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

Treatises of Ms. Harley 1022

Narrationes Legendariae [These two short English exempla appear in the MS alongside others in Latin.]

[folio 1b]

Cesarius tels þat a prest þat had cure of sawle, sagh a woman clade in sere clethyngs, & hade a long tayle þat scho drogh after here: in þe qwilk he sagh a multitude of blake fendes, makand þe Imawe with þere mowth, playand with hende, & os fyshes with-in þe nete lepande. & he bade here stand still; & sythen he cald þe folke, & coniurede þe fendes þat þai sulde note flee; & he praede to gode þat þe ffolk mote se þam. & so þai dyde. Þen þat wommane sagh þat þe fendes desewede here þoro pryde of clethynge: scho ȝode hom & chawngyd here clothes; & fro þat tyme scho was ensawmp(ul) of meknes.

In libro de dono timoris: A holy woman in France rawiste in spret sagh a Cownteyse, to wome scho was full homle, be drane to hell with deuls; þe wilk Cowntes made dull & cryde: «Wo es me! wo es me, wrech! for I was chaste enogh, abstinent & almesfull; & for othere ynge I ame note dampned, þen for sere a-tyre, þat I lufude ouere-mekill, & I left not wen I [was] beden».

The Rule of the Life of Our Lady [A translation of material from the Meditationes vitae Christi, chap. 3]

[folio 64]

About þo mayden of qwam oure lord Ihesu Crist toke flesch & blode, we may vmthynke vs of hir lyfe. Of qwilk þou sal wit þat qwen sche was thre ȝere alde, hir fadur & hir modur offerd hir in þo temple, & þar scho dwelled in þat degre vnto fourtene ȝere. & qwat scho did þare, we may wite be reuelacions þat scho schewde

to a deuout seruande of hyrs, men trow it was seint Eliȝabeth, qwas fest we syng solemply. In qwilk reuelacions emang oþer [er] contened þere þat folows. / Scho sayd: «Qwen my fadur & my modur left me in þo temple, I set in my hert to haue god to my fadur: & thoght deuoutle & oft-tymes qwat thyng I myght

do to goddys lykyng, so þat he walde vouch-saue to gyf me hys grace, and I gert teche me þo law of my god. & of alle þo commandementȝ of goddis law þre I kepyd namely in my hert, þat es: ,þou sal luf þi lord god with alle þi hert, with al þi saule, & with alle þi thoght, & with alle þi strenghes'. / Also: ,þou sal luf þi neghbur as þi-selfe'. / Also: ,þou sal hate þin enmy, þat es synne'. Þes, scho sayde, I kepud in my saule, & I set me for to gedur alle vertus þat are conteynd [in þam]; & sa I wil teche þe. Forsoth, þat saule has na parfite vertu þat lufs noght [god] with alle his herte. And of þis luf comes a[l] fulnes of grace. & aftur þat at þis fulnes is comen, it dwelles noght stil in þo saule, bot flowes as watur, [warne] it hates hys enmys, þat er vices & synnes. / Þerfor he þat wille haf grace standandly in hys possessione, hym behoues orden his hert to luf, & hatredone. Þerfor I wil þat þou do as I did. I rase alle tymes at mydnyght, & went before þo auter of þo temple, & with as mykel desire, as mykel wille, & als grete affection as I myght & couth, I asked grace of alle-myghty [god] to kepe þa thre comandementes of þo lawe: & swa standand befor þo auter I made seuen prayers til oure lorde, þo qwilk ere þere. Fyrst I asked grace þat I myght fulfille þe commandement of lufyng, þat es: to luf hym with alle my hert & forthurmore, os is sayde before. / In þo secunde prayer I askyd grace þat I myght luf my neghbur eftur þe wille & plesyng of hym, & þat he walde make me to luf alle thynges þat he lufed. / In þo thrid prayer I asked þat he wald make me to hate al thyng þat he hates. / In þo ferth prayer I askud mekenes, pacience, debonurte & myldenes, & alle vertues be þo qwilk I suld be made gracious before hys syght. / In þo fyft prayer I asked þat he wald make me [se] þat tyme in þo qwilk þat haly virgyn sulde be borne þat suld bere goddys sone; & I askyd þat he wald kepe myne eghen þat I myght see hir, myn eres þat I myght here hir, my tunge þat I myght looue hir, my hende þat I myght serf hir, my fete þat I myght gang to hir seruyce, [my] kneese þat I myght worschepe goddis sone in hir arme. / In þo sext I asked grace to be obedient to þo commandementes & ordynance [of] þo byschope of þo temple. / In þo seuent prayer I asked þat he walde kepe þo temple & alle his pepul to hys seruyce». Þan Cristes hand-mayden, qwen scho had hard þere thynges, sayde: «O swete lady, ne were ȝe not ful of grace & of vertus?» Þan þo blyssud virgyne answerd: «Wit [for soth] þat I held me gylte, & most vile, & vnworthy þo grace of god, als þou dos þi-selfe, & þerfore I asked of hym grace & vertuȝ». And ouer þat: «Þou trowes þat alle þe grace þat I had, þat I had it with-outen trauayle; bot it is not so. For I say þe þat I had na grace ne gyft ne vertu of god with-outen grete trauayle, continuele prayer, brynnyng desire, depe deuocion, many teres, & mykel tourmentyng; euermare thynkand, sayande, & wyrkande thynges þat were plesand to hym als I couth & myght—outaken þo grace of halowyng, þat I was halowed in my modur wombe». And ouer þat scho sayd: «Wit tou for soth þat na grace comes in to any saule bot be prayer & punysschyng of body; & aftur þat we haue gyffen til god alle þat we may þof it be bot litel, he wil come in to our saule, bringand with hym sa hye gyftes, þat it semes þo saule to fayl in it-selfe, & loses hys mynde & has forgeten þat he did or sayde any thyng before plesande to god; & also he semes til hys aghen sight mare foul & mare worthy dispite, þan euer he was.» Hedur lastes reuelacions.

Sent Ierome writes of hir life on þis wyse. He says, «þat blyssud virgyn ordend to hir þis rewle, þat fro mornyng to vndron scho gaf hir to prayers, & fro vndron to none scho occupyed hir with weuyng wark, & efturwarde fro none scho went noght fra prayer til þo aungel appered til hir of qwase hande scho was wont to take hir mete, & so scho profited bettur & bettur in wirkyng & in þo luf of god. And it was swa þat in haly wakynges scho suld be funden fyrst, in þo wysedome of þo lawe of god best lered, In mekenesse most meke, In þo psalmes of Dauid most likande, In charite most gracious, In clennes mast clene, & in alle vertu most perfite. Scho was stedfast & vnremuabul, qwen scho profit in bettur & bettur. Na man saw or harde hir euer wrath. Ilk worde of hir was so ful of grace, þat god was knawen in hir spech. Scho lasted euermore in prayer & leringe of þo lawe of god. & scho was bysy about hir felause, þat nane suld do wrang ne be proude agayn oþer. & scho blyssud god with-outen sesyng; and for scho suld noght be takun fro þo louyng of god in haylsyng of hir: qwat man so haylsed hir, scho gaf thankynges to god for þat haylsyng. And of hir come fyrst þat holy men qwen þei are haylsed þei gyf louyng to god. & of þo mete þat scho toke of þo aungel hand scho was fed ilk day; and angels was sene to speke til hir, & were buxome til hir als hir derlinges». Hedurto of Ierome.—& in þo fourtende ȝere þat blyssud virgyn was [spoused] to Ioseph be þe reuelacion of god, & went agayn vnto Naȝaret—in qwat maner it was done, þou may fynde in þo legende of hir natiuite.

A Tretyse of þe Stodye of Wysdom þat Men Clepen Beniamyn [An abridged translation of Richard of St.-Victor's Benjamin Minor]

[folio 74]

A gret clerk þat man cals Richarde of Saynt Victore, in a bok þat he mas of þe stude of wisdam, says þat two myghttes are in a mans saule, gyfyne of þe fadere of hewen of whome all gude comes: ¶ þe ton is reson, ¶ þe tother is affection: thorow reson we knawe, ¶ and thorow affeccion we lufe. Of reson sprynges ryghtwise consales & gastele wittes, ¶ of affeccion sprynges hole desires & ordaynde felynges. ¶ And ryght os Rachel & Lya wor both wyfes to Iacob, ryghtso mans saule for lyght of knawyng in þe reson, & swetnes of luf in þe affeccion, is sposed vnto god. ¶ Be Iacobe is god vndurstanden, ¶ be Rachel is vndurstanden reson, ¶ be Lya affeccion. ¶ Aythere of þes wyfs toke þame a mayden: Rachel tok Bala, ¶ and Lya tok Ȝelpha. ¶ Bala was a gret ianglere, and Ȝelfa was ay dronkon and thryste. Be Bala is vndurstanden ymaginacion, þe wilk is serwande to reson, os Bala to Rachell; be Ȝelfa is vndurstanden sensualite, þe wilk is seruande to affeccion, os Ȝelfa was to Lya. ¶ And in so mekill are þes maydens nedfull to þar laydes, þat with-outon þam all þis warlde moghtnot serwe þam to pay: ffor wy, with-outon ymaginacion reson may noght knaw, ¶ and with-outon sensualite affeccion may noght fele. ¶ And ȝite ymaginacion cryse so vnconandle in þe erse of oure hert, þat for oght þat reson here lady may do, ¶ ȝite scho may not still here: & þerfor oft-tymes wen we pray, so mone sere fantasies of ill thogthes cryse in oure hertes, þat o no wise we may be oure oghon myghtes dryf þam away. ¶ Ande þus is it wele prowede þat Bala is a foule ianglere. ¶ Ande also sensualite is eweremore thryste, þat all at affeccion, here lady, may forthe, may not sclokkune here thryst. ¶ Þe drynk þat scho desires is þe luf of fleshle, kyndle, & warldle delites, of þe wilk ay þe more

scho drynkes þe sarre scho thrystes, ffor wy, forto fill þe appetyt of þe sensualite, all þis warlde may note suffyse: and þerfore is ite þat oft-tymes wen we praye or thynk o god or gastle gudes, we walde fayn feill þe swetnes of luf in oure sawle & ȝite may we note, so are we besy to fede þe concupiscens of oure sensualite—for euermore it is gredele askande, and we haf a fleshle compassion þerof. ¶ And þus is it wele prowede þate Ȝelfa is ay dronkune & þreste. And os Lya consewed of Iacob & broght forth seuen childer, ¶ and Rachel consewed of Iacob & broght forth two childere, ¶ [&] Ȝelfa conseuede & broght forth two childer, ¶ and Bala conseued of Iacob & broght forth two childere: ¶ rightso affeccion consewes þoro grace of gode & brynges forth sewen vertuȝ, [os sensualite conseues þoro grace of god & brynges forth two vertuȝ], ¶ also þe reson þorou þe grace of gode consaues & brynges forth two vertuȝ, ¶ and os ymaginacion conseuese þoro þe grace of gode & brynges forth two vertuȝ or two behaldynges. ¶ And þe names of þes childer and þes vertuȝ sall be knawne by þis fygure þat felouse: ¶ Hosband Iacob: Gode Wyf Rachel: Reson Maydyn Bala: Ymaginacion Wyf Lya: Affeccion Mayden Ȝelfa: Sensualite Sons of Iacob of Lya are þes sewen: Ruben: Dred of payne. Symeon: Soro of syne. Leuy: Hop o[f] forgifnes. Iudas: Luf of ryghtwisnes. Ysachare: Ioy of inwarde swetnes. Ȝabulon: Hatreden of syne. Dyna: Ordaynde schame. Sons of Iacob of Ȝelfa are þes: Gad: Abstinens. Assere: Paciens. Sons of Iacob of Rachelreson: Iosep: Discrecion. Beniamin: Contemplacion. Sons of Iacob of Bala-imaginacion: Dan: Syght of payn at come. Neptalym: Sight of ioy at come.

¶ Here it is schewed of Iacob & is wyfes, þare maydens, & þare childere. ¶ Here it is to schewe o wate manere þai were geten, & in wate ordure. ¶ First of þe childer of Lya, for we rede þat cho consewede first. ¶ Þe sons of Iacob of Lya are notels bot ordaynd affeccions or felynges in a mans saule, for wy, if þai wore vnordaynd, þen were þai note is sonse. ¶ Þe sewen childere of Lya are sewen vertuȝ, for vertu is not els bot a ordaynde & a mesurde felyng of a mans saule. þen is mans felyng in saule ordaynde wen it is of þat yng þat it suld be; þen is it mesurde wen it is so mekill os it sulde. ¶ Þes felynges in a mans saule may be now ordaynde & now vnordaynde, now mesurde & now vnmesurde: ¶ bot wen þai are mesurde & ordaynde, þen are þe[i] calde þe sons of Iacob.

¶ Here it is to say how drede sprynges in a mans affeccion.

Þe first child þat Lya consewed of Iacob is Ruben, þat is drede, and forþi it is wreten in þe psalme: «begynnyng of wisdam drede of oure lorde.» ¶ Þis is þe first feld vertu in a mans affeccion, with-outōn þe wilk non othere may be hade. ¶ And þerfor woso desyres to haf sclyk a son, hym be-hose besile & oft behald þe eweles þat he has don; ¶ he sall on o parte ynk þe gretnes of is gilt, and on a nother party þe power of þe domesman. Of sclyk a consideracion spry[n]ges drede, þat is at say he þat Ruben, þat þorou reght is cald «þe sone of syght». ¶ For weterle is he blynde þat sese not þe paynes þat are to comme, and dredes not to syne. ¶ And wele is Ruben calde son of syght: ffor wen he

was borne, is modere sayde: ¶ «Gode has sen my meknes», & mans saule in slik consideracion of is old synes & þe power of his domesman, begynes þen trule to se gode be felyng of drede, & also to be sen of gode be rewardyng of pyte.

¶ Here it is to say howe sorowe spryngese.

Wyles Ruben waxes, Symeon is borne, for aftere dred it nedes þat soro come sone. For ay þe mor man dredes þe paynes þat he has deserwede, [þe] bytterlier he sorose þe syne þat he has done. ¶ Lya in þe byrth of Symeon sayd: «oure lorde has harde me ben hade in despit», ¶ and forþi is Symeon [cald] «heryng»: For a man wen he bitterle sorose & dispyse is olde syne, he begynnes to be herde of gode, ¶ and also to here þis blissed sentence of godes oghon mowth: ¶ «Blissed be þai þat sorou, for þai sall be comforde.» For in wat houre a synere sorows & turnes fro is syne, he sall be sauf, þis witnes hole wryte. And also be Ruben is he mekede, & be Symeon is he conuertede & has compuncioun of ters; ¶ bot os Dauid witnes in þe psalme: «Hert contrit & meked god salnot despise», & with-outon doute slik soro is trew comforth.

[¶ Here is to say of hop.]

Bot i pray þe wat comforth may be to þo þat trule dredes & bitterle sorose þer olde synes, oght bot a trew hope of forgyfnes? Þe wilk is þe þryd son of Iacob, þat is Leuy, þe wilk is calde in þe store «a doyng-to»; for wen þe first two childer, drede & sorou, are gifyne of gode to a mans saule, with-outon doute þe þryde, þat is hope, sall not be delaide, bot he sall be don to, os þe store wittnes of Leuy þat wen is two brether Ruben & Semeon were gyffen to þare moder Lya, he þis Leuy was done to. ¶ Take kepe o þis þat he was don to, & not gyfen: ¶ and forþi is it sayde, þat aman sall not presume of hop of forgifnes befor-tym þat his hert be mekede in drede & conuertede ine sorowe—with-outon þes two hope is presumpcion, & were þer two are, hop is don to. ¶ And þus aftere sorow sone comes comforth, [os] Dauid tels in þe psalme þat «after þe mekelnes of my sorow in my hert, he says to oure lorde, [þy] comforthes haue gladed [my] saule». ¶ And þerfor is it þat þe holygost is cald paraclitus, þat is comforthere, for he vochessaufe to comforth a soreful gost.

¶ Here is to say of [luffe].

Fro now forth begynnes a maner of homelenes forto grofe be-twyx god & manes saul, & also a maner of kyndlyng of luf, in so mekill þat oft-tymes he feles hym not only be viset of gode & comford in is comyng, ¶ bot oft-tymes al-so he feles hym fild with anunspekabull ioy. Þis homlenese & kyndlyng of lufe first feld Lya wen, after þat Leuy was borne, scho cryde & saide with a gret ioy: ¶ «Now sall my hosband be coupuld to me.» Þe trew spose of oure saule is gode, ¶ and þen are we trule cupuld to gode, wen we dragh nere hym be sothfast luf: & reght os after hop comes luf, so after Leuy comes Iudas, þe ferth son. Lya in is birth cride & sayd: ¶ «Nowe sall i schryf to oure lorde», & þerfor in þe stori is Iudas calde «schryft»: ¶ also man saule in þis degre of luf offers it clerle to gode and says: «now sall i scryf to oure lorde«; for befor þis felyng of luf in a mans saule all þat he dose is don more for agh þen for

luf, ¶ bot in þis state a mans saule feles gode so swet, so mercifull, so gud, so curtas, tru & kynd, so fathfull, so lufle & so homle, þat þare lefes no yng in hym, ¶ might, wytte, kunyng or will, þatyn he offers it clerle, frele, and homele to hym. ¶ Þis schryft is not onle of syne, bot of þe gudnes of gode: gret tokunyng of lufe is ¶ wen a man tels to gode þat he is gode; of þis schryft spekes Dauid in þe sautere & says: «mas it knawn to gode, for he is gude».—

¶ Nowe haf we sayde of þe faure sonse of Lya, ¶ and after þes scho laft beryng of childer till a nothere tyme. And so a mans saule wenes þat it suffice to it, wen it feles þat it lufs [þe trew godes]. & so it is to saluacion, bot not to perfeccion. ¶ For it fals to a perfite saule [both] to be enflawmede with þe fire of luf in þe affeccion, & also to be illumynde with lyght of knawyng in þe reson.

¶ Here is to say of [doubull syght in ymaginacion].

Þus wen Iudas was borne, þat so to say, luf & desire of vnsen trew gudes is rysand & waxand in a mans affeccion: þen cowates Rachell to bere some childere, þat is to say, þen cowatȝ reson to knaw þo ynges at þe affeccion feles. ¶ For [os] ite fals to Lya-affeccion forto luf, so it fals to Rachel-reson to knawe. Of Lya-affeccion sprynges ordand & mesurde felynges, ¶ and of Rachel-reson sprynges reght conyng & cleen vnderstandyng. & þe more þat Iudas waxhes, þat is to say luf, ¶ so mekill more desires Rachil beryng of childere, þat is to say, reson stodys after knawyng. ¶ Bot wo is he þat wotnot how harde it is & nerhand vnpossibull to a fleshle saule þe wilk is ȝitte rude in gastele studys, for to ryse in knawyng of vnseabull ynges, & forto sete þe egh of contemplacion in gastle ynges? ¶ Forwy, a saule þat is ȝit ruyde & fleshle, knaws not ȝitt bot bodele ynges, & no yng comes ȝitt to þe mynde bot seabull ynges. & neuerþelese ȝite it lokes inwarde os it may, & þat at it maynot ȝite se clerle be gastle knawyng, it thynkes be ymaginacion. & þis is þe cause wy Rachel hade first childer of her maydyn, þen of her-self: and so it is þat all-if a mans saule maynot ȝit gete þe lyght of gostle knawyng in þe reson, ȝit it ynk it swete to hald þe mynde of gode & gastele ynges in ymaginacion. Os be Rachel is vnderstand reson, so be her maydyn Bala is vndurstane ymaginacion. ¶ And þerfor reson schewes þat it is more profetabull forto ynk on gastele ynges wat so þa be, ȝe if it be in kyndelyng of oure desire with some fa[i]re ymaginacion, þen it is forto ynk of vanites & desewabull ynges of þe warlde. And forþi of Bala wer borne þes two: ¶ Dan & Neptalym. Dan is to say syght of paynes to come, and Neptalym syght of ioy to come. ¶ Þes two childer are full nedfull & spedfull to a werkand saule: þe tone, to putt don ill sugestions of synes, be syght of payne þat is to come; ¶ so it fals to þe tother brother Neptalym for to rays vppe oure willes in werkyng of gude & in kyndelyng of holy desires, be syght of ioye þat is to come. ¶ And þerfor holy men wen þai are sterde to vnlefull ynges be inrysyng of any foule þoght: als oft þai seten befor þer mynde þe paynes þat are to come, ¶ and so þai scloknen þare temptacion in þe begynnyng or it come to any foule delite in þare saule; and als ofte

os þare deuocion & þer lykyng in gode & in gastle ynges seses and waxes cold —als oft-tymes in þis lyf it fales for corupcion of þe flesh & mone other skilles: als oft þai set befor þare mynde þe ioy þat is to come, & so þai kyndel[s] þer will with holy desire, & distrose þer temptacion in þe begynnyng or it come to any hirkyng or hewenes of sclauth. And forþi [þat] with Dan we dampne mone vnlefull þoghtes, þerfor is he wel calde in þe stori «dome», and also is fader Iacob sayd of hym þus: «Dan sall deme his folk». & also it is sayde in þe stori wen Bala broght forth Dan, ¶ Rachel sayde: «oure lorde has demed me,» þat is to say, oure lorde has euend me with my sistere Lya: ¶ and þus says reson, wen þe ymaginacion has getyn þe syght of payne þat is to come, þat oure lorde has ewende her with her sister affeccion; ¶ and þus scho say[s]e, for scho ha[s]e syght of payne in her ymaginacion, off þe wilk scho hade drede & sorow in here felyng. ¶ And þen after come Neptalym, þat is to say syght of [Ioye] þat is to come: and in his byrth spak Rachel & sayde: «I am made lik to my sistere Lya,» & forþi is Neptalym cald in þe stori «lyknes». ¶ And þus says reson þat scho is made lik to hir sister affeccion, ffor were scho hade getyn hope & luf of ioy to come in her felyng, scho ha[s]e getyn syght of ioy to come in here ymaginacion. ¶ Iacob sayd of Neptalyme þat he was «a herte sende oute, gyfand speches of farehede». ¶ So it is þat wen we ymagyn of þe ioys of hewen, we say þat þor is faire in hewen; ful wondurfulle kyndyls Neptalym oure saule with holy desyre, als oft os we ymagyn of þe worthines & þe farehed of þe ioes of hewen.

¶ Here it is to say of doubull [vertu in sensualite].

Wen Lya sagh þat Rachel here sister made gret ioy of þes two basterdese born of Bala her maydyne, ¶ scho cald forth here madyne Ȝelfa, to pute to hire hosband Iacob: þat scho moght mak ioy with here sister, hafand other two bastardes getyn of here mayden Ȝelfa. ¶ And þus it is semle in a mans saule forto be, þat fro þe tyme þat reson has refrened þe gret ianglyng of ymaginacion & has puttude here to be vndurloute to gode, & so to ber some frute in helpyng of here knawyng, reghtso þat þe affeccion refrene þe lust & þe þryste of þe sensualite & mak here to be vndurlout to gode, & so to bere some frut in helpyng of here felyng. ¶ Bot wat frut may scho bere, oght bot þat scho [lerne to] lyf a-temperely in eyse ynges, and paciently in vneyse ynges? ¶ þes are þe childer of Ȝelfa, Gad & Assere: Gad is abstinens, Assere is paciens. Gad is titter borne, & Assere latter, ¶ ffor first it nedes þat we be a-temperde in oureself with discret abstinence, þat after we bere outward deseys in strenght of paciens. ¶ Þes are þe childer þat Ȝelfa broght forth in sorow, for in abstinens & paciens þe sensualite es [punyst in þe flesch; bot þat at es sorow to þe sensualite] torne[s] to mekill comforthed & blise to þe affeccion: and þerfor it is þat wen Gade was borne, Lya cride & saide: «happele», & forþi is Gad cald «happenes» or «selenes»; ¶ and so it is wele sayd þat abstinens in þe sensualite is selines in þe affeccion, ¶ ffor why ay þe lesse þat þe sensualite is delited in here luste, þe more swetnes feles þe affeccion in here lufe. ¶ Also after wen Asser was borne, Lya sayd: «þis sall be for my blyse», & forþi was Asser calde in þe stori «blyssed»; and so it is wele sayde þat paciens in þe sensualite is

blise in þe affeccion, ¶ ffor wy ay þe more deseys þat þe sensualite suffurs, þe more blisede is þe saule in þe affeccion. ¶ And þus be abstinens & paciens we salnot only vndurstand a-temperaunce in mete & drynke & suffuryng of outwarde tribulacion, ¶ bot also of all maner fleshle, kyndle, and warldle delite, & all manere dyseys bodele or gastele, with-ine or with-outon, resonabull or vnresonabull, þat be any of oure wittes tourmentȝ or delites þe sensualite. On þis wis bers þe sensualite frut in help of affeccion, here layde. Mikell pese & rest is in þat saule þat nothere is dronkune in þe lu[st] of þe sensualite, ne grutche[s] in þe payne þarof; þe first of þes is getyn be Gade, & þe later be Asser. ¶ Here it is to wite þat firste was Rachel maydyn putte to þe husbande or þe madyn of Lya: and for þis skill, for trule, bot þe iangelyng of ymaginacion, þat is to say þe in-rennyng of vayn thoghtes, be ferst refrende, with-outon doute þe lust of þe sensualite maynote be atemperde; & þerfor wo-so will abstene hym fro fleshle & warldele luste, hym behose first seldome or neuer ynk any wayn thoght. ¶ And also neuer in þis lyf may a man perfitle despyse þe eyse of þe flesh & noght drede þe dyseyse, bot if he haf bisele behalden þe medes & paynes þat are to come. ¶ Bot here it is to wite how with þes fawer sons of þes two maydens þe cite of oure consciens is kepude wonderfule fro all temptacion. For ilk temptacion authere it ryses with-ine be þoght, or els with.outon be some of oure fife wittes. ¶ Bot with-ine sall Dan «deme» & dampne ill þoghtes be drede of payne, ¶ ande with-outon sall Gade putt agayne fals delites be vse of abstinens; Dan wakes with-in, & Gad with-outon. And also þare other two brethere helpys þame full mekill: ¶ Neptalym makis pes within with Dan, and Assere bydes Gad haf no drede of is enmyse. Dan flays þe hert with vgsomnes of hell, ¶ and Neptalym cherisses it with hetynges of hewenle blys. ¶ Also Assere helpes is brother with-owtōn, so þat þorou þam both þe cite wall is not brokune: Gad haldes oute eys, & Assere pursewes diseys. Asser sone desawes is enmy wen he brynges to mynde þe paciens of is fader(!) & þe hetyng of Neptalym, & þus oft-tyms ay þe moe enmys þat he has, þe more mater he has of ouercommyng. & þerfor it is þat wen he has owercommune his enmys, þat is to say þe aduersites of þe warld, sone he turnes hym to hys brothere Gad, to help to stroy his enmyse: & with-outon fayle fro he be common, sone þai turne bak & flene. ¶ Þere enmys of Gade are fleshle delites: bot trule fro þe tyme þat a man haf pacience in þe payne of his abstinence, fals delite fyndes no wonyng-place in hym.

How ioy of inwarde swetnes rises in a mans saul.

Þus wen þe enmyse fleyse, & þe cite of conscience is made pesebule, þen begynnes a man to prof wat «þe hegh peise of gode is þat passes all mans witte»: ¶ and forþi it is þat Lya left beryng ofe childere vnto þis tyme þat Gad & Aser wor borne of Ȝelfa her maydyn. For trule bot if it be so þat a man haf refrende þe luste of is fife wittes in is sensualite be abstinence & paciens, he sall neuer feile inwarde swetnes & trew ioy in gode & gastele ynges in þe affeccion. Þis is Isachare þe fifte sone of Lya, þe wilk in stori is cald «mede», ffor [þis] ioy is þe taste of þe blise of hewen, þe wilk is endles meyde of a deuote saule, bygynnande here. ¶ Lya in þe byrth of þis childe sayd: «god has gyfyn me

mede, ffor-þi þat i haf gifyn my maydyn to my hosband in beryng of childer»: ¶ and so it is þat [if] we gere oure sensualite bere frute in abstenyng it fro all maner of fleshle, kyndle, & warld[l]e delyte, and in frutfull suffuryng of all fleshle & warldle diseyse, ¶ fforþi oure lorde of is gret mercy gyfes vs ioy of vnspekabull & inwarde swetnes in oure affeccion, in erls of þe sowerayne ioy & þe mede of þe kyngdam of hewen. ¶ Iacob sayd of Isachare þat he was «a strang asse dwelland be-twyx þe termes»: and so it is þat a man in þis stat, & þat feles þe erles of ay-lastand ioy in his affecion, is os a nasse, strang, & dwelland be-tweyn þe termes, ¶ Forþi þat, be he newer so filede in gastele gladnes & ioye in gode, ȝitt for corupcion of þe fleshe in þis dedle lyf hym behose bere þe charge of þe dedle body, os hungur, þryst, sclep & colde & other mone, for þe wilk he is lykynde to a nasse os in body: ¶ Bot [os] in saule he is strong for to stroy alle þe passions & þe lustȝ of þe flesh be pacience & abstinence in þe sensualite, and be habundans of gastle ioy & swetnes in þe affeccion. ¶ And also a saule in þis state is dewelland be-twex þe termes of dedely lyf & vndedle. He þat dwels be-twyx termes, has nerhand forsakene dedlenes bot not fulle, & has nerhande geten vndedlenes bot not fully: ¶ For wiles hym nedes þe gudes of þis warld os met & drynk & clethyng, os fals to ilk a man þat lyffes, ȝitt is a foyte in þis dedely lyf; & for gret habundans of gastele ioy and swetnes in gode þat he fels not selden bot ofte, he has his othere fote in þe vndedle lyfe. Þus i trow þat saynt Paule ferde wen he sayde: «Wo sall delyuer me of þis dedle body?» & wen he sayde þus: «I cowet to be losede & to be with Criste.» ¶ Ande þus dose þe saule þat feles Isachare in is affeccion, þat is to say þe ioy of inwarde swetnes þe wilk is vndurstanden be Isachare: it enforses it to forsak þis wreched lyf, bot it maynot; it cowates to enter þe blissed lyf, bot it maynot: it dos þat it may & ȝitt it dwells be-twyx þe termes.

¶ How hatredyn of syn rysis in mans affeccion.

Ande erfore is it þat after Isachare Ȝabulon is borne, þe wilk is to say hatredyn of syne. ¶ And here it is to say & witt wy þat hatredyne of syne is nermore feld in a mans affeccion or þe tyme þat gastele ioy of inwarde swetnes be feld in þe affeccion, & þis is þe skill: ¶ ffor or þis tyme was newere þe tru cause of hatredyne felde in þe affeccion. For þe felyng of gastle ioy teches a man wat syne harmes þe saule, and all after þat þe harme in þe saule is felede mekill or lytyll, þare-after is þe hatereden mesurd more or less vnto þe harmande. ¶ Bot when a saule be grace of gode & long trauele is comon to felyng of gastle ioy in god, þat it fels þat syne has ben þe cause of þe delayyng þerof; ¶ and als wen he feles þat he maynot last allway in þe felyng of gastle ioy for corupcion of þe flesh of þe wilk corupcion syn is þe cause: þen he ryses with a strong felyng of hateredyne agayn alle syne & þe kynde of syne. Þis felyng taght Dauid vs to hafe were he says: ¶ «Bes wroth & wille ȝe not syne», [þat is: bes wroth with syne, bot not], with þe kynde; ¶ ffor kynde sters to þe deyde bot not to [syne]. ¶ And here it is to witte þat þis wrath is not contrare to charite, ¶ bot charite teches how it sall be hade both in a mans self & in is ewen-criste[n]: ¶ For a man suld not hat syne so þat he distroy his kynd, [bot so þat he distroy þe

syne & þe appetyte of syne in his kynde]; ¶ and als anentes oure ewen-cristen, vs ogh to hate syne in hym, & to luf hym; and of þis hateredyn spekes Dauid in þe psalme & says: «with perfyte hateredyn i hatede þame», & in another psalme he says þat «he had in hatredyn all wykked ways». Þus is it wile prowede [wy] or þat Ȝabulon was borne, Iudas & Isachare wor both borne: ¶ For bot if a man haf had charite & gastle ioy in is felyng first, he may on no wise feile þis perfyt hateredyn in his affeccion; for Iudas, þat is charite, teches vs how we sall hate syne in oure-self & in oure brethere, and Isachare, þat is gastele felyng of ioy in gode, teches vs whi we sall hate syne in oure-self & in oure brethere; Iudas, i. charite, bydes vs hate syne & luf þe kynde, ande Isachare i. gastle felyng, stroy syne & sawe þe kynde. & þus it fales forto be þat þe kynde may be made strong in gode & gostle ynges be perfyte hatredyn & stroyng of syne. And herfor in þe stori is Ȝabulon calde «a dwellyng-stede of strenght», and Lya in his birth seyd: «My hosband sall now dwell with me.» ¶ And so it is þat gode, þe trew hosband of oure saule, is dwelland in þat saule, strenthand it in þe affeccion with gastele ioy and swetnes in his luf, þat trauels bysyle to distroy syne in þame-self and in other be perfyte hateredyn of þe syne & all þe kynde of syne. And þus is it at say how Ȝabulon is borne.

¶ How ordend schame ryses in a mans sawle.

Bot all-þof þat a saule þoro grace feile in it perfite hateredyne of syne, wether it ȝit may lyf with-outon syne? nay, sekerle, & forþi no man presume of hymself, syne þe apustull says þus þat «if we say we haf no syne, we deceyf oure-self, & sothfastnes is not in vs»; ¶ and also saynt Austyn says þat he dare say þer is non lyfand with-outon syne. ¶ And i pray þe, wo is þat þat synes note in ignorance? Ȝe & oft-syth it fals þat gode suffurs þoo men to fall grewosle be þe wilk he has ordaynd other mens errours to be regthede, þat þai may lerne be þer oghon fallyng hou mercyfull þai sall be in amendment of other. & for þi þat oft-tymes men fals grewosle in þe same synes þat þai moste hate, þerfor of hateredyn of syn springes ordeynd scham in a mans saule, & so it is þat after Ȝabulon was Dyna borne. Os be Ȝabulon þe hatredyn of syne, so be Dyna we vnderstande orden[d] scham for syne. ¶ Bot witt will: he þat feild nere Ȝabulon, felde neuer ȝitt Dyna. ¶ Ill men haue a maner of scham, bot it is not þis ordeynd scham, for whi, & þai hade perfytte scham of syne, þai suldnote so customabull do it with will & awysment; ¶ bot þai schame more with a foule cloth o þare body, þen with a foule þought in þer saule. Bot wat so þo be þat wenys þo has getyn Dyna, ynk wethere þe wald schame als mekill & a foul thoght were in þi hert, os þe wald & þo wore [mad to] stand naked befor þe kyng & al is rewme; & sikerly, witte þo wele þat þo has not ȝitt getyn ordeynde schame in þi felyng, if so be þat þo haf les schame with þi foule herte þen with þi foule body, & if þou þink more schame with þi foule body in syght of men þen with þi foule hart in syght of þe kyng of hewen & of all his angels & þe holey santes of hewene.—¶ Lo, now is it sayde of þe sewen childer of Lya be þe wilk are vndurstane sewen maners of affeccions in a mans saule; þe wilk may be now ordaynde & nowe vnordynde, now mesurde & now vnmesurde, bot wen þai are

ordaynde & mesurd, þen are þai vertuȝ & wen þai are vnordend & vnmesurde, þen are þai vices. ¶ Þus behose a man haf warnes þat þai be not onle ordende, bot also mesurde. Þen are þai ordend wen þai are of þat yng þat þai suld be, & þen are þai vnordend wen þai are of þat yng þat þai suld not be; & þen are þai mesurde wen þai are so mekill os þai suld be, ¶ þen are þai vnmesurde wen þai are more þen þa suld be. ¶ Forwhi, ouermekill drede brynges dispare, & ouermekill soro kestes a man in bitternes & hewenes of kynde ¶ ffor þe wilk he is vnabull to resawe gostle comforth; & ouermekill hope is presumpcion, & vtragese luf is bot flateryng & fagyng, & vtragese gladnes is dissolucion & wantonnes, & vn-atempere hatredyn of syne is wodnes; & on þis maner, if þai be vnordende & vnmesurde, þen are [þai] turned in to vices, & þen lose þai þe nam of vertuȝ & maynot be acowntude with þe sons of Iacob, þat is to say God—for be Iacob is vndurstane god, & so it is schewed in þe figure befor.

Here it is to say of þe two sons of Rachel: Ioseph & Beniamyn.

Þus it semes þat þe vertu of discrecion is fulnedefull to be hade, with þe wilk all othere vertus may be kepude & gouernde—for withouton it all othere vertus are turned to vices. ¶ Þes is Ioseph, þat is latborne childe, bo[t] ȝitt is fadere lufs hym more þen þam all: Forwy truly withouton discrecion may nawther gudnes be getyn ne keppude, & forþi no wonder of þat vertu be synglerle lufde. ¶ Bot wat wondur is of þis vertu be late getyn, wen we maynot wyne to no perfeccion of discrecion withoutō mekill vse & mone trawels of þes othere affeccions command before? ¶ For first be-hose vs be hused in ilk a uertu be þam-self & gete þe profe of am all serele, or we may haf ful kunyng of am all or eles cune deme sufficientle of am all; & wen we vse vs besile in þes felynges & behaldy[n]ges befor-sayde, oft-tymes we fall & oft-tymes we ryse, þen be oure oft fallyng may we lere how mekill warnes vs behose haf in þe getyng & kepyng of þes vertus: & þus homwill be lang vse a saule is lede into full discrecion, & þen it may ioy in þe byrth of Ioseph. & befor þis vertu be consewed in a mans saule, all þat þes other vertus dos it is withoutō discrecion, & forþi in als mekill os a man presumes & enstresses hym in any of þes felynges beforsayd ouer his myght & oute of mesure, in so mekill þe foulere he fals & fales of his purpose; & þerfor it is þat after am all & last is Dyna borne, for oft after a sodeyn fal comes sone schame. ¶ And þus after mone fallynges & failynges, & schame foloande, a man lers be þe prof þare is noyng better þen to be rewlede be counsell, þe wilk is þe redist geytyng of discrecion. ¶ Forwy he þat dus all yng with consaile, hym sall newere forynk it—ffor better liste þen lythere strenght. ¶ And here is þe opon skill wy þat nawther Lya ne Ȝelfa ne Bala moght bere swilk a child, bot onle Rachel, ffor os it is sayd before þat of reson comen reght consailes þe wilk is verray discrecion, vndurstande be Ioseph þe first sone of Rachel; & þen at þe first bryng we forth Ioseph in oure reson wen all þat we are sterde to do, we do it be consaile. ¶ Þis Ioseph sall not onle knaw wate synes we are most sterde to, bot also he sall knaw þe wakenes of oure kynde, & after þat aythere askes so sall he do remedy, & sek consaile at wissere þen he

& do after þam, els is he not Ioseph Iacob sone borne of Rachel. ¶ And also [be] þis ilk Ioseph is a man noght onle lernede to ethchew deseytȝ of oure enmys, bot als oft a man is lede be hym to perfite knawyng of hym-self: & all after þat a man knaws hym-self þarafter he profetes in knawyng of gode of wome he is þe ymage & lyknes, & þerfor it is þat after Ioseph is Beniamyn born. For os be Ioseph discrecion, so be Beniamyn we vndurstand contemplacion. & both were þai borne of a modere & getyn of a fadere, ¶ ffor þoru þe grace of gode lyghtand oure reson come we to þe perfit knawyng of oure-self, & of gode, þat is to say after þat it may be in þis lyf. Bot lang after Ioseph is Beniamyne borne, ffor why, trule bot if so be þat we huss vs besile & lange in gostle trawels with wilk we are lernede to knaw oure-self, ¶ we may not be raysed into þe knawyng & contemplacion of gode. He dose for noght þat lyftes vp his egh to þe sight of gode, þat is not ȝitt abull to se hym-self. For first a man suld lerne hym to knaw vnseabull ynges of is oghen spirit, or he presumude for to knawe þe vnseabull ynges of [þe] spirit of gode; and he þat knaws not ȝitt hym-self & wenes þat he has getyn somdel knawyng of þe vnseabull ynges of gode, i doute it noght þatyn he is deceyfd; & forþi i rede þat a man sek [first] besile forto knaw hym-self, þe wilk is made to þe ymage of gode os in saule. & witt þo wele þat he þat desirs forto se gode, hym behose clens his saule, þe wilk is os a myroure in þe wilk all yngis are clerle sen wen it is clene; & wen þe myroure is foule, þen may þo se noyng clerle þerin: & reghtso of þe saule wen it is foule, nather þou knaus þi-self ne gode. ¶ And wen þe candell brennes, þen may þo se þiself & þe candell be þe lyght þerof, & othere ynges. ¶ Reghtso wen þi saule brennes in þe luf of gode, þat is wen þo feles continule þi hert desire þe luf of god, þen be þe lyght of his grace þat he sendes in þi reson, þo may se both þin oghon vnworthines & godes gret gudnes. & forþi clens þi myroure & beyde þi candell to þe fire. ¶ And þen, wen þi myroure is clensed & þi candell lyghted, & it so be þat þou weterle be-hald þerto, þen begynnes a manere of clerte of þe lyght of gode forto schyn in þi saule, & a maner of a sone-beme þat is gostele to apere to þi gostle syght, þoro þe wilk þe egh of þi saule is opunde to behald god & gostle ynges, hewen & heuenle ynges, & all maner gostle ynges;—bot þis syght is bot be tymes, wen god will woches-sawf forto gifit vnto a wyrkande saule, wils it is in batell of þis dedle lyf; bot affter þis lif sall it be ay lastand. Þis lyght schone in Dauid saule whils he sayd þus in þe psalme: «¶ Lorde, þe lyght of þi face is marked apon vs: þo has gyfyn faynnes with-ine my hert». þe light of godes face is þe schynyng of is grace, þat reformes in hus is ymage þat has ben defoulede with þe merknes of syne. & þerfor a saule þat brennes in desyre of þis sight, if it hope forto hafe þat at it desires, witt it wele þat it has consawed Beniamyn. & þerfor what is more helfull þen swetnes of þis syght, or wat softer yng may be felede? Sikerle, none, & þat wot Rachell full well, ¶ forwhy, þe reson s[e]ys þat in comparison of þis swetnes all other swetnes are sowr & bitter os gall forbi hony. Newereþeles ȝitt may a man newere come to sclik a grace be is oghon scleght, forwhy it is a gyft of gode with-outōn deserte of man. ¶ Bot with-outon doute, of it be not desert of man, ȝit noman may tak swilk grace with-outon gret stody & brenna[n]de desire comande befor; & þat wot

Rachel fulwill, & forþi scho multiplys here stody, & [whettes her desyre] hekand desyre vnto desire: so þat at þe last in gret habundans of brenande desire & sorou of þe delayng of here desyre ¶ Beniamy[n] is borne, & is moder Rachel deyse, forwhy, wat tyme þat a saule is rawyste abowf it-self be habundans of desires & in a gret multitud of luf, so þat it is enflawmed with þe light of þe godhede, sekerle þendeyse all mans reson. ¶ And þerfor, wat-so he be þat desires to come to contemplacion of god, lete hym lete for to gedire samen þe myghtȝ of his sawle, & lete hym study forto refreyne þe outpassyng of is mynde, & schape hym forto wone with hym-self os a kyng in is reme to wome þat non of his sugetes wore contrari. Þen salto [vise þe] in þis maner: call samen þi þoghtes & þi desires & mak of þam a kirk, & lerne þe þerin to luf onle þis worde IHESU, so þat all þi desire & þi thoght be set onle to luf Ihesu, & þat vnseshandle os it may be here; so þat þo fu[l]fyll þat is sayd in þe psalme: «lorde, i sall bles þe in kirkes», þat is in thoght & desire of þe luf of Ihesu. & þen in þis kyrk ofe þoghtes & desires, & in þis onhede of stodes & of þe wil[les], loke þat all þi þoghte & þi desires & all þi studes & all þi willes be onle sette in þe luf & þe lofyng of Ihesu, with-outon forgetyng als [fer] forth os þo may be grace & os þi frelte will suffure, eweremore mekand þe to praere & to conseil, pacientle abydand þe wille of oure lorde, vnto þe tyme þat þi mynd be rawyste abouf it-self to be fed with þe fare fode of angels in behaldyng of gode & gostele ynges; so þat it be fulfild in þe þat is wretyne in þe psalme: ¶ Ibi Beniamyn adolescentulus in mentis excessu, þat is: «Beniamyne þe ȝong childe in rauyshyng of mynde of Ihesu.» .... Ihesu .... Ihesu .... Mercy Ihesu, graunt Mercy, Ihesu.

Wythdragh þi þoght

[folio 80b]

Wythdragh þi þoght fro þi gude dedys & fro þine ill dedys, and ynk þo arte ewere in þe syght of gode & in is presens, ȝe reght os þo art present to þi-self; and with all þi þoght onle offere þi body & þi saule mekle to þe mercy of Ihesu os trature to is lorde, lastandle criande in hertle mynde: «Ihesu mercy, Ihesu mercy, Ihesu mercy».

Thre pontȝ

[folio 81]

Thre pontȝ þere are þat kepen vs fro mone sotell desetȝ of þe foule fende þat mone gostle men begils þorou preway pontȝ of pryde þat mysrewle þere witte; wilk are þes: Meknes, mercy, & drede. Meknes is a clothyng of all colorse, for he enforses hym os fore þe tym to acorde hym to all condicions, for so may he best passe to hald is oghon kynde. Mercy is likende to whyte, for he clenß & wesese away þe vgsome filth of syne. Drede has colore of rede, for it is moste ferdfull of all othere colores. Þes þre are calde þe lefra of oure lorde, þat he cleths his childer ine or þai may comme to hym; for þe gospell byddes: woso lakse þis lyfray, kest hym into hell. Bot meknes is a seker sarke þat vnder & neghtes vs ogh to be: and sothle wo so lakes þis sark, gostle clethyngis ketȝ he none, whi[l]k are vertuȝ to vndurstande. Þerfor meknes ogh neght to be, & þen mercy abofe on þat: for meke hertȝ þat bolne for woo, are comforthed full mekill, mercy to call.