The myroure of Oure Ladye, containing a devotional treatise on divine service, with a translation of the offices used by the sisters of the Brigittine monastery of Sion, at Isleworth, during the fifteenth and sixteenth centuries. Edited from the original black-letter text of 1530 A.D., by John Henry Blunt.

And begynnyth the fyrste parte of thys Boke, that is called oure Ladyes myroure.

¶ How and why goddes seruyce is sayde, eche daye in .vii howres.

Capitulo. primo.

[Folio primo] Sepcies in die Laudem dixi tibi. These ar the [Psal. cxviij.] wordes of the prophete Dauid saynge thus to our Lorde. Seven times on the day. I haue sayde praysynges to [The Rationale of the Seven Hours of Prayer.] the. ¶ All resonable creatures were made to knowe & to loue, & to prayse god, & therin to haue theyr endeles ioy. But whyle our soulles ar prysoned in these dedly bodyes, we may not for corrupcyon & heuynes of the same bodyes entende contynually to that godly praysinge, like as they do that by deth ar made [Praise in heaven continual, but on earth limited by our infirmities.] free from thraldome of the flesshe, & are come to the ende of theyr ioye, that ys the presence of god. Ther∣fore our mother holy chirche reulyd by the holy goste, knowynge the fraylte & feblenes of her children, hath set us eche daye seuen howres, whiche at leaste we ought to occupy in the seruice and prayseynge of god, that is to say, Matyns, prime, tyerse, Sexte, none, euensong, & complyn. ¶ For sythe yt ys so as Salo∣mon [Seven deadly sins.] sayth, that a ryghtfull man fallyth seuen times on [Prouer. xxiiij.] a day, and the nombre of all wyckednesse is namyd vnder seuen deadly synnes agenste whyche in holy chyrche is ordeyned seuen sacramentes, and gyuen [Seven Sacra∣ments. Seven gifts of the Holy Ghost.] seuen gyftes of the holy goste; therfore to gette remys∣syon of oure synnes, and to thanke god for hys gyftes; we say prayseynges to hym in the sayde houres, seuen tymes eche day. ¶ And for god made all thinges in [Genes. ij.] syx dayes & fulfylled them in the seuenth day & [The world made in six days, and God rested on seventh.] rested; therfore doynge thankeynges to god for all his werkes, & for all that he made; eche daye we prayse hym seuen tymes. ¶ Also for the lyfe of man is de∣parted [Seven ages of Man.] in seuen ages wherof we haue spente some full ydelly or euyl therfore to thanke god for oure lyfe, & to recompense suche neglygence; seuen tymes on the day we do seruice to God. ¶ And for all the time

of this lyfe passith under vii. dayes wherein the people [But only those who live con∣templative life can keep the seven hours of prayer.] of thys worlde that ys gyuen to actiue lyfe, is occupyed to gette theyr lyflode and oures, so that they may not frely entende eche day in all these times to prayse god wyth theyr tongues; therfore we that are callyd to contemplatyue lyfe, ought to prayse god for them, & for vs euery day .vii. times, that we may say to our lorde with Dauyd Lorde god I praysed the vii. tymes on the day.

¶ Why these vii houres, rather then other.

Ca. ii.

But now perauenture ye might aske why these [Why particular hours chosen for mattins, prime, &c.] seuen howres, that is to say, matyns tyme, pryme tyme, & so fourth ar rather assyned of holy chyrche to the praysyng of god then other houres syth there ys many mo houres on the daye, & in the nyghte then vii. And to this I answere, that these howres ar more specially priuyleged then other for grete werkes that god hath wroughte therin, for which he is euerlastyngly to be praysed, & therfore we rede that sayntes both in the olde lawe, & in the new praysed god in these howres. For Dauid the prophete sayth to god of hym∣selfe thus. Media nocte surgebam ad confitendum tibi, [Psalm. cxviij.] That is, Lorde at mydnyghte I rose to prayse the. & also he sayth thus. Vespere, et mane & meridie nar∣rabo [Psalmo .liiij.] et annunciabo, that is, By the morow, at pryme tyme. & at none, and at euensonge tyme. I shall tell & shewe thy prayseynges. Also Daniel the prophete [Danielis .vj.] worshyped god thryes on the day knelynge, that was after the exposycion of saint Hierome, at tyerse, at [Sup. Daniel. .vj.] sexte, & at none. Also Peter & John wente up in to [Actus .iij.] the temple to pray at the houre of none, as yt is writen in the actes of thapostles. And saint Paule & Silas beynge in pryson, prayed to god at mydnyght, & then the erthe quaked, & all pryson dores openyd, & all the fetters & bondes of prysoners were losyd. Our Lorde

Ihesu cryst also prayed, not only in on parte of the nyght [Folio .ij.] but all the night he wooke in prayer as the [Luce. vj.] gospel tellyth. And in the begynnyng of holy chirche, [Practice of the early Church grounded on events of Christ's Passion and Victory.] the clergy, & the comon peple both men & women rose to prayse god .iiii. tymes in the night. First in the beginnyng of the night, whan folke ar wonte to go to bed. The seconde tyme at mydnight. The thirde tyme a lytel before day, & the .iiii. tyme in the selfe morow tyde. For at euen our lorde was taken of the [Math .xxvj.] Iewes, & bounde and scorned. At midnight he was borne. Before day he spoyled hell, & in the mornyng he rose from deeth to lyfe. And therfore in some [Sedum con∣suetudinem ecclesie Sarum.] feastes matyns ar yet said at euen, & in som re∣lygions at mydnight. And in som before day, & in other dyuerse tymes of the night. And in som chirches they say mattyns in the morow tyde. ¶ At pryme tyde, our lorde Ihesu crist was led to Pylate, & [Math. .xxvij.] accused, & in the same howre after his resurreccyon he apperyd to Mary Magdeleyne, & another day he apperyd to hys dysciples, as they were fysshyng the [Marci .xvj.] same houre. At howre of tyerse, our lorde Iesu crist was scourged & crouned with thornes & scorned. The [Ioannis .xxj.] same howre after hys resurreccion he appered to the [Math .xxviij.] women comyng from the sepulcre. And on Penthecoste sonday the same howre he sent the holy goste downe [Act .ij.] to thapostles. At sexte, our Lorde Ihesu cryste was done on the cros, & fed with eysel & gal. The same [Ioannis .xix.] howre after his resurreccyon he apperyd to thapostel seynt Iames, & on the Assension day the same houre he sat & ete with his apostels. At howre of none, oure lorde Ihesu crist cryed, & gaue out his soulle by dethe, [Math. xxvij.] the same houre a knyght openyd our lordes syde with a spere, & smote thorugh his herte, where out came [Ioannis .xix.] water to our baptym, & blode to our redempcion. And on Ester day he apperyd the same howre to seint peter. At euensonge tyme, oure lorde Iesu crist on Shere

thursday supped with hys apostels, & ordeyned the holy sacrament of his holy body and blode. The same [Math. xxvj.] houre on good friday he was taken downe from the [Math. xxvij.] cros. And on Ester day the same houre he met with [Luce .xxiiij.] too of his disciples goyng towarde Emaus, & made hymselfe knowen to them in brekyng of brede. At complyn tyme, our lorde ihesu cryst on shere thursday at euen prayed & swette blode. The same houre [Luce .xxij.] on good fryday he was buryed, & on Ester day [Math. xxvij.] the same houre he apperyd to hys dyscyples gatheryd togyder in a close place for fere of the Iewes, & said to them Pees be to you. Thus ye may se that not [Ioannis .xx.] without grete causes, these houres ar set & ordeyned to be specially occupyed to the seruyce & praysyng of our lorde god: rather then other houres on the day.

¶ Why oure Lady oughte to be praysed and seruyd in these same houres.

Capitulo .iii.

Now in happes ye thynke that these ar good causes [Application of same principles to our Lady's Hours.] why god shulde be serued in these houres, but syth all youre seruice is of our lady ye wolde wytt why her seruyce shulde be sayde in these same .seuen. houres. And as to thys ye oughte to thynke, that yt ys full conuenient that her holy seruice shuld be sayd in time according to his, for her wyl was neuer contrary to his blessyd wyll. And furthermore som say that for at matyns tyme ther apperyth a sterre in the fyrmament [The mattins star is stella maris, guiding shipmen to their haven.] wherby shypmen ar rewlyd in the see, & brynge them∣selfe to right hauen, & for our mercyfull lady is that ster that socoureth mankynde in the troubelous se of this worlde, & bringeth her louers to the hauen of helth: therfore yt is worthy that she be serued, & praysed at matyns tyme. At prime tyme there apperyth [The prime star heralds the dawn.] a sterre before the sonne, as yf yt were the leder or brynger forth of the sonn, & our lady cam before, & brought forth to mankynde that sonne of rightwysnes

that is our lorde ihesu crist. At houre of tyerse [Attierce labourers have their dinner.] labourers desyre to haue theyr dyner, & our lady hath brought furth to us, him that is foude, & [Folio .iij.] brede of lyfe, our lorde Ihesu crist comfort, & refeccion to all that laboure in his seruice. At houre of sexte the sonne [At sext the sun grows hot.] waxeth more hotte, & by mene of our lady the euer∣lastyng sonne hath shewed the hete of his charite more largely to mankynde. At houre of none the sonne is [At noon the sun is highest.] hiest, & the hyest grace & mercy that euer was done to man in erth, was broughte in by mene of our lady. At euensonge tyme the day fayleth moche, and whan all [At evensong the day faileth.] other socour fayleth our ladys grace helpeth. Complin is thende of the day, & in thende of our lyfe we haue [Compline ends the day.] moste nede of our ladys helpe, and therfore in all these houres we ought to do her worshyp & praysyng. Also the paynes that our lorde ihesu crist suffered in his holy passyon in all these .vii. houres as is before said, our lady his moder sufferyd the same paynes in her harte by compassyon, & therfore yt is conuenient to prayse her & do her seruice in all the same houres. There be also .vii. ages of the worlde. The fyrste is from Adam vnto [The seven ages of the world.] Noe. The seconde from Noe tyl Abraham. The thyrde from Abraham to Moyses. The .iii. from Moyses vnto Dauid. The fyfte. from Dauid vnto Iechonye. The .vi. from Iechonye, to the comyng of our lorde Ihesu, & the .vii. from thens vnto the dome. And in all these ages our lady hath be desyred & loued of holy faders that haue be in eche of them as is shewed more openly in the legende of your seruice. And all [On tewsday.] the chosen of god that euer were or shall be in these .vii. ages of the worlde; ar or shal be brought to helth [In which men are and will be saved by the Incarnation, whereof Mary was the instrument.] by mene of her. And god hymselfe louyth her more then he loueth all creatures that euer were or euer shall be in the same ages; therfore yt is resonable that .vii. tymes eche day she be worshyped & praysed, & our lorde god for her, of all hys chirche, & more spe∣cyally

of you that ar so specyally callyd to be her [Capl'o .iiij. regule scti salua. [toris?]] maydens and dayly to synge & to say her holy seruice.

¶ How youre seruyce and your legende, and the rewle were all gyuen of one spyryte. And how holy a man he was, that by heuenly inspyracyon set your songe, & your seruice.

Ca. iiii.

And so moche the more dilygent ought ye to be in [The Hours of St Bridget revealed from heaven,] syngyng, & sayng of your holy seruice, as it was in a meruailous wyse ordenid & giuen from heuen by our lorde hymselfe, & not by eny mannes wyt or connyng. For lyke as our lorde Ihesu crist which is one god with the father & the holy gost endited the rewle hymselfe by his holy mouthe to saynt Birgit so the same god endited your legende by an angel, & your seruyce by [by an angel, to St Bridget's con∣fessor, Master Peter.] an holy man. Thys holy man was saint Birgittes confessoure & her master, for he taught her grammer & songe, & gouerned her & her housholde whose name was master Peter. Of whome our lady said thus to saint Birgit. Say she said to thy master that loueth [In extrauag. Capitulo. .vj.] the holy trinite in all his power; that I haue fur∣theryd him so moche in to the charite of the same holy trinite, that he ys one of the pryestes that god loueth most in the worlde, wherfore it was gyuen unto him to endite that songe, which is as golde that shall be to many in solace & comforte. Thys ys the songe of your seruyce, wherof our lady sayd to saint Birgit an other tyme thus. He that hath endited the rewle [Ibidem. Capitulo .cxiij.] & that spirite that told the, the lessons; the same spiryte gaue hym to endite the songe with meruaylous tokens & shewynges. For there came to hym so grete a wynde in his eres that his brest, and the celles of hys [Master Peter's sensations under the inspiration.] hed were al inwardely fulfylled, in whiche fulfyllynge all hys herte was enflaumed to the loue of god, wherof after that fulfyllynge and enflaumynge and softe meanynge of hys tonge, he broughte fourthe the

wordes, and the notes. ¶ And therefore yt ys not semely that they shulde be shorted. For though in [His words and song more pleasing to our Lady than rhetorical Latin.] my songe there be no masterly makynge ne no Rethoryke Latynne, yet thoo wordes endytyd by the mouthe [Folio .iiij.] of this my loued frende, plese me more, then sotel wordes of eny worldely maysters.

¶ How the holy goste wroughte bothe by the angell and by master Peter, but dyuersly in ether of them. And what rewarde the same master shulde haue for writynge of your songe.

Ca. v.

The mother of god sayd to saynt Byrgit. Thou [In extrava. Caplo. cxiiij.] oughtest to wyt that yt is no more mastery to god to make of ought, & to make of nought; then it is to speke, he made venemous wormes, & gaue them suche [He who gives instinct even to serpents can inspire angels and men.] vnderstandyng that they know wether they may crepe for theyr lyfe fode, & for to kepe theyr lyfe. But the same benyngne god ys more enclyned to mannes nature. that is to say to man hymselfe, lyghtnynge hys soule after his beningne plesaunt wyl with the spiritual vnderstondyng of hys wordes & that in tow wayes. First yt semyth to the as a persone shewid the tho thinges that thou hast to say This our lady sayth to saynt Byrgyt of the angell that apperyd to her in mannes lykenes whan he endyted your legende as shall be saide afterwarde. ¶ The seconde wyse yt semyth [Thus it was master Peter learned to write the service, and to add the musical notation to it,] to thy master as though hys eres & mouthe were fylled with wynde, & as though hys harte were stretched out with brenyng charite to god, as a blather full of wynde. And in that swete harte brenyng he gat knowlege of som wordes & saynges whiche he coulde not before, & how he shulde make responses, & antemps, & hympnes, & ordeyne the songe in notes. And ether of these twayne is of the holy gost, after the departyng of his verteu, that is to say. to the angell to the shewyng of [as the angel had indited the lessons.] the lessons, & to the other, that is to master Peter in

ordenyng of the songe. Therfore yt behoueth nother to [Neither legend nor service to be altered, but may be explained.] shorten ne to lenght ether of them by mannes natural wyt netheles yf eny worde seme derke; yt is lefull to make yt more open by more esy translacion An other time our lady said to saint Birgit thus. Say to him that [Libro .iiij. Capitulo .xxxij.] writeth my songe & my praysynge, not for hys owne praysyng, ne for his owne rewarde, but for the praysyng of hym that is worthy all praysynge for all his werkes; [All being written for the praise of God,] that as the prynces of the worlde gyueth worldly rewarde to her praysers; so shall I rewarde him gostly. for as one sylable hath many notes vpon it; right so plesyth yt god to gyue hym croundes of rewarde in [the writer shall receive a crown of reward for every syllable.] heuen, for eche sylable that is in the songe. & yt shall be sayde to hym in heuen. Lo here cometh the prayser that endyted the songe for no temporall good but for god alone.

¶ How an angell was sente of god to saynte Byrgyt to endyte youre Legende in the tongue of Swethe whyche mayster Peter drew fyrste into Latyn.

[Capitulo .vi.

Whan saint Birgyt had dwellyd many yeres in [In prologo super sermo∣nem angel∣icum.] rome in a Cardinals place that ioyneth vpon saint Laurences chirche in damaso; then for she wyst not what lessons shulde be redde by the nonnes in her monastery that christe bad her bylde in Swethe whose [St Bridget living in Rome caused a monastery to be built in Sweden.] rewle he endyted himselfe to the worshyp of his mother, she prayde to our lorde Ihesu therfore, & he apperyd vnto her, & sayd I shall sende the myn angel that shall reuele & endyte vnto the the legende that shall be redde at mattyns by the nonnes in thy monas∣tery in worshyp of the vyrgyn my mother, & write thou yt as he saith vnto the. Then had saynt Byrgyt a [Her chamber had a window looking on to the altar of St Laurence's church, which the writer had seen.] chambre ioynyng vpon the sayd chirche of saynt Laurence, & a wyndo to the hye auter, wherby she myght se the body of chryste eche day. I haue often

ben in the same chirche, & there I haue sene both the auter & the wyndo. In the chambre saint Birgit eche [In this chamber she was visited by angel,] day after she had saide her houres, & her prayers, she made her redy to wryte with pen, & yncke, & paper or parchemyn so abydyng the angell of god, and when he came he stode by her syde ryght vp moste honestly. hauynge all way hys face with reuerence berynge and beholdynge towarde the aulter where the body of chryst was hyd and closed in a box as the maner ys. And so stondynge he endyted the sayde legende dys∣tynctely [who dictated to her in Swedish] and in order. in the moderly tongue [Folio .v.] of saynte Brygytte, and she full deuoutly wrote yt eche day of [the legend to be used in her monastery.] the Aungels mouthe, and mekely shewyd her gostly father eche day what she had writen the same day. But some dayes yt happened that the Aungell came not, and then whan her gostly father asked her yf she had writen eny thinge that day; she answered agen full mekely, and sayde. Father I haue wryten no∣thynge to day, for I abode longe the Aungell of god, that he sholde come and endyte and I wryte, but he cam not. ¶ Thus was this Aungels sermon of the ex∣cellence [This legend the angel broke up into lessons to be read at mattins daily, calling it a coat shapen for the Queen of heaven.] of the glorious vyrgyn Mary, endyted and wryten, whyche the same Aungell departed in lessons as they sholde be red at mattyns weykely thorugh oute all the yere. ¶ And whan he had done he sayde to saynt Byrgytte, lo he sayth I haue shapen a cote to the quiene of heuen the mother of God. Therfore sowe ye yt togyther as ye may. ¶ O how glad ought ye to be for to sowe on this heuenly cote, how dylygente and deuoute oughte ye to be to rede, and to here this holy legend. How depe and inwarde comforte shulde [How glad should the sisters be to sing, read, and say the service so indited.] yt be to you, to synge, and rede & say thys holy seruyce, wherof the holy goste hymselfe is auctoure and maker, that hathe gyuen yt to you by so holy meanes, as by his holy aungell, by holy saynt Byrgytte and by so holy a pryeste. For whan saint Byrgytte had wryten the

Legende of the Aungells mouthe in her owne tongue; then the aungell bad her take yt to master Peter for to [It was translated into Latin by master Peter.] drawe yt in to latyn & sayde thus vnto her. ¶ Say he sayde to thy mayster that he and I ar bothe one [In extravag. ca. cxv.] membre in god. For he ys as yt were the outwarde membre, and I am the inwarde membre. Therfore write he these wordes that I saye to the, and put he [The angel declares that Peter will translate Swedish into Latin correctly, by inspiration.] thereto, and therefro that hym semyth ys to be put therto, and therfro, as yt pleasyth hym, for we bothe ar gouernyd of one spyryte. Thys puttyng to & fro that the aungell spekyth of, was as I trowe, for a thing may not alway wel be turnyd from one language in to another wythout som chaungeynge of wordes more or lesse. ¶ Whan mayster Peter had turned thys Le∣gende in to latyn out of the tongue of Swethe, for he was a man borne of the same londe; then he sent yt to [But it was sent to a Spanish Doctor of Divinity to be reviewed.] master Alphonse whyche was a doctoure of dyuynyte to whom our lorde bad that all the reuelacyons shulde [Idem. Ca. xlviij. et xlix. Item le .vij. Capitulo .xxxj.] be taken after they were drawen in to latyn, for the same Alphonse was borne in Spayne, many an hon∣deryth myle from Swethe, and coulde nothynge of her language. And thefore they neded to be drawen in to latyn or he se them. To hym the lessons and reuela∣cyons [Thus the lessons and revelations were edited by men of divers languages;] were taken, that he shulde se that they were sett in trew and conuenyente termes, wythout erroure or darkenes, for he was a greate clerke. And though the fyrste drawyng were good and trew, and don by the helpe of the holy goste; yet oure lorde wolde that moo men of dyuerse contryes and language shulde laboure therin, to theyr more meryte, & to more open shewynge and wytnesse of his maruaylous workeynge. For as he sayd to saynt Byrgytte, though the Euan∣gelystes [In extravag. Capitulo .xlix.] wrote the gospelles by the holy goste, yet other doctoures came after, that by the same spyryte dyscussed and expounded theyr wrytynge moche more playnely and openly, And so yt neded to be. [Folio .vj.] Therfore

thus after the settynge of mayster Alponse is youre [and they are read as they were settled by master Alphonse.] legende red in all places of this order.

¶ That thys holy seruyce ought to be sayde with more dylygence and deuocion then other prayers.

[Ca. .vii.

Bi all thys ye may se that ye ought to be full besy [Reasons why the hours should be sung, read, and heard devoutly.] in all the wyttes and mightes of youre soulle, to synge, & rede, and here the holy houres of your seruyce ful deuoutly. And more deuoutly then eny other prayers. Not only for the holy ordynaunce, and settyng therof. as I haue now tolde you; but also for ye ar more bounde therto in dyuerse wyse. ¶ One for the ordenaunce, and obedyence of holy chyrche, where all that ar [Extra. de celeb. misse. Ca. dolentes.] bounde to dyuyne seruice ar bydden straytly in verteu of holy obedyence to say or synge the seruyce of these .vii. houres studyously and deuoutly as fer as god geueth them grace. For thoughe yt be not in oure power to [First, for the sake of obedience to the Church.] haue deuocion at oure wyll, for yt is the fre gyfte of god, yet yt is in oure power by grace to do that is in vs to dyspose vs to deuocion. And the grete curteyse of owre mercyfull lorde is frely to gyue the gyftes of grace & of deuocion to them that faythfully dyspose them therto. And yf he gyue them not to owre felyng he gyueth them to our most profyt, yf the defaulte be not in vs. And therefore we oughte to be right ware that we gyue none occasyon to oureselfe, ne to none other of lettynge of deuocion, by herynge or saynge worde or token or in eny other wyse. For that is forboden vs by holy chyrche in all wyse vnder greate payne. & the [De celeb. misse.] prelates of the chyrch be charged to take hede therto. ¶ An other thynge that byndeth you to these holy [Ca. graui in clementi.] houres is your foundacyon, for your founder hath gyuen [Secondly, because the founder pro∣vided the sisters with their liveli∣hood for that purpose.] you your lyuelode, that you lyue by for that cause specyally that ye shulde prayse god in hys holy seruyce in these seuen howres. And therefore ye ar bounde of

deutye and of ryght, syth ye take the lyuelode; to [Io. in summa confessor. libro. primo. tit. vij. ques∣tio. xviij. Ca. iiij. regule.] satysfye them after theyr entente and els ye ar gylty of wronge wythholdynge of youre dette. ¶ The thyrde bonde, ye haue by the rewle of youre professyon, wher∣by ye ar bounde to synge euery day these holy houres of oure lady solemply. And this solempnyte asketh [Thirdly, because the rule of the monastery enjoins it.] both inwarde besynes to haue deuocyon in harte, and also in syngyng and redyng with tongue, and in other outwarde obseruaunce. ¶ And lyke as ye ar more bounde to this holy seruyce; then to other prayers; so yt pleasyth god more and is more profytable to you. For we rede that the soulle of a holy relygyous man [How the soul of a deceased monk told his abbot that God was pleased with the Divine Service used by the religious.] apperyd to hys abbot after his deth, and bad hym exhorte hys bretherne to say this holy diuine seruyce with all reuerence & deuocyon that the aungels of god myght offer yt vp to god at tyme of eche of these houres. For thys holy seruyce he sayd that ys deuoutly songe of relygyous people in erthe pleasyth god as moche, as that, that ys done of aungels before hys hyghe maieste in heuen. ¶ It ys also more nedefull to you, for yt deseruyth not onely the rewarde of prayer as other deuout prayer dothe, but also yt hathe the rewarde of obedience, that is better [Folio .vij.] then oughte that any man can deserue by hys owne deuocion. For after the sentence of saynt Augustyne one prayer of hym [De opere mon∣achorum. Capitulo .xvij.] that deuoutly saythe hys seruyce in obedience of holy chyrche; is better then ten thousande prayers sayd of an other after hys owne wyll and deuoucyon, that rechelesly sayth the seruyce that he is bounde to.

¶ And therfore they erre greatly that hastely, and [The error of say∣ing the service hastily or reck∣lessly; of being silent at service, or of substituting private prayers.] rechelesly say these holy houres, for haste of other besynes, or of other prayers. And so do they that wythdrawe theyr voyce from syngynge, for saynge of other deuocyons. thoughe they say the same thinge and moche more wythout note. ¶ They are also blame∣full that of theyr owne wyll, medel other prayers, or

other besynes with these holy houres, as yf any wolde say a lesson or a response by hymselfe, whyle other syng yt or rede yt by note, and then say other prayers, [To mingle private devotions with those of the public service spoils both:] or entende to other thinges, and afterwarde torne agayne & synge fourthe with the quier. Or if eny in tyme of mattins, or of eny other of these houres wolde stynte of, and entende to other deuocyons or to other occupa∣cyons, and then say fourthe where they lefte, namely yf yt were eny longe thing or longe tareyng. For though bothe thys holy seruyce, & suche besynes or deuocyon be good, eche by themselfe; yet whan they ar medelyd togyther they plese not god. As wyne and [like mixing ale and wine,] ale ar good drinkes eyther by themselfe, but and they were medlyd togyther, men wolde not drynke them. Right so oure lorde wyll haue hys seruice sayde hole eche houre by ytselfe wythout medlyng of eny other thing. Therfore he forbad in his lawe that eny man∣shul [Leuit. xix.] shul sowe hys fylde wyth dyuerse sedes at ones. For the sede of these holy houres oughte to be sowen in [or sowing a field with divers seeds.] the fylde of youre soulles, in theyr owne tyme by them∣selfe. And in other tymes of the day, ye may sow the sede of other deuocions, & of other good besynes, as layser wyll gyue you, & yf ye haue no leyser therto; then obedyence of this holy seruice fulfylleth, & re∣compenseth all suche thinges moche more fruytfully to [Lessons also ought to be devoutly heard, and no prayers said while they are being read.] youre soulles profyt, then yf ye sayde or dyd moche thyng, & were recheles in this. And therfore though your legende be longe, & a lesson be red but of one alone, yet thinke not that that is a voyde tyme to all the other to do what they wyll. For ye ought that tyme to syt full stylle & to here eche worde that is red, with full greate dylygence & deuoute entendaunce ther∣to, sekeyng to haue deuocion therin; & to fede your soulles therwith, for yt is fode of lyfe, & ye oughte not [for they are food of life.] onely to take hede to that ye say or synge yourselfe. but ye ought also to take hede, & here all that is red or

songe there, of eny other, be yt lesson or verse, or orison or eny suche other thynge.

¶ That the seruice of these houres oughte to be sayde in dew tyme. And why youre seruyce is sayde after the brothers seruice.

Ca. .viii.

Furthermore yt longeth to the obedyence of this [Exactness needed as to time, &c.] holy seruyce, that yt be sayde & songe in dew time, in dew place, in dew maner, & in dew tyme, for men & [Ex regula Benedicti. capitulo .xlvij. et l.] women of holy chyrche, namely relygyous people, oughte to saye theyre seruyce eche howre in hys owne tyme, that is to say mattyns, at mattyn tyme, & pryme at pryme tyme, & so furth of all the other houres, but yf offyce, or syckenes [Folio .viij.] or other resonable cause let them so that they may not, & then yt is counsayled them to [Extra. de celeb. misse. Ca. primo.] say all theyr seruice before none, by tymes in the morn∣yng, leste they be lettyd in dew tyme of sayng, with [What to be done when duty or sickness hinders.] other casual besynes. & ageyn after mete the seruice of after none For whan these houres may not be said in their oune time, they ought to be said before the tyme rather then after. For as a holy doctoure sayth. Obedi∣ence [Hngo sup. regul. Aug. Ca. iij.] wyl that dyuyne seruice be sayd in tyme, but whan yt may not; prouydence wyl that yt be sayd be∣fore the tyme. But for to tary after the tyme yt is he sayth blameful negligence. And therfore sayth an [Triuet sup reg. Aug. Ca. xix.] other holy doctour, that god heryth redyly the prayer, & seruice that is sayde in dew tyme as he sayth by his prophete. Tempore placito exaudiui te. That is. I [Esa. xlix.] haue herde thy prayer whan thou praydest in dew tyme. ¶ This tyme is to be vnderstonde as for your seruice, soche tyme as yt is sayde in your quier, after the vse of the monastery. as the day and the seruice asketh. For the brothres seruyce ought to be sayde before [The service of the brothers of Syon to be said before that of the sisters.] youres in dew tyme after the common vse of the chyrche. And therfore youre quier may not kepe tho same tymes. But yt is medefull obedience, that they

that ar out of the quier say theyr seruice & houres in soche tymes as they ar sayde in the quier, as moche as they may as is before saide. ¶ The cause why your [As ordained by revelation to St Bridget.] houres be sayd after the brothres, our lorde ihesu cryst tellyth to saynt Birgyt and sayth thus. ¶ The scrip∣ture [In extravag. Capitulo .iij. Ecclesi. .ix.] whiche ye calle the byble, that we calle the scrip∣ture of golde; sayth that a pore man by his wysdom [The Bible, which is Scripture of gold, tells of] delyueryd a Cytye that was bysegyd of a myghty man. And afterwarde no man had mynde on that pore man. ¶ Thys cytye is mankynde, whome the fende bysegyd [the siege of Mansoul by four sins on four sides.] in foure sydes, for he bysegyd man with foure synnes, that is to say, fyrst by inobedyence of godes com∣maundement. The seconde by trespas ageynste the lawe of nature. The .iii. by noyous couetyse, & the forthe by hardenes of harte. ¶ This creature of man∣kynde [Its delivery by Mary's submis∣sion of will to be the instrument of the Incarnation.] my mooste holy mother in maner delyueryd, whan she lefte all her wyll in to my handes, & wolde suffer all trybulacion that soulles myght be saued. This is veryly godly wysdome, to commytte all wyl & power vnto god, & to delyte in contrary thinges for god. Therfore for this wyl. I god. & the endeles sonne of god. was made man in the virgin, whose harte was as myne hart. And therfore I may well say that my [Her sorrow, love, and obedience, thus helped for∣ward the salvation of mankind.] mother & I haue saued man, as yt had be with one hart I sufferynge in harte & body, & she in sorowe of harte and in loue. Therfore this virgin was veryly poure for she desyred ryght nought of rychesse, ne the leaste synne cleuyd neuer to her soulle. ¶ For there ar somme pore from good, but they ar full of couetyse & of pryde, & these ar, not the pore that I mente of in [Math. v.] my gospell. But other ar ryche in rychesse of goodes, & pore in spyrite. And these ar they that counte [The poor in spirit seek only Christ, and keep their wealth for their fellow Christians.] themselfe but asshes and dedely, & desyre to be with cryst, and they haue rychesse onley for nede, & for profyt of theyr euen crysten. These ar veryly pore, and riche in god. And amonge these, was my mother.

¶ Therfore the pouerty & the wysdome of this vyrgyn [So was Mary poor in spirit and rich in God.] my mother, ys as yt were forgotten. For there ys but few, but that though they prayse her with theyr mouthe, yet they cry not to her, in all theyr harte nor they folowe not the [Folio .ix.] steppes of her charyte. ¶ Ther∣fore. for in the chyrche of god, the worshyp of god ys [This poverty of spirit to be followed in saying her service;] songe of many, seuen tymes on the day, after the maner of oure forne fathers; therfore I wyll now, that fyrste the bretherne synge theyr houres in dew tymes. And [by giving that of the brethren the precedence.] afterwarde that the systers fulfyll the offyce of theyr seruyce somwhat more tareyngly. For to them ys not set the seuen folde nombre of theyr houres after the course of the sonne, but as they may, they muste do, & [Yet to her greater honour.] kepe the tyme as they may. ¶ And thys I myselfe ordeyne that endyted the rewle, that yt shulde be knowen, not only of crysten men, but also of the hethen that shall be conuertyd, with how greate worshyp god wyll haue his mother worshypped. ¶ And also for she is hed & lady of this monastery, by whome I wyl do mercy to synners. And also that the scrypture shulde be fulfylled that sayth I shall prayse [Psalmo .xxxiij.] god in all tyme, & in al my lyfe. ¶ Thus this synguler grace is not to be refused for a synguler good, dothe no preiudyce to a generall good. Ne the praysable custom of fathers is not therfore to be repreued; but yt plesyth me that in other chyrches, the houres of the vyrgyn [In other churches the hours of the Virgin sung first, as less worthy; and then the hours of the day, as more worthy.] my mother be sayde fyrste, and that then after be songe the houres of the day after the tymes set, & ordeyned in holy chirche. ¶ By this reuelacyon ye may se, that not wythstondynge the vse of the chyrche ys in many londes & contres to say fyrste the seruyce and houres of our lady, as lesse worthy. & afterwarde the houres of the day as more worthy; yet our lorde wyl do that reuerence to his holy mother, that in thys order the houres of her shall be sayd after the houres of the day to her most worshyp. ¶ ye may also se in

this same reuelacyon that though ye may not kepe the tymes vsed of the chyrche for causes before sayde; yet ye oughte to kepe the tymes as moche as ye may in soche wyse as I haue said before.

¶ That these holy houres ought to be sayde in dew place that is the chirche.

Ca. ix.

Thys holy seruyce ought also to be sayde in dew [Inno. super capitulo pres∣biter.] place that is in the chyrche, but yf syknesse or soche resonable cause lette, that ye may not come thyder. For churches are halowed & ordeyned for prayer, & for [Reasons why the service to be said in church.] diuine seruice to be sayde & harde therin, as oure lorde sayeth hymselfe. Domus mea, domus orationis voca∣bitur. [Math .xxi.] That ys to say. My howse, that is holy chyrche. shall be called a howse of prayer. And yt ys moste spedefull to you, to pray in that place for many causes. ¶ One for more worshyp of oure sauyour Iesu cryst & of hys blessyd mother our lady in [.i. Because Christ and His mother are thus most honoured.] whose worshyp the chirche is halowed. ¶ An other cause for the blessyng & the prayer of the bysshop in tyme of halowyng of the chyrche, which helpith & [.ij. Because the church is a holy place by its consecration.] furtherith moche the prayer of them that pray therein. ¶ The thyrde cause, for the aungels of god dwelle there to helpe vs in time of prayer, & to promote our prayers [.iij. Because angels assist at Divine Service in church,] towarde god. And in token therof the holy Patryarke Iacob se a vysyon in a place callyd Bethel, that ys as [Genes. xxviij.] moche to say as the howse of god & betokeneth holy [as shown by Jacob's vision at Bethel.] chyrche, aungels comyng downe from heuen, & goynge vp agayne to heuen, menyng that when we pray in chyrche; the aungels of god come downe to helpe vs, & go vp to offer our prayer to god. [Folio .x.] And therfore sayth saint Bernarde. O he saith. who so had open eyen [Super cantica sermone .vij.] and myght se wyth how grete cure and ioye aungels ar amongeste them that synge deuoutly and praye, wherfore he saythe, I admonysshe you my moste loued frendes, that ye stonde purely in the praysyng of god,

so that ye do yt reuerently and gladly. ¶ The forthe cause is for the fendes haue lesse power to lette prayer [.iiij. Because evil angels have less power to hinder prayer that is said in church.] there then in eny other place, & therfore the same patriarke Iacob, after he had sene the sayde vysyon, he sayde. Quam terribilis est locus iste, That is. How [Genes .xxviij.] ferefull is this place. For the holynes of the chyrche & deuoute prayers made therin, & namely the presence of the holy sacrament of the auter; rebuketh the boldnes of the fende, & maketh him aferde. ¶ And the fyfte cause ys for our lorde god wyll take hede of them, & here theyr prayer that pray in holy chyrche, [.v. Because God promises to hear prayers said in church.] as he sayde himselfe. Oculi mei erunt aperti, et aures mee erecte ad orationem eius qui in loco isto orauerit, [Secundo. paralip. .vij.] That is to say. Myne eyne shall be openyd to se hym and myne eres shall be dressed vp, to here his prayer, that prayeth in thys place, that is holy chyrche.

¶ How perylous yt is to be absente from chyrche in tyme of these holy houres wythout very nede.

[Capitulo .x.

Therfore they that myght come to chyrche in tyme [The error of those who might come to Divine Service and do not.] of goddes seruice and do not; they do not only offende god, & hurte theyr owne soulles by inobedience agenste god & holy chyrche; but also they hynder the spede of theyr prayers, & lese all the greate further∣ynges before sayd. ¶ And though they be well occu∣pyed, & haue leue to be thense yet yt suffysyth not, but yf very nede cause yt as ye may vnderstonde by thys example. ¶ There was a grete, & a worthy clarke [In speculo spiritualium parte .iiij. Ca .xxj.] that lefte the worlde, & becam a relygious man in the cyte of Parys, & kepte the rygoure of hys relygion in full greate streyghtnes vnto hys lyues ende. Netheles by cause of hys clergye he was lysensyd by his abbot [How a clerical author suffered for remaining at his books instead of attending Divine Service.] to be absent fro the quier to intende to hys studye, wherby he compyled & made full many notable bokes to the profyt of all holy chyrche. But after he was

dede & buryd, on a nyght as the abbot stode at mattyns with his bretherne, he se one stonde in this dede mannes stalle, that lowly enclyned to him & by sygne asked confession. Than the abbot vnderstonding that it was the same mannes soulle; he went with him out of the quier in to the chapitre hous, where the soule [The remorse he underwent after death;] was take a non & sore tormented longe tyme togidre. And after his torment he apperred agen to his abbot, & then the abbot asked hym the cause of his peyne. He answerid & sayde. For dyuine seruice, by cause I ful∣fylled yt not in the quier night & day as other brethern did. Then said the abbot. Thou gadrest and made [though his books were good, and he had leave of absence.] many bokes out of holy scripture, & hast lefte them to the profit of many other that shall come after the. And for that cause I gaue the leue to be from diuine ser∣uice. The soule answerid & said An unlawful leue is not leue, but it is violence of the ordre for suche lycence shold not be graunted but seldome, & only whan nede compelleth. The abbot asked him what myght delyuer hym from his payne; and he sayde a [His soul was delivered from its pains by a trentall of masses being sung for him.] trentalle of masses songe for hym in the couent, whyche was done, and the soulle was delyueryd by the mercy of oure lorde Iesu chryste. ¶ Thus ye may se that though this mannes labour [Folio .xj.] were good and done by leue; yet yt excusyd hym not from payne for yt was not nedefull ne longynge to the obedience or profyt of hys relygion. ¶ But they that wolde leuer be in the quier then thense, and may not be there, for office or occupacyon that they haue to do in charite, and by obedyence to the commune profyt of the monastery, or of the relygion; they ar not only excused, but also [Inno. de celeb. misse. Ca. primo.] they ar parteners of theyr merytes that kepe the chyrche, lyke as they that kepe the chyrch ar parteners of theyr mynistracion & labours for all ar as membres of one body in oure lorde.

¶ That ye ought nether to be to slowe to chyrche warde ne hasty to go thense.

Capi. .xi.

Therfore they that haue helthe and strengthe and [All who can go should be quick to go to church.] ar not lettyd by obedience; they ought to be full hasty and redy to come to this holy seruyce & lothe to be thense. They oughte not to spare for eny slowth or [Mere sluggish∣ness, indigestion, or headache, ought not to hinder.] dulnes of the body, ne yet though they fele some tyme a maner of payne in the stomacke or in the hed, for lacke of sleape or indygestyon. For they that quycly aryse for loue of goddes seruice, and feruently dyspose them therto; they shulde fynde our lordes helpe, and often fynde themselfe better at ease sone after bothe in body & in soule then yf they lay for fauoure of the flesshe styll or withdraw them thense. ¶ For lyke as [Ready going often brings relief from our Lord and good angels.] they that styrre up themselfe wyth a quycke and a feruent wyll thyderwarde ar holpe fourth and comforted by oure lordes good aungels; right so fendes take power ouer them that of slowthe kepe them thense, as [Stopping away gives evil angels more power over one.] ye may se by example of a monke that was suffycyently stronge in body but he was slepy, and dul to ryse to mattyns. Often he was spoken to for to amende, and on a nyght he was callyd sharpely to aryse and come to the quyer. Then he was wrothe, and rose up hastly and wente towarde the pryue dortour. And whan he came to the dore, there was redy a company of fendes [How the fiends frightened a monk who evaded Divine Service.] comynge to hym warde, that cryed agenst hym wyth ferefull noyse and hasty, often saynge & cryyng. Take hym, take hym, gette hym, holde hym; And with thys the man was sodenly afrayde, and turned agayne & ran to chyrche as fast as he myght, lyke a man halfe mad and out of hys wytte for dreade. And when he was come in to hys stalle, he stode a whyle trembelyng and pantyng, and sone after he fel downe to the grounde, and lay styll as dede a longe tyme without felyng or sturyng. Then he was borne to the farmery, and after [Being taken half dead to the infirmary,] he was come agayne to hym selfe he tolde his bretherne

what him eyled, and from thense fourth he wolde be in [he subsequently recovered and reformed.] the quyer wyth the fyrste. And so I trowe wolde other that ar now slowthefull, yf they were hastyd on the same wyse. But yt is to drede leaste they be worse treated in theyr soulle of the same company, and fele yt not, & therfore they amende not. But alas [Better so than to be pursued by innumerable fiends at last, without hope of escape.] what shal soche do at that hour when an innumerable company of fendes shall com agaynst them and they shall not knowe whither to fle ne ren from them. ¶ Therfore yt is holsom to fle by tymes from theyr seruice, and to renne hastely and spedyly to oure lordes seruyce. And when ye ar there; none [Folio .xij.] oughte to go oute tyll that seruyce, or houre be done that is begonne, wythout the greater nede. For lyke as the fende ys besy to let folke, that they shulde not come there, Right so laboureth he whan they ar there to make them to go out, or to haste them thense. ¶ Hereof spekyth [Libro secundo Capitulo .iiij.] saynte Gregore in hys dialogges. where he tellyth that saint Benet had many abbeys under hys gouernaunce. And in one of them was a monke that coulde not [Of a monk who always left the church during Divine Service.] abyde in the chyrche in tyme of goddes seruyce. But often tymes when other were moste besy in prayer, he wente out and wandryd aboute, or dyd some other occupacyon, whan his abbot had often warned hym, and he amendyd not; he led hym to saynt Benet, and he blamed hym sharpely, and then he amendyd a day or tow, but the thyrde day he turnyd ageyne to his olde maner. ¶ Then came saynt Benet thyder hym∣selfe, [How St Benedict discovered that the monk was led out by a little black boy.] and at seruice tyme when all gaue them bysely to prayer and deuocyon; he se how a lytel blacke boy toke that monke by the lappe and led hym out of the quyer, and how he arose anon, and went after hym. ¶ Then sayde saynte Benet to the abbot and to an other holy monke callyd maure. Se ye not who yt ys that draweth out thys man; They sayd no. Then they prayed two dayes and maure se how the fende in [The monk Maurice saw this fiend in the form of a black boy.]

lykenes of a lytel blake boy drew fourth the monke, but the abbot myght not se yt. ¶ The nexte day when the seruice wos do. saynte Benet went out, and founde the same monke standynge wythout. And [St Benedict took a rod, and beat the misguided monk well.] then saynte Benet toke a rodde and bette hym well for the dulnes and blyndenes of hys harte. And fro that day fourth, the blake boy was no more hys leder, but [After which he always kept his place in the quire.] he abode stabely in the quyer, & in prayer wyth besy deuocyon. ¶ Thus whyle the monke was beten, the fende was dryuen away. And by thys ye may se that yt is the fendes besynesse to make folke go from the quyer in tyme of goddes seruyce.

¶ What profyt ys in the songe of dyuyne seruyce more then in the songe wythoute note.

Capitulo xii.

And no meruayle, though the fende be besy to lett [The manifold advantages of singing Divine Service.] folke from the songe of this holy seruyce, for in deuoute syngynge and herynge therof, is manyfolde profyt to mannes soulle. ¶ Fyrste for yt sturryth a mannes soulle somtyme to contrycyon, & compunccyon of hys [.j. It stirs the soul to contrition for sin.] synnes. For the holy doctoure saynt Isodore sayth thus. Though the swetnesse of the voyce or songe [Libro tercio de summo bono capitulo .vij.] ought not to delyte, ne sturre a cristen mannes harte, but the wordes of god that ar songe yet I wote not in what wyse more compunccyon aryseth in the harte, then by the voyce of syngynge. For there ar many he saith that by swetenes of the songe, ar styrred to wayle and to wepe theyr synnes. And the sweter that the songe is the more they folow out in wepyng teares. ¶ The seconde, yt meltyth the harte in to more deuocyon, & therfore sayth saynt Augustyne to god himselfe in his [Libro nono capitulo .vj.] confessyons. A lorde he sayth how I was styrred to [.ij. It melts the heart to devotion, as St Augustine so well says of his own case.] Ioye, and I wepte in hymnes and songes of thy chyrche that sowned swetely. Tho voyces flowed in to myne eres, and trouth was molte in to myne harte, and therby the affeccyon of pytye and of [Folio .xiij.] loue was made hotte in

me, and teares ranne out of myne eyen, and I was full well wyth them. ¶ The thyrde yt causeth some tyme deuoute soulles to be rauyshed and to receyue spyrituall [.iij. It ravishes devout souls, and sometimes fits them to re∣ceive special gifts, as did St Maude.] gyftes of god as ye rede in saynt Mawdes boke, how she had many of her reuelacyons in tyme of goddes seruice. And therfore on a tyme, whan Helysee the prophet had not redy the spyrite of prophesy, he had gette hym a [Quarto regum tercio.] synger of psalmes in the harpe or in the sawtery. And [So Elisha sent for a minstrel to make him ready for the spirit of prophecy.] whyle he songe the spyrite of god came upon the prophet, and then he tolde by the spyryte of prophesy to them that came unto hym what they shulde do. ¶ The forthe profyt of holy chyrche songe ys, that yt dothe [.iiij. It makes the heart joyous and sweet,] away vndyscrete heuynes. And therfore sayth the apostell saynt Iames. If eny of you, he sayth be heuy; syng he and pray he wyth an euen harte, for as the glose saythe there. The swetnes of syngynge and [Jacobi .v.] of psalmody; puttyth a way noyous heuynes. And Isodore saith that deuoute syngyng in holy chyrche [Ubi supra.] conforteth heuy hartes, and makyth soulles more gracyous, yt refresshet them that ar wery and tedy∣ous, yt quyckeneth them that are dulle, and yt sturryth synners to wayle theyr synnes. For though the hartes he sayth of flesshely people be harde; yet [refreshing and softening it with love.] when the swetnes of that songe soundyth in them, theyr soulles ar sturred to the affeccyons of pyte. ¶ The fyfte is that yt chasyth and dryueth away the fende, and that was fygured in Dauid, when the fende [.v. It drives away evil spirits.] vexed kynge Saul and Dauid smote on hys harpe and [Primo. re. xvj.] the fende fledde away. And moche rather he flyeth where the psalmes of Dauyd and other diuyne seruyce is deuoutly songe. ¶ The syxte profyt is, that yt con∣foundeth and ouercometh the enmyes of holy chyrche, [.vj. It overcomes the bodily and spiritual foes of God's Church.] & of goddes seruantes as well bodely as gostly. And thys is shewed in holy scrypture by kynge Iosaphat, [Secundo parali .xx.] that was kynge of Ierusalem. For when hys enemys came agenste hym in so greate power that he wyste well

he myght not by mannes power withstonde them; he ordeyned syngers of goddes seruice to prayse god, & to go afore hys hoste syngynge. And whan they began to prayse god; god tornyd tho enemys eche of them agenste other, & eche of them slew other, so that none of them all escaped alyue. A maruelous werkyng of goddes seruyce. ¶ So we rede of kynge Roberte of [In cronica Antonini titu. .xvj. Capitulo primo. § .xviij.] fraunce that was a connyng man, & so deuout towarde goddes seruice, that he wolde be in eche feaste in some monastery for dyuine seruyce. And not only he wolde [How King Robert of France sang in the quire,] synge with the monkes; but also he wolde do on a cope, & stande and synge as a chantoure in myddes of the quier, wherof it hapned on a tyme whan he beseged a castel that was rebel agenst hym, & the feaste of saynt Anyan fell to be the same tyme at Orleaunce; he left his hoste at sege, & went thyder [and leaving his' army in front of a castle went to sing mass at Orleans,] and toke a cope and songe in the myddes of the quier as he was wonte to do. And when he came to Agnus dei, & had begonne yt thryes with an hygh voyce, knelyng doune at yche tyme on his knees; the walles [when the walls of the besieged castle fell down as the king sang Agnus Dei.] of the castell that was beseged fell downe sodenly to the grounde, & so the castel was dystroyed, & his enmys ouercomen. ¶ And thus ye may se that there is no better armure of defence agenst all enmyes: then deuout syngyng of our lordes seruice, wherfore Dauid the prophete sayd thus [Folio .xiiij.] Laudans inuocabo dominum et ab inimicis meis saluus ero. That is I shall calle upon [Psal. xvj.] oure Lorde in praysynge; and so I shall be safe from all myne enemys. For yt hathe not bene sene, that euer eny place myscheued where goddes seruyce was deuoutly kepte. ¶ The seuenthe profyt of holy chyrche songe is that yt pleasyth so moche god, that he desyreth and [.vij. It pleases God to hear Church song.] ioyeth to here yt. And therfore he sayth to hys spouse holy chyrche. Sonet vox tua in auribus meis. that ys, [Canti. se∣cundo.] Thy voyce may sounde in myne eres. Glad then ought ye to be to sing that songe that god himselfe desyreth

to here. But so yt oughte to be songe, that it sounde wel in to his eres for else yt auayleth but lytell. For he taketh more hede of the harte, then of the voyce. [He takes heed to the heart more than the voice, though for both to accord is best.] But when bothe accorde in hym, then is yt beste. And yf ether shulde fayle, yt is better to lacke the voyce then the harte from hym. ¶ Therfore they that [But if any cannot sing with the voice then the devotion of their heart is acceptable to Him.] wolde prayse god wyth voyce of syngynge, & can not or may not; our lorde wyl holde them excused, so they saye deuoutly suche seruyce as they can, & kepe theyr hartes clene in mekenes and in odebyence. For as owre Lady saythe to saynt Byrgit. A clene harte & a meke plesyth god in scylence as well as in syngyng. [Libro tercio capitulo primo.] And therfore as we se that all members of one body haue not all one workyng, for the eyne se, the eres here, the tonge spekyth, the handes warke, and so eche dothe that longeth to hym, and helpyth other. Ryght [And all of us should serve God with the gifts that are given us.] so oughte eche of vs to helpe and to bere other, and to do as we can & may in the callyng that god hath callyd vs, and to serue oure god with the gyftes that he hath gyuen vs, that in all thynges he be worshyped in vs all.

¶ Who ordenyd fyrste the praysyng of god to be songe in quyers, and why psalmes ar oftener songe in holy chyrche then other partes of holy scrypture.

Capitulo .xiii.

Saynt Austyn sayth that Moyses was the fyrste [Church song invented by Moses,] fynder of this maner of syngynge in quyer. For when god had smyten Egypte with seuen plages, & delyueryd thense hys peple whyche wente thrughe the red see on theyre fete dry, for the water stode up as a walle, and [Exo. xiiij.] abode tyl they were paste, & Pharao the kinge of Egipte with all hys hooste folowyd after for to haue [at the passage of the Red Sea.] slayne them; then the water fell upon the same Pharao, & upon all his, & drowned them euerychone, wherfore Moyses in praysyng and thankyng of god for

that greate myracle made a songe that begynneth. Cantemus domino. whyche is youre fyrste psalme at [Exodi. xv.] lawdes, on fryday and then he ordenyd tow quyers, [The first double quire, of men and women.] one of men, an other of women, to synge & to prayse god. And in the mennes quyer he was chyfe chanter [Moses led one quire, and Miriam the other.] hymselfe, & hys syster Mary was chyfe chanteres in the womens quyer, as saint Austyn sayth, & as yt is writen in the seconde boke of scripture. ¶ After this many other bothe men & wymen fylled with the spiryte of god made songes, & psalmes to the praysyng of god, & specyally the kynge & prophete Dauyd, whome god chose fro chyldehod to the greate gyfte, that he shulde be prynce of syngers of goddes meruayles, & maker of psalmes to our lordes praysynge. ¶ These songes and [Why the psalms and hymns of scripture are used more frequently than any other books,] psalmes ar writen in the psalter boke whiche ar sayde, & songe in the seruyce of holy chyrche, oftener then any other boke of holy scripture for dyuerse causes. Fyrst for the ebrewes [Folio .xv.] that is to say the Iewes, which were goddes speciall people, vsed moste to synge these [.j. after the custom of the Jews.] psalmes in the temple of god. ¶ An other cause is for example of penaunce & hope of mercy to synners, whyle [.ij. For example, of David's repent∣ance and hope of mercy.] we se that Dauyd whome our lorde chose after hys oune harte felle so depe in synne, & by penaunce rose agen to so moche mercy and grace. ¶ The thyrde cause is for the propertye of these psalmes deuoutly [.iij. Because they drive away evil spirits.] songe is to dryue away fendes, & all euel spirites, as I sayd before. The forthe cause is for there is more prayer in these psalmes, then in other bokes of scrypture. [.iv. They are full of prayer.] ¶ The .v. cause is, for the greate worthynes therof, for in few wordes they conteyne moche mystery, & grete sentence more then other scrypture. For as saynt [In prologo super psalmo.] Austyn sayeth All that the olde lawe. All that the prophetes, & all that the gospel & the new lawe bydde [.v. Because in a few words they con∣tain so much mystery both of the old law and of the gospel.] & ordeyne is conteyned in these holy psalmes, & ther∣fore he sayeth the syngyng of them pleasyth god moche, for al that is in them, longeth to hys worshyp, what he

sayeth may be founde in these psalmes; that is not to the profyt & edyfycacyon of mankynde, what degre or age or condycyon that he be of; Eche man & woman and childe yonge & olde, may fynde in these psalmes that shall teche hym, & that shall delyte hym. For [St Augustine's sayings on the value of the Psalms for the heavy and the merry, the rich and the poor.] psalmes he sayth comforteth the heuy, & tempereth them that ar mery, they appese them that ar wrothe, & they refreshe the pore, they warne the riche to knowe themself and not to be prowde, & so they gyue able medycyne to all that receyue them. They dys∣pyse not synners: but they offer and gyue them whol∣some remedy of penaunce. For oure lorde god hathe made a drynke by hys seruante Dauid whiche is swete to taste, & effectuall to hele the woundes of synners by hys verteu. This drinke is these psalmes, that ar swetely harde when they ar songe, & they go thorughe the harte when they delite. Moche more is said in praysyng of these psalmes, whiche I leue to write here for lenghte. ¶ The holy pope called Damasus, ordeyned [Pope Damasus ordained anti∣phonal singing in the Church of Rome, after the example of the Church of Antioch taught by a vision seen by St Ignatius.] that these psalmes shulde be songe one verse on the tone syde of the quier, an other on the other syde. For a holy bysshop that was the thyrde of antioche after saynt Peter harde aungels on an hyghe mountayne synge psalmes in suche maner; quier to quier, & so was that maner of syngynge fyrste begonne in grece, & after ordened to be kepte in the chyrche of Rome as is before sayde. ¶ How hympnes and antempnes, & responses & suche other were made & ordeyned, and set to be sayde and songe in holy chyrche, by holy sayntes & popes and generall conseylles. I hope yt nedyth not moche to write here to you. For ye haue nye all suche thynges [The beauty of the Church song of Syon.] made and set to you of new in your seruice in suche a meruelous and gracyous wyse, as I haue sayde before.

¶ That the houres of this holy seruyce ought to be songe and sayde in clennesse of conscience.

[Capitulo .xiiii.

To the maner of syngyng youre houres longe many [Purity of heart in Divine Service.] thynges. Fyrste that they be sayd with clene con∣scyence. For yf any erthely lorde loue to haue the seruauntes that ar nexte about him honest and clene in [That the soul may be fairly arrayed for God's presence as the] all theyr gouernance & aray; moche more yt longeth to the lorde of lordes to haue [Folio .xvj.] hys seruauntes clene with∣out fylthe of synne, namely them that ar called to be [body is for that of kings.] contynually occupyed in his holy praysyng, & therfore sayth the prophete Dauid Deo nostro sit iocunda de∣cora{que} [Psal. .cxlvj.] laudacio. That is to our god may be geuen ioyfull & fayre praysynge. And here is fayre and ioy∣full wel set to gyther. For there may no soulle verely ioye in the praysyng of god, but yf yt be fyrste made fayre, and clensed from synne. ¶ Wherfore he that [Yet even those who are sorrowing for deadly sin must not leave it unsaid,] hathe remorse in conscyence of dedly synne, & therwith saith, or syngeth goddes seruice; he synneth in the sayng. And yet yf he lefte yt vnsayde he shulde [De celeb. misse capitulo graui in Cle∣ment.] synne more greuosly, what shall he then do syth he synneth bothe in the doyng, & in the leueynge Thus shall he do. He ought to repente him of his syn & [but to repent, to amend, and to seek absolution and forgiveness;] to be in ful wyl, & purpose to shryue hym therof, & to amende, & so lowly meke hym to god, & aske hym forgyuenes. And then trustyng in our lordes mercy he shall say hys seruyce with sorow of harte, & with mekenes & drede. For he ought not to thynke that he ys in dedly synne when he is contrite & sory therof. ¶ And hereof ye haue a notable example in saynt [Libro secundo Capitulo .xi.] Maudes reuelacions, bothe for diuine seruyce, & for howslyng. That lyke as a man agenst a lordes comyng to hym maketh clene his house, & yf he may not for [purposing to cast out the sin after∣wards if obliged to go to Service or Communion before being shriven.] hast, cast out all the vnclennesse before his entrey, then he swepeth yt vp togyther in to a corner & castyth yt oute afterwarde. Ryghte so when a persone goyth to

dyuyne seruyce, or to the howslynge, & felyth grudgeyng in conscyence, yf he may not get his gostly father to shryue hym, then he ought to sorowe hys synnes in his harte by contricion, and to shryue him therof to god and so swepe yt in to a corner of hys mynde tyll he may gette hys confessour, and trustynge in oure lordes mercy go to hys seruice or to hys howslyng. ¶ This is [This is to be the general rule for Divine Service.] to be kepte in all times, and in all synnes as for dyuyne seruyce. It is also to be kepte in youre howslynge, as [And also for Communion in the case of sins of which you are not sure that they are deadly sins.] for suche dayly defaultes, or neglygences as ye ar not syker that they ar not dedly. ¶ But & eny know himselfe gylty in dedly synne; he ought not to be howsled tyl he be shryuen. And also of dyuyne [But none should go to Communion in deadly sin.] seruice, yf eny fele remorse of dedly synne, wyttyng well that yt is dedly synne, yf he may esely get hys confessoure or he begyn hys seruice; he ought to be shryuen before, & to take hys penaunce. For trew [And Absolution in all cases gives the soul comfort and hope of for∣giveness, thus better fitting it to praise God.] shryfte of mouthe with absolucion folowyng lyghtyth moche a soulle, and gyueth conforte & hope of forgyue∣nes wherby he may the more frely and deuoutly prayse god in hys holy seruice, whyle he felyth hymselfe clene and sewre in conscyence.

¶ That the harte ought to be kepte in tyme of these holy houres from distraccion, and thynkynge of other thynges.

Capitulo .xv.

The seconde thinge that longeth to the dew maner of [Full attention to be given at Divine Service.] sayng or syngynge of thys holy seruyce ys the stable kepyng of the harte, & of the mynde thervpon so that ye gyue all youre entendaunce therto, and to none other thynge for that tyme. For as saynte Bernarde [Super cantica sermone .xlvij. in fine.] saythe, we oughte not in tyme of oure Lordes seruyce, to occupye oure mynde on holy scryptures, ne none other thynge be yt neuer so good. Moche more then oughte we to beware that we lette not oure mynde [Folio .xvij.] renne vpon idell and vayne thinges in tyme of this

holy seruyce. For ryght as bodely meate is not ryght [It must be digested as food is chewed in the mouth and dis∣solved in the stomach.] profytable, but yf yt be wel chewyd in the mouthe & swolued in the stomacke; so thys holy seruyce, but yf yt be well chowed in the mynde, & sauerly felte in the harte, yt fedeth not the soulle suf∣ycyently. [Super psalmo Qui habitat. Sermone .xvj.] & therfore sayth saynt Bernarde that yt profyteth but lytel, to syng only with the voyce, or to say only with the mouthe, wythout entendaunce of the [For prayer be∣longeth to the heart.] harte. For as Isidore sayth. Prayer longeth to the harte, not to the lyppes. For god takyth hede to the [Libro tercio de summo bono. Ca. vij.] harte, not to the wordes. ¶ Therfore they that say theyr seruyce and occupy theyre minde therwhyle on other thinges, ar lyke to a man that payeth hys dette wyth false money, that semeth golde or syluer wythout, and [To say prayers without the heart is like paying a debt in base coin.] ys coper or bras wythin, whiche contentyth not his lorde that he payeth yt to, but rather prouoketh hym to dysplesaunce. For he that wylfully, and of purpose occupyeth his mynde in tyme of these holy houres about other thynges, and takyth not hede what he sayth or syngeth. Or yf he gyue stede wylfully with∣out nede by herynge or by seynge, or in any other wyse to eny thynge wherby he is distracte fro mynde and aduertence of the seruyce that he saith though he [w. in caplo gravi in clementi.] say or syng fully all wordes; yet he payeth not treuly hys dette ne pleasyth not god therwyth. but he offendyth hym and synneth greuously. And he ought [Those who thus pray should do penance, which must be understood of repentance in heart as well as of doing the penance set by one's confessor.] to do penaunce therfore and to say the same seruyce agen with better entendaunce. But this doyng of penaunce bothe here and in other places after; vnder∣standyth repentaunce of harte and shryfte, wyth ful∣fyllynge of suche penaunce as hys goostly father en∣ioyneth hym. For yt standyth in hys dyscrescyon to enioyne hym penaunce for hys neglygence, and ther∣wyth to enioyne hym to say the same seruyce agen. or other thynge in stede therof bothe in this case, & in [Inno. de celeb. misse. ca. primo.] other lyke that folowe after, as hym semeth moste

spedefull to hys soulles helthe. Nethelesse yf he haue sayde the same seruyce agen or he come to shryfte: then he shal not be enioyned to say yt agen. But he shall haue penaunce only for his fyrste myssayng. ¶ But he that dressyth hys harte to god at the be∣gynnyng [w. in capitulo gravi in cleme.] of hys seruyce with wyll and purpose to kepe hys mynde stable thervpon though yt happen hym [Only wilful dis∣traction and negligence re∣quire penance:] afterwarde of neglygence or of fraylte to be dystracte in hys thoughtes from that he sayeth, besyde hys fyrste purpose, yf he abyde not wylfully in suche thoughtes, after he hath perceyued them, but turnyth hys mynde ageyne to hys seruyce, and ys sory therof: then he is not bounde to say that seruice ageyne. But it is good that he meke hymselfe and knowlege hys [yet all distraction should be ac∣knowledged as a fault.] neglygence in sheryfte, other generally or specyally as the matter askyth.

¶ What causeth dystraccyon of the mynde in tyme of goddes seruyce and what remedyes ar to be vsed there agenste.

Capitulo .xvi.

Bi this ye may se that ye haue full greate nede to laboure aboute kepynge of the mynde in tyme of these holy houres, and to be full well ware of all occasyons that myght cause eny scateryng or dystraccion therof. And therfore ye [Folio .xiij.] shall vnderstande that there be foure thinges that cause moche soche vnstablenes of harte in [Four things that cause distraction.] goddes seruyce. ¶ The firste is besynes and occupacion before, about bodely or worldely or vayne thynges. [.j. Over occupation with business.] For as Isodore saith, whan the mynde hathe bene [De summo bono libro tercio Capit∣ulo .vij.] applyed to suche worldely or ydel or vnlefull thoughtes, by herynge or spekynge, or thynkeynge or in any other wyse, & so from thense goeth to prayer, or to goddes seruyce: anon ymaginacions of the same thynges come to his mynde, and stoppe the entre in to deuoute prayer, that the harte maye not frely dresse vp yt selfe to heuenly desyre ne abyde vpon that, that the tongue

sayth or syngeth. ¶ The remedy agenste this lettyng. [The remedy for which is always to fix the mind on God.] is that a man laboure not onely in seruyce tyme, but at all tyme to kepe and to stable hys mynde in god and to kepe hym from ydelnes, & vanyte, bothe in thoughte, in worde, in herynge, and in seynge, & in other wyse. ¶ And yf he be nedefully occupyed aboute eny worldely or outwarde besynes; that he de∣parte [Also to have an interval of prayer between the busi∣ness & the Service.] therfro a certayne tyme, or seruyce begynne, and laboure by some deuoute excercyse of prayer, medyta∣cyon, or redynge to gather and to stable hys myndes to gyther, & so to make hym redy before as the wyse man byddeth, and sayeth. Ante orationem prepara animam [Ecclesi. xviij.] tuam, that ys. Before prayer make redy thy soulle. For he that shulde harpe or make other mynstralsy before the kinge; he wolde be besy to make redy his instrumentes before. And moche more oughte we to make redy the harpe of our harte, whan we shall synge or say the melody of oure lordes praysynge. ¶ The seconde thynge that causeth distraccyon of mynde in [.ij. Negligence in keeping the heart during Service time, which breeds wandering thoughts.] goddes seruyce is neglygence of kepyng of the harte in tyme of the same seruice, whiche is roted by longe and yuel custome, & so the frayle & wretched soulle is bounde, & borne doune, that yt can not sturre vp yt selfe from wandryng and vagant thoughtes that yt is accustomyd in, as a man that rennyth downewarde from an hye hyl; he may not stynte hymselfe, after he is ones goynge tyll he comethe to the vale. Ryght so they that haue vsed theyre harte to renne downewarde where yt wyll vpon erthly or vayne thynges, they can not lyghtly stynte yt, ne gather yt to stablenes. For yuel custome as saynt Austyn sayth, byndeth a man [Sup. Ioh. trac. xlix.] and as a burden beryth hym downe. ¶ And for this vagacion is caused of dulnes, and of heuynes of harte or else of slouthe by whiche a dullarde lyste not to laboure aboute the kepynge of hys owne harte, tyl he be fallen in suche yuel custome, that he can not

lyghtly breke away therfro; therfore the remedy [This to be remedied by exciting either fear or hope:] agenste this, muste be other sharpenes of drede, or quycknes of hope, after the soulle is dysposed. ¶ For he that is lyght harted, & vayne of condicyons, nedeth in this case to vse his mynde bysely in thoughtes of drede of hys deth, of hys dome, & of paynes beholdynge therwyth what pareyl he stondyth in yf he contynew [thinking of the peril of the Judg∣ment, if too lighthearted;] rechelesly in suche wandryng of mynde vnto his deth, whiche shall come he woteth not how sone. ¶ Thys dredful beholdynge often and depely vsed, and con∣tynewed, may in shorte time by grace, make hym to restrayne and to gather to gyther his flowing thoughtes, from all vanytyes. But they that ar disposed to greate heuynes and dulnes, nede in thys case not only [Folio .xix.] to sharpe hymselfe with drede, but also to beholde the [and of Christ's love if too desponding.] grete goodnes, and charite of oure mercyful lorde, and the presence of hym, and of hys holy aungels in tyme of hys seruyce, and so to quycken vp theyr heuynes and lerne to delyte them in oure lorde, and so to stable the mynde in hym as the prophete saythe. Delectare [Psal. xxxvj.] in domino, et dabit tibi petitiones cordis tui. that is delyte thee in our lorde, and he shall gyue the all that thyne harte wyll aske or desyre. For he that felyth very delyte in him; desyreth nothing but hym in whome he may haue all that hym nedeth. ¶ The thyrde thynge that causeth dystraccyon in prayer & in [.iij. The malice of the Evil One throwing temptations in our way.] goddes seruyce, ys the malyce of the fende, that ys moste besy to lette them, that gyue them to deuoute prayer and to praysynge of god. For yt brennyth hym, and woundeth hym so sore; that though he suffer a soulle to haue some peace eny other tymes; a non as he seyth yt turne to prayer, & go to goddes seruice; he rennyth and laboureth in all hys myghtes to brynge worldely or vayne, or yuel thoughtes or besynes in mynde and so to scater the harte from deuocyon and to make hym lese the fruyte of hys

prayer. For as saynte Bernarde sayth the more [Sermone quarto de Iejunio.] effectuall & spedeful that prayer is, yf yt be done as yt oughte; the more felly, and bysely laboureth the malycyous enemy to lette yt. ¶ Remedy agenste [Against such assaults make the sign of the Cross privately, often, and with strong faith.] this, ys to make vpon your brest pryuely and con∣tyneually in suche tymes the token of the crosse, wyth stronge and stedfaste faythe. And paciently and perceuerantly to laboure to kepe, and to holde your [And think sted∣fastly on our Lord, and on the service itself.] mynde vpon our lorde, and vpon that ye saye or synge. And ye shall fele that the thefe shall fle a way as yf he were smytten with a staffe, as saynt Iames sayth. Resistite diabolo, et fugiet a vobis. that is. withstande [Jacobi. iiij.] the fende & he shall fle a way from you. But & eny geue stede to his sturrynges at the begynnyng & play [But if any give way to the Evil One at first he will be easily bridled and led by him.] with suche vagante thoughtes as he laboureth to put in hys mynde; then he wyl take holde on him & brydel hym on hys yuel maner and lede his harte to as moche lewdenes as hym lyst. And therfore beware & in∣wardely ware and dryue hym a way be tymes.

¶ Of them that are vayne or troubelous in tyme of goddes seruyce and lette bothe hymselfe and other.

Capitulo .xvii.

But thys malycyous serpent when he seeth that he is thus chased of many and dryuen a way he seketh to entre agayne by an other way. For then he assayeth [Yet even when the Evil One is driven away for a time he has many devices for causing dis∣traction.] to gette holde in some one whome he sturrethe anone, to make some vayne chere or sygne or token wherby one or other and some tyme many ar meued to some maner of dyssolucyon, and so dystracte from the sad∣nes of inwarde deuocyon. An other he sturreth to make som weywarde token or to do some thynge com∣berously where thrughe other ar taryed in theyre myndes and troubeled & so theyre spyrytes ar dryuen from quyetnes of deuocyon into anguysshe & paynefull grudginges. Then but if they haste them the faster to

theyre armure, and begynne to gyue batayle to suche [So that constant watchfulness is needed.] vayne or troubelous sturrynges and laboure to gather and holde theyre mynde to gyther as I sayde before; or else the subtyll enemy wyll enter vpon theym ageyne. [Folio .xx.] ¶ And therfore suche vayne or comberous people ar the fourthe cause, that make dystraccyon in goddes seruyce. And they are the fendes chyldren and fulfyl [.iiij. Vain and clumsy hinderers of Divine Service.] hys desyre, that he may not brynge aboute by hym∣selfe, as oure lorde sayth to them in hys gospel. Vos ex patre diabolo estis, et desideria patris vestri [Ioan .viij.] vultis facere. That is ye ar chyldren of the father the fende. And ye wyll do the desyres of youre father. ¶ If a kynge were at meate and hys seruantes aboute hym to serue hym. Or yf he were in the feylde to fyghte, and hys knyghtes with hym to warre for hym. Or yf he had laboures in hys vyne yerde or in hys gardyn, & there came one and made hys seruantes and [Who are like traitors in a king's army:] hys knyghtes and hys laboures to be skatered, & to flye from hys seruice. Shulde not suche one be called a traytor to the kynge, and be put to dethe; How moche more parlously ar they traytours to god that other by vanyte or by trouble cause dystraccyon in hys holy seruyce, and make the myndes of hys trew knyghtes & laboures be all to skatered. ¶ These ar [bad companions who hinder the common profit, like thorns growing among corn.] bad felowes for they let the comon profyt of all theyre felyshyp. Lyke vnto thornes and bryers that wyll not suffer the corne that groweth amongest them to brynge forthe fruyte. But a non as yt wolde growe vp, they oppresse or strangle yt and bere yt downe. So these folkes when goddes seruantes ar besy to growe vp, by holy desyres and deuocyon in hys seruyce; they with theyre vanyte or troubelousnes pulle downe theyre myndes, & let them. Therfore yt ys good that suche thornes be ware of that our lorde sayth by the prophet. Spine congregate igne comburentur that ys. Thornes [Esaie .xxxiij.] gatheryd togyther shall be cast in to fyer and brente.

¶ Remedy ageynste this is, that the gyuers of suche [These should be dealt with by a strict discipline.] occasyon be sadly blamed with all dylygence of charyte tyl they amende, for therwith ar the prelates of the chyrche charged by the comone lawe, as I haue writen [Capitulo .vij.] aboue. ¶ Another remedy is, that all that ar occu∣pyed in oure lordes seruyce be full ware and besy to kepe theyr syghte and all theyr out warde wyttes [And others should discipline them∣selves against being distracted by them.] from all occasyons that they take no hede of eny thynge but only of that holy seruyce that they haue in hande, so that they take none occasyon ne brynge in no tydynges to the harte to occupye theyr mynde with all. But that in all theyr berynge they kepe the sad∣nes of relygious dysciplyne. For soche sobre and sad outwarde kepynge so yt be done in trouth, and not fayned; helpyth moche to that inwarde stablenes of the harte, as the scrypture sayeth. Religiositas custodiet [Ecclesi. primo.] et iustificabit cor. that ys. Relygyousnes shall kepe the harte, and make yt ryghtfull.

¶ Of them that ar lyght to speke or to slepe in tyme of goddes seruice.

Capitulo .xviii.

Amongest these other letters of our Lordes holy [Hinderers of Divine Service by talking or sleeping.] houres; ar spekers and slepers namely they that ar lyght to speke, for they let other as well as themselfe, & gyue occasyon of yuel. How perylous this vyce ys, ye may se by these examples. ¶ There was a yonge religyous vyrgyn aboute ten yere of age in the order of [Cesarius in dialog. dist. xij. Capitulo .xxxvj.] Cystews whose name was Gertrude, whyche after her deth cam agayne on a day at euensonge tyme when all the Couent was in the quyer, & enclyned [Folio .xxj.] lowe before the hye auter, she cam in to place there she was wonte [How the young Cistercian nun Gertrude came into quire after her death,] to stande in the quier, & at the ende of euensonge of our lady she fel downe prostrate, tyl all was done & then she rose, & went her wayes. None saw her but a nother mayde of the same age, that was wont to stande by her in the quier whiche was aferde, & told yt

to the Abbes, & on the nexte day by byddyng of the Abbesse she asked of the same virgyn when she came agayne and sayde vnto her. Syster Gertrude good [and when asked by another little maid why she came,] syster Gertrude from whense comest thou now & what doest thou amongst vs after thy dethe. Then she answered and sayd I come hyther to make amendes for [answered that it was to make amends for whispering half words to her during service time.] my trespace for I rowned to the in the quyer halfe wordes, & therfore I am byden to satysfaccion in the same place, & but yf thou be ware of the same vyce, thou shalte suffer the same payne after thy dethe. And after she had appered so foure tymes; she sayde, Sister I hope I haue fulfylled my penaunce from hense [After having done this penance she went to bliss.] furthe thou shalt no more se me, & so she went to blysse. ¶ But take ye hede syth this yonge mayde of ten yere of age was punysshed so for halfe wordes; what shall they suffer that ar of greater age for hole wordes spoken in tyme of place of sylence. ¶ It is also redde of saynte Seueryn archebysshop of Colyn, [How the holy Saint Severinus appeared after death to his Archdeacon with fire raining down upon him.] whiche was so holy a man that he harde aungels synge, when saynt Martyn dyed many hundereth myles fro hym, & gat by his prayer that hys Archedeacon harde the same songe. This same saint Seuerine apperyd after his deth to the same archedeacon, arayed in his bysshopes aray, & standynge as yt had bene in the ayre betwene heuen & erth, & aboue his hed was as it had bene a clowde of fyer sparkelyng & dropyng vpon his hed, & vpon all his body. Then said the arche∣deken vnto hym. Art thou not my lorde Seueryne, he answeryd & sayd ye. & the Archedeken asked, what is that, that I se art thou in fyer; he sayd, ye am I. Then the archedeken sayd, we worshyp the syr he sayd as a saynt, & thow sufferest so grete tormente; saynt Seueryne answeryd. This I suffer, for in syngyng of [as a punishment for sometimes attending to business during Divine Service.] goddes seruyce in the quier. I was more neglygente then I shulde haue be. For whyles my clarkes songe the seruice of god, & I was presente with them; sometyme

bothe my seruauntes, & other came to speke to me of dyuerse nedeful thenges, & I entended to them, & gaue them answeres, the archedeken sayde, syr I trowe yt be no greate tormente that thou sufferest, & when he had said so; a droppe of the fyry clowde fel upon hys arme, [How the Arch∣deacon was convinced that the fire was real: and cried Ah! mine arm, mine arm! But was healed by the Saint's blessing.] whyche brent the flesshe anon vnto the bone, & he cryed a myne arme myne arme, then said sainte Seueryne vnto hym. Drede the not for now shalt thou se notwithstondyng my paynes, how moche I may do agenst god, & then the holy bysshop lyfte vp his hande, & blissed his arme. & anon yt was hole, so that he felte neuer payne therof after. ¶ Here ye may se what payne they deserue that ar bounde to sylence, & without nede speke in tyme of our lordes holy seruice; whyle this holy bysshop that was not bounde to sylence of relygion, was thus greuously tormented, for he spake in tyme of these holy houres thinges that were nedeful. ¶ Of them that ar dul & slepy in goddes seruice, we [How St Bernard saw an angel cense those that were singing devoutly, but pass by the sleepy and negligent.] rede that saynt Bernarde se an angel with a sencer go al aboute the quier & sence them that prayed & songe deuoutly, & passed forthe by them that were slepy, & neglygente. Of an other holy man we rede, that was on a tyme [Folio .xxij.] oppressed wyth heuynes of slepe in oure lordes seruyce. And there cam an aungell in lykenes of a reuerende persone and toke hym by the breste and [How an angel drew a sleepy clerk out of quire and asked him whether he came there to sleep or to wake.] drew hym out of the quyer, & whyle he was thus drawen he beganne to a wake and openyd hys eyen, & sawe hym and sayde, what arte thow syr he sayde, & why drawest thow me so. He answered. And why slepest thow so; whither comest thow to chyrche to slepe or to wake; And anon he was gon, and the goodman droue sleape from hym, and was more ware to kepe hymselfe waker in goddes seruyce alway after.

¶ That thys holy seruyce ought to be sayde or songe, or harde wyth entendaunce therto And what pareyle yt is to leue eny parte therof vnsayde.

[Capitulo .xix.

The thyrde thynge ys that longeth to the dew [Busy attention necessary.] maner of saynge of these holy houres ys to saye them wyth besy entendaunce. For god lyste not to here his [Hugo. capi. iij. & Triuet. ca. xxj. super regulam Au∣gustini.] prayer that hereth not hymselfe ne takyth not hede to here hys prayer. that heryth not hymselfe, ne takyth not hede to that he sayth. And therfore byddeth saynt Austyn in his rewle and sayeth when ye prayse [Capitulo secund.] god, to pray with psalmes or hympnes; thynke in youre harte on that same thynge that ye say with your mouthe. ¶ This thynkyng & entendaunce in the [Attention may be acquired in four ways:—] harte, may be in .iiii maner wyse. One is to kepe the mynde vpon the selfe wordes wythout eny vnder∣standynge. And therin som symple soulles haue other [.j. By keeping the mind fixed on the mere words:] whyle good sauoure and deuocyon, though they vnder∣stande ryght nought what they say. ¶ An other is to take hede to the letter only, after the lytterall vnder∣stondynge. [.ij. By attending to their literal meaning:] And thys ys sometyme sauory, sometyme barayne, after that the letter ys. ¶ The thyrde is to kepe the mynde and to entende to the inwarde gostly [.iij. By attending to their inward spiritual meaning.] vnderstondynge of the wordes that ar sayd or songe. And this ys ful harde to do contynually, for heuynes of the frayle body, that often beryth downe the feruoure of the spyryte, But yt is full confortable, and yt geueth grete gostly foude to the soulle yf yt be laboured dyscretely in meke and clene conscyence. But these tow last entendaunces longe to them that can vnderstande what they rede or synge. ¶ And therfore [To enable the sisters to do this is the object of the author in writing the Mirror.] that ye shulde haue some maner of vnderstondynge of your seruyce, yf ye lyste to laboure yt; causeth me to begyn thys worke. For yt conforteth a creature moche in eny thynge that he dothe; when he knoweth what yt meanyth. And else; he maye the soner be wery of

hys laboure. ¶ But what euer entendaunce he had, other to the wordes, or to the vnderstandynge; yt is alway expedyente that at the begynnynge of thys holy seruyce, ye make youre harte as free as ye can frome all [But whatever the means of fixing attention, let the mind ascend to God and be fixed on Him,] erthely thynge and sette vp youre desyre as myghtely as ye maye to oure Lorde god, beholdynge hym as presente. And in that styenge desyre, and inwarde beholdynge of hym to abyde and to kepe you as moche as ye maye. And so to say or to synge youre seruyce [saying the service as in His pre∣sence.] in loue and ioye, and reuerence of hys presence, as yf ye spake to hymselfe, or to oure blessed Lady whan the seruyce longeth to her, or at the leaste in her presence, and heryng delytynge you in them wyth all the myghtes of youre soulle. And yf he doo thus. I hope [Folio .xxiij.] ye shall fele moche comforte and grace of deuocyon therby. ¶ And then ye muste be full ware in kepyng of youre selfe after, that ye lese not rechelesly suche grace and deuocyon as ye haue receyued in tyme of youre seruyce, lest yt be wythdrawen from you an other tyme for youre owne defaulte. ¶ And also yt is [It is also good to take a little leisure before service for stirring the heart to devotion.] spedefull for gettynge of suche deuocyon; to take some lytel laysere before the begynnyng of eche houre for to sturre vp the harte to god. For as a holy father sayth, therfore ar we so colde, & dulle in goddes seruice; for nether we ar quykened before in deuocyon ne we ar not ware to cast from vs vayne thoughtes in the be∣gynnynge, & to stable oure mynde in god, and vpon that we say. And therfore as we come therto, so we go therefro, dyssolute and vndeuoute. ¶ The forthe entendaunce ys to take hede that all the seruyce be [.iiij. Another means of fixing the attention is to give studious care to the exactness and correctness of the service.] sayde as yt oughte to be bothe, psalmes, responces and lessones, and verse, and all other thynges as longeth to the seruice of that mattyns, or houre that ys in saynge; wythout erroure, or ouerskypynge or other defaulte. This is not so harde to kepe as ar the other, and ther∣fore ye ar more bounde therto. For yt may be kepte

of all that wyll do theyr besynes there aboute. ¶ And therfore they that synge or say togyther in the quyer, ar not only bounde to take hede to that, that they rede or synge themselfe; but also to here wyth enten∣daunce, all that is red or songe there, of other as I haue said before. ¶ And he that wyttyngly leuyth [He that know∣ingly omits anything sins deadly.] oughte of these holy houres vnsayde & vnharde wyth∣oute nede or syknes, and purposeth not to make amendes; he synneth deadly. And the more that he [Ioh. in sum∣ma libro primo. titu. vij. quest. xviij.] leuyth therof; the more greuously he synneth. ¶ But he that leuyth oughte by vnwylfull neglygence or by forgettynge; he synneth not deadly, so he may make amendes therfore when yt cometh to his mynde. ¶ And also yf yt happe in tyme of dyuyne seruyce, [Rules about omis∣sions through distraction.] that any by nede or by sodeyne neglygence, or by any obseruance or offyce that he hathe to do in the quyer [Inno. in capitulo dolentes de celebracione misse.] fayle or stomble, or be dystracte from saynge or hering of eny worde, or verse, or psalme, or suche other, and may not say yt, but yf he withdrawe his voyce from syngynge, he ought not for sayng therof leue of his syngyng, but he oughte to synge fourthe with the quier, and to do penaunce for hys neglygence. yf neglygence be the cause of leuynge. But and he say alone then he oughte to say that he hathe lefte yf he may conueniently. ¶ On the same wyse, yf eny be [w. sup. ca∣pitulo gravi in clement.] lettyd by obedyence, or by nede, so that they may not come to the begynnyng of eny of these houres, or abyd fully to the ende, and conuenyently say that that [Or by coming late to service.] lacketh as whan they can yt not by harte, or haue no boke redy or no conuenyente tyme to say yt fourthe wyth; than they ar not bounde to say yt. Netheles yf yt be a grete parte of the houre, or many psalmes, or soche other then ys well done to say yt. ¶ But and the late comynge be of slouthe, or of neglygence, or though yt be for thynge of obedyence, so yt might be done in other tyme; they oughte to do penaunce ther∣fore.

But they oughte not to begynne the houre, and abyde of syngynge tyll they haue ouertaken the quyer, but they shall synge fourthe wyth them, there where they founde them. But for they ought not to wyth∣drawe [Inno. ubi supr.] theyre [Folio .xxiiij.] voyce from syngynge, and also for suche saynge myghte be occasyon of dystraccyon or of let∣tynge of other. ¶ Nowe thynke yt not that I am [But the author is not making rules.] aboute to make lawes and ordenaunce vpon you by thys wrytyng for I do not so. But I wryte to youre [He is only stating the ordinary rule of the Church.] enformacyon what the lawe of holy chyrce by sayng of doctours ordenyth and dysposeth to be kepte, in sayng of dyuyne seruyce of you, and all that ar bounde therto. ¶ Furthermore, they that ar so sycke that they may not say theyr seruyce ne here yt; ar ex∣cused therof for euer. For they ar not bounde to say [Rules respecting the sick.] yt, after they are recouered for there ys no lawe set to bynde them that ar sycke. Netheles yf they may and wyl say yt afterwarde of deuocyon; yt is not yuel. But for to say yt of suche conscience, as yf they muste nedes of dewte yt were neyther praysable nor expe∣dyente. ¶ But they that ar not so sycke, but that they may saye or here theyr seruyce without any hurte or pareyll, and yet leue yt of slowthe and of negly∣gence: than they ar bounde bothe to saye yt after, and to do penaunce for the leueyng. ¶ If eny be in doute [If any are in doubt let them go to a discreet ghostly father.] whether he myght haue saide yt or no; yt is good in suche case to be gouernyd by the consayle of a dyscrete gostly father leste the dome of hys owne con∣scyence be other to scrupulous or to recheles.

¶ Of hasty sayng of these holy houres and of ouer∣skypynge.

Capitulo .xx.

And for yt ys so greate parel to leue ought of thys holy seruyce, as ys before sayde; therfore all that are bounde therto oughte not onely to acustome theyre harte to haue mynde theron, but also to vse theyr

tongue to say yt tretably and dystynctely, wythout [No words or syllables should be skipped over.] faylyng or ouerskyppnge of worde or sylable. For lyke as a good harper smytyth all the strynges in hys harpe eche in hys owne kynde, and yf he smote the fyrste and the last, or yf he smote rechelesly ouer all at ones, he shulde make no good melody. Ryght so goddes seruice is lykened to the songe of an harpe as the prophet sayth. Psallite domino in cithera. that ys. [Psalmo. .97.] Synge to god in the harpe. And therfore in thys harpe of our lordes seruyce ye oughte to smyte all the strynges, that ys to say all the wordes and syllables eche in hys kynde. and in his place, and not rable them [Nor all words crowded together as if one would say all at once.] out togyther as though ye wolde say them all at ones. For the praysynge of god in hys chyrche, oughte to accorde to hys praysynge in heuen. wherof saynt Iohn̄ in the Apocalypse after he had harde yt. he sayd thus. Et vocem quam audiui sicut citharedorum citharizan∣cium [Capitulo .xiiij.] in citharis suis.that ys The voyce that I harde in heuen, was the voyce of harpers harpyng in theyr harpes. ¶ Therfore when Aaron by oure lordes com∣maundement offered a calfe vpon the aulter, he cutte yt [Leuite .ix.] in gobettes. and then offerde yt vp wyth the hed and [As Aaron cut the calf in gobbets,] wyth eche member therof. By thys calfe is vnder∣stonde the seruyce of oure lordes praysyng whiche ys moche more acceptable to hym, then the offerynge of eny calfe, as the Prophete saythe. Laudabo nomen dei [Psalmo .lxviij.] cum cantico et magnificabo eum in laude, Et placebit deo super vitulum nouellum. that ys. I shall prayse the name of god with songe, and I shall make moche of hym in praysyng. and yt shal please god more then the offerynge of eny [Folio .xxv.] yonge calfe. But whan this calfe of our lordes praysynge is offered yt must be cut [so the sacrifice of song should be in gobbets, that is, all syllables distinct from be∣ginning to end.] in gobettes, for all the wordes and syllables oughte to be sayd dystynctely from the begynnynge vnto the ende in eche member and in eche parte thereof. ¶ For lyke as clyppers or falsers of the kynges money are

punysshed by deth: Ryght so they that clyppe away from the money of goddes seruyce, eny wordes or letters or syllables, & so false yt from the trew sen∣tence, or from the trewe maner of saynge therof; deserue to be greuously punysshed agenste god. ¶ And [What a Cistercian Abbot saw in his quire respecting overskipping.] therfore the fende sendeth redely hys messengers to gather all suche neglygences togyther & to kepe them in accusynge of the soule as we rede of an holy Abbot of the order of Cystreus that whyle he stode in the [In sancti∣logio. li. ix. Capitu .vij.] quyer at mattyns, he sawe a fende that had a longe and a greate poke hangynge about hys necke, and [A fiend with a long pocket about his neck into which he put all the over∣skipped letters and syllables.] wente aboute the quyer from one to an other, and wayted bysely after all letters, and syllables, and wordes, and faylynges, that eny made; and them he gathered dylygently and putte them in hys poke. And when he came before the Abbot, waytynge yf oughte had escaped hym, that he myghte haue gotten and put in hys bagge; the Abbot was astoned and aferde of the foulenes and mysshape of hym, and sayde vnto hym. What art thow; And he answered and sayd. I am a poure dyuel, and my name ys Tytyuyllus, & I do [The fiend was the poor devil Titi∣villus, who had to carry 1000 bags full of such over∣skippings to his master every day, or else be beaten.] myne offyce that is commytted vnto me. And what is thyne offyce sayd the Abbot, he answeryd I muste eche day he sayde brynge my master a thousande pokes full of faylynges, & of neglygences in syllables and wordes, that ar done in youre order in redynge and in syngynge. & else I must be sore beten. ¶ Thus ye maye se, that though suche faylynges be sone forgotten of them that make them; yet the fende forgetteth them not, but he kepeth them full bysely in sure store to accuse the soule therwith at our lordes dome, wher∣fore yt is good to know the cause of suche hast and neglygence, and to put remedy therto. ¶ One cause may be yuel custom that some hathe vsed theyr [.i. These over∣skippings caused by bad habit of hurry.] tongue to rable vp theyr seruyce in suche haste; that they can well do none other wyse. And this custome

nedeth to be vnlernyd. that the worthynes of oure lordes praysynge maye brydel theyr tongue to saye yt more tretably. as oure lorde sayth by hys prophete. Laude mea infrenabo te. That ys. I shall brydel the [Esaie .xliiij.] wyth my praysyng. ¶ Another cause ys vndeuocyon. For some haue so lytell deuocyon in oure lordes [.ij. By an undevout desire] seruyce that they thynke yt a payne to them as longe as they are saynge therof. And therfore they haste them as faste as they can that they were delyuered [to get the service over.] there from. And this vndeuocyon cometh other of grete slowthe, that they lyste not to laboure in thys holy seruice to gette deuocyon, or else yt cometh of som synne that is hydden in theyre conscyence whyche beryth downe the soule and maketh yt so heuy that they can not lyfte yt vp, to no gostly desyre in eny prayer. ¶ The remedy hereof ys to purge theyre con∣scyence [The remedy is contrition and persevering determination.] by contrycyon, & shryfte and to sturre vp theyre dulnes to laboure after the deuocyon as moche as they can or may, and to abyde vpon the tretable sayng of theyre seruice be yt neuer so werysom, tyll they haue broken the hardnes and [Folio .xxvj.] the coldenes of theyr owne harte. ¶ The thyrde cause is worldely, or out∣warde occupacyon. For some haue theyr hartes so [.iij. Thoughts of worldly business.] moche vpon bodely workes, or vpon other besynes that they haue to doo, that they rappe vp theyr seruyce as faste as they can for haste to be at their worke. And yet whyle they ar in saing theyr mynde is more vpon theyre worke, then vpon theyr seruyce, and therfore they may fele no sauoure therin. For saynte Bernarde [Sarmone sexto de Assentione.] sayth, that holy delyte of deuocyon flyeth from the harte that ys occupyed with worldely besynes, for trouth may not be medlyd wyth vanyte, ne endeles thynges, with flesshely thynges, ne hygh thynges, with lowe thynges. For thou mayste not he sayth sauoure bothe [But earthly things must be despised when we are] at ones tho heuenly thynges that ar aboue, & erthly

thynges that are beneth. Therfore as Crisostome [engaged on heavenly things.] saith, he that wyll kepe the commaundementes of god, he nedeth to dyspyse the wylles of the worlde.

¶ What entendaunce ought to be had aboute the songe of these holy houres.

Ca. .xxi.

The forthe thynge that longeth to the dewte of thys holy seruyce, is to take hede to the songe whyche is the leaste of all the other before sayde. For whyle there [Three things in Divine Service: the sense, the words, and the music.] ys thre thynges in goddes seruyce, that ys to say. The sentence, the worde, and the songe. the notes and songe serue to the wordes, and the wordes serue to the in∣warde sentence. And all thre bothe sentence, worde, and songe serue to stirre the soulle, to loue, and to worshyp & to prayse god, & to haue ioye and deuocyon in hym. And therfore all thentendaunce, that shulde [All attention given to the singing should be for the sake of devotion and praise.] be had aboute the songe; oughte to entende to thys ende. and therafter to be demed. For ye oughte not in syngynge to seke pleasaunce of voyce, ne delyte you in swetnes of the selfe songe, ne in hygh songe, ne in curyous syngyng ne in no maner of vanyte but only to seke compuncyon for youre synnes, and deuocyon in god, and in hys holy mother, whose praysyng ye synge. ¶ And though yt be so, that as saynt Benet [In regula. Ca. xxxviij. et Capitulo .xlvij.] sayth, suche ought to rede and to synge, as may edyfye the herers; yet yt is not expedyente to haue eny re∣specte in the harte towarde the herers. For that songe that is songe moste deuoutly towarde god; edyfyeth moste all other tho ye thinke right noughte on them & the lesse ye thinke on them by fleynge of vanyte, the more ye edyfye. ¶ It ys necessary to take helde in [All the notes should be sung as they are in the book, in tune and time, but not to the worrying of the singers,] syngynge, that all the notes be songe, as they ar in youre bokes. eche of them in theyre owne tewne, and that the mesure of syngynge be euenly sette and kepte. But all this ought so to be rewlyd, that the spyrytes of all be kepte in reste, and that deuocyon in god be

furthered therby and not letted. And therfore eche one oughte to haue an ere to other. so yf eny dyscorde hapen; eche one be redy to gyue stede to other. And [who should give and take to pre∣vent disorder.] not one haste fourthwarde, an other drawe backeward, but all ought to synge togyther and accorde togyther, that as ye oughte to be all of one harte, so ye prayse god, as yt were wyth one voyce.

[Folio .xxvij.] ¶ How thys songe of thys holy seruyce oughte to be meke & sad without all vanyte and curyosyte.

[Capitulo .xxii.

There ys neyther syngynge, ne redynge that may [The heart is everything in singing Divine Service.] please god of it selfe, but after the dysposycyon of the reder or synger. therafter yt plesyth, or dysplesyth. For oure lorde taketh hede to the harte & to thentente, and not to the outwarde voyce. And therfore they that reioyse them by vayne glory, or delyte them in [Those who are vain of their singing displease God and please the Evil One.] the swetnes or plesaunce of theyr owne voyce, they please not god wyth theyr syngynge, but they offende hym. and please the fende. For saynt Gregory sayth, that when pleasaunte voyces be soughte; sober lyfe ys forsaken. ¶ And therfore the fende hathe so grete entre in this vyce that somtyme he vsyth yt hymselfe. As we rede that there was ones a clarke. that had so [Cesarius in dialog. dist. xij. Capitulo .iiij.] swete & fayre a voyce, that many had delyte to here hym synge. But on a day when a relygyous man harde him synge, he sayde yt was no mannes voyce. [There was a clerk once whose beautiful voice was the voice of a fiend.] but a fendes. wherof all folke were ameruayled. Then the holy man coniured hym before them all. and he anon lefte there the stynkeynge body that he appered in, & wente hys wayes. ¶ Therfore the more pleasaunte and fayrer that eny bodyes voyce ys; the more besy oughte they to be aboute the kepynge of the harte in mekenes & in deuocyon, that yt may plese in goddes syghte. For yt is writen of a monke that was in the [Cesarius in dialogis. dist.] same abbey, where saynte Benet was Abbot, that he

had a voyce moste pleasaunte & swete. Thys monke [.iiij. Capitulo .viij.] halowed ones the Paschall on Ester euen, & song so swetely the songe of the halowynge, that yt souned to the eres of all that herde hym, as yf yt had be a melody mooste swete and delycyous. But he had hymselfe [Another sweet∣singing monk was so vain of his voice that the fiends took him suddenly, body and soul.] suche delyte and vayne glory therin; that anon as he had done, the fendes toke hym to them bothe soulle and body, in so sodeyne & meruelous wyse that no man wyst how, ne where he became. ¶ Hereby ye may se how perylous yt ys to eny body to delyte hym other to hys owne voyce, or in the outwarde songe. For saynte Augustyne sayth in hys confessyons, that as often as [Libro .x. Capitulo .xxxiij.] the songe delyteth hym more then the inwarde Sentence of the thynge that was songe, so often he knowleged that he synneth greuosly. ¶ And oure Lorde Iesu cryste shewed to saynte Byrgytte, howe the spyryte of [Libro .vj. Ca∣pitulo .xxxv.] vayne glory accused the soulle of a relygyous man, at oure lordes dome. for hys hyghe & vayne syngyng, where the fende sayde thus to hym. He songe he [How a fiend helped another monk to sing at a high pitch.] sayde for vayne glory, & for a vayne name. And when hys voyce fel eny thinge downe. & waxed wery; then I lyfte yt vp hyer, & cam rennynge gladly for to helpe him. And so for this, & for other synnes, the wretched soulle was dampned. ¶ Lyke to thys in party I rede [Cesarius in dialogis. dis∣tinct .v. Ca∣pitulo .v.] of a yonge monke of Cystrewes, that of pryde and of selfe wyl. when the psalmody was begonne in a meane voyce; he set yt thre notes hygher, & though some of [A vain young Cistercian monk pitched the chants a third higher than they were set, so that the older monks could not sing at all; but this too was by the help of the fiend.] the elders wolde haue songe fourthe as yt was begonne; yet he wyth the helpe of other that fauoured him, preuayled agenste them, & helde fourthe hys owne. And they gaue stede. But anon yt was sene openly how the fende comynge out of hys mouthe in lyknesse of hotte brennynge [Folio .xxviij.] yren; entered in to all hys helpers. ¶ Therfore as a man that clymbeth hygh fayleth fotynge and holde somtyme, and so fallyth & breketh hys necke. Ryght so suche hygh syngers, that fayl [Such high∣climbing singers]

fotynge of mekenes byneth and haue no holde of deuocyon aboue falle downe by pryde, and breke theyr [fall and break their necks ghostly.] neckes gostly. For lyke as euery note of meke and of deuoute songe shal haue a specyall rewarde of god; ryghte so the fende marketh euery note of suche prowde songe, to haue the syngers punysshed therfore. ¶ For on a tyme, when clarkes sange in the quier wyth hygh [Idem. dis. quart. Ca∣pitulo .ix.] & lowde voyce a relygyous man sawe how the fende satte on hyghe wyth a grete sacke in hys lyfte hande, [A monk once saw the fiend gathering a great sackful of high∣pitched notes as they were sung.] and with his ryght hande he put therin all theyr voyces and songe. And when the seruyce was done, they made greate ioye and gladnes amonge them, as yf they had praysed god wyth theyr songe ryghte well. And then the holy man sayde to them, ye haue songe faste he sayde and ye haue fylled a grete sacke ful. They asked him what he mente, & he tolde them what he had sene. and then they were ashamed, as moche as they were reioysed before. ¶ And therfore oure [Therefore Church song should be meek, sedate, and sober.] mercyful lorde Iesu cryst wyllyng that all suche songe shulde be excluded from thys order; he byddeth hymselfe that youre songe shulde not be curyous, ne hygh, ne vayne but in all wyse meke. sad. & sober, sayng thus to our holy mother saynt Byrgyt. ¶ Hast [In extrara. Capitulo .iiij. Exodi. xv.] thou not redde that Moyses syster for the grete myracle that was done in the red see, went out with vyrgyns & women syngyng in tympanes and in cymbals a songe of ioy vnto god. So oughte my mothers doughters go out of the red see. That ys to saye, from the couetyse and plesaunce of the worlde, hauynge in the handes of theyr workes tympanes, that ys to saye, abstynence from flesshely luste, and cymbales of clere praysynge, whose songe oughte not to be slowthfull, ne broken, ne dys∣solute but honest and sad, and accordynge in one, and in all wyse meke. Folowyng the songe of them that [The services of the Charterhouse a good pattern of Church song.] ar called charterhowse. whose psalmody sauouryth more the swetnes of the soulle, and mekenes & deuocyon;

then eny vayne shewyng outwarde. For the harte is not clene from synne, when the songe delyteth more the synger then the thynge that ys songe. And yt ys in all wyse abhomynable agenste god, whan the lyftynge vp the voyce, is more for the heres then for god. These ar the wordes of our lorde Iesu cryste. [Ubi supra.]

¶ How ye oughte to dresse youre entente in saynge, or syngynge of this holy seruice.

Ca. .xxiii.

The fyfte thynge that longeth to the dew maner of [A good intention necessary in Divine Service.] saynge of deuyne seruice is to take hede to what entente ye say yt. For thentente gyueth euery good dede hys ryght name. So that yf the entente be good, the dede is good, and yf thentente be yuel. the dede ys yuel. But yuel dede may neuer be made good, be thente neuer so good, all thoughe yt maye be the lesse yuel, when yt ys done of good entente. ¶ But to saye or synge dyuyne seruice ys a good and an holy dede yt selfe; and ther∣fore yf yt be well done. and to good entente, then ys all good. ¶ Therfore ye nede to take hede, that nether ye synge ne saye thys holy seruyce for vayne [Not to say or sing for vain∣glory, pleasure, fear, nor shame:] glory, as they done that wyll be taken as holy and deuoute. [Folio .xxix.] Ne for vayne plesaunce as they do, that seke to plese other therby, or desyre to beholde louers of goddes seruyce. Ne for vayne drede as they do, that wolde not come there, saue for drede leste they shulde be shent. Ne for vayne shame, as they doo that come thydre, for they ar a shamed, but yf they do as other do. But ye oughte to do yt only for god, and for good entent so that though no creature shulde here you, ne [but only for God, so that one should do it as diligently and well though no one were present but one's self.] se you but eche of you by yourselfe alone; yet ye wolde be neuer the lesse dylygent and deuoute to synge yt, and to say yt and to come therto. ¶ And for as moche as all that god asketh of man, ys conteyned vnder one conclusyon of charyte; that standeth in loue of god and of oure selfe, and of oure euen chrysten as oure

selfe; therfore yt is nedeful that not only in goddes seruyce but in all that ye do, ye entende oure lordes worshyp, and the helthe, & profyt of youre selfe, and of all your euen chrysten. ¶ And for all your seruice [The service of Syon is especially to thank and praise God for what He has done through our Lady.] ys of oure blessed Lady; therfore yt ys good that ye entende specyally therin, her praysyng and worship, and that god be thanked and praysed for all the gyftes, & benefytes that he hathe gyuen to her & by her to all mankynde. ¶ And farthermore for that thys holy seruyce ys not sette of youre selfe but by holy chyrche; therfore yt ys expedyente that ye entende to say yt in [To regard the intention of the Church,] vnyte, and in obedyence of holy chyrche and to thef∣fecte and entente that god of hys chyrche hath ordenyd yt to be sayd and songe. For so may yt alwayes be accepted and harde. ¶ Ye oughte also to [and of the founder.] entende the fulfyllynge of youre founders entente, that was to the helthe of hys owne soulle, and of hys proge∣nitours and of all chrysten soulles. and specyally for peace and welfare of all thys londe, after the byhesse [In regula capitulo xxxj. §.] of oure lorde Iesu cryst in reuelacyon to saynte Birgytte, where he behoteth that in eche lande where eny Monastrery of thys order ys founded there shall be encresed peace & accorde. ¶ It ys also spedefull that [Also to intend the fulfilment of a bounden duty:] ye entende in saynge of thys holy seruice; the ful∣fyllyng of your bonde & dewtye, in as moche as ye ar bounde therto by youre rewle and by youre holy pro∣fessyon. ¶ And for the prayer of these holy houres ys rather sped and harde of our lorde, then other prayers as I sayde before; therfore yt ys good that in the saynge, or syngynge therof; ye entende to gette [and to gain for∣giveness and grace.] forgyuenesse of youre owne synnes, and such helpe & graces, and vertewes as ye fele nedefull to you, & also to the helthe and profyt of all that ye ar bounde, or haue deuocyon to praye for. ¶ And the more specyally and often that ye offer vp these ententes to god, with meke and feruent desyre in him; the better and soner

spede shal ye haue of that thynge that ye desyre and praye for. Netheles ye oughte to dresse youre hartes [These intentions to be resolved on before beginning service.] after these ententes or ye begyn, for in tyme of this holy seruyce ye oughte to stable youre mynde only in god, and vpon none other thynge as I haue sayde before.

¶ Of reuerence & deuocyon that oughte to be had in this holy seruyce bothe inwarde and outwarde.

[Capi. xxiiii.

The syxte thynge that longeth to the dew maner [Devout gestures to be attended to, doing service with body and soul to] of saynge, of these holy houres, ys to take hede that they be sayde wyth meke reuerence and [Folio .xxx.] deuocyon, bothe inwarde in harte, & in all outwarde obser∣uaunces. [Him who made both.] as in knelynge, enclynynge. syttynge and stondynge. and in sad and reuerente kepyng of all the members of the body, moche more then yf ye were in presence of eny erthly kynge. or quene, or other erthly creature, as ye that are there in the presence of almyghty god to do hym seruyce, bothe wyth body and with soule. lyke as he made bothe to that same ende. ¶ Therfore the holy obseruaunces, are not onely to be kepte of them that synge in the quier. but also of all [Ex rcgula beati Bene∣dicti Ca. j.] other, to theyr power where euer they say theyr seruice. For a relygyous persone oughte to be gouerned relygiously ouer all. whether he be alone, or with other and what euer he do. and namely in sayng of this holy seruyce. ¶ Netheles they that haue no [The same to be observed in private as well as in quire.] conuenyent place to kepe all obseruaunces, and ther∣fore say theyr seruyce in contynuall and reuerente knelynge. or som tyme stondynge; I trowe they are excused. But for to say yt syttynge or lyeng, wyth∣out nede of syknes, or walkynge vp and downe; yt were a token of lytel loue, and of lytel reuerence to god. For oure holy mother saynt Byrgyt had in reuelacyon, and wrote to a seculer clarke that suche

walkynge to and fro in seruyce tyme is a shewyng of [Libro quarto. Capitulo .8.] an vnstable and a vagant harte, and of a slowe sowle. and of lytell charyte and deuocyon. And syth yt ys so in seculers. moche more yt ys blamefull in relygyous, ¶ And therfore tho bokes that say how som haue [More freedom permitted in saying private devotions than in saying the offices.] moste deuocyon syttynge, or else whether yt be syt∣tynge or knelynge or goynge. or standynge. a man shulde do, as he can fele moste deuocyon; suche saynges, ar to be vnderstand of tho prayers and deuocions, that a man chosyth to say or do after hys owne wyll. But in oure Lordes seruyce. we oughte to laboure for deuocyon in suche maner of saynge and of obseruaunce, as holy chyrche and relygyon hath ordenyd to be kepte therin. ¶ And yt is gretly to [Extrava. de celebracione misse capitulo dolentes.] take hede of the holy obedyence wherby the Pope in the commoun lawe of holy chyrche, chargyth them that are bounde to saye the holy houres of dyuyne seruyce; that they saye them studyously and de∣uoutly. For by the wounde of originall synne and by [The corruptible body presseth down the soul.] oure owne actuall synne, and yuell custome, the cor∣rupte body is so heuy, and lothe to all verteu and the harte so vnstable; that wythout greate inwarde laboure, and without we do a maner of vyolence to our selfe we can nether make the rebel & inobedient flesshe to do reuerently; ne gather the mynde in one∣hed to felynge of deuocion. ¶ And therfore the Pope [Hence study must be given to the service as well as devotion.] byddeth that this holy seruice shulde be sayde study∣ously. For study is a grete and a vyolente applyeng of the harte to do a thynge wyth a greate & a fer∣uent wyll. And therfore firste he sayth studyously and then deuoutly. For but yf youre harte be set sadly, and inwardly to study aboute the stablynge of the mynde in god, ye can not synge ne saye hys seruyce deuoutly. ¶ And thys gostly study may not [Such spiritual study to be constant and lifelong.] be done shortly. ne now done, and now lefte; but yt muste be contynued ful bysely and abydyngly, euery

day. and euery houre & tyme of the day. For he that in other tyme let hys harte ren where yt wyl, & weneth that he shall kepe hys mynde vpon hys prayer or seruice when he cometh therto he shall fynde that yt is not in hys power. ¶ Therfore [Folio .xxxj.] after our lorde Iesu cryste had sayde in hys holy rewle that neyther [Capitulo .viij.] golde, ne syluer ne precyous stones shulde be oure tresure, but the grace of god shulde be oure rychesse; [Such spiritual study trains the soul to devout prayer,] he sayde that thys treasure of grace must be kepte wyth contynuall studyes, with deuoute prayers, and with godly praisynges. Take hede what order our lorde kepeth in his wordes. Firste he saieth study, and then prayer, & then praysyng. For inwarde gostly study techeth to pray. and contynuaunce of this study causeth to pray deuoutly. & deuoute prayer bryngeth gostly strenghte and comforte in the soulle wherby yt is lyfte vp and restyth, and delyteth in loue & prays∣ynge of god. And whyle the soulle is thus occu∣pyed; the treasure of grace ys kepte full seurely [and keeps the treasure of grace securely in the heart.] therin. ¶ And therfore thys gostly study to kepe the harte, ys youre chyefe laboure, thys ys youre moste charge and gretest bonde, this maketh the soule to be vertuous. and this causeth all the outwarde beryng to be relygious. As the scrypture sayeth. Omni custo∣dia serua cor tuum, quia ex ipso vita procedit. that ys [Prouerbio .iiij.] Kepe thy harte with all dylygence, for thereof cometh thy lyfe. For yf the harte be well kepte, all the lyfe ys well. And yf the harte be yuell kepte, all the lyfe ys yuell. ¶ Therfore without besy & ware kepynge of [Without this keeping of the heart no one can be truly religious.] the harte nothynge may make a man very relygyous. For as yt is wryten in Vitas patrum. when hethen phylosophers mette with relygyous fathers in deserte; the phylosophers asked them. and sayd, what do ye that we do not; ye faste, & lyue in abstinence. and so do we, ye dyspyse all erthly good & lyue in pouerte & so do we. ye loue to be dyspysed. and to haue mekenes

& pacyence and other verteues; and the same do we, what do ye then more then we; The holy fathers answered. We truste in god. and kepe our harte. [And it formed the distinction between Heathen and Christian ascetics.] Kepe oure harte sayd they ageyne. may we not. That may ye not do. And why; For they knew not god. & the harte may neuer be kepte but only in god. For there is nothyng that may fylle the soulle but god alone. But for god ys one, in whome is all: therfore [For God only can effect this.] all scaterynges of the mynde may be oned in hym. And for he ys only more then the soule; therfore a lonely in hym the harte & soulle is rested on eche syde. ¶ Therfore be ware that ye lyue not rechelesly. [Live not reck∣lessly, go day, come even; but ever with this spiritual study to establish the heart in God.] go day, come euen. and so spende your tyme in vayne. and youre laboure without fruyte. but inwardly and bysely, & contynewally trauayle in thys spyrytuall study to stable the harte in god. namely in tyme of thys holy seruice. And for charyte pray that I may do the same. For though yt be a laboure amongest all laboures. thus to kepe the harte; yet yt ys in all wyse nedefull. & also yt is full medefull as the scripture sayeth. Bonorum laborum gloriosus est fructus. that is. The fruite of good laboures is gloryous, therfore so to laboure in oure lordes holy seruice, that we may come to the glorious fruite of endeles rewarde. graunte vs by prayers of hys mercyful mother, oure mercyfull lorde Iesu cryste. Amen.

¶ Here endeth the fyrste parte of oure Ladyes Myrroure.