The Abbey of the Holy Ghost
Ms. Thornton (Lincoln Cath. 91)
[folio 271]Off the abbaye of saynte Spirite, that es in a place that es callede conscyence. A dere brethir and systirs, I see þat many walde be in religyone bot þay may noghte, owthir for pouerte or for drede of thaire kyne or for band of maryage, and for-thi I make here a buke of þe religeon of þe herte, þat es, of þe abbaye of the holy goste, that all tho þat ne may noghte be bodyly in religyone, þat þay may be gostely. A Ihesu mercy, whare may þis abbay beste be funded and þis religione? Now certis, nowhare so wele als in a place þat es called Conscyence; and who so will, be besy to funde þis holy religione, and þat may Page 1: 322 ilke gud cristyne mane and woman do þat will be besy þer-abowte. And at þe begynnynge, it es by-houely þat þe place of thi conscience be clensed clene of syne; to þe wilke clensynge þe haly goste sall sende two maydyns þat ere conande, the one es callede Rightwysnes, and þe toþer es called Luffe of Clennes; thiese two sall cast fro þe conscience and fro þe herte all maner of fylthe of foule thoghtes and desyris. / Whene þe place of þe conscience es wele clensed, than sall þe grownde be mad large and depe; and this two maydenes sall make: þe one es callede Mekenes, þat sall make þe grownde depe thorowe lowlynes of hir-selfe, the toþer es callede Pouerte, þat makis it large & wyde abowne; þat castis ouer ylke a halfe þe erthe owte, þat es to say, alle erthely lustes & worldely thoghtes ferre fro þe herte, þat if þay hafe erthely gudis with luffe þay forgete þayme for þe tyme & castis no lufe to þame, nor hase noghte ne settis noghte for þat tyme þaire hertes no-thynge one þame—and thies ere callede pure in spyrite, of whame god spekes in þe gospelle & sayse þat thaires es þe kyngdome of heuene, be thies wordes Beati pauperes spiritu, quoniam ipsorum est rignum celorum. Blyssed es þane þat religyone þat es fun¯dide in pouerte and in meknes. This es agaynes many religyous þat are couetous and prowde. / This abbaye also sall be sett on a gud reuer, and þat sall be þe reuer of teres; for swylke abbayes þat ere sett one swylke gude ryuers, þay are wele at ese, and þe Page 1: 323 more dylecyous duellyng es þer. One swylke a reuer was Mary Mawdelayne fowndide, ffor-thy grace and rechesse come all to hir will. And for-thi sayde Dauid thus: Fluminis impetus letificat ciuitatem, þat es to saye «the gude reuer mase þe cete lykande»; for it es clene, sekyr, & ryche of all gude marchandyse. And so þe reuer of teris clenses goddis cete, þat es mannes saule þat es goddes cete; and also þe holy man sayse of fylthe of synne þat it brynges owte þe reches of vertus and of alle gude thewes. / And when þis grownde es made, þan sall come a dameselle, Bowsomnes, on þe tone halfe, and dameselle Miserecorde one þe toþer halfe, for to rayse þe walles one heghte, and to make þam stalworthe: with a fre hert largely gyfande to þe pure & to þame þat myster hase; ffor whene we do any gud werkes of charite thorow þe grace of gode, also ofte-sythis als we þam do in þe lufe and þe louynge of god and in gud entent, als many gud stonys we laye one owre howssynge in þe blysse of heuene, festenande togedir with þe lufe of gode and oure euene-crystene. We rede þat Salomone made his howssynge of grete precyouse stones: thiese precyous stones are almos-dedis and werkes of mercy & holy werkes; þat sall be bowdene togedir with qwykelyme of lufe & stedfaste byleue, and for-thi sayse Dauid, Omnia opera eius in fide, þat es to saye, «alle his werkes be done in stedfaste byleue»; and als a walle maye not laste with-owttene syment or mor[ter], also no werkes þat we wyrke are noghte worthe to god nor spedfull till oure sawles, bot þay be done in the lufe Page 1: 324 of god and in trewe by-leue; ffor alle þat þe synfull dose, alle es loste. / Sythene dameselle Sufferance and damesell Forte sall rayse þe pelars, & vndirsett þame so strangly þat no wynde of wordes, angre o[r] stryffe, fleschely nor gastely, sowre ne swete, caste þame downe. / A, dere brethir and systers, ȝitt by-houys þe cloystyre be made, one foure corners; and it es callede «cloyster» for it closys and stekys, and warely sall be lokkede. My dere breþer and systyrs, wylke of ȝow as will halde this gastely religyone & be in ryste of sawle & in swetnes of hert, halde þe with-Ine þe cloyster, and so sparre þou þe ȝates, and so warely kepe þou þe wardes of þi cloyster, þat non o[t]er fandyngeȝ nor euylle styrrynges hafe in-gate in the & make þe thy sylence forto [breke] or styrre the to synne; steke thyne eghne fro fowle syghtes, thyne heres fro foule herynges, thy mouthe fra foule speche, and thyne herte fra foule thoghtes. / Scrifte sall [make] thi chapitir, Predicacione sall make thi fratour, Oracione sall make thi chapelle; Contemplacione sall make thi dortoure, þat sall be raysede one heghte with heghe ȝernynge and with lufe-qwykkynynge to gode, and þat sall be owte ofe worldly noyse and of worldly angyrse and besynes als fere furthe als þou may for þe tyme thorow grace for þe tyme of prayere. Contemplacione es a deuote rysynge of herte with byrnynge lufe to god to do wele, and in his delites Ioyes Page 1: 325 his saule, and somdele ressayues of that swetnes þat goddis chosene childir sall hafe in heuene. / Rewfulnes sall make the fermorye, Deuocione sall make þe celere, Meditacion sall make the gernere. / And when all þe howses bene made, þan behoues þe holy gaste ordeyne þe couent of grace & of vertu; and þan sall þe holy gaste þat þis religyone es of, bee wardene and visiture. The whilke god þe ffadir funded thorow his powere, ffor þus saise Dauide: Fundauit eam altissimus, and this es to saye: «the heghe gode þe ffadyr ffundide this relegyone»; the Sone thurgh his wysedome þan ordayned it, als sayne Paule witnes it: Que [sunt], a deo ordinata sunt, þat es at saye: «alle þat es of god, the Sone it rewlis & ordaynes»; the Holy goste ȝemys it and vesettes it, and þat saye [we] in holy kyrke whene we saye þis: Veni creator Spiritus,with Qui paraclitus diceris, þat es for to saye: «come þou god þe haly gaste, and thyne þou vesete, and fulfill þame with grace». / And than the gude lady Charite, als scho þat es most worthy by-fore alle oþer, sall be abbas of this sely abbaye. And also als þay þat are in relegyone sall do no thynge, ne saye thynge, ne gange in to no stede, ne take no gyfte with-owttene leue of þe abbasse, also gastely sall none of swylke thyngys be done with-owttene leue of charite; ffor thus commandes sayne Paule: Omnia vestra in caritate fiant, þat es: «what so ȝe do or saye or thynke with herte, alle ȝe mon Page 1: 326 do in charite». A, dere Breþer and systirs, whate here es harde comandement! Bot it es [notfull] to oure sawles þat oure thoghtes & oure wordes & oure werkes be onely done for lufe. Wayleawaye, if I durste saye! for many are in religione, bot to fewe relegious þat þay ne done þe comandment of saynte Paule, or þe concelle of þe gud lady Charite þat es abbesse of this cely relegyone; and for-thi þay lose mekill tyme, and losses þaire mede, and ekes thaire payne gretly, bot if þay amende þam. Whare-fore, leue breþer and systirs, bese euermore wakire and warre, and in all ȝoure werkes thynke depely þat whate-so ȝee doo be it done in þe lufe of gode and for þe lufe of [god]. / Þe lady Wysdome sall be prioresse, for scho es worthi, Nam prior omnium creat[ur]ar[um] est sapiencia, þat es: «alþer-firste es Wysedome made», and thurgh þe lare and þe concele of þis prioresse sall we do alle þat we do; and this sayse Dauid: Omnia in sapiencia fecisti, þat es at saye: «alle þat þou hase made þou hase made wysely». / The gud lady Meknes þat aye elyke makis hir-selfe lowly and vndir alle oþer, sall be supprioresse: hir sall ȝe honoure and wirchipe with bouxomnes. A Ihesu, blyssede [es] þat abbaye and cely es þat religione, þat hase so haly ane abbas as Charyte, a prioresse as Wysedome, a supprioresse as Mekenes. A, dere breþer and systirs, blyssede and cely are þay; þat es to saye, those saules are cely þat haldis þe comandment of þe abbas lady Charite, and þe techynge of þe priores lady Wysdome, and the concele of þe suppriorese lady Mekenes. For who-so es Page 1: 327 bouxome to thir thre ladyse, and þaire lyffe rewlis aftir þaire techynge, the ffadir, the Sone, the Holy goste, þam sall comfurthe with many gostely Ioyes, and þam helpe and socoure in alle fandinges [&] angirs þat þay ne be noghte ouer-comene; þam thare drede no wrenkis ne no wylis of the fende, for why god es with þame and standis aye by þame als a trewe kepere & a strange; and ffor-þi says Dauid thus: Dominus protector vite mee, a quo trepidabo? als if he sayd: «god es my champyone staleworthe and trewe, þat for me þat es so wayke and so vnmyghtfull, agaynes myne enemyse hase vndirtane for to fyghte: whame thare me þane drede ? now trewly, righte none». We rede in a buke of Danyele þat a myghtfull [kyng] was þat mene callede Nabogodhonosore, þat sett in [his] reme thre mene þat solde do & ordayne and stabyll als baylyes alle þe rewme, so þat þe kynge herde no noyse ne no playnte, bot þat he myghte be in pese & in Ioye & in ryste in his rewme. And righte so þe rewme of þe sawle þat thiese thre baylyes are Ine, and þe religione þat thies thre prelates are Ine, þat es Charite, Wysedome and Mekenes, thare es pese, ryste and lykynge in saule & comforthe in lyfe. / Damesele Discrecyone, þat es witty and be-[fore]-ware, sall be tresorere; scho sall hafe in hir kepynge alle, and ȝernely luke þat all go wele. / Orysone salle be chaunterese, þat with hertly prayers sall trauele daye & nyghte. And whate Orysone es, þe holy mane sayse: Oracio est deo sacrificium, angelis solacium, diabolo tormentum, þat es to saye: «Orysone es a louely sacrafice Page 1: 328 to god, solase and lykynge to angells, and turment to þe fende». It witnes in þe lyfe of saynte Barthilmewe þat it es turment to þe fende: for þe fende cryede to hym and sayde: Bartholomee, ince[n]dunt me oraciones tue, þat es to saye: «Bartilmew, thi prayers byrnys me». And þat [it] es lykynge to angels, saynte [Austyn] wytnes it and sayse: «Whene we praye with deuocyone of hert, the angels standis byfore [vs] daunsesande & playeande, and beris oure prayers vp, and present þame to þe ffadir of heuene; þe whilke prayers oure lorde commandes to wryte in þe buke of lyfe». [zt;it it] es sacrafyce to god, [zt;is ane] of þame þat hym moste payes, and for-thi he askes vs it þer he sayse thus: Sacrificium laudis honorificabis me, þat es to saye: «zt;e salle wyrchipe [me] with sacrifice of louynge». / Iubilacio, hir felowe, sall helpe. And what Iubilacione es, a seynt it telles and sayse þat «Iubylacione es a grete Ioye þat es consayuede in teris thorow brynnande luffe of spirite, þat may noghte be in all schewede no in alle hyde»; als it fallis somtyme of tho þat god hertly lufes; þere efter þat þay hafe bene in prayere and in orysone, þay are so lyghte & so lykande in god, þat whare so þay go þer hertes synges murnynge songes of lufe-longynge to þaire lefe, þat þay zt;erne with armys of lufe semlyly to falde, and with gastely mourny[n]ge of his gudnes swetly to kysse; and zt;it vmwhile so depely þat wordis þam wanttis; for luf-longynge so Page 1: 329 ferforthe rauesches thorow hertis þat somtyme þay ne wote noghte whate þay do. / Deuocione es celeresse, þat kepis þe wynnes, bothe þe white and þe rede, with depe vmbythynkynge of þe gudnes of god, & of þe paynnes & of þe anguyse þat he tholede, and of the Ioyes & þe delytes of paradyse þat he hase ordayned to his chosene. / Penance sall be kychynnere, þat with grete besynes trayuells daye & nyghte for to plese alle, and ofte swetis with bitter teris for angyre of hir synnes. Scho makes gud metis, þat es many bitter sorowes alle for hir gyltezt;, and theys metis fedis þe saule; bot scho sparis hir-selfe thorow abstynence and etys bot littill, ffor do scho neuer so mekill ne so mony-folde of gud werkes, ay semys scho hir-selfe vnworthy and synfull. / Atemperance serue[s]e in the fratour, þat scho to ylkone so lukes þat mesure be ouer-alle, þat none ouer-mekill nere ouer-lyttill ete ne drynke. / Sobirnes redis at the borde the lyues of the haly ffadirs, and synges and reherces whate lyfe þat þay lede, for to take gud ensampille to do als þay dyd, and þere-thorowe slyke mede to wyne als þay now hafe. / Pete es spensere, þat dose seruesse to gud all þat scho maye. And Mercy hir syster sall be ambynowre, þat gyffes to alle, and noghte kane kepe to hir-selfe. / The lady Drede es portere, þat kepis besyly þe cloyster of þe herte & of þe conscience, þat chases owte alle vnthewes and calles In alle gud vertus, & so Page 1: 330 speres þe zt;atis of þe cloyster & þe wyndows, þat none evylle hafe none Ingate to þe herte thorowe þe zt;atis of þe mouthe ne thorowe þe wyndows of þe eghne nere of þe eris. / Honeste es maystresse of þe nouyce, and teches þam alle curtasye, how þay sall speke and gange and sytt and stande, and how þay sall bere þame with-owttene and with-Ine, howe to god, how to mane, so þat alle þat þame sese of þam may take ensampill of alle gudnes and alle gud thewes. / Dameselle Curtasye sall be hostelere, & þay þat com[es] and bydes scho sall þam resafe hendely, so þat ylke one may speke [gud] of hir. And for-thi þat nowþer sall be by þame one emange the gestes—ffor it myghte falle þat damesele Curtasye solde be oure-balde & ouer-hardy,—for-thi sall scho hafe a felawe damesele Symplese, for þay two alyede to-gedir thorowe felawchipe are sekyre and semande; for þe tone with-owttene þe toþer vmwhile es littill worthe: for ouer-grete symplesse may make of þe symple a sott or ouer-nyce, and ouer-grete curtasye may be somewhile oþer to lyghte chere or to glade, or ouer-balde for to paye þe gestes; bot fayre and wele, & with-owttene fandynge of blame, may þay do þaire offece bothe to-gedir. / Damesele Resone sall be puruerere, ffor scho sall ordayne with-In & with-owttyne so skilfully þat þere ne be no defaute. / Damesele Lewte sall be fermoresse, þat sall trauelle abowte & besely serue þe seke. And for-þi sen þat in þe fermory of this religyone are moo seke þane Page 1: 331 hole, mo febyll þane wighte, and es ouer-grete trauelle to serue þam alle hyrone, ffor-thi sall scho hafe a felawe, damesele Largesse, þat sall see full wele to ylkone after þat þam nedis. / Damesele conande and wysse þat es callede Meditacyone or Poleschesy, es garnere: scho sall gedyre and sembyll gude whete and oþer gud cornnes to-gedir, and þat fully, with grete plente, thorow þe whilke alle þe gud ladyse of þe howse may hafe þaire sustenance. Meditacione es in gud thoghtes of god, & of his werkes, and of his wordes, and of his creaturs, and of his paȳnes þat he tholede, and of his grete lufe þat he had and hase to þame for whayme he tholede. This garnere had þe gud kyng Dauid, ffor-þi was he ay riche & in plente; and for-thi he sayse in þe psaltyre: In omnibus operibus tuis meditabar ... die ac nocte, þat es to saye: «Lorde, in thi lawe I thynke nyghte and daye». This es begynnynge of all perfeccione whene mane settis and stabylls his herte in depe thynkynge on god & on his werkes; ffor ofte es better a gud thoghte in haly meditacyone þan many wordes sayd in prayere, ffor þe holy thoghtes in meditacione cryes in goddes eris. Ofte it falles þat þe herte es so ouer-tane and so raueschede in holy meditacyone þat it wote noghte what it dose, heris nor sayse, or seys, so depely es þe herte festenede in god and in his werkes þat wordis hym wanttis: and þe stillere þat he es in slyke meditacione the luddere he cryes in goddis eris; and þerfore sayd Dauid thus: Quoniam tacui, dum clamarem tota die, as if he sayd: «Lorde, lo here the whills myne herte was in depe thoghtes in the and of thi werkes, it cryed one the in holy medytacyons, and was stylle as beynge domme». And þer sayse þe glose, «the grete cryes þat we crye to god þan are oure grete desyres and oure grete ȝernynges». And this sayse saynte Denyse, þat sayse: »When þe herte es lyfte and raueschede to þe lufe of god with gelouse ȝernynges, he ne may sownde with worde þat þe herte thynkis». This holy Meditacione þat es þe gernare þat kepis ȝerely þe whete þat es rede with-owte and white with-Ine, þat hase þe syde clouene, of þe whilke men mase gud brede: þat es called Ihesu Criste, þat with-owttene was rede of his awene blode, and whitte with-Ine thorow his awene mekenes and clennes of lyfe, and hade his syde clouene with a spere; this es þe brede þat we ressayue and etis in þe sacrament of þe altyr. And wele þou weite þat the gerner sall be abowne þe selare: also sall be meditacione before deuocione; and for-thi Meditacione sall be gernare, Deuocione celerrere, and Pete penetancere. Of thiese thre sayse þe profete Dauide: A ffructu frumenti, vini, et olei sui, multiplicati sunt, þat es at saye: «Of the fruyte of þe whete and wyne and oyle þay ere fulfillede». In þe alde lawe in many stedis gode takis to his chosene thiese thre; «Serue me, he sayse, wele, & I sall gyffe ȝowe plente of whete and wyne & oyle». Plente of whete, es hertly to thynke one þe croyce and euer haffe þe passyone of Ihesu Crist hertly in mynde: this es meditacione. Plente of wyne, þat es þe welle of teres, wele for to wepe: this es deuocione. Plente of oyle, þat es for to hafe Page 1: 333 delyte and sauoyre in god: and this es comforthe. For þe oyle gyffes odoure to metis, and lyghtes in þe kyrke, and byrnys in the lampe; also whene goddis seruandes hase depely thoghte with schire herte on gode & on his werkes, with lufe-longynge to þame, þane hase god pete of þame, and sendis þam petance of comforthe and of gastely Ioye. And th[u]s gyffes [þam], at þe begynnynge meditacione, and þis es þe whete þat god hyghttes vs; than sendis god sone after þe wyne, þat es plente of teris and deuocyone þat men consayues in medytacyone; and after þe wyne of swete teris than sendys he þe oyle of consolacione þat gyffes þame sauour & lyghtnes [þaire] knaweliggynge, and schewes to þam of his heuenly priuatyse þat es hide fro þame þat folowes fleschely desyris and gyffes þame-selfe alle to þe wysedome of þe worlde and his fantasyse, and so enflawmes þam with þe blysse of his lufe þat þay taste somedelle & fele how swete he es, how gud he es, how luffande he es—bot noghte alle fully. I wote wele þat none may fele it fully bot if his herte solde bryste for lykynge of Ioye. Sayne Austyne telles of a preste þat, whene he herde any thynge of god þat lykynge ware Ine, he wold be so raueschede in Ioye þat he walde fall downe and lygge als he ware dede; and also in þat tyme if men layde byrnande fyre to his flesche nakide, he felid it no more þan dose a dede corse. Sayne Bernarde spekes of Page 1: 334 þe wordis of Iob þer he sayse Abscondit lucem in manibus, þat es at say «god hase lyghte hyde in his handis»: «Þou wote wele, he þat hase a candill lyghte bytwene his handis, he may hyde it & schewe it at his owenne will. So dose oure lorde to his chosene. Whene he will he opynis his handes and lyghtenes þam with heuenly gladnes; and whene he will, he closis his handis and withdrawes þe lykynge & þe comforthe fro þame». He wille noghte þat þay fele it fully aye, bot here he gyffes þame as for to taste & sauour somedele how swete he es, how gud he es, als Dauid sayse Gustate et videte quoniam suauis est dominus, als if god sayd to vs, ,be þis comforthe and this lykynge þat þou þis schorte tyme hase of me, þou may taste & fele how swete, how gude I ame to my chosyne in my blysse in þe werlde with-owttene ende'; and þus he dose for to drawe vs fro werldly besynes and þe lykynge þer-of, and for to enflawme oure hertes with lufe-ȝernynges, ffor to wyne and to hafe þe lykynge of þat Ioye alle at þe full, in body and saule with hym for to be euer-more with-owttene ende. / A dameselle wyse & wele taghte þat mene calles Gelosye, þat es ay wakyre and besy euer ylyke wele for to do, sall kepe þe orloge, and sall wakkyne þe oþer ladyse & make þame arely to ryse and go þe wyllylyere to þaire seruysse. Þer es orloges in towne þat wakyns mene to ryse to bodily trauayle, & þat es þe [coke]; and þer es orloges in þe cete þat wakynnes þe marchauntes to wende abowte þaire marchandyce: þat es þe [wayte] þat blawes daye. And þer es orloges Page 1: 335 in relegione, of contemplacione. And this es of this holy relegyone þat es fundede of þe haly gaste, and þis es Ielosy, and this es sauoyre of perfeccione. & ofte it falles in relegione, before þat þe orloge falles or any belles rynges, goddes gostely seruandes are lange wakenede be-fore, and hase wepede by-fore god, and hase waschene þame with þaire teris, and þaire spyrit hase vesete(!) with deuote prayers and gastely comforthe. And why rose þay so arely & so tymly? witterly, for þe orloge of lufe and damesele Ielosye had wakened þame before þe tyme þat þe handmade orloge felle. A, dere breþer and syster[s], sely ar tho sawles þat þe lufe of god and longyng till him wakyns, and slomers noghte no slepis noghte in slowthe of fleschly lustes! For-thi he sayse in Canticis: [Ego] dormio et cor meum vigelat, þat es at saye: «when I slepe bodily my flesche for to ese & ryste, my herte es ay wakyre in gelosy and in lufe-ȝernynge to gode». That saule þat þus wakes to god, [may] thynke [with] hole conscyence þat werldly mene thynke, and þat es this: Ieo ay le quer a-loche, rauayle par amours, þat es at saye: «Myne herte es styrte fro me, wakened with lufe». Whate es this þat mase þe herte fro þe flesche to wake, and for þat es it as it were fremde to hym? wittirly, Ieloussye with lufe-teres & murnynge, with lufe-longynge consayuede in deuote vprysynge of herte. // When this abbaye was alle wele ordaynede and goddes will seruede in ryste & in lykynge & in pese of saule: than come a tyrante of þe lande thorowe Page 1: 336 his powere and did in this holy abbaye ffoure doghtyrs þat he hade, þat were lothely & of euyll maners, þat þe fende was fadir of thiese doghtirs. Þe firste of þis foule barne-tyme highte Envye, the toþer highte Pride, the thirde highte Gruchyn[g]e, the ferthe highte False demynge of oþer. Thiese foure doghetirs þan hase þe tyraunt, þe deuell of helle, for euyll will & malese, done in this holy abbaye, and þay with þaire foule vnclennes þe couent hase greuede and harmede, so þat þay no riste ne no pese may hafe, nyghte nor daye, nor lykynge in saule. And when þe gud lady Charite saw this þat was abbas, and the lady Wysdome þat was prioresse, and þe lady Mekenes supprioresse, and þe toþer gude ladyse of this holy abbaye, that the holy abbaye was in poynte for to worthe to noghte thorowe þe wykkydnes of thir foure, than range the chapetour belle and gedirde þam alle to-gedyr, and asked concele whate was beste to do. And than lady Dyscrecyone þame concelde þat þay solde alle falle in prayere to þe Holy goste, þat of this abbay es vesetour, þat he haste hym for to come, as þay grete myster hade, thare for to help and vesete with his grace. And þay all at hire consaile with grete deuocyone of herte vn-to hym songe alle with a swete steuene Veni creator spiritus. And also sone þe holy goste come at þaire desyrynge, and þam comforthede with his grace, and chasede owte þe fowle wyghtes, þose lothely fendis doghetirs, and clenesede þe abbaye of all þe Page 1: 337 fylthe, and ordayned it and restorede better þane it was by-fore. / Now I pray ȝow all in charite of god, þat all þa þat of this relegione redis or heris, þat þay be bouxome with all þaire myghte, and suffire þat þe gud ladys be-fore namede do þaire offece ilke daye gastely with-In þaire hertes; and luke ylkone wysely þat he ne do no trispase agayne þe rewle ne þe obedyence of þis relegione and of þase [suferaynes]. And if thorow vnhape falle þat any of thiese foure fendis doghetirs seke one any wyse any Ingate for to hafe with-in ȝoure hertis for to duelle, or Ingate hase wonne and with ȝow duellis, [dose] after þe concelle of þe lady Discrescione and gyffe ȝow to deuocione with hertly prayers, in hope of goddes helpe and of his socoure, and ȝe sall be delyuerde thurgh þe mercy of oure lord Ihesu Criste there, blyssede mot he be with-owttene ende. Amen.
The Charter of the Abbey of the Holy Ghost
Ms. Laud misc. 210
[folio 136]HEre is þe book þat spekiþ on a place þat is I-clepid þe abbeye of þe holy gost þe whiche schulde be foundid in clene conscience; in whiche abbeye, as þe book telliþ, schulde dwellen xxix gostly ladyes, among whiche Charite is þe abbesse, Wisdome priouresse, Mekenes suppriouresse; þer is also Pouerte & Clennesse, Temperaunce & Soburnesse, Penaunce & Buxumnesse, Schrifte & Riȝt- Page 1: 338 wysnesse, Predicacion & Stabulnesse, Sufferaunce & Symplenesse, Misericord & Largenesse, Resoun & Reufulnesse, Meditacion & Orisoun, Deuocion & Contemplacion, Leaunce & Iubilacion, Honeste & Curtesye, Drede & Ielusye. Þe fader of heuene is founder of þis abbeye, & þe holy gost is wardeyn & visitour, as þe booke telliþ. But naþerþeles þouȝ it be so þat an abbeye haue neuere so good [a] founder or a visitoure, but ȝif he haue also goode dedis & charteres of here places where-þorou þei mowe kepen here londis, rentys & fraunchises, oftesiþes per auenture þei schulden ben mysserued & suffren mochel persecucion of here enemyes & of false men. & þat se y wel þat þis holy abbesse & here couent han many false enemyes þe whiche wolden distroye here abbeye & byreue hem of her possessiouns, & þat were me ful loþ. & þerfore y make here a book þat schal be clepid «þe Chartre of þe abbeye of þe holy gost», In whiche I schal tellen first whan & where & of whom þis abbeye was first I-foundid, siþen I schal tellen hou & in what tyme þat þe holy abbeye was destroyed & hou þe abbesse & [þe] prioresse & alle here couent were dryuen ouȝt of her ordre, & afterward I schal tellen hou & in what manere þe abbeye was made newe aȝen & hou þe abbesse & al here couent kemen aȝen to here ordre, & alþer-last I schal tellen hou almiȝtty god haþ put his owen foure douȝtren in þis holy abbeye aȝens þoo foure foule feendis douȝtren þe whiche þe holy gost kacchid a-wey for þei weren so foule, as þe book of þis abbeye telliþ at þe laste ende.
Sciant presentes & futuri &c.: Wetiþ ȝe þat ben now here, & þei þat schulen comen after ȝou, þat almiȝti god in trinite, fader & sone & holy gost, haþ ȝouen & graunted & wiþ his owne word confermed, to Adam, þe first man þat euere Page 1: 339 was, & to Eue his wyf, & to here heyres, a lytel preciouse place þat is clepid Conscience, þat liiþ in here soules by-twixen a place þat is clepid Resoun, þe whiche knoweþ good & wykke, on þat o sydde, and a place þat is I-clepid Synderisys, þe whiche steriþ a man to good & grucchiþ aȝens wykke, on þat oþere sydde; whos on ende is fastened be þe grace of god, þorou whiche euerey man may don¯ wel ȝif he wylle; & þe oþer ende liþ in ioye & merþe of þe soule, [ȝif] hit be clene out of þe filþe of synne. / Þis holy place almiȝty god ȝaf hit to Adam forseyde & [to] his wyf & to here eyres, clenelich a-diȝt wiþ-outen any synne; in þe whiche he hym-self made a noble hous of religioun, þat is clepid þe abbeye of þe holy gost, in þe whyche he put manye gostly ladyes, þat is to seye gode vertues, amonge whiche he made damysel Loue & Charite abbesse, & dame Wyt & Wysdome priouresse, & dame Mekenesse & Lownesse supprioresse; & walled þe abbeye so wel abouten, so wel wiþ swyche myght & swyche strengþe, þat þere ne schulde neuere no wycked þyng no wycked þouȝt haue miȝt to an entrid amonge þat holy couent, ȝif þe forseyd Adam & Eue his wyf hadden hem-self wold. He ȝaf hem also þe lordschip of heuene & of erþe & of al þe worlde, to mayntene wiþ þe noble ladyes in here holy couent, so ferforþe þat alle þe fysches in þe see, & alle þe briddes in þe eirye, & alle þe bestes of þe londe schulde han ben buxum to hem & to alle here eyres eueremore, ȝif Adam & his wyf hadde kept hem out of synne to here ende. [Habendum et tenendum]: To hauen & to holden þis preciouse place wiþ þe noble abbeye & al þe holy couent, to þe forseyde Adam & to Eue & to alle here eyres, frelyche & pesybelyche wiþ-outen grucchyng of any man euere-more, & þer-wiþ-al ioye & blisse þat neuere schulde han had ende: for þe seruyse & þe customes Page 1: 340 þat longen þer[-of] to þe chef lord of þe fee, and þat was no more but a wiþstondyng þe temptacion of þe fende & of his wif, whyche ne leste nouȝt bo[t]e fully þe spase of a myle weye. And almiȝty god schulde han waraunted to Adam & to Eue his wyf & to here eyres þat preciouse place wiþ þe noble abbeye & al þe holy couent, for to haue dwelled euere-more in more Ioye & blysse þan any tunge may telle; & also noþer he ne none of her eyrys schulde neuere haue suffred woo ne peyne, no þei schuld neuere haue dyȝed: but whan almiȝty god hadde seye best tyme he schulde han taken hem vp wiþ body & soule in to þe blys of heuene, þer to han lyued wiþ-outen ende: ȝif sely Adam & hys wyf hadde kept hem wiþ-outen synne o day to þe ende—alas, why ne hadde þei do so? Hijs testibus: Of þis bereþ witnesse aungel & man, heuene & erþe, sone & mone & al þe sterris, & euerey creature þat euere was maade for man. Data apud paradisum &c.: þe date was ȝouen at paradyse, on þe first day þat euere man was made, In þe ȝeer of þe reigne of al-miȝti god kynge of alle kynges, whos kyngdom neuere by-gan ne neuer schal haue ende.
ȝe schullen vndurstonden þat þer was a fals tyrant apostata þat hyȝte Satanas, þe whiche was summe-tyme prioure of þe aungels ordre in þe blisse of heuene; þe whiche for his pride ran out of his blysful ordre in to þe sorowful errowre of þe peyne of helle. And þo he hadde gret envie wiþ þe abbesse of þe abbeye of þe holy gost & wiþ alle here couent, þat þei weren so wel wiþ god & hadden so gret lordschipe: he be-þouȝt hym of a caast of gyle hou he miȝt distroye þe noble abbeye & hou he myȝt do þe religiouse abbesse wiþ al here fayre couent remeuen out of here ordre, as he dide out of his. He cam in þe lickenesse of an addre to þe abbeye ȝaatys & wolde haue comen Page 1: 341 inne. & þe porter þat men clepen Drede as þat oþere book seiþ, was not þer redy—for ȝif he hadde ben þer redy he schulde not haue comen yn, as god ȝif þat he hadde; and þat seiȝy Eue þat he was þere, & as a greet fool leet hym inne. & þanne seyde þat false schrewe to Eue: «Cur precepit vobis deus, why, he seyde, for-bad god þat ȝe schulden not eten of þe apples þat growen on þe tree þat stant amyddys paradys?» & þan seyde sche: «Ne forte moriamur, last, ȝif we eten þerof, we schulden dyȝen». & þan seyde he: «Nequaquam moriemini sed eritis sicut dii &c., nay, nay, he seiþ, ȝe schul not dyȝen, god almiȝty wot wel þat what tyme þat ȝe eten þerof ȝe schul ben as goddis boþe knowand good & wicked; but god wolde not þat ȝe weren as wyse as he, & þerfore he forbed þat ȝe schulden not eten of þe apples». & þat seiy Eue þat sche schulde be so wyse, & was boþe coueytous & lykerouse as comenliche wymmen ben; sche seiȝe þe apples were fayre to here siȝt & delicious to þe mo[u]þe: scho wente to þe tree & took awey an appul & eete þerof, & ȝaf Adam þe oþere deel, & he eete þerof also. In þe mene tyme þat Adam & his wif eten of þis applen, þat foule fals tiraunt wiþ his foure turmentours, þat is to seye Pride & Glotonye, Coueytise & Folye, wenten in to þe abbeye of þe holy gost & beren a-wey al þe good þat þer was. Sykerly I dar wel seye þei beren a-wey mo precious iewelys þan al þis world is worþe; þei baren also away þe chartre þat god almiȝty ȝaf hem to holde bi here place,—& þerfore neiþer he ne his wyf ne noon of here eyres fro þat day in to þis day hadde no riȝt to chalenge þe lordschip of þis world ne þe blisse of heuene, but onlyche in þe mersy of god. Page 1: 342 & not only þoyse false þeues broken þus þis holy abbeye & beren away here goodys, but þei deden a more cruel dede & a more reuful: þei drouen awey dispitousliche out of þat abbeye þe faire abbesse & þe priouresse & al here holy couent, so ferforþ þat it was fyue þousande fyue hundrid & þre & þritty ȝer after þat or euere þei miȝten comen aȝen alle to-geders as parfiȝtliche as þei weren beforn. / And whan Adam & his wyf hadden eten of þat apple, he loked on here & scho on hym, & þanne perceyued þei first þat þei weren boþe robbed & naked. Hem þouȝte greet schame of hem-seluen þat þei ferden so, & wenten & tokene leeues of a fige-tre to hyden wiþ here priueyteys, for þei ne hadden noon oþere cloþes—for þat tyme were no furred gounnes ne pricked paltokys! Þei deden hem to þe abbeye of þe holy gost, þat is to seye here conscience, & wolde han had summe helpe þer: & þei seen al þe good þat þer was [ago], & hem þouȝt grete schame; for þei miȝt aforhande han faren þere wele merye. & þan þei wenten forþ to on þat wonede þere-by-syde, to on þat men clepyd Wit, & axed hym where þe prioures & þe abbesse were, where þei ben be-comen. & þan seyde Wit: «þe abbeye is distroyed dispitousliche, & al þe couent is runnen aweye sorufully, for þi folye and for þi wyues». «Hou so?» seyde þei. & þanne seyde Wit: «Whil þou & þi wyf eten of þe appul þe abbeye was distroyed wiþ foure false þeues, & þe abbesse & þe priouresse & al þe couent breke here ordre & runne aweye, and seyden as þei wenten þat þei schulden no more comen aȝen to-gedere as þei weren first, þis fyue þousande ȝere & more, & al was for þou & þi wyf eten of þat appul». & þan Adam & his wyf hadden moche Page 1: 343 sorowe as no woundur was, & seyden iche to oþere: «Alas, alas, what schul we don¯? we ne han nowþer cloþes to don¯ on, ne hous for to dwellen inne, & þerto þe abbesse & here faire couent þat weren oure beest frendis han forsakene vs & ben goon aweye; so weylewey þe while þat euere we eten þe appel!» & asswyþe aftyrward þei harden god hou he spak to hem as he wente in paradyse; & þei weren aschamed of hem-seluen þat þei weren naked, & also þei weren agast of hym, & stirten vndre a tree for to han hid hem. & god com & syȝe hem & seyde: «O Adam, Adam, where art þou?» «A, lord, quoþ Adam, I harde þi woyse in paradyse, & I was a-schamed þat I was naked, & þerfore I hidde me». «O Adam, quoþ oure lord, ho told [þe] þat þou were naked, any þing ellys but þat þou ete of þe appul aȝen my for-beddyng? Ho haþ broken þe abbeye of þe holy goost, Adam, & who haþ boren aweye al þat þer was? where is þe fair abbesse, Adam, & here couent þat I took þee to kepen—wheder ben þei went?» «A, lord, quoþ Adam, þe woman þat þou ȝeue me to my wyf let in a fals schrewe at þe abbeye ȝatys, þat bad here eten of an appul þat hange on a tre in paradyse, & he seyde scho schulde wexen as wyse as god; & sche took hit doon & ete þerof, & ȝaf me þat oþere deel; & y wolde not displesen here & ete þerof also. & in þat mene wile þat fals þef wiþ oþer maner schrewes of his assent wenten in to þe abbeye & broken [hit] adoun & beren away al þe good þat þer was, & dryuen away þe abbesse & þe priouresse & al þe couent I wot neuere whedur». & þe whyle he told god þis tale he wepte for sorowe. & þanne seyde god to Eue: «Woman, why let þou inne þat fals þef? & whi ete þou of þat appul?» & þanne seyde scho: «A, lord, he cam to me in þe lickenesse of an eddre & bygylid me wiþ faire false wordes, & I let hym inne & dede as he me bad, alas, alas þe while þat euere knewe I hym»! & scho wepte for sorowe also, Page 1: 344 as I blame here not. Þan seyde god to here: «For þou lete Inne þat schrewe & dedest as he þe bad, & ete of þat appul, þou schalt bere þi childeren wiþ mochel gronyng & kare, þou & alle þe wymmen þat schul come after þe, saue on; & ȝif þou haddest not so don¯, wymmen schulden neuere han hadde no manere of peyne in berynge of child. Þou schalt euere-more also, he seyde, ben vndur mannus heste, & he schal be þi mayster». & þanne scho hadde mochel sorowe. & þan seyde god to Adam: «For þou ete of þe appul at þi wyfes byddyng aȝens myn heste, & for þou lete þe abbeye of þe holy gost so fouliche ben distroyed & lete þe abbesse & here couent rennen aweye out of here ordre & þou ne woost neuere whider, þis schal be þi penaunce: þou schalt þis day or euen ben dryuen out of paradyse in to erþe, þat is a-cursid for þi synne; þer-inne schalt þou dwellen wiþ mochel sorowe & mochel woo alle þe dayes of þi lyf, & erþe schal bringe þe forþ þornes & brambles, & þou schalt eten gresse þat groweþ on þe erþe. In swynke & in swete of þi visage þou schalt eten þi bred, til þou turnest aȝen to þe erþe þat þou com fro; for whi, þou were mad but of erþe & in to erþe þou schalt turne aȝen». & as-swiþe afturward god bad a aungel dryue Adam & his wyf out of þe blisse of paradyse in to þe wrechid world, & bad hem goon & sechen þere þe abbesse of þe holy gost, & seyde neþer he nor his wyf ne noon of here ospryng schulde neuere comen aȝen in to þe blysse of paradyse ne in to heuene neuer, til þei han mad aȝen þe abbeye of þe holy gost as wel as it was beforn, & til þei hadden also brouȝt aȝen wiþ hem þe abbesse & [þe] priouresse & al here fayre couent in as good pliȝt as hit was be-forn¯ or þei wenten out. & þanne went god & mad Adam & hys wyf eyþer a cote of leþer, & cast hem out of paradyse, & þat was a pytouse siȝt forsoþe, & þat is soþe. & Page 1: 345 þus kemen þei forþ in to þis wrecchid world, wiþ mochel sorowe & kare, & þerof was no woundur. & þenne wente Adam in þis world in mochel sorowe & woo IX hondred & XXX [ȝer] & souȝte þe abbesse & here couent þat weren so goon awaye, & he wolde also han had sumwhat where-wiþ he miȝte haue aȝen þe abbeye of þe holy gost; and he miȝt neuere fynde nouȝt þerof in al þat long tyme. & Adam hadde mochel sorowe, & fel seke & died, & his wyf boþe; & here soules wenten to helle, & þat was grete pyte. & not oneliche þei alone, but al þo þat comen of hem, þe whyche kemen aftur þat be foure þousande sex hundred & foure ȝer, wenten to helle euerychone—so longe was Adam in helle, & þat was for þe abbeye of þe holy gost, þat is to seyn here conscience, was not mad aȝen as fayre ne as clene as it was be-forn¯. Þus was Adam & his wyf in helle many þousande ȝeer in mochel sorowe & kare: til alle-miȝty god hadde pyte of her soules & sente adoun his swete sone & bad hym goon & sechen þe abbesse & here couent—for he wiste bettere where þei weren þan Adam wyste. & he cam doun in to þis world and souȝte hem here wel bisyly þre & þritty ȝeer, & at þe last he fond hem hangyng on þe rode-tree. He took hem doon¯ & lad hem in to helle, to speken wiþ Adam & his wyf. & whan Adam sauȝ hym comen, lord þat he was glade! & þer Crist goddis sone of heuene mayd aȝen þe abbeye of þe holy gost, betere þan euere hit was, & took out of helle Adam & his wyf, þe abbesse & þe priouresse & al here holy couent, & ladde hem wiþ hym aȝen hom in to paradise, & þer was mochel ioye & blisse at here comyng-hom.—But hou & in what manere Crist fonde þis abbesse & her couent, I schal tellen ȝow as-swiþe ȝif ȝee wolen abydde, & hou þe abbesse of þe holy gost & alle her couent were foundon¯ & brouȝt hom aȝen al hole.
Aftur þat Adam & his wyf weren dede, þer comen many wyse men, patriarches & prophetes & oþere men boþe, þat hadden mochel sorowe for þe abbeye Page 1: 346 of þe holy gost & for al þe couent þat þei weren so goon¯ awaye: & þei wenten & souȝten after hem in many soundry cuntrees as longe as þei lyueden: but vndre hem alle, for nouȝt þei couden don¯, miȝt þei neuere fynde hem. & þer were amonges oþere, foure gode men & trewe, þat is to weten Dauid & Salomon, Ysaie & Ieromye, þat weren abouȝte day & niȝt to maken þis abbeye & to sechen vp þis couent; & for þei miȝten not han here wille, somme of hem maden mochel sorowe & mone, & I pray ȝou listeniþ what þei seyden. Dauid seyde: «Laboraui clamans, rauce facte [sunt] fauces mee &c., I haue, he seyde, so runne & cried aftir hem, þat my chaules aken & ben woxen al hose»; «Domine inclina celos tuos & descende &c., & þerfore, lord, he seiþ, bowe doun þin heuennes & come doon¯, & help me for to sechen þis abbesse & here couent þe whyche myn herte loueþ; for I may not fynde hem». Seiþ Salomon: «Circuibo ciuitatem per vicos & plateas & queram quem diligit anima mea, I schal, he seiþ, risen vp & wenden al abouȝten þe citee be weyes & be stretys & I schal sechen þe abbesse & here couent þe whyche myn herte loueþ». «Quesiui & non inueni &c., a, he seiþ, I souȝte hem & I ne founde hem nouȝt; I cryed & noon of hem wolde here, non answere me wiþ word». Þanne spake [he] mornan[d]liche & seyde: «Reuertere, reuertere sunamitis, reuertere, reuertere &c., a, torne aȝen, turne aȝen þou sely swete wyiȝt, & let vs see þe»; «Wulnerasti cor meum soror mea sponsa mea, wulnerasti cor meum in vno ictu oculorum tuorum &c., a, þou hast woundid myn hert þou fayre sistur, þou fayre spouse, þou hast woundid myn herte wiþ a twynkelyng of þin eiȝe». & he seyde ouer þat: «In lectulo meo quesiui per noctes quem diligit anima mea; quesiui & non inueni &c., I haue souȝt anyȝttis in my bed þat couent whyche my soule loueþ; I haue souȝt wiþ al my myȝt & I may not fynden hem». & þan spak he to þe oþere maydens þat dwelleden þer-bysyde, & seyde: «Adiuro vos filie Ierusalem, si inueneritis dilectum meum (i. conuentum illum), an[n]uncietis [ei] quia amore langueo &c., I pray ȝou specialiche ȝe maydens of Ierusalem, ȝif ȝe fynden owhere þe abbesse of þe holy gost & here couent, þat ȝe wil sayn þat I am seke for loue-longyng of hem». & þus Salomon þe kyng mad mochel mone. But ȝit fonde he hem noȝt, & þanne seyde he þus: «Mitte domine sapienciam tuam, i. filium, de celis sanctis tuis, qui mecum sit &c., lord god, he seiþ, sende doun out of þi holy heuenes þi owne dere sone, þat he miȝt be wiþ me & helpe me for to maken aȝen þe abbeye of þe holy gost in as good plit as it was & schulde ben». But for al þat he coude crien, goddis sone ne cam nouȝt ȝit. & þan wente Isaye þe prophete & souȝte þe abbesse & here couent many dayes & fele, & he fonde hem nouȝt; & þanne he seyde þus: «Vtinam dirumperes celos & descenderes, wolde god, he seyd, þou woldest bresten heuene & come adoon, & helpen vs for to maken aȝen þe abbeye of þe holy gost & fynden vp þe couent þat is þus goon aweye». & þanne wente Ieromye þe prophete & souȝte hem also; & for he miȝte not fynde hem, he made a reuful mone & seyde þus: «Ve michi misero, quoniam addidit dominus dolorem dolori meo; laboraui in gemitu meo, wo me wrecche, he seiþ, þat god haþ eked more sorowe to my sorowe; I haue trauayled wiþ-outen reste in sikynge & in kare & I ne may not fynden þat I seke». «Virgines deiecit in terram, pol[l]u[it] regnum: virgines abierunt in captiuitatem; audierunt quia ingemesco ego & non est qui consoletur me, idcirco ego plorans, alas, he seyde, þe feende haþ drowen a-way þe virgines & made foule here kyngdome, þe virgines ben went away in to þe wrecchid world. Þei harden me wel hou I sikede & made mochel mone, & þer was noon of hem þat wolde counforte me wiþ a word; & þerfore I haue so wept for sorowe þat myn eyen ben in poynt to faylen me». «Quis dabit capiti meo aquam & oculis meis fontem lacrimarum, & plorabo [die] ac nocte] interfeccionem filic populi mei, a, he seiþ, who schal ȝeuen me water Page 1: 348 to myn heued, & who schal ȝeuen a welle of terris to myn eyen, & I schal wepen for þe maydens þat ben þus goon¯ away, boþe day & niȝt». «Cui comparabo te, cui assimulabo te filia Ierusalem? cui [exequabo te, & consolabor] te, [virgo] filia Syon? magna velud [mare est contritio tua; quis medebitur tui?], a, þou noble abbesse, he seiþ, to whom may I licken þe, to whom may I assemble þe þou douȝter of Ierusalem? a, þou noble priouresse, to whom may I euen þe þou mayden & douȝter of Syon? a, þou holy couent, he seiþ, hou may I counforte þe? me þinkeþ þi sorowe is as grete as a see: a, þou sely couent, who shal ben þi helpe?» «Cecidit corona capitis nostri, ve nobis quia peccauimus, I ne can nouȝt ellis seyn, he seiþ, but, þe fairest flour of al oure garlond is fallen away; alas, alas & weloway, þat euere we dede synne».
Hou god ordened a waye to sauen man.
& whan almiȝty god had hard þus þes prophetis, wiþ many oþere men, ma[k]e mochel mone wiþ reuly chere many þousand ȝeer for þe destruccion of þe abbeye of þe holy gost: he had grete pyte of hem þat þei ferden so, & þat mannus soule was þerfore in prisone of þe pyne of helle, & schulde haue ben þer wiþouten ende. He be-þouȝt hym hou he miȝt best don¯ to delyueren mannus soule out of þat sory prisoun, & hou he miȝt fynde vp þe abbesse of þe abbeye of þe holy gost & maken aȝen here couent faire & wel as it was be-forn¯. He ordeyned a counseil of þe holy trinite in þe blisse of heuene, of þe fadur & of þe sone & of þe holy gost, & seyde: «ȝe weten wel, he seyde, we maden mannus soule to oure lickenesse, & token hym for to kepen in his owne conscience þe abbeye of þe holy gost, & he for his folye let beren out of þe abbeye al þe good þat þer was, & let þe abbesse & here couent rennen away out of her ordre, & þerfore he was taken & put in to prisoun of þe pyt of helle. & þere haþ he been now foure þousand ȝer sexe hundred & more, & þat is grete pitee; Page 1: 349 me þenkiþ hit were a good dede to don¯ þe abbesse & al here couent comen aȝen to here ordre, & maken aȝen þe abbeye as wel as euere hit was, & delyuere mannus soule out of þat sory prisone; he haþ ben in þat prisoun longe I-now, haue we pitee on hym, he is as hit were on of vs, maked to oure lickenesse». & alle þe holy trinite graunted þat it schulde so be. But, he seyde, who þat shulde don¯ swyche a dede, hym be-houed for to be swyche on þat were be-holden for to don¯ hit, & also þat he miȝte don¯ it; but, þer was no þing þat was by-holden to delyueren mannus soule but onliche man, no þer was no þing þat miȝte delyuere hym but ȝif it were god; & þerfore who so schulde do þat dede he most be boþe god & man: & so miȝt it noon be but ȝif it were oon of þe þre persones in þe holy trinite; almiȝty goddis sone schulde come doun in to þis world, & ben I-born of a mayden & becomen man, & maken aȝen þat abbeye of þe holy gost, & dien for þe loue of man on þe harde rode-tree, & so delyuere mannus soule out of þe peyne of helle.
Here now hou goddys douȝtren pleteden for mannus soule aforn¯ here fadur.
And þanne were al-miȝty goddis douȝtren þere, þat is to seye Mercy & Treuþe, Riȝtfulnesse & Pees, þe whiche harden seyen þat mannus soule schulde be delyuered out of helle-pyne, & þei comen alle to-gedir aforn god al-miȝty. & þanne seyde Truþe þus: «Ecce enim veritatem dilexisti, A, lord, scho seyde, þou hast ȝit eueremore loued wele me þat am þi douȝtre, and þanne, seyde Truþe, I pray þe for-sake nouȝt me. þou seydest þat what-tyme þat man ete of þat appul, þat he schulde dieye & gon¯ to helle; þerfore ȝif þou delyuerest man þanne out of þat prisoun, þou destroyest me, & þat were no skil, Quia veritas domini manet in eternum, for whi goddys treuþe schulde dwellen euere-more wiþ-outen ende. Page 1: 350 Þerfore, leue lord, scho seyde, lat man be stille in helle, & forsake nouȝt me». & þanne seyde Mercy: «O pater misericordiarum & deus tocius consolacionis, qui consolaris nos in omni tribulacione nostra, A, þou fader of mercy, scho seyde, & god of al confort, þou þat confortes alle þing in anger & in woo, haue mercy of mannus soule þat liþ bounden in prisoun þat is helle, & brynge h[i]m in to blisse. Quoniam dixisti, in eternum seruabo illi misericordiam, for why, scho seyde, þou seydest þat þou schuldest kepe to hym þi mercy wiþ-outen ende. & þerfore, ȝif þou be trewe, þou schalt haue mercy of mannus soule». & þanne seyde Riȝtfulnesse: «Nay, nay, scho seiþ, it may not ben so: Quia iustus dominus & iusticias dilexit, for whi, lord, scho seiþ, þou art riȝtful & þou louest riȝtfulnesse; & þerfore þou ne mayst not riȝtfulliche sauen mannus soule, it is riȝt & skil þat it haue as it haþ disserued. Dominum qui se genuit dereliquit, & oblitus est dei creatoris sui, he forsoke god þat haþ forþe-Ibrouȝt hym, & he, lord, for-ȝat þe þat maydest hym of nouȝt; & þerfore it is skil & resoun þat he þat haþ forsaken þe lord of al pitee & mercy, þat he neuere haue of þe neiþer pitee no mercy. & þerfore, leue lord, scho seiþ, lat mannus soule be stille as it is, for þat is skil & resoun; & ellis me þenkiþ þou hast forsaken me, & þat schuldest þou not don¯: Quia iusticia eius manet in seculum seculi, for why, holy wryt seiþ þat þi riȝtfulnesse schal lasten in to þe worldis ende». & þanne seyde Mercy to Riȝtfulnesse: «A, leue suster, let ben & seye not so, it were neiþer riȝt ne skil þat god schulde kepen þe & forsaken me: Quia misericordia eius super omnia opera eius, for why only goddis mercy is abouen al his werkes, Et misericordia eius ab eterno & vsque in eternum, & goddis mercy was wiþ-outen begynnyng & schal ben wiþ-outen endyng. & þerfore, ȝif god for-soke me, he schulde forsake boþe my sister Truþe & þe, & þat were neiþer riȝt ne truþe. & þerfore, leue lord, scho seiþ, to sauen vs alle þre, haue þou on mannus soule boþe mercy & pitee». & þanne Page 1: 351 seide Pees to here þre sistren: «Pax domini exsuperat omnem sensum &c., Goddis pees ouergoþ eueriche maner wiit. Þouȝ it be so, sche seiyt, þat Truþe seiþ a grete skile why mannus soule schulde not be saued, & Riȝtfulnesse seiþ also, neuerþeles me þenkeþ þat Mercy seiþ alþerbest, þat man schulde be saued, for why ellys, scho seiþ, schulde god forsaken ȝow al þre, boþe Mercy, & Riȝtfulnesse [& Treuþe], & þat were grete reuþe. & not only, sche seyde, he schulde þus forsaken ȝou þre, but he schulde also forsaken me: for why as longe as man soule is in helle, þer schal ben discord bytwene ȝou þre: Riȝtfulnesse & Truþe schol willen to haue hym so þere stille, & Mercy schal willen to haue hym oute; so þat pees schal ben amongys ȝou forsaken. Þere schulde also, ȝif man were stille in helle, ben a discord by-twene god & man, by-twene aungel & man, by-twene man & man, by-twene man & hym-self: so þat I, þat am pees, schulde a ben forsaken ouer-al, & þat were no resoun. & þerfore doþ after my conseil, seide Pees, & praye we alle to-geders to god þat is prince of pees, þat he wole maken pees & acord by-twixen ȝou þre, by-twyne hym-self & man, by-twyne man & aungel, & by-twene man & man, & ordeyne sich a weye þat he miȝt kepen vs stille alle foure, boþe Mercy & Truþe, Riȝtfulnesse & Pees». & h[e]m þouȝte þat scho seyde best, & prayden alle to þe fadur of heuene þat he schulde so don¯. And he seyde: «Ego cogito cogitaciones pacis & non affliccionis &c., I þenke, he seyde, þouȝtis of pees & not of wickednesse. I schal, he seiþ, kepe ȝou stille alle foure, & I schal sauen mannus soule & brynge hym to blisse. I schal also, he seiþ, fynden vp þe abbesse of þe holy gost & maken aȝeyn here couent & here place, betere þan euere it was». & whan his douȝtren harden þis, þei were glad & myrie: and as-swiþe Misericordia & veritas obuiauerunt sibi, iusticia &c.,Page 1: 352 «Mercy & Truþe metten hem to-gedere, Riȝtfulnesse & Pees weren kyste & maad at on».
Hou Crist is founder of þe abbeye of þe holy gost.
And þanne as-swiþe almiȝtty god þe fader sente doun in to þis world his owne sone to be-come man for vs & for to sechen þe abbesse of þe holy gost & here holy couent, þat is to seyn loue & charite, & oþere goode vertues. & þe first day he cam & founde a lady of þat abbeye þat is clepid Clennesse: for why he was conceyued wiþ-outen any knowelechyng of synne of man þoru vertu of þe holy gost, & born¯ of a clene virgyne þat neuere miȝt synnen. þis clennesse he founde whyle þat he was wiþ-inne his moders wombe, and here he kepte þere wiþ hym nyne & þritty wekes & a day: & þanne was he born of his moder in an olde broken hous at Beedlem tounnys ende, & leyde in an asse maunger on a litil heiȝe. & þer founde he anoþer lady of þe selue abbeye þat is Pouerte: for why his moder hadde noon oþere schetis to wynde hym Inne, but took a keuerchef of here heued, & kytte an olde kirtel & made þerof cloþis, & wond þer-Inne þere child for colde, & leyde hym on a wisp in an oxe-stalle—I trowe þere was pouerte I-now! Þis pouerte & þis clennesse he ladde forþ wiþ hym til he was twelue ȝer olde, & whan he was twelue ȝer olde & more, he wente wiþ Ioseph & his moder to Ierusalem—for þei weren wont to weynden þeder eueryche ȝer to offren þer on estreday; & whanne þei hadden offred, & wenten aȝen hom, lytel Ihesu here sone lefte stille þere þre dayes in Ierusalem & wente in to þe temple among þe maystres of þe lawe: & þere he fonde [ii ladyes] of þe selue hous þe whyche ben clepid Riȝtwisnesse & Wisdom. & whanne Marie & Ioseph weren comen hom & wisten neuere where swete Ihesu was be-comen, þei weren Page 1: 353 in mochel sorowe for þe swete childe, & wenten aȝen to Ierusalem to sechen hym: & þanne þei founden hym s[i]ttande in þe temple among þe doctoures of þe lawe disputyng wiþ hem. & þanne seyde his moder to hym: «A, sone, scho sayde, what hast þou don¯? I & þi fader Ioseph han souȝt þe & hadden mochel sorowe for þe». «Hou is it, he sayde, þat ȝee han souȝt me? Nesciebatis quia in his que patris mei sunt oportet me esse? wiste ȝe not, he seyde, þat I most be besy abouȝten my fadres nedys? He sente me in to þis cuntre to sechen þe couent of þe holy gost, & þerfore I wente amonge þe maystres in to þe temple, & þer haue I founden tweyen ladyes of þe couent, Riȝtwisnesse & Wisdam, for why, now can I more good þan þei euerychon¯». & þanne wente he hom wiþ hem in to Naȝaret, & þere he founde a noþer of þe selue couent þat hiȝte Buxumnesse: Quia erat subditus illis, for why he was lowe of herte & buxum to his moder in al maner þing. & þanne wente he forþ seuentene ȝer & an half, & euery day he fond at his owne bord two oþer ladyes of þe selue abbeye, & þat weren þese: Temperaunce & Soburnesse. & he hadde hem wiþ hym in to desert to sechen mo of here felawys: & þere he fond oþere two ladyes, þat is Penaunce & here felaw þat is clepid damyseil þe Fort. Penaunce he fonde þere, for why he fasted fourty dayes for loue of mannus soule wiþ-outen mete or drynke. & whanne he hadde fasted fourty dayes & fourty nyȝttys, he was for-hungred & lust to eten; & þere cam þe self schrewe to hym þat cam to Eue in to þe abbeye of þe holy gost, & wolde han ouercomen hym wiþ glotonye as he dede Eue, & led hym to an hep of stonys & bad hym ȝif he were goddis sone he schulde make þe stonys loues & ete of hem I-now. & þanne founde he þere þe lady damysel þe Fort, þorow whyche he wiþ-stode myȝtiliche þe fondyng of þe fend; Page 1: 354 «Non in solo pane viuit homo set de omni verbo &c., Man lyueþ not onlyche in bred, he seiþ, but be eueryche word of god». & þanne bar þe fend hym from þennys to Ierusalem & sette hym on þe pynacle of þe temple, & wolde han ouer-comen hym wiþ pride & wiþ veyn-glorye & seyde: «ȝif þou be goddis sonne, skippe adoun & take no sor, & men shulle praysen þe & seyen þou hast don¯ a grete maistrye». & þere also he wiþ-stode his fondyng þorow vertu of damysele þe Fort & seide: «Non temptabis dominum deum tuum, þou schalt not tempten þi lord god, he seiþ; it is no nede þat I skippe doun, I may go doun be anoþere waye wel I-now». & þanne ladde he hym to an hieȝ hille & schewede hym alle þe richesses of þis world, & wolde haue ouer-comen hym þorouȝ coueytise & seyde: «I schal ȝeue þe alle þe goode þat þou seest, ȝif þou wilt knele doun & do me worschip». & þere he wiþ-stood hym myȝtiliche wiþ damysele þe Fort & seide: «Vade retro satanas, dominum deum tuum [adorabis] &c., fy on þe, satanas, he seyde, & turne aȝen to helle; men schuld worschip almiȝty god & no wiȝt ellys». & þanne þe fals schrewe was aschamed of hym-seluen þat he was so ouercomen wiþ damysele Fort, [&] ran aȝen to helle as an olde schrewe. & þanne went Ihesu Crist in to þe lond of Galilee: & þere fond he oþer two sustren of þe self hous, þat is to seye Schrifte & Predicacion. Þere prechid Crist first, & þanne seyde he to þe folk of þe cuntre: «Penitemini & credite &c., schriueþ ȝou, he saiþ, & doþ penaunce, & beeþ of good byleue, þe kyngdome of heuene neiȝeþ faste». & he wende forþe to þe see-syde & þerre he seiȝe seynt Petre & Andrew his broþere leggynge þere nettys in þe see to taken fisch; þei were boþe pore fischers. & Crist seyde to hem: «Comeþ, he seyde, & foloweþ me, & I make ȝou Page 1: 355 fyscheres of men». & þei lette here boote be stille in þe see & wente forþ wiþ Crist. & he wente alitel forþere, & founden seynt Iames & seynt Ioou his broþere in a noþere boote drawynge here nettys wiþ ȝebedee here fadere; þei were also fischeres. & Crist bad hem also comen & folowe hym, & þei letten here fader & al þat þei hadden be stille in þe boote & wenten wiþ hym. & on a day as þei wenten alle to-gedere be þe weye, seynt Petre seyde to Crist: «Lord, he seyde, what schul we haue of þe þat han forsaken alle þat we hadde & folowen þe þus in pouerte?», and as-swiþe Crist fonde anoþer suster of þat hous þat is clepid Largesse, & seyde: «For soþe, ȝe þat han forsaken al þat ȝe hadden & han folowed me, ȝe schullen han a houndred-fold so myche þerfore, & þerto þe blisse of heuene»; þis was a grete largesse! & þanne cam he on a day fro þe mounte of Olyuete in to þe temple of Ierusalem to prechen þere, & þe while he was prechynge, þe phariseus brouȝten to hym a woman þat was founden in bed wiþ anoþer man þan here hosebounde, & seyde[n] to hym þus: «Lo, maister, þis woman was riȝt now taken in spousebreche: what schulle we don¯ wiþ here? Moyses biddeþ vs in oure lawe we schulde stone such to þe deeþ». & Crist knewe wel þe falshed of hem þat þei deden [so] to tempten hym, & he stowped doun & wrot wiþ his fynger on þe grounde alle þe synnes þat euere hadden þe pharaseus donn, so þat eche of hem miiȝt seen hou synful oþere was, & þanne he seyde to hem þus: «Siþen hit is so þat þus woman schal be ȝoure lawe be stoned to þe deeþ, þerfore whiche of ȝow þat is wiþ-outen synne, caste on here þe firste stoon»: and þei weren alle aschamed of hem-seluen & wenten oute at þe dore eche on after oþere & leten Crist stonden alone wiþ þe woman; and þere comen to hym two oþere ladyes of þe abbeye of þe holy gost, Misericord & Reufulnesse, & þan seide Crist to þe woman: «Woman, he seyde, where ben þin enemyes? haþ any Page 1: 356 man condempned þe to þe deeþ?» «Nay, lord, scho seyde, noman». «No I ne schal nouȝt condempne þe; go faare wel, & be of wil neuere-more to do synne». Here was grete misericord & grete reufulnesse, for why, þe most gylt scho hadde don¯ was aȝenus hym. & aftirward on a day þe pharaseus senten here dissiplis to Crist & wolden hauen taken hym in his wordis, & askede hym ȝif þei miȝten bi goddis lawe ȝeue tribute to þe emperoure. & Crist knewe wel here malice, & seyde: «A, ȝe ypocrytis, what nede is hit to tempten me? lete me seen a peny of ȝoure mony». & þei schewed hym on. & þanne seyde Crist: «Whos coyn is þis?» & þanne seyden þei to Crist: «þe emperours». & þere fond Crist anoþere syster of þe noble abbeye þat is clepid Resoun, & seyde: «Ȝeldiþ to þe emperour þat by-longeþ to hym, & ȝeldiþ to god þat bi-longeþ to hym»; & þat is resoun. On a day afturward as Crist wente by þe way by hym-self & as he þouȝte of mannus soule & on þe abbeye of þe holy gost, he founde a noþer suster þat is clepid [MS Vernon (Bodl. Eng. poet a.1) folio 360] Gelesye: and þenne tok he priueliche his twelue apostles and wente touward Ierusalem & seide to hem þus: «Ichaue al þis two and þritti ȝer and more ben aboute to helpe monnes soule and for to seche þe abbesse and hire Couent þe whuche wenten out of þe abbei of þe holygost, and ichaue founden sixtene of hem; and now wol I go to Ierusalem and ben I-bounden and I-bete, and ben honged and drawen, and dye for loue of monnes soule, to sechen vp þat oþur del of þe holy Couent». Þis was a gret gelesye and a gret loue! ¶ And þenne wente þei forþ to Ierusalem. And as þei weore þere on an euen at heore soper, Crist fond þer oþur twey ladies of þe abbey of þe holigost þe whuche men clepeþ Cortesye and Honestete: ffor whi? Crist fedde his disciples riȝt þere atte Page 1: 357 soper wiþ his owne flesch & wiþ his oune blood; and whon he hedde so I-don, he wusch heore feet euerichone and wipede hem wiþ a cloth. Heere weor mony sustren: her was Cortesye and Louhnesse, [Honeste] and Mekenesse. And afterward he wente wiþ alle his disciples touward a luytel toun þat hette Gethsamany, and þer he tok þreo of hem, Peter, Iames, and Ion, and bad þe oþure beo þer stille til þei comen aȝeyn. And as þei wente, Incepit Ihesus pauere et tedere, Ihesus bi-gon for to quake for drede, and seyde to hem þere: «Ichaue founden a noþur suster of þe abbey þat is I-cleped Drede: Tristis est anima mea vsque ad mortem, Ichaue, he seide, founden muche drede aȝeyn þat I schal dye. Sitteþ her adoun, he seide, and wakeþ and biddeþ or beodes, til I come aȝeyn». And þenne wente he forþ from hem as hit weore a stones cast: & þer he fond tweyne oþure sustren of þe selue hous þat weren Contemplacion and Orisoun. He be-þouȝte him on monnes soule hou hit scholde be lost wiþ-outen ende but he diede þerfore, and hou he schulde þe nexte day after þat ben honged on þe roode-tree; and he was in a gret agonye as no wonder was, and for drede of deth he swatte dropes of blood, þe wȝuche trilleden doun of his bodi to þe eorþe as watur doþ of an hous after reyn, and þenne preyede he to his ffader & seide: «A, ffader, ȝif hit may be, let me not dye þus dispitousliche. Noþeles, he seiþ, þi wille beo don and not myn». And þenne com he aȝeyn to his disciples & fond hem slepynge, and þenne seide he to Peter: «A, Peter, miht þou not wake wiþ me on houre? Wakeþ, he seide, and preyeþ, þat ȝe ne falle in no temptacion.» And he wente eft aȝeyn, & þenne fond he Orisoun, [&] a noþur suster of þe hous þat hette Deuocion, and þenne he seide: «Mi ffader, seþþe hit may non oþer beo bote þat I mot to-morwen ben honged on þe rode-tre and dyen, beo hit as þou wolt.» And he com aȝeyn to his disciples, and font hem slepynge as he dude biforen. And þenne wente he eft aȝeyn and preyede as he dude furst, & þer he fond wiþ Orisoun þreo of hire sustren, Contemplacion, Leaunce, and Iubilacioun:
Page 1: 358ÞEr com an angel doun from heuene to cumforten him, and tolde him hou
monnes soule scholde be delyuered out of helle er þreo dayes to þe ende, and
hou he scholde be þat tyme ha founden al þe Couent of þe abbey of þe
holigost and haue mad aȝeyn heor abbey, beter þen euere hit was. And þenne was
he murie and glad in his soule, þauȝ hit were so þat he was kyndeliche in his
monhede adred of his deþ. And þenne wente he aȝeyn to his disciples and bad
hem risen vp and go wiþ him. And as þei wenten a luytel forþ, þei seȝen hou
þat muche folk comen þere wiþ liȝt lanternes and drawen swerdes and staues,
for to take Crist, and Iudas Skariot wente be-foren hem alle, and com to Crist
and custe him. «A, Iudas, he seide, schaltou be-trayen Godes sone of heuene
wiþ a cos?» And þenne token þe false Iewes Ihesu Crist & bounden him harde and sore as a þef: and þer he fond a noþur suster of þe selue hous þat is
I-cleped Suffraunce. And þo seynt Peter sauȝ þat, he drouȝ out a swerd and smot
of a boyes ere þat was a Bisschopes mon, and þenne seide Crist to Peter: «Put
vp þi swerd aȝeyn! Wenest þou not, he seide, þat I miȝte preye my ffader
and he scholde sende me mo þen twelue legiouns of angeles for to helpe me
ȝif hit were neod? Al þis wol I soffre wiþ a good wille, for þe loue of monnes
soule.»—A legioun is six þousend six hundred sixti and sixe.—And þenne þe false
Iewes ladden forþ Ihesu Crist to Cayphas þe Bischop; and þat seȝen his disciples,
and ronne awey euerichon and laften him þer alone. And þenne comen mony
false schrewen and maden playnt on Crist to þe Bisschop, and þenne seide
Caiphas: «What seist þou to þis þing þat þeose men seyen aȝeynus þe?» And Crist fond þer a noþur suster of þat hous þat is cleped Symplesse, & spac no word to him. And þenne wente boyes and harlotes and spitten on his face, and hudden
his eȝen wiþ a cloþ and smiten him on þe croune and pleyeden wiþ him
abobbeþ as þei wolde ha don wiþ a fol, and beden him telle hem who smot
him last; and Crist kepte Symplesse & spak no word. And afterward Caiphas
asked Crist where he hedde I-preched & what he hedde i-seid. And þenne seyde
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Crist: «What askest þou me? aske hem þat herde me preche what I seide to
hem». And whon he hedde I-seyd so, þer sturte vp a schrewe of Cayphas men
& ȝaf him a buffet vnder þe cheke; and þenne tok Crist to him Symplesse & seide to þat schrewe þat smot him: «Ȝif I euel seide, ber witnesse of vuel; & ȝif I seide wel, whi smitest þou me?» And afterward þe Iewes token vr lord Ihesu Crist & duden of his cloþus and
bounden him to a piler of ston as a þef, & maden hem scorges wiþ babeles of
led & scharpe prikkes on þe endes and beoten Cristes precious bodi þer-wiþ
þe while hit mihte lasten, til al his bodi ron o-blode. And þenne þei duden on
him a strayt selkene cloþ, þat heng faste be his flesch whon þe blod was druye;
and aftur þei setten a garlond on his hed of long scharpe þorn, & beoten hit
doun wiþ staues for þei wolde not prikken heore hondes; þei token him a
reod-spyr in his hond, & kneleden doun in scorn & seiden: «Heil sir kyng, kyng
of Iewes.» And whon þei hedden so I-do, þei tornede of þe cloþ of selk, & for hit heng faste to his bodi þei drowen a-wey wiþ-al muchel of his skyn, & of his flesch boþe; and whon þe Iewes seȝen þat, hem þouȝte hit was a foul
siht, and blereden on him & spitten on his face as þei wolde ha don on a tode.
And þer Crist fond a noþur suster of þe abbei of þe holigost þat hette Mekenesse.
And þenne duden þe false Iewes Ihesu Crist beren his oune roode on his bak
touward Caluarie, til he was in poynt to haue falle a-doun for feblenesse. And
whon þei seȝen þat, þei wolde not þat he hedde I-dyed, til he weore
anhonged: þei maden a noþur mon bere þe Roode til þat þei come to þe place
þer Crist schulde beo don þeron. And euere as he wente, Mekenesse was
wiþ him, so ferforþ, as Ysaye þe prophete seiþ, þat Crist wente as mekeliche
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to his hongynge as a lomb doþ to his scherynge; ffor he made nouþer bost
ne noyse. WEne ȝe not þat his Moder hedde muche serwe whon heo seiȝ þus hire
sone go to þe galewes-ward? forsoþe, hit was a pitous siht whose hedde I-seȝen
hit! And whon þei come to Caluarie, þei caste doun þe roode-tre, and Crist
þer-on, and make[d] markes and holes where his hondus & his feet scholde be
nayled to, and þenne þei toke a blont rouh ragged nayl & smiten hit þorw his
hond wiþ an homer to þe roode; and for þe peyne þerof al þe bodi drouȝ
þer-touward. And whon þei wolde haue nayled þat oþur hond to þe treo, hit was
to schort to þe hole þat þei hedden I-mad bi half a fote and more: and þei
nolde not make a newe bore, but token ropes and tyȝeden [to] his hond, and
drowen hit til hit was meete to þe hole þat þei hedden I-maad; and in þe
drawynge alle þe Ioyntes of boþe his armes bursten in-sunder. And whon þei
wolden haue I-nayled his feire feet to þe roode-tre, al his bodi was [so] schronken
vp to-gedere for peyne þat hit was to schort to þe hole þat þei hedden I-maad
bi a large foote: and þenne toke þei mo ropus & tiȝeden to his feet, & drowen
hem doun harde and sore til þei weore meete to þe hole, and þei to-borsten
in þe drawynge alle þe Ioyntes of his lendes and of kneos & of his sydes; and
þenne tok þei such a noþur ragged nayl & driuen hit wiþ an homer þorw boþe
his feet at ones in to þe harde tre. A, lord, hou þat raggede nayl craschte
among þe harde bones! And þe while he was þus nayled on þe roode-treo, þer comen mony sustren
of þe abbey of þe holigost, boþe Pouert and Boxumnesse, Penaunce & Symplesse,
Suffraunce & Meknes, to loke hou he ferde; and þenne seide Crist to hem, ȝif
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þei hedden heore abbesse, þenne hedde þei euerichon. And whon þe Iewes
hedden þus nayled Crist on þe cros as men doþ cloþ on a teytur, þei reisede
him vp fro þe grounde to sette þe rode faste in a morteys þat was maad for
þe nones, and þei heouen him vp þenne for schrewednesse as heiȝe as þei mihten,
and lette þe cros squatten a-doun sodeynliche in to þe morteis; and in þe
fallynge alle þe senewes of his bodi & alle þe veynes & alle þe Ioyntes to-borsten euerichon. I trouwe, þer was penaunce I-nouh! and pouert also: ffor whi he
heng stark-naked on þe rode-treo for þe loue of monnes soule. And þe while
he heng so þere wiþ his blodi woundes, al to-ragget and to-rent, he fond þe
abbesse of þe abbey of þe holigost þat is cleped Charite: Quia maiorem caritatem nemo habet [quam] ut animam suam ponat quis pro amicis suis, ffor whi more loue and charite may no mon haue þen for to dye for loue of his frendes, as
Ihesus dude for loue of monnes soule. And whon he hedde þus founden vp þe abbesse of þe holigost and hire feire
Couent, he was wonderliche glad in his herte, þauh he felede muche peyne
wiþ-outen in his bodi: and he asked drynke, to make þe sustren murie wiþ and to
welcomen hem hom, and seide: «Scicio, I am a-furst». And þe false Iewes maden Ihesu Crist a drynke of eysel and of galle, I-tempred wiþ mirre, and put hit to his mouþ on a sponge for to don him drynken hit; and whon he hedde assayed a luytel what hit was, he wolde no more þerof. And þenne seide he þus: «Consummatum est, Ich haue al don, he seide, þat I am come fore: I haue founden vp aȝeyn þe abbesse of þe holigost & al hire holy couent, & maad aȝeyn hire
abbey as wel as hit euer was. And now, he seiþ, I wol go to Adam and to Eue
& dilyueren hem out of þe put of helle and leden hem aȝeyn in to blisse of
paradys, þer for to dwelle wiþ þe noble couent of þe holy gost, in Ioye and in
blisse þat neuer schal haue ende.» And whonne he hedde I-seyd þus, he ȝeld
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vp þe gost and dyede hongynge on þe roode-treo, bolned blu & blodi, be-twene
twei þeues, for þe grete loue he hedde to monnus soule. And þenne went he doun in to helle, and tok out Adam and Eue, and oþur
mo þat weoren him leue, Dauid, Moises and Abraham, and al þe goode wiþ
him he nom, and ladde hem wiþ þe abbesse & þe couent of þe holygost in to
þe blisse of heuene, þer-inne forte dwelle, in more [Ioye] and blisse þen eny
mon may telle.
How God putte his ffoure douhtren In to þe abbey of þe holigost.
And þer almihti God ordeynde þat his ffoure douhtren Merci, Truþe, Rih[t]fulnesse, and Pees, scholde be glad among þe Couent of þe abbey of þe Holigost; and þer he bad him-self þat Merci and Truþe scholde be Charite Chapeleyns and wenden a-boute wiþ hire whoder þat heo wente; and he bad also þat Rihtwysnesse scholde euermore be wiþ Wisdam, for heo was Prioresse; and he bad also þat Pees scholde beo wiþ Mekenesse, for beo was Subprioresse. He ordeynde þat þeose þreo Ladyes scholde haue heor Chapeleyns, for þei weore most of worschupe. And þenne he seide þat whose kepte feire and clene þis abbey of þe holygost & þe Abbesse & þe Prioresse & al heore holy Couent, þei scholde fynden in þis world muche murþe in herte and in soule, and afterward, whon þei were ded, þei scholden haue for heore mede þe kindam of heuene and more ioye and blis þen eny eȝe may seo or tonge may telle or herte may þenke. — ¶ Almihti God for his deore merci ȝif vs grace forte kepe feire and clene þis abbey of þe holygost, þat is to seye vr Concience, and þe Abbesse & þe Prioresse and al heore holy couent, þat is to seye goode vertues, in vre soules, þat we mowe come to þat Ioie and to þat blisse þat Ihesu Crist bouȝte vs to wiþ his precious blood. To þat Ioye and blisse bring vs he, þat for loue of monnes soule diȝede on þe Roode-Tre. A. M. E. N.
