Companion to the English prose works of Richard Rolle : a selection / from the edition by Carl Horstman.

Prose Treatises of Ms. Rawl. C 285

Be whate takynes þou sal knaw if þou luf þin ennemy, and what ensampyl þou sal tak of Crist forto luf hym

[folio 57b]

And if þou be nogth styrd agaynes þe persone be angre or felle cheer outward ne be na pryue haat in þi hert for to despyse hym or deme hym or forto sette hym at nogth, & þe mare schame & vilany he dos to þe in word or in dide, þe mare pete or compassion¯ þou has of hym as þou wald of a man þat war out of his mynd, and þou thynkis þou can nogth fynd in þi hert forto hate hym, for luf es swa gud [folio 58] in it-self, bot pray for hym and helpe hym and desire his amendyng, nogth anly with þi mygth als ypocrytes can doe, bot þi affeccyon of luf in þi hert: þan has þou parfyte charyte to þi eeuenristen. Þis charyte had saynt Sthephane parfytely when he prayde for þaim þat stanyd hym to dede. Þis charyte consayld Crist til all þat wald be hys parfite folowers, when he sayd þus: Diligite inimicos vestros, benefacite hijs qui oderunt vos, orate pro persequentibus & calumpniantibus vos: «Lufis your enemys & dose gud to þaim þat hat ȝou, prayes for þaim þat pursues & sclaundres ȝow». And þarfor, if þou wil folow Crist, be lik til hym in craft: Lere for to luf þi enemys

and synfull men—ffor all þes er þi euencrysten. Loke and by-thynke þe how Crist lufd Iudas whilke was bath his bodely enemy and a synfull kaytif; how gudly Crist was to hym, how benygne, how curtayse & how lagthly to hym þat he knew dampnabile, and neeuer-þe-lesse he chesed hym to his appostel and sent hym to preche with other apostilis; he gaf hym power to wyrke myracles, he schewyd to hym þe same gud chere in worde and in dede, als with his precious body, & prechede hym als he dede to þe tothir apostls; he weryd hym nogth opynly ne myssayd ne dispised hym ne spak neeuer ille of hym—and ȝit þof he had done all þis, he had sayd bot south! And ouer-mare, when Iudas toke hym, he kyssid hym & callid hym his frend. All þis charite schewid Crist to Iudas, wilke he knew for dampnable, In no manere of fenyng ne flateryng, bot in southfastnes of gud luf & clene charyte. For þof it war south þat Iudas was vnworthy to haf any gift of god or any syngne of luf, for his wykednes, neeuer-þe-lesse it was worthi and skyllfull þat our lord suld schew als he es. He es luf and gudnes, and for-þi it fallis to hym to schew luf and gudnes til all his creaturs, als he did to Iudas. Folow efter sum-whate if þou may! for þof þou be stoken in a house with þi body, neeuerþeles in þi hert, whare þe sted of luf es, þou sal mow haf part of swilk a luf to þi euencristen as I spek of. Wha-sowenes þan hym-self to be a parfite folower of Ihesu Cristis techyng & his lifyng as sum men wenes þat þai be, in als mykel as he preches & techys & es pouer of werldly gud as Crist was; & can nogth folow Crist in his luf & charyte for to lufe his euene-cristen, ylke a man, gud and ille, frendes and faees with-outene fenyng, flateryng, disp[is]ynge in hert, angrines & malencolius reprouynge: southly, he bigilis hym-self; þe nerrer þat he wenys for to be, þe ferrer he is. For Cryst sayd to þaim þat wald be his folowers þus: Hoc est preceptum meum vt diligatis inuicem, sicut dilexi vos: «Þis es my bedynge þat ȝe luf to-gedir as I luf ȝow; ffor if ȝe luf as I lufde þan er ȝe my discipiles». He þat es meke suthfastly or wald be meke, can luf his euen-cristene, & nan bot he.

What thyng helpes mast a mans knawyng and gettis hym þat hym wantes, & mast distroys syne in hym

And þat þou may do þe better and þe mare redely, if þou be bisy for to sette þi hert mast opon a thyng: and þat thyng es nogth ellis bot a gastly desire to god: ffor to pleise hym, for to luf hym, for to knaw hym, for to se hym, and forto haf hym by grace here in a litell felyng, and in þe blisse of heeuene with a full beyng. Þis desire if þou kepe it, sall wele telle þe whilke es syn and wilke nogth, whilk es gud and whilke es better gude; and if þou wile fest þi [folio 59] thogth þar-to, it sal ken þe all þat þe nedis, and it sal gette þe all þat þe wantes. And þarfor when þou sal ryse agayns þe gronde of syn in generale or ellis agayne any speciale syne, hynge fast apon þis desire, and sete þe poynt of þi thogth mare opon god wham þou desires, þan opon þe syn þe whilke [þou] reproues. For if þou do swa, þan feghtes god for þe, and he sal destrue syn in þe. Þou sal mekyl soner com til þi purpose if þou do swa, þan if þou lefe þi meke desire to god pryncypaly and wile set þi hert anly

agaynes þe styryng of syne, als þof þou wald destrue it be mastery of þi-self. Þou sal neeuer swa bryng it aboute. Bot doe as I hafe sayd, & better if þou may, and I hope by þe grace of god Ihesu þou sal make þe deeuell aschamyde, & all swylk wyked stiryngs þou sal breke away, þat þai sal nogth mykel dere þe.

On the name of Iesus [The first half of this text is taken from chapter nine (sic Cambridge Dd V.64) of The Form of Living; see the Cambridge and Rawlinson copies in the Rolle volume (p. 35 in Horstman's edition).]

If þou wille be wele with god and haf grace to rewyle þi lif rygth and com to þe ioy of luf: þis name Ihesus fest it sa fast in þi hert þat it come neeuer owt of þi thogth. And when þou spekis til hym and says «Ihesu» thurgth costome: It sal be in þi heer ioy, in þi mouth hony, in þi hert melody; ffor þe sal thynke ioy to here þat name be neeuend, swetnes to speke it, myrgth & sang to thynke it. If þou thynke Ihesu contynuely and hald stably: It purges þi syne and kyndeles þi hert, it claryfis þi sawle, remoues angers, dos away slawnes. It wondis in luf, ffulfillis of Charyte; it chases þe deeuell & puttis out drede, it opyns heeuene and makis a contemplatif man. Haf in memorie Ihesu, for all vyces & fantoms it puttis fra þe lufer. If þou wil noth deceyue ne be deceyfde; If þou wile be wys and nogth vnwys; If þou wile stand & nogth fall: thynke on þis name Ihesu contynuly. It destruys all vices and vanytes. It sawes charyte & vertus in þe saul, and ȝettes in sauour of heeuene and fulnes of goddis grace in erthe. Wha so lufs þis name Ihesus with-outene forgettyng, dies in woundirfull melody, and es taken with angels & brogth bifor hym þat he lufd. Þis name Ihesus es abouene all names: to whilke all knees kneels, of heeuen & erthe & helle. ¶ Ete and drynke, slepe & wake, speke & hald silence, pray & thynke, wyrke, and all þat þou dos doe it, in þe nāme of Ihesu, Saynt Paul bedis. Gode blisse you & kepe you and gif you gud perseuerance, thurgthe þe vertu of þis Ioyfull name Ihesu. Amen.

Sentences from Gregory

Gregor: Our lord til his chosin makis þe day scharpe: þat þai delite nogth in þe gate and forgete þe Ioy of heeuen. If temptacyoūn pute vs nogth, we suld trow þat we war of sum vertu. Rygth-wysmen in als mykell mare verrayly eer kasten out of þe luf of syne, In how mykell þai er mare greuosely tourmentyde. / In als mykell ert þou mad mare vile to god, In how mykell þat þe semes mare precyous to þi-self. Þe ner þou ert to god, þat þe thynke þi-self vnworþi. / It es mare gloriows to ouer-come beand stil, þan answerand to haf victorie. / Þe mynd son scrythes in to wers, If it be nogth kepid stratly vndir strayte kypynge. / It es gret comfort in suffrynge of yuele to thynke on god we haf had; þe memore of gode: [sal] temper þe payne of þe schourge, & þe tourment of þe schour[g]e byte þe gladnes of gode.

How ane Ankares sal haf hir to þaim þat comes to hir

Now þou says þat þou may noght kepe þe fra vanytese of heryng, ffor diuerse men werldly and othir comes oft [folio 60] for to speke with þe and tellis þe talis,

sum-tyme of vanyte. And vnto þis I say þat þat commyng & comunyng with þi eeuenecristene es nogth mykell agaynes þe, bot helpis þe sum-tyme, if þou wirke wisely; ffor þou may assay þare-be þe mesure [þi] of charyte to þi eeuene-cristene, whethir it be mykel or litil. Þou ert bonden als ylke a man & womane es to luf þi eeuenecristene pryncypaly in þi hert, and als-swa in dede for to schew hym takynyngs of luf and charyte as reson askis, in þi mygth & þi knawynge. Now sythen it es swa þat þou aw nogth gaa oute of þi howse for to seke occasyone how þou mygth profite þi euencristene be dedis of mercy, be-cause þat þou ert enclosed: neeuer-þe-lesse þou ert bonden forto luf þaim all in þi hert, and to þaim þat commes to þe, forto schewe þaim takynyngs of luf southfastly. And þarfore wha-so wile speke with þe, whate þat he be, in whate degre he be: & þou knawys nogth what he es, ne why he comes, be sone redy with a gud wile forto wite whate es his wille; be nogth dayngerows ne suffre hym lang to abyd þe, bot loke how redy & howe glade þou walde be If ane angele of heeuene walde come & spek with þe—swa redy & swa bouxum be þou in wile forto speke with þi eeuencristene whene he comes to þe; ffor þou wate nogth whate he is ne whi he comes, ne whate nede he has of þe, ne þou of hym, to þou haf assayd. And other þou be in prayer or in deuocyone þat þe thynke lath for to breke of, ffor þe thynk þou suld nogth lefe god for na mans speche: me thynke nogth swa in þis case! ffor if þou be wyse, þou sall nogth leue god bot þou sal fynd hym & haf hym & se hym in þi neuencristene als wele as in prayer, bot on a nothir maner þou sal haf hym. If þou couth wele luf þi eeuencristene, it suld nogth hyndre þe forto spek with hym discretely. Discrescyon sal þou haue in þis maner, as me thynk: Wha-sa comes to þe, aske hym mekly what he wile: and if he come forto telle þe his dissese and forto be comfort of þi speche, heer hym gladely and suffre hym say whate he wile for eese of his awene hert; and whene he has done, comfort hym if þou can gladely & charytablely, and sone breke of; and þan after if þat he wald fall in til ydell talis o[f] vanytes or othir menes dedis, a[n]ssuer hym bot litell ne fede hym nogth in his speche, & he sal sone be hirke & sone tak his leue. And if he be a nothir þat comes forto ken þe, als a man of haly kyrke: heer hym lawly with reuerence for his order, and if his speche comfort þe, aske of hym; & make þe nogth forto kene hym. It fallis noth to þe forto ken a prest, bot in nede. If his speche comfort þe nogth, a[n]ssuer litill and he wile son take his lef. If it be anothir man þat comes forto gif þe his almos or ellis for to here þe speke or for [to] be kennyd of þe: speke gudely, gladly, & mekely to þaim all. Reproue na man of his defautes: it fallis nogth to þe. And schortly for to say: als mykele as þou consayuys þat þou suld profite to þi eeuenecristene namely gastly, if þou can may þou say, & he wile take it; and of all [o]thir thyngs kepe silence als mykel as þou may: and þou sal in a schort tyme haf bot litil prese þat sal lete þe; and þus me thynke.

(St. Anselm's) Admonitio morienti [This piece is listed in the Manual of Writings in Middle English, vol. 7, as a text of Version B of De Visitacione infirmorum. The designation Admonitio morienti is retained here to avoid confusion with the text of De Visitacione informorum given below from Univ. Coll. Oxford 97.]

Saynt Ancelyne ersbiscop of Canty[r]bery says: Þat a seke man languyssand to þe dede, sulde [folio 61] of his prest þus be askide, and þus he answer. «Brothir, es þou

glade þat þou sal in crysten trouth dye?» He answer, ȝa. ..... «Forthynkis þe þat?» ȝa. / «Has þou wile to amend þe if þou haf spase of lif?» He sal answer, ȝa. «Trowys þou þat Ihesu Cryst, goddis son, was borne of þe virgyne Marye and for þe dyede on gude fryday?» Answer he, ȝa. «Thanke[s] þou hym for thir benefyces?» Answer he, ȝa. «Trowys þou þat þou may nogth be safe bot be his dede?» Say he, ȝa. «For als lang as þi saule es yn þe, sete all þi trayst in þat dede allane, hafand trayst in no othir thynge; vmlappe þe all in þis dede. Thynk nogth on þi wyfe ne of þi childer ne rychesce, bot allane of þe passione of Ihesu Cryst. And if our lord god wile deme with þe, say: ,lord, I sete þe dede of our lorde Ihesu Crist by-twyx me and my wikked dedis, and his meryte I offer for þe meryte þat I suld hafe & has nogth'. And say eftsons: ,lord, I sete þe dede of our lord Ihesu crist [b]etwyx me and þi wryth'». Þan sal he say thrys: In manus tuas domine &c., and clerkis answerand acordandely: and þan he dyes sikirly. ¶ When a seke man sal be en-vntyd, þe Crucifix suld be brogth and he sulde enowryn it In þe wyrschipe of Ihesu Crist, þat bogth hym with many hard paynes and schedyn[g]e of his precious blod & for [hym] dyed on þe crosse. Amen.

Sentences

It was a saul and askyd clennes of saul of our lorde. And he sayd to hir: «Whate-sa þou dose, luke I be þi cause. Gif þe eghe of þi saul vnto me, and be aned vnto me. Luk nogth efter ylke a mans wile to do it, bot luk whilke es myne & do þat. Deme nane of my creaturs bodyly ne gastly.» A thogth of a vertu es a dyke befor þe eghene of þe rygthwys domes-man: ffor when a man vnthynkis hym of þat gud he has done, he hegys hym-self in hym, and þan he fallis agaynes þe maker of mekenese. Our lord Ihesus sayd to his discipilis þis wordis: «Whene ȝe haf donne alle wele, says þat ȝe er vnprofytable seruandes». Amen.

Of the ten Commandments [This text is an extract from The Lay Folks' Catechism (or John Gaytrynge's Sermon). It is not to be confused with Rolle's short tract "Commentary on the Decalogue," also known by the name "On the Ten Commandments."]

A nedefull thynge to knaw god all-mygthty, er þe tene Comandementis þat god has gifen vs. Of þe whilke tene þe thre þat er first aw vs haly to hald onence oure god, and þe seeuene þat er efter, onence oure eeuencristene. / Þe first Comaundement charges vs þat we leue ne lowte ne fals goddis: and in þis comaundement er forbodyne vs alkyn Mysbileues and all maumentrysce, all fals enchauntementis [&] all so[r]ceris, all fals charmes & all wycchecraftes, & all fals coniurisons and all wiccked craftis þat men of mysbileue trayst opone or hopes any helpe In withoutene god all-myghty. Þe tothir Comandment bedis vs nogth take in Idellchype ne in vayne þe name of oure gode, so þat we trowe nogth in his name bot þat es stedfast; þat we say nogth In his name bot at es southfast; þat we swere nogth be his name bot wirchipfully, and þat we neuene nogth his name bot it be houely. Þe thryd Comaundement es þat we hald & halow our haly-day, þe son¯nday, & all other þat fallis to þe ȝere þat er ordayned to halowe thorow haly-kyrke; in whilke days all folke lered & lawed aw to gif þaim

gudely to goddis seruyse, to here and to say it efter þaire state es in wirchipe of god all-mygthty and of his gud halowes; nogth þan forto tent to tary with þe werlde, ne life in lykyng ne luste þat þe flesshe yhernnys, bot gudly to serue god in clennes of life. Þe fierth biddes vs [do] wirschipe to fader and moder, nogth [anly] to flesshely fader & moder þat gettes & fosters vs forth in þe werlde, bot to our gastly fader þat has hede of vs & teches vs to lif to hele of oure sauls, & to oure gastly moder þat es halykyrke, [folio 62] to be bouxsomm þare-to and saue þe rygth of it, for it es moder of all þat cristenly lifs; and [als]-swa til ilke a man þat wirschipful es forto do worchipe efter it es. Þe fift bedis vs þat we sal sla na man, þat es at say, bodely, ne gastely nowthire; ffor als many we sla in þat we may as we sclaunder or bakbitis or falsly defames or fandes to confound þaim þat nogth seruyse, or withdrawes lyuelade fra þaim þat nede haues, If we be of hafyng forto helpe þaim. Þe sext Comaundement forbidis vs to syn or for to foly flesshly with any woman, oither sybbed or fremmed, weddid or vnweddide, or any flesshly knawyng or dide haf with any, othir þan þe sacrament of matermone excuse, & þe law & þe lare of haly kyrke teches. Þe seuent Comaundement biddis vs þat we sal nogth stele: In þe whilke es forbydene vs all robbyng & reuyng, all wrangwys takyng or with-haldyng or hydyng or helyng of other men guddis agaynes þaire wille þat has rygth to þaim. Þe aghtend biddis vs þat we sal bere na fals wittenese ogayne oure eeuene-cristen: In whilke es forbiden vs all maner of lesyng, fals conspiracy & forsweryng, whathurgth oure euencristen may lesse þaire catell, fayth [or] fauour, fāme or any thynge, whethir it be in gastly or bodely guddis. Þe neyend Comaundement es þat we ȝern[e] nogth our neigthbur house: In whilke es forbidene vs all wrangwysse couaytes of land or of lith or ogth els þat may nogth be liftted ne raysede fra þe grounde als thyng þat es stedfast & may nogth be sterede. Þe tenend & þe last is þat we ȝerne nogth þe wif of our neighbur ne of our eeuenecristene, ne þe maydene ne his knaue ne his ox nor his asse: In whilke es forbidene vs to ȝerne or to take any thyng þat may be sterede o[f] other men gud, als Robes and Rychesce or other Catil, þat we haf na gud titil ne na rygth to; ffor what thyng sa we gete or takis on other wys, we may nogth be assoiled of þe trespas bot if we make a-sseth in þat we may to þaim þat we haf harmed withhaldand þair guddis. And in case þat we haf thurgth fals athes, als in assyses or other enquestis, wyttandly or wylfully gert our eeuenecristen lesse þaire Patermoigne or þaire heritage, or falsly be dissesed of land or of lithe, or fals deuorce be made, or any man be dampned; of all we do þat we may vnto þe party, ȝit may we nogth be assoild of þe trespas, bot of oure biscope or of hym þat has his power—ffor swylke case es ryuely reserued til hym-self. || Þis tene Comaundementis þat er befor rekennede, er vnbilouked in twa of þe gospell: Þe tane es, þat we luf god ouer all thyngs; þe tothir, þat we luf our eeuencristene als we do oure-selfe. For god aw vs to luf haly with hert, with all our mygth, [with] all our thogth, with worde & with deide. Our eeuenecristene alswa aw vs to luf vnto þat ylke gud þat we luf our-self, þat es at say, welefare in body & in saule, and come to þat ylke blysse þat we thynke till. Tyll þe whilke blysse brynge vs Ihesus Cryst goddis sonne of heeuene, eeuer-mare with hym to dwell. Amen.

Points best pleasing to God

Ms. Rawl. C 285

Will ȝe offe þir poyntis lere, þat our lorde es leue and dere: How þat man couaytis whilke es our lord maast likynges. Þan sayd oure lord til þat man in þe erth leuand: «Till þe pouer almos donne, whils þou lifs oft & sone: þat payes me mare, þan þou gaf grete hilles of gold after þi dede be any-kin lare. Ilke tere of þi neghe for my passion, and for þi synnes þat [folio 63] þou has done: þat pays me, mare and þou mouth in als mykel sorowe be, þat þou mouth grete als mykel water als ware in þe see, for erthly guddes and erthli thynge. Off þe seke

haf pete and passion: þat paies me mare, and þou war with als many stauys dongyne als men mouth bar, In a hundreth woddis grouand and wele mare. Constreyne þi foule hert and þi wikkyd wille, and take mekely with-In þe clennese,

pees, resone and skylle, and pute away þe foule syne þat of þi hert wille come: ffor forsakyng of preue wille and opyne es parfite religione: and paies god mare, and þou fasted fourschore yhere water and brede and ilke a day þi bodily flesshe in blod gert fare. Swetely suffre frawarde wordis for my sake, and when þi hert es mast gret late nogth with-schape, and in pees kepe þus þi saule: þis paies me mare, þan þou sougth fourschore myle þi fete and schankes sa bare, þat breres and stanes þaim so retted þe blod rane eeuer ay-whare, and men by þat trase of blod mouth fynd whare þou ware. Loue þi neigthbur and þi eeuen-cristene, and speke þaim þe gud and þare-til eeuer-lastyne, and wille þaim þe gude, and turne þaim hale to gude: and þat paies our lord mare þat died opon þe rode, and we and our spirit hilke a day In til heeuene fley, southly to saye. Breke þi slape and wake with oryson, prayand with gud deuocyone: for þat es me mare payand, and þou toke twell armed knyghtes, and sent þaim in til þe haly land, on sarsines to feigth. What (þou wile) hafe, fyrst of me þou it crafe: and þat pai(s me, mare a)nd my moder and all halowys pray for þe. Loue me (ouer all þin)gis soueraynly, and þi hert to me gif all haly: and þat paies me mare likand to my wille, and þou Mountid vp clymmand on a hille, ffull of sharpe rasours kerwand þe sare, þat þi flesshe fra þe banys hynged ay-whare.» Amen.

Ms. Vernon (Bodl. Eng. poet a.)

Hit was an holi mon and bi-souȝte god sende him grace such vertues for to vse þat weore best to lyf and to soule. Þenne apeered vr lord Ihesus godes sone to him and seide: // «Ȝif þin herte to me and þin almus to þe pore mon for þe loue of me: and hit schal lyke me betere þen þauh þou ȝiue al þe gold of þis world aftur þi day. // Weop a ter wiþ þin eiȝe, þenk on my passion: and hit schal lyke me bettere þen þow weope as muche watur as is in þe séé for anger and for teone of los of worldes catel. // Forbere a wikked word of þin euen-cristen: and hit schal lyke me bettere þen þou beote þi-self wiþ as mony roddes as grouweþ on an acre of londe. // Keep þe out of dedly synne wiþ al þi miȝt: and hit schal lyke me bettre þen þou founde Niȝene knihtes werryng vppon Saraȝynes, euer-more liggyng aboute my sepulcre. // Haue reuþe and pite of þin euencristne: and hit schal lyke me bettre þen þou faste fourti wynter þreo dayes in þe wike to bred and to watur. // Visyte þe pore and þe seke, spekyng alle goodnes: and hit schal lyke me bettre þen þou go bare-foot to þe wei rennyng blod on þi feete. // Do no wrong to no mon, nouþur harm ne schome: and hit schal lyke me bettre þen þow eueri day maade a newe churche. // Tel to me al þi wille, and leeue þat I am almihti al goodnesse to fulfille: and hit schal lyke me bettere þen þou preyed my moder and al þe halewes of heuene

to preye for þe. // Loue me wiþ al þin herte, to haue my blisse: and hit schal lyke me bettere þen þou made a piler rechyng vp to heuene, stikyng ful of rasours al þi bodi to renden on.»

Ms. Harley 1704

[folio 48b]

It was an holy man besought god to send hym grace to teche soch vertues for to vse that were best to lyf and to soule. / «Yef thyn hert to me and a peny to the pore for the loue of me: and it shall like me better þan þou yeue all the good of þis world after thy day. / Veppe a tere with thyn eye þenkyng on my passione: & it shall like me better þan þou wepte also moch water as is in the see for anger or for tene of los of worldis Catell. / For-bere a wicked word fro thyn euen-Cristen: & it shall like me better þan þou bete thy-self with all-so monye Roddis as growen in an acre londe. / Kepe the oute of synne with all thi myght: and it shall like me better þan þou fynd IX knyghtes werryng vppon the Sareȝens, euer-more lying aboute my sepulcre: þan þou for to lie in synne. / Haue rewth and pite on thy euen-Cristene: & it shal like me better þan þou fastid xl^ti wynter III dayes in the woke bred and water. / Visite the pore and the sike, spekyng all goodnesse: and it shall like me better þan þou goo barefote that þe waye renne blod after thy feet. / Do no wrong to no mane, nether harme ne shame: and it shal like me better þen þou eueryday make a newe Chyrch. / Tell to me all thy will, and beleue wele that I am al-myghti god and all goodnesse to fulfill: and it shal like me better þen my moder & all alowene

praydene for the. / Loue me for me: and it shall like me better þan þou make a piler Rechyng vp to heven, stiking full of Rasoures all þi body to Rendyn vppone.»

Flee perile and doute of deth, take þe better for hope of mede: the blisse of heven shalt þou not misse, so þou wilt kepe the commaundementis of Crist. / Thou most forsake pride and all wickid willis, yef þou wilt kepe þe commaundementis of Crist. // I besech the, leue brother, take to þe loue & Charite, yef thou wilt to heven flee. // Here þou might lere the commaundementis x; ne be þou neuer so gret Clerke, þou hast gret nede for to lerne hem. // Haue god in worship. Take not his name in Idelship. / Hold wele þi Holidaye. Fader and moder worship aye. / Loke that þou nought stele, Ne no fals wetenesse thou ne bere. / Loke þou ne sle non mane. Do no foli by no womane. / Desire not thy neygbours wyff, Ne nothing that þerto light. / He that will kepe these commaundementis he shal neuer die. // Leue frende, I beseche the, the VII. dedely synnes that þou flee, / yf þou wilt in heven be. / Who so is taken þerin / in hell shalbe his wonnyng. // Pride / Wrath / Envye, / Slouth / Glotenye, / Lecherie / Couetise. / He that is taken þerin, sore may hym agrise. // Man, take Comfort to the, beholde and se the vertues seuyne, that will bring the to heuyne: // Mekenesse, Pacience, Charite / Besinesse, Mesure, Chastite / Largesse to hem that haue nede to the. / He that will kepe these vertuesse seuen: in heven shal be his dwellyng, with oure lord heven kyng. AmeN.

Against Boasting and Pride

Greuous es þe vice of bostynge & pride, and full perilous it es, ffor it castes doun saules fra þe heygthnes of perfeccyone; and þarfor I wille ȝe wante first þat vice of all oþere. ¶ Bot þis vice has twa spices: ¶ It falles to some alstite in bygynnynge of þaire turnynge to god, qwene þai hafe done a litil whate [folio 69] to god in fastynge or in gret bodely penaunce doynge or in mekelle almus gyfynge; þai suld þan feele mekyly of þaim-selfe, as if þai had done ryght nogth or eells þat þai had castene away þat þay hafe gifene in almus: ¶ þai do nogth sa, bot þe contrary, ffor þai fele of þaim-selfe þat þai er better þane oþer, & hegher in grace þane þai er þe whylke þai gafe almus to; þis es pryde. ¶ Anoþer spice es þis: whene a mane es commene to hegth perfeccione & arettis it nogth mekely to þe grace of gode bot to his aghene trayuell and to his aghene stody, & sa sekes he ioy withoutene of men & leefes verray ioy within of god. ¶ Wharefore, my dere son¯s, on all wise flee ȝe þe vice of bost and pryde: þat ȝe fall nogth in þe lake þat þe feend fell in for his pride. ¶ For-þi mekyll bysynes es for to sete aboute þi thoghtes, & aboute kypyng of þi hert. ¶ Be war þat na couetyse ne wykked luste ne vayne yhernyng ne ogth þat es agayne þe wille of god, festene rote in þi hert: ¶ ffor why, of swylke manere of rotis contynualy sprynges out braunches of vayne ioy & vnprofytabyll thoghtes & fleschly desyres, & þay er þane sa presand & sa gredy þat whils we pray & standes in þe sigth of god for to offere oure prayers & oure gud thoghtes to god for heel of our saules, þai sese nogth for to tary vs anely, bot alswa þai refe fra vs our-selfe, our mynde & our thogth, als prisoners; þat whene we seme standand in prayer with our body, neuere-þeles we stray out with oure felynge & our thogth & er led avaye with sere thynges als falls in our thoghtes. ¶ And þar-for he þat wenes þat he has forsakene þe werlde & þe werkes of þe feende, It suffice nogth anly in þat, þat he leefe his possessiouns & his landes & his werldly ryches & all werldly profehtes þat ere with-outene hym-selfe, ¶ bot if he also forsake his aghene vice & cast fra hym his vayne fleschly wills þat are with-in hym, festynd to hym by corrupcione of kynde, & are waxene vp with hym fra his yhouthed. Þis it are of þe whylke saynt Paule says þus: ¶ «Vayne yhernyngs & noyous, þat gers men synke in endles dede». ¶ For whi, he þat forsakys þis [werld], he forsakys þe feende with all his werkis. ¶ Þe feend of hym-selfe may nogth dere vs, bot thurgth occacioune of syne & a gate of wikkyd wille in our-selfe he entres & crepis in preuely in to our hertes; ¶ ffor als vertus ar of god, rigth sa are vices of þe feende, ¶ and þarfor if vices festyne rotes in our hertis, sothly whilke tyme þe feend commes þat es þaire prince, þai gyf sted to hym as to þaire aghen lorde, & ledis hym to þe saule as to his aghene possessione. ¶ And þarfor swylke hertis may neuer hafe pes ne trew rest, bot þay are trobled ay & drouyd, & ay ferred & vnstable in þaim, & now þai are liftid vp in to vayne gladenese & now þay are castyne doune sodaynly in to vnprofytable sarynes; ¶ ffor whi, þai hafe with-in þaim a wykked ost, þat es þe feend wonnand in þaim; to hym þai gaife leefe thurgth lustis & passiouns of syne for to entre in þaim. ¶ Rygth on þe contrary wise a mane þat sothfastly has forsakene þe luf of þe werld: þat es he þat has schorne & cutte avaye all vices fra his hert & leues na entre to þe

fende thurgth schrewed wils for to come in to hym; þat flees all prid, brekes doune wrethe & malencoly, hates all maner of lesyngis, vggis with enuy, & noth anely wile nogth bakbite, bot he wil nogth suffre hym-selfe feele anes or supos any euele of his eeuene-cristene, and haldes þe grace & þe comfort of his euene-cristene als his aghene, & þaire disees arettis to his aghene desese. Þat kepis þis & oþer vertous like to þis, he stoppis out þe feend & openes a place in his saule to þe haly gast: þe whilke, whene he es entred in, he lightenes þe saule & thurgth his blyssed presence comfortes; & whils he es ofte wonnand þare-in, it es ay ioy, gladenes & gastly myrth, ay luf & charite, paciens, gudenes, & clennes, chastite & oþer vertous þat are þe fruyte of þe haly gast. ¶ And þat es þat oure lord says in þe gospele: ¶ «A gud tre may nogth make badde fruyte, ne an euele tree may nogth bryng forth gud fruyte. Whate þat þe tree es, be þe fruyte it es knawene». ¶ Þare er some þat semes as þai had forsakene þe werld, bot þai hafe na cure ne bysenes aboute þe clensyng of þaire conscience, ¶ ne þai hafe na trauele to cutte avay vices & fleschly passiouns fra þaire saule, for to aray þaire saule in gud thewes & in vertous; þai haf na heigh þare-to, bot all þaire stody es outward for to seme haly to þe sygth of þe werld; & þai er besy for to visete haly men & wyse men & see þaim, & for to here of þaim some gud wordis of edificatione: þat þai mygth preche & telle þe same wordis þat þai [folio 70] haue herd to oþer men with auauntynge and vayne glory of þaim, þat þai can sai sa wele. And perchaunce some of þaim when þai hafe herd or rede a litele of haly write or has gettyne a litele cunnynge of techyng of haly faders, alstite þai make þaim-self doctours & wille teche oþer men, nogth þat þai hafe fulfilled in werkes, bot þat þai haf herd & sene in bokes, ¶ and sa þai presome of þaire aghene connynge & despice oþer þat er synfull; & þai couete state or prelacy, þat þai mygth teche all men: ¶ nogth knawand þis þat it es lesse defaute to hym þat schynes in vertoues & ouer-passis in conynge and yhit he dare nogth teche, þan it es to hym þat es ouer-layde with passions & vices & he presomes wilfully to teche oþer men of vertoues. ¶ Sa it semes þat þe state of prelacy or of suffereynte, it es nogth for to fley vterly, ne it es na gates for to aske ne to couete: bot all oure werkes & all our bysenes es for to gif here-to þat vices may be ripid out of oure saules, & vertous mygth be gettyne in. ¶ Þe toþer es for to leeue to þe dome of god whayme he wille take to soueraynte & gouernaunce, & whame nogth; for he es nogth worthi þat profers hym-self forth þerto, bot he þat god chesis & takis. ¶ Þe werke of a parfite seruaund of god es þis: þat he may offer a clene praier to god, hauand na thyng blameworhthi, ne nane vnclennes, in his conscience. Þan may he pray frely, as our lord sais in þe gospell: ¶ «When ȝe stand for to pray, fforgifes your brether all þat þat þai haf done agaynes ȝou; ffor if ȝe forgif it nogth, youre fader in heeuene wile nogth forgyfe ȝou.» ¶ Ande þarfor, if we with a clene hert may stand be-fore our lorde, & fre made be grace fra alle vice & passiouns of þe saule befor neuende, þan at arst may we see god, als mykele as it es possible for to se hym here: ffor «clene of hert sal se god»; ¶ and þan whene we pray, we sal sete þe egth of our saule in hym & se hym þat es vnseable, nogth with bodely egth, bot in thogth; nogth with lukyng of fleschly egth, bot be þe vnderstandenge of þe saule illumyned thurgh grace. ¶ Luke þat a mane wene nogth þat he may

hym-selfe se þe blyssed substance of þe godhed as it es; ne þat a man paynte hym ane ymage for any schape of godhede; ffor whi, þare es na bodely schappe of þe blyssed trinite. Our blyssed vnseable god may be perseyued alanle be inly vnderstandyng, & he may be felid & touched & halsid anely thurgh a gastly affeccione; bot he mai nogth fully be comprehendid, ne tellid be tonge, ne discried be lyknes. He passes alle fleschly felyng & ymaginacioune. And þarfor it be-houes vs with all manere of reuerence & with lufly drede come to þe presence of god in our prayers, and in alle our gastly werkes, and sa printe in hym þe gastly byhaldyng of oure saule þat what manere of schynynge or brygthnes, light or fayrhede þat a saule may thynke or ymagyne, þat he feele ay god abouene þis, þat may nogth be sene. | Þat may þe saule wele feele if it be clene, as it es befor sayde, þat it be nogth occupid ne ouerlayd with fleschly lustes. And þarefor it nedis þaim þat forsakis þe werld & makis þaim to folwe Crist, fforto gif þaire trayuell, as it es befor sayd, þat þai mygth folfile þat Dauid sais þus: ¶ «Cese ȝe, & seese þat I am god.» ¶ And þan, if ȝe come to þis knawynge of god þus with clennes of hert: after þat it es possible to a saule to receife þe knawyng of þe sacrement of god & of heuenly preuetese; & þe clenner þat þe saul es, þe ma thyngs god schewys hym; ffor he tellis to hym þan his preuetese for he es mad godis frend, as þai ware to þe whilke oure lord sais þus: «Now I tell ȝou noth seruaundis, bot frenddes, ffor whi I make knawene vnto ȝou all þat I hafe herd of my fader». & þan what-sa he askis of god, as to a dere frend it es granttid; yha & ouer-mare þe haly aungells & all blyssed spyretis lufes swylke a saule, ffor it es sette in luf & parfite charite sa stedfastly þat «noþer dede ne life ne aungels ne princes ne powers ne na other creatourres may depart it fra þat es in Crist Ihesu», as saynt Paule sayd. ¶ And þarfor, dere brether, sen ȝe haue chosyne þe life of perfeccione for to plese god & for to come to his lufe, ¶ luke first bisely þat ȝe be mad strange & ferre fra vice of prid & of bostyng, & fra all þe vice of þe saul, & fra all fleschly delites. ¶ Fleschly delites I cal nogth anely daynteth metes þat men of þis werld takes for lust: bot I cal dayntes all thynge þat es takene of couetese & fleschly yhernynge; al if it be vile in it-selfe & of litele prise, as bred & water; if it be takene for luste & noth for nede of body, bot for to make a-seth to þe fleschly yernyng, it es arettid as fleschly delites. It nedis to a saule þerfor vse it-self how it may be fere fra syne; sa says our lord, þus: «Entres by þe narow gate: ffor wyde & brade es þe way þat ledis to losyng: ¶ Strayte & narowe es it þat ledis to life». Large es þe way of þe saule when it makes a-seth to any fleschly desire & folowes it. ¶ Bot strayte es þe way when it feghtes & agayn-standes ylka fleschly desire & ylka vicious sterynge. It helpis mekell to [folio 71] a saule forto gette þis perfeccioun: pryue dwellyng & anely conuersacione; for it fallis oft thurgth conuersacione of men & comynge & gaynge of brether & spekynge, a man es mad mare louse in abstinence & in contenance & in kepynge of his hert; & swa sume-tyme thurgh occacione a man falls in custome & in vse of fleschly delites; & sa er parfite men some-tyme drawene doune fra þaire perfeccione. For-þi said Dauid þus: «I flyed & lengthed me & dwelled in anely stede, & layd hym þat saued me fra scorne of þe spyrite». Deo gracias amen.

Sayings of the Fathers

Pray god þat he wil gif to þe compungcion & wepyng in þi hert, with mekenes, & ay luke on þi nawene synnes, & deme nogth other, bot be vnderloute to all; ne haf na hamely frenschippe with wymen, ne with heritiks, ne with childer. ¶ Cutte away fra þe ouer-mykell triste, & halde þi tonge, & abstene þe fra wyne; & whate a man spekes to þe, stryue nogth agayne hym for na cause, bot, if he say wele, ac(c)o(o)rd with hym; If he say euyll, say to hym þus: «Brother, þou wate þat þou says», bot stryue nogth with hym: & þan sal þi saul be restfull & in pees of quiete conuersacioune. Amen.

¶ Saynt Agathon said þat with-outene kepyng a man sal nogth come to vertoue. ¶ A haly fader sayd: «Haf mynd of þi last forthgayng & forgette nogth þe endeles dome: & þer sal na syne rest in þi saule». ¶ Alswa he said þus: «For als mekill as our thoth es letted & drawen doun fra contemplacione & sigth of god, þarefor ere we ouercomene & lede away as caytefs with maystry of fleschly passiouns». ¶ Saynt Sincletica said þus: «All wille we de safe, bot for our necgligence & our slawnes we fal & fales fra saluacione: Þarfor life we sobirly, wakirly, & besely; ffor whi, be þe wy[n]do[u]es of oure fyue wittes, nyl we sa wile we, thefes comes in. How may it be ells, bot a house sall nedis be blake & soty with-in, If smoke syncce in ay fra with-outene at þe wyndouse þat er na tyme stokyne? Rigth sa it es of oure saule, & þerfore it nedis to be ouer-all armyd with-in and with-outene agaynes oure gastly ennemys, for þai come & preses on vs fra with-outene at oure bodely wittes, & þai stirte & ryses with-in vs be ymaginacione of vayne thoghtes». ¶ Saynt Arseyne says þus: «As na man may hurte hym ne harme hym þat es contenuelly beside þe kynge in his presence: rigth sa may Sathanas nogth hurte ne harme vs if oure saule clefe stabely to god in behaldynge of hym; ffor it es wrytene þus: ,Neigh ȝe to me and I sal negh to ȝow.' Bot for als mekil as we oft-sithes liftes vp our-self to pride & has vayne ioy in our hertis, þerfor grace god withdrawes & our enmy ligthly rauysches oure wykked saule to syne & drawe [it] doune in to schamefull passions of lychery & of fleschly vnclennes». ¶ Saynt Machary was askid þus: «how sal a man pray?» & he aunswerde þus: «It nedis nogth to spek mekil with voce in prayyng; bot lift vp þi hert to god, & oft streke vp þi handes to hym & say þus: ,Lord, as þou wille & as þou wate, haf mercy on me!' ¶ And if fightyng of temptacione prese in to þi saule, say as Dauid did, þis worde: Deus, in adiutorium meum intende: ,God, helpe me'. And for he wate qwat es spedfull til vs, þerfor he sal do with vs his mercy.» ¶ A fader said þus: «If a broþer falle in any defaute, late hym pray fast, ffor assiduell prayer sone correctis a saule.» ¶ Alswa he said þus: «As it es inpossible þat a mane see his face in drouye water, rigth swa a saul, bot it be clennsed fra vnclene & strange thoghtis, may nogth contemplatifely pray god.» ¶ Saynt Agathon said þus: «A parfite seruaund of god sal nogth suffre his conscience accuse hym-self in na thyng: and þan es it clene conscience.» ¶ A broþer sayd to a fader þus: «I desire for to kepe my hert.» & he answerd þus: «How may we kepe our hert if our tonge

haf ay þe yhate opyne?» ¶ A haly fader said þus: «I suffred neuer thogth rest in my hert þat grefd gode.» ¶ Alswa he sayd þus: «As knyghtis of þe emperoure, when þay stand by-for hym, þay suld luke on noþer syde, nother on þe rygth ne on þe lefte: rigth swa goddes seruaunde when he standes in þe sigth of god & his entent es alle tyme sette in þe dred of god, þare es na thyng þat may hurte & ouercome hym be malice of his aduersaries.» ¶ A fader said þus: «Þe life of a parfit seruaund of god aw to be mad efter þe folowyng of aungels: Rigth as in aungels es na syne, rigth swa in hym suld na syne endure, bot it suld as tit be brynte & waschid thurgth þe grace of þe haly gast, as stykkes in þe fiere.» ¶ Alswa he said þus: «I hope, bot if a man kepe his hert, he sal be forgetill ande rekles of all þat he heris; ffor whi: when þe enimy fyndis a rekles hert vnkepid & nogth tentyd to, als fast he bygyles it vonder slely, & nogth sodaynly, bot sokandly.» ¶ A fader sayd þus: «Sathanas has thre snarres þat gas bifor all oþer [folio 72] synnes in a saule: þe first es forgetyng, þe secound es rekleshed & neclegence, þe thrid es luste or concupiscence; fforgetyng genders neclegence, & of neclegence es concupiscence caused, & fra Concupiscence, when it es seruyd, falls a man in to werke of all synes. Þarefore make we first þe hert sobire, þat it cast away forgetyng: & þan sal it noth falle in rekleshed; and if it be nogth rekles, it sal wele eschew & flee luste: and if he may eschewe luste & fleschly lykynges with þe help of goddis grace, he sal neuer fall in euyl werke.» ¶ Saynt Ion sayd þus: «If a kynge wil take a cyte, he stoppis first þe water, þat þe vitayles may nogth come to þe cyte. Rigth swa it es if a man trauayll hym-self in fastyng & in hunger: Þe passione of gloteny sal perisch, & his enmys þat perswys hym sal feble.» ¶ A broþer said þus: «I am frele & þe passione of lichery ouerledis me: what may I doo?» A haly fader answerd þus: «At þe bygynnyng when þe steryng comes & þou feele þe feend speke in þi hert of lichery, answer hym nogth be flitand wordis, bot ryse vp & pray god with mekenese & with repentance, sayand þus: ,Ihesu goddis sone, hafe mercy on me', & stynte nogth.» ¶ A brother asked a fader: «how sal I doo?» & he answerd þus: «If þou wil fynd rist in þis werld & in þat oþer, say ylke a day: ,Whate am I?', & deme nane». ¶ A brother askid a fader how he suld wone in his congregacione. And he answerde þus: «Rigth as on þe first day when þou comes in, as meke & as deuote, as sobire & as paciente, rigth swa be all þe days of þi lyfe with þaime; & tak na triste to þe of þi life: ffor whi, þare es na werse passione to þi saule þan trist in þi life & fals sekyrnes, ffor whi, it es modir & brynger forth of all oþer passions.» ¶ A brother said [to] a fader þus: «how may I be safe?» & he answerde þus: «If þou wille be safe: when þou gase to any man, speke not fyrst til he aske þe.» ¶ Saynt Machary sayd þus: «If we vmbethynke vs of euyls þat has bene layd apon vs of men, þan cutte we away fra our mynd vertoue to thynke of god. Bot if we thynke of euylls þat feendes doose to vs, þan sal we eschap alle temptaciouns.» ¶ A brother asked Pastor þus: «If I see a gud thyng, sal I tell it als fast?» He answerd þus: «Wha sa answers or he be askyd, he doose foly; þarfor if þou be askid, answer, ellis be stile!» ¶ A fader sayd þus: «It nedis a saul þat wil conuersen after þe wil of Criste, for to lere trewly þat he can nogth, & for to konne appertily þat he cane; & if he wille nogth doo bath whene he may in tyme, he es gastly wode.»

¶ Alswa: «þe bygynnyng of departyng fra god es when a man yrkes & heuys with leryng & heryng of goddis word: ffor when he has not appetite for to here þat þe saul desires & hungres, how lufs he god?» ¶ A fader said þus: þat hym thogth na thyng better in þis life þan a man ay blame hym-selfe & reprehend in all his werkes with-outene cesyng. ¶ Saynt Ion said þus: «Mekenes es þe yhat to heuene-warde, & our forne faders assaid be many tribulacions of mekenes entred in to þe cyte of god.» ¶ A fader said þus: «A man þat neghes to god thurgth grace, þe mare clerely sal he see & feele hym-self a synner; ffor Ysaye þe prophete, when he saw god, þan cryed he & sayd hym-self a wreche & vnclene.» ¶ A fader said þus: «Whene a thogth of pryde or of vayne-glory touchis þe, for to entre into þine hert, raunsake wele þi consience if þou haf kepid wele all þe bedyngs of god, If þou luf þi enmys, If þou be glade in þi enmys wele-fare, If þou be sary in his lessyng, If þou knaw & fele þi-self a synner, a seruaund vnprofitable to þi lord god, & werst of all synners; & if þou feele of þi-self þat þou has not ȝit amendid alle þi defautes in þe. For witte þou wele þat swylke maner of thynkynge sall loese alle sterynges of pride.» ¶ Alswa he sayd þus: «If þou fall in to syne thurgth temptacione of þine enmy, blame neuer na oþer man for þi temptacioune bot anely þi-selfe, sayand þus: ,ffor myne awene preue syns þis temptacione be-fele me.'» ¶ Saynt Pastor sayd þus: þat a mane sal honte gastly with-outene sekyng mekenes & dred of god, not as he drawes in & blawes oute wynde at his nese-thrills. ¶ A broþer askid a fader: «how sal I wone in a place?», and he answerd þus: «Haf whayntise with þe, þat þou be ay as a straunger, & suffre nogth þi thogth haf maystry ouer þe whare-sa þou be: & þou sal haf ryst.» ¶ Alswa he sayd þus: «If a man kepe wele his ordre & his rewle, he sall nogth be troblyd.» ¶ A broþer sayd to a fader þus: «I see my-self þat my mynd es bente vp to god.» And he answerd þus: «It es grete thyng þat, þat þi thogth be with god: bot þis es a grete[r] thyng, for to se þi-self vnder alle creatours — þat es mekenes; & bodely trauayll helpes mekyll a saule þerto.» ¶ Saynt Sincletica sayd þus: «As it es inpossible a schype to be made with-outen [folio 73] scharp tole, rigth sa es it inpossible a man to be sauf with-outene dred & mekenes.» ¶ A fader was askid what es mekenes. And he answerde þus: «If þou forgife þi brother þat trespas agaynes þe or þat he aske forgifnes, þou ert meke; and alswa mekenes es: if þou doo gud to þaim þat dose þe harme. & if a saule nogth come to þis perfeccioune, þan es it gud þat he flee & kepe silence.» ¶ A fader sayd þus: «Qwen we er trauelde thurgth temptaciouns, þan er we mekyd; ffor our lorde seand our freelte, helpis & defendis vs, ffor þan we crye to hym for helpe. Bot whene we hafe ioy in our selfe, þan takis he away his proteccione fra vs, & þan perische we.» ¶ Alswa he sayd þus: «Me had leuer be ouercommene with mekenes, þan for to ouercome prid. Þe heele of mane es þis, & þat god askis of mane, þat a man caste all his synns befor god as if he wald offre þaim to god, & late god do whate he wille.» ¶ A fader was askyd what he said of þaim þat said þai saw aungles. & he answerde þus: «He es blyssed þat seese ay his awene syne.» ¶ A broþer had þis condicione þat when any man dide hym any schame or dises in worde or in werke, sa mekel mare he lufde hym, & ran to hym sayande þus: «Swylke maner men þat

wille reproue, schame & scorne oþer & tell þaim þe soth, are sette in conggregacion for-cause of correccioune, & sa þai prophete til oþer, of all þai hurte þaim-selfe. Bot þai þat flateres & blysses men, þay confound þaire sauls; for þe prophete says þus: ,My pupill, þai dyssayue ȝou þat says þat ȝe er blyssyde.'» ¶ Saynt A[n]tton sayd: «If we may wyne our broþer fra syne, þane wyne we god; & If we sclaundre our brother, we syne in Criste.» ¶ A fader says þus: «Þare es na thynge better þan lufe ne mare, þat a man wille for lufe gife his awene life for his broþer: & þat es fulfillid on þis maner. If a broþer here a heuy worde of another brothere vnwysely sayd: If he stryfe with hym-selfe for to suffre it paciently, þat he disese nogth his broþer agayne, þofe he mygth do it; or ells, if he take harme in any thyng of his broþer: If he ȝeld agayne ay gud wordes, gude chere, gude werkes to his broþer þat dysesid hym, In charite nogth feynand: sothly he gifs his life & his saule for his brother.» Amen. Ihesus. Amen.

Quotations from Bonaventura, R. Rolle &c.

Ms. Rawl. C 285

Bone-Auenture.

[folio 39b]

«Continuel meditacione of þe passione of Cryste sall rewle a man in spekynge, in thynkynge, in wyrkynge, and rayse hym into gastly felynge, and to couete to

be haldene vile and to be dispysede. His ded gyfs vs lyfe, his wondis helys vs, his blod weschese & makes vs qwyte, þe openynge of his syde with þe spere is til vs entre to ioyne our hert to his hert. And forthy I wile ay dwell in þe wondys of hys handes a[n]d of his fete and of his syde continuely, & þare speke til his herte, and aske qwate I wile haue. Þou man, trow þat I say. If þou oftsyth afforce þe to entre into Criste thurgth his strayte wondys: þou sall nogth anely fynd ryste in saule, bot alswa þi body sal fynde wonderfull swetenese. Forthy I wylle clethe me in þe wondes & þe passione & þe reproues of Ihesu Cryste als in a clethynge, and þan his passione in als mekyll as me nedys, sall feght for me agayne þe flesche, þe werld, & þe fend, & all myn ennemys. It war inpossibile þat if I war wele transfourmed in to Crist crucyfyede, þat Ine suld be his hayere in heuene. For-þi drede þe, þe passione is sofferayne refuyte to eschew all euyls, & to purchase all godes. It is paradyse of delyces. It rayses our thogth abouen all erdly lykynge, and anely to ioy in Ihesu Cryste». Saynt Bernarde says: «Whate es swa spedfull to hele þe wondes of þe conscience & to clense þe sygth of þe mynd, als assyduell thogth of Cryste wondys?»

Ricard: «Þe passione of Ihesu Criste confondes þe fend. It destruys his dysaytes & his gilders. It slokkens fleschly temptaciouns. It clarifyse þe mynd to couete anly Ihesu Criste lufe. Festen in þi hert þe mynd of his passione: I wate na thynge þat swa inwardly sal take þi hert to couete goddys lufe, and to desire þe ioy of heuen, & to despice vanites of þis werld, as stedfaste thynkynge of þe

myschefe & þe wondes, & of þe ded of Ihesu Crist. It wile rayse þi thogth abouen erdly likynge, & make þi hert brynnand in Crystis lufe, & purchase in till þi saule delitabilite & sauoure of heuene.»

«Thorowe þe passione & þe wondys of Ihesu Criste we haue parfite inherdynge to gode.» Bone-Auenture says til our lauedy saynt Mary: «Leuedy, it is vnpossibile to inter in to þe wondys of þi sone & nogth inter in to þi hert: for þe wondys er sete to be ay in þi hert, as þe erres of þe wondes sal euermare be in þe body of þi sone. Leuedy, it is swete to here speke of þe, & swetter to thynke on þe: bot allerswettest to inter in to þi hert, thorow þi son¯ wondys.»

Ms. Cambridge Dd V. 55

Bone-Aventure

[folio 93]

«COntynuel meditacion of þe passyon of Criste sal rewle a man in spekynge, in thynkyne, in wyrkynge, and rayse hym into gastly felynge, & to couete to

be halden vile & to be dispised. Hys dede gyfes vs lyfe, hys woundys helis vs, hys blode weschys vs & makes vs qwyte, þe openynge of hys syde with þe spere is till vs entre to Ioyne oure herte to hys herte. And forthy I well dwelle in þe woundys of hys handys and of hys fete and of his side contynuly, & þar speke til hys herte, & aske qwat I wil haue. Þou man, trowe þat I say: If þou oftsythe afforse þe to entre in to Criste thorow hys strayte woundys, þou sal [noght] onely fynde riste in saule, bot alswa þi body sal fynde wondyrfulle swetenes. Forthi I wille clethe me in þe woundes & þe passyon & þe reproues of Ihesu Criste as in a clethynge, and þan hys passyon, in als mykel as me nedis, sal feyȝte for me agayn þe flesche, þe werlde, & þe fende, & alle myn ennemyes. It ware inpossible þat if I ware wele transformyd in to [Crist] crucifyed, þat Ine sulde be hys ayer in heuen. For-þi drede þe; passio is sufferayne refute to eschew alle yuilis & to purchase alle gudes. It is paradyse of delices. It rayses oure thouȝte abouen alle ertheli lykynge, & anely to Ioye in Ihesu Criste». / Seynt Bernarde says: «Qwat is so spedeful to hele þe woundys of þe conscience & to clense þe syȝthe of þe mynde, as assyduell thouȝthe of Criste woundys?» Ricard hermete: «Þe passyon of Ihesu Criste woundes þe fende, it distroyes his dissaytis & hys gyldirs, it slokkens fleschely temptacions. It clarifies þe mynde to couete anly Ihesu Criste lufe. Festen in þin herte þe mynde of hys passyon: I wate na thynge þat swa inwardly sal take þin herte to coued goddis lufe, and to desyre þe Ioye of heuen, & to dispyse vanytes of þis werlde, as stedefaste thynkkynge

of þe myschefe & þe woundes & of þe dede of Ihesu Criste. It wyl rayse þi thouȝte abouen erthely lykynge, & make þi hert brynnande in Cristis luffe, & purchase in til þi saule delitabilite & sauour of heuen.» «Thorowe þe passyon & þe woundis of Ihesu Criste we hafe parfyte in-herdynge to god.» Bone-Auenture says til oure lady Seynt Mari: «levedi, it is vnpossible to enter in to þe woundys of þi sone & nouȝt enter in to þi herte: for þe woundys er set to be ay in þi herte, as þe erres of þe woundes sal euermore be in þe bodi of þi sone. Levedi, it is swete to here speke of þe, & swetter to thynke on þe: bot alther swetteste to enter in to þi hert thorowe þi sone woundys». Ihesus Amen.