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

The Mirror of St. Edmund [A translation of the Latin text known variously as the Speculum religiosorum, Speculum ecclesie or Speculum sancti Edmundi. Horstman has inserted roman numerals in brackets to indicate the chapter divisions in the Latin original.]

Ms. Thornton (Lincoln Cath. 91)

[folio 197]

Incipit Speculum sancti Edmundi Cantuar[iensis] Archipiscopi in Anglicis. Here begynnys The Myrrour of seynt Edmonde þe Ersebechope of Canterberye.

[I.] Videte vocacionem vestram. This wordes sayse saynte Paule in his pistyll, and thay are thus mekill to saye one ynglysche: «Seese ȝowre callynge». This worde falles till vs folke of religioune: and þat sais he till excite vs till perfeccyone. And ther-fore, what houre þat I thynke of my-selfe one nyghte or on day, on a syde hafe I gret Ioye, and on anoþer syde gret sorowe. Ioy for þe haly religione, sorowe and confusyone for my febill conuersasione. And þat es na wondire, for I hafe gret enchesone. Als þe wyese man saise in his sermone; he sais, «to com to religione es souerayne perfeccyone, and there-In noghte perfitly to lyffe es souerayne dampnacyone». And thar-for þare es na turne of þe way bot ane to come in congregacyone, þat es, to drawe to perfeccione, [&] als þou will þi saluacyone, to leue all þat es in this worlde and all þat þer-to langys, and sett thi myghte to lyffe perfitly. [II.] To lyffe perfitly, as sayne Bernarde vs kennys, þat es to lyffe honourabilly, mekely, & lufesomly. Honourabilly als to god: þat þou sett thyne Entente to do hys will; þat es [to] say: in all thynges þat þou sall thynke in hert or say with mouthe or doo in dede with any of þi fyve wyttes alls with seynge of eghe, herynge of Ere, smellynge of neese, suellynge of throtte, towchynge of hande, gangand or standande, lygand or sittande, thynke at þe begynnynge if þat it be goddes will or noghte. And if it be goddis will, do it at thy powere; and if it be noghte hys will, do it noghte for to suffre þe dede. Bot now may þou aske mee: «what es goddes wyll?» I say þe his will es na noþer thynge bot þi halynes; als þe appostill [sais] in his pystill: Hec est voluntas dei: sanctificacio vestra, þat es to say: «þat es goddes will þat ȝe be haly». [III.] Bot now may þou aske me: «What mase man haly?» I say þe, twa thynges with-owttene ma, þat es, kwaweynge and lufe. Knaweyng of sothefastnes, and lufe of gudnes. Bot to þe knaweynge of godde þat es sothefastnes, ne may þou noghte come bot be knawynge of thi-selfe; ne ȝit to þe luf of godde may þou noghte come bot thurghe þe lufe of thynne evyne-crystyne. To þe knaweyng of þi-selfe may

þou come with besy vmbythynkynge; and to þe knaweynge of godde thurghe pure contemplacioune. To þe knaweynge of þi-selfe þou may come one þis manere: Thynke besely and ofte what þou erte, what þou was, and what þou sall be. Fyrste als vn-to þi body. Þou erte now vylere þane any mukke. Þou was getyne of sa vile matire and sa gret fylthe þat it es schame for to nevynne, and abhomynacyone for to thynke. Þou sall be delyuerde to tades and to neddyrs for to ete. / What þou has bene and what thow erte, now sall þou als to þi saule, thynke; ffor what þou sall be þou may noghte wyete nowe. Vmbethynke þe nowe how þou has done gret synn¯s and many, and how thow has lefte gret gudnes and many. Thynke how lange þou hase lyffede and what thow has rescheyuede, and how þou has dyspende it. For ilke an houre þat þou has noghte thoghte one godde, þou has it tynte. For þou sall ȝelde resoune of ilke ane ydill thoghte, of ilke ane ydill dede, of ilke ane ydill worde. And righte as þou has noghte ane hare of thi heuede þat it ne sall be gloryfyede if swa be þou be safede, righte swa sall eschape nane houre þat it ne sall [be] accountede. A Ihesu mercy! If all þis worlde ware full of smalle powdire, wha sulde be sa qwaynte þat he sulde or moghte Iugge ilke a [atom (or mot?)] by þame-selfe, and twyne ilke ane fra oþer? Certis na [mane]. Bot þe saule es a thowsande sythes gretter þan all þis worlde, if it ware a thowsande sythes gretter þan it es; and it es [all] full of dyuerse thoghtes, lykynges and ȝernynges: wha moghte þan thus seke his herte þat he moght knawe all þat es þare-In or thynke it? See nowe, my dere hertly frende, howe þou has gret nede of knawynge of thi-selfe! / Sythene aftyrwarde take gude hede whate þou erte nowe als vn-to þi saule: howe þow has littyll of gude in the, and littill of witte, and littill of powere: ffor þou ȝernys ilke a daye þat at noghte avayles the, and euer-mare ouer-lattly þat at may availe the. Dere frende, þou erte dessayfede sa ofte with vayne Ioye, nowe trauelde with drede, nowe erte þou lyftede one lofte with false trayste. See now on þe toþer syde þou erte [sa] chaungeabill, þat at þou will doo to-day þou will noghte to-morne; and ofte-sythes þou erte anoyede eftire many thynges, and turment if þou hafe thaym noghte, and sythen when þou has þame at þi will þan erte þou of thaa thynges annoyede. Thynke ȝitt one þe toþer syde how þou erte lyghte to fande, frele to agayne-stande, and redy to assente. / Of all þese wrechidnes now has þe delyuerede Ihesu þi spouse, and delyuers þe ylke day mare and mare. For whene þou was noghte, he mad þe, in saule aftire his awene lyknesse and his ymage, and þi body made of foule stynkande skyume of þe erthe whare-of es abhomynacyone to thynke; he mad þe in witte and in membirs sa nobill and sa faire þat nane cane deuyse. Thynke now besyly ȝe þat has fleschely frendis and kynredyne, why ȝe luffe þame sa derely and sa tendirly. If þou say þat þou lufes þi fadire or þi modire for-thi þat þou erte of þaire blude and flesche getyne: Sa are þe wormes þat comes of þame day be day. On a noþer syde þou has noþer of þame body ne saule, bot þou þan has of god thurghe thayme. For whate sulde þou hafe bene if þou had duellyde swilke as þou was of thayme when þou [was] genderide in fylthe and in syne? One þe toþer syd, if þou lufe brethire or systers or oþer kynredyne, for-þi þat þay are of þe same flesche of fadir or of modire and of þaire blude: by þe same skyll

solde þou lufe a pece of þaire flesche if it [ware] schorne a-waye, and þat solde be errour gret with-owttene mesure. Ȝyfe þou say þat þou lufes þame for-thi þat þay hafe fleschely fegure in lyknes of mane, and for-thy þat þay haue saule ryghte als þou has: þan es þi broþer fleschely na nerre þan anoþer, bot in als mekill als þou and he hase bathe [of] a fadire and a modire fleschely the begynnynge of þi flesche, þat es, a lyttill filth stynkande and full to see. Thare-fore þou sall lufe hym of whaym all þi fairenes commes; and þou sall lufe gastely ilk a mane, and flee fra now forthwarde to lufe fleschly. [IV.] And swa sall þou doo certaynly if þou conabilly thynke of gudes þat he has done gudly for þe, and mare sall doo if þou lufe hym Enterely. For als I saide at þe begynnynge, when þou was noghte he made þe of noghte;—and whene þou was tynte he fande þe, and whene þou was peryschede he soghte þe, and whene þou was saulde with syne þan he boghte þe, and whene þou was dampnede þan he sauede þe. And whene þou was borne in syne he baptyȝede þe; and sythene aftirwarde whene þou synnede sa foully and sa ofte, þan he sufferde þe so frely and habade thynne amendemente sa lange, and sythene rescheyuede þe sa swetly, and þe has sett in sa swete a falachipe. And ilke a day when þou mysdose þan he reprofes þe, and whene þou repentis þe þan he forgyffes the, and when þou erris þan he amendis þe, and when þou dredis þe þan he leris þe, and whene þou hungers þan he fedis þe, and when þou erte calde þane he warmes þe, and whene þou has hete þan he kelis þe, and when þou slepis þan he saues þe, and whene þou ryseȝ vpe þan he vphaldes þe, and euer-mare when þou erte at male-eese þan he comforthes þe. [V.] Thyre gudnes and many oþer hase done vn-to þe thi swete spouse Ihesu Criste. And þe swettnes of his herte sall þou thynke euer-mare and euer speke þare-of, and euer-mare lofe hym, and euer thanke hym, and þat bath nyghte & day, if þou oghte kane of lufe. And þare-for, whene þou ryses of þi bedde at morne, or at mydnyghte, thynke als-tite how many thowsand mene & womene ere perischede in body or in saule þat nyghte. Some in fyre, some in oþer manere, als in water or one lande. Some robbide, woundide, slayne, dede sodanly with-owttyne sacramentis and fallyne in-till dampnacione ay-lastande. Thynk alswa how many thowsande þat nyghte are [fallyn] in perill of saule, þat es to say in dedly syne, als in glotony, lechery, Couetyse, in manes-slaynge and in many oþer folyes. And of all þise illes the has delyuered thy swete lorde Ihesu, with-owttene þi deserte. What seruyce hase þou done wharefore he hase þus-gate keped þe, and many oþer loste and forsakene? For sothe if þou take gud kepe how gret gude he has done þe on ilk a syde, þou sall fynd hym ocupiede aboute þi profet als he did nane oþer thynge bot anely ware Entendande to þe and to þi hele, als if he had forgetyne all þis worlde for to be anely intendande vn-to þe. ¶ And when þou hase þis thoghte, lyfte vpe thy handis and thanke thi lorde of þis and of all oþer gudes, and say one þis manere: Gracias tibi ago domine Ihesu Criste, qui me indignum famulum tuum N. in hac nocte vel die custodisti, protexisti, visitasti, sanum saluum & incolumem ad hanc horam pervenire fecisti; et pro aliis vniuersis beneficiis tuis que michi tua sola pietate contulisti, qui viuis & regnas deus &c. This Orysone es þus to say one ynglysche: My lorde Ihesu Criste, grace I ȝelde and thanke þe þat me thyne vnworthy seruande þou hase

kepid, couerde and vesete in þis nyghte (or in þis day), hale, safe, and wemles vn-to þis tyme þou hase made to come, and for all oþer gudes and benfetis þat þou hase geffyne me anely thurghe þi gudnes and þi pete, þou þat lyffes and regnes endles, Amen». Dere frende, in þis same manere sall þou say when þou ryseȝ at morne, and when þou lygges downe at evyne. / And whene þou has done swa, þan sall þou besyly thynke how þou hase spende þat day (or þat nyghte), and pray god of mercy of þe ill þat þou hase done, and of þe gude þat þou hase lefte vn-till þat tyme. And dere frende, do na thynge in þis lyfe till þou commend þi-selfe and thi frendis qwykke and dede in the handis of thi swete lorde Ihesu Criste, and say one þis manere:

In manus tuas, domine, & sanctorum angelorum tuorum, commendo in hac nocte (vel die) animam meam et corpus meum, et patrem et matrem, fratres et sorores, amicos, familiares, propinquos, parentes, benefactores meos, et omnem populum catholicum. Custodi nos, domine, in hac nocte (vel die), per merita & intercessionem beate Marie et omnium sanctorum, a viciis, a concupis[c]enciis, a peccatis et temptacionibus diaboli, a subitania et inprovisa morte, et a penis inferni. Illumina cor meum de Spiritu sancto & de tua sancta gracia: et fac me semper tuis obedire mandatis, & a te nunquam separari permittas; qui viuis & regnas deus &c. And þis orysone es þus mekill to saye: «Lorde Ihesu Criste, in þi handis and in þe handis of thyne haly angells I gyffe in þis nyghte (or in þis day) my saule and my body, my ffadir and my modire, my brothire and my systirs, frendis and seruandes, neghtburs and kynredyne, my gude-doers, and all folke righte trowande. Kepe vs, lorde, in þis nyghte (or þis day), thurgh þe gud dedis and þe prayere of þe blyssed maydene Marie and all thi halous, fra vices and fra wykked ȝernyngeȝ, fra synns and fra fandynges of þe deuell, fra sodayne and [vn]-avysede dede, and fra þe paynes of helle. Lyght my herte of the haly gaste, and of thi haly grace. Lorde, þou make me to be bouxsome euer-mare to þi byddynges, and suffire me neuer-mare to twyne fra the, endles Ihesu, lorde in trynite. Amen». / My dere frende, if þou hafe þis manere, þan sall þou hafe verray knaweynge of thi-selfe, ffor thus sayse haly writte: «If þou traiste one thy-selfe, to þi-selfe þou sall be takyne, and ȝif þou trayste one gode and noghte one þi-selfe, to god þou sall be gyffene». And this maner of consederasyone es callede medytacyone, [and] by þis maner of knawynge of þi-selfe & by þis maner of medytacyone sall þou come to þe knaweynge of gode by haly contemplacyone. [VI.] Wiet þou þat þare es thre manere of contemplacyone: The fyrste es in creaturs. The toþer es in haly scripture. The thirde es in gode hyme-selfe in his nature. Thow sall wyet þat contemplacyone es na noþer thynge bot thoghte of godde in gret lykynge in saule, and to se his gudnes in his creaturs. His gudnes in his creaturs may þou see one þis manere. Thre thynges pryncypaly ere in gode, þat es to say Myghte, Wysdome, and Gudnes. Mighte es appropirde to godd þe ffadire, Wysdome to god þe Son¯, Gudnes to god þe Haly gaste. Thurgh goddes myghte ere all thynges made, and thurgh his wysdome ere all thynges meruailously ordaynede, and thurgh his gudnes ilke a day ere all thynges waxande. His powere may þou see by þaire gretnes and by thaire makynge; his wysdome by þaire fairenes [&] þaire ordaynynge, his gudnes may þou see by þaire Encressynge.

Þaire gretnes may þou see by þaire foure partynges, þat es to saye by þaire heghte and by þaire depnes and by þaire largenes and by þaire lenghe. His wysdome may þou see if þou take kepe how he hase gyffene to ylke a creature to be. Somme, he hase gyffene to be anely with-owttene mare, als vn-to stanes. Till oþer, to be & to lyffe, als to grysse and trees. Till oþer, to be, to lyffe, to fele, als to bestes. Till oþer, to be, to lyffe, to fele and with resone to deme, als to mane and to angells. For stanes erre, bot þay ne hafe noȝte lyffe ne felys noghte ne demes noghte. Trees are, [&] þay lyffe, bot þay fele noghte ... Mene are, þay lyffe, þay fele and þay deme, and þay erre with stanes, þay lyffe with trees, þay fele with bestes, and demys with angells. Here sall þou thynke besyly þe worthynes of manes kynde, how it ouer-passes ilke a creature. And þare-fore saise saynt Austyne: «I wald noghte hafe þe stede of ane angelle if I myghte hafe þe stede þat es purvayede to mane». Thynk also þat mane es worthy gret schenschipe þat will noghte lyffe eftyre hys degre and eftire his condicyone askis. For all þe creaturs in þe worlde ere made anely for mane. Þase þat ere meke, ere made for thre skylles: ffor to helpe vs at trauayle, als nate, oxene, kye, and horse; ffor to couer vs & clethe vs, als lyne and wolle and lethire; ffor to fede vs and vphalde vs, als bestes, Corne of þe erthe, ffysche of þe see. And þe noyande creaturs, als ill trees and venemous bestes; þe wylke are made for thre thynges: ffor oure chastyyng, for oure amendement, and for oure kennynge. We ere chastied and puneschet when we ere hurte. And þat es gret mercy of godde þat he will chasty vs bodyly þat we be noghte punescht lastandly. We erre amendid when we thynke þat all þese ere broghte vs for our syne; ffor whene we see þat sa lyttill creaturs may noye vs, þane we thynke one oure wrechidnes, and þane we ere mekyde. We ere Eftirwarde kende, for-þi þat we see in þise creaturs þe wondirfull werkes of god oure makere; ffor mare vs availes till oure ensampill and Edifycacione þe werkes of þe pyssmowre, þan dose þe strenghe of þe lyone or of þe bere. Als-swa, righte als I haue said of bestes, reght swa vndirstande of trees; and when þou hase donne on þis manere, Raise vp thy herte vn-till godde, and thynke how it es grete myghte to make all thynges of noghte and to gyffe þam to bee, and grete wysdome to ordayne þam in sa gret fairenes, and gret bounte to multyply þame ilk a day for oure prowe. A, mercy godde, how we are vnkynde! We dispende all [þ]is creaturs and he þam makes! We confound þame and he þame gouernes! We distruy þame ilke a day and he þam multyplies! And þare-fore say till hym in thi herte: «Lorde, for-þi þat þou arte þay ere, and for-þi þat þou arte fayre þay are faire, and for-þi þat þou arte gude þay are gude. With gud ryghte þay loue þe, and Onoures þe, and gloryfyes þe, all thy creatures, O blyssed godd in trinyte! With gud ryghte þay loue þe for þaire gudnes, with gud ryghte þay anourene þe for thaire fairenes, with gud righte þay gloryfye þe for þaire profet, all þi creaturs, blyssed trinyte! of whame all thynges ere thurgh his powere made; thu[r]gh whaym all thynges are thurgh hys wysdome gouernede; in whaym all thynges are thurgh his bounte multipliede; till hym honour and louynge with-owttene [ende]. Amen».

IIa. pars.

[VII.] ÞE toþer degre of contemplacyone es in Haly wryte. Bot nowe may þou say to me: «I þat knawes na letters, how may I euer-mare com to contemplacyone

of haly writte?» Now, my dere frende, vndirstande me swetely and I sall say perchance to þe: all þat es wretene [may be tald]. If þou kane noghte vndirstand haly writt, here gladly þe gud þat mene saise þe; and whene þou heres haly wryte owþer in sermone or in preue collacyone, take kepe als-tyte if þou here oghte þat may availe þe till edyfycacyone, to hate syne and to lufe vertue, and to dowte payne and to ȝerne Ioye, to dispyse þis worlde and to hye to blysse, and whate þou sall doo and whate þou sall lefe, and all þat lyghtes þinne vndyrstandynge in knawynge of sothefastnes, and all þat kyndills þi lykynge in brynnynge of charite; ffor of þise twa gudnes es all þat es wretyne in preue or in apperte. Owte of haly writte sall þou drawe and cune witte whilke are þe seuene dedly synnes, and þe seuene vertus, and þe ten comandementis, and þe tuelfe artycles of þe trouthe, and þe seuene sacramentis of haly kyrke, and þe seuene gyftis of þe haly gaste, and þe seuene werkes of mercy, and þe seuene vertuȝ of þe gospell, and þe seuen prayers of þe pater noster.

[VIII.] Þir are þe seuene dedly synnes: Pryde, and Envy, Ire, Slouth, Couetyse, Glotony, and Lechery. Pryde es lufe of vnkyndly heghynge, and þar-of comes þir seuen: Vnbouxomnes agayne god or agayne souerayngne, þat es to say, to lefe þat þat es commandyd and to do þat that es defendyde. The toþer branch of pride es Surquytry, þat es, to vndirtake thyng ouer his powere, or wenys to be mare wyse þan he es, or better þan he es; and auaunteȝ hym of gude þat he hase of oþer, or of ill þat he hase of hym-selfe. The thrid braunche of pride es Ypocrisye, þat es whene he feynys hym to hafe gudnes þat he hase noghte, and hydes þe wykkednes þat he hase. The ferth braunch of pride es Despyte of thyne euencristene, þat es when man lesses gudnes of oþer, for-thi þat hym-selfe suld seme þe bettir. The fyfte braunche [es Arrogance], þat es when man makes lyknes betwyx his awene wykkednes and oþer mens wikkednes, þat his awene may seme þe lesse. The sexte braunche of pryde es Vnschamefulnes, þat es when men hase noghte schame of ill ded aperte. The seuen[d]e braunche of pryde es Elacione, þat es when a man hase heghe herte, þat he will noȝte suffire to felawe ne mayster. Dere frende, þou sall wit þat thre thynges ere whare-of a man Enprides hym, þat es to say: of þe gudeȝ þat he hase of kynde, als fairenes or strenghe or gude witte or nobille kynredyne. The toþer thyng es þat man hase of purchase, als cunnynge, grace, gud loos, or dygnyte or office. The thirde thynge es erthely thynge or erthely gude, als clethynge, houssynge, Renteȝ, possessione, Menȝe, horssyng, and honour of þis worlde. Pride makes man to be of gret herte and heghe, to despyse his euencristene, and to ȝerne heghenes and maystry ouer oþer. ¶ The toþer dedly syne es Envy. And þat es Ioye of oþer mens harme, and sorowe of oþer mens welefare. And þat may be in herte with lykynge, or in mouth with bakbyttynge, or in werke with of mens gudnes wyth-drawyng or ells with ill procurynge. Envye mase man to hafe þe herte hevy of þat he sese oþer men mare worthi þan he in any thyng. ¶ The third dedly syne es Wrethe, þat es ane vnresonabyll temperoure of herte; and of it comes stryfes and contekes, schamefull and dyuerse wordes and denyouse, and wikked sclandirs. ¶ The ferthe dedly syne es Slouthe, and þat mase manes herte hevy and slawe

in gude dede, and makes mane to yrke in prayere or halynes, and puttes man in wykkednes of wanhope, for it slokyns þe lykyngeȝ of gastely lufe. ¶ The fyfte dedly syne es Couetyse, and þat es ane vnmesurabill luffe to hafe erthely gudes, and it destroyes & blyndes manes herte. And þare-of commes tresones, ffalse athes, wykked reste, Malice and hardnes of herte agaynes mercy. ¶ The sexte dedly syne es Glotony, and þat makes mane to serue and to be bouxome till wykked lykynges of þe flesche, þe whilke man suld maister and ouercome with mesure. Of glotony commes vayne Ioy, lyghtnes, and littill vndirstandynge. ¶ The seuen[d]e dedly syne es Lecherye, and þat mase manes herte to melte, and to playe thare þare his herte lykes and heldes, and þat with-owtene gouernynge of resoune. Of lechery commes blyndynge of herte, In prayere vnstabilnes, and fulle-hastynes, lufe of hym-selfe, hatredene of godde, lufe of þis worlde, vgglynes and whanhope of þe blysse of heuene. ¶ Dere frende, thire are þe seuene dedly synnes; and wele ere þay callid dedly synnes, ffor Pride twynnes fra man his godde, Envy his euencristene, Ire hym-selfe twynnes, Slouthe hym tourmentes, Couetyse hym begyles, Glotony hym dessayues, and Lecherye hym in thraledome settis.... [X.] Nowe hase þou herde þe seuene sekenes of manes saule. ¶ Sythene aftirwarde commes þe souerayne leche and takes þere medcynes, and waresche mane of þese seuene seknes and stabills hym in þe seuene vertueȝ, thurgh þe gyftes of þe haly gaste. Þe whilke are þese: ¶ Þe gaste of wysdom and vndirstandynge, þe gaste of consaile and of stalworthenes, þe gaste of cunnynge and of pete, and þe gaste of drede of godde Almyghty. Thurghe þese gyftes oure lord Ihesu lerres mane all þat he hase myster [of] till þe lyfe þat es callid actyfe, and til þe lyfe called contemplatyfe. And se how; firste mane suld lefe þe euyll and do þe gude; lefe þe euyll, þat teches vs þe gaste of drede of godde almyghty, and do þe gude leres vs þe gaste of pete. And for-þi þat twa thynges are þat lettis vs to do gude, þat es at saye welefare and tribulacione of þis worlde, ffor welefare desayues vs with losengery, tribulacyone with hardnes of noyes & dysses: for-þi sall þou despyse þe welefare of þis worlde þat þou be noghte þer-with dessayuede, and þat leres þe þe gaste of cunnynge; and þou sall stallworthly suffire tribulacyone þat þou be noghte ouercommene, and þat teches vs þe gaste of stallworthenes. And þire foure suffice till þe lyfe þat es callid actyfe. And þe toþer thre fallys to þe lyfe þat es callid contemplatyfe; ffor thre maners [are] of contemplacione. Ane es in creaturs, and þat leres þe gaste of vndyrstandynge. The toþer es in haly writte whare þou sese whatte þou [sal] doo & what þou sall lefe, and þat leres þe the gaste of consaile. The thirde manere es in godde hym-selfe, and þat leres vs þe gaste of wysdome. Now þou sese thurgh þe gyftes of Ihesu how he es besy abowte oure hele. [XI.] Eftire þis sall þou wiete whilke ere þe tene comandementis. ¶ Þe firste comandement es þis: «Thow sall wirchip¯e bot a godde þi lorde, and till hym anely þou sall serue». Þat es at say: wyrchipe hym with righte trouthe, serue vn-till [hym] anely with gude werkes. Here sall þou thynke if þou hafe lelly serued godde & wirchiped godde; if þou hafe seruede hym ouer all thynge; if þou hafe ȝolden hym þat that þou hyghte, if þou hafe done le[l]e penance, and if þou hafe ȝoldyne hym þat that þou hyghte hym in þi cristyndome, that was, to forsake þe deuelle

and all his werkes and in god lelly to trowe. And thurghe þis commandement es mane ordaynede ynence god þe ffadire. ¶ [In] þe toþer commandement es defendide to take goddes name in vayne; and lying and falsenes þare-in es defendide; and thurghe þis commandement es man ordaynede ynence godde þe Sone, þat saise hym-selfe «I am sothefastnes». ¶ Þe thirde commandemente es, «vmbythynke þe þat þou kepe þi haly-dayes», þat es to saye, in þine awene herte to kepe þe in riste and pees, with-owttene seruage of syne or of bodyly dedis. And þis commandement ordaynes mane to reschayfe þe Haly gaste. Þise thre commandementes lerres mane how-gates he sall hafe hym ynence godde þe trynite, to whas lyknes he es made in saule. / Þe oþer seuene commandementes leres man how he sall hafe hym ynence his euencristene. ¶ Þe firste es: «Þou sall honour þi fadire and þi modire» fleschely and gastely, and þat in twa maners, þat es to say, þat þou be bouxom to thaym in reuerence and honour, and [þat] þou helpe þame at thy powere in all thyngeȝ þat þay hafe myster [of]. «Þat þou be of lange lyfe in erthe»; ffor if þou will be of lange lyfe, it es resone þat þou honoure thayme of whaym þou hase þe lyfe; ffor he þat will noghte honoure hym thurgh whaym he es, it es noghte righte þat he be mare þa[t] he es. ¶ Þe toþer commandement es þis: «Þou sall sla na man». Here sall þou wyt þat slaughter es of many maneres: ffor þer es manes-slaghter of hand, of tunge, of herte. Mannes-slaynge of hande es when a mane slaes anoþer with his handeȝ, or when he duse hym in bandis of dede, als in presone, or in oþer stede þat may be enchesone of his dede. Manes-slaynge of tunge es in twa maneres, thurghe commandement or thurghe enticement. Manes-slayng of herte es alswa one twa maners, þat es, whene mene ȝernys and couaytes ded of oþer, and when he suffyrs man to dy and will noghte delyuer hym if he hafe powere. ¶ Þe thirde commandement es þis: «Þou sall do na lechery»; and þat es ryghte; wha-sa will hafe þe lyfe with-owttene corupcyone in þe Ioy of heuene, hym byhoues kepe his lyfe þat es dedly with-owttene corupcione of body. ¶ Þe ferthe commandement es þis: «Þou sall do na thyfte ne na falsenes»; and þat es ryghte, ffor he þat will safe oþer menes lyfe he sall noghte do away þat that moghte his lyfe sustayne. ¶ Þe fyfte commandement es þis: «Þou sall noghte bere false wittnes agaynes thyne euen-cristyne» with hym þat will noye hym or sla hym; and þat es ryghte, ffor he þat will noghte sckathe his euencristyne he sall noghte consente ne na consaile gyffe to do hym ill. ¶ Þe sexte commandement and þe seuende er þir: «Þou sall noghte couaite þi neghtboure wyfe», «ne þou sall noghte couaite his house ne nane of his gude wrangwysly»; ffor he þat hase wykked will and ill Entente in his herte, he may noghte lang with-hald hym fra wykkide dede; and þerfore if þou will noghte do lecherye þou sall noghte consente to mane ne to womane þat it duse, and if þou will noghte stele þou sall noghte couayte oþer mennes thynges in þi herte. Dere frende, þir are þe ten commandementes þat god gafe till Moyses in the mounte of Synay. The thre fyrste er pertenande to þe lufe of god, and the toþer seuene to þe lufe of þi-selfe and of thynne euene-crystyne. [XII.] Now, efter, sall þou wyt whilke ere þe seuene vertueȝ, þat es to saye ¶ Trouthe, Trayste, and Lufe, Wysedome and Rightwysenes, Mesure and Force. Of þe same matire er þe seuene vertus þat þe tene commandementis, bot þis es þe varyance be-twyx thaym: The tene commandementis kennes vs what we sall do, and þe seuene vertus kennes vs how we

sall doo. The thre fyrste, þat es to say Trouthe, Trayste and Lufe, ordaynes the how þou sall lyfe als to godde, þe toþer foure how þou sall ordayne thyne awene lyfe þat [þay] sall lede till þe Ioye of heuene. Dere frende, the awe to wyte þat we ere all made for ane ende, þat es to say, for to knawe godde, to hafe hym, and to lufe hym. Bot thre thynges er nedefull at puruaye till oure cu[m]ynge [to gud ende], that es, to wyte whedyr we sall ga, and þat we wyll comme thedyre, and þat we hafe trayste to com thedyre; ffor grete foly ware it to begyne þe thynge mane may noghte ende. Ȝitte one þe toþer syde, þe mane þat will wyele doo, hym nedide to hafe wysdome, myghte, and will, þat es to say, þat he konne [wele] doo, and þat he may doo, and þat he wyll doo. Bot for-þi þat we hafe noghte cunnynge, myghte, ne will of oure-selfe, for-þi hase godde gyfene vs trouthe for to fulfill þe defaute of oure [cunnynge; trayste, for to fulfill þe defaute of oure] myghte; sothefaste lufe, for to ordayne oure will to þe tane and to þe toþer. Trouthe ordaynes vs to godde þe Sone to whayme es appropyrde Wysdome, Trayste till godde þe ffadyre to whaym es appropyrde myghte, Lufe to þe Haly gaste till whayme es appropyrde gudnes. And þare-[fore] trouthe makes vs to hafe knawynge [of god]; and þat knaweynge vs sayse þat he es wondyrfull ffre es he þat one þis manere and þus largely gyffes of his gudnes, and of þat comes trayste; and [of] þat knawynge þat sais þat he es gude, commes þe thyrde sothefastnes, þat es lufe, ffor ylke a thynge luffes kyndely þe gude. [XIII.] Dere frende, here sall þou wyte whilke are þe twelue artycles of þe trouthe. ¶ The firste es þis: þat godde es ane in hym-selfe and thre in person¯s, with-owttene begynnynge and with-owttene Endynge, and þat all thynges made of noghte with his worde. ¶ Þe toþer artecle es, þat goddes sone tuke flesche and blode of þe blyssed maydene Marie and was borne of hire sothefaste godde and sothefaste mane. ¶ Þe thirde es, þat he was dede and grauene, noghte for nede, bot for to by vs of his fre will. ¶ The ferthe artecle es, þat þe same Ihesu rase fra dede to lyfe, and we sall ryse alswa. ¶ The fyfte artecle es, þat þe same sothefaste god and mane steighe vp in till heuene in manhed and godhede, and we sall steighe vp alswa thurgh his grace. [XIV.] ¶ Þe sext artecle es Baptyme, þat mase mane clene of syne þat he drawes of kynde, and gyffes grace to clense. ¶ The seuende artecle es Confirmacione, þat confermys þe haly gaste one mane þat es cristenede. ¶ Þe aughtened artecle es Penance, þat duse awaye all maner of syne, dedly and venyall. ¶ Þe nynde es þe sacrament of þe Auter, þat confermys þe penante, and gyffes hym force þat he fall noghte efte in syne, and vphaldes hyme and reconsailles hym. ¶ Þe tende artecle es Ordyre, þat gyffes powere till þayme þat are ordeynede to do þaire Offece and to do þe sacramentis. ¶ Þe elleuende artecle es Matrimone, þat defendis dedly syne in werke of generacyone by-twyx mane and womane. ¶ Þe twelfed artecle es Enoyntynge, þat mene Enoyntes þe seke in perell of dede, for alegeance of body and saule. [XV.] Dere frende, aftyre sall þou wyt whilke are þe foure vertus cardynalles, thurgh whilke all manes lyfe es gouernede in þis worlde, Þat es ¶ Cunnynge and Rightwisnes, Force and Mesure. Of þir foure saise þe haly gaste in þe buke of Wysdome þat þare es na thynge mare profytabill till man in erthe. And se nowe, whare-fore. Wha-sa walde any thynge wele do, firste hyme byhouys þat he konne chese þe ill fra þe gude, and of twa gud chese þe bettire: & þis vertu es called

cunnynge. Siþen þou sal lefe þe ill & do þe gude, & do þe greter gude] and leffe þe lesse gude: and þis es the vertu þat es callede ryghtwysnes. And for-þi þat twa thynges lettes mane to do wele and lefe þe yll, þat es at say welefare of þis worlde, for it dessayfes hyme with false vanytes, þe toþer es tribulacyone, to putt hym downe with many scharpnes: agaynes welefare sall þou hafe mesure þat þoue be noghte ouer-hye: and þis vertu es called temperance. And agayne aduersyte sall þou hafe hardynes þat þou be noghte castene downne: and þat vertue es callyde fforce or strenghe. [XVI.] ¶ Here-eftyre sall þou wyte whylke are þe seuene werkes of mercy. ¶ The firste werke of Mercy es, to gyffe mete to þe hunngry. The toþer es to gyffe drynke to þe thrysty. The thirde es to clethe þe nakede. Þe ferthe es to herbere þe herberles. Þe fyfte es to vesete þam¯e þat ere in presoune. The sexte es to comforth þe seke. The seuende [es] to bery þe dede. Thyse are þe seuene werkes of mercy þat are langande to þe body. Bot nowe may þou say to me: «how sulde I þat es in Relygyone, and noghte hase to gyffe at ete ne at drynke, ne clathes to þe nakede, ne herbery to þe herberles, ffor I am at oþer mens will and noghte at myne awene? ffor-thi ware it better þat I ware seculere, þat I myghte do þire werkes of mercy». / A, dere frende, be noghte begylede. Better it es to hafe pete and compassione in þi herte of hym þat hase mysese and wrechednes, thane þou hade all þis worlde to gyffe for charyte; ffor it es bettir wyth compassione to gyffe þi-selfe, als þou erte, þan it es to gyffe þat that þou hase. There-fore, dere frende, gyffe thi-selfe, and þan gyffes þou mare þan es in all þis worlde. Bot now may þou say me one þis manere: «Sothe it es þat it es better to gyffe hyme-selfe þan it es to gyffe of his: bot better es þe tane and þe toþer þan es ane be it-selfe, for lesse es a gud þan twa». It es noghte swa; ffor whethire es better be callede godde, or his seruande? Thow wate wele þat [it] es better to be callede godde. Bot þase þat suffirs hunngere, thryste, caulde and defaute, and oþer wrechidnes and mysese, calles oure lorde Ihesu Criste «hym-selfe», ffor he saise þus in þe gosepelle: «What als þou dyde to þe leste of myne, þou did to me»... Saynt Barnarde says: «Thire pure hase noghte in erthe, ne thire riche hase noghte in heuene»; and þare-fore if þe Riche will it hafe, thaym byhoues bye it at þe pure. / Now wate I wele þou couaytes to wyte whilke are verray pure, and whilke noghte. Now herkene with deuocyone. Sume are þat hase reches and lufes thaym, and þase are þe haldande & þe couaytourse of þis worlde. Othere are þat hase þame noghte bot thay luffe thayme, and þay walde hafe thayme gladly, and þase are þe wrechide beggers of þe worlde, and þe false folke in religyone, and þase are als riche and richere þane þe oþer [in will]. And of thame Ihesu saise in þe gospelle þat «lyghtere it ware a camelle to passe thurghe a nedill eghe, þan þe riche to come in to þe blysse of heuene». Sume are þat hase reches bot thay lufe thaym noghte, noghte-for-thy þay will wele hafe þame: and þase are þe gud mene of þe worlde þat dispendis wele that at þay hase. Bot fone are of þase! Ȝit are oþer þat hase noghte reches, ne lufes noghte thaym, ne will noght hafe þame: and þase are þe gude folke þat are in religione, and þase are sothefastely pure, and þairs es þe Ioye of heuene, ffor þat es the benysone of þe pure. Than it behufes þat þe riche hafe þe reuer[s]e of þat benysone; and þare-fore may I say «Blyssede be þe pouer for þaires es þe kyngdome and þe Ioye of heuene». And swa may I say of þe riche for

þairs es pyne of helle. Alswa pouer þay are þat hase pouerte and lufes na reches, and pouer þay are þat hase reches and lufes pouert. [XVII.] Now aftire þis, awe þe to wyte whylke are þe seuene prayers of þe Pater noster, þat duse away all ill and purchase all gude. And þase seuene prayers er contende in þe Pater noster þe whilke oure lorde Ihesu Criste kennde till his discyples how þay [suld] pray godde þe ffadire, and sayd thaym one þis manere: «Whene ȝe sall praye, one þis wyese sall ȝe say: Pater noster qui es in celis &c.» [The following section, enclosed in seg tags, does not appear in the Vernon MS copy.] Now, my frende, wit þou þat oure lorde Ihesu Cryste kennes vs in þe gospelle to make þis prayere. And þare-fore I walde at þou wyste at þe begynnynge whate es prayere or orysone, and sythyne þat þou vndirstande þe prayere of þe Pater noster. / Prayere or Orysone es noghte elles bot ȝernyng of saule, with certayne trayste þat it commes þat þou prayes. And in þat trayste vs settis Ihesu Criste whene he kennes vs to calle godde «oure fadyre þat es in heuene»; ffor in hym sall man hafe certayne trayste þat he may and will all gudnes gyffe þat oure saule kane ȝerne and mekill mare, þe whilke es betakynde by þise wordes: Qui es in celis, þat es to say «þe whilke es in heuene»; ffor if godde will call hym-selfe oure fadyre, þan he makes vs to wiet þat he lufes vs als childyre, and at he will gyffe vs all þat we hafe myster of. Bot certanly, if all þe lufe þat euer had fadire or modire vn-to þaire childyre, or all oþer lufes of þis worlde, ware gedirde to-gedyre in a lufe, and ȝit þat lufe ware multipliede als mekill als manes herte moghte thynke, ȝit it moghte na-thynge atteyne to þe lufe þat godde oure fadyre hase vn-till vs, þare whare we are hys enmys. And þat sall we wele see thurgh þe grace of godde, If we se one what manere he es oure ffadyr and whatt he hase done for vs. Wit þou þat whene god made all creaturs of noghte, we rede noghte þat he made any creature till his lyknes bot mane allane; and þare-fore godd he es, and makere of all thynges of þe worlde, bot he es noghte þaire fadyre; bot vn-till vs, thurghe his awene myghte full of mercy, es he godde and makere and ffadyr, ffor þat oure saule es lelly lyke vn-till þe lyknes of þe ffadyr, and þe sone, and þe haly gaste, þat ere hallyly a godde and persons thre. And all þis werlde he hase made to serue man, whils mane will duelle in his lele lufe als his awene childyre. Bot als-tyte als we twyne fra þat lele lufe, for lufe of þis lyfe, or for any oþer thynge, we losse þe lordechipe of þis worlde, and becommes thralles dreryly to þe deuelle, þare we ware before fre, and ayers of þe erytage of þe kyngdome of heuene and to welde þe welthe of þis werlde. Allas [I] may saye, Allas, allas, what here es a sorowfull chaunge, wha-sa it vndyrstode! Wit þou wele þat here es gret lykynge of lufe,—when godd þat es with-owttyne begynnynge and es with-owttene chaungeyng and duellys with-owttyne Endynge, for he es alþir-myghtyeste and alþir-wyseste, and alswa alþire-beste þat mannes herte may noghte thynke, in whaym es lufe and Ioy endles,—here, I say, es takyne of gret lufe, þat he deyned hym to make vs till his awene lyknes righte als we had bene his awen chosene childyre, and moghte hafe lefte vs to be a littill vyle matire als we ware made of oure modyr, þat vile es to neuene; or he moghte hafe made vs at his will [lik] any-kyne oþer bestis, and þane had we dyede to-gedire bathe body and saule. Bot when he hade made vs man and gafe vs þe saule to his awene lyknes—louede and luffede be þat lorde!—for to be ayers of þe Erytage of heuene, and lyfe in þat gret Ioye with-owttene Ende, now es na

herte sa harde þat it na moghte nesche and lufe swylke a godde with all his myghte, and his herte suld melte, filled of Ioy, If it thoghte sothely of þat grace þat oure lorde hase done till vs by-fore all oþer creaturs. And ȝitt did he mare thurghe his mekill mercy. For whene we ware thurghe oure sorowfull syne twynnede fra godde oure sweteste ffadire, and become thralles to þe ill gaste, than he, thurghe hys maste mercy, sente his awene sonne, þat with hym es godde in his godhede, for to take flesche and blode of þe virgyne Marie, Maydene and modyr, lastand in Ioy; and one þis manere did he þe dede: In state of thralle tuke he oure flesche to suffre þe gylteste pouerte and schame and noyes and paynnes þat neuer dyd ill ne na maner of syne, and sythene delyuerde hym till þe vileste dede and þe schamefulleste þat man moghte thynke, to delyuer vs wreches of sorowfull bandis, and of þe pynand presone puttid in hell, and to make vs to comme till þe heghe heuene, whare we sall be als kynges corounde in blyse, if we do þe will of þat swet lorde þat for vs ordeynede hym to dye one þe crosse als þofe he had bene a wykkid thefe. Dere ffrende, nowe hase þou here twa thyngeȝ in þe whylke godde hase schewede vs þat he es oure fadire and þat he lufes vs als his awene childyre, þare we are agayne hyme with oure wykked syne. The firste es þat he made vs till his awene lyknes, and þe toþer es þat he boghte vs fra presoune with his precyouse dede of his manhede. For þe fyrste es man haldene till hym for to lufe hym with all his herte. Bot þan may þou aske: «What sall I do hym for þe toþer thynge? ffor if I sall with pouerhede lofe godde þe ffadyr and lufe hym and serue hym with all my saule and with all my herte in all thynges for-þi þat he made me of noghte and gafe me saule aftir his awene lyknes, als it was commandyd in þe alde lawe be-fore godde was borne and be-com man for vs: what moghte I now do hym whene he for me wrechid synnere sa mekill hym lawede þat he walde becomme mane, and he gafe hym to me whene he thurghe his sweteste mercy walde dye for me, and of þe maste noyouse and þe maste vile dede þat euer was thoghte? I wate neuer what I may say here, ffor if I myghte lyffe a hundrethe ȝere, and if I moghte in þat tym ilk a day at a tyme dye als vile ded als he for me dide, ȝit ne ware it noghte ynence his gret gyfte, when he es sothely said goddes sonne of heuene, and gafe hym-selfe till vs þat tynte was thurgh syne and put in to þe pyne of helle and þare in þe dispytte of hym seruede to þe deuelle. How sulde we þane ȝelde hym þe gude gret gyfte whene he walde sende his awene sone to be pynede for oure syne?» Now I sall lere the, if god gyffe me grace, how oure dere ffadir askes nane oþer store bot that we with herte knawe oure awene ffebillnes and oure wrechidnes þat we hafe for oure awene syne. Thane sall we be in bitternes of penance, and crye till hym faste mercy, þat he vs saue for his haly name, ffor of oure-selfe hafe we noghte hym for to ȝelde. Þare-fore said the prophete in þe psalme: Quid retribuam domino pro omnibus que retribuit michi? Calicem salutaris accipiam et nomen domini invocabo &c., þat es: «What sall I ȝelde to god for all his gud gyftes þat he me gyffes als lorde with-owttene my deserte? The coppe of hele I sall take and calle þe name of my lorde». The cope of hele whare-of dranke oure lord Ihesu oure saueour, þat es the bytternes of þe penance in his grete pynes; and þat man in all his thoghteȝ calles godeȝ name, þat sothefastely knawes þat he hase noghte of hym-selfe bot sorowe and syn¯ne.

And wit thow þat if sothefastenes be sett faste in thi saule, þe mare þat þou knawes þe for wrechide and febyll, þe mare sall þou meke þe and calle one hys mercy. And þus it was of oure swete lady maydene and modyr, ffor scho had mare of grace þane any in this lyfe man or womane þat euer was borne, tharefore scho helde hir lesse and lawere þan any oþer wyghte, and mare cryede scho mercy þan any oþer man, whene sothefaste goddes sone lighte in hir wambe. / My dere frende, se now aftirwarde why oure lorde Ihesu kennes vs in þe gospelle to say «oure ffadire» and noghte «my ffadir». For by þat, will he kenne vs þat we suld gedyre all men with vs in oure prayers; ffor all ere oure brethire, crystende and vncristende mene, ffor þat all of a gouernaylle hafe we a ffadyr; and þat þou may þis thynge thurghe þe grace of godd clerelyere see, gyffe gude Entente till þat at I say. Hym calles þou thi fleschely broþer þat hase his body of þe same mane and womane of whaym þou hase thyne: thane sall þou wele halde hym þi broþer þat hase his saule of þe same fadir of heuene of whaym þou hase þi saule, and of swylke a kynd, and of swylke a lyknes; ffor als wele made godde ilke mane till lyknes of þe trinyte als he did þe; and þis broþerhede mare suld we lufe and mare dere halde, þan þe broþerhede of þe flesche, in als mekill als þe saule es mare nobyll þan þe flesche, and in als mekill als godde oure fadir of heuene es mare nobill and mare for to lufe þan oure fleschly fadir. And þat suld we do if we saghe als clerely with oure gastely eghe, als we do with oure bodyly eghe. Bot for-thy þat we see noghte bot with þe fleschely eghe, als it ware bestes, we hafe na knawynge ne na lufe bot of þat broþerhede þat commes of þe flesche stynkande and foule. Allas, allas! what sorowfull thynge thus hase blyndid vs! Certis na thynge mare blyndis manes saule þane lufe of erthely thynge þat son¯e takes Ende. For-þi behufes mane lefe his propire will if he will perfitly knawe þe lufesomest broþerhede whare-of now mekill I hafe spokene, ffor whate-sa-euer we hafe in body or in saule of gudnes or of fairenes, we hafe it of oure fadyr of heuene, godde, þat es till vs fadir, and Euenly till all his creaturs; noghte anely for his makynge of noghte, ne for his gouernyng of his grace, for his purchasynge þat he made of vs þat ware tynt childir, with his flesche and his blode þat he for vs gafe, als saynt Austyne þe nobill clerke witnes. He sayse, «þe ffadir gaffe his Sone thurgh whaym he walde by vs thralles; he gafe þe Haly gaste thurgh whayme he walde purchase þe thralles in his childire. Þe sonn he gafe in pryse of raunsone, þe haly gaste in preuelege of purchase; and þarfore þe ffadir kepis hym-selfe in Erytage till his childir þat he purchase». And þare-fore, dere frende, na mane sall mystrayste of þe lufe of his swete ffadirhede and of his dere pete, ffor mare es his mercy þane all oure wykkednes; ffor wha sa calles till hym with all his herte, with-owtene faile he will here hyme, for he es full of mercy. And þare-fore, als I be-fore saide, with ȝernynge of saule and certayne trayste, calle appone hym trewely with all thi herte. He es þi ffadir pereles þat purchaceceȝ þe pees; and saye traystely till hyme als hym-selfe vs lerede: Pater noster qui es in celis, þat es to say «Oure ffadir þat es in heuene»; sanctificetur nomen tuum, þat es to say, «halyed be þi name»; adueniat regnum tuum, «it come þi kyngedome; ffiat voluntas tua sicut in celo et in terra, «þi will be donne swa in erthe als it es in heuene»; panem nostrum cotidianum da nobis hodie, «oure ylke day brede þou gyffe vs to-day»; et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris, «and forgyffe vs oure dettis als we for-

gyffe our dettours»; et ne nos inducas in temptacionem, «and suffire vs noghte be ledde in to fandyngis»; set libera nos a malo, «bot delyuer vs fra all ill thyngis». Amen, þat es to say, Swa mot it be. Now, my dere frende, þou sall wyt þat þis Orysone passes all oþer prayers pryncypally in twa thynges, þat es to say, in worthynes and in profyte. In worthynes, for þat god hym-selfe mad it; and for-thi do þay gret schame and gret vnreuerence till Ihesu goddes sone þat takes þame till wordis ry[m]and and curius, and leues þe prayere þat he vs kennede, þat wate all þe will of godde þe ffadire, and þe whilke orysone commes mare till his plesynge, and whate thynges þe wrechede caytyfe hase myster at pray fore. Alswa, als I hafe sayde, he wate anely all þe ffadir wyll, and he wate all oure nede. And þare-fore a hundrethe thousande er dyssayuede with multyplicacione of wordes and of Orysouns; ffor when þay wene þat þay hafe grete deuocyone, þane hafe þai a fulle fleschely lykynge, ffor-thy þat ilk a fleschely lykynge delytes þame kyndely in swylke turnede langage. and þare-fore I walde þat þou war warre, ffor I say þe sykerly þat it es a foule lychery for to delyte þe in rȳmes and slyke gulyardy. Ȝit one a noþer syde saynt Austyne and saynt Gregore and oþer halowes prayede als was þaire lykynge. I blame noghte [þaire] prayers; bot I blame þase þat lefes þe prayere of godde þat hym-selfe made and lerede vs for to pray, þat es [þe] Pater noster, and takes þame till þe Orysons of a synfull saynte whare þay fynde it wrettene; ffor oure lorde Ihesus hym-selfe sayse in the gosepelle: «When ȝe will praye: prayes noghte with many wordes, bot prayes one þis manere: Pater noster &c.» ¶ Dere frende, ȝit sall þou wit, one anoþer syde, þat þe Pater noster passes all oþer prayers in [sufficience], ffor þare-in es contende all thyngeȝ, what sa we hafe myster of, till þis lyfe or till þe toþer; ffor we praye þare-In godde þe ffadyr þat he delyuer vs of all illes, and þat he gyffe vs all gudes, and þat he make vs swylke þat we may neuer do ill, ne þat we may noghte fayle of gude. And [se] now, all þe ille þat vs greues, ouþer es it ille þat es done, or it es ille for to come, or elles it es ille þat we suffire nowe. Of þat ille þat es donne and passede, we praye oure swete lorde þat he delyuer vs þer-of whene we say Dimitte nobis debita nostra &c. We pray hym delyuer vs of ill þat es for to come, whene we say et ne nos inducas in temptacionem. Of illes þat we suffire nowe, we praye hyme þat he delyuer vs whene we say set libera nos a malo. ¶ Ȝit, dere ffrende, on anoþer syde, wit þou þat all maner of gude þat es, ouþer it es erthely gude, or gastely gude, or gude lastande endles; ffor erthely gude we praye whene we say panem nostrum cotidianum da nobis hodie; ffor gastely gude we praye whene we say ffiat voluntas tua sicut in celo et in terra; ffor endles gude we praye when we say adueniat regnum tuum; and confermyng of all þis we praye, whene we say sanctificetur nomen tuum. ¶ Now, my dere frende, þese ere seuene prayers of þe Ewangelle þat oure lorde Ihesu Criste kennede till his dyscypills. And þou sall wit þat þese foure wordes þat comes be-fore, þat es to wit Pater noster qui es in celis, leres vs how we sall praye, and what oure-selfe sall be in prayere. For we sall in ylke ane Orysone haue foure thynges, þat es to say, Perfite lufe till hym till whaym we praye, and certayne trayste to haue þat at we praye fore, and stabill trouth in hym in whaym we trowe, and sothefaste mekenes of þat that of oure-selfe na gude we haue. Perfite lufe es vndi[r]standene in þis worde

Pater, ffor ilke a creature kyndly lufes his ffadir. Certayne trayst es contende in þis worde noster, ffor if he be ours, þan may we sekerly trayst in hym þat he es haldene till vs. Stabill trouthe es takene in þise wordes Qui es, ffor whene we say qui es, þan graunt we wele þat godde es þat we neuer sawe, and þat es ryghte trouthe, ffor trouthe es na noþer thyng bot trowyng of thyng þat may noghte be sene. Sothefaste mekenes es betakynde in þis worde In celis, ffor when we thynke how he es heghe in Ioy, and how we are here lawe in besynes, thane we are mekide. Bot whene we hafe festenede þere foure thynges in oure hertes, þan may we hardyly praye and saye with all oure affeccyone Sanctificetur nomen tuum, þat es to say «haly be þi name»; als wa [say], stabill þi name, þat es ffadir, in vs, þat we be one þat manere þi childire þat we do na thyng þat be agaynes þi will, and þat euer-mare we doo þat at commes to þi plesynge, thurgh grauntynge of þi grace. And for-thi þat we may noghte euer-mare do þat perfitely whyls we ere in þis caytifede worlde, þare-fore pray we þus and sayse Adueniat regnum tuum, þat es to say, «it come till vs þi kyngdome, þat we regne in þe, Ihesu, in þis lyfe thurgh thi grace, and þou in vs in þe toþer lyfe thurgh Ioy». And þis ilke we praye for þase þat are in purgatorie. And for-thi þat we neuer-mare may hafe parte with Ioye of heuene if we do noghte thi will in erthe, þare-fore we praye thus: Fiat voluntas tua sicut in celo et in terra, þat es to say, «thi will be donne als in heuene swa in erthe»; als wa say, make vs to do þi wyll, þat es to say, þou gyffe vs grace to do all þat þou commandes, and to lefe all þat þou defendis; and þat swa in erthe als in heuene, þat es to say, als Michaelle and Gabrielle and Raphaelle, Cherubyne and Seraphyne, and all þe oþer angells and archangells, ... and all þase þat are Ordeynede to þe endles lyfe in Ioy in ilke a kynde, in ilke ane ordire, and in ilke ane elde, thi wille duse. And for-thi þat we may noghte do þi will whills we lyffe in þis body if þou ne sustayne vs noghte, þare-fore say we þus: Panem nostrum cotidianum da nobis hodie, þat es to say, «Oure ilke day brede þou gyffe vs to-day«; als wa say, þou gyffe vs fforce in body and in saule, and hele if it be þi will of þe tane and offe þe toþer. And here es for to wit þat þare es thre maners of brede: þa[re] es bodyly brede, þat es to say ffode and clethynge, þare es brede gastely, þat es to say of haly wrytte þe leryng; and þare es þe brede of Eukaryste, þat es þe grace in þe sacrament of þe autere, for to comforthe þe kynde of þe tane and þe toþer. Bot for-thi þat we ere worthi na gudnes whills we ere bowndene in synne, þare-fore say we þus: Dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris, þis es to say, «fforgyffe vs oure dettis als we forgyffe oure dettours». Þou sall wyt þare oure synns byndis oure dettours to pynne, þare-fore we pray Ihesu to forgyff vs synnes, þat es to say, all þat we hafe synnede in thoghte in worde and in dede; and þat ryghte als we for-gyffe till þase þat hase mysdone agaynes vs. And for-þi þat a lyttill vs helpes to hafe forgyfnes of syne, if we may noghte kepe vs fra syne, þare-fore pray we þus: Et ne nos inducas in temptacionem, and þis es to say, «lede vs noȝte in to na fandyngis»; als-wa say, suffere vs noghte be ouer-commene in fandyngeȝ of þe deuell ne of þe flesch ne of þe werlde. And noghte allanly we pray þat we be delyuered of all euyll fandyngeȝ, bot alswa we pray þat we be delyuered of all ill thynge, whene we say Set libera nos a malo, and þis es to say, «Bot delyuer vs of all ill thyngis», þat es, of body and of saule, of syne and of

pyne ffor syne, þat now es or sall be. Say we Amen, þat es to say, Swa be it! And for-thi sayse oure lorde Ihesu Criste in þe gospelle: «what-sa þou prayes my fadir in my name he sall do it», and þer-fore say at þe Ende Per dominum nostrum Iesum Christum filium tuum &c. And now, my dere frende, vndirstande noghte þat þou sall say þi Pater noster with mouthe als I hafe it here wretyne be-fore þe. Bot say all-anely þe nakede lettir with þi mouthe, and thynke in þi herte of this þat I hafe said here, of ilke a worde by it-selfe; and rekk noghte þof þou ne multyply many Pater nosters; ffor it es better to say a Pater noster with gude deuocyone þane a thousande with-owttene deuocyone; ffor þus sais saynte Paule appertly: he sayse, «me ware leuer say fyve wordes in herte deuotely, þane fyve thousande with my mouthe with-owttene lykynge». And one þe same manere sall þou say and do at thyne offece in þe qweire, for swa sayse þe prophete: Psallite sapienter, and þat es to say, «Synges and versy wyesly». To say or to synge wyesly, þat es, þat thi herte be one þat at þou saise, and one þat at oþer saise, þat þou here it besyly; ffor if þi body be at thi seruyce, and þi mouthe speke one a wyse, and thi herte thynke of wrechidnes, caytefly þan es þou twynnede, [and] when þou swa es twynnede, þou tynes þe mede of þi seruyce; ffor þe awe to serue godde with all þi herte, with all thi saule, and with all þi vertu, and swa þou may pay þi godde. Bot þare es many thynges þat ere cause of swylke wrechede twynnynge, als mete, drynke, Reste, clethynge, layke, discorde, Thoghte, laboure, hethynge. These makes hippynge, homerynge of medles momellynge. And þare-fore take kepe what oure lorde Ihesu Criste saise in þe gospelle: «ffirste, he saise, sekes þe kyngdome of heuene, and all þat ȝe hafe myster of sall be gyffene ȝowe with-owttyne any askynge». Thare-fore, dere frende, þou sall wit what þou sall hafe in þe blysse of heuene. [XVIII.] Wit þou wele þat þou sall hafe seuene gyftes in body and seuene in saule, þat es to say: Fairenes in body with-owttyne fylth, Lyghtenes with-owttyne slewth, Force with-owttene ffeblesce, Frenes with-owttene thralledome, Lykynge with-owttene noye, Lufelynes with-owttyne envye, Hele with-owttyne sekenes, Lange lyfe with-owttyne ende. Thou sall hafe in saule: Wysedome with-owttene ygnorance, Frenchipe with-owttene hateredyne, Accorde with-owttene discorde, Myghte with-owttene wayknes, Honour with-owttene dishonour, Sekirnes with-owttene drede, Ioy with-owttene sorowe. Bot þe wreches in helle, all þe reuerce, both in body and in saule, þat es to say: Fylth with-owttyne fairenes, Slouthe with-owttene lyghtenes, Feblesce with-owttene force, Thraledome with-owttene freenes, Angwyse with-owttene lykynge, Sekenes with-owttene hele, Ded with-owttene ende. Thare sall be in þair saules: Ignorance with-owttyne wysdome, Hatredyne with-owttene lufe, Discorde with-owttene accorde, Feblesce with-owttene powere, Schame with-owttene honour, Drede with-owttene sekernes, and Sorowe with-owttene Ioy. And for þis sall þou seke with all þi myghte þat þou may wyne þe Ioye of heuene; ffor þare es sa gret Ioye and sa mekill swettnes, þat if þou myghte lyffe fra þe begynnynge of þe worlde vn-till þe ende and hafe all þe lykynge þat þou couthe ordeyne, ȝit þou sulde with gret ryghte lefe all þase, for to be a day in þe Ioy of heuene. // And thus endys þe toþer degre of contemplacyone, þat es to say þe contemplacione of haly writte; of þe whylke if þou take gud kepe in þi herte, it sall be lyghte vnto þe ilke a worde to halde. One ane oþer syde, þou hase mater to speke vn-to þe clerkeȝ, be þay neuer sa wyse, or to lewede

men be þay neuer so ruyde. [To] þe clerkes þou mofe som matirs of þis, and [aske] at þou may lere more. And whene þou spekes till sympill mene and ruyde, gladly þou lere þame [&] with swettnes. For þou hase enoghe whare-of þou may speke, and how þou sall þi lyfe amende and gouerne, and oþer mennes alswa.

[XIX.] Þe thirde degre of contemplacyone es in Godde hym-selfe. And þat may be on twa maners, þat es, with-owttene in his manhede, and In, in his godhede so blyschede. For þus saise saynt Austyne: «ffor-þi be-come godde mane, ffor to make mane to se godde in his kynde; ffor wheþer-som he ȝode with-in or with-owttene, euer-mare moghte man fynde pasture, with-owttene, thurgh consederacyone of his manhede, with-in thurghe contemplacyone of his godhede». Of his manhede, sall þou thynke thre thyngeȝ: þe meknes of his Incarnacyone, þe swetenes of his conuersasione, and þe grete charite of his passione. Bot þis may þou noghte do all att anes, and þare-fore hafe I twynned the thaym by þe seuene houres of þe daye þat þou saise in þe kyrke, swa þat nane houre passe the þat þou ne sall be swetely ocupyede in þi herte. Bot nowe for to do þis, þan sall þou wit þat till ilke ane houre of þe daye es dowbyll medytacyone, ane of his passyone, and anoþer of þe toþer sesone. [XX] ¶ Now, dere frende, before matyns sall þou thynke of þe swete byrthe of Ihesu Cryste alþer-fyrste, and sythyne eftyrwarde of his passione. Of his byrth, sall thou thynke besyly þe tyme, and þe stede, and þe houre þat oure lorde Ihesu Criste was borne of his modir Marie. Þe tyme was in myd-wyntter, whene it was maste calde, þe houre was at mydnyghte, þe hardeste houre þat es, þe stede was in mydwarde þe strete, in a house with-owttene walles; in clowtis was he wondene and als a childe was he bundene, and In a crybbe by-fore ane Oxe and ane Asse þat lufely lorde layde was, for þare was na noþer stede voyde. And here sall þou thynke of þe kepynge of Marye and hir childe, and of hir spouse Ioseph—wat Ioye Ihesu [hym] sente. Thou sall thynke also of þe hyrdes þat saw þe takyne of his byrthe, and þou sall thynke of þe swete felachip¯e of angells, and rayse vpe thi herte and synge with þame Gloria in excelsis deo &c. / Of þe passione, sall þou thynke how þat he was at swylke a tyme of þe nyghte betrayed of his descyple, and takene als a traytoure, and bowndene als a thefe, and ledde als a felone ... [XXI.] ¶ Be-fore pryme, þou sall thynke of þe passione of Ihesu and of his Ioyfull ryssynge. Of his passyone sall þou thynke how þe Iewes ledde hym in to þaire counsaile, and bare false wytnes agayne hym, and put appone hym þat he had saide blasefeme, þat es sclandyre in godde, and þat he had said þat he suld haue distroyede þe temple of godde and make agayne anoþer with-in the thirde day; and þane þay bygane to dryfe hym till hethynge and to fulle hym als a fule, and spite one hyme in dispyte in his faire face; and sythyne thay hide his eghene, and gafe hyme bofetes grete and sythene asked hyme whate he was þat hym smate; and sythene þay ledde hym dreryly to þe dede, and ȝitt neuer he sayde till thaym anes why þay swa dyde. Many othyre wykkydnes þay dide hym, þat lange ware to telle. / Ȝitt before pryme sall þou thynke of þe haly rysesynge: þat at þat tyme of þe daye Ihesu Ioyfully rase fra dede to lyfe, whene þat he hade destruyede helle and delyuerede haly sawles owte of þe powere of þe deuelle... [XXII.] ¶ Ȝitt be-fore vndrone sall þou thynke of þe passione and of þe witsondaye. Of þe passione sall þou thynke

how þat tyme oure lorde Ihesu Cryste dispytousely was dyspuylede nakkynde, and bowndene till a tree in Pylate house, and swa wykkedly scourgede and don¯gene, þat of his swete body fra þe heued till þe fute noghte was lefte hale... And at þat ilke houre þou sall thynke of þe witsonnday, how þ[at] tyme of þe day oure lorde Ihesu Criste sente þe haly gaste till his disciples in liknes of fyre and of tunnges, in takynnynge þat þay sulde hafe abowndance in worde, and brynnynge in lufe; and þat ryghte es þe purueance of oure lorde puruayde: ffor in twa maners þe wykked gaste be-gylede mane in paradyse, þat es to saye, with wykkede entycement of his tunge, and with þe caldnes of his venyme, and for-þi come þe haly gaste in lyknes of tung agayne þe Entycement of þe deuelle, and in fyre for to distruye þe caldnes of his venyme. [XXIII.] ¶ Be-fore myddaye sall þou thynke of þe annunciacyone and of Ihesu passione. Of þe annunciacione sall þou thynke of þe grete mercy of oure lorde Ihesu Criste, whi þat he walde be-comme mane, and ffor vs suffire þe dede in þat swete manhede, sene he moghte hafe boghte vs agayne on oþer manere. And þat dyde he, for till drawe till hyme þi luffe; ffor if ane hade bene þi maker, and anoþer thi byere, and hade sufferde in [his] body es all oure sorowe for to by all oure lufe, than hade noghte oure trouthe bene anely in ane. Off þe passione sall þou thynke, at þat houre how oure lorde Ihesu was done one þe Crosse be-twyx twa thefes, ane one his ryghte syde and anoþer one his lefte syde, and hym-selfe þay hangede be-twix þame twa, alls mayster of thefes. [I ne wate what I may say here]; ffor if all þe sekenes of þis werlde and all þe sorowe ware in þe body of a mane anely, and þat man myghte consayfe alls mekill noye and angwysce and sorowe in his body als all þe mene of þis werlde moghte thynke, ȝitt it ware full littill or els noghte to regarde of þe sorowe þat he sufferde for vs ane houre of þe daye... [XXIX.] ¶ Before non¯e sall þou thynke of þe passione and of þe gloriouse ascencione. Of þe passione sall þou thynke þat at swylke a tyme of þe daye dyede þe makere of lyfe for þi lufe. And here sall þou thynke of þe wordes þat Ihesu spake one þe crose, and of þe foure takynns þat be-felle in his dede. The fyrste worde was þis þat he spake: «Fadire, forgyffe þame þis syne, for þay wate noghte whate þay doo». The toþer worde was þis þat he said to þe thefe: «For sothe I say the, þis day sall þou be with me in paradyse». The thirde was þat he saide to his modire of sayne Iohn¯ his cosynne: «Womane, lo þare thi sone»; and to þe discyple saide he: «Manne, lo þare thy Modire». The ferthe worde þat he saide was this: «Godde, my godde, whi hase þou lefte me þus?» The fyfte was: Scicio, þat es to say, «I haf thriste». The sexte worde was this: In manus tuas domine &c., whilke es for to saye: «Fadir, in to þi hanndis I gyffe my sawle». The seuende worde was þis: Consummatum est, þat es to say: «Now es þe prophecye fulfillede»: and with þat worde he helde his hede downne and gafe þe gaste. Now þe takynns þat ware in his dede ere þire: ffirste all þe erthe bygane to tremble, and þe vaile of þe temple braste in-twa and felle doune, þe stanes raue in-son¯dire, þe graues opynede and þe dede men rase; and þe sonne with-drewe his lyghte fra þe werlde fra myddaye to non¯e. / Of þe ascencione sall þou thynke þat swylke a tyme of þe daye wente vpe oure lorde Ihesu Criste in till þe mounte of Olyuete, seande his discyples and his swete modire Marie; how he steighe in till heuene, and sett hym one [his] ffadir righte hande, and how his dysciples turnede agayne into þe Cete and ware in fastynge and in

prayere vntill þe commynge of þe haly gaste, and þare ware to-gedire a hundreth and twentty in a house for to abyde þe commynge of þe haly gaste, als oure lorde commande þame before. [XXV.] ¶ Before euensange sall þou thynke of Ihesu passione and of his supere. Of þe passione sall þou thynke how Ioseph of Aramathy purchaste Ihesu body of Pilate, and how þey come to þe crosse þare he hange, and þay brakke þe twa thee-banes of þe twa thefes. And þare was a knyghte redye with a spere, and perchede þe syde of Ihesu, and smate hym to þe herte; and als-sone come rynnande downe þe precyouse blode and watire. And þat was þe Rawnsone of þe whilke I before spake — louede be þat lorde! And þane Ioseph tuke hym downe of þe crosse, for-þi þat na bodye sulde duelle on þe crosse in so hye a daye als was one þe morne. / Of þe supere of Ihesu sall þou thynke how þat tyme he gafe his precyouse flesche and his blude in lyknes of brede and of wyne þat we may see, and it es sothefastely flesche and blude of Ihesu Criste þat we may noghte see with bodyli eghene. Þe thirde thynge es gastely, þe grace þat we rescheyue whene we take þat flesche and þat blude. We se þare lyknes of brede and of wyne and it es noghte, bot we trowe þat þare es sothefastely þe flesche and þe blude of Ihesu Criste. And noghte-forthi þe lyknes of flesche ne may we noghte see. And þare-fore þare whare we sulde hafe vgglynes als vn-till oure body for to ete flesche and drynke blude of mane, oure lorde Ihesu Criste turnede his flesche and his blude in liknes of brede and of wyne, for to comforthe oure bodily witte thurghe swylke fude als we ere wonnte for to see, and alswa for to helpe oure trouthe, thurghe þat þat we see a thynge and trowes anoþer. And þare-fore, dere frende, whene þou sall gaa for to reschaife þat swete flesche and þat blude of Ihesu thi saueour, luke at þou haue verray contricyone and repentance and clensynge of thi syne in thi herte, ffor þare þou ressayfes in sacrament reghte als þou ressayfede hyme in flesche and blude, bescede be þat grace! [XXVI.] ¶ Be-fore complyne sall þou thynke how þat Ioseph and Nicodemus wande Ihesu body in faire schetis, and enoynte it with precyouse oynementes, and laide it in a monumente of stane, and [þe Jewes] sett þaire seles apone þe stane, and knyghtes þat sulde it kepe. The toþer thynge þat þou sall thynke in þe same tyme es þis: how Ihesus in þe daye of supere, when he had souppede, he ȝode in till a gardyne with his discyples, and felle downe in Orysoune, and byganne for to swete one swylke manere þat þe droppis of blode droppede of his blyssede face vn-till þe erthe. [XXVII.] // Now hase þou matire and manere for to thynke of goddis manhede. And eftirwarde sall þou wit how þou sall thynke one hym in his heghe godhede. ¶ To þat, sall þou wit þat godde temperde swa his knaweynge fra þe begynnynge of mankynde, þat he walde noghte all hally schewe hym to mane, ne all hally hele hyme fra mane; ffor if he hade all hally schewede hym to mane, þan hadde trouthe noghte bene worthe and mysbileue had noghte bene þane ouercomene, ffor trouthe es of thynge þat may noghte be sene, þan þat at I see es noghte trouthe; and if he had all hallily helede [hym] fra mane, þan had trouthe noghte bene helpede, and mysbileue hade bene excusede; and for-thi þane walde he in party schewe hyme, and in party hele hyme. Bot now may þou aske me in how many maners he walde schewe hyme. I say in twa maners, ane with-In, anoþer with-owttene. With-In he schewede hyme thurgh reuelacyone and thurgh resoune; with-owttene, thurgh halye writte and thurgh creaturs. Thurgh reuelacyone, whene he schewede hym till any folke thurgh

inspiracione and thurghe myracle. By resoune commes he till þe knawynge of mane one þis manere: Ilke a mane may wele see in hym-selfe þat he es, and þat he hase bene, bot he may wele wit þat he hase noghte bene ay, and f[ro] þat he wate wele þat sume-tyme he begane for to be, þan was þare sume tyme whene he was noghte. Bot whene he was noghte, þan moghte he one na wyese make hyme-selfe, and þis seghes mane in [ilk] creature, ffor he sees ilke a day sume ga and sume come; ffor-þi, sene ilke thynges erre, and þay erre noghte of thayme-selfe, þare-fore it be-houes nede þat þare be ane to gyffe all thynges to be, þat es to saye, of whaym alle thynges are; thare-fore it behoues of force þat he thurghe whaym alle thynges erre, be with-owttene begynnynge: ffor if he hade begynnyng, thane it behoufede þat he had begynnyng of sume oþer, þane had he noghte bene þe firste autour and þe firste begynnyng of all thyngeȝ. Bot þare was nathynge before hyme; þan he come of na noþer, þane hade he neuer na begynnynge. And þare-fore it be-houfes one all maner of þe werlde þat þare be a thynge þat neuer hade begynnynge. And whene resone of mane sese of force þat it may na noþer-wysse be, þan he begynnys for to trowe stabilly þat a thynge [es] with-owttene begynnynge, þat es awtour and makere and gouernere of all thynges þat ere. And hym calles mene Godde by this skill, ffor þis worde Deus, þat es to say Godde, commes of a worde of grewe þat es called theos, and þat es als mekill for to say als ane anely Godde. And þat betakyns þis worde Godde. [XXVIII.] And, dere frend, þou awe to wit þat þare ne es bot a Godde ... And þou awe to wit þat na gude may faile to godde, bot for-thi þat swete thynge and gud thynge es comforthe of felaschepe, þan may noghte godde be with-owttene gudnes of felaschipe. Than behouede it nede þat þare ware many person¯s in godde, þe hegheste gudnes. And for-þi þat felyschepe may noghte be be-twyx faere þane twa, þare-fore behoues it be þat in godde be at þe leste twa person¯s; and for-thi that felyschipe es littill worthe whare þare es nane alyance ne lufe, ffor-thi it behoues þat þe thirde persone ware in godde, þat ware the alyance and þe lufe be-twyx the twa. And for-þi þat anehede es gude and manyhede alswa, þare-fore it behouede nede þat anehede and manyhede bathe ware in godde. And by þis skill commes mane to þe knaweynge of godde, þat he es a godde in hyme-selfe, and thre in persones. And þis ilke may mane see in hym-selfe; ffor he sese at þe begynnynge þat he hase in hym-selfe Powere, and sythene eftir powere he hase Wysdome. And sythene begane he for to lufe þat wysdome, and þan begynnes he for to knawe apertely þat þare es in þe saule mighte, and of þat myghte commes wysdome, and of thayme bathe comes Lufe; and when mane sese þat it es one swylke manere in hym, of þat awe hyme to wit þat one swylke maner awe it to be in godde þat es abouene hyme, þat es to say, þat in godde es myghte, and of þat commes his wysdome, and of powere and wysedome bathe comes lufe. And for-þi þat of þe fyrste person¯e commes þe toþer, and owte of thayme bathe comes þe thyrde, ffor-thi calles he þe firste person¯e godde þe ffadire, þe toþer godde þe Sonne, þe thirde godde þe Haly gaste. And for þat it [was] wonnte to be thus in-manges mene, þat þe ffadir was mare ffebill þan þe sonne for his elde, and þe sonne mare vnwyse þan þe ffadire for his ȝouthe,

and for þat a man sulde noghte wene þat it ware swa of godde: thare-fore es powere appropirde to godde þe ffadir, wysdome to godde þe Sonne; and for-þi þat þis worde Gaste sownnes sumwhate in to fellenes, ffor-þi es swetnes, lufe, and gudenes appropirde to þe Haly gaste. Oppone þis maner commes mane firste to þe knaweynge of his godde, how he es with-owttene begynnynge, and whi he es called godde, ane in substance and thre in persones, and whi þe firste persone es callede godde þe ffadir, þe toþer, godde þe sonne, þe thyrde godde þe haly gaste, and whi powere es appropirde to godde þe ffadir, & wysdome to godde þe sonne, and gudnes to godde þe haly gaste. In swylke manere sall þou knawe þi godde. [XXIX.] ... The fyrste degre of contemplacione es, þat þe saule be ledde agayne to þe selfe, and gedire it all with-In þe selfe. The toþer degre es, þat man see whate he es swa gedyrde to-gedire. The thirde degre es, þat he lefte hym-selfe abouen hym-selfe, and payne hym for to luke one his godde in his awene kynde. Bot till [þe] selfe may he neuer-mare comme, vn-till he hafe lerede to re[freine] ilke a bodyly ymagynacyone erthely and gastely þat commes to his awene herte owþer of herynge or of tastynge or of sweloynge or of any oþer bodily wite, to refuse it and to defule it, þat it may see the selfe swylke as it es with-owttene þe bodye. ¶ Tharefore, dere ffrende, take gud hede how þe saule es wondirfull in þe selfe: and howe it es ane in þe kynde, and noghte-forthi ȝit it duse dyuerse thynges: ffor þe selfe, it sese þat at þou sese with thyne eghne, heris with thyne eres, swelowes with thi mouthe, smelles with þi nese, and alswa þat at þou touches with all þi membris. ¶ Thynke ȝit Eftyrwarde howe þi saule es grete, þat all-anely with a thoghte it may comprehende heuene and erthe and all þat in thayme are, if þay ware a hundreth falde grettere þane þay are or may be. ¶ When manes [saule] es [swa] grete and swa nobill þat na creature may vndirstande it perfitly: thane grete and nobill es he þat swa nobill thynge made of noghte! He es abouene all thynge, and with-In all thynge, and with-owttene all thynge, and be-nethe all thynge. He es abouene all thynge, all thynge gouernande; be-nethe all thynge, berande all thynge; with-in all thynge, ffulfillande all; with-owttene all thynge, abowte-gangande all. ¶ Swylke manere of contemplacione Engendyrs in mane ffaste trouthe and sekire deuocyone. ¶ Eftir þis sall þou thynke howe þat he es large; ant þat may þou see one many maners. See at þe begynnynge howe þat he es large of erthely gude, how he gyfes his gudes als wele to þe ille als to þe gude, in alle thynges þat þou sese in erthe. Sythene efterwarde see howe þat he es large for to fforgyffe; ffor if a mane hym ane hade donne alls mekill ille als alle þe men of þis werlde moghte doo, ȝitt sulde he be mare redy be þe hundrethe parte for to fforgyffe hym, þan þat caytife sulde bee for to aske of hym forgyfenes .... [XXX.] ¶ Nowe, my dere ffrende, if þou lyfe Efter þis kennynge, þan sall þou lyfe honourabily: and þat es þe fyrste parte of oure sermone þat I touchede at þe begynnynge. ¶ And eftir þat sall þou studye to lyffe lufely, als to thyne euencrystene, and vntill þat sall þou sette all hally þi myghte to lufe and for to be lufede. Thou sall lufe all mene in godde, þat es at say, anely in gudnes, and noghte for þaire fairenes of bodye for to lufe, ne for force, ne for na noþer bodily vertu; ffor þay þat lufes in swylke manere, þay lufe noghte for goddes sake; and for to lufe mane in godde, es na noþer thynge bot for to lufe hyme for any thynge þat may noghte be lufede with-owttene godde, als for gudnes or for rightewysnes or

for sothefastenes. If we [be] gude, þane hafe we na frende bot gude, ne nane Enemy bot ill, and þar-fore þase þat er gude sall we lufe for-thi þat þay er gude, and þe ille sall we lufe for-thi þat þay may be gude: in þis manere lufe[s] þou nathynge bot gudnes, sene þat þou lufes all thynges for gudnes. And if þou will be lufede, schewe thi-selfe lufely. Ife þou will be lufely, resayfe these thre wordes with-owttene forgetynge: Do þat at man biddis þe or praies þe þat gude es; Take þat at mane gyffes þe and gruche noghte; And þat at men will say þe, suffire it mekely and wrethe the noghte. If þou lyfe thus lelely, þan lyfes thou lufely. ¶ Dere syster and frende, s[i]þene eftirwarde sall þou studye for to lyffe mekely. And to þis sall þou cwne wit þat þare are twa maners of mekenes. The tane commes of sothefastenes, and þe toþer commes of charite. Þe firste may þou hafe [by] knaweynge of thi-selfe: ffor thou may noghte in na manere of þis werlde see þi-selfe whate þou artte in sothefastenes, if þou be noghte mekyde. The toþer manere of meknes may þou hafe if thou thynke of þe meknes of Ihesu Criste, how þat he mekid hym þat neuer dyde syne; and swylke mekenes commes clenely of charyte. ¶ Now, my dere syster and ffrende, wate þou whate it es to lyffe honourabili, lufely, and mekely: and þat es to lyffe perfitly. ¶ Now oure swete lorde Ihesu Criste gyffe vs grace swa godde for to honour, and oure euenecristene for to lufe, and oureselfe for to meke, þat we may for oure honourynge be honourede, and for oure lufe be lufede, and for oure mekenes be lyftede vp in to þe heghe blysse of heuene, þat he boghte vs to Ihesu with his swete blude and his preciouse passione. Amen.

Explicit speculum sancti Edmundi cantuariensis Archiepiscopi. Dulce nomen domini nostri Ihesu Christi sit benedictum in secula seculorum. Amen.

Ms. Vernon (Bodl. Eng. poet a.1)

[folio 355]

Heer biginneþ a good tretis þat seint Edmound þe Bisschop made, I-wis: þe Mirour of seint Edmound I-cleped hit is, þat techeþ Mon to heuene Blis.

ÞIs is þe Bok sikerly þat techeþ to liuen parfytliche: hit is clept þe Mirour of seynt Edmound þe Confessour.

Ca^o. i^o Furst how Mon schal loken his stat.
Ca^o. ii^o What is to lyuen parfytliche, and what is Godes wille.
Ca^o. iii^o What þing makeþ Mon holi, & wȝuche-maner mon schal comen to þe knowyng of him-self, in bodi and in soule.
Ca^o. iiii^o Þe goode dedes of vr lord.
Ca^o. v^o How Mon schal spenden his tyme.
Ca^o. vi^o Whuche-maner Mon schal seon God in eueri creature.
Ca^o. vii^o Whuche-maner Mon schal seo Godes wille in holy writ.
Ca^o. viii^o Of þe seuene dedly synnes and of heore Braunches.
Ca^o. ix^o Of þe seuene blessynges of þe gospel.
Ca^o. xm^o Of þe seuene ȝiftes of þe holigost and of heore folsumnesse.
Ca^o. xi^o Of þe Ten Comaundemens.
Ca^o. xii^o Of þe seuene vertues þe wȝuche ben þeos: Be-leeue, Hope, Loue, Qweyntyse, Riht, Methsumnesse, Strengþe.

Ca^o. xiii^o Of þe twelue articles of þe be-leeue, and of þe seuen sacramens.
Ca^o. xiiii^o Of seuene dedes of Merci.
Cao. xv^o Þe seuen preiȝeres of þe Pater noster.
Ca^o. xvi^o Of seuene druryes of bodi and seuene in soule, and of peynes of helle.
Ca^o. xvii^o Of Contemplacion of God in his Monhede, onsweryng to seuen houres of holy chirche.
Ca^o. xviii^o Of Contemplacion of God in his Godhede.
Ca^o. xix^o Of þe large ȝiftes of God in moni maners.
Ca^o. xx^o Contemplacion of þe swetnesse, of þe bounte, and of þe feyrnesse of God.
Ca^o. xxi^o What is to liuen Honurabliche, Loueredenliche, and Mekeliche.

How Mon schal loken his staat. Capitulum primum.

ÞE word of þe Apostele ffalleþ to Men of Religion and to alle gode cristene men: «Seoþ þe stat wherto ȝe beoþ clept». Þis he seiþ, ffor to drawe vs to perfeccion. And þerfore, what-time I þenke on my-self, bi day or bi niht, on on half I haue gret Ioye, and on a noþur half gret Serwe. Ioye, for þe grete Religion and godnesse þat he haþ schewed to me and to Monkynde; Serwe, for þe wikked liuinge in me, and feble conuersacion. For whi? þus seiþ Eusebie in a Sarmoun: «Cum to Religion, is a souereyn perfeccion; not parfytliche liuen is a souereyn da[m]pnacion». Þerfore þe beste þing is whose liueþ in Religion, drawe he to þe lyf of perfeccion as he wilneþ his sauacion, and leue al þat is in þe world & al þat þer-to falleþ, and ȝiue al his power to liue parfyt lyf.

What is to liuen parfyt lyf. Capitulum secundum.

Parfytliche liuen, as seint Bernard seiþ, is to liuen Honorabliche, Loueredenliche, and Mekeliche. Honurabliche as to God, þat þou ȝiue þin entent to don his wille, þat is to siggen to don alle þe dedes þat þou schalt don wiþ honden, þenken wiþ herte, or speken wiþ Mouþ, to honour of God, and nouȝt aȝeyn his wille don wiþ eny of þi fiue wittes, as wiþ Siȝt of eȝen, Herynge of Eren, Swolewynge of Tonge, Smellynge of Neose, Touchynge of honden, Gon or stonden, Liggen or sitten. Þenk at þe biginnyng of euerich þing, ȝif hit beo godes wille or hit beo not. Ȝif hit beo his wille, do hit wiþ al þi miȝt. Ȝif hit beo nouȝt, do hit not ffor to suffre deþ. / But now wol men aske: «What is godes wille?» His wille nis non oþur þing bote vre holynesse; and þat seiþ þe Apostle: Hec est voluntas dei: sanctificacio vestra, þat is to seyen: «Godus wille is þat we ben holi».

What þing makeþ mon holi. Capitulum III.

Two þinges wiþ-outen mo makeþ mon holi, þat is to witen Knowynge and Loue. Knowynge of soþnesse, and Loue of godnesse. But to knowyng of God þat is soþnesse, ne maiȝt þou not comen but þorw knowynge of þi-self; no to þe loue of God þat is goodnesse, ne maiȝt þou not comen bot þorw loue of þi neiȝebore. To þe knowyng of þy-self maiȝt þou comen wiþ ofte þenkynge; to þe knowyng of God: wiþ clene contemplacion. To þe knowynge of þi-self þou maiȝt comen in þis Manere: Þenk inwardliche and ofte what þou art, what þou were, and what þou schalt ben. Furst as to þi bodi, after as to þi soule.

As to þi bodi: þou art vilore þen a dongehul. Þou were geten in so gret fulþe þat hit is schome to seye, and wlatful to þenken. Þou scha[l]t be mete to fyle todes and wormes. What þou hast ben and what þou art, nou take god hede as to þi soule—what þou schalt ben, ne maiȝt þou not þenken. Þenk þat þow hast don gret wikkednesses and monye, and leued mony godnesses and grete. Þenk hou longe þou hast liued, and how mony goodnesses þou hast receyued, and hou þou hast hem spendet; ffor whi? eueri houre þat þou hast not þouȝt on god, þou hast forloren. Þou schalt ȝelde reson of eueri idel word and eueri Idel þouht and eueri Idel dede; and also þer nis not an her on þin hed þat ne schal ben glorifyed ȝif hit be so þat þou be saaf, also þer ne schal a-skapen non houre þat ne schal be rikned to þe. A, Ihesu, Merci! Ȝif al þe world weore ful of smale pouder, who miȝte ben so sleiȝ þat miȝte departen vche [mot] bi him-self and taken from oþer? Certes, non. And þe soule of Mon is grettore þen al þe world, þeiȝ hit were a þousend to gret; and is al ful of diuerse þouȝtes, willes and desyres; who miȝte þenne so sechen his herte þat [he] miȝte knowen al þat he haþ don and þouȝt? Se now, goode Broþer, þat þou hast gret mester to knowyng of þi-self. Aftur tac good hede what þou art now as to þi soule. Þou hast luitel good in þe, luitel wit, or strengþe: for whi? þou desyrest al day þat þe helpeþ nouȝt, and seldene or no tyme þat þe may helpen. Þou art often deceyued, now þorw [to] grete serwe, now þorw veyne glorie; now art þow trauayled of fere, now artou houen an heiȝ þorw fals hope. On oþer half þou art so chaungeable, þis þat þou wolt to-day þou wolt not to-morwe. And also þenk what-maner þou art bisi and turmented aboute mony þinges ȝif þou hem ne haue; and whonne þou hem hast, þen artou anuyed and ful of hem. Þenk ȝit on oþur maner þat þou art liht to tempten, and feble forte ȝeynstonden, and redi to concenten. Of alle þeose wikkednesses þe haþ delyuered þi swete lord, & schal delyueren eueri day more and more, ȝif þou hit not fordo.

Of þe godnesse of vre lord, & hou mon schal spenden his tyme Cap. IIII.

Whonne þou were nouht, þenne he made þe, in soule after his owne liknesse, and þi bodi of foul roten and stinkinde fom, þat is abhominacion to þenken. He made þi wittes and þi Membres so noble and so feire þat no mon may deuysen. Þenk ȝit inwardliche, þou þat louest þi fader and þi Moder so tenderliche, and whi þou louest hem so derworþlich. ȝif þou sigge þat þou louest þi ffader and þi Moder for þou art geten of heore flesch and of heore blood: also ben þe wormes þat waxen of hem eueri day. On oþur halue þou hast of hem neiþer bodi ne soule, but of god þorw hem; for whi? what were þou & þou heddest dwelled in þat þat þou hast of hem, whon þou weore geten in fulþe and in synne? On oþur half, ȝif þou louest Broþur or Suster or kin for þei ben of þe selue flesch or blod þat þou art: [wiþ] þe selue skile scholdest þou louen a pece of þe flesch of ffader or Moder ȝif hit were awei coruen; and þat were a gret wodnesse out of mesure! Ȝif þow sigge þat þou louest hem for þei han þe flesch formed in liknesse of mon, and for þei han soule as hast þou: þenne is þi fleschlyche broþur no nerre þen a noþer, but in as muche as þou and he han of on fleschlich fader þe biginnyng of ȝoure flesch, þat is, a luytel stunch and fulþe.

Loue him þenne ffrom whom alle goodes comen; and loue alle men gostliche, and stunte herbi-forward to louen fleschliche. Ȝif þou þenke inwardliche of þe goodnes þat he haþ do þe, and schal do ȝif þou wolt loue him enterliche, hit schal sture þe him to loue þe more hertiliche. For whi? as I haue i-seid bifore, whon þou ne were, he made þe of nouȝt: and whonne þou were loren, he souȝte þe; whon þou weore sold to synne, he bouȝte þe; whon þou weore dampned, he sauede þe. Whon þou were boren in synne, he cristnede þe; and afturward whon þou sungedest so ofte and so foule, þenne he suffrede þe so freoli & abod longe, and receyuede þe to his merci, and þe putte þorw his grace in to his swete couent. And eueri day, whon þou dost mis, he snibbeþ þe; whon þou sungest, he forȝiueþ hit þe; whon þou doutest, þen he techeþ þe; whon þou errest, he a-Mendeþ þe. Whon þou hungrest, he fedeþ þe; whon þou art cold, he heteþ þe; whon þou hast hete, he keleþ þe. Whon þow wakest, he saueþ þe; whon þou slepest, he lokeþ þe; whon þou risest, he susteyneþ þe; whon þou wost fallen, he redresseþ þe; whon þou sittest, he abydeþ þe; whon þou gost, he ledeþ þe; whon þou turnest, he went þe. Whon þou gost mis, he aȝeyn-calleþ þe; and euere whon þou art vuel at ese, he comforteþ þe. Þeose godes, and mony mo, vre swete lord haþ don to þe. Wherfore in swetnesse of þin herte þou schalt euere on him þenke, of him speke, him þonken, him preisen, niht and day, ȝif þow const ouht of loue.

How þat Mon schal spenden his tyme. Capitulum quintum.

Furst, whon þou risest of þi bed in Morwe-tyde and at Mid-niht, þenk hou mony þousend Men han ben perisch þat niht in bodi and soule, summe in fuir and summe in water, [summe] in [oþer] diuerse manere as in séé and in lond; summe Robbede and summe I-woundede, summe slayn, summe dede sodeynliche wiþ-outen schrift, wherfore þei be fallen in to peyne wiþ-outen ende. Þenk also how mony þousend men ben fallen þat niht in to peril of soule, þat is to siggen in to dedly synne, as in Lecherie, Couetyse, and in oþur mony-maner folyes. Of alle þeose wikkednesses þe haþ dilyuered vre swete lord, wiþ-outen þi diseruyng. For whi? what seruise hastou do to him wherfore he haþ so loked þe, & mony oþure forsaken & laft? Ȝif þou take good hede hou gret good god haþ don to þe on alle halue, þou schalt fynden him ocupyed abouten þe as þei he dude non oþur þing but were tendynge onliche to þe and to þin hele; and þou schalt seon him, for to loken þe, al so tentyf and bisi as he hedde forȝeten al þe world for to taken kepe onliche in þe. And whonne þou hast þouht þus, tak vp þin hond and þonke þi lord of þis and of alle oþur goodnesse, in þis manere: Gracias tibi ago, domine Ihesu Christe, qui me miserum þeccatorem in hac nocte custodi[sti], þrotexisti, visitasti, sanum, saluum, et [incolumem] ad hanc horam þeruenire fecisti, et þro vniuersis alijs beneficijs tuis, que michi tua sola bonitate contulisti. Qui cum þatre & s. s. u. & regnas deus:

«ÞOnkynge I make to þe, my lord Ihesu Crist, þat me synful wrecche euer to þis tyme lokedest, defendest, visytest, hol, saue and vnbroken to þis tyme madest comen, and for alle þine oþure gode dedes þat to me þorw þin onliche godnesse hast wrouȝt; þat wiþ þe ffader and þe holy gost liuest and regnest god euermore wiþ-outen ende. A.M.E.N. Amen.»

In þe selue manere schaltou seyen whon þou risest in Morwe-tyde, and whon þou gost to bedde a-niht. At Mid-niht þou schal seyen ad hanc horam «to þis houre», but in Morwe-tyde þou schalt seyen ad principium huius diei «to þe begynnynge of þis dai», and at niht ad finem huius diei «to þe endynge of þis dai». / And whon þou hast don þus, þou schalt þenken inwardliche hou þou hast dispendet þe tyme from morwe-tyde þat þou ros til þou go to bedde a-niht; and also from þi liggynge to þi rysynge; and preye god Merci of þe wikkednesses þat þou hast don, and of þe godes þat þou hast leued þat dai, or þat niht; and do no þing to þis lyf, til þou haue bitaken þi-self and þi frendes, quike and dede, in to þe hondes of vre swete lord Ihesu Crist, & sei þus:

In manus tuas, domine, et sanctorum angelorum tuorum comendo in hac die animam meam & corpus meum, parentes, fratres sorores, cognatos, amicos, familiares, benefactores meos, et omnem populum chatholicum. custodi nos in hac die, per Merita & intercessionem beate Marie & omnium sanctorum, a vicijs & concupiscencijs prauis, temptacionibus diaboli, a subitanea & inprouisa morte, & a penis inferni. illumina cor meum de spiritu sancto et de tua sancta gracia, fac me tuis semper obedire mandatis, et a te nunquam separari permittas. Qui viuis & regnas deus per omnia s[ecula] seculorum. Amen.

«IN to þin hond, lord, and of þyn holy Angeles I beo-take in þis dai my soule and my bodi, ffader and Moder, Breþeren Sustren, Sibbe and frende, and alle myne gode-doeres, and alle cristene folk. Loke vs to-day, þorw þe meede and þe preyeres of blessed Marie and of alle halewes, from vices and wikkede couetises, fondynges of þe deuel, and from sodeyn and vn-war deþ, and from þe peynes of helle. Lihte myn herte of þe holigost and of þin holi grace, make me euer-more Boxum to þi comaundemens, and neuere suffre me be parted from þe; þat liuest and regnest god wiþ-outen ende. Amen.»

And whon þou gost to bedde at niht, þer as þou seist in þe Morwetide In hac die «in þis day», sei þenne In hac nocte «in þis niȝt». / Ȝif þou do in þis manere, þenne schaltou hauen trewe knowyng of þi-self. For whi? þus seiþ þe holi [writ]: «ȝif þou affye þe o þi-self, þou schalt be delyuered to þi-self; ȝif þou affye þe in god, þou schalt be taken to god». Þis Manere of consideracion of þi-self, and in þis þenkyng schalt þow come to þe knowyng of God.

Whuche-Manere Mon schal knowe God in eueri Creature. Cap. sextum.

Þreo Maners ben of Contemplacion: þe ffurste is in Creatures, þe secounde in Holy writ, þe þridde in God self and in his kuynde. Contemplacion nis non oþer þing but siht of þe godnesse of god. Þe goodnesse of god in his creatures, þou maiȝt se in þis Manere. Þreo þinges ben in god: Miht, Wisdam, and Godnesse. Miht is turned to god þe Fader, Wisdam to god þe Sone, Goodnesse to god þe Holigost. Þorw his Miht, ben alle þinges formed, þorw his Wisdam ben wonderliche ordeynet, þorw his Goodnesse ben eueri day Multiplyede. His miht maihtou seon þorw heore gretnesse and þorw heore formyng, his Wisdam maiȝt þou sen þorw heore feirnesse and þorw heore ordynaunce, his Godnesse þorw heore vertues and þorw heore multipliing. His Mihte þorw heore gretnesse maiȝt þou seon in heore foure departynges, þat is to witene, þorw heore heiȝnesse,

and heore depnesse, and þoru heore brodenesse, and heore longenesse. His Wisdam maiȝt þow sen ȝif þou take good heede how he haþ ȝiuen to eueri creature beoing: To summe, beoing wiþ-oute more, as to stones; to summe beoing and liuing, as to treon; to summe beoing, liuing, and felyng, as to beestes; to summe being, liuing, felyng, and vnderstonding, as to Angeles and to Mon. [Stones] hauen beoing, but þei neiþer liuen, felen, ne vnderstonden. Herbes hauen beoing & liuing but þei felen not]. Beestes ben, liuen, and felen, but þe[i] haue no resoun. Men haue beoinge wiþ stones, Liuynge wiþ herbes, ffelynge wiþ Beestes, Resoun wiþ Angeles. Þus þou maiht seon þe dignite of Monkuynde— and þerfore seiþ seint Austin: «I wolde not haue þe godnesse of Angel, and I mihte haue þe goodnesse þat is ordeyned to Mon». Þenk also þat Mon is worþi gret confusion þat wol not liuen as his condicion askeþ in his degre. For whi? alle þe creatures of þis world ben maad onliche for Mon, ffor þreo enchesons: ffor to helpen vs of trauayle, ffor to cloþen vs, ffor to feeden vs. Þe nuyaunt Creatures, as wikkede herbes and venimouse beestes, ben maad for þreo þinges: ffor vre chastyng, ffor vre amendyng, ffor vre teching. We ben punissched and chastised whon we ben hurt: and þat is a gret Merci [of god], þat he wole chastisen vs now in bodi, þat we beo not wiþ-outen ende punissched in soule. We ben amendet whon we þenken þat al þis is comen vs þorw vre sunne; ffor whi? whon we sen þat so luitel creatures mowen vs greuen, þenne we þenken on vre feblesse, & ben meke. We ben tauȝt in þat þat we seon in suche creatures þe wonder werkes of vre Creatour; ffor more edificacion to vs is þe trauayle of þe nuyȝere þen þe strengþe of þe Beore or of þe Lyoun. Also as is seid of Beestes, also vndurstond of herbes; and whon þou hast þouȝt of þeose Creatures, hef vp þin herte to þi creatour, and þenk þat hit is gret power to maken such þinges of nouȝt, and gret wisdam to ordeynen hem, and gret goodnesse to encresen hem eueri day in to so gret noumbre. Sei to þi lord þerfore in þin herte: «For þou art, þerfore þei ben; ffor þou art feir, þerfore are þei feir; ffor þou art good, þerfore are þei goode. Wiþ good riht þe honouren alle creatures, þei herien, þei glorifyen for heo[re] prow, blessed God in Trinite! Of whom ben alle þinges þorw his pouwer maade, and gouernede þorw his wisdam, & þorw his bounte multipliede. Ipsi honor & gloria in secula s. amen.»

How Mon mai seo Godes wille in Holi writ.

ÞE secounde degre of Contemplacion is in Holi writ. But nou schalt þou asken þat art of luitel lettrure: «On what manere miȝt I euere comen to contemplacion of holi writ?»

Now vnderstond and I schal telle þe. ȝif þou konst not vndurstonde þat is writen: here bleþeliche þe gode þat mon seiþ. Whon þou herest out of holi writ, in a comuyne prechinge or in priue seyinge: tak hede anon ȝif þou herest ouȝt þat mai auayle þe to edificacion, to hate synne and loue vertues, and doute peyne and desiren ioye, to dispisen þis world, touward þe toþur hiȝen, what þou schalt don and what þou schal leuen, and al þat mai lihten þin vnderstondynge, in knowynge of soþnesse, and al þat warmeþ þi wille [&] affeccion, in hete of charite; ffor whi? of þeose two goodes ben al þat is writen in holi writ, priueli

or aperteli. Out of holiwrit þou schalt witen and knowen wȝuche ben þe seuene dedliche synnes, & heore Braunches; þe seuene blessynges of þe Ewangelie; þe seuene ȝiftus of þe holigost; Godes ten Comaundemens; þe seuene vertues: Be-leeue, Hope, Loue, Qweyntise, Riht, Atemprenesse, and Strengþe; þe twelue articles of þe be-leeue; þe seuene Sacramens; seuene dedes of Merci; seuene preieres of þe Pater noster; þe seuene druweries in bodi, & seuene in soule; þe seuene peynes of helle, and Ioyes of heuene.

Of þe seuene dedly synnes.

ÞE seuene dedli synnes ben þeose: Pruide, Wraþþe, Envye, Accidie, Couetise, Glotonie, and Lecherie. Pruide is loue of oune heiȝnesse; of him waxen þeose seuene Braunches: Vnbuxumnesse aȝeyn God and aȝeyn Souereyn, þat is to siggen: leuen þat is comaundet, or don þat is defendet. Þe secunde is Auauntynge: whon a Mon a-vaunteþ him of good þat he haþ of a noþer, or of an vuel þat he haþ of him-self. Þe þridde is Ypocrisye: whon mon makeþ him hauen good þat he haþ nouht, and hut þe wikkednesse þat he haþ. Þe ffeorþe is Despit: whon a mon blameþ a noþeres godnesse, for him-self scholde seme þe betere. Þe .v. is Arrogauns: whon mon makeþ comparison bitwene his wikkednesse and an oþures, so þat his may semen þe lasse. Þe .vi. is Boldnesse: whon he haþ no schome of open synne. Þe seuenþe is Elacion: whon Mon Ioyeþ of his wikkednesse. Þreo þinges ben wher-of mon haþ pruide: of godes þat he haþ of kuynde, as ffeirnesse, strengþe, god wit, cunrade. Þe secounde, of godes þat he haþ of purchas, as science, vertues, good loos, grace, or dignite. Þe þridde is, of worldliche godes, as cloþing, housyng, Rentes, Meyne, horsyng and oþer hauyng.—Off Envye [waxen]: ben glad of oþures harm, and sori of oþures goode; and þat mai ben in herte þorw wille, or in Mouþe þorw detraccion, or in dede þorw wiþ-drawyng of gode or procuryng of vuel. Off Ire waxen: manaces, vileyne wordes, scornynges, & Blasfemies. Off Accidie waxen: heuinesse, Malice, Whonhope, Necligence aboute godes comaundemens, bisi þouht aboute þinges defendet. Off Couetyse wexen: tresouns, ffals oþes, feble reste, and hard herte for to don dedes of Merci. Off Glotenie waxen: veyn gladnesse, Lecherie, fulþe, muche speche, and feble vnderstondyng. Off Lecherie woxen: Blyndnesse of herte, in preyeres vnstudefastnes, fol-hastinesse, loue of him-self, hate of god, loue of þis world, fere and wonhope of þe world þat is to comen. Þeose ben þe dedly synnes seuene; and wel ben I-callet dedly, ffor whi? þe þreo furste despoylen þe synful wrecche, and þe feorþe falleþ him doun, þe fyfþe casteþ him out, þe sixte deceyueþ him, þe seueþe puiteþ him in to vuel seruage. For whi? Pruide dispoyleþ mon of God, Envye of his broþer, Ire of him-seluen; Accidie him falleþ, Auarice þroweþ him out, Glotonye deseyueþ him, Lecherie put him in to þhraldam.

Of seuene Blessynges of þe Ewangelye.

REmedies aȝeyn þe seuene dedly synnes leiþ vr lord Blessynges seuene in þe Ewangelie, and seiþ þus: «Blessed be þe meke of spirit, for heoren is þe ioye of heuene»: þat is aȝeyn Pruide, þat dispoyleþ mon of god. «Blessed be þe

deboners, to his broþer, for þei schulen haue blessed erþe euerlastand»: þat is aȝeyn Envye, þat reueþ from mon his broþer. «Blesset beo þei þat wepen, for þei schulen be cumforted»: þat is aȝeyn Wraþþe, þat bi-reueþ mon him-self. «Blesset beo þe Merciful, þat han Merci of oþure, for God wole haue Merci of hem»: þat is aȝeyn Couetyse, þat haþ of no mon Merci ne pite. «Blesset ben þei þat han hunger aftur rihtfulnesse, for þei schulen be fed»: þat is aȝein Slouþe and negligence. «Blesset ben þei þat han clannesse of herte, for þei schullen seo þe face of god»: þat is aȝeyn Glotonye, þat þenkeþ al-wey of ffleschliche lustes. «Blessed ben þe peisybles, for þei schulen be cald godes children»: þat is aȝeyn Lecherie, for whi? lechour mai not han reste nor pees of herte. Aȝein Prude, Mon schal han in his herte and in his mouþ and in his dedes, studefast mekenes. Aȝeyn Envye, Ioye in herte of oþur mennes wel-fare, and serwe of oþures harm, and loue to alle men. Aȝeyn Wraþþe, suffring and symplenes. Aȝein Sleuþe, liȝt herte in godes seruise and in alle goode dedes. Aȝeyn Couetyse, ȝiuynge wiþ gode herte to pore men. Aȝeyn Lecherie, Chastite of bodi, of herte, of tonge, of eiȝe. Aȝeyn Glotonye, Mesure of him-seluen, in Mete and drinke, nomeliche of drinke, ffor þorw to muche drink mony mon haþ losen his lyf, and mony Maiden hire Maidenhod; of hit comeþ mony oþur wikkednesses.

Of þe seuene ȝiftes of þe holigost.

NOw þou hast seuene Manere seknesses, and heore medecynes,. [After comeþ þe souereyn leche and takeþ his medecynes], þat sauen mon from þe seuene vices and confermen him in [þe] seuene vertues, þorw þe ȝifte[s] of þe holigost, þat ben þeose: Þe spirit of wit, and of vnderstondynge, Þe spirit of counseil, and of strengþe, Þe spirit of connynge, and of pite, Þe spirit of drede of god. Þorw þeose seuene ȝiftes techeþ vre lord what mon haþ mester [of] to þe lyf bodilyche and to þe lyf gostliche. And seo in what manere. Furst mon moot leue wikkednesse: and þat vs techeþ þe spirit of drede of god; and do þe goode: þat vs techeþ þe spirit of pite. And for tweyne þinges ben þat letteþ mon to don good, þat is to witen Weole and Wo of þis world—Weole wiþ-halt him wiþ faytinge, Wo, wiþ hardnes: þerfore, þou schalt dispisen þe weole of þis world, þat þou be not disseyued: and þat þe techeþ þe spirit of cunnynge; and þou schalt suffren hardnesse, þat þou be not ouercomen: and þat þe techeþ þe spirit of strengþe. Þeose foure suffisen to þe lyf bodiliche. Þe oþure fallen to þe lyf gostliche. For whi? þreo Maners ben of contemplacion: on in Creatures, and þat techeþ þe spirit of vnderstondyng; anoþur in Holi writ, where þou maiȝt seo what is to don & what þou schalt not don: and þat þe techeþ þe spirit of counseil; and þe þridde maner is in God self: þat þe techeþ þe spirit of wit.

Of þe ten Comaundemens and of heore Sufficience.

ÞE ffur[s]te Comaundement is: þat Mon schal wiþ gret Mekenes seruen and honouren God ouer alle þing. Þe secunde is: þat mon schal not taken Godes nome in veyn, in Idel oþes; Monnes speche schal ben to oþur «Hit Is, Hit Is; Hit nis, Hit nis: Ȝe Ȝe, Nai Nay». Þe þridde Comaundement is: þat Mon schal halewe his hali-day, wiþ holy werkes: heren deuoutliche wiþ-outen Iangeling

Masse and Matins and oþer houres, and not leuen to rysen, for no colde ne for no sleep ne for no swot—ffor þe more gref þat mon haþ to risen, þe more schal ben his meede ȝif he rise; and whon þou art at þi mete, of such goodes as God haþ þe lent ȝif bleþeliche þerof to þe pore, and after Mete þonke God of alle his gode ȝiftes; and afturward not gon to tauerne nor to wrastelynges nor to Carolynges, nor to oþur veyn pleyes of vanite—ffor of such pleyes comen ofte mis-happes and dedly synnes. / Þeose þreo Comaundemens ordeyneþ mon and techeþ hou he schal hauen him a-nontes god in trinite, to whos liknesse he is formed in soule. Þe toþure seuene ordeyneþ mon and techeþ hou he schal hauen him anentes his broþur. Þe ffurste is: «þou schalt honouren Fader and Moder», ffleschliche and gostliche, In twei maneres: þou schalt bouwe to heom & don hem reuerence, and helpen hem in alle þinges aftur þi pouwer ȝif þei han mester; «þat þou beo of long lyf», þat is to seyen, wiþ-outen ende liuinde—and þat is riht, ȝif þow wolt haue long liuynge, þat þou honoure hem of whom þow heddest biginnynge to liuen. Þe secounde Comaundement is: «þow schalt sle no mon». Þreo Maners ben of Slauht: þer is slauht of hond, whon a Mon sleþ a noþur, or putteþ him in stude of sleinge, as in prison, or in oþer stude where for to ben slayn. Slauht of tonge; þat is in two maners: be comaunding, or of tysinge. Slauht of herte mai ben also in two maners: as whonne he disyreþ or coueyteþ a noþures deþ, or whon he suffreþ a mon dyen and wol not helpen him and delyueren him ȝif he haue pouwer. Þe þridde Comaundement is: «þou schalt do no lecherie». And þat is riht, whose wole hauen heuene þat is wiþ-outen rotyng or stynk, þat he loke his soule beo not roten nor stynkinde. Þe ffeorþe Comaundement is: «þou schalt do no þefþe, nor falshede». And þat is riht, whose loueþ a noþer, þat he bi-reue him nouȝt þat he loueþ or scholde him seruen. Þe ffyfþe Comaundement is: «þou schalt not beren fals witnesse to harm of þi broþur». And þat is riȝt; whose wol not falsliche greuen his broþer him-self, he schal not concenten to anoþer þat wole him greuen, nor helpen, nor counseil ȝiuen. Þe sixte Comaundement is: «þou scha[l]t not coueyten þi broþer wyf», nor his seruaunt; nor no mon, þou þat art wommon, nor non oþer wommon þou þat art mon. Þe seuenþe Comaundement is: «þou schalt not coueyten þi broþures þing». Þeose tweyne comaundemens acorden to tweyne biforen: «þow schalt don no lecherye», «ne þou schalt don no þefþe»; ffor whi? hose haþ an vuel wille and coueyteþ faste in herte, he mai not longe holden him from wikkede dede in wikkede occasions; and þerfore þou þat wolt not don no lecherie, loke þou haue þerof no couetyse; and þou þat wolt not Robben nor stelen, coueyte not in herte non oþer monnes þing. Þeos ben þe ten Comaundemens þat god ȝaf Moyses. Þe þreo ffurste fallen to þe loue of God, þe [oþure] seuene to þe loue of þi broþer.

Of seuene vertues and of heore Sufficience.

Afftur anon most þou knowen þe seuene vertues: Be-leeue, Hope, Loue, Qweyntise, Riht, Strengþe, and A-temprenesse. Þe þreo furste, þat is to witen Be-leeue, Hope, and Loue, ordeyneþ þe hou þou schalt lyuen as anentes God. Þe oþer foure ben cleped vertues Cardinals: to ordeynen þi-self hou þou schalt

lyuen here ffor to comen to [þe ioye] wiþ-outen ende. Þow wost wel, we ben maad for þis ende, þat is to witen: to knowen god, hauen him, and louen him. But þreo þinges ben nedful to comen to þi[s] ende: þat is to witen: Connynge whoder þou schalt gon, and wille to cu[m]en, and hope for to cu[m]en. On oþer halue, hose wole wel don a þing, him bi-houeþ þreo þinges: Connynge, Pouwer, and Wille; þat is to seiȝen: þat he con don hit, and mowe, and wole. But for we han not of vre-self connynge, pouwer, no wille, þerfore God haþ ȝiuen vs Be-leeue, ffor to fulfillen þe de-faute of vre vncunnyngnesse; Hope, fforte fulfullen þe defaute of vre feblenesse; Loue, for to ordeynen vre wille to þat on or to þat oþer. Be-leeue ordeyneþ vs to God þe Sone, to whom is a-titlet cunnynge; Hope to God þe Fader, to whom is a-tytlet strengþe; Loue to God þe Holygost, to whom is a-tytlet godnesse. And þerfore, Be-leeue makeþ vs haue knowyng of God; and þat knowinge seiþ to vs þat he is wonderliche corteis þat in such manere and so largeliche ȝiueþ vs of his godes: and of þat be-leeue comeþ Hope: and of þat knowynge þat he is go[o]d, comeþ þe þridde vertue, þat is Loue, ffor whi? eueri þing loueþ kyndeliche þe goode.—Wiþ þe foure oþure vertues, þat ben vertues cardinals, is al a Monnes lyf gouerned in þis world; þat ben: Qweyntise, Riht, Strengþe, and A-temprenesse. Of þeose foure seiþ þe holi gost in þe Book of wisdam, þat þer nis no þing more profitable to mon in eorþe. Heere now, wherfore. Whose wole wel don, ffurst hit beo-houeþ þat he cunne chesun þe gode from þe wikke, and of tweye goode þe betere to chesun. Þe gode fro þe wikke, techeþ vs Riht. Leuen þe lasse goode for þe more, vs techeþ Qweyntise. And for twey þinges letten mon to don wel, þat is to seyen, worldus weole, þat deceyueþ mon wiþ fals swetnesse, and aduersite þat ouurcomeþ mon wiþ grete and mony hardnesses or wiþ grete burstus: aȝeyn weole þou schalt haue Mesure, þat þou beo not to muche houen an heiȝ and deceyued wiþ fals swetnesse, and þat vertu is clept A-temprenesse; aȝein aduersite schalt þou haue hardynesse of corage, þat þou be not feld wiþ þis hardnesse, and þis vertu is cald Strengþe.

Of þe twelue articles of þe Fei.

ÞE ffurste poynt of holy be-leeue is: Fader and Sone and Holy gost, þeose þreo persones ben on God, wiþ-outen begynnynge and wiþouten endynge, þat made heuene and eorþe of nouȝt. Þe secunde point of be-leeue is: þat Godes sone tok flesch and blod of þe Mayden Marie, and of hire was boren Ihesu Crist, verrey God and verrey mon. Þe þridde poynt is: þat god and þe virgynes sone Marie was pyned and crucifyed and suffrede deþ on þe crois, and in sepulcre was leyd, in to helle his soule descended wiþ his godhede and tok out þe soules þat hedden in heore lyf don his wille. Þis passion he suffrede wiþ his oune wille, ffor to diliueren from helle alle þat heere don his wille. Þe ffeorþ poynt is: þat Ihesu Crist in þe þridde day verrei god and verrei mon Ros from deþ to liue in flesch and bodi glorifyed; schewynge him ofte to Marie Maudeleyn and to his disciples, and spac wiþ heom; and þorw þat Resurrexion, wiþ þis bodi þat we han in þis world we schullen risen fro deþ to lyue. Þe ffyfþe point is: þat vre lord Ihesu Crist, God and Mon, steiȝ in to heuene, and þorw him schulen we, [if we]

be not cumbred wiþ no dedly synne whon we passen henne. From þenne he sende þe holigost to hise apostles; and fro þenne at þe day of doom in his monhed schal comen to Iuggen wiþ his apostles eueri mon aftur his werkes. ÞE seuene þat comen after, ben þe seuene sacramens of holichurche, þat ben remedie to mon of alle-manere synne. Þe furste is Cristendom, þat makeþ mon clene of þe synne þat he drauȝþ of ffader and moder. Þe secunde is Confirmacion, þat confermeþ þe holygost in Mon or wommon þat is cristned. Þe þridde is Penaunce, þat doþ awei eueri maner of synne. Þe ffeorþe is þe sacrement of þe Auter, þat confermeþ þe penaunt and ȝiueþ him strengþe þat he ne ȝeyn-falle, and reconsyleþ him. Þe ffyfþe is Ordre, þat ȝiueþ pouwer to ordeyne[d] to don heore Offys and make þe sacrement. Þe sixte is Matrimoyne, þat defendeþ dedli synne in waxing of generacion. Þe seuenþe is Vnccion, þat is don to þe seke in remedie of bodi and soule.

Of þe seuene dedes of Merci.

Affter þow most witen wȝuche ben þe dedes of Merci. Þe ffurste is: ȝiuen þe hungri mete. Þe secunde, ȝiue drynke to þe þhrustfol. Þe þridde is, cloþen þe nakede. Þe ffeorþe is, herborwe þe housles. Þe ffyfþe, visyten þe prison neode. Þe sixte is, cumforte þe seke. Þe seuenþe is, to burie þe dede. / Þeose ben þe dedes of Merci þat fallen to monnes bodi. But now maiȝt þou seiȝen þat art in Religion: «I haue no power to ȝiue mete nor drinke nor cloþinge nor herborwe, nor visyten nor cumforten þe prison nor þe seke, ffor I am al in oþures pouwer and not in myn oune. Þerfore hit weore bettre I weore at myn owne wille, and don þis dedes of Merci, þen ben in Religion.» Ne be not deceyued: hit is bettre haue compassion and pite in herte of him þat is Meseyse, þen þat þou heddest al þe world to ȝiuen for charite, ffor better is ȝiuen holliche compassion of þi-self, þen of þyn god. Ȝef þi-seluen, and þou ȝeuest more þen al þe world. But nou þou wolt seien: «Soþ hit is þat hit is bettre ȝift to ȝiuen þi-seluen þen þyn: But boþe were bettre þen on; ffor on good is lasse þen tweyne.» Hit is not so; ffor whi? Wheþere is better be called god, or ben called his seruaunt? To ben called god. And þo þat suffren Cold, hunger and defaute and oþur meseises here, he calleþ heom him-self; ffor he seiþ in þe Ewangelie: «Al þat ȝe don to þe leeste of myne, ȝe don hit to me.» On oþur halue: wheþer is beter, to Iuggen or ben I-Iugget? Certes, Iuggen. And þat schullen þe pore: þei schullen Iugge þe riche; also Ihesu seiþ in þe Ewangelie: »Ȝe þat han alle þingus forsake for þe loue of me: at þe day of dome whon i sitte in þe see of my Mageste, þenne schul ȝe sitten vppon þe xii tronos and Iuggen [þe] .xii. linages of Israel.» On oþer halue: wheþer is bettere han þe Ioye of heuene in possescion, or in be-hotyng? Certes, in possession. And þat haue þe pore of spirit, ffor, as Ihesu seiþ in þe Ewangelie, «heoren is þe Ioye of heuene». He seiþ not «here schal ben», but «here is»; þat is to vnderstonden: also siker mouwe þe pore ben of þe Ioye of heuene, as mon is of þe þing þat is in his hondes. And þerfore seiþ seint Bernard: «Þe pore han nouȝt in eorþe, ne þe riche han nouȝt in heuene»; and þerfore, ȝif þe riche wolen hit haue, þei moten hit bugge at þe pore. Now I wot wel þow disyrest muche to witen wȝuche

ben verrey pore, and wȝuche nouȝt. Now here wiþ deuocion. Summe ben þat han richesse, and louen hit: þo ben þe Couetouse of þis world; and summe ben þat hauen hem not, but þei louen hem and wolde gladliche hauen hem: þo ben þe wrecches of þe world, and þe fals religious, and [þei] ben also riche as þe oþere or ricchore, [in wil]. And þei ben [þo] of whom Ihesu seiþ in þe Ewangelie þat «hit weore lihtore to a chamaile gon þorw þe eiȝe of an nedele, þen þe riche entre in to þe ioye of heuene». Summe [han] riche[s], but þei louen hit not, al-þauȝ þei [wol wele] h[it] han: þo ben þe gode men of þis world þat dispenden þat þei han wel; and oþure þer ben þat han nouȝt of richesse, nor louen hit, nor þei sechen not to hauen hit: þo ben þe holy men of Religion; and þei ben verreiliche pore, and heoren is þe Ioye of heuene. Þat is þe blessyng of pore. Þenne bihoueþ hit þat þe riche haue þe contrarie of þe blessynge. And þerfore I mai siggen: «Blessed ben þe pore, for heoren is þe Ioye of heuene», þenne may I siggen: «Waried ben þe riche, for heoren is þe peyne of helle.» Riche ben þat han richesse and louen hit, [or þat han hit not but louen hit and coueyten hit]. Pore ben þat han pouerte and louen hit and coueyten hit, or þat han richesse and louen al-wei pouert.

Of þe seuene preyeres of þe Pater noster. Cap. xv.

Aftur þou most knowen wȝuche ben þe seuene preyeres of þe Pater noster, þat fordon alle wikkednesses and bringen alle godnesses; þat vre lord Ihesu Crist tauȝte his disciples how þei scholden preiȝe god þe fadur, & seide hem þus:

Pater noster qui es in celis: Fader vre þat art in heuene. Sanctificetur nomen tuum: Halewed be þi nome. Adueniat regnum tuum: Come þi regne. Fiat uoluntas tua, sicut in celo et in terra: Þi wille be don in eorþe as in heuene. Panem nostrum cotidianum da nobis hodie: Vre eueridayes bred ȝif vs þis day. Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris: Forȝif vs vre dettes, as we forȝiuen vre dettoures. Et ne nos inducas in temptacionem: And do us not in to fondynge. Set libera nos a malo: But diliuere vs of wikkednesse. Amen: So beo hit. Þis orison sourmounteþ alle oþure orisouns, in dignite and in profyt. In Dignite: for God him-self made hit; and þerfore he doþ gret schome and gret vnreuerrence to god þat takeþ him to Rymede wordes & queynte, and leueþ þe wordes and þe preyere þat he vs tauhte, þat wot al þe wille of god þe fader, and wȝuch orison him best payeþ, and of wȝuche þinges we wrecches han most neode and mester to preyen—ffor whi? as I haue i-seyd, he wot onliche al godes wille and al vre nedfulnesse. And þerfore ben an hundred þousend men deceyuet þorw multiplicacion of orisouns; ffor whon þei wenen han deuocion, þey han a foul fleschliche wille, ffor eueri fleschliche corage delyteþ him kuyndeliche in turned langage and rymed. And þerfore beo war! ffor I seye þe forsoþe, hit is a foul lecherye to delyten in such Rymynge. On oþer halfe seynt Austin and seint Gregori and oþur seyntes preiden after her affeccion. [I] blame not heore orisons; bote I blame hem þat leuen þe preyere þat god him-self maade and tauȝte, and holden hem to þe orisoun of a symple seint, wher-so he haþ founden hit writen. For-þi, bad God in þe Ewangelie: «Whon ȝe preyen, ne preyeþ not in mony wordes, bote seiþ þus, Pater

noster». On oþer halue, þis Orisoun passeþ alle oþure orisouns in [sufficience]: ffor þer-Inne is contenet al þat we han mester [of] to þis lyf or to þat oþer; ffor we preyen God þe ffader þat he delyuere vs of alle wikkednesse, and þat he ȝeue vs alle goode, and þat he make vs suche þat we mowen neuer don vuel nor faylen of goode. And seo what manere. Al þe wikkednesse þat vs greueþ, þat is to siggen, ouþer hit is wikkednesse þat is passet, ouþer þat is to comen, or þat is present now. Of þat is passet, we preyen vr lord þat he vs delyuere whon we siggen Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Of þat is to comen: Et ne nos inducas in temptacionem. Of þat we suffre now, whon we siggen Set libera nos a malo. On oþer halue, what good so hit be, ouþer hit is Bodili goode, or gostly goode, [or good] wiþ-outen ende. Bodily goode preye we whon we siggen Panem nostrum cotidianum da nobis hodie. Gostly good, whon we seyen Fiat voluntas tua, sicut in celo & in terra. Good wiþ-outen ende, whon we seyen Adueniat regnum tuum. Confirmacion of al þis, whon we siggen Sanctificetur nomen tuum. Þeose ben þe seuene preyeres of þe Ewangelye þat Ihesu tauhte his disciples. And þou schalt wel witen þat þe foure wordes þat comen beforen, þat is to witen Pater noster qui es in celis, techen vs hou we schullen preyen, and wȝuche we schulen ben in preyere. For whi? we schul hauen foure þinges in orison, þat is to witen: Parfyt loue anentes him þat we preiȝeþ to, and certeyn hope to hauen þat we asken, and studefast be-leeue in whom þat we hopen, and soþfast mekenes, of þat we no good han of vre-self and fer ben from his heiȝnesse þat we leeuen and louen and hopen. Parfyt loue is conteynet in þis word, Pater: ffor whi? eueri Creature loueþ kuyndeliche his ffader. Certeyn hope is vnderstonden in þis word Noster: ffor whi? ȝif he beo vre, þen mowe we homeliche seyen and hopen þat he is holden to vs. Studefast bi-leeue is vnderstonden in þis word Qui es: ffor whi? whon we seyen Qui es, we leeuen þat god is, whom we neuer seȝen; and þat is riȝt beleeue, ffor feiþ is non oþer þyng but leeuyng of þing þat may not been seȝen. Soþ Mekenesse is vnderstonden in þis word In celis: ffor whi? whon we þenken þat he is heiȝ, and þat we ben lowe, þenne beo we meke. // Whonne we han þese foure þinges studefastliche in vre herte, þen mowe we hardiliche preyen and siggen wiþ gret wille: «Sanctificetur nomen tuum, Halewed beo þi nome; þat is to siggen: A-ferme þi nome, þat art fader, in vs, þat we mowen ben in such manere þi children, þat we don euere þi wille, and þat no þing beo in vs oþer þen beo al to þi paye. And for we mowe not don þis parfytli while we ben in þis wrecchede world, þerfore we preyen, Adueniat regnum tuum: Come to vs þi regne, þat þou regne in vs in þis lyf þorw grace, and [we in þe] in heuene wiþ Ioye. And þe selue we preyen for hem þat ben in purgatorie. And for we mowen neuer han þe Ioye of heuene but we don þi wille in eorþe, we seyen, Fiat voluntas tua sicut in celo et in terra; þat is to siggen, Ȝif vs grace to don al þat þou comaundest, and leuen al þat þou defendest; and þat in erþe as in heuene, þat is to siggen: As Michael, Gabriel, Raphael, Angeles and Archangeles, Prophetes, Apostles, Martires, Confessours, Virgines don þi wille in heuene, also mote don þe Ordres þat ben in eorþe, þat is to witen þe Pope, þe Cardinals, Bisschopes, Abbotes, Priores, and alle heore

sogettes, Erchedeknes, Officials, Denes, Parsouns, Vikers, Prestes, and alle Ordres; þe Kynges, þe Princes, Duykes, Erles, Barouns, Riche Pore, Lettrede and Vnlettrede, and [al] þei þat þou hast bouht in eueriche [regne], in eueriche Ordre, and in eueriche Lynage, and Age. And for we mowe not don þi wille nor liuen in þis Bodi, but ȝif ȝe vs susteyne, we seyen, Panem nostrum cotidianum da nobis hodie; þat is to seyen, Ȝif vs strengþe of bodi and of soule, and hele of boþe; þat is to witen, þreo maner of bred: bodiliche, as mete and cloþ, gostliche as holy writ, and þe bred of Eukarist, to cumforten þe ton and þe toþur kynde. And for we be worþi no good while we beoþ in synne, we seyen, Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris; þat is to siggen, For-ȝif vs (vre misdedes, as we forȝiuen vren(!); þat is to siggen,) al þat we han synget wiþ word, wiþ dede, wiþ þouȝt; as we forȝiuen to hem þat han mistaken aȝeynes vs. And for hit is luitel worþh for to han forȝiuenesse, but ȝif we mowen aftur loken vs from synne, we sigen, Et ne nos inducas in temptacionem; þat is to siggen, Ne soffre not þat we ben ouer-comen wiþ fondynge of þe feend, of þe fflesch, ne of þe world. (Ac þou schalt not preyen þat þou be not tempted, but þat þou beo not ouurcomen in temptacion.) Set libera nos a malo: And not only of temptacion, bote delyuere vs of vuel, of bodi and of soule, of seknesse of synne and of pyne, þat nou is or þat is to come. Amen.» And for god seiþ in þe Ewangelie: «Al þat ȝe preyen my ffader in my nome, þat he schal don»; þerfore we seyen at þe ende of eueri orison in holi chirche, Per dominum nostrum Iesum Cristum, filium tuum, Qui tecum uiuit et regnat deus, per omnia secula seculorum amen, þat is to siggen: «Þorw vre lord Ihesu Crist, þi sone, þat wiþ þe liueþ & regneþ god, world wiþouten ende, be hit so». / Vnderstonde þat þou schalt not seyen wiþ mouþe al þat I haue heer writen: but sey onliche þe bare lettre [wiþ mouþe], and þenk in þin herte of þat I haue put here vppon eueri word bi him-self. And make no fors ffor to multeplyen mony Pater noster; ffor whi? on is more worþ wiþ deuocion and entendement, þen a þousend wiþouten entendement; and seint Poul seiþ: «[I] hedde leuere siggen fyue wordes wiþ deuocion in myn herte wiþ entendement, þen fyue þousend wiþouten entendement». IN þe selue manere þow schalt don þin offys in Qweor; ffor whi? þus seiþ þe prophete: Psallite sapienter, «Singe and versele Godes seruise wysliche». Wysliche syngen and reden, is forte [þinken] wiþ herte þat mon seiþ wiþ mouþe. For whi? ȝif þi bodi is in qweor of chirche and þi lippes in þe sauter, and þyn herte in þe chepyng, þow art wrecchedliche departed. And [for] God seiþ: «Seecheþ furst Godes Reyne, and þat ȝe han mester of þe world schal be send ȝow»: þerfore þou schalt witen what þou schalt han in þe Ioie of heuen.

Of þe seuene drueries in bodi, and seuene in þe soule.

ÞOw schalt han seuene druryes in bodi, and seuene in soule. Þow schalt han in bodi: Feirnesse wiþouten fuilyng, Strengþe wiþouten feblenesse, Freonesse wiþouten þraldam, Lihtnesse wiþ-outen heuynesse, Wille wiþ-outen wernyng or aȝeyn-standyng, Hele wiþ-outen seknesse, Long lyf wiþ-outen ende. Þow schalt haue in soule: Wisdam wiþouten vnconnyng, Sikernesse wiþ-outen feyntnes,

Ioye wiþ-outen serwe, Loue wiþ-outen hate, Acord wiþ-outen discord, Honour wiþouten dispisyng. BOte wrecches in helle schulen han þe reuers, in bodi and in soule; þat is: Foulnesse wiþ-outen feirnesse, Feblenesse wiþ-outen strengþe, and so of al oþure. / And þerfore þou schalt don al þi power to han þat Ioye. For whi? hit is so gret Ioye and so gret swetnesse þat ȝif þou miȝtest liuen ffro þe begynnynge of þe world to þe endynge, and han alle þe desyres þat þou couþest de-vysen, be good skil þou schuldest wiþ good wille leten al þat, to ben o day in þe Ioye of heuene. // Þus endeþ þe secunde degre of Contemplacion, in Holi writ; wherof and þou take good hede, hit schal ben liht for þe to holden eueri sarmoun. On oþur halue, þou hast ma[t]ere of spekyng to Clerkes ben þey neuere so wyse, and to lewede, ben þei neuere so boystes. Whon þou spekest to wyse, meue summe of þeose materes, and aske. And whon þow spekest to symple, teche hem bleþeliche and sweteliche. For whi? þou hast inouȝ wherof to speken, and hou þou schalt þin owne lyf leden & oþure amenden.—

Contemplacion of God.

ÞE þridde degre of Contemplacion is in God self; and may beo in two Maners: Wiþ-outen, in his Monhede, and wiþ-Innen in his heiȝe Godhede. For whi? þus seiþ seint Austin: «Þerfore bicom God Mon, to maken Mon seon God in his nature; ffor whi? where Mon goþ Inne or oute, alle dayes and alle tymes he may fynden fedyng of God, inward þorw Contemplacion of his Godhede, outward þorw Consyderacion of his Monhede». Off his Monhede, þou schalt þenke þreo þinges: Þe Mekenesse of his Incarnacion, and þe swetnesse of his Conuersacion, and þe charite of his Passion. But þou maiȝt not don þis at ones: þerfore I haue distynktet hem bi [þe] houres of þe day þat þou syngest at Chirche; þat non houre þe passe þat þou ne haue þin herte ocupyed. Þat to don, þou schalt witen þat eueri houre haþ double þenkyng: on of þe Passion, anoþer of oþer seson.

Contemplacion before Matynes.

BI-fforen Matynes, þow schalt þenken enterliche þe tyme, þe stude, and þe houre whonne god was born. Þe tyme was in [mid-]wynter, whon hit was caldest. Þe houre was at Midniht, þe hardeste houre þat is. Þe stude was in-middes þe wey; in an hous wiþ-outen walles I-wounden in cloutes and bounden wiþ a lyste, bi-foren an Oxe and an Asse was [he] leid in a Cracche, for þei hedde non oþer place. Þou schalt þenken of þe bisynesse þat Marie hedde of hire child; of Ioseph, hire spouse, þou schalt þenken, hou þat he hedde gret Ioye. Þenk of þe schepherdes deuocion, and of þe swete cumpaygnye of þe Angeles: and hef vp þin herte and synge wiþ heom Gloria in excelsis deo. / Of þe passion, þou schalt þenken how þat tyme of þe niht he was bi-trayet of his disciple, and taken as a traytor, and bounden as a þef, and lad as a feloun. And þenk how he proferede him-self to his enemys, and custe him þat trayede him, and callede him his frende; and how he defendede his disciples to drawen eny wepne, and how he helede þe Ere of his enemy. And how his disciples flowen for fere and laften him one wiþ his enemys. And hou þei bounden him and ladden him bifore Anne, and þere he was examynet & boffeted; and for he

onswerde not after heore wille, he was lad bi-foren Caiphas; and þer forsok seynt Peter him þrie.

Contemplacion be-fore Prime.

BI-ffore Prime, þou schalt þenken of þe Passion and of þe Resurrexion. Of þe passion, þou schalt þenken hou þe Iewes ladden him to heore counseil, and how þei fals witnesse beeren him an honde, and Blasfemie, and hou þat he hedde reneyed þe peple of Galyle to Ierusalem: and scorned him in diuerse maners, and spitten in his face; and hudden his face, and smiten him, and beden him propheten and tellen who him smot. Bute for al þat swete Ihesu suffrede, he seide neuere «whi do ȝe so?», bote as a lomb þat is lad to slen, also he bar hym and spac not aȝeyn. Oþur monye dispites þei duden him, whuche weore longe to telle. / Of þe Resurrexion, þou schalt þenken þat such tyme ros Ihesu Crist from deþe to lyue, aftur þat he hedde distruied helle & delyuered þe soules þat weren hise from þe pouwer of þe feend. And þou schalt þenken also of his swete schewynges: how he aperede þat day fyue tymes and fif tymes afterward. Furst to Marie Magdaleyn, whon heo wende he hedde I-beon a gardyner. Þe secunde tyme to hire and to oþer wimmen in þe wey, whon he grette hem and seide Auete, þat is to siggen «God loke ȝou». Þe þridde tyme to seint Peter—but we haue not þe maner. Þe ffeorþe tyme to tweyne disciples touward þe Castel of Emaus, whon þei wenden he hedde ben a pilgrym, and whonne þei knewen him in brekynge of bred. Þe ffyfþe tyme to ten oþure disciples whon seynt Thomas was absent: whon he stod a-middes hem and seide Pax vobis, and schewede hem his hondes and feet, for þei wenden þei hedden seyen a spirit. Þe sixte tyme, whon seynt Thomas was wiþ hem: and bad him putten his hond in his syde. Þe seueþe tyme he aperede to seint Peter and to seint Ion and to seint Iake & to Natanael whon þei fisscheden in þe séé þat is cald Tiberiadis, and eet wiþ hem & askede seint Peter wher he louede him more þen þe oþere. Þe eihteþe tyme on þe Mount of Galilee, whon he comaundede hem gon þorw þe world and Baptiȝen þe peple In þe Fader nome and Sone and Holygost. Þe Nyþe tyme he apeerede to his disciples þe day þat he steih in to heuene, whon þei weren at þe mete, and snibbede heom for heore misbileeue and hardnesse of herte. Þe Tenþe tyme to heom þe selue day, whonne he ladde heom out of þe Citéé in to þe Mount of Olyuete, and Comaundede hem þat þei dwelleden in þe Cite til þei weoren cloþed of þe vertu of god, and ȝaf hem his sweete blessynge, and de-parted from hem in to heuene, and sit on þe riht half of his Fader.

Contemplacion biforen Terce.

BI-ffore terce, þou schalt þenken of þe Passion and of þe Comynge of þe holigost. Of þe passion: hou Ihesus was such tyme dispoylet al naked and bounden to a piler in Pilatus hous, and beoten him þat from his hed to his feet was not laft on hol stude. Þenk also hou Pilat sende him to Heroudes, and he forleet him and cloþed him in whit, in signe þat he heold him a fool, and sende him aȝeyn to Pilat. And Pilat wolde haue lete him gon, but furst he wolde

chastisen him in þe Manere þat þei duden þeues þat scholden be leten gon: and his knihtes token him, and gedereden to-gedere þe peple for to be-holden him, and duden on him a Mantel of red, & ȝ[e]uen him a staf in stude of Ceptre, and a Coroune of þornes on his hed, and kneleden biforen him and gretten him. Bote for al þis, wolde not þe Iewes leten him beo quyt, but Pilat, for to payen hem, dilyuerede hem [a þeef] and tok hem Ihesus to crucifyen wiþouten gult. / Þou schalt also þenken þat such tyme of þe day sende vre lord þe holygost to his disciples in liknesse of ffuir [& tonges], þat fulde hem of wordes and langages, and loue. And þat was þe rihte ordinaunce of God; ffor whi? in two Maners deceyuede þe wikkede gost ffurst Mon in Paradys, wiþ tonge, & wiþ coldnesse of his venym, and þerfore com þe holigost In tonge aȝeyn þe entisement of þe deuel, In fuir for to destruyȝen þe coldnesse of his venyn.

Contemplacion biforen Midday.

BI-fforen Midday, þow schalt þenken of þe Annunciacion and of þe Passion. Of þe Annunciacion, þou schalt þenken [of] þe Merci of vr lord, þat he wolde bi-come mon, and suffre deþ in his Monhede for vs, while þat he mihte in oþur manere han delyuered vs. Bute al he dude þis to vs for to drawen þe loue of vs. For whi? ȝif on hedde iben vre Creatour, and anoþer vre Saueour, þenne we mihten more han loued vre buggere þen vre make[re]; and þerfore wolde vre Creatour ben vre Saueour, and suffren in his bodi alle vre serwes, for to buggen al vre loue. Off þe Passion þow schalt þenken þat such tyme he was don on þe crois, bitwene twey þeues, as þouȝ he hedde ben heore Mayster. And þerfore I not wȝat I may siggen: ffor þeiȝ alle þe seknesses and alle þe serwes of þis world weore in O Monnes bodi, and þat mon mihte receiuen also mony anguissches and also muche serwe in his bodi as alle þe men of þis world, hit were not but luytel or as nouȝt to regard of þe serwe þat he suffrede for vs in on houre of þe day. For whi? ȝif I miȝte liuen an hundred þousen[d] ȝer and dyen eueri day a þousend tymes for him of þe selue deþ þat he diȝede for me, ȝit hit scholde not amounten to þe serwe þat he suffrede in his bodi. Þenne may sum Mon seyen þat þe serwe þat he suffrede for vs on þe Crois was grettore þen þe peyne of helle is, in so luytel tyme: ffor wȝi? no Creature miȝte so muche soffren as Ihesu, for þer hedde non so gret vertu in him; but sum creature may suffren þe peines of helle: þenne is þe peyne of helle lasse for þe tyme þen þe peyne of Ihesu. I sei not þis certeynliche, for sum mennes concience. And þerfore he seide in Ieremie: «Alle ȝe þat passen bi þe weye, takeþ kepe to me and seoþ wher þer be eny serwe lyk my serwe». Certes nay, þer was neuer serwe to þe serwe of vre swete lord Ihesu Crist. And also þou schalt þenken of vre swete ladi seynte Marie, what anguissche heo hedde whon heo stod bi his riȝt syde, and receyuede þe disciple for þe Maister, and þe seruaunt for þe lord, Ion Ȝebedeus sone ffor Ihesu Godes sone. And þerfore heo may seiȝen of hire-self so as Noemi seide: «ne calleþ me not swete luitel or eni del, but calleþ me bitter herbi-forþward, for whi? of bitternesse me ha[þ] fult and of gret serwe god þat is al miȝtful». Þe selue heo seide in hire song of loue: «Ne haue no merueile þat i am blo, for þe sonne haþ dis-

colurd me so». Þerfore seiþ on Englisch þis in Maner of pite: «Nou goþ þe sonne bi þe wode, me reweþ Marie þi feire rode; Nou goþ þe sonne vnder tre, me reweþ Marie þi sone and þe. Nou þou hast, Mayden, feled þe scharpe poynt of þat swered þat þe prophete Symeon made to þe mencion [of], þe day of purificacion; nou þou hast receyued þat þe bi-hete Anne þe prophetesse».

Contemplacion bifore Non.

BI-fore Noon, þou schalt þenken of þe Passion & of þe Ascencion. Of þe passion, þou schalt þenken þat such tyme of þe day diȝede þe makere of lyf, for þi loue. Þenne þou schalt þenken of þe wordes þat he spac on þe Crois, and of ffoure signes þat fellen in his dyȝing. Þe ffurste spekyng was þis: «Fader, forȝif hem heore trespas, for þei wite not what þei don». Þe secunde was þat he seide to þe goode þef: «Forsoþe I sigge þe, þou schalt in to paradys þis day wiþ me». Þe þridde was þat he spac of his Moder to seint Ion: «Seo þer þi Moder», and to his Moder of his disciple: «Seo þere þi sone». Þe ffeorþe was: «I haue þhurst». Þe ffyfþe: Eloi, Eloi, lamaȝabatany, þat is to siggen: «Mi God, mi God, whi hast þou laft me?» Þe sixte was: Consummatum est, þat is to siggen: «Now hit is fulfild». Þe seuenþe was: «Fader, into þin honden I betake my spirit». Foure signes þer weren: þat al þe eorþe bi-gon to quaken; þe Veil of þe Temple clef a-two, and þe stones; þe graues openede, and þe dede arisen to lyue; þe sonne wiþ-drow his liht from þe world, from Midday til Noon. / Of þe Ascencion þou schalt þenken þat such tyme vre lord on þe Mount of Olyuete beforen his Moder and his disciples steiȝ in to heuene. And þei turned in to þe Cite, & were dwellyng þer-Inne in fastinge and in preyeres, til þei weore fuld of þe holigost, as ur lord hedde comaunded hem.

Contemplacion bi-foren Euensong.

BI-fforen Euen-song, þou schalt þenken of þe Soper & of þe Passion. Of þe Passion þou schalt þenken hou Ioseph of Aramathie eode to Pouns Pilat and preiede him to ȝiuen him þe bodi of vre lord Ihesu Crist, and he ȝaf hit him. And þenne þe Iewes comen to þe crois and broken þe hupes of þe twei þeoues; and on of þe knihtes tok a spere and smot Ihesu to þe herte: and anon com out blod & watur. And Ioseph tok þe bodi & buriede hit. And þe Iewes setten þe knihtes to waken hit, ffor his disciples schulde not stelen hit and seyen falsli to þe peple þat he weore risen from deþ to lyue. / Of þe Ceene þou schalt þenken hou vre lord ȝaf his flesch and his blod þat time in liknesse of bred & wyn, in confirmacion of vre feiþ. For we seon & leeuen gostliche, þat we mouwe not seon bodiliche. And þerfore, whon þou schalt receyue þat bodi, tak hit also as þou receiuedest hit out of Ihesu Cristes syde. And þat tyme he wusch his disciples feet, and Comaundede hem to louen vchon oþur, and taken ensaumple of him mekeliche [to] seruen vchone oþer.

Contemplacion bi-foren cumplyn.

BI-fforen Cumplin, þou schalt þenken hou Ioseph & Nichodemus wounden Ihesu bodi in feire schetes and enoyneden hit wiþ precious oynemens. / Þe secounde þing þat þou schalt þenken on, is þis: ?þat þi swete lord Ihesu Crist þe day of

þe Ceene, whon he hedde I-souped wiþ his disciples, he eode from hem wiþ Peter and Iacob and Ion, and eode wiþ heom in to a cortelage, and þere from heom he eode a stones cast and leide him to preye, þat þe swot of him ferde as dropes of blod rennynde to þe eorþe.

Contemplacion of God and of his deite.

NOw þou hast þe Manere to þenken on god in his Monhede. (N)ow, þou schalt witen hou þou schalt þenken on him in his heȝe godhede. And þou schalt vnderstonden þat God Mesurede so his knowynge [fro] þe biginnynge of mankynde, þat he nouþur al schewed him, nor al hud him; ffor whi? ȝif he hedde al schewed him, þenne hedde þe bileeue serued of nouht. For ffeiþ is not but of þing þat mai not ben seȝen; þenne, þat I leeue and seo, nis not feiþ. And ȝif he hedde al hud him, þenne hedde feiþ ben but misbeleeue. And þerfore he wolde sum schewen & sum huyden. In ffoure Maners he ordeynde to schewen him: Two Maners inward, and two outward. Inward: þorw gostly schewyng & þorw reson. Outward: wiþ holy writ & þorw creatures. Þorw gostly schewyng, whon god schewede him to mon þorw inspiracion of þe holygost, or þorw Miracle. Þorw reson schewede god him to mon in þis manere: Eueri mon mai wel sen in him-self þat he is, þat is to vnderstonden þat he haþ be[ing], and þat he haþ not ben euere; and vppe þat he may witen þat he begon sum tyme to ben. Þenne sum tyme was, þat he was not; þenne he miȝte in none manere maken him-self, þenne hit bihoueþ nede þat eueri mon come of oþur þen of him-self. Þe selue may mon seon in vche creature, ffor he mai seon eueri day summe comen and summe gon. And þerfore, for alle þinges ben, and ben not of hem-self, þerfore behoueþ hit nede þat o þing beo þat ȝiueþ to alle þinges for to ben: þat is to seien, of whom alle þinges ben. Þenne behoueþ hit neede þat he þorw whom alle þinges ben, be wiþoute bi-ginnyng. For whi? ȝif he hedde biginnyng, hit bihouede þat he hedde hit of anoþer and þenne weore he not þe biginnere nor þe makere of alle þinges, and þerfore hit bihoueþ nede þat he of whom alle þinges ben, be biforen alle þinges, and no þing biforen hym; and ȝif no þing weore biforen him, þenne comeþ he not of anoþer; þenne hedde he neuer bigynnying: ffor whi? eueri þing þat haþ biginnyng haþ hit of anoþer, ffor whi þing þat is not may not ȝiuen beoing to him-self for to ben. And þerfore hit bihoueþ on alle maners þat o þing be þat neuere hedde biginnyng. And whon Reson of mon seoþ þat hit may non oþer wyse ben, þenne he bigynneþ to leeuen studefastliche þat on þing is wiþouten bigynnyng, þat is makere, ordeynere, and gouernere of alle þinges þat han ben or ben or schul ben. And þat þing is cald god; ffor þis resun: ffor þis word god comeþ of a word of Gru þat hiȝte theym and is as muche to siggen as «formen» or «norisschen», and þerfore he is called god for he norisscheþ alle þing and formed alle þing. After þis comeþ Reson of Mon and seiþ þat hit behoueþ nede þat on god beo and no mo: ffor whi? ȝif two goddes weoren, hit bi-houeþ nede ben to muchel in boþe, and to luitel, al at ones; þerfore hit bihoueþ þat þer be not but on god. On oþur halue: no good may God wonten, and þerfore, for noble þing and good is þe cumfort of cumpanye, þenne may not god ben wiþ-outen þe goodnesse of cumpanye: þenne hit behoueþ nede þat persones

ben in god. And for cumpanye may not ben in lasse þen of tweyne, þerfore hit bihoueþ nede þat þer ben in god at þe leste tweyne persones. And for cumpaynye is luitel worþ þer is not þe byndynge of loue, þerfore hit bihoueþ þat þe þridde persone beo in god, þat be þe linage of þe oþer tweyne. And for [unite] is go[o]d and cumpaynie also, þerfore hit behoueȝ nede þat boþe be in god almihti. For-[þi] he is þreo persones and o god. Þe selue may eueri mon sen in him-self: For whi? he may seo wel, at his furste begynnyng he hedde in him-self pouwer, aftur pouwer cunnynge, and aftur he bigon to louen þat cunnynge. In þis Manere may mon seon aperteliche þat he hedde in soule miht, and of þe miȝt comeþ connynge, and of hem boþe comeþ loue. And whonne mon seþ þat hit is so in him-self, he may wel leeuen þat hit is so in God almihti þat is muche abouen him; þat is to seyen: þat in God is miht, and of þat comeþ his connynge and wisdam, and of hem boþe comeþ loue. And for þe secunde persone comeþ of þe furste, and of hem boþe þe þridde, þerfore is þe forme icald God þe Fader, þe secunde God þe Sone, þe þridde God þe Holigost. And for hit is [so] among vs þat þe ffader is feblere þen þe sone for elde, and þe sone not so wys as þe ffader for ȝouþe: ffor men scholde not þe selue trouwen of God almihti, þerfore is pouwer apropre[d] to God þe Fader, wisdam to God þe Sone; and for þe nome of þe þridde s[oun]eþ g[a]stli, þerfore is apropred to him loue and swetnesse. In þis Manere com mon furst to þe knowyng of his creatour, how he is wiþ-outen begynnynge, and whi he is called god, on in substance and þreo [in] persones, and whi þe ffurste is called Fader, þe secunde þe Sone, þe þridde þe Holigost. In þis manere þou schalt knowen þi god. Such manere of knowyng is foundement of Contemplacion. / And þerfore, whon þou hast in þis Manere stablised þin herte in riȝt feiþ, and studefast hope, and parfyt loue, þen þou schalt heuen vp þin herte in heiȝ contemplacion of þi Creatour. Þe soule wolde fayn sen god þorw Contemplacion in his owne nature, but hit may not: and þenne hit turneþ to his oune degres bi wȝuche hit may mounten to þe Contemplacion of God, þat hit may furst seon and knowen his oune nature, and after þe nature þat is abouen hit. But ȝif þi þouȝt be þorw worldlich þouȝtes sprad wyde, hit may neuere him-self nor his kuynde wel seken, ffor whi? as fele [foule] þouȝtes as he is lad wiþ, [wiþ] so fele stoppynges he is blent. Þe ffurste degre of þis-manere contemplacion is þat þe soule turne to him-self and gedere him al wiþ-Inne him-self. Þe secunde degre is þat he seo what he is whon he is so gedered to-gedere. Þe þridde degre is þat he heue hire-self abouen hire-self and enforce hire to sen god hire creatour in his oune kynde. But to hire-self ne mai he neuer-more comen til þat he haue lerned forte ȝeinstonden and wiþholden alle Manere of ymaginacions bodili or worldli or heuenely; al þat comeþ to his herte [of] siht, or heringe, or touchinge, or smellynge, or of eny bodiliche wit, refusen or defoulen, þat he seo hire-self such wȝuch þat he is al wiþouten þe bodi. / Tac þerfore good heede þat [þe] soule is wonderful in hire-self: hou hee is on in hire kuynde, and doþ diuerse þinges, ffor whi? þe selue he seoþ at þe Eȝen, hereþ at þe Eren, toucheþ wiþ honden, swoleweþ wiþ Mouþ smelleþ wiþ neose. Þenk also þat heo is gret, þat of o þouȝt mai

comprehende heue[n] and eorþe and al þat þer-inne is, þeiȝ [þei] were a þousend grettore þen þei mouwe ben. / Ȝif monnes [soule] beo so gret and so noble þat no creature may attenden hit parfytliche: hou gret and hou noble is he þat so noble þing made of nouȝt! So gret: he is abouen alle þinge, beneoþen alle þinge, and wiþ-Inne alle þinge, and wiþ-outen alle þinge. He is abouen alle þynge: gouernynde; bineþen alle þinge vp-berynde; wiþ-Inne alle þyng, fulfillynde; wiþ-outen alle þynge, vironynde. Such Maner of contemplacion ge[n]dereþ in Mon studefast bileeue & siker deuocion.

Of þe largesse of God.

Affter þou schalt þenken þat he is la[r]ge; and þat þou maiȝt sen in mony maners. Loke at þe ffurste þat he is large of wordly goodes, þat ȝiueþ his goodes also to wikke as to goode, of alle-manere þinges þat ben in eorþe. After þenk hou he is large for to [for]-ȝiuen; ffor whi? ȝif a Mon hedde I-don also monie wikkednesses as al þe men in þe world, ȝit he wolde beo rediore forte forȝiuen be þe hundreddel, þen we scholden be to aske forȝiuenesse. Also þou scha[l]t þenken þat he is large of gostlich goodes, þat is to seyen of his vertues: ffor whi? who haþ on, he haþ alle. Þe ffeorþe, þou schalt þenken þat he is large of his goodes pardurables, to alle þat wollen riȝtfolliche asken h[e]m. For wȝuche-manere miȝt he don from vs þat þat he a-monesteþ vs to asken? on oþer halue he wole ȝiuen vs gret mede so þat we wolen asken him; ffor he seiþ: «Preȝeþ me ȝiuen ow þe Ioye of heuene and I schal ȝiuen ou alle worldliche þinges wiþ-outen askynge». Þis Contemplacion of his largesse makeþ in mon certein hope.

Of þe swetnesse of God.

Affter þou schalt þenken of his swetnesse, of his bounte, and of his ffeirnesse. For to don þis, þou schalt taken good hede of þe grete swetnesse, of gret bounte, and of gret feirnesse þat is in bodiliche creature. Seþþe þenne þat suche þingus ben þat delyten bodilyche siȝt for heore feirnesse, and þe swolewynge for heore goodnesse, and þe smellynge for heore swetnesse, and so alle oþure monnes wittes: hou gret beute, swetnesse, and bounte [mot be in gostly creature þat neuer schal haue ende, if such bounte, swetnesse & beute be] in such þing þat to-dai is and to-morewe is nout. On oþur halue, ȝif gret beute, swetnes, and bounte be in Creature, hou muche beute, swetnesse, and bounte mot ben in vre Creatour! Þis Manere of Contemplacion makeþ in mon to louen his Creatour. After, whon þou hast in þis Manere seȝen þi Creatour in siȝt of his creatures, put out of þin herte vche bodilyche ymaginacion, and lift þin on entendement a-bouen alle resun of Mon: [&] þer þou schalt fynden so gret swetnesse, and so gret priuite, þat non may felen but he þat hit haþ preued. And ȝif þou wolt witen hit wiþ teching, go to him þat haþ proued hit be assaying. And þeiȝ I wrecche hedde I-proued hit, I miȝte not telle wiþ mouþ, no I mihte not þenken wiþ herte; þe þing is so priue þat hit passeþ al-maner þouht. And þerfore I holde my speche, and riht is þat I do: ffor whi? þis techeþ not tonge, bute onliche grace.

To lyuen Honorabliche, Loueredenliche, and Meokeliche.

NOw þou hast þreo Maners of Contemplacion: on is in creatures, a noþur in holi writ, þe þridde in God self and in boþe his natures. Ȝif þou liue aftur þis

teching, þenne schaltou liuen honurabliche—[&] þat is þe furste parti of vre sarmoun þat we toucheden at þe biginnyng. / After þis, þou schalt studien to liuen Amiabliche, as a-nentes þi broþur. And þat to don, þou schalt ȝiuen al þin entente and al þi strengþe forte louen and to be loued. Þou schalt louen alle men in god, þat is to seyen onliche for bounte, not for feirnesse of bodi ne for good synginge or for such-maner þinges, ffor whi? feirnesse of bodi, or strengþe, or oþur-maner vertues bodiliche, mouwen be loued wiþ-outen God. And þerfore, louen mon in god, nis not elles but louen him for sum þing þat may not be loued wiþ-outen God, as for bounte, or for riht, or for soþnes: ffor whi? ffor þeose þinges maiȝt þou not louen mon, but ȝif þou loue god. And þerfore whon þou louest mon for bounte or for rihtfulnesse or for soþnesse, þenne þou louest him in god, ffor whi? God is bounte, riht, and soþnesse. Ȝif we ben goode, we haue no loue but God, and non Enemy but synne: and þerfore we schulen loue þe goode for þei ben goode, and þe wikke for þey mowen be goode. In þis manere louestou not but bounte, siþen þow louest alle men for bounte. Ȝif þow wolt beon loued, schew þe amyable: and ȝif þou wolt ben louereden, hold þeos þreo wordes: Do þat me biddeþ þe, smartliche; Tac þat me ȝiueþ þe, wiþ-outen grucchinge gladliche; Soffre þat men seiþ to þe, Mekeliche. Ȝif þow lyue þus louyndeliche, þenne liuest þow amyableliche. / After þow schalt fynden to lyuen Mekeliche. Þow schalt vnderstonden and witen þat þer beon twey Maners of Mekynge: On comeþ of Soþnesse, anoþer of Charite. Þe ffurste þou mayȝt han þorw knowynge of þi-self: ffor þow maiȝt not seon þi-self soþliche wȝuch þow art, þat þou ne schald be Meked. Þe secounde Maner þou maiȝt seon and han, ȝif þow þenke ofte of þe Mekenesse of Iesu Crist, how he Meked him þat neuer synne dude; and þis Mekyng comeþ clanliche of Charite. / Now þou wost what is to liuen Honurabliche, Amyabliche, and Mekeliche; and þat is, liuen Parfytliche. Vre lord Ihesu Cryst graunte vs God so honouren, vre Breþeren louen, and Vre-self Meken, þat we mouwen for vre honouring ben honoured, ffor vre loue ben loued, and for vre Meokyng beon heiȝed, in þe Ioye of heuene þat is ordeyned to vs. AMen. Ihesus graunt hit vs, amen.