English prose treatises of Richard Rolle de Hampole / edited from Robert Thornton's ms. in the Library of Lincoln Cathedral by George G. Perry.

RICHARD ROLLE DE HAMPOLE.

I.

[Thornton MS., Lincoln Cathedral Library, leaf 192.]

Of the Vertuȝ of the Haly Name of Ihesu.

Ricardus herimita super versiculo 'Oleum effusum nomen tuum'; in Cantic̄. [I. 3], &c̄.

That es on Inglysce 'Oyle owt-ȝettede es thi name'. The ['Oil poured forth' is, Iesu, thy name.] [ 4] name of Ihesu commys in-to the worlde, and als sone it smellys Oyle out-ȝetted. Oyle, it es takyn̄, for ay-lastande saluacyone es hopede. Sothely Ihesu es als mekyłł to be mene als saueoure or helefułł [helpful.] . Thare-fore what [qwat.] menys it, 'Oyle owt-ȝettide es [ 8] thy nam,' Bot Ihesu es thy name? This name es Oyle owte-ȝettyd, For Ihesu, the Worde of God, has tane [taken.] manes kynde. [By 'poured out' is meant the Incarna∣tion.] Ihesu, thow fulfillis in warke that thow es called [þat at þou art cald.] in name, Sothely sauys [þou] man, þat wham [Sothly man sauys þou qwam.] we calle saueoure, Thare∣fore [ 12] [Iesu is Savi∣our.] Ihesu es thy name. A! A! that wondyrfułł name! A! that delittabyłł name! This es the name þat es abown̄ ałł names; [This is the highest and most blessed of names.] name althirhegeste, witħowtten̄ whilke no [qwilk na.] man hopes hele. [þis name es swete & Ioyful, gyfand sothfast comforth vnto mans hert, Sothle þo name of ihesu es in my mynde joyus sang, in myn ere heuenly sounde.] This name es in myn̄ ere heuenly sowne [þis name es swete & Ioyful, gyfand sothfast comforth vnto mans hert, Sothle þo name of ihesu es in my mynde joyus sang, in myn ere heuenly sounde.] , in my mouthe hony∣fułł [ 16] swetnes. Whare-fore [qwarfor.] , na wondire þofe [If.] I luf þat name, the whylke [qwilk.] gyffes comforthe to me in ałł Angwys. I can noghte pray, I cane noghte hafe mynde, Bot sownnande the [þo.] nam of Ihesu. I sauyre noghte Ioye that with Ihesu es noghte mengede. [ 20] Whare-so [qwar-so, &c.] I be, Whare-so I sytt, What-so I doo, the mynd of [This name will I ever cherish and love.] the sauoyre of the name Ihesu [þo mynd of þo name of ihesu.] departis noghte fra my mynde. I haf sett my mynde, I haf sett it als takynnynge appone myn̄ [The readings in the foot-notes are from a MS. of the Treatise in the Harleian Collection, No. 1022, leaf 62, with initial qw for Thornton's wh.]

arme [I haue set it as a takenynge opon my hert. als takenynge apon myn Arme.] , for luf es strange als dede. Als ded slaas ałł, Swa lufe ouer-comes ałł. Ay-lastande lufe has ouer-comemyn̄ [ouercomen.] me, noghte [My love to it is so strong that it causes me to faint.] for to sla me, bot for to qwykkyn me. Bot it has wondyde me, For it sulde leche me. It has thurghe-fychede my herte, þat [ 4] merghlyere it be helyde. And now ouer-comen̄ I fayle. Vn∣nethes I lyfe for Joye. Nerehand I dye; For I suffyce [I suffice noghte in þis febul flesche for to bere so flowand swetnes of so mykel a mageste, þer skrythes in-to my mynde delyciost swetnes.] noghte in delycyouseste swettnes, And ay to be dronkenede. It falles the flesche may noghte of his vertu noghte defaile ay whils þe [qwylis þo.] saule [ 8] in swylk Ioyes is rauyste for to Ioye. Bot when̄ vn-to me [Iesu is the source of all my joy.] swylke Ioye, bot for Ihesu? The nam̄ of Ihesu has taughte me [Lf. 192 back.] for to synge, and has lyghtenede my mynde with the hete of vn-made lyghte. Thare-fore I syghe, and crye 'Wha [swa.] sałł schewe [ 12] to [vnto.] þe lufede Ihesu, þat I langwys for lufe?' My flesche has faylede, and my herte meltes [has meltyd.] in lufe, ȝarenande Ihesu. Ałł þe herte festenede in þe ȝernynge of Ihesu es turned in-to þe fyre of lufe; & with þe swettnes of þe Godhede fullyly es it fillide. Thare∣fore, [ 16] [Have mercy then upon me O Iesu!] A gude Ihesu, hafe mercy of þis wreche! schewe þe to þis [þo.] languessande! be þou leche vn-to þis woundyde! If þou come, I am hale, I fele me noghte seke, bot langwyssande for þi lufe; late my saule takande, sekande þe, Ihesu, whaym [qwam, qwas.] it lufes, with [ 20] whas [qwam, qwas.] lufe it es takyn̄, whaym [qwam, qwas.] anely it couaytes. Sothely þe mynd towchede with þe soueraynge swettnes, and es for to waxe hate in the lufe of þe makare, qwhyls it enforthis [enforces.] for to halde [Great is the power of that sweet name.] besyly in it the swetteste name of Ihesu. Sothely fra thythen̄ [ 24] Inryses [ryses.] a gret lufe; and what thynge þat it trewely towches, it rauesche [rauysches.] it vtterly to it. It in̄flawmes þe affeccyone, it byndis þe thoghte, ȝa, & ałł þe name [man.] it drawes to þe serues [seruys.] of it. Sothely, Ihesu, desederabiłł es thi name, lufabyłł and comfort∣abyłł. [ 28] [It gives the highest and purest joy.] [nane so delitabul solace may be had in mynde.] Nane swa swete Ioye may be consaveuede. Nane swa swete sange may be herde. Nane swa swete & delytabyłł solace

may be hade in mynde. Thare-fore, what-so-euer þou bee þat [Therefore whoever would serve God should ever have it in mind.] redies the for to lufe Gode, if þou wiłł nowthire be dyssayuede ne dyssayue, if þou wyłł be wysse and noghte vnwysse, if þou will stande & noghte fałł, haue in mynde besely for to halde þe [ 4] name of Ihesu in þi mynde; and þane thyn̄ Enemy sałł fałł and þou sałł stande, Thyne Enemye sałł be made wayke, þou sałł be made strange. And if þou wiłł lelely doo this [do lele þis.] , ferre fra drede [synne.] , þou sałł be gloryus and lowuabyłł [alowabul.] ouercommere. Seke þer-fore [ 8] the name of Ihesu, and halde it, and for-gette it noghte. Sothely [How infi∣nitely great are its powers.] na thynge slokynns sa fełł flawmes, dystroyes iłł [alle ille.] thoghtes, puttes owte venemous affeccyons, dos a-waye coryous & vayne Ocupa∣cyons fra vs. This [Also this.] name Ihesu, lelely haldyn̄ in mynde, drawes [ 12] by þe rote vyces, settys vertus, Inlawes [insawes.] charytee, In-ȝettis [ȝettes.] sauoure of heuenely thynges, wastys discorde, reformes pese, Gyffes Inlastande ryste, Dose awaye greuesnes of fleschely desyris, turnes ałł Erthely thynge to noye, fyllys þe luffande of gastely [ 16] Ioye. So þat wele it may be saide, 'Et gloriabuntur [[MS. gloria∣bitur.]] Omnes qui deligunt nomen tuum, quoniam tu benedices Iusto,' That es, [[Latin in red.] 'Ałł sałł Ioye, þat lufes þi name, for þou sałł blysse [MS. repeats 'þe name for þou sałł blysse.'] þe ryghtwyse.' [All shall have joy that love that name.] Thare-fore þe ryghtewyse has dysseruede to be blyssede, if þe [ 20] name of Ihesu trewly he hase luffede; And þare-fore es [eshe.] cald ryghtwyse, For he Enforssede hym trewly to lufe Ihesu. Whare∣fore, what [þerfor qwat.] may de-faile vn-to hym þat couaytes vn-cessandly for to lufe þe name of Ihesu? Sothely he lufes, and he ȝarnes for to [The more one loves the more one desires to love.] [ 24] lufe, For we haue knawen̄ þat þe lufe of Gode standis in swylke manere þat, In als mekyłł als we may [mare.] lufe, þe mare vs langes for to lufe. For-why [for qwy.] it es saide 'Qui edunt me adhuc esurient [esuriunt.] , et [[Latin in red letters.]] qui bibunt me adhuc sciciunt [siciunt. And huc is added in margin of Thn. MS., and the Latin verse is repeated at the foot, with 'in Euangelio' added.] ?' þat es to say, 'that [þei þat.] ettys me, [ 28] ȝitt hungres thaym; and þay þat drynkes [Leaf 193.] me, ȝitt thristis thaym [thrist þei.] .' Thare-fore, beit-selfe, delitabiłł & couaytabiłł es þe name of Ihesu, and þe lufe of it. Thare-fore Ioy sałł noghte faile [want.] vn-to

hym þat couaytes besyly for to lufe hym in whaym Angełłs [Angels desire to look into the virtues of this name.] ȝernys for to be-halde. Angełłs euer sese, & euer þay ȝerne for to see; and swa are þay fild, þat [of.] þaire fillynge duse noghte awaye þaire desyre, [þat þeir desire do.] and so þayre desyre duse [þat þeir desire do.] noghte awaye [ 4] þaire fillynge. This es full Ioye, This es Endles [endynge.] Ioye, This es [This is infi∣nite joy.] glorious Ioye, þe whylke þe fylde vses [qwilk þe fyld vysibul Ioyes.] lastandly with-owtten̄ noye; & if we vse [vise.] it, we sałł be fyllyde euer withowttyn̄ lessynge. Thare-fore, Ihesu, ałł sałł Ioye þat lufes thi name. [ 8] Sothely þay sałł Ioye nowe, be in-ȝettynge of grace, and in tym to come be syghte of Ioye, and thare-fore þay sałł Ioye [for þei luf þi name. Sothly warn̄ þei lufd þei myghte not Ioy: & þei þat lufs mare sal Ioy: for qwi Ioy cummes of luf.] , For why Ioy comes of lufe. [for þei luf þi name. Sothly warn̄ þei lufd þei myghte not Ioy: & þei þat lufs mare sal Ioy: for qwi Ioy cummes of luf.] . Thare-fore, he þat luffes noghte, he sałł euer [He that loves not cannot have joy.] mare be with-owttyn̄ Ioye. Thare-fore many wreches of þe [ 12] worlde, trowande þam̄ to Ioye with Criste, sałł sorowe with∣owttyn̄ ende. And why [& þat.] ? For thay lufede noghte þe name of Ihesu. [þei.] What so ȝe doo, if ȝe gyfe ałł þat ȝe hafe vn-to þe nedy, bot ȝe lufe þe name of Ihesu [þei.] , ȝe trauelle in vayne. Ałł [ 16] [His name must be our delight in this life.] anely þay may Ioye in Ihesu þat lufes hym in þis lyfe; and thay þat files [fylles.] þam̄ with vices & venemous delittes, Na drede þat ne [þat þei are.] þay ere putt owte of Ioye. Also with ałł [witte alle.] þat þe name of Ihesu es helefułł, fruytfułł & glorious. Þare-fore wha [qwo.] sałł haue hele [ 20] þat lufes it noghte, or wha [qwa.] sałł bere þe frwyte be-fore Criste þat has noghte the floure; and Ioye sałł he noghte see That, Ioyeande luffede noghte þe name of Ihesu. The wykkyde sałł be don̄ a-waye, þat he see noghte þe Ioye of God. Sothely þe ryghtwyse [ 24] sekys þe Ioye and þe lufe, and þay [may.] fynd it in Ihesu, whaym̄ [qwam.] þay [The way to find Jesus is] luffede. I ȝede abowte be couaytyse [about couaytys.] of reches, and I fande noghte Ihesu. I rane [be [ran be þo wantones.] ] the wanntonnes of flesche, and I fand [Exemplum, Exempla & cetera.] noghte Ihesu. I satt in companyes of worldly myrthe, and I [ 28] fand noghte Ihesu. In ałł thire I soghte Ihesu, bot I fand hym noghte, For he lett me wyete by his grace þat he ne es funden̄ in þe lande of softly lyfande. Thare-fore I turnede by anothire waye, and I rane a-bowte be pouerte, and I fande Ihesu, pure [pore.] [ 32] [in poverty and penance.]

borne in þe worlde, laid in a crybe and lappid in clathis. I ȝode by sufferynge of werynes [scharpenesse.] , and I fand Ihesu wery in þe way, tur∣ment with hu[n]gyre [hungur.] , thriste & calde, fild with repreues & blames. I satt by myn̄ ane, Fleande þe vanytes of þe worlde, and I fande [I fled the world's vani∣ties, and found Jesus in the desert.] [ 4] Ihesu in deserte, fastande in þe monte, anely prayande. I ran̄ by þe payne of [&.] penaunce, and I fand Ihesu bownden̄, scourgede, Gyffen̄ galle to drynke, naylede to þe Crosse, hyngande in þe Crosse and dyeand in þe Crosse. Thare-fore Ihesu es noghte [ 8] funden̄ in reches, bot in pouerte; noghte in delytes, bot in penance; noghte in wanton̄ Ioyeynge, bot in bytter gretynge [bot gretynge.] ; noghte emange many, bot in anelynes [in alones.] . Sothely ane euyłł [iłł.] mane [The wicked cannot find Him nor know Him.] fyndis noghte Ihesu, for, þare he es, he sekes hym noghte. He [ 12] enforces hym̄ to seke Ihesu in þe Ioy of þe worlde, whare [qware.] neuer he sałł be funden̄. Sothely thare-fore þe nam of Ihesu es hele∣fułł [helpful.] , [All that de∣sire salvation must love His name.] & nedys by-houys be lufed of ałł couaytande saluacyone. He couaytes wele hys [Lf. 193 bk.] saluacyone þat kepis besyly in hym þe [Nota hunc istum passum.] [ 16] name of Ihesu. Sothely I haue na wondyr if þe [he.] temptid fałł þat puttes noghte þe name of Ihesu in lastande mynde. Sekerly may he or scho chese [he chese.] to lyfe anely, þat has chosen̄ þe name of Ihesu to thaire [hys.] specyalle, For thare may na [ne.] wykked spyritte noye, þare [ 20] Ihesu es mekyłł in mynde or is neuennyd [neuend.] in mouthe [þer for it is to hald in my bysele þo name of ihesu.] , &c.

Explicit.

[II. A Tale of Hampole's Temptation.]

Narracio.

A tale þat Richerde hermet [In the Life of the Hermit (printed in Preface) it is said that this nar∣ration was found after his death—'in uno libello de suis operibus compilato.' In the Harleian MS. it is written as one with the foregoing, and without title.] [made].

When [Qwen.] I had taken̄ my syngulere purpos, & lefte þe seculere [Richard Her∣mit, in the be∣ginning of his hermit's life, is tempted by an apparition of a fair young woman.] [ 24] habyte, and I be-gane mare to serue God þan man̄, it felle one a nyghte, als I lay in my ryste, in þe begyn∣nynge of my conuersyone, þare appered to me a fułł faire ȝonge womane, þe whilke I had sene [qwilk I had lufd.] be-fore, & þe whilke [& sche.] luffed [ 28]

me noght lytiłł [a litel.] in gude lufe. And when̄ [qwen.] I had be-haldyn̄ hyre, and I was wondyrde why [I wondred qwy.] scho com swa on nyghte in þe wyldyrnes, Sodanly, withowttyn̄ any mare speche, scho laid hire be-syde me. And when̄ [qwen.] þat I felyd hir thare, I dred þat scho [ 4] sulde drawe me to Iuełł, and said þat I wald ryse [ryse vp.] & blyse vs in þe name of þe Haly Trynytee. And scho strenyde me so stałł∣worthely þat I had no mouthe to speke, ne no hande to styrre; and when̄ [qwen.] I sawe þat, I perceyuede wele þare was [no woman þerfor I turned me to god.] na womane, [ 8] [He discovers that it is the flend, and vanquishes him by prayer, and the Sign of the Cross.] bot þe deuełł in schappe of woman̄. Thare-fore I turnede me to Gode [no woman þerfor I turned me to god.] , & with my mynde I said, 'A, Ihesu, how precyous es thi blude!' makand þe crosse with my fyngere in my breste: and ałłs faste scho wexe wayke, & sodanly ałł was awaye. And [ 12] I thankked Gode þat delyuerd me; & sothely, fra þat tym̄ [This leads him to love Jesu more ardently.] furthe, I forced me for to luf Ihesu, and ay þe mare I profette in þe luf of Ihesu, þe [þe omitted.] swetter I fand it, & to þis daye [& fra þat day.] it went noghte [neuer.] fra my mynde. Thare-fore, blysside be þe nam̄ of Ihesu [ 16] in the worlde of worldes! Amen [The rest omitted.] —Amen—Amen!

Ihesu þe sone of þe glorious virgyne, Now Lord haue mercy one ałł thyne!

—Amen! Amen!—Pur charite—Amen. [ 20]

[Follow, 1. 'A [Latin] prayere þat þe same Richerd hermet made, þt es beried at Hampulle,'—Deus noster refugium, O creator noster, &c.; 2. 'Ympnus quem com∣posuit sanctus Ambrosyus, & est valde bonus,'—Ihesu, [ 24] nostra redempcio, amor & desiderium, &c.; Then, on leaf 194,]

III.

De in-perfecta contricione. [[On lf. 194.]]

Rycharde hermyte reherces a dredfułł tale of vn-perfitte contrecyone þat a halymane Cesarius tellys in Ensample. [ 28] He says þat—

A ȝonge mane, a chanone at Parys, vn-chastely and delycyousely [The story of the wicked Canon of Paris who made imper∣fect shrift and was damned.] lyfande, and fułł of many synnys, laye seke to þe dede. He schrafe hym of his gret synnys, he hyghte to amende hym, He [ 32] rescheyuede þe sacrament of þe Autire, and Anoynte hym̄, and

swa he dyede. Tiłł his grauynge it semyde als þe ayere gafe seruese. Eftyr a faa dayes, he apperyde tiłł ane þat was famy∣liare tiłł hym in hys lyfe, and sayde þat he was dampnede, for þis Enchesone: 'Þofe I ware,' quod he, 'schreuen, & hyghte to [ 4] doo penance, Me wauntede verray contrycyone, wytħowtten̄ þe whilke, ałł othere thynges avayles noghte. For-thy, if I hyghte to lefe my foly, my concyens sayde þat, if I lefede tham, Ȝet walde I hafe delyte in myn̄ alde lyfe. And tiłł þat my [ 8] herte heldede mare, and bowghede, Thane to restreyne me fra ałł thoghtes þat I knewe agaynes Goddes wiłł. And for-thy I had na stabyłł purpos in gude, na perfite contrycyone, Whare∣fore sentence of dampnacyone Felle one me & wente agaynes mee.' [ 12]

IV.

Ałł-swa he reherces a-nothyre tale of verraye contre∣cyone, þat þe same clerke [[MS. clreke.]] Cesarius says. He tellys þat—

A scolere at Pares had done many fułł synnys, þe whylke he [The story of the scholar of Paris whose great sins] [ 16] hade schame to schryfe hym of. At þe last, gret sorowe of herte ouercome his schame; and when̄ he was redy to schryfe hym tiłł þe priore of þe Abbay of Saynte Victor, swa mekiłł con∣tricyone was in his herte, Syghynge in his breste, Sobbynge [ 20] in his throtte, þat he moghte noghte brynge a worde furthe. Thane the priore said tiłł hym, 'Gaa and wrytte thy synnes.' He dyd swa, and come a-gayne to þe pryoure, and gafe hym þat he hadde wretyn̄, For ȝitt he myghte noghte schryfe hym [ 24] with mouthe. The prioure saghe the synnys swa grette þat, thurghe leue of þe scolere, he schewede theym̄ to þe Abbotte, to hafe conceyle. The Abbotte tuke þat byłł þat þay warre [were blotted out from the paper on which they were written.] wrettyn̄ In̄, and lukede thare-one. He fande na thynge wretyn̄, [ 28] and sayd to þe prioure, 'What may here be redde, þare noghte es wretyn̄?' That saghe þe pryour, & wondyrde gretly, & saide 'Wyet ȝe þat his synns here warre wretyn̄, & I redde thaym̄; Bot now I see þat God has sene hys contrycyone, & forgyfes [ 32] hym ałł his synnes.' þis þe Abbot & þe prioure tolde þe scolere, and he with gret Ioye thanked God.

V.

Moralia Richardi heremite de natura apis, vnde qualis [[On lf. 194.]] apis argumentosa. ¶ Apis.

The bee has thre kyndis. Ane es, þat scho es neuer ydiłł, and scho es noghte witħ thaym þat wiłł noghte wyrke, [ 4] [The three qualities of the bee—(1) She is never idle.] Bot castys [Lf. 194 bk.] thaym owte, and puttes thaym awaye. A-nothire es, þat when scho flyes, scho takes erthe in hyr fette [(2) She weights her∣self by carry∣ing earth when she flies.] þat scho be noghte lyghtly ouer-heghede in the ayere of wynde. The thyrde es, þat scho kepes clene and bryghte hire wingeȝ. [ 8] Thus ryghtwyse men þat lufes God are never in ydyllnes, For [(3) She keeps her wings clean and bright.] owthire þay ere in trauayle, prayand, or thynkande, or redande, or othere gude doande, or with takand ydiłł men̄, and schewand [Thus right∣eous men are never idle.] thaym worthy to be put fra þe ryste of heuen̄, For thay wiłł [ 12] noghte trauayle. Here þay take erthe, þat es, þay halde þam [And hold themselves vile and low and so avoid pride.] selfe vile & erthely, that thay be noghte blawen̄ with þe wynde of vanyte and of pryde. Thay kepe thaire wynges clene, that es, þe twa commandementes of charyte þay fulfiłł in gud [ 16] [And keep the wings of their souls clean by charity.] concyens, and thay hafe othyre vertus vnblendyde with þe fylthe of syn̄ and vnclene luste. Aristotiłł sais þat þe bees are [As the bees fight against those who would rob their honey, so should we against devils. Earthly friends often an impedi∣ment to the divine life.] feghtande agaynes hym þat włł drawe þaire hony fra thaym̄; Swa sulde we do agaynes deuełłs þat afforces tham̄ to reue fra [ 20] vs þe hony of poure lyfe & of grace. For many are þat neuer kane halde þe ordyre of lufe ynescħe þaire frendys sybbe or Fremmede, Bot outhire þay lufe þaym ouer mekiłł, or thay lufe þam̄ ouer lyttiłł, settand thaire thoghte vnryghtwysely on [ 24] thaym, or þay lufe thaym̄ ouer lyttiłł, yf þay doo noghte ałł as þey wolde tiłł þam̄. Swylke kane noghte fyghte for thaire hony, For-thy þe deuelle turnes it to wormes, and makes þeire saules ofte sythes fułł bitter in angwys and tene, and besynes of vayne [ 28] thoghtes, & oþer wrechidnes, For thay are so heuy in erthely frenchype þat þay may noghte flee in-tiłł þe lufe of Ihesu Criste, in þe wylke þay moghte wele for-gaa þe lufe of ałł creaturs [As some birds Arestotiłł fly well and some badly, so is it with men in the service of God.] lyfande in erthe. Whare-fore, accordandly, Arystotiłł sais þat [ 32] some fowheles are of gude flyghyng, þat passes fra a land to a-nothire; Some are of ill flyghynge, for heuynes of body and

for þaire neste es noghte ferre fra þe erthe. Thus es it of thaym̄ þat turnes þam̄ to Godes seruys,—Some are of gude flyeghynge, for thay flye fra erthe to heuen̄, and rystes thaym̄ thare in thoghte, and are fedde in delite of Goddes lufe, and [ 4] has thoghte of na lufe of þe worlde. Some are þat kan noghte flyghe fra þis lande, bot in þe waye late theyre herte ryste, and delyttes þaym in sere lufes of men̄ and women̄, als þay come & gaa, nowe ane & nowe a-nothire. And in Ihesu Criste þay kan [Some can find no sweetness in Jesus Christ.] [ 8] fynde na swettnes; Or if þay any tym̄ fele oghte, it es swa lyttiłł and swa schorte, for othire thoghtes þat are in thaym̄, þat it brynges thaym tiłł na stabylnes. Or þay are lyke tiłł a fowle [They are like the Stork that cannot fly for heaviness.] þat es callede 'strucyo' or storke, þat has wenges, and it may [ 12] noghte flye, for charge of body. Swa þay hafe vndirstandynge, and fastes and wakes, and semes haly to mens syghte; bot thay may noghte flye to lufe and contemplacyone of God, þay are so chargede wytħ othyre affeccyons and othire vanytes. [ 16]

Explicit.

VI

De vita cuiusdam puelle incluse proptter Amorem Christi. [[On lf. 194 bk.]]

Alswa Heraclides þe clerke telles þat a mayden̄ forsuke [A maiden shut herself] [Lf. 195] hir Cete, and satte in a sepulcre, and tuke hir mete at a lyttiłł hole, ten ȝere. Scho saghe neuer man̄ ne woman̄, [in a sepulchre to prevent a man sinning by loving her.] [ 20] ne þay hir face, Bot stode at a hole, and talde why scho was enclosede, And said þat "a ȝonge man was tempede of my fairehede; For-thy me warre leuere be, als lange als I lyfe, in þis sepulcre, þan any sawle þat es made til þe lyknes of [ 24] Gode, suld perichse by cause of me." And when̄ men askede hire: how scho myghte swa lyffe, scho said, "fra the begynnynge [She spent her days in prayer, in thoughts of martyrs, &c.,] of the day I gyfe me tiłł praynge tiłł forthe dayes; Thane I wyrke with handes some thynge; and alswa I wyrke in [ 28] thoghtes, by patryarkes, prophetes, appostilles, Martyrs and confessours, and by-haldes þaire Ioye. And aftyrwarde I take my mete. When̄ euen̄ commys, witħ gret Ioye I lofe my lorde. The ende of my lyfe I habyde in gude hope and thole∣modnes" [and awaited death in hope.] [ 32] : & loo, swa perfitly a woman̄ lyfede! Richard herymyte reherces þis tale in Ensampiłł.

[Follow, two short Latin pieces; 1. Richardus heremyta—Meliora sunt verbera tua vino, &c. 2. Item, inferius idem Richardus,—O quam delectabile gaudium et delicatum solacium amare Dei filium, &c.; then, on leaf 195 back, [ 4] ]

VII.

[Lf. 195 bk.] A notabiłł Tretys off the ten Comandementys, Drawen̄ by Richerde, the hermyte off Hampułł.

The fyrste comandement es 'Thy Lorde God þou sałł loute, [¶ I^s. The first Com∣mandment.] and til Hym anely þou sałł serue.' In this comandement [ 8] es forboden ałł mawmetryse, ałł wychcrafte and charem∣ynge, the wylke may do na remedy tiłł any seknes of man̄, woman̄, or beste, For þay erre þe snarrys of þe deuelle, by þe whilke he afforces hym to dyssayue mankynde. Alswa in þis [ 12] commandemente es forbodyn̄ to gyffe trouthe tiłł socerye or tiłł [Forbids witchcraft, sorcery, di∣vining, and astrology.] dyuynyngeȝ by sternys, or by dremys, or by any swylke thynges. Astronomyenes by-haldes þe daye and þe houre, and þe poynte þat man̄ es borne In, and vndyr whylke syngne he es borne, [ 16] and þe poynte þat þay he begynnes to be In; and by þire syngnes and oþer, þay saye þat þay say that sałł be-fałł þe man aftyr∣warde; Bot theyre errowre es reproffede of haly doctours. Haly crosses men̄ sałł lowte, For thay are in syngne of Cryste [ 20] [Men may reverence holy crosses and images.] crucyfiede. To ymages es þe louynge þat es tiłł thaym̄ of whaym þaire are þe ymageȝ, For þat Entent anely þaire are for to lowte.

The tothire comandement es 'þou sałł noghte take þe name [ 24] [¶ ij^s. The second Command∣ment (third in Decalogue).] of God in vayne.' Here is forboden̄ athe with-owtten cheson̄. He þat neuenes God & sweris fals, dispyse[s] God. In thre maners mane may syn̄ in swerynge; That es, if he swere agayne [Forbids vain and wicked oaths.] his concyence, or if he swere be Cryste wondes or blude, [ 28] That es euermare gret syn̄, þofe it be sothe þat he sweris, For it sounes in irreu[er]ence of Ihesu Cryste. Also if he com̄ agaynes his athe, noght fulfilland þat he has sworne. The nam

of Gode es takyn̄ in vayne one many maners: with herte, with [The name of God taken in vain in many manners.] mouthe, with werke. With herte, takes false crystyn̄ men̄ it in vayne, þat rescheyues þe sacrement with-owtten̄ grace in sawle. With mouthe es it tane in vayne, with ałł athes brekynge, of new [ 4] prechynge þat es vanyte and vndevocyone; prayere, when we [New preach∣ing, formal prayer, and hypocrisy.] honour God with oure lyppys, and oure hertys erre ferre fra Hym. With werke, ypocrittes takes Goddes nam in vayne, For they feyne gud dede with-owtten̄, and þey erre with-owtten̄ charyte [ 8] and vertue and force of sawle to stand agayne ałł iłł styrrynges.

The thirde commandement es 'Vmbethynke the þat thow halowe [¶ iii^s. The third (fourth) Com∣mandment.] þi halydaye.' This commandement may be takyn̄ in thre maneres. Firste generally, þat we sesse of ałł vyces þat lettys [Its general meaning.] [ 12] deuocyone to God in prayenge and thynkynge. The thyrde [The second, or 'tothire,' is omitted.] es [Special mean∣ing for con∣templative men.] specyałł, als in contemplaytyfe men̄ þat departis þaym̄ fra ałł werldly thynges, swa þat þey hally gyfe þaym̄ tiłł God. The fyrste manere es nedfułł vs to do; The tothire we awe to do; [ 16] The thirde es perfeccyone. For-thi, one þe halydaye, men awe, als God byddys, to lefe ałł syn̄, and do na werke þat lettis thaym̄ to gyffe þaire herte to Godd, thatt þay halowe þe daye in ryst, and deuocyone, and dedys of charyte. [ 20]

The ferthe comandement es 'Honoure thy fadyre and þi [¶ iiij^s. The fourth (fifth) Com∣mandment.] modyre.' That es, in twa thynges, þat es, bodyly and gastely. Bodyly, in sustenance, þat þay be helpede and sustaynede in þaire [Duty to parents bodily and ghostly.] elde, and when þay are vnmyghtty of þaym̄ selfe. Gastely, in [ 24] reuerence and bouxomnes, þat þay say to þam̄ na wordes of myssawe, ne vnhoneste, ne of displesance, vnauyssedly, Bot serue þam̄ mekely, and gladly and lawlyly, þat þay may wyn̄ þat Godde hyghte to swylke barnes þat es laude of lyghte. And if [If they are dead their souls must be helped by alms-deeds.] [ 28] þay be dede, thaym awe to helpe þaire sawles with almous dedes and prayers.

The fifte commandement [Lf. 196] es, þat 'thow slaa na man̄, nowthire [¶ v^s.] with assente, ne with werke, ne with worde or fauour.' And also [The fifth (sixth) Com∣mandment.] [ 32] here es forboden̄ vn-ryghtewyse hurtynge of any person̄. Thay are slaers gastely, þat wiłł noghte feede þe pouer in nede, and [Spiritual murderers.] þat defames men, and þat confoundes Innocentys.

The sexte commandement es, 'Thow sałł be na lichoure'; þat [¶ vj. The sixth(7th) Command∣ment.] es, thow sałł haue na man or woman̄ Bot þat þou has taken̄ in fourme of Haly Kyrke. Alswa here es forboden̄ ałł maner of [Forbids all manner of pollution.] wilfułł pollusyone procurede one any maner agaynes kyndly oys [ 4] or oþer-gates.

The seuende commandement, es 'Thow sałł noghte do na [¶ vij. The seventh (eighth) Com∣mandment.] thyfte.' In the whylke es forboden̄ ałł manere of with∣draweynge of oþer men̄ thynges wrangwysely, agaynes þaire [ 8] wyłł þat aghte it, Bot if it ware in tyme of maste nede, when ałł thynges erre comone. Also here es forboden̄ gillery of weghte [All cheating and impos∣ture forbid∣den.] or of tale, or of mett or of mesure, or thorow okyre, or violence, or drede, als bedełłs or foresters duse, and mynystyrs of þe [ 12] kynge, or thurghe extorcyone, als lordes duse.

The aughten̄ commandement es, that 'thow sałł noghte bere [¶ viij. The eighth (ninth) Com∣mandment.] false wyttnes agaynes thi neghteboure,' als in assys, or cause of matremoyne. And also lyenges ere forboden̄ in þis commande∣ment, [ 16] and forswerrynge. Bot ałł lyenges are noghte dedly syn̄, [All lying is not deadly sin.] bot if þay noye tiłł som man bodyly or gastely.

The nynde commandement es, 'Thow sałł noghte couayte þe [¶ ix. The ninth (part of tenth) Command∣ment.] hous or oþer thynge mobiłł or in-mobiłł of þi neghtbour with [ 20] wrange,' ne þou sałł noghte hald oþer mens gude if þou may ȝelde thaym̄, elles þi penance saues þe noghte. [Our neigh∣bour's goods not to be wrongly co∣veted.]

The tend commandement es, 'Thow sałł noghte couayte þi neghtebour wyefe, ne his seruande, ne his mayden̄, ne mobyłłs [ 24] [¶ x. The tenth (part) Com∣mandment.] of his.' He lufes God þat kepis thire commandementes for lufe. His neghtebour hym awe to lufe als hym selfe, þat es, tiłł þe [We ought to love our neighbour as ourselves.] same gude þat he lufes hym-selfe to, na thynge tiłł iłł; and þat he lufe his neghtbour saule mare þan̄ his body, or any gudeȝ of [ 28] þe worlde, & cetera.

Explicit.

VIII.

Item, Idem de septem donis Spiritus Sancti.

Also of the gyftes of the Haly Gaste. [[On lf. 196.]]

Þe seuen̄ gyftes of þe Haly Gaste þat ere gyfen̄ to men and [The seven gifts of the Holy Ghost.] wymmen̄ þat er ordaynede to þe Ioye of heuen̄, and ledys [ 4] thaire lyfe in this worlde reghtwysely:—Thire are thay, Wysdom̄, Vndyrstandynge, Counsayle, Strenghe, Con∣nynge, Pete, The drede of God. Begynn̄ we at Consaile, for þare-of es myster at the begynnynge of oure werkes, þat vs [ 8] myslyke noghte aftyrwarde. With thire seuen̄ gyftes þe Haly Gaste teches sere men̄ serely. ¶ Consaile es doynge awaye of worldes reches, and of ałł delytes of ałł thyngeȝ þat mane may [1. Counsel, which is the taking up the contempla∣tive life.] be tagyld with in thoghte or dede, and þat withdrawynge in∣tiłł [ 12] contemplacyone of Gode. ¶ Vndyrstandynge es to knawe whate es to doo and whate es to lefe, and þat that sałł be gyffen̄, to [ij. Under∣standing, which teaches us how to dis∣tribute to the needy.] gyffe it to thaym þat has nede, noghte tiłł oþer þat has na myster. ¶ Wysedome es forgetynge of erthely thynges, and [iij. Wisdom, which makes us think of Heaven.] [ 16] thynkynge of heuen, with discrecyone of ałł men̄ dedys. In þis gyfte schynes contemplacyone, þat es, Saynt Austyn̄ says, [Austyn.] A gastely dede of fleschely Affeccyones thurghe þe Ioye of Araysede thoghte. [Lf. 196 bk.] ¶ Strenghe es lastynge to fullfiłł gude pur∣pose, [ 20] þat it be noghte lefte for wele ne forwaa. ¶ Pete es, þat a man [iiij. Strength, which is sted∣fastness in good purpose.] be mylde, and gaynesay noghte haly writte when̄ it smyttes his synnys, whethire he vndyrstand it or noghte, Bot in ałł his [v. Pity, which makes a man humble to receive the teaching of Holy Writ.] myghte purge he þe vilte of syn̄ in hym̄ and oþer. ¶ Connynge [ 24] es, þat makes a man of gude, noghte ruysand hym̄ of his reghte∣wysnes, bot sorowand of his synnys, and þat man gedyrs erthely [vj. Cunning, which makes a man peni∣tent and cha∣ritable.] gude anely to the honour of God, and prow to oþer men̄ þan̄ hym-selfe. ¶ The drede of God es, þat we turne noghte Agayne [vij. The fear of God, which makes us fear to sin.] [ 28] tiłł oure syn̄ thurghe any iłł eggyng. And þat es drede perfite in vs, and gastely, When we drede to wrethe God in þe leste syn̄ þat we kan̄ knawe, and flese it als venym̄.

Explicit.

IX.

Item, idem de dilectacione in Deo. [[On lf. 196 bk.]]

Also of þe same, delyte and ȝernyng of Gode.

Ihesus, Marie filius, sit michi clemens & propecius! Amen! [ 4]

Gernyng and delite of Ihesu Criste, þat has na thyng of [What delight in God is.] worldes thoghtes, es wondyrfułł pure, haly, and faste; and when̄ a man felis hym in þat degre, than es a man Circumsysede gastely. When̄ ałł oþer besynes and affeccyons [ 8] and thoghtes are drawen̄ away owte of his saule That he may hafe ryste in Goddes lufe, with-owtten̄ tagillynge of oþer thynges. ¶ The delyte es wondirfułł. It es sa heghe þat na thoghte may [Its wonderful power.] reche þar-to to bryng it doun̄. ¶ It es pure, when it es noghte [ 12] blendid with na thynge þat es contrayrie thare-to. ¶ And it es faste, when̄ it es clene and stabiłł, delitande by it-selfe. ¶ Thre [Three things which in∣crease delight in God.] thynges makes delite in Gode heghe. Ane es, restreynynge of fleschely luste in compleccionne. Anoþer es, restreynynge or [ 16] repressynge of iłł styrrynge and of temptacione in wiłł. The thirde es, kepynge or hegheynge of þe herte in lyghtenynge of þe Halygaste, þAt haldis his herte vpe fra ałł erthely thoghtes, þat he sette nane obstakiłł at the comynge of Criste in-till hym̄. [ 20] ¶ Ilkane þat couaytes endles hele, Be he besy nyghte and daye to fulfiłł þis lare, or elles to Cristeȝ lufe he may noghte wynn̄; For it es heghe, and ałł þat it duellis in, it lyftes abown̄ layery lustes and vile couaytes, and abown̄ ałł affeccyouns and thoghtes of [ 24] any bodily thynge. Twa thynges makes oure delyte pure. [Two things which make this delight pure.] Ane es, ternynge of sensualite to the skyłł. For, when̄ any es tornede to delite of hys fyve wittes, alsonne vnclennes entyrs in∣to his saule. Anoþer es, þat þe skyłł mekely be vssede in gastely [ 28] thynges, als in medytacyons, and orysouns, and lukynge in haly bukes. For-thy þe delyte þat has noghte of vnordaynde styrrynge, and mekely has styrrynge in Criste, and in whilke þe sensualyte es tournede to þe skyłł, ałł sette and eysede tyłł [ 32] God, makys a mans saule in ryste & sekirnes, and ay to duełł in

gude hope, & to be payede with ałł Godis sandes with-owtten̄ gruchynge or heuynese of thoghteȝ, & cetera.

Explicit.

Explicit carmen. Qui scripsit, sit benedictus! Amen!

[Leaf 197] ¶ Incipit Speculum Sancti Edmundi Cantuarensis Archipiscopi in Anglicis.

Here begynnys The Myrrour of Seynt Edmonde þe Ersebechope of Canterberye. [Not printed here.]

X.

[The Anehede of Godd with mannis saule.] [This treatise, which is without heading in the MS., was ascribed to Richard Rolle by Sir F. Madden when he examined the Thornton MS. in 1835.] [[On lf. 219 bk.]] [ 8]

Dere Frende, wit þou wele þat þe ende and þe soueraynte of perfeccione standes in a verray anehede of Godd [The Union of God with man's Soul is the highest perfection.] and of manes saule by perfyte charyte. This Ende þan es verrayly made, whene þe myghtes of þe saule [ 12] er refourmede by grace to þe dignyte and þe state of þe firste condicione, þat es, whene þe mynde es stablede sadely, with-owtten̄ [Lf. 220.] changynge and vagacyone, in Godd and gastely thynges, and when the resone es cleryde fra ałł worldly [ 16] & fleschely behaldynges and Imagycyones, fygours and fantasyes of creatures, and es illumenede with grace for to be-halde Godde and gastely thynges, and when̄ þe wiłł and þe affeccyon̄ es puryfiede and clensede fra ałł fleschely lustes, kyndely and [ 20] werldly lufe, and es enflawmede with brennande lufe of þe Haly Gaste. Bot þis wondirfułł anehede may noghte be fulfillede [This Union may not be fully reached in this life.] perfytely, contenually, ne hally in þis lyfe, for corrupcyon̄ of þe flesche, Bot anely in þe blysse of heuen̄. Neuer-þe-lattere, þe [ 24] nerre þat a saule in þis presente lyfe may come to þis anehede, þe mare perfite it es, For [þe mare] þat it es refourmede by grace tiłł þe ymage and þe lyknes of his creatoure here one þis manere wyse, þe more Ioy and blysse sałł it hafe in heuen̄. Oure Lorde [ 28] Godd es ane Endles beynge with-owtten̄ chaungynge, Ałł-myghtty [The nature of God.] with-owtten̄ faylynge, Souerayne wysdome, lyghte, sofastenes with-owtten̄ errour or myrknes; Souerayne gudnes, lufe, Pees [The nearer a soul can be]

and swetnes; þan, þe mare þat a saule es Anehede, festened, con∣fourmede [brought to this nature the higher its advance.] & Ioynede to oure Lorde Godd, þe mare stabiłł it es & myghty, þe mare wysse & clere, Gude, peyseble, luffande, and mare vertuous; and so it es mare perfite. For a saule þat [ 4] haues, by grace of Ihesu, and lange trauayle of bodyly & gastely excercyse, ouercommen̄ and dystroyede concupyscensand passiouns, and vnskiłłwyse styrrynges with-in it-selfe, and with-owtten̄ in þe sensualite, and es clede [Stain in MS.] in vertus,—as in mekenes and [ 8] myldnes, in pacyence, in sothefastnes, in gastely strenghe and ryghtewisenes, in contynence, in wysdom̄, in troutħe, hope, and charyte,—þan es it made perfite als it may be in þis lyfe. Mekiłł [The comfort a soul thus gains.] comforthe it reschayues of oure Lorde, noȝte anely inwardly in [ 12] his preue substance, be þe vertu of þe anehede to oure Lorde, þat lyes in knaweynge and lufynge of Godd, in lyghte of gastely brynnynge of hym̄, in transfourmynge of þe saule in þe Godhede, Bot also in many oþer comforthes, & Sauours, swettnes, and [ 16] wondirfułł felynges one sere maners. Aftir oure Lorde vouches safe to vesete his creatours here in erthe, and eftyre þe saule pro∣fytes and waxes in charyte, Some saule (by vertue of charyte þat Godd gyffes it) es so clensede, þat ałł creaturs, in ałł þat he heris [ 20] or sese, or felis by any of his wittes, turnes hym̄ tiłł comforthe and gladnes; and þe sensualite receyues newe savour and swetnes in ałł creaturs. And righte als before, þe lykynges in þe sensualite ware fleschely, vayne, and vecyous, for þe payne of þe orygynałłe [ 24] synn̄, righte so nowe þay ere made gastely, and clene, with-owtten̄ bitternes and bytynge of concyence. And þis es þe gudnes of [The fleshly nature made to minister to its delight.] oure Lorde, þat, sen þe saule es puneschede in the sensualite, and þe flesche es partynere of þe payne, That eftirwarde þe saule be [ 28] comforthede in hir sensualite, and þe flesche be felawe of þe Ioye and comforthe with þe saule, noghte fleschely, bot gastely, als he was felawe in tribulacione and payne. þis es þe fredom & þe [For this the dignity of the soul is shown.] lordchipe, [Lf. 220 bk.] dygnyte and þe wyrchipe, þat a manes saule hase ouer [ 32] ałł creaturs; The whylke dygnyte he may receyue by grace here, þat ilk a creature sauoure to hym̄ als it es, and þat es, when by grace he sese, or he heres, or he felys anely Godd in ałł creaturs.

One þis maner wyse a saule es made gastely in þe sensualite by abowndance of charite þat es in þe substance of the saule. Also [Also our Lord comforts a soul by angels' song.] oure Lorde comforthes a saule by Aungełłs sange. Bot what þat sange es, it may noghte [be] dyscryuede be no bodyly lyknes, for it [ 4] es gastely, and abown̄ ałł manere of ymagynacyone and mans reson̄. It may be perceyuede and felide in a saule, bot it may [This cannot be fully de∣scribed, but I will speak of it as I think.] noghte be spoken̄. Neuer-þe-lattere, I speke þare-of to þe als me thynke. When a saule es puryfyede by þe lufe of Godd, [ 8] Illumynede by wysedom̄, stabled by myghte of Godd, Than es þe eghe of þe saule opyned to be-halde gastely thynges, as vertus, Aungełłs, and haly saules, and heuenly thynges. Thane es þe saule abiłł, by cause of clennes, to fele þe toucheynge, þe spekynge of [ 12] gude Aungełłs. This touchyng and spekynge es gastely, noghte bodyly: For when̄ þe saule es lyftede and raysede owte of the sensualyte, and owte of mynde of any erthely thynges, Than̄ in gret feruoure of lufe and lyghte of Godd, if oure Lorde vouche∣safe, [ 16] þe saule may here & fele heuenly sowun̄, made by þe pre∣sence of Aungells in louynge of Godd. Noghte þat þis sange of Aungełłs es souerayne Ioy of þe saule, Bot a defference þat es by-twyxe a manes saule in flesche and ane Aungelle, be-cause of [ 20] vnclennes. A saule may noghte here it, bot by rauyschynge in [The way to hear it is by an excess of love.] lufe, and nedis for to be puryfiede fułł clene, and fullfillide of mekyłł charyte, are it ware abyłł for to here heuenly sowun̄. For þe souerayne and þe Escencyalle Ioy es in þe lufe of Godd by [ 24] hym̄-selfe and for hym̄-selfe, and þe secundarye es in comonynge and byhaldynge of Aungełłs and gastely creaturs. For, ryghte as a saule, in vndirstandynge of gastely thynges, es of ofte sythes touched and kennede thurghe bodyly ymagynacyone, by wyrkynge [ 28] of Aungełłs (as Eȝechielle þe profete sawe in bodily ymagynacyonne þe sothefastnes of Goddes preuates), Righte so, in þe lufe of Godd, a saule, be þe presence of Aungelles, es raueschede owte of ałł mynde of erthely and fleschely thynges in-to a heuenly Ioye, [ 32] to here Aungells saunge and heuenly sowun̄, eftir þat þe charite es mare or lesse. Nowe than̄, thynke me, þat þer may no saule fele verreyly Aungells sange ne heuenly sown̄, bot it be in perfite charite. And noghte for-thi ałł þat are in perfite charyte ne [ 36]

hase noghte felyde it, Bot anely þat saule þat es purede in þe [And not all those who are in perfect charity can hear it.] fyre of lufe of Godd, þat ałł erthely sauoure es brynte owte of it, and ałł menes lettande be-twyx þe saule and þe clennes of Angełłs es broken̄ and put awaye fra it. Þan sothely may he synge a [ 4] newe sange, and sothely may he here a blysfułł heuenly sown̄ and Aungełłs sange, with-owtten̄ dessayte or feynynge. Oure [Our Lord knows the soul that for burning love is worthy to hear angels' song.] Lorde wate whare þat saule es þat, for abowndance of brynnande lufe, es worthi to here Aungełłs sange. Wha-so þan wiłł here [ 8] Aungells sange, and noghte be dyssayuede by feynynge, [Lf. 221.] ne by ymagynacyone of hym-selfe, ne by illusyone of þe Enemy, hym behoues hafe perfite charite, and þat es, when ałł vayne lufe and drede, vayne Ioy and sorowe, es casten̄ owte of þe herte, þat he [ 12] lufes na thynge bot Godd, ne dredis na thynge bot Godd, ne Ioyes ne sorowes na thynge bot in Godd, or of Godd. Who-so myghte, by þe grace of Godd, go þis way, he sulde noghte erre. Neuer-þe-lattere som̄ men̄ ere disceyued by þaire awenn̄ ymagy∣nacyon̄, [Some are de∣ceived by their own imagination in this matter.] [ 16] or by illucyon̄ of þe Enemy in þis matere. Som̄ man̄, when̄ he hase lange trauelde bodily and gastely in dystroynge of synnes and getynge of vertus, and perauenture hase getyn̄ by grace a somdele ryste, and a clerete in concyence, onone he [ 20] leues prayers, redyngs of haly writte, and medytacions of þe passione of Criste, and þe mynde of his wrechidnes, and, are he be callede of Godd, he gedyrs his wittys by violence to seke and to be-halde heuenly thynges, are his eghe be made gastely [ 24] by grace, and ouertrauells by ymagynacionns his wittes, and by vndiscrete trauellynge turnes þe braynes in his heuede, and for∣brekes þe myghtes and þe wittes of þe saule and of þe body; and þan̄, for febilnes of þe brayne, hym thynkes þat he heres woundir∣fułł [And are under delu∣sions arising from physical causes.] [ 28] sownes and sanges, and þat es no thynge ełłs bot a fantasie caused of trubblyng of þe brayne, as a man̄ þat es in a frensye, hym̄ thynkes þat he herys or sese þat na noþer man duse, and ałł es bot vanyte and fantasie of þe heued; or elles by wyrkyng of [ 32] þe enemy þat fenys swylke sowune in h[is her]ynge. For if a man̄ [This is the craft of the Devil.] hase any presumpcione in his fantasies and in his wirkynge, and þare-be falles in-to vndiscrete ymagynacyone, as it ware a frensye, and es noghte kennede ne rewlede of grace, ne comforthede by [ 36]

gastely strenghe, þe deuełłe entirs þan by fals illumynacyons, and fals sownnes and swetnes, and dyssaues a mans saule. And of þis false grounde sprynges errours and herysyes, false prophesyes, presumpcyons and false rusynngs, Blasfemyes, and sclandirynges, [ 4] and many oþer meschefes. And þare-fore, if þou se any man̄ [And no true hearing of angels' song.] gastely ocupiede Falle in any of þise synnes, and þise dissaytes, or in frensyes, wit þou wele þat he herde neuer ne felide Aungełłs sange, ne heuenly sowne. For sothely, he þat verreyly heres [ 8] Aungels sange, he es made so wyse þat he sałł neuer erre by fantasye, ne by indiscrecyon̄, ne by no sleghte of þe deuełłe. Also som̄ men felis in theire hertes as it ware a gastely sowne and [Other delu∣sions that may arise in the mind.] swete sanges of dyuerse maners, and þis es commonly gude, and [ 12] somtyme it may turne tyłł dissayte. þis sowne es felide one þis wyse. Some man̄ settis þe thoghte of his herte anely in þe [Danger aris∣ing from an intense devo∣tion to the name of Jesus.] name of Ihesu, and stedfastly haldis it þare-too; and in schorte tym̄ hym thynkes that þat name turnes hym̄ tiłł gret comforthe [ 16] and swetnes, and hym̄ thynkes þat þe name sowunes in his herte delitably, as it were a saunge, and þe vertu of þis likynge es so myghty, þat it drawes in ałł þe wittes of þe saule þare-to. Who∣so may fele þis sownne and þis swetnes verrayly in his herte, wite [ 20] he wiele þat it es of Godd; and als lange als he es meke, he sałł noghte be dissayuede. Bot þis es noghte Aungels sange, bot it [Difference be∣tween angels' song and the songs of the Lord.] es a saunge of þe saule, be vertu of þe name, and by touchynge of þe gude Aungels. For when a saule [Lf. 221 bk.] offers it to Ihesu trewly [ 24] & mekely, puttande ałł his traiste and his desyre in hym, and besily kepis in his mynde, Oure Lorde Ihesu, whene he wiłł, puris þe affeccione of þe saule, and fillis it & fedis it with swetnes of hym-selfe, and makes his name in þe felynge of þe [ 28] saule as hony, and as sange, and as any thynge þat es delitabiłł. So þat it lykes þe saule euer mare for to cry 'Ihesu, Ihesu'; and noghte anely he hase comforthe in þis, bot also in psalmes [MS. spalmes.] and ympnes, and antymms of Haly Kyrke, þat þe herte synges þam̄ [ 32] swetely, deuotly, and frely, with-owtten̄ any trauelle of þe saule, or bitternes, in þe same tym̄, and noteȝ þat Haly Kyrke vses. This es þe gude and of þe gyfte of Godd, For þe substance of þis

felynge lyes in þe lufe of Ihesu, whilke es fedde and lyghtenede [Danger from vain-glory.] by swilke maner of sanges. Neuer-þe-lattere, in þis maner felynge a saule may be disceyuede by vayne glorye, noghte in þat tym̄ þat þe affeccion̄ synges to Ihesu and loues Ihesu [ 4] in swetnes of hym, bot eftyrwarde, whan it cesses, & þe herte kelis of loue of Ihesu, Than̄ entyrs in vayne glorie. Also sum [Danger from a mere mechanical remembrance of the name of Jesus.] man̄ es dessayuede on þis wyese. He heris wele say þat it es gude to haue Ihesu in his mynde, or any oþer gude worde of [ 8] Godd, and þan̄ he streynes his herte myghtyly to þat name, and by acostom̄ he hase it nerehande alway in his mynde. Noghte for-thi he felis nouþer þare-by, in his affeccyonne, swetnes, ne lighte of knawynge in his resoun̄, bot anely a nakede mynde of [ 12] Godd or of Ihesu, or of Mary, or of any oþer gude worde. Here may be disceyte, noghte for it es iłł to hafe Ihesu in mynde on̄ þis wyse, Bot if he [think a thinge] and this mynde, þat es anely his awen̄ wyrkynge by custom̄, halde it a specyalle vesytacyon̄ of [ 16] oure Lorde, and thynke it mare þan̄ it es. For, wite þou wele, þat a nakede mynde or a nakede ymagycion̄ of Ihesu or of any gastely thynge, with-owtten̄ swetnes of lufe in þe affeccion̄, or [This is no∣thing but blindness and folly.] with-owtten̄ lyghte of knawynge in resoun̄, es bot a blyndnes, [ 20] and a waye to dessayte, if a man̄ halde it in his awen̄ mare þan̄ it es. Thare-fore I halde it sekyre þat he be meke in his awen̄ felynge, and halde þis mynde in regarde noghte, tiłł he mowe, be [Our safety lies in hu∣mility.] custom̄ and vsynge of þis mynde, fele þe fyre of lufe in his affec∣cion̄, [ 24] and þe lyghte of knawynge in his reson̄. Loo! I haue tolde þe in þis mater a lyttiłł as me thynke; noghte affermande þat þis suffisches, ne þat þis es þe sothefastnes in þis mater. Bot [These are my views, though others may be able to say more.] if þe thynke it oþer-wyse, or elles any oþer man̄ sauour by grace [ 28] þe contrarye here-to, I leue þe saying, and gyfe stede to hym. It sufficetħ to me for to lyffe in trouthe princypally, and noghte in felynge.

[Follows, on Lf. 222, a Poem: [ 32]

Þi Ioy be ilke a dele to serue thi Godd to paye . . .

ends:

Thow sałł hym se with eghe And come to Criste thi frende.]

Explicit, &c. [ 36]

XI.

[ACTIVE AND CONTEMPLATIVE LIFE [The Lincoln manuscript of this treatise being imperfect, the beginning, to p. 27, line 29, is supplied from a British Museum MS. (Bibl. Reg. 17. C. xviii). This, as will be observed, is in a different dialect from the Thornton MS., being more modern, and according to Mr. Morris's test of the verbal plurals, of Midland dialect. There is also a MS. of the treatise in Cambridge University Library, which differs in dialect from both the above, and appears to be of still later date. We give a sentence from each by way of comparison of the spelling:—

THORNTON.	B. M.	CAMBRIDGE.
men̄ þat ware in prela∣cye and oþer also þat ware haly temperalle men̄ had fułł charite in affeccione with-in and also in wirk∣ynge with-owtten̄.	men that were in pre∣laci and othir also that were holy temperełł men̄ had fułł cherite with affec∣cion with-in and also in wirkynge with-outen̄.	men þat wern in prela∣cie and oþere also þat wern temporal men hadde ful charite in affectioun with∣inne and also in werkynge with-outen.

] .]

[Lf. 59.] [bRethirne and susteryne bodely and goostely, two maner of states ther bene in holy chircħ, be the which cristen soules [The two states in Holy Church, bodily and ghostly.] plesyn̄ God and gettyn hem the blisse of heven̄ the one is bodily, and the other is gostely. Bodely wirkynge longith [[Bibl. Reg. 17. C. xviii.]] [ 4] principally to worldely men or women, the which haunten̄ leue∣fully worldely goodes, and wilfully vsen worldely besynessis. Also itt longith to ałł yonge begynnynge men, whicħ come newe oute of worldely synnes to the seruyce of God, forto make [ 8] hem able to goostely wyrkynges, and forto breke downe the vnbuxomnes of the body be skiłł, And swich bodely wyrkynges that itt myght be souple and redy, and not moch contrarious to the spirite in gostely wyrkynge. For, as seynt Poule seith, [The Ghostly state the highest.] [ 12] as women was maade for man, and not man for women̄, Ryght so bodely wirkyngis was maade for goostely, and not gostely for bodely. Bodely wirkyngis goth before, and gostely comyth aftir. so seith seynt Poule, [ 16]

Non quod prius spirituale, sed quod prius animale, deinde spirituale.

gOstely werke comyth not firste; but firste comyth bodely [Bibl. Reg. . C. xviii.]] werke that is doone by the body, and sithen comyth gostely [The Ghostly state not easily reached.] aftir; and this is the cause why itt behouyth the to be soo, for we are borne in synne and in corrupcion of the flessħ, by the [ 4] which we be so blyndet and so ouerlaide, that we haue nethir the gostely knowynge of God by light of vndirstondynge, ne gostely felynge of hym by clene desire of lovynge. And for-thi we mowe not sodenly stir oute of this mirke pitte of this flesshly [ 8] corrupcion into that gostely light. For we may not suffre [Lf. 59 bk.] itt ne bere itt for sekenes of oure silfe, no more than we may with oure bodely [MS. bedely.] eene, when þei be sore, beholde the light of the sonne. And therfor we muste abide, and wirke be processe of tyme. [ 12] [We must wait and work.]

Firste bi bodily werkis besili, vnto we be discharged of this hevy birthen of synne, þe which lettith vs fro goostely wirkynge, And tiłł oure soule be somwhat clensid from gret outewarde synnes, and abiled to gostely werke. By this bodely [ 16] [What bodily working is.] wirkynge that I spake of, may þou vndirstonde ałł maner of goode werke that thi soule doth by þe wittes and the membres of thi bodi vnto thi silfe,—as in fastynge, wakeynge, and in refreynynge of thi flesshly lustis, be othir pennaunce doynge,—or [ 20] to thine even cristen, by fulfillynge of the dedis of mercy bodili or gostely, or vnto God, by suffrynge of ałł maner bodely mischeves for the loue of rightwisnes. And thees werkis doone in trouth [These works are pleasing to God.] by charite pleysyn God, with-out the which þei be noght. Than [ 24] who-so desiritħ forto be occupied gostely, hit is sekir and profitable to hym that he be firste wełł assaide a longe tyme in this bodely [MS. bedely.] wirkynge, for thies bodely dedis ar tokyne and shewynge of moralle vertues, with-oute which a soule is not [ 28] able forto werke gostely. Breke downe firste pride in bodely [And a neces∣sary founda∣tion for spiri∣tual advance∣ment.] berynge, and also with-in thi herte, thynkynge, boostynge, and prikkynge and preysynge of thi silfe and of thi dedis, pre∣sumynge of thi silfe, and veynlikynge of thi silfe, of eny thynge [ 32] that God hath sent the, bodili or gostely. Breke downe also envy and Ire ayene thyne even cristen̄, wheþer he be riche or pore, goode or [MS. of.] badde, that þou hate hym nott, ne haue

disdeyne of hym wilfully, [Lf. 60.] nethir in worde, ne in dede. Ałł-so breke doune Couatise or worldely goode, þat þou (for holdynge [[Bibl. Reg. 17. C. xviii.]] or getynge or sauynge of itt) offende not thi conscience, ne breke not charite to God and to thi even cristen, for loue of no [ 4] worldely gode, but that þou getiste to kepe itt and to spened itt with-oute loue or vaynlikynge of itt, as reson askitħ, in worship of God, and helpe of thyne evyn cristyn̄. Breke [When well exercised in bodily good works you may advance to spiritual works.] doune also, as þou may, flesshely likynges, oþer in accidie or in [ 8] bodili ease, or glotonie, or licherye; and þan, whan þou haste be wełł trauailed and wele assaide in ałł swich bodily werkes, than may þou bi grace ordeyne the to goostely wirkynges. Grace and the goodenes of oure lorde Ihesu Criste that he [ 12] hath shewed to the,—in with-drawynge of thyne herte fro luste and from likynges of worldely vanite, and vse of flesshly synnes and in the turnynge of thi wiłł enterely to his seruyce and his plesaunce,—bryngith into my herte much mater to loue hym in [ 16] his mercy. And also itt sterith me gretly to strength the in thi goode purpos and thi wirkynge that þou haste begon̄, forto brynge itt to a goode ende, if that I coude, and principally for God, and sithen for tendir affeccion of loue which þou haste to [ 20] me, Thoffe I be a wrech and vnworthi. I knowe wełł the desire of thi herte, that þou desiriste gretely to serue oure Lorde by goostely occupacion, and holy, with-oute lettynge or strobil∣lynge of worldely besynes, þat þou myght com by grace to more [ 24] knowynge and gostely felynge of God, and of gostely thyngis. This desire is goode, as I hope, and of God, for itt is sente vnto [The desire of the purely contemplative life good.] [Lf. 60 bk.] hym specially. Nevirtheles itt is to refreyne and rewlen by discrecion, as even outwarde wirkynge aftir the state that þou [ 28] arte in, for charite vnrewled turnyth som tyme into vice. And for this is seid in holy write, 'Ordinauit in me caritatem,' That is to sey, oure Lorde yevynge to me cherite, sett itt in ordir, [But even the best things not always right.] and in reule, that itt shulde nat be loste by myne discrecion. [ 32] Right so this charite and this desire that oure Lorde hattth yeven̄, of his mercy, to the, is forto rule and ordeyne how thou shalte pursewe itt, aftir þi degre askitħ, and aftir the lyvynge that thou haste vsed by-for this tyme, and after the grace of [ 36]

vertues that þou now haste. Thow shalt not vttirly folow thi [[Bibl. Reg. 17. C. xviii.]] desire forto leve occupacion and besynes of the worlde which ar nedefułł to vsen, in̄ reulynge of thi silfe and of ałł othir that [The claims which active life has.] ar vndir thi kepynge, and yeve the holy to gostely occupacion of [ 4] prayers and holy meditacions as itt were a frere or a monke, or anoþer man̄ that war not bonden̄ to the worlde by children and seruantes as þou arte, for itt fallith not to the. And if þou doo soo, thou kepiste not the ordire and charite. Also yf þou woldiste [ 8] leven̄ vttirly gostely occupacion, namely now aftir þe grace that God hath yeven̄ vnto þe, and sett the holy to the besynes of the worlde, to the fulfillynge of the werkis of actife liffe as fully as anothir man̄ that nevir felt deuocion̄, thou leuyste [ 12] the ordir of cherite, for thi state askith forto doo both ilkon̄ of hem in dyvyrs tymes. Thou shalt medle the werkes of [The works of active and contemplative life to be joined.] actife [Lf. 61.] liffe with goostely werkes of live comtemplatyfe, and than þou doste wele. For þou shalt oo tyme with Martha be besy [ 16] forto reule and gouerne thi householde, thi children, thi ser∣uantes, þi neghboris, and thi tenantes; if þei do wełł, comforth hem there-in and helpe hem; if thei do eviłł, forto teche hem, amende hem, and chastise hem. And thou shalt also loke [ 20] and knowe wysely thi thyngis and thi worldely goodes, þat þei be ryghtwysly kepte bi thi seruantes, gouerned and truly spendid, that þou myght the more plentivosly fulfiłł the dedis of mercy with hem vnto thyne evyn cristen. Also thou shalt, with Maria, [ 24] leve besines of the world, and sitt dovne at the fete of oure Lorde by mekenes in prayers, and in holy thoghtes and in contempla∣cion̄ of hym as he yevith the grace; and so shalt þou goo from the oone to the othir medefully, and fulfiłł hem both, and than [ 28] kepiste þou wełł the ordir of cherite.

Vnto what maner of men longith actiffe liffe.

neuertheles, that þou haue no wondre of this that I say, þere∣fore [The three sorts of lives: Active, Con∣templative, and Mixed.] I shałł tełł and declare to the a litiłł of this more opynly. þou shalt vnderstonde that þere is iij maner of livyngis: [ 32] One is actife, anothir comtemplatife, the thride is made of both, and that is medlid. Actyfe liffe alon, that longith to worldely

men and women which ar lerned in knowynge [nothing (?).] of gostely [[Bibl. Reg. 17. C. xviii.]] occupacion, for þei fele no sauoure ne deuocion be feruour of loue, [Those who are called to the Active life.] as othir men doo, ne thei can no skiłł of itt, and yitt nevirtheles thei haue drede of God, and of the payne of hełł, and þerefore thei [ 4] [Lf. 61 bk.] fle synne, and thei haue desire forto please God, and forto com to heven, and a goode wille hauen to her even̄ cristen̄. Vnto these men itt is nedefułł and spedefułł to vse the werkis of Actife liffe als besili as þei may, in the helpe of hem silfe and of hir [ 8] even cristen̄, for thei can nott els doo.

Vnto which men longith contemplatife liff.

contemplatife liffe alon longith to swyche men and women [Those who are called to the life Con∣templative.] that, for the loue of Godd, for-saken ałł opyn synnes of the [ 12] worlde, and of hir flessħ, and ałł besynes chargis, and grevance of worldely goodis, and maken hem silfe pore and naked, to the bare nede of the bodili kynde, and fre fro soueraynte of alle othir men, to the seruice of God. Vnto thies men itt longith [ 16] forto trauaile and occupy hem inwardly forto gett, thorow the grace of our Lorde, clennes in herte, and pes in conscience, bi the distroynge of synne and receyvynge of vertues, and so forto com to the comtemplacion̄; which clennes may not be hadd with-out [ 20] gret excersyice of body and continuełł trauaile of the spirit, in deuoute prayers, feruent desires, and gostely meditacions.

Vnto which men longith medelid liffe.

the thride liffe, that is, medlid liffe, itt longith to men of [Those who are called to the Mixed life.] [ 24] holi-chirch, as to prelates and to oþer Curatis, the which han cure and souerante ouer othir men forto teche and reule hem, [The secular clergy.] both hir bodies and hir soules, principally in̄ fulfillynge of the dedis of mercy bodili and gostely. Vnto thes men itt longith [ 28] som tyme to vsen̄ werkis of mercy in actife liffe, in̄ helpe and sustinaunce of hem silfe and of hir sugettis and of othir also, [Lf. 62.] and som tyme forto leve ałł maner of besines ovtewarde, and yeve hem vnto prayers and meditacions, and redynge of holy [ 32] writt, and to othir gosteli occupacions, after that thei fele hem

disposed. Also itt longith to som temperałł men, the which han [[Bibl. Reg. 17. C. xviii]] soueraynte with michełł haver of worldely goodis, and han also [Rich men who have devout incli∣nations.] as itt wer lordisshipe ouer othir men̄ forto gouerne and sustene hem, as a fader hath ovir his children, a maistre ouer his ser∣uantis, [ 4] and a lorde ovir his tenantes, the which men han also receyved of oure Lordes yifte grace of deuocion, and in̄ party sauoure of gostely occupacion, vnto these men also longith medlid liffe, that is both actife and contemplatife. For if þese men, [ 8] [Such men cannot abandon their active duties with∣out sin.] stondynge the charge and the bonde which thei haue taken̄, wille leve vtterly the besynes of the world, the which owe skilfully to be vsed in fulfillynge of hir charge, and hooly yeve hem to con∣templatife liffe, thei doo not wełł, for thei kepe nott the ordir of [ 12] cherite. For charite, as þou knowiste, lith both in̄ loue of God and of thyne evyn̄ cristen̄, and þere-fore itt is resounable, that he that hath cherite, vse both, in̄ wirkynge now to the one and now to the othir. For he þat, for the loue of God in̄ contempla∣cion, [ 16] levith the loue of his evyn cristen̄, and doth not to hym as he oght when he is bonden þere-to, he fulfillith no cherite. Also, [Neither must they neglect spiritual duties.] on the contrary wise, who-so hath [MS. hatith.] gret rewarde to wirke actife liffe and to besinnes of þe worlde that, for the loue of his evyn̄ [ 20] cristen̄, he levith gostely occupacion vtterly, after þat God hath disposed hem there-too, thei fulfiłł not cherite. This is the seynge of seynt Gregory. For-thi our Lorde, forto stere som forto vse [Our Lord practised the Mixed life.] this medlid liffe, toke vpon hym silfe the person̄ of swiche [ 24] [Lf. 62 bk.] maner of men, both of prelates, and of othir swich as ar disposed ther-to as I haue seide, and yave hem ensample, by his owen wirkynge, that thei shulde vse this medlid liffe as he did, that tyme he comyned with men and medled with men, shewynge to [ 28] hem his dedis of mercy. For he taght the vn-couthe and vn∣kunnynge by his prechynge, he vesited þe seke, and helid hem of hir sores, he fedde the hungry, and he conforted the sory. And an othir tym he lefte þe conuersacion of ałł worldely men, and of [ 32] his disciplis, and went into disserte vpon the hilles, and con∣tinued ałł night in prayers alone, as the gospełł seith. Þis medlid liffe shewith oure Lorde in hym silfe to ensample of ałł

othir that han taken the charge of þis medlid liffe, that þei shuld [[Bibl. Reg. 17. C. xviii.]] oo tyme yeven̄ hem to besynes and worldely thyngis att resonable nede, and to the werkes of actiffe liffe in profitt of her encres∣ynge, which þei haue cure of. And an̄ othir tyme yive hem holy [ 4] to deuocion and to contemplacion, in prayers and in meditacion.

How holy bisshopes vsed medled liffe.

this liffe ledde and vsed this holy Bisshopis be-for, which [Holy bishops have used this life.] had cure of mennes soules, and ministracion of temperałł [ 8] goodes. For thes holy men̄ lefte not witterly the ministracion of the lokynge and the dispendynge of worldely goodes, and yeve hem holy to comtemplacion, as moch comtemplacion as thei had. But thei lefte fułł of hir owen reste in comtemplacion when [MS. whei.] [ 12] thei had wełł lever haue bene stiłł þat, for loue of hir even cristen̄, þei intermettid hem with worldely besynes in helpynge of hir sugettis; and sothly that was charite. For wysely and [And in both parts of it exercised charity.] discretely thei departed hir le [Lf. 63.] vynge in two: O tyme thei fulfilled [ 16] the lower party of cherite bi werkes of Actife liffe, for thei wer bonden þer-to by takynge of theire prelacies; And a-nothir tyme thei fulfilled the hyer party of cherite, in̄ contemplacion of God and of gostely thyngis, by prayers and meditacions; and [ 20] so thei had cherite to God and to hir evyn̄ cristen̄, both in affeccion of soule with-in̄, And also with shewynge of bodili dedis with-outen̄. Oþer men that wer oonly contemplatiffe, and were free from ałł cures and prelaci, þei had fułł cherite to God [ 24] and to hir evyn̄ cristen, but itt was oonly in affeccion̄ of hir soule, and not in̄ outewarde shewynge; and in hap so moch itt was more fułł inwarde, þei [MS. þei þei.] myght not, ne itt nede not, ne itt fełł not for hym̄. [ 28]

But these] [[Thorn∣ton MS. leaf 223.]] men̄ þat were in prelacye, and oþer also þat were haly temperalle men̄, had fułł charite in affeccione with-in, and also in wirkynge with-owtten̄; and þat is propirly þis mellide lyfe, þat es made bathe of actyffe lyfe and of contemplatyfe lyfe. [ 32]

And sothely for swilke a man̄ þat es in spirituelle soueraynte, [The mixed life the best for prelates] as in prelacye, in cure, in gouernance of oþer, as prelates bene,

or in temperalle soueraynte, as werldly lordes and maysters bene, [and lords and those who have temporal possessions. But for others the life con∣templative the best.] I halde þis mellide lyfe beste, and maste by-houely to þam̄, als lange als þay ere bownden̄ þer-to. Bot to oþer, þat ere fre, and noghte bownden̄ to temperale mynystracyon̄, ne to spiritualle, [ 4] I hope þat lyfe contemplatyfe allane, if þay myghte com̄ sothe∣fastly þare-to, were beste and maste spedfułł, maste medfułł and faire, and maste worthi to þam̄ for to vse and to halde, & noghte for to leue wilfully for nane owtwarde werkes of actyfe [ 8] lyfe, Bot if it ware in gret nede, at gret releuynge & comforthynge of oþer men̄, ouþer of þaire body or of þaire saule. Than̄, if nede [Which how∣ever may be abandoned if need require.] aske, at þe prayere and instaunce of oþer, or elles at þe biddynge of oþer gouernaunce, I hope it es gude to þam̄ for to schewe [ 12] owtwarde werkes of actyfe lyfe for a tym̄, in helpynge of þaire euencristen̄. By this that I hafe saide, þou may in party vndir∣stande whilke es a lyfe and whilke es oþer, and whilke accordis maste to thi state of lyffynge. And sothely, as me thynke, this [ 16] [But for thee the mixed life is most fit as being placed in a post of dignity and rule.] Mellid lyfe accordis maste to þe; For, sen̄ owre Lorde hase ordaynede þe and sett þe in þe state of soueraynte ouer oþer, als mekełł als it es, and lent þe habowndance of werldly gudes for to rewle and susten̄ specyaly ałł þose þat are vndire thi gouer∣nance [ 20] and thi lordchipe, after thi myghte & thi cunnynge, and also after thou hase ressayuede grace of þe mercy of oure Lorde Godd for to hafe sumwhate knawynge of thi selfe, and gastely desyre and savour of his lufe, I hope þat þis lyfe þat es mellide [ 24] es beste, and accordes maste to þe for to trauelle þe þare-in; And þat es, to depart wyesly thi lyffynge in two; a tyme to þe [It is fitting that you should care∣fully divide your life into two parts, one for religion, one for busi∣ness.] tane, and anoþer tyme to þe toþer; For, wiet þou wele, if þou leue nedfułł besynes of actyf lyfe, and be rekles, and take na kepe of [ 28] thi werldly gudes, how þay be spendide and kepide, ne hafe no force of thi sugetis and of thyn̄ euencristen̄, by-cause of desire and wiłł þat þou hase anely for to gyffe þe to gastely ocupacyon̄, wenande þat þou arte therby excusede—if þou do so, þou dose [ 32] noghte wysely. Whate are ałł thi werkes worthe, whethire þay be bodyly or gastely, bot if thay be done ryghtefully and reson∣nably, to þe wirchipe of Godd, and at His byddynges? Now sothely, righte noghte. Thane, if þou leue þat thynge þat þou [ 36]

arte bownden̄ to, by way of charite, apon̄ righte and reson̄, [To devote yourself en∣tirely to God, neglecting worldly duties, is not pleasing to Him.] and wiłł hally gyffe þe to a-noþer thynge, wilfully as it ware, for mare plesance of hym, [Lf. 223 bk.] whilke þou arte noghte bownden̄ to, Thou dose noghte wirchipe discretly to Hym̄. Thou arte besy to [ 4] wirchipe his heuede and his face, and aray it faire and curyusly, bot þou leues his body and þe armes and þe fete raggede and rente, and takes no kepe þare-of. And þan þou wirchipis hym̄ noghte. For it es a velany, a man̄ for to be curyously arrayede [This is to pay respect to the head but to neglect the lower mem∣bers.] [ 8] apon̄ his heuede with perré and precyous stanes, and ałł his body be nakide and bare, as it ware a beggere. Righte so, gastely, it es no wyrchipe to Godd for to couer His heuede and leue His body bare. Thou sałł vndirstande, þat oure Lorde [Christ is the head of a body, which is Holy Church.] [ 12] Ihesu Criste, as man̄, es heuede of a gastely body, whilke es Haly Kirke. The membris of this body are ałł cristen̄ men̄. Som̄ are armes, and som̄ are fete, and som̄ ere oþer membris, aftire sundre wirkynges þat þay vse in thaire lyffynge. Than, if [ 16] þou be besy with ałł þi myghte for to arraye his heuede, þat es, [And this His body must be your care or you will not please Him.] for to wirchipe hym̄ selfe by mynde of his passion̄ or of his oþer werkes in his manhede, by deuocyon̄ and meditacion̄ of Hym̄, and forgetis His fete, þat ere thi childire, thi seruanteȝ, thi [ 20] tenauntes, and ałł thyn̄ euencristyn̄, and latis þam̄ spiłł for defaute of kepynge—vnarayede, vnkepide, and noghte tente to as þam̄ aughte for to be,—thow pleses Hym̄ noghte, For þou duse no wirchipe to Hym̄. Thou makes þe for to kysse His [ 24] mouthe by deuocyon̄ and gastely prayere, bot þou tredis apon̄ His fete and defoules þam̄, in als mekiłł als þou wiłł noghte tente to thaym̄ for neclygence of þi-selfe, of whilke þou hase takyn̄ cure. ¶ Thus me thynke. ¶ Neuer-þe-lesse, if þou thynke þat þis [ 28] es noghte sothe, for it ware a fayrere offyce to wyrchype þe heuede of Hym̄, as for to be alday ocupiede in meditacyon̄ of His manhede, þan for to go lawere to oþer werkes, and make clene his fete, as for to be besy bathe in thoghte and dede [ 32] aboute þe helpe of thyn̄ euencristen̄ in tyme,—Me thynke noghte so as vn-to þe. ¶ Sothely, He wiłł cun̄ the more thanke for meke [He will not thank you for devotion to Himself, if you neglect His poorer mem∣bers.] waschehynge of His fete when̄ thay ere righte foule and stynkyng appon̄ the, þan for ałł þe precyouse payntynge and þe arraynge [ 36]

þat þou haue made aboute His heuede by mynde of His manhede. For it es faire enoghe, and nedis noghte mekiłł to be arrayede of þe. Bot His fete and His oþer membris, that ere thi sugetts and thyn̄ euencristyn̄, ere sumtyme euyłł arrayede, and had nede for [ 4] to be lukede to and holpyn̄ by þe, & namely sen̄ þou erte bownden̄ þare-to; and for thaym wiłł He cun the mekiłł thanke, [But for care for them He will give thee great thanks.] if þou wiłł mekely and tendirly luke þam̄. For þe mare lawe seruyce þat þou duse to þi Lorde, for lufe of Hym̄, vn-to any of [ 8] His membris, when̄ nede and rightwysnes askes, with a glade meke herte, the mare pleseȝ þou Hym̄: thynkand þat it ware enoghe for þe for to be at þe leste degre & laweste state, sen it es His wiłł at it be so; For it semys, sen He hase putt þe in þat [ 12] state, for to trauelle and serue oþer men̄, þat it es His wiłł þat þou suld fulfiłł it at thi myghte. This ensample I say to þe, [I say not this because you do not so, but to encourage you.] noghte for þou duse noghte þus as I say, For I hope þou duse þus and better, Bot for I walde þat þou sulde do þus [Lf. 224.] gladly, and [ 16] noghte for to leue sumtyme gastely ocupacyon̄, and entermete þe with werldly besynes, in wyse kepynge and dispendynge of thi werldly gudes, and gud rewlynge of þi seruauntes and þi tenauntes, and in oþer gude werkes doynge, vn-to ałł þinne [ 20] euencristen̄ at þi myghte; Bot for þat þou sulde doo bathe in [Both forms of duty are true spiritual oc∣cupation.] dyuers tym̄ with a gud wiłł, þe tane and þe toþer, if þou myghte; as if þou hade prayede and bene ocupiede gastely, þou sałł aftir certeyne tym̄ breke of þat, and þou sałł besyly and [ 24] gladly ocupye þe in sum̄ bodily ocupacion̄ vnto thyne euen̄ cristen̄. Also when þou hase bene besye owtwarde a while with thi seruauntes, or with oþer men̄ profytably, þou sałł breke offe, and com̄ agayne to þi prayers and thi deuocyon̄, after Godd [ 28] gyfs þe grace; and so sałł þou put away, by grace of oure Lorde, [The remem∣brance of this will prevent waste of time in contempla∣tion.] Sleuthe, ydilnes, and vayne riste of thi selfe, þat comes vndir coloure of contemplacion̄, and lettes þe sumtyme fra medfułł and spedfułł occupacion̄ in owtwarde besynes; and þou sałł be ay [ 32] wele ocupiede, ouþer bodyly or gastely. Thare-fore, if þou wiłł do wele, þou sałł gastely, als as Iacob did bodily. ¶ Haly Write [You must be like Jacob, who was obliged to take Leah before Rachel.] saise þat Iacob, when̄ he begane for to serue his mayster Labane, he couete Rachelle, his mayster doghter, to his wyfe, for hir [ 36]

fairehede; and for hir he seruede. Bot when̄ he wende to hafe hade hire to his wife, he tuke firste Lya, þe toþer doghter, in stede of Rachełłe; and aftirwarde he tuke Rachelle; and so he hade bathe at þe laste. By Iacob in Haly Writt es vndirstande ane [By Jacob is meant one who over∣comes sins. Leah and Rachel are the two sorts of lives, active and contem∣plative.] [ 4] ouerganger of synnes. By þise two wymmen̄ ere vndirstanden̄, as Sayne Gregor saise, two lyfes in Haly Kyrke, actyfe lyfe and contemplatyfe. Lya es als mekiłł at say as trauyliouse, and betakyns actyfe lyfe. Rachełłe, syghte of begynnynge, þat es, [ 8] Godd, and betakyns lyfe contemplatyfe. Lya was frwtefułł, bot scho was sare eghede. Rachelle was faire and lufely, bot scho was barrayne. Than, righte as Iacob couetid Rachelle for hir fairehede, and neuer-þe-lesse he had hir noghte when̄ he walde, [ 12] bot firste he tuke Lya and aftir-warde hir, Righte so, ilk man̄, turnede by grace of compunccyon̄ sothefastly fra synnes of þe werlde and of þe flesche, vn-to þe seruyce of Godd, and clennes of gude lyffynge, hase gret desyre and gret langynge for to hafe [ 16] Rachelle, þat es, for to hafe ryste and gastely swetnes in deuo∣cyon̄ and contemplacion̄, for þat es so faire and so lufely. And in hope for to hafe þat lyfe anely, he disposes hym for to serue oure Lorde wyth ałł his myghtes. Bot ofte when̄ he wenes for [Those that desire Rachel are often first obliged to take Leah.] [ 20] to hafe Rachelle, þat es, riste in deuocyon̄, Oure Lorde suffers hym firste for to be assayede wele and trauelde with Lya, þat es, ouþer with gret temptacions of þe werlde or of þe deuełłe, or ells with oþer werldly besynes, bodily or gastely, in helpyng of his [ 24] euencristyn̄. And when̄ he es wele trauelde with þam̄, and nerhande ouer-commen̄, Than̄ oure Lorde gyffes hym Rachelle, [But after∣wards Rachel is given.] þat es, grace of deuocyon̄, and riste in concience. And so hase he bathe Rachelle and Lya. So sałł þou do after ensaumple of [ 28] Iacob, take þise two lyfes, actyfe [Lf. 224 bk.] & contemplatyfe, sen Godd [You must take both the lives.] hase sett the bathe þe tane and þe toþer. By þe taa lyfe þat es actyfe, þou sałł brynge furthe fruyte of many gude dedis in helpe of thyn̄ euencristen̄; And by þe toþer, þou sałł be made and [ 32] bryghte and clene in þe behaldynge of souerayne bryghtnes, þat es Godd, begynnynge and ende of ałł þat es made. And þan sałł [Thus shall you be like Jacob, an overcomer of sins, and then] þou be sothefastly Iacob, and ouerganger and ouercommere of ałł synnes; and after, by þe grace of Godd thi nam sałł be chaungede, [ 36]

as Iacobe name was turnede in-to Israel. Israel es als mekiłł at [Israel, that is, one that sees God.] say, als a man̄ seande Godd. Than, if þou be firste Iacob, and discretly wiłł vse þise two lyfes in tyme, þou sałł be aftir Israel, þat es, verray contemplatyfe. Ouþer in þis lyfe he wiłł delyuer [ 4] þe, and make þe free fra charge of besynes whilke þou ert bounden̄ to, or ells after þis lyfe fully in þe blysse of Heuen̄ when þou comes thedire. ¶ Contemplatyfe lyfe es faire and medfułł, and þare-fore þou sałł aye hafe it in desyre. Bot þou [ 8] [You may de∣sire the life contemplative, but you must use the life active.] sałł hafe in vsesynge mekiłł þe lyfe actyfe, for it es so nedfułł and so spedfułł. And þare-fore if þou be putt fra thi reste by deuo∣cyon̄ when̄ þe ware leueste be stiłł þar-at, by thy childire, thy seruantes, or by any of thyn̄ euencristen̄, for þaire profyte or [ 12] ese of þaire hertes skilfully askide, be noghte angry with þam̄, [Therefore be not sad if worldly busi∣ness takes you from your devotion, but do it as for Christ and it shall be spiritually profitable to you.] ne heuy, ne dredfułł, as if Godd wald be wrathe with the þat þou lefte Hym for any oþer thynge, For it es noghte so. Bot lyghtly þou leue of thi deuocyon̄, wheþer it be in prayers or in medi∣tacyons, [ 16] and goo do thi dett and þi seruyse to þine euencristen̄ als redily als if oure Lorde hymselfe bade þe do so. And suffire mekely for His lufe with-owtten̄ gruchynge, if þou may, and dissese and trubblynge of þi herte by-cause of mellynge with [ 20] swylke besynes, For it may fałł sumtyme þat þe trubylyere þat þou hase bene owtwarde with actyfe werkes, The mare brynnande desyre þou sałł hafe to Godd, and þe more clere syghte of gostely thynges, by grace of owre Lorde, in deuocyon̄ when̄ þou comes [ 24] þare-to. For it faris þer-by as if þou hade a littiłł cole, and þou walde make a fyre þare-witħ, and ger it bryn̄. Thow wald fyrste [The good works of active life are like the sticks which cause the coal to burn.] lay to stykkes, and ouer-hille þe cole; and if it semyd as for a tym̄ þat þou sulde qwenche þe cole with þi stykkes, Neuer-þe-lesse, [ 28] when̄ þou hase habedyn̄ a while, and after blawes a lyttiłł, Onane sprynges a grete flawme of fyre, for þe stykkes ere turnede to fyre. Righte so gastely, thi wiłł and thi desyre þat þou hase to Godd, it es, as it ware, a littiłł cole of fyre in þi [ 32] saule, For it gyffes to þe sumwhate of gostely hete and gostely lyghte; bot it es fułł lyttiłł, For ofte it waxes colde, and turnes to fleschely riste, and sumtyme into ydilnes. For-þi it es gude þat þou putte þare-to stykkes, þat ere gud werkes of actyfe lyfe. [ 36]

And if so bee þat þire werkes, as it semes, for a tym̄ lette thi desyre, þat it may noghte be so clene ne so feruente as þou walde, Be noghte to dredfułł þare-fore, Bot habyde and suffire a while, and go blawe at þe fyre, þat es, firste do thi werkes, and go þan̄ [Fear not that God will not accept the works done to please him.] [ 4] allane to þi prayers and thi meditacyons, and lyfte vpe thi herte to Godd, and pray Hym of His gudnes þat He wiłł accepte thi werkis þat þou duse to His plesance. Halde þou [Lf. 225.] þam̄ as noghte in thyne awen̄ syghte, bot anely at þe mercy of Hym̄. Be a∣knowe [ 8] mekely thi wrechidnes and thi frelte, and arett ałł thi gude dedis sothefastely to Hym̄, in als mekiłł als þay ere gude; and in als mekiłł als þay ere badde, noghte donne with ałł þe circumstance þat ere nedfułł vn-to gude dedis, for defaute of dis∣crecion̄, [ 12] put tham̄ vn-to thi selfe. And for þis meknes sałł ałł thi dedis turne in-to flawme of fyre, as stykkes laide apon̄ þe cole. And so sałł gude dedis owtewarde noghte hyndire thi deuocyon̄, [Your good deeds will not hinder your devotion, but rather make it more.] bot raþer make it mare. Oure Lorde sayse in Haly Write þus: [ 16] ¶ 'Ignis in altare meo semper ardebit, et sacerdos mane surgens subiciet ligna, ut ignis non extynguatur.' 'Fyre,' he sayse, 'sałł [[Levit. vi. 12.]] bryn̄ in myne autir, and þe priste rysande at morne sałł putt vndire stykkys, þat it be noghte qwenchede.' This fire es lufe and [ 20] desire to Godd in saule; whilke lufe nedis to be nureschede and kepide by laynnge to of stykkis, þat it goo noghte owtte. Thise stykkes ere of dyuerse matire: Som̄ ere of a tre, and som̄ er of anoþer. A man̄ or a woman̄ þat es letterede, and hase vndir∣standynge [ 24] [The fire of devotion must be fed with divers sorts of fuel.] in Haly Writt, if he hafe þis desire of deuocyon̄ in his herte, It es gude vn-to hym̄ for to gedire hym̄ stekkis of haly ensaumpiłłs and saynges of oure Lorde by redyngeȝ of Haly Write, and noresche þe fyre with thaym̄. Anoþer man̄ or a woman̄ [One is learn∣ed in Holy Writ and doctors' saws.] [ 28] vnletterede may noght so redyly hafe at his hand Haly Writt and doctours sawes, and for-thi it nedis to hym to do many gud [Another being unlet∣tered must be content with bodily deeds.] werkis owtewarde to his euen̄ cristyn̄, and kyndiłł þe fire of lufe with tham̄. And so it es gude, ilke man̄ in his degre, aftir he es [ 32] disposede, þat he gette hym stykkes of a thyng or of oþer, ouþer prayers or gude meditacyons, or redynges in Haly Writt, or gude bodily wyrkynges, for to nuresche þe desire of lufe in his saule þat it be noghte qwenchede; For þe affeccyon̄ of lufe es tendir [ 36]

and lyghtly wiłł vanysche awaye, bot if it be wele kepide, and by gud dedis bodyly or gastely contenualy nuresched.

Now þan̄, sen̄ oure Lorde hase sente in-to thi herte a littiłł [As you have received a spark of this fire you must nourish it with fuel.] sparke of his blysside fire, þat es hym̄-selfe, as Haly [ 4] Writt saise 'Deus noster ignis consumens est,' 'oure Lorde es fyre wastande'—For as bodily fyre wastes ałł [[Deut. iv. 24.]] bodily thynges þat may be wastyde, Righte so gastely fyre, þat es Godd, wastis ałł maner of syn̄ whare-so it fallis; and [ 8] for-thi oure Lorde es lykkende to fyre wastande. I pray þe hertly, dere syster, noresche þis fire. This fire es noghte ełłis [my dearsister.] bot lufe and charyte; þis hase He sent in-tiłł erthe, as He saise in the Gosepelle, 'I gnem veni mittere in terram, et ad quid nisi [ 12] [[Luc. xii. 49.]] ut ardeat.' 'I am commen̄,' He saise, 'for to send fyre of lufe intiłł erthe, and whare-to þat it suld bryn̄;' Þat es, Godd hase sent fire of lufe, þat es, gude desyre and a grete wiłł vn-to plese [This fire is the desire for God.] Hym̄, in-to manes saule, and vn-to þis ende, þat a man̄ suld [ 16] knawe [Lf. 225 bk.] it, kepe it, noresche it and strenghe it, and be sauede thare-by. The more desire þat þou hase vn-to Hym̄, þe more es this fyre of lufe in the. The lesse þat thi desire es, þe lesse es þis fire. The mesure of þis desyre, how mekiłł it es, noþer [ 20] in thi selfe, ne in na noþer, knawes þou noghte, ne no man̄ of hym-selfe, Bot Godd allone þat gyffes it; and for-thi dispuyte noghte with þi selfe as if þou wolde knawe how mekiłł thi desire es, Bot be besy for to desyre als mekiłł als þou may, Bot noghte [ 24] for to wete þe mesure of thi desyre. Sayne Austyn̄ saise, þat þe lyfe of euer-ilk a gude Cristyn̄ man̄ es a contenuelle desire to Godd, and þat es of a gret vertue, For it es a gret crying in þe erris of Godd; þe more þat þou desires, þe heghere þou cries; þe [ 28] better þou prayes, þe wyseleere þou thynkis. And what es þis desire? Now, sothely, na thyng bot a lathynge of ałł þis werldis [And it con∣sists in earnest longing for heavenly things and despising of this world.] blysse, of ałł fleschely lykynges in thi herte, and a qwemfułł langynge, with a thristy ȝernyng, to heuenly Ioye and endles [ 32] blysse. This, thynke me, may be callid a desire of Godd. If þou hafe þis desire, as I hope sekirly þat þou hase, I pray the kepe it wele, and noresche it wysely; and when̄ þou sałł pray or thynke, make þis desire begynnynge of ałł þi werke for to encresse it. [ 36]

Luke after na noþer bodily swetnes, noþer sownyng ne sauour∣ynge, ne wondirfułł lyghte, ne Aungełłs syghte, ne if oure Lorde hym-selfe, as vn-to þi syghte, walde appere to þe bodily; charge it bot a lytiłł; Bot at ałł thi besynes be þat þou myghte fele sothe∣fastly [ 4] in thi thoghte a lathynge and a fułł forsakynge of ałł maner of syn̄ and of vnclennes, with a gastely syghte of it, how foule, how vggly, and how paynfułł þat it es; and at þou myght hafe a myghty desyrynge to vertus, to mekenes, to charite, and [ 8] to the blysse of Heuen̄. This, thynke me, ware gastely com∣forthe [This must needs bring comfort and blessing to the soul.] and gastely swetnes in a mans saule, as for to hafe clennes in concience, fra wikkidnes of ałł werldly vanyte, with stabiłł trouthe, meke hope, and fułł desyre to Godd. [ 12]

How-so-euer it es of oþer conforthes and swetnes, me thynke þat swetnes sekire and sothefaste þat es felid in clennes of concyence, by myghty for∣sakynge and lathyng of ałł syn̄, and by in-ward [ 16] syghte, by feruent desyre of gastely thyngis. And oþer confortes or swetnes, or any oþer maner of felynges, bot if þay helpe and lede to þis ende, þat es, to clennes in conscience, and gastely desyre of Godd, ere [ 20] noghte fułł sekire for to reste one. But now may þou aske wheþer this desyre be lufe of Godd. As vn-to þis I say, þat þis [But this de∣sire is not the full love of God, but only the beginning of it.] desire es noghte propirly lufe, bot it es a begynnynge; For lufe propirly es a fułł cuppillynge of þe lufande and þe lufed to-gedyre, [ 24] as Godd and a saule, in-to ane. This cuppillyng may noghte be had fully in this lyfe, Bot anely in desyre and langynge þare-to; as if a man̄ [Lf. 226.] lufe anoþer whilke es absent, he desyris gretly his presence, for to hafe þe vys of his lufe and his likyng. Righte [ 28] so gostely, als lang als we erre in þis life, oure Lorde es absent [The perfect love of God cannot be reached in this world.] fra vs, þat we may noþer se Hym̄, ne here Hym̄, ne fele Hym als He es, and þare-fore we may noghte hafe þe vis of His lufe here in fulfilling. Bot we may hafe a desyre and a gret ȝernynge for [ 32] to be present to Hym, for to se Hym in His blysse, and to be anede to Hym in lufe. This desyre may we hafe of [MS. hafe of hafe of.] His gyfte in þis life, by þe whilke we sałł be safe, For it es lufe vn-to Hym̄ as it may be hade here. This Sayne Paule saide, 'Scientes quidem [[2 Cor. v. 6-9.]] [ 36]

dum sumus in hoc corpore pergrinamur a Domino, per fidem enim ambulamus, et non per speciem, audemus autem et bonam voluntatem habemus magis pergrinari a corpore et presentes esse ad Deum; et idcirco contendimus, siue absentes siue presentes, [ 4] placere illi.' Sayne Paule sais þat 'als lange als we ere in þis [In this world we must walk by faith, not by sight.] body, we ere pilgrymes fra oure Lorde,' þat es, we ere absent fra heuen̄ in þis exile; we go by trouthe, noghte by syghte, þat es, we lyff in trouthe, noghte in bodily felynge; we dare and hase [ 8] gud wiłł to be absent fra þe body, and be present to Godd, þat es, we for clennes in concyence, and sekire trouthe of saluacyone, dare desyre gastely absence fra oure body by bodily dede, and be present to oure Lorde. Neuer-þe-les, for we may noghte ȝitt, [ 12] 'þer-fore we stryfe, wheþer we be absent or present, for to plese Hym̄,' and þat es, we stryfe agayne synnes of þe werlde and likynges of þe flesche by desyre to Hym̄, for to bryn̄ in þis desire ałł thynges þat lettes vs fra Hym̄. ¶ ȝit askes þou wheþer [ 16] [Neither can the desire of God be al∣ways present to us con∣sciously, but it may in habit.] a man̄ may haue þis desire contenually in his herte or noghte. Þe thynke nay. As to þis, I may say as me thynke, þat þis desire may be hadd, as for þe vertu and profite of it, in habyte con∣tenualy, bot noghte in wyrkynge ne vsesynge, as by þis ensample: [ 20] If þou ware seke, þou sulde haue, as ilke man̄ hase, a kyndly desire of bodily hele contenualy in thi herte, what so þou dide, wheþer þou slepe or þou wake, bot noghte ay ylyke. For if þou, slepande or elles wakande, thynke of sum werldly thynge, þan hase [ 24] þou þis desire anely in habite, noghte in wyrkynge; Bot when̄ þou thynkes of þi seknes and of thi bodily hele, þan hase þou it in vssynge. Righte so, gostely, es it desyre to Godd. He þat hase þis desyre of þe gyfte of Godd, þofe he slepe, or ells thynke [ 28] noghte of Godd bot of werldly thynges, ȝit he hase þis desyre in habyte of his saule vntiłł he syn̄ dedly. Bot when̄ he thynkes of [And this habit is exer∣cised in all religious actions.] Godd, or of clennes of lyffynge, or of þe Ioyes of Heuen̄, Than wirkkis his desyre als lange als he kepis his thoghte and his [ 32] entente to plese Godd, ouþer in prayere or in meditacyon̄ or in any oþer gud dede of actyfe lyfe. Thane es it gude þat ałł oþer besynes be for to stire þis desire and vse it be discrecyon̄, now in a dede, now in a-noþer, after we ere disposede and hase grace [ 36]

to. This desire es rute of ałł thi wirkkynges; For, wete þou wele, whate gude dede it be þat þou [Lf. 226 bk.] dose for Godd, bodily or gostely, it es ane vsynge of þis desyre; and þer-fore when þou duse a gude dede, or prayes, or thynkis of Godd, thynk noghte in [ 4] thi herte, doutande wheþer þou desires or noghte, For þi dede schewes thi desyre. Sum̄ ere vnkonande, and wenes þat þay [Some foolish∣ly think that they cannot have this de∣sire of God except they are continu∣ally calling upon Him.] desire noghte Godd, bot if þay be ay criande ef Godd with wordis of þaire mouthe, or elles in theire hertis by desyrand [ 8] wordes, as if þay said thus: 'A, Lorde, brynge me to Thi blysse!' 'Lorde, make me safe!' or swylke oþer. The wordis ere gude, wheþer þay be sownned in þe mouthe, or ełłs fourmede in þe herte, For þay stire a mans herte to þe desyrynge of Godd Bot [ 12] neuer-þe-les, with-owtten̄ any swylke wordes, a clene thoghte of Godd or of any gostely thynge, as of vertuȝ or of þe manhede of Criste, of þe Ioyes of Heuen̄, or of vndirstandynge of Haly Writte, with lufe, may be bettire þan slyke wordis. For a clene [ 16] thoghte of Godd es sothefaste desyre to Hym̄; and þe mare gastely þat thi thoghte es, þe mare es thi desire; and for-thi be [Good deeds prove the ex∣istence of the desire.] þou noghte in dowte ne in were when þou prayes or thynkes one Godd, or ełłs duse any owtwarde dedis to thyne euencristyn̄, [ 20] wheþer þou desyres Hym̄ or noghte, For thi dedis schewes it. Neuer-þe-les, if it be so þat ałł thi gude dedis bodyly and gastely ere a schewynge of thi desire to Godd, ȝit es þer a dyuersite by-twix gastely & bodily dedis; For dedis of contemplatyfe [ 24] lyfe er propirly and kyndly wirkyng of þis desire, bot owtwarde [Especially the deeds of con∣templative life.] dedis ere noght so; and for-thi, when̄ þou prayes or thynkes one Godd, thi desire to Godd es mare hale, mare feruent, and mare gastely, þan when̄ þou duse oþer dedis vn-to thyne euencristyn̄. [ 28]

Now þan, if þou aske how þou sałł kepe this desire and [I will endea∣vour to tell you some∣thing as to the way of nourishing this desire.] norische it, a litiłł I sałł I tełł the, noghte for þou sałł vse þe same fourme ałł-way as I say, Bot for þou sałł hafe, if nede be, some wyssyng for to rewle the in thyn̄ [ 32] ocupacyon̄. For I may noghte, ne I can̄ noghte, tełł the fully what es beste ay to þe for to vse, Bot I sałł say to þe sumwhate as me thynke. One nyghtis, aftir thi slepe, if þou wiłł ryse for to serue thi Lorde, thow sałł fele thi-selfe firste [ 36]

fleschely heuy, and sumtym̄ lusty; Than sałł þou dispose the for to pray, or for to thynke som̄ gude thoghte for to qwykkyn̄ thi herte to Godd, and sett ałł thi besynes firste for to drawe vp thi thoghte fra werldly vanytes and fra vayne ymagynacyonns [ 4] fallande in-to thi mynde, þat þou may fele sum deuocyon̄ in thi sayinge, or ełłs, if þou wiłł thynke of gostely thynges, þat þou be noghte letted with swylke vayne thoghtes of þe werlde or of þe flesche in thi thynkynge. Thare ere many maners of thynkynges: [ 8] whilke ere beste to þe, I can̄ noghte say, Bot I hope þe whilke þou felis maste sauour in, and maste riste for þe tyme, it es beste for the. Thow may, if þou wiłł, sumtym̄ thynke on̄ thi synnes [Think over the sins which you have committed.] be-fore donne, and of thi freeltes þat þou fallis in ilke day, and [ 12] aske mercy [Lf. 227.] and forgyfnes for thaym̄. Also aftir this þou may thynke of synnes and of wrechidnes of thyn̄ euencristen̄, bodily [And pray for your fellow-creatures.] and gastely, with pete, and compassion̄ of thaym̄, and cry mercy and forgyfnes for thaym̄ als tendirly als iff þay ware [ 16] thyn̄ awen̄; and þat es a gude thoghte, For I tell þe for-sothe þou may make oþer mens synnes a precyouse oynement for to hele with thyne awen̄ saule when þou hase mynde of thaym. This oynement es precyouse, ałł if þe spycery in it-selfe be noghte [ 20] [Which is a precious oint∣ment to the soul.] fułł clene, For it es triacle made of venym̄ for to distroye venym̄, þat es to saye, thyne awen̄ synnes, and oþer mens also broghte in-to þi mynde. If þou bete þam̄ wele witħ sorowe of herte, pete and compassion̄, þay turne vn-to triacle, whilke makes thi saule [ 24] hale fra pryde and envye, and brynges in lufe & charite to thyne euencristen̄. This thoghte es gude sumtyme for to hafe. Also þou may hafe mynde of þe manhede of oure Lorde, in his [Also meditate upon the in∣carnation of our Lord.] byrthe or in his passion̄, or in any of his werkes, and fede thi [ 28] thoghte with gastely ymagynacyon̄, of it, for to stirre thyne affeccion̄ to mare lufe of Hym̄. This thoghte es gude and spedfull, namely when it commes frely of Goddes gyfte, with deuocyon̄ and feruour of þe sperite. Elles if a man̄ may noghte [ 32] lightly hafe sauour ne deuocyon̄ in it, I halde it, noghte spedfułł þan̄ to a man̄ for to prese to mekiłł þare-tiłł, as if he walde gete it by maystry. For he sałł mowe breke his heuede; and his body and he sałł neuer be þe nerre. For-thi me thynke, vn-to þe it es [ 36]

gude for to hafe in mynde his manhede sumtyme; and if deuo∣cyon̄ and sauour cum̄ with-alle, kepe it and folowe it for a [But do not force yourself too much to these thoughts.] tyme; bot leue of sone, and hyng noghte to lange þare-appon̄. Also if deuocyon̄ cum noghte with mynde of þe passion̄, stryne [ 4] noghte to prese to mekiłł þare-after. Take esyly þat wiłł cum̄, and go furthe to som̄ oþer thoghte. Also, oþer þar bene þat ere [Also meditate upon the dif∣ferent virtues.] mare gostely, as for to thynke of vertus, and for to se by lyghte of vndirstandynge what þe vertu of mekenes es, and how a man̄ [ 8] sulde be meke. Also, what es pacyence and clennes, rightwysnes, chastyte, and sobirte, and swylke oþer, and how a man sulde gete ałł thiese vertus, and by swylke thoghtes for to hafe gret desire and langgyng to þise vertus for to hafe thaym̄, and also for to [ 12] hafe a gastely syghte, and þe desyre of þise vertus. A saule sulde mowe fele grete comforthe if a man had grace of oure Lorde, with-owtten̄ whilke grace a mans thoghte es halfe blynde, with∣owtten̄ sauour of gastely swetnes. Also for to thynke of þe [And on the lives of the Saints, Mar∣tyrs, and Con∣fessors.] [ 16] sayntes of oure Lorde, of Appostiłłs, Martirs, Confessours and haly virgyns, Byhalde inwardly thaire haly lyffynge, þe grace and þe vertus þat oure Lorde gafe þam̄ here liffande, and by þis mynde for to stirre thyn̄ awen̄ herte to take ensaumpiłł of þam̄ [ 20] vn-to better lyffynge. Also the mynd of oure Lady Saynt Marie [Specially of our Lady Saint Mary.] abowne ałł oþer sayntes, for to see by gostely eghe þe abownd∣ance of grace in hire haly saule, when̄ scho was here lyffand, þat owre Lorde gafe hir allane, passande [Lf. 227 bk.] ałł oþer creatours; For in [ 24] hir was fułł-hede of ałł vertus, with-owttyn̄ wem̄ of synn̄. Scho [Who had all virtues in per∣fection.] had fułł mekenes and perfit charite, and fully with þise þe bewte of ałł oþer vertus so hally, þat þare myghte no styrrynge of pride, envie, ne wrethe, ne fleschely lykynge, ne no manere of syn̄ [ 20] enter in-tiłł hir herte, ne defoule þe saule in no party of it. The behaldynge of þe fairehede of þis blyssid saule sulde stirre a mans herte vn-to gostely comforthe gretly; and mekiłł mare þan̄ [But above al the character of Jesus, who was a union of God and man.] abowne þis, þe thynkynge of þe saule of Ihesu oure blyssid Lorde, [ 32] the whilke was aned fully to þe Godhede, passand with-owttyn̄ comparison̄ oure Ladye and ałł oþer creaturs. For in þe person̄ of Ihesu er two kyndis, þat es, Godd & man̄, fully anede to∣gedir. By þe vertu of this blysfułł anynge, whilke may noghte [ 36]

be saide ne consayued be manes wit, the saule of Ihesu ressayuede þe fulhede of wysedom̄ and lufe and ałł gudnes, as þe Appostiłł saise: 'Plenitudo diuinitatis inhabitavit in ipso corporaliter;' [[Colos. ii. 9.]] þat es, þe Godhede was anede fully to þe manhede in þe saule of [ 4] Ihesu; and so by þe saule duellide in þe body. Þe mynde of þe manhed of oure Lorde on þis wyse, þat es, for to behalde þe vertus and þe ouer-passande grace of þe saule of Ihesu, sulde be con∣fortheabiłł to a mans saule. Also mynd of þe myghte of þe [ 8] [And of the great works of God.] wysedom̄ & þe gudnes of oure Lorde in ałł his creaturs, For in als mekiłł als we may noghte see Godd fully in hym-selfe, her lyffande, For-thi we sałł be-halde hym, lufe hym and dred hym, and wondire hys myghte and his wysdom̄, and his gudnes in his [ 12] werkes and his creaturs. Also for to thynke of þe mercy of oure [And of the mercy which the Lord has shewed to us.] Lorde þat he hase schewed to þe and to me, and to ałł synfułł þat hase bene combride in synn̄, speride so lange in þe deuełł presone, how oure Lorde sufferde vs pacyently in oure [ 16] syn̄, and tuke na vengeance of vs, as he myghte ryghtfully hafe donne, and putt vs tiłł helle, if his mercy had noghte lettide hym̄, Bot for lufe he sparede vs, he had pete of vs, and sente his grace in-tiłł oure hertes, and callid vs owte of oure syn̄, and by [ 20] his grace hase turnede oure wiłł hally to hym̄, for to hafe hym̄, and for his lufe to for-sake all maner of syn̄. The mynde of þis mercy and þis gudnes made, with oþer circumstance mo þan I can̄ or may reherse, now brynges in-to my saule grete triste in oure [ 24] Lorde and full hope of saluacyon̄, and it kyndyłłs desire of lufe myghtily to þe Ioyes of Heuen̄. Also for to thynke of þe [Also meditate upon the wretchedness of this life and the joys of Heaven.] wrechidnes, þe myscheues and þe periłłs, bodily and gastely, þat fallis in þis lyfe, and after þat, for to thynke of þe Ioyes of [ 28] Heuen̄, how mekiłł blysse þare es, and how mekiłł Ioye; For þare es no syn̄, no sorowe, no passion̄, no payne, no hungre, no thriste, [Lf. 228.] no sare, no sekenes, no dowte, no drede, no schame, no schenchipe, no defaute of myghte, ne lakkynge of lyghte, no want∣tynge [ 32] of wiłł; Bot thare es souerayne fairenes, lyghtnes, strenghe, Fredom̄, hele, lykynge ay-lastande, wysedom̄, lufe, pees, wirchipe, sekirnes, ryste, Ioy and blysse with-owtten̄ ende. The more þat þou thynkis and felis þe wrechidnes of þis lyfe the more frequently sałł [ 36]

þou desire þe Ioye and þe riste of þat blyssede lyfe. ¶ Many men̄ [Many are eager for the things of this world, like children run∣ning after butterflies.] er couetouse of werldly wyrchips and erthely reches, and thynkes nyghte and day, dremande and wakande, how and what maner þay myghte wyn̄ þare-to, and for-getes þe mynde of thaym̄ selfe [ 4] of þe paynes of helle and of þe Ioyes of Heuen̄. Sothely þay are noghte wyse: Thay ere lyke vn-to þe childir þat rynnes aftire buttyrflyes, and, for þay luke noghte to thaire fete, þay fałł sum∣tyme, and brekes þaire legges. What es ałł þe wirchipe and þe [ 8] pompe of þis werlde in reches and Iolyte, bot a buttirflye? Sothely noghte ełłes, and ȝitt mekiłł lesse. Thare-fore I praye [But be thou covetous of the joys of heaven.] þe, be þou couetouse of þe Ioyes of Heuen̄, and þou sałł hafe wir∣chipe and reches þat euer more sałł laste. For at þe laste ende, [ 12] when̄ werldly couetouse men̄ brynges no gud in thaire handis, (for ałł þe wirchipes & rechese er turned to noghte saue sorowe and payne,). Than̄ sałł heuenly couetous men̄ þat forsakes trewly ałł vayne wyrchips of þis werlde,—or ells if þay hafe wirchips & [ 16] reches þay sett noghte þaire lykynge ne þaire lufe in thaym̄, Bot ay in drede, in meknes, in hope, and in sorowe sumtym̄, and habydes þe mercy of Godd paciently,—þay sałł þan̄ hafe fully þat þay hase couetid, For thay sałł be coround as kynges, and sitt vpe [ 20] with oure Lorde Ihesu in þe blysse of Heuen̄. Also þar are [There are many other meditations, which I can∣not here enu∣merate.] many oþer meditacyons, mo þan I kan say, whilke oure Lorde puttis in-to a mans mynde for to stirre þe affeccyon̄ and reson̄ of þe saule to lathe vanytes of þis werlde, and for to desyre þe [ 24] Ioyes of Heuen̄. These wordes I saye to þe, noghte as I had fully schewede þese maners of meditacions as þay ere wroght in a manes saule, Bot I touche thaym to þe a lyttiłł, for þou sulde, by þis littiłł, vndirstande þe more. Noghte for-thi me thynke it es [ 28] gude vn-to þe þat, when thou disposeȝ þe for to thynke of Godd as I hafe be-fore saide, or one oþer wyse, if thi herte be dułł [If you find your heart dull and dark break off your meditation and say your Pater Noster and Ave, or read your Psalter.] and myrke, and felis noþer witt ne sauour, ne deuocyon̄ for to thynke, bot anely of a naked desyre & wayke wiłł, þat þou [ 32] walde fayne thynke of Godd, bot þou can noghte, þan I hope it es gud to þe þat þou stryue noghte to mekiłł with thi selfe, as if þou walde by thyn̄ awen̄ myghte ouercome [Lf. 228 bk.] thi selfe, For þou myghte lightely Fałł so in-to more myrknes, bot if þou ware þe [ 36]

more slye in thi wirkynge; and for-thi I hald it than moste sekyre vn-to þe for to say thi Pater noster & þine Aue Maria of þi matyns, or ells for to rede apon̄ thi sauter, For þat es euer∣more a sekyr standarde þat wiłł noghte faile; who-so may cleue [ 4] þer-to, he sałł noghte erre; and if þou may by prayenge gete deuocyon̄, Than̄, if þi deuocyon̄ be anely in affeccion̄, þat es, in a grete desire to Godd with gastely delyte, halde furthe thi saynge, & brek noghte lyghtely off, For it Fallis þat praynge [ 8] with þe mouthe getis and kepis feruour of deuocion̄; and if a man̄ cesse of saynge, deuocyon̄ vanysche away. Neuer-þe-les, if [If these exer∣cises bring to your heart a devout thought you may enter∣tain it.] deuocion̄ of prayere brynge to thi herte gastely a thoghte of þe manhed of oure Lorde, or of any oþer before-said, and þis thoghte [ 12] sulde be lettide by þi saynge, þan may þou cesse of saynge, and ocupye þe in meditacyon̄ vntiłł it passe away. ¶ Bot of certayne thynges the by-houes be-warre in þi meditacion̄. Sum sałł I tełł þe. Ane, þat when̄ þou hase had a gastely thoghte, ouþer in [ 16] ymagynynge of þe manhede of oure Lorde, or of swylke bodily thynges, and þi saule hase bene fedd and comforthid þer-witħ, and passes away by þe-selfe, be þou noghte to besy for to kepe it [Yet strive not too much to retain such a thought.] stiłł by maystry, For it sałł þan turne to pyne and to bitternes. [ 20] Also, if it passe noghte away, bot duellis stiłł in thi mynd by any trauełł of þi selfe, and þou for comforthe of it wiłł noghte leue it, and þer-fore it reuys the fra þi slepe on nyghtys, or elles on̄ dayes, [And do not suffer it to interfere with your rest or your duties.] fra oþer gud dedis, þis es noghte wele, Thou sałł wilfully breke of [ 24] when̄ [it] askis, ȝa, sumtyme when̄ þou hase maste deuocyon̄, and ware latheste for to leue it, as when̄ it passes resonabiłł tym̄, or ells it turnes to dissese of thyn̄ euencristen̄, Bot if þou do so, elles þou dusse noghte wysely, as me thynke. A werldly man̄ [ 28] [It is not with you as with those worldly people who only feel de∣votion once or twice in a year.] or woman̄ þat felis noght peraunter deuocyon̄ twys in a ȝere, if he felid, by þe grace of oure Lorde, gret compunccyon̄ for his synnes, or elles by a mynde of þe passion̄ of oure Lorde, þofe he ware put fra his slepe a nyghte, or two or thre, vn-tiłł his heued werke, [ 32] it es no force, for it commes to þam̄ seldom̄; Bot to þe, or to a-noþer man̄ or woman̄ þat hase this maner of wirkynge in custom̄, as ware ilke oþer day, it es spedfułł for tiłł hafe discre∣cyon̄ in ȝour wyrkynge, noghte fully fałł þer-to for to folow it [ 36]

als mekiłł als wiłł com̄. And I halde þat it es gud to þe for to [Hang not too long upon any one point of devotion.] vse þis maner in what deuocyon̄ þat þou be, þat þou hyng noght to lange þare-appon̄, ouþer for to put þe fra thi mete or thi slepe [Lf. 229.] in tyme, or for to disesse any oþer man̄ vnskilfully. The wyse [ 4] man̄ sayse, 'Omnia tempus habent.' Þat es, 'ałł thyngis hase [[Eccles. iii. 1.]] tyme.' Anoþer thyng es this, þat þe by-houys be-warre off. If thi thoghte be ocupied in ymagynacyon̄ of þe manhede of owre [Nor strive to push the ima∣gination too far.] Lorde, or in any swilke oþer, and after this þou erte besy with ałł [ 8] þe desire of thi herte for to seke knawynge or felyng mare gastely of þe Godhede, prese noghte to mekiłł þar-after, ne suffire noghte thi herte fałł fra þe desire, as if þou ware abydande or gapand aftir sum qwyent stirrynge, or sum wondirfułł felynge [ 12] vthire þan þou hase had. Thou sałł noghte do so. It es ynoghe [But be hum∣bly instructed of Christ as far as He will teach you.] to me and to þe for to haue desyre & langynge to oure Lorde; and if he wiłł, of his fre grace, ouer þis desire, send vs of his gostely lyghte, and opyn̄ oure gostely eghen̄ for to se & [ 16] knawe more of Hym̄ þan we hafe had be-fore by comon̄ trauełł, thanke we Hym þar-of; and if He wiłł noghte, for we er ȝit noghte meke ynoghe, or ells we er noghte disposede by clennes of lyffynge in oþer sydis for to ressayue his grace, Than sałł we [ 20] mekly knawe oure awen̄ syn̄ and wrechednes, and hald vs. payed with þe desyre þat we hafe to Hym̄, and with oure comon̄ thoghtes þat may lyghtly fałł vndir oure ymagynacion̄, as of oure synns, or of Cristes passion̄, or of swilke oþer; or ełłs [ 24] with prayers of þe sauter, or sum oþer, and loue Hym with ałł oure hert, þat He wiłł gyff vs þat. If þou do oþer wyse, þou may lyghtly be by-gyled by þe spiryte of oure errour, For it es pre∣sumpsion̄, [For it is pre∣sumption of our own wit to press too far into divine mysteries.] a man̄ by his awen̄ wytt for to prese to mekiłł in-to [ 28] knawyng of gastly thynges, bot if he felid plente of grace, For þe wyse man saise þus, 'Scrutator maiestatis opprimetur a gloria.' [[Prov. xxv. 27.] þat es to say, 'Raunsaker of þe myghte of Godd and of His Maieste, with-owtten̄ gret clennes and meknes, sałł be ouerlayde [ 32] and oppresside of Hym-selfe [The Thornton MS. of this Treatise ends here. The Cambridge MS. has 19 more lines. The British Museum MS. stops considerably short of this. As the ending is marked in the Thornton MS., the additional matter in the Cambridge MS. has not been inserted.] .'

&c̄ explicit.

XII.

[THE VIRTUE OF OUR LORD'S PASSION.]

[Thornton MS., Lincoln Cathedral Library, leaf 229, back.]

Wit thou wele, dere Frende, þat þof þou had neuer [All men lie under sin, but] done syn̄ with thi bodi, dedly, ne venyałł, bot anely this þat es called Orygynałł, (for it es þe firste syn̄, and þat es þe lossyng of thy ryght∣wysnes [the greatest sins can be forgiven to the true peni∣tent through the Passion of Jesus.] [ 4] whilke þou was madin,) Suld thou neuer hafe bene safe, if oure Lord Ihesu Criste by his passion̄ had noghte delyuerde the, and re∣storede þe agayne. And þou sałł wit þat þou, be þou neuer so [ 8] mekiłł a wreche, hafe þou donne neuer so mekiłł syn̄, for-sake thi selfe and ałł thi werkes gude & iłł, Cry mercy, and aske anely saluacyon̄ by þe vertu of his precyouse passyon̄ mekly and tristely, and with-owtten̄ dowte þou sałł haf it, and fra [ 12] this orygynałł syn̄ and ałł oþer þou sałł be safe. ȝa, and þou sałł be safe as ane ankir incluse; and noghte anely þou, Bot ałł cristen̄ men̄ & wymen̄ þat trowes appon̄ his passion̄, and mekes þam̄ selfe, knawande þaire wrechidnes, askand mercy [ 16] and forgyfnes, and þe fruyte of his precyouse passion̄, anely lawand þam̄-selfe to þe Sacramentes of haly kyrke, þof it be swa þat þay hafe bene cumbyrde in syn̄ & with syn̄ ałł þaire lyfe tyme, and neuer had felyng of gastely sauour or swetnes, or [ 20] gastely knawynge of Godd, þay sałł, in this faitħ and in þair gud wiłł, be safe, by þe vertu of þe precyouse passione of oure Lorde Ihesu Criste, and com to þe blysse of Heuen̄. See here þe Endles mercy of owre Lorde, how lawe He fallis to þe & to me and to [ 24] ałł synfułł caytyfs. 'Aske mercy and hafe it:' Thus said þe prophete in þe person̄ of oure Lorde, 'Omnis enym quicunque invocauerit nomen Domini, saluus erit.' 'Ilk man̄, what þat he [Rom. x. 13.]] be, þat in-calles þe name of Godd, þat es to say, askes saluacion̄ [ 28] by Ihesu and by his passion̄, he sałł be safe.' Bot þis curtasye [But some are beguiled by their know∣ledge of this mercy into a] of oure Lorde, sum men̄ takes, and erre safede þer-by; and sum, in traiste of his mercy and his curtasye, lyffes stiłł in þair synnes,

& wenys for to hafe it when þam lyst; and þan may þay noghte, [presump∣tuous trust.] For þay ere takyn̄ or þay wit, and swa þay dampne þam̄ selfe. Bot now, sayse þou, if þis be sothe þou wondyrs gretly, for þat I fynde wretyn̄ in sum haly mens saghes. Sum sayse, as I vndir∣stande, [ 4] [How then can some learned men declare that none can be saved who do not love the name of Jesus, when there is hope for all peni∣tent sinners?] þat he þat can̄ noghte lufe þis blyssed name Ihesu, ne fynd ne fele in it gastely Ioye and delitabilite, with wondirfułł swetnes in þis lyfe here, ffra þe souerayne Ioy and gastely swetnes in þe blysse of Heuen̄ he sałł be aliene, and neuer sałł he com̄ [ 8] þar-to. Sothely þise wordes, when I here thaym̄ or redis þam̄, stonyes me, and makis me gretly ferd; For I hope, as þou sayse, þat many, by þe mercy of Godd, sałł be safe, be kepyng of his commandementeȝ and by verray repentance of þaire euyłł lyfe [ 12] be-fore done, þe wylke felid neuer gastely swetnes ne inly sauour in þe name of Ihesu or in þe lufe of Ihesu. And for-thi I meruełł me þe more, þat þay say the contrarye here-to, as it semys. Als vn-to þis, I may say, as me [Lf. 230.] thynke, that theire saynge, if it be [ 16] wele vndirstanden̄, es sothe, ne it es noghte contrarie to þat [Their words, if well under∣stood, are true.] that I hafe said, For þis name Ihesu es noghte ełłs for to say one Ynglische bot 'heler or hele.' Nowe euer-ilk man̄ þat lyffes in þis wrechid lyfe, es gastely seke, For þaire es na man̄ þat lyffis [ 20] with-owtten̄ syn̄, whilke es gastely seknes, as Sayn Ihon̄ sayse of hym-selfe and oþer perfite men̄ thus, 'Si dixerimus quod [[1 Joan i. 8.]] peccatum non habemus, ipsi nos seducimus, et c̄.' 'If we say þat we hafe na syn̄, we begile oure-selfe, and sothefastnes es noghte [ 24] in vs.' And for-þi he may neuer fele ne com̄ to þe Ioyes of Heuen̄, vn-to he first be made hale of þis gostely seknes. Bot þis gastely may na man̄ haf þat hase vse of reson̄, bot if he desire it and lufe it, and hafe delite þar-in, in als mekiłł als he [ 28] hopis for to get it. Now þe name of Ihesu es noghte elles bot þis gastely hele. Whare-fore it es sothe þat þay say, þat þar may [For no man can be saved who desires not and loves not salvation, and Jesus is salvation.] na man̄ be safe bot if he lufe & lyke in þe name of Ihesu; For þar may na man̄ be gastely hale, bot if he lufe and desire gastely [ 32] hele; For ryght als a man̄ ware bodily seke, þer ware nane erthely thyng sa dere ne so nedfułł to hym̄, ne so mekiłł suld be desyrid of hym̄, als bodily hele (For þofe þou wald gyff hym̄ ałł þe reches and þe wirchips of þis werlde, and noghte make hym [ 36]

hale of þat þou myghte, þou plesid hym noghte)—Righte so it es to a man̄ þat es seke gastely, and felis þe payne of gastely seknes. Nathyng es so dere, so nedfułł, ne so mekiłł desirid of hym̄, als his gastely hele, and þat es Ihesu, withowtten̄ whilke, ałł [ 4] þe Ioyes of Heuen̄ may noghte lyke hym̄. And this es þe skiłł (as I hope) whi oure Lorde, when̄ he tuke mankynde for oure [It was for this reason that our Lord took that name.] saluacyon̄, he walde noghte be called by na name betakenande his Endles beyng, or his myghte, or his wysdom̄, or his ryght∣wysnes, [ 8] bot anely by þat that was cause of his commynge, and þat was saluacyon̄ of mans saule. Whilke saluacion̄ was maste dere and maste nedfułł to man̄; and þis saluacyon̄, betakens þis name Ihesu. Þan bi this it semes, þat þer may na man̄ be safe [ 12] bot if he lufe Ihesu; For þer may na man̄ be safe bot if he lufe saluacyon̄, whilke lufe he may hafe þat lyfes and dyes in þe laweste degre of charite. Also I may say on̄ a-noþer wyse, þat [Nor can any enjoy heaven who love not this blessed name here.] he þat can̄ noghte lufe þis blessede nam̄ Ihesu with gastely [ 16] myrthe, ne enjoye in it with heuenly melodye here, he sałł neuer hafe ne fele in þe blysse of Heuen̄ þat fulhede of souerayne Ioye, þe whilke he þat myghte in þis lyfe, by habondance of perfite charite, enjoye in Ihesu, sałł hafe & fele, [Lf. 230 bk.] and so may thaire [ 20] saynge be vndirstanden̄. Neuer-þe-les, he sałł be safe, and hafe [Yet a man can be saved who is in the lowest degree of love.] fułł mede in þe syghte of Godd, ałł if he be in þis lyfe in the laweste degre of charite, by kepyng of Goddes commandementes, For Criste sayse in the Gospelle, 'In domo Patris mei mansiones [ 24] multe sunt.' 'In my fadir house erre many sere dwellynges.' [[Joan xiv. 2.]] Sum are for perfite saules, þe whilke in þis lyfe ware fulfillede of grace of þe Haly Gaste, and sang louynngs to Godd in contem∣placion̄ of Hym with wondirfułł swetnes and heuennly savour. [ 28] Þise saules, for þay hade maste charite, sałł haue hegheste mede [Some there are of great advances in God's love.] in þe blyse of Heuen̄, For þise ere callid Goddes derlyngs. Othir saules þat ere in þis lyfe inperfite, and erre noghte disposed [These are God's dar∣lings.] to contemplacyon̄ of Godd, ne had noghte þe fullhede of charite, [ 32] as apostełłs or martirs had in þe begynnyng of haly Kirke, þay sałł haue þe lawere mede in þe blyse of Heuen̄, For þise er [Others of lower attain∣ment who are God's friends.] callede Goddis frendis. Þus callis oure Lorde chosen̄ saules in haly writt, sayand thus, 'Comedite amici, et inebriamini caris∣simi.' [ 36] [[Cant. v. 1.]]

'Mi frendes, ete ȝe; and my derlynges, be ȝe drunkyn̄.' As if oure Lorde said one þis wyse, 'ȝe þat er my frendis, for þe keped my commandmenteȝ, and sett my lufe be-fore þe lufe of þe werlde, and lufed me more þan any oþer erthely thynge, ȝe sałł be feedd [ 4] with gastely fude of þe brede of lyfe. Bot ȝe þat er my derlynges, and noghte anely kepid my commandementis, Bot also of ȝoure awen̄ fre wiłł fulfillede my consailles, and ouer þat ȝe luffed me anely enterely with ałł þe myghtes of ȝoure saule, and brynnede [ 8] in my lufe with gastely delyte, as did pryncypally þe apostiłłs & martirs, and ałł oþer þat myghte com̄ by grace to þe gyfte of perfeccion̄, ȝe sałł be made drunken̄ with þe freeste wyne in my celer, þat es, þe souereyne ioye of lufe in þe blyse of [ 12] Heuen̄.' To the whilke blise he brynge vs, þat boghte vs with his precyouse passion̄, Ihesu Criste, Goddis sone of Heuen̄. Amen̄!

[On leaf 231 is the poem '¶ Of Sayne Ioħn þe euaungelist,' [ 16] printed in 'Religious Pieces,' E. E. T. Soc. 1867, pp. 87-94.]

P. 10, l. 9. Wychecrafte.—Thus Roberd de Brunne on the first Com∣mandment:—

Ȝyf þou yn swerde other yn bacyn, Any chylde madest loke theryn, Or yn thumbe, or yn cristal, Wycchecraft men clepen hyt alle.—

Handlyng Synne, 351.

XIII.

[TWO VERSE-PRAYERS TO THE VIRGIN MARY.]

[Harl. MS. 1002, leaf 61, back.]

(I. 1.)

¶ Quene of parage: paradyse repayred I-wysse, lytħ of linage: lere me of heuenly blysse, For þat es wage: þat lastet & neuer may misse. [ 20]

(I. 2.)

¶ lady joy[i]nge: reioyce vs, joyles abydynge, þat of al þynge: comfort ['yng' interlined at end of 'comfort.'] is & refreshynge, Pray þou our kynge: he kepe vs in heuen a comynge.

Amen. oramus. [ 4]

(II.)

Mary so milde, For luf of þi childe, here þo wylde þat prayen þe now!

Grace to vs hylde; with blysse þou vs bylde; Fro synne þou vs schilde; Amen, for our prowe! [ 8]