pytous and how godly eȝen Crist cast vpon here, wit how softe and swete voys he asoylede here! Trowst þu not þat he siȝȝyde, trowst þu not þat he wiep w^t is blessede eȝen whan he seyde: | Nemo te condempnauit, mulier, nec ego te condempnabo? | And ȝif i schal seye hit, iblessyd was þis wumman [ 550]

þat was þus founden in swhich avoutrye, þe which was asoyled of Crist of sennes þat where apassed, & ymaad syker of tyme to comyngge. | Gode Jhesu, whanne þu seyst i nel not dampne: ho is it þat may dampne? whan god iustefyeþ, ho may acuse? Bote naþeles, þat noman be to bold herfore, let þe voys of Crist be herd þat comeþ after—what is þat?: Vade & iam amplius noli peccare: [ 555] Go & loke þu neuere haue wyl to doo no synne.— | þanne after þis go forþ in to Symons hows þe pharise, & auyse þe wel how godly Crist syt þer ate mete; & pryuely stele forþ wit þilke blessede synnere, Marie Magdeleyn, and whasch Cristes feet w^t hote terys, wype hem w^t þe herys of þyn heed, ley to softly þyn eȝen, and at þe laste anoynte hem wit spiritual oynement. | Lord, [ 560] suster, whoþer þu haue no gostly smel in þy sowle of þis precious liquour? | Bote in caas for þyn vnwurþynesse þyn husbonde Crist trawþ [l. drawþ.] awey his feet and foucheþ not saaf þat þu kysse hem; stand stille, naþeles, stedefastly & pray mekly, sete þyn eȝen on hym al for-smoteryd wyt terys, and w^t depe siȝȝyngges and pytous cryingge cacche of hym þat þu coueytest! | wrastle irnestly w^t þy god, [ 565] as Jacob dede—for feyþfully, he wil be glaad þat þu ouercome hym. | For happyly it schal seme þe at sum tyme þat he cast awey is eȝen fro þe, þat he closeþ is heren & wil not hiere þe, þat he hediþ his feet for þu schuldest not kysse hem; bote for al þis loke þu abyde stille & gredyly cry to hym wit-owte cessyngge: Vsquequo auertis faciem tuam a me? vsquequo clamabo & non [ 570] exaudies? Redde michi, bone Jhesu, leticiam salutaris tui; quia tibi dixit cor meum: quesiui faciem tuam: faciem tuam, domine, requiram. | And hardely i dar boldely seyn þat he wyl not denye his feet to þe, þat art a mayde, wan he grauntede hem to be kyst of a synful womman.—Loke also þat þu forȝyte not þilke hows þer þilke man ysmete w^t þe palsye was lete adoun þorouȝ þe teylys [ 575] to-fore þe feet of Jhesu; where pyte and power mette to-gydere. Fili, inquid, remittuntur tibi peccata, | Sone, seyþ Crist, þy synnes beþ forȝyue þe. | A, Jhesu, þy wundurful pyte, þy mercy þat may not be told! þis synful wrecche hadde remissioun of his synnes þe whiche outwardly he ne askede nouȝt ne duely ne hadde not deseruyd; he askede hele of body, and mercyful Criste grauntede [ 580] hym hele boþe of body & sowle! | Now iwis, good god, lyf a(n)d deþ is in þy

hondes; ȝif þy wil be to saue me, may noman forbede hit; ȝif þu wilt fynally dampne me, noman may be so bold to aske þe why dost þu so. | ȝif þe envyous pharyse gruccheþ þat Crist is so merciable to forȝyue a synful man his synnes, anoon Crist hym-self smyt hym in þe face and seyþ: An oculus tuus nequam est, [ 585] quia ego bonus sum (!)—for certis, Crist wyl haue mercy of whom þat is wille is, maugre þe pharises face. | And þerfore, þat Cristes wyl be for to save vs and haue mercy vppon vs, let vs wepen, cryen and preyen; and þat oure preyere mowe be þe vattere, let it be vnder-set wyþ gode dedys, and in þat wyse let oure deuocioun be acresyd & brennyngge loue isteryd to godwarde. | In oure [ 590] preyeres let vs lefte vp vre clene handys þe wyche no blood of synne haad defoyled, noon vnclene touchyngge haad a-steynt, noon auarice haad w^t-drawe. | Let also vre herte be lest vp wit-oute wraþthorn;e, w^t-oute stryf, þat tranquillite haþ put in reste, pees haad imaad fair, clennesse of conscience haad yquyked. Bote noon of alle þyse rede we þat þis man hadde þat was in þe palsye, þat [ 595] i spak of byfore; and neuere-þe-lattere he gaat pleyn remissioun of his synnes! And certes, þis is þe wondurful vertu of þe grete mercy of god. To þe whiche mercy as it is a biter blasphemye to wiþ-seyn, so it is a woodschipe to haue to gret (hope) þer-of. | For it is no doute: god may seye to whom hym euere lest, þe same þat he seyde to þis paltyk man: Sone, þy synnes beþ forȝyue þe; bote [ 600] who þat euere abydeþ þat þis be iseyd to hym: w^t-outen his grete trauayle, w^t-oute verrey contricioun, w^t-oute open confessioun & clene preyere w^t-oute fayle his synnes schulle neuere be forȝyue hym.

Capitulum XVII.

Bote, suster, let vs now gon hennys and gawe to Bethanye to þilke bles∣syde feste of Jhesu & Marthe, Marie & Laȝar, wher blessyde bondes of loue & [ 605] frendschipe be þe auctorite of Crist were ysacryd. | þe gospel seyþ: Diligebat Jhesus Martham &c., Jhesus louede Marthe, Marie and Laȝar—and þat þis ne was i-seyd for a greet priuilegie of special loue, noman is þat douteþ. For ywis, Jhesu louede hem feruently; þat witnessede wel þilke swete & tendre terys þat he wepte wit hem for Laȝar, whanne þat he was deed—þe wyche terys [ 610]

al þe poeple vnderstood wel þat it was a gret signe of gret loue, whanne þey seyde: Ecce quomodo amabat eum &c. | Bote now, forto speke of þis feste þat þyse þre, as þe gospel seiþ, made to Jhesu: Marthe seruyde, Laȝar was oon of hem þat saat, Marie Magdeleyne tooke an alabaustre box of precious oynement & alto-barst þe box and helde þe oynement on Jhesu heed. | Suster, be glad [ 615] w^t al þyn herte to be at þis feste, & tak good hied, i preye þe, of euery mannes offys: For Marthe ministreþ, Laȝar syt, Marie anoynteþ. Suster, þis laste is þyn offys; and þerfore brek þe alabastre box of þyn herte and al þat euere þu hast or myȝt haue of deuocioun, of loue, off affeccioun, of gostly desir, of eny maner spiritual swetnesse, alto-gydere scheed hit on þy spouses heed, wursche∣pyngge [ 620] verrey man in god and verrey god in man! | And þeyȝ Judas þe trey∣tour grynte w^t his teþ & alþouȝ he grucche, þouȝ he be enuyous and skorne þe and seye þat þis oynement of spiritual deuocioun is not bote i-lost: haue þu neuere fors—Vt quid, ait Judas, perdicio hec: posset hoc vnguentum venum∣dari multo & dari pauperibus— | and þis is þe voys of manye men now-aday. ‖ [ 625] Bote what? þe pharyse grucchede, hauynge enuye of Marye verrey penaunt; Judas gruccheþ, hauyngge enuye of þe precious oynement; naþeles, trewely, he þat was ryȝtful and mercyful iugge, he acceptede not þis accusacioun; bote here þat was accused, þat was Marie Magdeleyne, he asoylede and excusyde—Sine inquit illam, opus enim bonum operata est in me: Suffre here doo, seyþ Crist, [ 630] for sche had [l. has.] ydoo a good dede in me. ‖ Let Marthe þerfore trauayle owtwardly & mynystre in owtward ocupacioun, let here receyue pilgrymes, ȝyue þe hungry meete, þe þursty drynke, cloþyngge to þe nakede, and so forþ of oþre; bote let Maryes partye suffise to me, and i wil be entendaunt to here. | Whoþer eny man woolde conseyle me forsake þilke feet of Jhesu, þat Marie so swetly kyssede? [ 635] or þat i schulde turne awey myn eȝen fro þat blessyde face so fair and frehs, þat Marye so entierly be-haldeþ? or ellis þat I schulde turne awey myn erys fro þylke sauery talkyngge of Criste, of þe whiche so fulsumly Marie is ived? I suppose, nay.—Bote now, suster, let vs aryse and walke ennys. Whidur, seyst þu? Certes, þat þu mowe folwe þy meke husbonde, hym þat is lord of heuene and irþe [ 640]

sittynge so homly vp an asse; and beyngge as hit were astonyed of þe grete honour and reuerence þat is idoo to hym in (s)which aray, amang þe worschipyngge of þilke deuoute children of Ebru, pote forþ þat þu canst doo, and cry: Osanna filio Dauid, benedictus qui venit in nomine domini. | And þanne walke forþ in to þat faire large halle frhesly istrowed and adiȝt for Cristes soper a [ 645] schereþursday, ant þonke þy god þat þu mowe come to swych a feste. Let loue ouercome schome, let stedefast affeccioun exclude al drede and preye, þat þu mowe, sum almesse of þoo crummes þat ben o þat blessyde boord; or ellis, suster, stond a-vier and as a pore wrecche poryngge on a gret lord, pote forþ þyn hand, þat þu mowe sumwhat gete, and let biter terys mowe þilke pytous [ 650] lord to haue pyte of þyn hungur. | And whanne Crist aryft fro þe soper, gur∣dyngge hym-self aboute wit a lynnene cloþ, and put water in to a basyn: beþenk how wondurful was þat mageste of god þat wysce and also wypede so ententily synneful mennes feet, and how gret a benignyte it was to handlen wit his holy handys þe feet of Judas, his cursede traytour. | Abid hir-vpon, suster, and [ 655] beþenk þe wel, and ate laste of alle pote forþ deuoutly þyn oune feet, to be whasschen as oþre ben—for, certis, he þat is not i-whasschen & ymaad clene of hym, he schal haue no partye w^t hym in blisse. | Suster, haft þu eny haste to hye hens-ward? abid a while, i prey þe, and taak good kep ho it is þat leneþ hym so boldely to Cristes brest & slepþ so sauerly in his lappe. Iblessyd is [ 660] þat man, what-euere he bee. | A, now i haue aspyed; certayn and w^t-owte doute, Jhon it is name. | Now, goode seynt Jhon, what swetnesse, what grace, what liȝt, what deuocion, what goodnesse þu drawste vp of þat euere-wellyngge welle Criste, I prey þe tel me, ȝif hit be þy wylle. Certayn, þer beþ alle þe tresores of whit and wysdom, þer is welle of mercy, hows of pyte, hony of [ 665] euere-lastyngge swetnesse. A a, swete and diere disciple, wher hast þu geten al þis? art þu heȝȝere þan Petre? holiere þan Andrew? more accepted þan alle þe apostles? | Trewely, þe grete pryuylegie of þy chastete haþ igete al þis dignite, for þu were ichose a mayde of god, and þerfore among alle oþre þu art most iloued. | Now, suster, þu art clene mayde, be glad and reuerently [ 670] go nyer and chalange sum partye of alle þis swete wurþynesse. ‖ And ȝif þu

darst auntre þe no furþere, let þilke pryue disciple Jhon slepe stille at Cristis brest and let hym drynke þe precious wyn of ioye in knowyngge of þe grete godheede, and ren þu, suster, to þe pappys of his manhede and þerof suk out melke, þat þu mowe gostly be fed in þenkyngge what he dude for vs in vre flehs. | [ 675] And amang al þis whan Crist byfore his passione commendede his disciplis to þe fader in þat holy orisoun, whan he seyþ Pater serua eos in nomine tuo: mekely enclyne þyn heed, þat þu mowe hiere þe same orison yseyd to þe fader for þe. | I trowe, hit were ryth myrye for þe to abyde hir stille; bote certayn, suster, ȝith þu most forþere. ‖ And þerfore, whan Crist goþ to-fore to þe mount [ 680] of Olyuet in blody anguyssche, to maken his preyere: folwe after, and þouȝ he take no mo w^t hym bote Petre, James & Jhon, & w^t hem goþ in to a pryue place, ȝit at þe hardeste be-hald a-ver how goode god took vp-on hym vre wrecchidnesse; tak heede how he þat is lord of alle, bygynþ, after þe manhoode, to be agast and seyþ: Tristis est anima mea vsque ad mortem. | My goode [ 685] lord god, what is þis? Hit semeþ þat þu hast so greet compassioun of me, þat þu louest me so muche by-comyngge man for me, þat as hit were þu hast for∣ȝyte þat þu art verrey god! þu falst adoun long-streyt in þy face and preyest for me, and also for anguyssche þu swaft so grevously þat it semeþ dropes of blood rennyngge doun on þe irþe. ‖ Wher-aboute standest þu, suster? Ren to, [ 690] for godys sake, and suk of þe swete blessyde dropes, þat þey be not spild, and wyþ þy tounge likke awey þe dust of hijs feet! ȝif þu canst do nomore, loke þu slepe not, as Peter dede, anaunter þat þu hiere þilke mornful vnder∣nymyngge þat Crist putte to Peter: Sic non potuisti vna hora vigilare mecum: Miȝtest þu not wake on houre wit me, seiþ Criste.— | And anoon after þis [ 695] behald how Judas þe traytour geþ before and which a cursed compaynye of iewes comeþ after; and þer at þe gylous cus of þis treccherous traytour tak heede how þey setteþ handes on þy lord & how fersly þey to-teryþ hym and drawyþ hym forþ as a þef, how cruelly þey streyneþ and byndeþ wit coordes þoo swete tendre handes. Alas, ho may suffre þis? ‖ Suster, i whot wel þat pyte okepyed [ 700] now al þyn herte, sorwe and conpassioun haþ set alle þy boweles aviere. Bote naþeles, suster, ȝit suffre a while and let hym deyȝe for þe, þat þus wyl deye! Draw neþer staf ne swerd, haue noon vnwys indignacioun! | For, alþouȝ þu

woldest, as Peter dede, kitte of eny mannes hiere, þouȝ þu smyte of arm or lege: certis, Crist wil restore al þise, as he dede Malkes ere; ȝe, and þouȝ þu [ 705] woldest, forto avenge þyn husbonde, slen eny man, w^t-oute douȝte he wil areyse hym fro deþ to lyf. | Let be al þis þerfore, suster, and folwe hym forþ to þe prince of prestys halle þat he was ydemed in, and þat fayrest face þat euere was, þe whiche þe cursede iewes defoyleþ w^t here foule spatelyngge, þu whash hit wit terys of þyn eȝen. | Be-þenk þe w^t how pytous eȝen and how goodly, how [ 710] mercyfully he lokede vp-on Peter whanne he hadde forsake hym: and anon turnede aȝen to hym-self and wepte biterly for his sunne. Oracio compilatoris. Gode Jhesu, fowche-saaf þat þy swete eȝe moote ones loke mercifully on me, þat ofte in a maner haue forsake þe þorouȝ my corsyde þowtys and wickede dedys ate cryinge of þe wickede seruaunt, my flehs.— | Bote now, suster, for∣þermore [ 715] on þe morwe þy spouse Crist is itake tretourusly to Pilat. Þer he is accuseed, and he halt his pees & as a schep þat is ilad to his deþ, or as a lomb [MS. bomb.] þat is on scheryngge, riȝt so he ne openede not is mouþ. | Avyse þe inwardly and tak tent how bonerly he stant byfore þe Jugge, wit is heed enclined, w^t his eȝen icast a-doun, w^t good chiere and fiewe wurdes, al redy for þi sake [ 720] to dispysyngge, al redy to harde betyngge [l. betynggis?] . I am siker, suster, þu miȝt not longe suffre þis, þu miȝt not suffre his comely ryg be so to-torn w^t schurges, his gracious face to be bonyd w^t bofattis, his wurschipful heod [l. heed.] to be corouned w^t scharpe thornes to þe brayn, his riȝt hand, þat made heuen and irþe, be dishonestly [l. dishonestyd.] w^t a ryed; I wot wel þu miȝt not longe dure to see þis w^t þyn [ 725] eȝen. | Bote ȝit naþeles be-hald, after al þis he is ibrout out al forbled and beten, beryngge a coroune of þornes on his heed, and a purpre garnement on his body, and þanne seyt Pilat to þe iewes: Ecce homo: lo hir is þe man! | Iwis, wrecche, a man he is, who douteþ hit? þe harde betyngge of ȝouȝre scharpe ȝerdes, þe wannesse of þe woundes, þe felþe of ȝouȝre stynkynde spatelynge [ 730] witnesseþ wel þat he is a man. ‖ Bote par caas þu seist to me: i am syker he is a man, how may it be naþeles þat in alle his iniuries he nis not wroþ as a man, he takþ not vengaunce of his turmentours as a man? W^t-oute fayle, he is more þanne a man; he is iproued now a man, suffryngge fals dom of curside schrewes, bote whanne he schal come hym-self to ȝyue riȝtful dom ate day of [ 735]

dome, þanne he schal be knowe a verrey myȝtful god. | Now, naþeles, þe false iugge Pilat sit sollennely in þe Jugge-sege, Jhesu stant pouerly to-sore hym, and þe sentence of deþ is ȝyue aȝens hym; and so, beryngge pitously his owne galewes, he is ilad to þe deþ. | A wundurful spectacle! sykst þu not? By-hold, suster, wat a signe of princehood and wurschipe þyn husbounde Crist berþ vp [ 740] his schuldre—as þe book seyt: Ecce principatus super humerum eius; and certeyn, þat was þe ȝerd off þy (!) riȝtwisnesse and þe sceptre of his kyngdom, as holy scripture also spekeþ of: Virga equitatis virga regni tui. ‖ þey casteþ hym out of his garnemens, and among knytes þey beþ departyd, saue his precious cote þat vre lady hadde iwrouȝt wit-oute seem: þat was nouȝt to-kit, bote by [ 745] lot it fel to oon al hool. Þanne among þieves he was sprad abrood on þe cros, and his swete handes and feet were þirlyd þouȝr wit nayles; þei [MS. þer.] profriþ hym drynke corrupt wyn ymedlyd w^t galle, and manye oþre dispiteȝ doþ hym. | And so he, þat mediatour by-twyxe god and man, hyng in þe myddul bytwene heuene and irþe, bryn∣gyngge as hit were heuene and irþe to-gydere. | Heuene is agast, þe irþe wundryþ, [ 750] and what þu, suster? Certayn, it is no wunder ȝif þu be sory, seþthorn;e þe sunne þat is vnresonable is sory. ȝif þe irþe tremble and quake: what wundur þey þu tremble? ȝyf harde flyntes alto-cleueþ: wat woundur þouȝ þyn herte to-burste? seþthorn;e straunge wummen stondeþ by-syde þe cros and wepeþ: what merueyl þey þu wepe for sorwe of so pytous deþ? Bote among alle þyse þynggis haue good [ 755] consideracioun of þilke mylde herte of Crist: what pacience, what benignite, what pyte it kepte alwey in his torment. He takþ non heede of his iniurie, he makþ no fors of his bitere peynes, he ne chargeþ not þe vilanyes and þe dispyt þat beþ doo to hym. He takþ no reward of al þis, bote he haþ pite & com∣passioun of hem þat doþ hym to hys passioun, he agreyþeþ salue for hem þat [ 760] ȝyuen hym smarte woundes, and had procured hem lyf þat beþ aboute to revyn hym þe lyf & putte hym to þe deþ. | W^t how (gret) swetnesse of herte, trowest þu, wyþ wat mildenesse of alle his [MS. of alle his of al spirit.] spirit, w^t how gret fulsumnesse of charyte crieþ he to þe fadur and seiþ: Pater ignosce illis: Fader, forȝif hem!—Oratio compilatoris. Benigne Jhesu, lo me hir, a symple and deuout wurschipere of þy [ 765]

maieste & not sleere of þy body, adorour of þi spytous deþ & not skornere of þy passioun, a stedefast knowelechere of þy grete mercy & not despisere of þyn infirmite þat þu hast itake of mankynde: and þerfore i prey þe þat þy swete blessyd manhoode mote preye for me & þat þy wunderful pite mote commende me to þy fader. Swete Jhesu, sey for me, þat wyþ mek herte wurschipe þy passioun [ 770] & þy deþ, þat þu seydest for hem þat putte þe to þy deþ. Merciful lord, sey ones for me to þy fader Pater ignosce illi!— | And þu, mayde, þat schuldest haue mor ful trest on þis maydenes sone Crist, wyþdraw þe fro þoo wummen þat stondeþ aver, as þe gospel sayþ, and w^t Marie, moder & mayde, & seynt Jhon, also a clene mayde, go sadlyche to Cristis cros and byhold avysily how [ 775] þilke face, þat angeles haueþ delyt to loke in, is by-come al dym and paal. Cast also þyn eȝe a-syde to Maries cher and loke how here fresche maydenly visage is al to-bollen and forsmoteryd w^t terys! | Lord, suster, whoþer þu schulle stonde by-syde w^t drie eȝen, whanne þu sikst so manye salte teris lassche adoun so vnmesurably ouer here rodye chekes? Miȝt þu be w^t-owte sobbyngge and [ 780] whepyngge, whanne þu sikst a swerd of so scharp sorwe renne þorouȝ here tendre herte? Miȝt þu heere w^t-oute gret pite how straungely Crist (sayde) of seynt Jhon to his moder: Wumman, lo her þy sone, Mulier ecce filius tuus—as hoo seyt: tak to þe anoþer sone, for i go fro þe; and þanne he seyde to seynt Jhon: Ecce mater tua? Was not þis a mornful þyng to Marie, whan he bitooke so passauntly [ 785] here þat was his moder to þe disciple, and beheet a þyef þe blisse of paradys, þat he schulde be w^t hym þryn þe same day?—After al þis oon of þe knytis w^t a spere persyde his syde to his tendre herte: and þanne, as þe gospel seyþ, þer cam out blood and water. Hye þe, suster, hye þe & tarye þe not, foonde forto gete þe sum of þyse precious liquours! for blood is yturned to þe in to [ 790] wyn, to do þe comfort, and water in to melke, to nursche þe gostly. | þer beþ ymaad to þe fayre fressche rennyngge ryueres in a stoon, and þat beþ Cristis reede woundes in his bodyly menbris; and riȝt as in culverhows beþ ymaad holys in þe wal for to warsche þe culvren in, ryȝt so in þe wal of Cristes flehs beþ ymaad nestes al hoot of blood, þat þu schuldest lotye in and bryngge forþ gostly [ 795] bryddes. | Of þis blood, suster, þu scholdest þenke and speke so muche, þat þy lippen schulde be as blood reed, as hit were a reed liste, and þanne schulde þy talkyngge be sauery and swete to euery man þat spake w^t þe—as þe book seyþ: Eloquium tuum dulce. | Bote now abid, what þilke noble knyȝt come, Joseph abarimathie, & vnlaceþ Cristis handes & feet, softly drawyngge out þe nayles. [ 800]

Byhald hou he byklippeþ wiþ his blessyde armes þe swete body of Crist and hou faste he streyneþ it to is breste! For soþe, þo miȝte þis blessid man wel seye þat þat is i-wryte in holy wryt: Fasciculus mirre dilectus meus michi, inter vbera mea commorabitur. | Go forþ after þis holy man, suster, and folewe þilke precious tresour of heuene & irþe, and ber vp hand, leg, or foot, þat þey hange not [ 805] doun so pitously, os ellis gadere to-gydere w^t al suttilte þilke holsum dropys of blood þat droppeþ doun of his wondes, and suke þe dust of his blessyd feet! | Behald furþeremor how swetly & diligently þilke holy man Nichodeme tretiþ w^t his gentil fyngres þe sacrede menbres of Crist & anoynteþ hem wit swete oynemens, & w^t holy Joseph how he lappeþ Cristis body in a clene cloþ and leiþ hit in [ 810] þe sepulcre. | And after þis loke þu forsake not þe felaschipe of Marie Magdeleyn, bote, whan sche goþ to Cristis sepulcre w^t here swete smyllyngge baaumes to anoynte Cristes menbrys, loke þu go after! | A, lord, suster, ȝif þu myȝtest be wurþy to see w^t þy gostly eȝe þat Marie seyȝ wyȝ here bodyly: now þe stoon yturned awey fro þe dore of þat blessyd sepulcre & þer-vppon an angel sittyngge, [ 815] now wiþ-inne þe sepulcre oon angel at þe heed, anoþer ate feet, syngyngge & wurschippyngge þe Joye & blisse of Cristes resurrexioun; now Jhesu lokyngge w^t a gladly eȝe vp-on Marye Magdeleyn, þat was sory and wepyngge for Cristes deþ, and how swete a uoys it was to Marie Magdeleyne whanne he clepede here w^t here name, as þe gospel seyt, and seyde to here: Maria. | A, what was [ 820] swettere þan þis voys, what was mor ioyeful or mor blisful, Maria! ‖ Now, Marie, let þy water-veynes of þyn heed alto-berste and terys renne a-doun, drawȝ vp sobbyngge and siȝȝyngge fro þe deppeste ende of þy bowelys, whanne Crist clepiþ: Maria. O blessyde Marie, what herte haddest þu, what spirit, what strenkþe, whanne þu vylle adoun longstreit to-fore Crist & grettest hym we∣pynggely [ 825] and seydest Raby! ‖ I pray þe, wit wat affeccioun, w^t what desir, w^t what brennyngge of þyn herte, w^t hou gret deuocioun of al þi soule crydest þu, whan þu answeredest þy lord and seydest Rabi, Maister!—for mor myȝtest þu not speke for sobbyngge and for wepyngge; þy grete loue þat þu haddest to Jhesu, hadde raueschid alle þy wittes boþe of body and of soule. | Bote [ 830]

þ^u, derewurthe lord, why puttest þu awey fro þe swych on as louede þe so muche and so brennyngly, þat sche most not come so neyȝ þe to kisse þyn holy and blisful feet? Noli, inquit, me tangere: Touche me not, com not neiȝ me, seiþ Crist. | A, an hard word, an vnsuffrable word, a word þat wolde to-breke þey it were a stony herte! Noli me tangere, Touche not! Why so, blisful lord? [ 835] whi schal i not neyȝȝe þe? why may i not touche þilke desiderable feet þat where iþirled for me w^t nayles on þe cros, þat where al by-schad for me w^t blood? why mot i not handle hem, whi mot i not kysse hem? Gode Jhesu, art þu bycome straunge and mor enemy, for þi body is mor glorious? Now for soþe, i nel not lete þe, i nel not go fro þe, i schal neuere cesse fro wepyngge, my brest [ 840] and herte schulle alto-breke for sobbyngge and sikyngge, bote i mote onys touche þy swete feet. And þanne seyþ merciful Jhesu: Noli timere: ne be þu not agast ne disconforte þe nouȝt, for þat þat þu askest is not bynome þe, bote it is iput in delay; only do as i say þe: Goo & tel my breþryn þat i ham ryse fro deþ to lyve. | þanne renþ Marie forþ, and certeyn, sche renþ wel þo fastere, for [ 845] þat sche wolde sone come aȝeyn. | And whanne sche comeþ aȝen, sche comþ not alone, bote wyþ oþre wummen; aȝens þe whyche Jhesus hym-self geþ & w^t benigne & glad gretyngge he conforteþ hem, þat where ouercome wiþ so biter sorwe of his deeþ. | Suster, I pray þe, tak good heede: for þoo it was fully igraunted to Marie Magdeleyn & here felawes þat arst was put in desolacioun [l. delay.] — [ 850] Accesserunt namque & tenuerunt pedes eius, | as þe gospel seyþ: þo þey wente to & klepte Jhesu aboute his feet. | In þyse and swyche oþere, suster, abid & of þyse haue studefast meditacione; In swyche þynggis haue þy delyt, þe whyche no sleep ne smyte of [of st. or.] noon outward boostis ne ocupacioun lette! | Bote for as muche as in þis wrecchede lyf is noþyng stable, noþyng certaynly is abydyngge, [ 855] and a man dwelleþ not ne dureþ noon whyle in oon stat: þerfore it is nyedful þat oure soule be ved w^t a-maner diuersyte of chaungyngge. | Wherfore we schulle goo fro þynggis þat beþ apassed, to be-þenke vs on þynggis þat beþ present: of þe whiche we mowe be steryd þe mor parfytly to louen vre god.

De presencium meditacione. Capitulum XVIII.

Ine halde it not a litel ȝyfte of god, ȝif þu vse wel and take good con∣sideracioun [ 860] of men þat haueþ ibe tofore vs and hou we beþ i-kept of manye

myscheues þat þey were in; how god made vs of þe same matere þat he maade hem, and ȝit he haþ departid vs fro hem: somme þat were ycast out of here moder wombe al deed, and somme þat in here moder wombe were astrangled, þe whiche, as it semeþ, were raþer ybore to peyne þanne to lyf. | And what, ȝif [ 865] we beþenke vs hou god had ymad vs hole menbres and sounde, and not ysuffred vs be bore in meselrye or palsye or ellis croked or lame, or so forþ of oþre, þat we schulde haue ibe in sorwe to vs-self, and to oþre to dispyt and schame. | Bote of hou gret goodnesse of god was it and is þat he ordeynede so for vs þat we beþ ibore among swyche folk by þe whiche we mowe come to þe know∣yngge [ 870] of god and to vre byleue—for þis ȝifte to many a þousand heþ be denyed, which þat rytfully beþ ydampned for euere; and þis ȝifte is frely yȝeue to vs, þat only of his goodnesse beþ ichose þorouȝ his grace; and ȝit naþeles alle we were of on condicioun and of on mankende. | Gowe furþere & let vs be∣hoolde what a benefys it is of god þat we were ynursched, whanne whe cowde [ 875] no mor good þan a best, of oure fader & moder, and ikept so þat whe nere not ybrend in þe fuyr, as many an oþer haþ ibe, not idreynt in water, not wood & trauayled of þe deuel, not ysmyte ne venymed of no foul wurm, not yfalle and broke vre necke; þat we beþ to couenable age itauȝt in hool fey and in sacramens of holy churche. | Suster, of þyse let vs beþenke vs ryȝt wel—for in [ 880] alle þis benefys we beþ parteners ilyk, as we beþ of oon condicioun, of oon fader begete and oon moder wombe cast out in to þis wordle; & þyse benefis god haþ doo to vs as to þe body. | Bot auyse þe inwardly what god haþ ido to þe graciously to þy soule—for in þat partye (he) haþ departyd betwixe þe and me as muche as is bytwyxe liȝt and derknesse; þe haþ ikept to hym euere in [ 885] clennesse, bote me haþ ilete alone to my-self. | My mercyful god, wher am i bycome, whider am i went? Whider was i aschaped, wyder was i runne awey fro þy face? I was icast out fro þy blessede chiere as Caym was; I made my dwellyngge vppon þe irþe, þat is to seyn, caste myn vnclene loue on irþely þynggis; i was wandryngge aboute w^t Caym acursed—Et quicunque inuenerit me [ 890] occidet me: and who þat euere mete w^t me, haad power to sle me. And no wonder: for what scholde a wrecche creature doo, forsaken of his creatour? | whedur schulde an erraunt scheep gon or were scholde he lotye, whan he is destitut of his scheperde? A, suster, haue pite of me—for Fera pessima deuo∣rauit fratrem tuum: þe most wickede best of alle, þat is þe deuel, haþ deuoured [ 895] þy broþer. | And þerfore, suster, in me behald how muche þy god haþ do for þe, þat haþ kept & saued þe fro þat wickede best! | How wrecched was i þoo, whanne I soylede me-self and loste my clennesse? how blessyd were þu, whos clennesse and chastete only þe grace of god defendede & kepte? How ofte asayled, itempted and steryd was þy maydenhood & clennesse kept & saued of [ 900] god, whan i wilfully fil in to many & greuous synnes and gadryde to me on an heep matere of fuyr (in) þe whiche I scholde be brend, matyre of stench þorouȝ þe wyche I scholde be deed, matere of wormes of þe wyche I scholde be gnawen in helle, nere þe mercy of god. | Gode suster, byþenk þe of þe vielþys—for þe weptest vppon me sumtyme & vndernome me, whan þu were bote [ 905]

a ȝung mayde—bote certes, holy wryt fayleþ not þat seyt: Nemo potest corrigere quem deus despexit: No man may amende [MS. amendo.] þat god haþ despised—þat is to seye w^t-owte gret repentaunce of man & special grace of god. | A, how muche outest þu loue þy gode god, þe wyche, whan he despisede me, a drow þe to hym; and aȝens we were of on fader and moder ybore, ȝit me he hatede & þe [ 910] he louede! | Beþenk þe, as i seyde, of my foule corupcions, whanne þe cloudes of vnclennesse smokede vp in me of þe irþi and stynkynde concupiscence of flehs and of owtrage styrynge of childhood, & no man was to defende me ne saue me of suche myscheues; spekyngge and styryngge of wycked companye hadde hard ywrout vppon me, þe wyche in swete drynke of flehsly loue ȝaue [ 915] me puysoun of fowl vnclennesse; and so metyngge to-gydere biter swetnesse of charnel affeccioun and vnclennesse of flehsly concupiscence, þey rauysschede me, syke and feble (in) age of childhood, in to manye foule vices & dreynte my wrecchede soule in þe stynkynde flood of synne. | My mercyable god, þyn indignacioun and þy wraþthorn;e was fallen vppon me & i felyd it nouȝt; I was flowe fer awey [ 920] fro þe and al þu suffredest; I was cast & possyd in to alle-maner fulþe ant þu lete me alone. | Lo, suster, lo, diligently, i prey þe tak heede! for in to alle suche fulþes and adhominiaciouns þat my cursede wyl caste me in, wite it wel þat þu miȝtest haue falle in þe same, nadde þe mercy of Crist ikepte (þe). ‖ Bote i seye nat þis, grucchynge aȝens god, as þey he nadde do me no gret goodnesse [ 925] —for, w^t-oute alle þe benefis þat i rehersede beforn whiche were iȝeue to vs in commune, as wel to me as to þe, þe pacience and þe benignite of god was wundurfully yschewed to me in þat þat, whil i was in dedly synnes, þe eorþe openede not and swolewode me in. I am boundy(n) hugely to my god þat þe heuene smot me not adoun w^t þounder or w^t lytnyngge; þat i was not dreynt [ 930] in þe water, or deed sodeynly on oþer orrible deeþ—for ow scholde eny crea∣ture suffre þe hydouse wrong þat i hadde doon to here creatour, bote he hadde refreyned hem þat made hem alle of nouȝt, þe wyche whyle ne coueytyþ not þe deeþ or dampnacioun of a synneful wrecche bote þat he turne hym fro his wickednesse and liue in lyf of grace? ‖ And of (h)ow [h überschr.] gret grace, mercy & good∣nesse [ 935] of my god was it þat, wan i ran awey fro hym, he pursuede after, to drawe me aȝen? þer þat i was agast of euere-lastyng dampnacioun, he confortede me and byheet me lyf; whan i was cast a-doun in to dispeyr, he areysede me vp aȝen in to parfyt hoope; whanne i was most vnkynde, he auaunsede me w^t his gret benefys, to styre me to turne aȝen to hym; ‖ and þer I was [ 940] custummablely alto-gydere yvsed to vnclennesse, he drow me awey þens þorouȝ sauour and tast of inwarde gostly swetnesse & to-barst þe harde chaynes and bondes of cursede custum. ‖ And also after, whan i was drawen out of þe wordl, benignely he receyuede me to his grace. ‖ I halde my pees of many wundurful and grete benefys of his mercy, an aunter þat eny partye of wurschipe, þat is [ 945] al-to-gydere his, i were y-seye take to me-ward. | For after mannes estimacioun ful ofte þe grace and þe goodnesse of þe ȝyvere and þe prosperite of þe receyuour cleveþ so neyȝ to-gydere, þat he is not only worschiped þat only ouȝte to be worschiped and preysed, not only to hym þat ȝift al, is iȝoue blisse and þank, bote to hym þat receyveþ: & þat is wronge. ‖ What haþ eny wrecche of eny [ 950]

goodnesse bote þat þat he haþ receyued of god? ȝif he haþ freoly, he haþ it of godes ȝiftis—why þanne scholde he be wurschiped, as þeiȝ it were of his owne merytes? ‖ And þerfore, my deoreworthe lord, my blisful lord, to þe alone be blisse, to þe be ioye, to þe be worschipe, to þe be þankyngge of al oure herte; to me, synful wrecche, noþyng bote confusioun of my face, which þat haue i-doo wyckenesses [ 955] & so manye goodnesses haue receyued. | Bote þu askest me par caas what i haue lasse þan þu of godes ȝiftes. ‖ A, suster, where is he mor fortunat þat w^t esy & softe wedur brynkte his schip saaf & sound to þe hauene, ful of mar∣chaundise and of richesse, or elles he þat in wylde wawes & in greet tempest alto-breket his vessel & vnneþe naked and quakynge asschapeþ to lond alyve? | [ 960] Suster, þu myȝt be glad and bliþe for þe grete gostly rychesses þat þe grace of god haþ ikept to þe wyþ-oute tempest of dedly temptacioun; bote certes to me byhoueþ gret bysynesse and eke trauayle, for to make hool þat was to-broke, for to gete aȝen þat i hadde ilost, forto cloute aȝen þat was in tempest of temp∣tacioun al to-rend. | And naþeles, sooþly, suster, wite it wel þat hit ouȝte be [ 965] amaner schame to þe, ȝif þat I after so manye abhominable vnclennesses be yfounde euene w^t þe in lyf þat is to comen. ‖ And ȝit wel ofte hit falleþ so þat manye diuerse vices benemyþ þe meryt & þe blysse of maydenhood; & on þat oþer syde, þat chaungynge of euole maneres, & vertues comyngge in after vices, wipeþ awey þe vilanows schame of oold vnclene conuersacioun. Bote now, [ 970] suster, behald entierly þe grete ȝyft of þe goodnesse of god þat þu wost wel þu hast receyued; wiþ how murye chiere he ȝyde aȝens þe as it were, whanne þu forsoke þe wordl and come to hym; w^t how (grete) delices he vedde þe, whanne þu were anhungred aftur hym; what richesse of his mercy he profrede, what holy desires he inspirede, of how swete drynke of charyte he ȝaf þe drynke. For [ 975] ȝif god, only of his gret mercyful benignite, haþ not ylete me al wyþ-outen experience of his wundurful & gostly confortes wych ne am bote a fugitif and a rebel wrecche, what swetnesse may (I) trowe þat he ȝyue to þe þat art and euere were a clene mayde? For ȝif þu hast be in temptacioun, he haþ defended þe; ȝif þu hast be in peryl, he haþ kept (þe) saaf; ȝif þu hast be in sorwe, he haþ [ 980] conforted þe; ȝif þu were dowtyngge or flecchyngge, he haþ confermed þe in good purpos. | How ofte, suster, whan þu hast be asadded & dul or wery of þy lyfe, haþ he be a pytous confortour to þe; ȝif þu longynge [l. longyd?] in brennyngge loue after hym, haþ i-lept in to þyn herte; ȝif þu hast yrad or ystotid on holy scripture, haþ yliȝted þy soule w^t liȝt of spiritual vnderstondynge? | How ofte, [ 985] whanne þu hast be in þy preyeres, haþ he yrauyssched þe in to so heiȝ desir, þat þu canst not telle hit? | How ofte haþ he w^t-drawe þyn herte fro wordly þynges to delices of heuene & to þe murþes of paradys? | Alle þyse beþenk þe of inwardly in þyn herte, þat al þyn affeccioun & al þy loue mowe be turned to hym alone! | Haue bote skorn of al þe wordl, let al flehsly loue seme sty(n)kynde [ 990] to þe; and þu þat hast iset al þy purpos on god & on þoo þat beþ in (h)euene and lyueþ þere wit god, þenk as þeiȝ þu nere not in þe wordle— | Vbi est thesaurus tuus, ibi & cor tuum erit: þer þat is þy tresour, let þer be þyn herte. And loke þat þu schette not þy soule in no fowl bagge or purs ful of seluer or gold or wordliche rychesse—for, trewely, þy soule may neuere wiþ þe heuy [ 995]

peys of þe peny flen vp liȝt to þe blisse of heuene. | Suppose euery day þat þu scholdest be deed, & certayn, þu schalt not care ne bysye þe for þe morwen. | Let no wordly aduersite of tyme þat is to comene make þe agast; let no drede of hungour þat is to comene disese þyn herte, bote on hym let al þy trust & al þy stedefaste hope hangen þat fedeþ þe bryddes on þe eyr & cloþeþ þe lylyes [ 1000] & floures in þe feld fayrere þan euere was Salomon in al his blisse. | Let hym be þy stoorhous, let hym be þy tresourhows, let hym be þy gold purs, let hym be þy rychesse & al þy delys, let hym be to þe alle þyng in alle-maner nyede qui sit benedictus in secula seculorum. Amen. Et hec de meditacione presencium ad presens sufficiant. [ 1005]

De meditacione futurorum. Capitulum XIX.

He þat graunteþ so gret benefys to his seruauns in wordle þat now is, hou grete ȝiftes kepþ he for hem in lyf þat is to comene! | þe principle and þe by-kynnyng of þynges þat beþ to comene, and þe final ende of þynges þat now beþ present, þat is deed. Of þe whyche deed what nature is hit þat haþ not horrour þrof? what herte is hit þat dredeþ hit nouȝt? For bestes and bryddes [ 1010] w^t rennyngge and lotyngge and many an oþer þousand-maner slekþe escheweþ deeþ and defendeþ here lyf. | Bote ȝit, suster, ententyfly auyse þe in þyn owne herte, wat þyn owne conscience answerþ to þe in þis matere, what þy feyt is bold on and what þy parfyt hope by-hoot þe and þy desyr coueyteþ. For certayn, and þy lyf be to heuynesse and þu be saad & haue despyt of þe wordle and þyn [ 1015] owne flehs be to þe to sorwe, certes, þanne coueytest þu deeþ wit gret desyr; for deeþ put awey heuynesse of þys lyf and makeþ an ende of saadnesse of þis wordle and delyuereþ þe body out of muche sorwe. | And feyþfully, i schal sey þe on þyng þat is mor worthy þan alle þe delis, al þe rychesse & al þo [MS. þo st. þe.] wur∣schipe of þis wordle, and þat þyng is: ȝif þat þu for gret clennesse of conscience, [ 1020] for parfyt stedefastnesse of feyt and for clier sourtee of verrey hope, ne drede not bodyly deeþ. | And þis poynt þorow þe ȝiftes of god he may at sum tyme haue experience of, þat after sykyngge and mornynge for wrecched seruitute of þis wordle, is so ileft vp in to heiȝ clennesse of conscience and holy contem∣placioun þat he haþ in a maner forȝyten al þis wordle. | And iwis, suster, þise [ 1025] beþ þe holsum erris & þe ioyeful begynnynggis of euere-lastynge blisse þat is to comene, whanne at þe comyngge & at þe asaylyngge of deeþ parfyt feyt ouer∣come

his natural horrour, hope tempre hit, & surtee of clene conscience put awey al drede. | Loke now, suster, how deeþ is bygynnyngge of reste and of blisse, ende of trauayl, and sleere of vices and of wrecchidnesse; as þe book seyþ: [ 1030] Beati mortui qui in domino moriuntur; amodo iam dicit spiritus ut requiescant a laboribus suis. | Wherfore þe prophete discryvyngge þe deeþ of godes derlyngges fro þe deeþ of þoo þat beþ acursed and schulle be dampned, seiþ on þis wyse: Omnes reges dormierunt in gloria: | Alle, he seyþ, gloriouse kyngges haueþ be deed in ioye. For þey deyeþ in gret ioye and gladnesse, whos deeþ commendeþ [ 1035] parsyt & clene conscience; þe whiche deeþ is ful precious iþe siȝte of god, as þe book seyþ: Preciosa est in conspectu domini mors sanctorum eius. | And certes, he is a glorious kyng & deyeþ in ioye, what-so-euere he be, to whos deeþ beþ angeles present, to whos laste slep holy halwen hiȝetþ to & ȝyvyngge help as to here cyteseyn of heuene and mynystryngge hertly confort, fiȝteþ for hym aȝens [ 1040] his enemys, casteþ adoun his wiþstonderes & scharply conuicteþ his accusours, bryngyngge his soule euene to Abrahames bosum & to þe siȝt of god, þer þat he schal abyden in reste, pees & liȝt. | Bote non sic impij, non sic—noþyng so of godys curslynges; for of ech of hem seiþ þe same prophete in þe same place þat i seyde nekst: Tu autem proiectus es de sepulcro tuo quasi stirps inutilis [ 1045] pollutus &c.: þu, he seiþ, art icast out of þy sepulcre—þat is þy foule body—þu art icast out, i seye, as a foul and vnþryfty drye stycke, þat is not wurþ bote to þe fuir. Fur [st. for.] iwis, godys curslynggis in heere deeþ beeþ idrawe of wickede spirites out of here body as out of a stynkynde put, al defoyled w^t lecherye, al i-wrapped aboute wyþ cursede coueytise, & so wiþ instrumens of helle þey beþ [ 1050] idrawe to be brend in fuyr, itake to be gnawe of wurmes and iput to be astrangled of euerlastyngge stench. | Now soþly and trewely it is seyd: Expectacio iustorum leticia, spes autem impiorum peribit: þe abydynge & þe hope of rytful men is ioye and blisse, þe hope of wickede men schal perysche and fayle. | Bote for soþe, what reste, what pees, what murþe and liȝt is be-hoote and is [ 1055] abide of þe blessede spirites þat now resteþ in Abrahames bosum: for experience haþ not ȝit itauȝt vs, þerfore noon of vre penne or poyntel may owtly wryten it as it is. | Bote þey abideþ in blisse, alwhat þe noumbre of here breþryn be fulfeld, and þat schal ben at þe day of þe laste resurrexioun at þe day of dome.

whanne þey beþ cloþed in duble stole, þat is to seyn in ioye of body and soule [ 1060] to-gydere in euere-lastyng blisse. | Of þis day of dome, suster, i preye þe þat þu byholde þe horrour & þe drede: whanne þe angellis of heuene schulle ben as it were astonyed, þe elemens schul ben dissolued for heete of fuyr, helle∣ȝates schulle ben al open, and al þat is now priue and hud, schal ben openly knowen. | From aboue schal come þe Jugge fers and wroþ, his wraþthorn;e schal [ 1065] brenne as eny fuyr, his chaar þat [st. schal.] be terrible as eny tempest, for to take veniaunce in gret ire & to destruye his enemys in leytyngge fuyr. Now certes, Beatus qui paratus est occurrere illi: | yblessed is he þat is redy to meete w^t hym at þat our. | What sorwe schal be þanne to cursede wrecchen, whom now lecherye defoyled, cursede coueytise al disturbeþ, Luciferes pruyde areyseþ an heiȝ! ‖ [ 1070] Angeles schulle gon and departe þe wickede fro þe goode, puttyngge riȝtful men on godes riȝt syde, & on his left syde þoo þat schulle be dampned. ‖ Suster, byþenk þe now in þyn owne herte as þey þu were euene by-twyx þyse tweye companyes before þe Jugge-sege of god & not iputte outerly to on party ne to oþer: cast þanne þyn eȝen asyde to þe left syde of þis riȝtful Jugge Crist & by∣hald [ 1075] þat cursed wrecchid & weepful companye. A, suster, wat stench is tir [tilge tir.] þer, what horrour, what drede, what sorwe! | A-cursede coniones standeþ þer gryn∣tyngge w^t teeþ, al naked to here bare brest, orrible in siȝt, deformed in face, al irebuked in confusione and schame for nakednesse & fowlnesse of here body. Þey wolde fayn lotye & huyden hem, bote þey schul not mowe; þey wolde renne [ 1080] awey, bote þey schulle not be suffred. ȝif þey lyfte vp here eȝen, þe wraþthorn;e of here domesman is above here heed; ȝif þey lokeþ dounward, þe orrour of þe put of helle is aȝens here face. | þey schulle fynde noon excusacioun of here synne, ne þey schulle not apele fro eny vnrytful dom—for what-euere schal þanne be demyd, here owne conscience schal knowen it & deme it soþ. | Be-þenk [ 1085]

þe now, suster, how muche þu owest to louen hym of al þy myȝt, þat haþ departyd þe fro þilke grete vnsauery multitude þat schal be dampned, & yclepyd þe to his grace & ipurgyd þe & iustefyed þe to his blisse. ‖ And þerfore cast þyn eȝen to þe ryȝt syde and by-hold to how blisful a cumpanye (he) haþ coupled þe. | A, Jhesu, what fayrnesse is in hem, what honour, what felicite, what ioye, [ 1090] what surtee! Summe beþ put an heiȝ to be domesmen w^t Crist, summe beþ al briȝt schynynge w^t coroune of martirdom, summe beþ whyt as þe lylye of virginite, summe ben fructuous þorouȝ ȝyuyngge of almesse, summe ben clier & excellent þorouȝ holsum doctrine of godes lawe; and alle þyse beþ knet and coupled to-gydere in o bond of blisful loue and euere-lastyngge charyte. | þe swete face [ 1095] of Jhesu schyneþ to hem not terrible and gastly as it doþ to Cristes curslynges, but ful amyable & blisful, not biter bote ful swete, not gastyngge bote gladyngge & confortyngge. | Now, suster, ȝif þu woldest stonde in þe myddul of þyse two companyes, not wetyngge as it were to wyche partye þe sentence of þe domes∣man wyle put þe too: Lord, how hard schulde þis abydyng be to þe! Þanne [ 1100] for soþe myȝtest þu wel say: Timor & tremor venerunt super me & contexerunt me tenebre. | For ȝyf he putte þe on þe lyft syde, þu schalt not mowe seye þat he is vnriȝtful; ȝif he ha ordeyneþ þe o þe riȝt syde, it is only of his grace, and not to be put to þyn owne merytes. | Now iwis, lord god, lif and deeþ is in þy wyl & in þy power alone. | Sykst þu now, suster, how muche al þyn [ 1105] herte and þy soule schulde be set only in his loue, þe wyche, alþouȝ ha [MS. ha st. he.] myȝte ryȝtfully turne þe same sentence of deeþ to þe þat he smyt on hem þat schulle be dampned, ȝit [MS. ȝif.] of his goodnesse haþ leuere to putte þe on his riȝt syde and associe þe to his blisful derlyng? | And þerfore now a godeshalf ymagyne as þey þu were ioyned to þat ioyful and holy felauschip, heryngge þilke precious [ 1110] decree of his swete voys: Venite benedicti patris mei, percipite regnum quod vobis paratum est ab origine mundi: Comeþ ȝe iblessid of my fadur, receyueþ þe kyngdoom þat was agreyþed to ȝow er þe bygynnynge of þe world. And þanne schulle þilke wyepful wrecchyn heere þilke harde and vnsuffrable word ful of wraþthorn;e, ful of sorwe, ful of indignacioun: Discedite a me maledicti in ignem eternum: Departeþ [ 1115] fro me ȝe curslyngges in to euerlastyngge fuyr. And þanne schul þe goon in to perpetuel turment, & riȝtwyse men in to blisse wiþ-outen eende. | A a, an hard departyngge, a wrecchyd and wiepful condicioun to þilke acursede caytyfs! | And

whan þey beþ itake awey & departid otterlyche fro þe blisse of god, and riȝtwyse men after heere degree & heere meryt beþ iput in among þe ordres of holy [ 1120] angeles: þanne þannys let þilke gloriouse processioun go forþ in to þe heȝe Jerusalem, þe cite euerlastyngge of heuene, Crist hym-self as oure verrey heed goynge before and alle his blisful menbres folwynge after. | þanne schal þilke glorious kyng regne in hem, and þey in hym, vndurfonggyngge to here heritage þilke real kyngdom of blisse þat was ordeyned for hem er þe wordle were. | þe [ 1125] staat of þat realme may not hiere be fully þouȝt, and muche more noþer seyd ne wryten in book; | bote þis wot i wel and daar booldely sayn þat þu schalt lakke noþynge þat þu woldest haue, ne þu schalt haue noþyng þat þu woldest lacke. | þer schal be no wepynge ne [MS. no?] weylyngge, no sorwe, no drede, no discord, noon envye, no tribulacioun ne temptacioun, no chaungynge of þe eyr, no cor∣rupcioun [ 1130] ne wicked suspecioun, non̄ ambicioun, non̄ adulacioun, no detraccioun, no siknesse of old age, no deþ, no pouerte, no derknesse, noon hungur ne þurste, no nyede ne werynesse ne no-maner faylyngge. | Þer þat noon of alle þyse þynges beþ, what may þer be bote parfyt ioye, parfit murþe, parfit tran∣quillite, parfit surtee, most parfit loue and charite, parfit rychesse, parfit fayrnesse, [ 1135] parfit reste, parfit strencthe, parfit hele, and parfit siȝt of þe face of god? And in þyse euere-lastyngge abydyngge and euere-durynge lyf, | what wolde ȝe more? whanne oure creatour god þat [þat st. schal.] be clierly yseyen, iknowen and iloued. He schal be seyen in hym-self blifful, he schal be seyen in his creatures, gouernyngge alle þyng w^t-oute trauayl or bisynesse, susteynnyngge alle þyng w^t-outen eny wery∣nesse, [ 1140] ȝyuynge hym-self to alle creatures after here capacite w^t-oute eny laskyngge or diuisioun of his godhede? | þanne schal be seyn þilke swete amyable and desiderable face of god þat angeles coueyten to loke in; of whos fayrnasse, of whos cliernesse, of whos swetnesse hoo may auȝt seyn worthyly? | þer schal be seye þanne þe fader in þe sone, þe sone in þe fader, and þe holy gost in [ 1145]

hem boþe. Þer god vre creatour schal be seye not in a myrour or in derknesse, bote face to face, as þe gospel seyþ. | Þer god schal be seye as he is, whanne þat by-heste schal be ful-feld þat hym-self saiþ in þe gospel: Qui diligit me, dili∣getur a patre meo & ego diligam eum & manifestabo ei meipsum: | Who þat loueþ me, seiþ Crist, he schal be loued of my fader and i schal louen hym and [ 1150] schewen hym myn owne self. | Of þis cliere siȝt comeþ þat blisful knowynge þat Crist hym-self spekþ of in þe gospel: | Hec est vita eterna, vt cognoscant te vnum & verum deum & quem misisti, Jhesum Christum. Of þyse sprynkt out so muche loue, is igendret so greet feruour of blisful desir, so muche plentevousnesse of lykyngge, so muche swetnesse of charite, þat non̄ oþer [l. noþer.] fulsumnesse of blisse [ 1155] by-nemeþ þe blisful desir and appetit, noþer þat blisful desir fayleþ of parfit and plentevous fulsumnesse. | And wat is al þis, forto seyn hit in fiewe wordes? | Certes, suster: Quod oculus non vidit nec auris audiuit, que preparauit deus diligentibus se.—Recapitulacio. Now, suster, I haue wryte to þe in schorte wordes of þe moyn̄de of Cristis benefices þat ben apassed, of þe experience of [ 1160] þo þat beþ present, and of þe abydyngge hope of þo [MS. þe?] þat beþ to comene: of þe whiche mor plentevous fruyt of þe loue of god mowe sprynge out of þyn herte. | So þat þis þre-maner meditacioun mowe styrye þy gostly affeccioun, and þyn affeccioun mowe gendre brennyngge desir, and þy desir mowe brynge þe in to mornyngge and eke in to wepyngge after þe loue of þi husbounde Crist, alwhat [ 1165] þu be brouȝt in to his owne siȝt and be iklept in his blessede armes, so þat þu mowe seye to þy singuler loue þat þu hast ichose byfore alle oþre, þat þat is iwryte in þe book of loue in holy wryt: Dilectus meus michi & ego illi.— | And now hast þu, suster, þat þu coueytist & þat þu askedist; for þu hast bodyly informaciouns after þe whiche þu schalt rule and gouerne þe owtward man; and [ 1170] also i haue itake þe a maner forme by þe whiche þu miȝt purge þe inward man fro vices and maken hym fayr in vertu; | þu hast in þre maner of medi∣tacioun how þu schalt nursche þe and feruently excite þe in to þe loue of god. | And in caas þat eny deuout creature profite in þe redynge of þis litul booke in

eny gostly profit, i preye hym þat he wyl ȝyue me þis to my meede: þat to [ 1175] my savyour þat i abide, and to my domesman þat i drede, he wylle deuoutly preye for my mysdedes, þat he and i mowe come to þat blisse þat i vnworþyly haue spoken of. Quod nobis misericorditer concedat qui viuit & regnat in secula seculorum. Amen. [ 1179]