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

Ms. Thornton (Lincoln Cath. 91)

De vita cuiusdam puelle

Alswa Heraclides þe clerke: telles þat a maydene forsuke hir Cete and satte in a sepulcre, and tuke hir mete at a lyttill hole, ten ȝere scho saghe neuer mane ne womane, ne þay hir face; bot stode at a hole and talde why scho was enclosede, and said þat «a ȝonge man was tempede of my fairehede: ffor-thy me warre leuere be als lange als I lyfe in þis sepulcre, þan any sawle þat es made til þe lyknes of gode suld perichse by-cause of me». And whene men askede hire how scho myghte swa lyffe; scho said: «Fra the begynnynge of the day I gyfe me till praynge till forthe dayes; thane I wyrke with handes some thynge, and alswa I wyrke in thoghtes, by patryarkes, prophetes, Appostilles, Martyrs and confessours, and by-haldes þaire Ioye; and aftyrwarde I take my mete; whene euene commys, with gret Ioye I lofe my lorde. The ende of my lyfe I habyde in gude hope and tholemodnes». & loo, swa perfitly a womane lyfede. Richard herymyte reherces þis tale in Ensampill.

The Privity of the Passion: Bonaventura de mysteriis passionis Iesu Christi. [An abridged translation of the Meditationes vitae Christi, chaps. 74-92. The ascription to Bonaventure is improbable.]

[folio 179]

In Nomine Patris et Filii et Speritus Sancti Amen. Here begynnes the Previte off the Passioune of owre lorde Ihesu.

Who so desyres to ffynd comforthe and gostely gladnes in þe Passione and in þe croysse of owre lorde Ihesu, hym nedis with a besy thoghte ffor to duell in it and all oþer besynes forgette and sett at noghte: and sothely I trowe fully þat who so wolde besy hyme with all his herte and all his mynde and vmbethynke hym of this gloryus Passione and all the circumstance thare-off, It sulde bryng hym and chaunge hyme In to a new state of lyfynge. For he þat incerches it with depe thoghte and with all hys hert lastandly, he sall fynde full many thynges thare-In styrande hym to newe compassione, newe luffe, newe gostely comforthe, and so sall he be broghte in to a newe gostely swettnesse. [To gete þis state] þat I speke of, I trowe þat a mane behoued to rayse vp all þe scharpenes of his mynde & opyne whyde the Inere eghe of his soule In to be-holdynge of þis b[l]esside passione, and forgett & caste be-hynd hyme for þe tyme all oþer Ocupacyouns & besynes; and that he make hym-selfe present in his thoghte as if he sawe fully with his bodyly eghe all the thyngys þat be-fell abowte þe crosse and þe glorious passione of oure lorde Ihesu; and þat noghte schortly & passandly, bot lufandly, besely, habundandly, & lastandly; noghte sturdandly, ne with dullnes & hevines of sperit. Þof euery man aughte with grett reuerance & sadnes to thynk one all þe leuynge & dedys of oure lorde Ihesu þat he wroghte in erthe for man-kynde, neuer-þe-lesse mekyll more besyly, with mekill sadnes & deuocyone, awe hym to sett all his herte & all his myghte abowte þis glorious passione: ffor here-In he schewes moste lufe & charite to vs, þe wilke aughte to bryne all oure hertes in lufe to hym. And ther-for sett thy-selfe, þat es þi mynde, þer-to all holly: and be-holde noghte onely þe payne & crucyfyenge of thy lorde Ihesu whene he was done one the rode in þe oure of vndrone, bot also fro begynnyng of his blisside passione, that es full of matere of pete & compassione. How mekill compassione, I pray þe, es it to be-holde & thynke how owre lorde Ihesu, þat es bothe verray gode and mane, fro þe oure of his takinge at þe euene, to hye vndrone of þe morne when he was don¯ on þe rode, was in contenuell batell, and hugge sorowe, and bittire reprevynges, In many skornnynges and vnresonabyll turmentes, with-owttyne any ryste or cessyng? Ihesu, mercy, amen.

Begynne nowe thy meditacyone at the be-gynnynge of Cristes passyone and pursue it feruently to þe laste Ende: of the wilke I sall towche to þe a littill: bot thow may vse theme more largelye, after god gyffes þe grace. Be-holde nowe besylye to euery poynte as if þou were there bodyly: and be-holde hym graythely as he rase vpe fro his super, whene he had Endide his Sermone, with his disciples, and ȝede with theme in to a ȝerde where he was ofte wounte to

goo with theme. Goo thow amange theme, & be-holde how lufandly, how felandly he gose with theme and spekes, & steres theme to praye. Be-holde also how he hym-selfe gose fro theme a caste of a stone, and mekely and reuerently he knelyde downn, prayand to his ffadir. Abyde now a littill and see þe wondirs of thy lorde god. / Now thi lorde Ihesu prayes. We rede that he ofte-tyms prayede, bot than he prayede for vs as oure advocate: bot now he prayes [for] hym-selfe. Haue therfore pete & compassyone, and wondire of þe vnmesurabill meknesse of hym. For of-all it be sothe þat he be bothe gode and man, euene to þe fadir of heuene, neuer-þe-lesse he forgettes as it were his godhede, and prayes mekly as a man; he stode as a noþire synnere, prayand to þe ffadire. / Be-holde also in hym moste perfite obedience. What prayede thy lorde Ihesu? sothely he prayede his ffadire þat he sulde delyuer hym fro þe bittire houre of dede, he couetyd noghte to dye, if it were plesyng to þe ffadire of heuene; and neuer-þe-lesse his aughene fadire wolde noghte here hym. This I saye aftire some will þat was in Criste. For þou sall vndirstande þat þere were many and dyuerse willis in hym, as doctours say: there was In hym þe will of þe fflesche and þat wolde one no manere suffyre dede; ther was also In hym þe will of sensualite and þat gruchede and was afferde to suffire dede; ther was also in hym þe will of þe resoune and þat was Obedyent & consentande to dye; thare was also in hym þe will of þe godhede & þat commandedyd and ordaynede hym to dye. And here sall þou haue pete & compassione, ffor his ffadire will owtterly that he dye for oure gilte, and of-all he be his awghene begetyne sone, ȝitt will he not spare hym bot gyffes hyme to þe dede for vs. For þe ffadire of heuene louede so mekill mankynde, þat was loste thurghe synne, þat for redempcione of mans sawle he putt his aughne sone to þe dede. And thene oure lorde Ihesus takes mekly þis obedience, and fulfillis it mekly and reuerently. / Here may thow now see þe vnspekeabill & þe vnmesurabill charite, bothe of þe ffadire and of þe sone. There-fore ȝeld we agayne pete, compassione, & all manere luffe & wirchyppe. / Owre lorde Ihesu prayede his fadire a longe while, and said: «My moste mercyfull fadire, I be-seke the that þou here my prayere, & despise not my prayere. Take hede to me, dere ffadire, & here me: for I am heuyde in my trauayle, and my spyrite es greued in me, and my herte es troublede in my-selfe: and therefore bowe downne thyne ere to me, & here þe voyce of my besekynge. It was likynge to ȝow, ffadire, for to sende me in to þis werlde, þat I sulde make asethe for mans trespas þat he did to vs: and as sone as þou said thus, I said ,I go', and as it es wretyne in þe spalme of me þat I sulde full-fill thy will, my gode, so wold I. Þi sothefastenes I haue schewed to þe werlde, I haue bene pore & in manye trauelles fro myn ȝouthede, & I haue fulfillide all thi will and done all thynges þat þou has bedyn me do. And also what thynge þat es ȝit for to do I am redy to full-fill it. Neuer-þe-lesse, gud fadir, if it be plesande to þe, take fro me þis bitter passione þat myne enemyse ordeyne for me. Thow sees wele, my dere fadir, howe grete ill þey ymagyne agayne me, & how grete falsenes þey put appone me, and all þeire concell es to do me to dede. Bot, holy ffadir, þou knawes wele þat I dide neuer none of thire thynges þat þey put one me, and þat þar es no wykkednes in my handes, bot I haue euer done þat was ple-

sand to þe: and þay do me ill agayne gude, & hatredene for grett lufe þat I schewede to þem; and my disciple þai haue corupte to be þeire ledare to lose me, and haue boghte me for thrytty plates. And there-fore I pray þe, dere fadire, þat thow take awaye fro me this bitter passione. Neuer-þe-lesse if it be othir-wyese plesande to þe, thy will be full-fillide. Rise vpe nowe, ffadire, I pray þe, and helpe me: for certes, þofe-all they know me noghte for þi sone, noghte-for-thy for alls mekill as I haue lyfede amonge theme with-owttyn¯ any trispas or gilte, and for many gude dedys þat I hafe done to them, þem aughte noghte to be so fell & crewell agaynes me. Bot I pray the, ffadir, be noghte ferre fro me: for why my tribulacione es nere, and þer es none þat will helpe me.» Whene owre lorde Ihesu had þus prayede, he come agayne to his disciples, & fonde þem slepande. Bot he waked theme, & bade þeme wake & praye, þat þey fall noghte in to temptacione, and comforthede þem. & went agayne fro þem as it were þe caste of a stone, & mad the seconde prayere; & þe thride tyme the same Orysone; and saide: «Rightewyse fadire, sen þou owtterly ordeyned þat I sall suffire ded one þe crosse for mans saule, thy will be done. Bot I recomand to ȝowe my dere modir, & my disciples, þe whilke I haue kept to þis tyme whills I haue bene with theme: Bot holy fadir, kepe þeme now fro all ill». / Beholde in tyme of þis prayere how his precyous blode rane downe fro his blesside body as watire habundandly in to þe grownde ffor gret angwysse & drede þat he hade of his bitter dede, and be-holde now here besyly in howe grett angwysse & trybulacyone þi lorde Ihesu whas sett in þis houre. And be-holde also how he prayed thrys, or he had any answere; and there-for suffire thowe paciently all-þoff þou be noghte herde one-one. / And whene oure lorde hade þus prayede, and was þus in þis grett angwysse: the angell seynte Michaell, a prynce of þe heuennly courte, apperide to hym comforthande hym & sayande thus: «Hayle, my lorde Ihesu. ȝour meke prayeng & ȝour blody swetynge I haue offerde to ȝour ffadir in þe syghte of all heuenly courte, and we all fell doune one knese prayande hym to take awaye fro ȝowe þis harde passione. And ȝoure ffadir ansuerde & said: ,My dere sone Ihesu knawes wele þat þe rawnssone & saluacione of manes saule, þat we all desyre so gretly, may not be done & made withowttyne scheddynge of his blyssede blode: and þare-for, if it so be þat he will þat mans saule be safe, hym be-houes to dy for it'». Then answ[e]rde oure lorde Ihesu to þe angell: «The hele of mans saule all-gatt I couette, & þere-for I seche rathere to dye þat mans saule myghte be safe, þan nott to dye if mans saule solde be loste: and þerfore þe wyll of my ffadir be fullfillede». Þen said þe angell to hym: «Be ȝe þer-for of gude comforthe & suffirs manly: for sone sall passe ȝoure disesse & payne, & ȝe sall aftir haf Ioye and Endles blise. For ȝoure fadir es euer with ȝowe, and he [sal] kepe ȝour modir & all ȝour disciplys». And than owre lorde Ihesu, mekely and reu[er]ently receyuede þis comforthyng of þe angell, knowyng how thurghe takynge of owre dedlynes he was made lesse þen angell whilles he was in this vale of teres; and ryghte as he was ferde and heuy as mane, righte [so] was he comforthede of þe angell wordes as mane, prayand þe angell to recomande hym to his fadir and to all þe heuenly courte. And so þe angell toke his leue and went his waye agayne to heuene. / Þene owre lorde

Ihesu rose vpe þe thryde tyme fro his prayere, all wete with blody swete. Beholde hym nowe besyly how he wypis his visage, or ells wesches in þe [fonte] of Cedrone, all full of angwysche and woo, and haue thowe grete pete of hyme & compassione, for he myghte noghte haue grett & swett blode so largely with-owttyne grett bitternesse of sorowe & angwysche. / Be-holde & see now besyli all þe doynges and disesse of þi lord Ihesu, how he come to his disciplys & bad them slepe & take theire ryste: and he wakede & watchede as a gude hirdeman ouer hys floke. A full gret lufe of oure lorde! sothely he [lufed] all his [to] þe laste Ende of his lyfe, whene hym-selfe was sett in so grett angre & ȝit he es besy abowte þeire ryste. Then [saw] he his Enemys come fro ferre with force and armes, with lanternes & staues, to take hym, and ȝitt he wolde noghte wakkene his disciplis bot sufferde þeme slepe, to his Enemyse were nere at hym. Þene wakkende he þeme & bade þeme ryse: «ffor he þat has be-trayede me es now commene». And þan come Iudas & kyssede Ihesu. For it was þe manere of oure lorde þat whene he sent his disciples in any place, for to kysse þeme at þe comyng-agayne: and þer-for Iudas gafe þe Iewes þat takene þat whame so he kyssede, hym sulde þey take and holde. Bot Iudas come be-fore, as who say: «I am not with þise armede mene nor of theire knowyng; bot I kysse þe & say haile mayster». Be-holde here nowe oure lorde Ihesu and se how paciently and how benyngly he resayuede þe haylsyng & the kyssynge of þe traytoure; and how he suffirde hym-selfe to be takene & betyne & dispoyllede, be ledde as a theeffe or as a mysdoere þat no powere hade to helpe hym-selfe; ffor he hade more pete & compassione of his disciples þat flede awaye for ferde, þene he hade of hym-selfe. Be-holde now wele how he es led forthe of þe wykked Iewes towarde Ierusalem agayne þe hill hastyly, with grett payne, & his handes boune be-hynd hyme, boystously gyrdide in his kirtill all one, bare-heuede, & bowande downe-warde þe bake for werynesse & gret hastynesse. / When he was presentede be-for Cayphas and oþer prynces & prestes of þe lawe, þay made myrthe and Ioy as dose a lyone whene he has getyne his pray. They lede hym in to þeire chapetere-hous & examende hym straytly; þey procurede false wittnesse agayne hym; þey dampnede hym, despysede hym & spytte in his faire face, they hillide his enghne & bobbyd hym, and with many dispysynges and repreuynges þey trauelde hym hougely: and all he suffirde pacyently with-owttene growchynge. And here be-holde hym wele & haue thow compassione of hym. / At the laste whene þey were wery for tourmentynge of hym, they put hym in a presone, [& bonde hym to a peler] of stone, & lefte with hym armede mene to kepe hym sekerly þat he sulde noghte passe away; [þat] all þe nyghte myssaide, repreuy[n]ge hyme one þis manere: «Thow wenede þou had bene wysere þene oure prynceȝ: it was grette foly! þe aughte noghte ones to opyne þi mouthe agayne theme: how durste þou be so hardy? Bot now schewes wele þi foly, now standes þou as þou has diseruede. Þou erte worthy to be dede, and with-owttyne dowte so þou sall, be seker þerof». And thus they trauelde hym all þat nyghte now one now an oþer. Be-holde now þi lorde gode how mekly he stode & paciently sufferand all þat þat þey dide, & ansuers noghte bot stode styll with-owttene any excusynge, & [as] he had bene gilty mekly enclynande his eghne downewarde: and haue here grete compassione of hym. A,

lorde Ihesu, in to whas handes ware ȝe takyne, & how gret was ȝoure pacience! / And þus stode he all þe nyghte bownd to a peler, to þe morne. In this tym saynt Iohn¯ wente to oure lady & to hir felawghes, þer þey were to-gedyre in Marye Maudeleyne house, & tolde þeme all þat was done to þeire lorde Ihesu & to [his] disciplis. Þen was þere vnspekabill sorowes, wepynges & cryengeȝ, and wryngynge of hondeȝ, & murnyngeȝ with-owttyne mesure. Be-holde þeme with grete compassione, ffor þei are sette in grete angwisse & in full mekill sorowe for þeire lofly lorde Ihesu, ffor they knewe wele þat he sulde be dede. Then owre lady turnede hire to þe walle, prayande þe ffadire of heuene for hir sone Ihesu, and saide: «Wirchipfull fadir of heuene, ffadir of mercy & of pete, I comend in to ȝoure handeȝ & ȝour kepynge my moste dere sonne Ihesu, and I beseke ȝow þat ȝe be noghte cruelle to hym, for ȝe are to all othire benynge & mercyfull. O endles fadire, whedire Ihesu my dere sone sall nowe be dede? Sothely he did neuer ill to be dede fore. Bot, rygtwhise fadyr of heuene, sene ȝe will the redempcyone of manes saulle, I be-seke ȝowe lorde, þat ȝe wolde ordeyne it one anoþer manere than this: ffor all thyng es possibill to ȝowe. I pray ȝow, holy ffadire, if it be likynge to ȝowe, þat my dere sone Ihesu be nott don to dede, bot delyuer ȝe hym fro dede & ffro þe handes of synners, and gyfe me hym agayne. For he for obedience & reuerence of ȝowe helpes nott hym-selfe, bot forsakes hym-selfe witterly, as mane þat myght noþer helpe hyme-selfe ne cowthe. Þere-fore I pray ȝowe, if it plese ȝowe, þat ȝe wolde helpe hyme». Þus prayede owre ladye for hire dere sone with all þe affectioune and will of hire herte, & with grett bitternesse and sorowe. And þerfore haue now pete and compassione of hire, þat was in þat grete trebulacione for hir dere sone Ihesu.

Ad primam.

Arely at morne come agayne þe prynces and þe grette of þe Iewes & toke hyme owte of presone, & bounde his handeȝ by-hynde hym, and repreuede hyme & bade hym, «Come forthe, thefe, come forthe to thy dome, ffor this daye sall we make an ende of thy wykkednes, and nowe sall it be sene what all thy wissedom profeteȝ þe & serues of». And þus despetously þei lede hym forthe be-fore Pylate; and he folowede þeme as one Innocente lambe þat were lede to sacrafice. Whene his modire and seyn Iohne & þeire felawes come tȳmly at morne to see Ihesu, þey mett hym in þe waye, and when þey sawe hym so vnlawefully and so dispetousely lede with so grette multitude, þare myghte no tonge telle þe wo, þe sorowe, þat þey hade ffor hym. In þis metynge to-gedire, was gret sorowe one bothe þe partyese, ffor owre lorde Ihesu hade gret sorowe for compassione þat he hade of all his, & pryncipally to his dere modire, ffor he knewe wele þat hire sorowe was vnspekabill as towchynge hyme. Be-holde þerfore besyly to euery poynte, fore þey are full of sorowe & bytter compassione. / Thus þey lede hym furthe to Pilate; and þeise womene þat lofed hyme so tendirly þey come all o fferre, for they myghte noghte com nere hyme for thronge of þe Iewes. Than the Iewes accusede hym in many poyntes, and Pilate sent hym to Herode. And Herode was fayne of hyme, be-cause þat he couet o longe tyme to se hyme wirke some wondirs; bot he ne myghte gete no meracle, nor worde, of hyme. And þare-for Herode helde hym for a fole, & in diresyoune & skorne he cloþede

hyme in whytte as a fole & sent hyme agayne to Pilate: and þen fro þat tyme forwarde þey helde hyme nott onely a mysedoere, bot also a fole. Bot he sufferde all þis full paciently withowttyne any gruchynge. Be-holde now here, thow that wilde be goddes luffere, how [when] he es lede to-warde and frowarde, how schamefully & how mekely he gose, his face Enclynede to þe erthewarde, and herande with grett styllnes of herte þeire crynges [and] þeire repreuyngeȝ, & [suffrand] þeire betynges and all manere vnclennes. Be-holde also how his modire and all his frendes stand all o ferre lokande, & folowande þeme, with mekyll murnyng & hertly sorowe. / Whene þey hade broghte hyme agayne to Pilate, þis fell pepyll, þey accusede hym felly vncesynge: Bot whene Pylate couthe fynde no cause of dede, he wolde haue delyuerede hyme, & said to þeme: «I sall chastye hyme and late hym goo». Then Pilate comandede theyme þat he sulde be betyne & schorugede. / Thene þey dispoylede owre lorde dispitousely with-owttene any pete & made hym nakyde, & bande hys handis by-hynde hyme and feste hym till a pelere; & bett hym withe scharpe knotty schourges, a longe whyle. And as some doctours says, one euery knott was a scharpe hok of Iryne, þat with euery stroke þey rofe his tendyr flesche. He stode naked be-fore theme a faire ȝonge mane schamefull in schapp, and speciouse in bewte passande all erthely mene: he sufferde þis harde paynefull betyng of thes wikkede mene in his tendireste flesche & clenneste. Floure of all flesche and of all man kynde es nowe full of blo betynges & blody brystynngeȝ; one euery syde stremys downe þe kynges blode of heuene fro euery parte of his blyssed body. He es betyne and betyne agayne, blester appone blester, and wonde appone wonde, to bothe þe beters & þe [be)-holders were wery, & þene þei vn-bonde hyme. Be-holde hym here mekly & habondandly, and if þou can haue here no compassione of þi lorde Ihesu, wete þou wele þi herte es hardere þane þe stone. Than was fullfillede þe profecy of Ysaye the prophete, sayand thus: «We be-helde hym all owt-caste and vileste of all mene, & þer was in hym noþer fairenes nor bewte, bot he was lyke a leprouse mane, smetyne & cast downe fro gode». A, dere Ihesu, what whas he þat was so hardy to dispoyle & nakyn þe? And how were þey wele wers hardy þat durste bynde þe so faste? Bot sothely, most wikkedly were þey hardy þat du[r]ste so bett the! Bot sothely þou sone of ryghtwisenes, þou with-drewe þi bryghte beme, & þerfore was myrknes ouere all þe werlde. A, lorde Ihesu, what made the to suffire all þis hard penance, tourmenteȝ and payneȝ? Sothely thynne vnmesurabyll luffe þat þou hade to vs, and owre grette wikkednes þat myghte not be weschene awaye bot with þe precyouse licoure of þi precyouse blode. A, lord Ihesu, weryede be þat gret wykkednes þat was þe cause þat þou was so felly tourmente! / When [they lesid hym fro þe pelere, he ȝode abowte sekande hys clothes þat ware castene here & there where he was firste nakede. Be-holde hym here besyly thus betyne & all tremlynge for colde: for, as þe gospell sais, þe wedire was colde. Bot whene he sulde haue clede hym agayne with hys aughene clothes, þey wolde noght suffire hym; bot lede hym furthe all nakede be-fore Pilate & said to hym: «Sir, this traytoure mad hym-selfe a kynge: and þerfore be-houes vs cloþe hym one kynges manere, & corowne hyme». Then they toke ane olde rede mantill, foule & myschapene, & cloþed hym þerwith,

& toke a garlande of scharpe thornnes in stede of a corowne & threste one his hede, & toke hym a septur in his hande, all for scorne. Be-holde þow now besyli, & haue þou pete of, his gret paynes, & ȝitt did he all þat þey bade hym, & suffers all þat þey do to hym: he toke þe rede clothe, he bare þe croune of thorne one hys heuede, & toke þe septer in his hande; & þey knelyd be-fore hym & scornede hym & calde hym kynge, & all [he] sufferde & spake righte noghte agayne. Be-holde hym nowe with compassione & tendirnes of herte hou his heued was thurghe-prikkede with scha[r]pe thornes thurghe his [blesside brayne, and ofte-tyme þey smote hyme with þe septure one þe heuede fore scorne & dispite; and beholde his blyssede face all rynnande with rede blode. A ȝee ouere-donne blynde wreches! how dredfull & ferdfull sall þat wirchipfull kynges heuede apere agayne in his ryghtwyse dome, þat ȝe smote so felly and dispetousely! [Þey] scornede hyme & dispysede hyme as he wolde haue bene a kynge & myghte nott; and all he sufferde pacyently as [he] hade bene þeire allere seruande. And ȝitte theme thoghte not þis ynoghe: bot for more scorne & repreue þey gedyrde to-gedire all þe multitude of Iewes, & broghte hym furthe be-fore þeme thus scorne[d], weryng þe croune of thorne, and lede hym be-fore Pilate. Be-holde now tendirly how he stode all aschamede, mekly bowynge his heuede, be-fore so grete a multitude of folke roreynge and cryenge «do hym one þe crosse», scornenynge [hym] as he hade bene a fole, and as all had bene bot foly þat he hade spokene be-fore to þe prynces & þe pharysens & þerfore þey dighte hym thus and broghte hym to þis plighte; and so nott allonely he sufferde of theme [sorwe] and bodyly payne, bot also many repreuynges & dispites.

The meditacione of vndrone.

Þen all þe multitude of Iewes come cryeng with gret voyce þat he solde be crucifiede, and þus was he dampnede with-owttyne gylt of þat cursede domesmane Pilate. They hade for-getyne all his benefeteȝ þat he hade donne to þeme, nor they are noghte styrede to pete þof-all he be bot ane Innocent & clene of lyfyng; ne þey will not lett for all þe paynes & turmenteȝ þat þey haue done to hyme be-fore; bot they make Ioye & myrthe þat þeire malicious Entente & þeire wikkede will es fulfillede. Þey scorned hym & hastede hym to his dede. / Then they broghte hym [in] agayne, & nakynd hym of his purpure; & he stode nakede amonge theme, & soghte his aughene clothes þat were throwene abowte, & clede hym with gret schame before þeme all, þat scornned hym as he had bene vileste of all men & forsakene of god. Be-holde here and wondire of his grete mekenes and pacience, and conforme þe þere-to and folowe as mekill as þou may. / When they had clothed hym, þey led hym forthe with gret haste to his dede, and laid one his bake, þat was so sore & all full of wondes, the hevy crosse: and he as a meke lambe paciently toke it and bare it forthe with mekill penance and angwisse; and þey led hym forthe be-twix two thefes, and þat was his felaschipe! O god Ihesu, how mekyll schame & velany did they to [ȝow] the cursede Iewes, þat mad þe kyng of trewe[t]he felawe to theues! & more schame [ȝe] hade & more reprefe þen þe thefes: ffor they did ȝowe bere ȝoure owne crosse, & þat rede we nott of þe thefes. / Be-holde hym here with gret pete & compassione, how

he wente stowpande with þat gret hevy byrdene þat he bare, þat was þe crosse. Bot for as mekill as his sorowfull modire myghte nott com to hym for gret thronge of pepull, scho wente be anoþer waye nerehand & schortere, with seynt Iohn¯ & hir felawes, & mett hire sone comyng owt of þe cete. And whene cho sawe hir childe þus chargede with þis hevy birdene, & he runne al ouere with blode, cho fell in swunynge and nerehand was dede for sorowe; [n]or cho myghte nott speke to hym a worde, nor he to hire, so was he hastede to his dede ... / And whene he hade borne þat hevy crosse a gret while, so þat for werynes & þe sore wondes & sorenes he myghte no lenger bere it, he laid it downe: and for they wold not tarye his dede fore ferdenes of changyng of Pilates sentence— for he lete be-fore as he wolde hafe delyeuerde hyme: þey made one take þe crosse & bere it forthe, & lede Ihesu, bound as a thefe, to þe mounte of Calueri. / Thynke þe nott þat all þis þat he suferde in þe owre of matyns, prime, & vndrone, with-owttyne any more doynge one þe crosse had bene sorowe & payne Inoghe, bitternes, sorowe & angwyse to h[e]re? Certes, I trowe ȝis, & mekill sterynge to petouse compassione, ȝa & bryngynge in to tendir and loueande hertes gret matere of pacience. And thus we haue saide in this partie what be-fell in þire thre howres.

The Meditacione of Middaye.

Þere-fore whene oure lorde Ihesu whas thus velansly broghte to þat stynkande place of Caluarye, thow may be-holde wykked werkes one ilke a syde. Be-holde theme þat stande beside, and with thi gostely eghe be-holde how some makes þe crosse redy, some ordeynede þe nayles and some þe hamers, oþer some bryng forthe ledders and oþer Instrumentes þat þey hade ordeynede to do hyme one the rode wyth. Thane they nakynde hym agayne be-for all þe pepill and rafe of bustously his clothes þat were drye & bakene to his blessid body all-abowte hyme in his blyssede blode, and so they drew ofe þe flesche & þe skyne with-owttyne any pete. And sekerly þis was a gret payne and a vnsufferabill, ffor there they renewede all his olde bryssynges & his drye wondes, and þe skyne þat be-fore was lefte one hym, þen was it alto-gedire rente of & cleuyde by hys clothes. O whate sorowe & woo trowestowe þat his modire hade whene cho sawe hym thus farene with? Scho had sorowe with-owttyne mesure and also gret schame, whene cho sawe hym thus stande nakede — ffor þe fals Iewes lefte nott so mekill one hyme as his preue clothes: and þerfore his sorowefull modire wente in gret haste to hir sone & halses hyme and hilles hym with the vaile of hire heuede. O lorde Ihesu, how mekill sorowe & pete was thane in hire herte! I hope cho myghte not speke to hym a worde for gret sorowe and tribulacione of sperite. Bot cho myghte no more helpe hyme nor do to hyme, bot þat cho couerde hys preue membirs. For they refte hym fro hire with gret Indignacione and Enviousely, and as wode mene they threwe hym wyde opyne one þe crosse, and strenede oute his armes with gret violence one euery side, and smote hym thrughe bothe þe handes to þe crosse with gret nayles; & whene þey hade so done, þey went to his fete: & þe holes of þe crosse were made so ferre þat his fete myghte nott reche theme be a gret thynge: and þan þay tuke rapes &

with gret violence þey drewe owte his body & his fete, to þei were mete to þe holes. And aftere þat they reysede vpe þe crosse one Ende, as many as myghte ley hande one, & lett it fall downe in to a mortase of stone, was ordeyned þerfore: and In this hevy fallynge all þe Ioyntes & cenowes of his blesside body braste in-sondire. And whene he was thus sprede o-brode one þe crosse more straite þan any parchemyne-skyne es sprede one þe harowe, so þat mene myghte tell all þe blyssede bones of his body: thane rane fro hym one euery syde stremes of blode owt of his blessede wondes. For he was sett so straytly þat he myghte nott remowe fote nor hande nor lyme of hym bot his blyssede hede; thies thre nayles bare vpe & sustente all þe weghte of hys body. He sufferde mekill payne, ȝa more þan herte may thynke or tunge tell. He hangged by-twyx two thefes as he þat hade bene fawty. One euery syde was repreues and paynes. And ȝit whene he was so hard sette, ȝitt wolde þey nott cesse of dispyssynge: Some blasfemede hym & said fy one hym þat distroyes, and oþer some saide: «Othire mene saued he, bot hym-selfe he may nott helpe. If he be goddes sone, late hym come doune of þe crosse & we sall trowe one hym»; and one many oþer wyse þey repreued hym all þe daye. Also þe knyghtes þat crucyfied hym, departede amongeȝ theme his clothes in his awene syghte. / And all þis þey did in presence of his sorowfull modir, whas sorow & compassione was gretly þe cause of encressyng of hir dere sones passione, and þe sones passione ekede þe modire sorowe; ffor oure lady hange one þe Rode with hire dere childe in soule, and rathere couett to dye with hym pene to lyfe ... Þer was also be-syd þe crosse standyng by oure lady Iohn¯ Ewangeliste, Marie Mawdelyne, & oþer two Maries oure lady systers, & all þese wepede full tenderly for oure lorde Ihesu; þey had gret compassione of oure lord Ihesu and also of his modire, & as ofte was þeire sorowe renuede as any new passione, myssayengeȝ or repr[e]ue was done to oure lorde Ihesu &c.

A meditacyone off Non¯e.

Owre Lorde Ihesu whilles he hang one þe crosse, to þe howre of his ded, he was noghte Idill, bot he taughte gret perfeccione. He spake seuene wordes, the wilke we rede in þe gospell. The fyrste was whene he prayede for theme þat did hym to dede, sayeng: «Fadir, for-gyffe theme theire trespas, for they wate nott whate they doo» ... Thise wordes were takyne of gret pacience, perfite lufe & charite, & also schewenge of Ensampill of grette myldnes & pete. / The secund worde was when he spake to his modir of saynte Iohn¯, & said: «Womane, be-holde þi sone». He called hire not modir bot womane, þat cho sulde nott for tendirnes of lufe haue more sorowe ne dissese. / The thryde worde was when he spake to þe thefe þat hange be-syde hyme one þe crosse, & said: «This daye sall þou be with me in paradyse». A, this was a kynd worde, & a swete worde, & a worde to vs of gret comforthe, whene he þat was a theefe & a mysdoere all his lyfe to þe laste houre of his dede, and thane for he forthoghte hys synne & beleuede in oure lorde Ihesu, had forgyfnes. Now, lorde, loued myght þou be! / The fferth worde was: Heloy heloy, lamaȝabatani: Þat es to saye: «My god, my gode, why hase þou forsakene [me]?» as who saye: «my fadir, þou loues so

mekill þe soule of mane þat þou hase gyffene me to be dede for it, and so semes it þat þou has fo[r]-sakene me». / The fyfte worde was: «I thryste». This was a bitter worde full of compassione bothe to his modir & to seynt Iohn¯ & to all his frendis þat louede hym tendirly, and to vnpeteuose Iewes it was comforthe & grete gladnes. For þof it were so þat hym thrystede for þe hele of manes soule, neuer-þe-les in sothefastnes hym thrystede bodily; & þat was no wondyr, for thurghe scheddynge of hys precyouse blode so habundandly, & for grete angwyse þat he sufferde withowttyne cessynge fro þe thursedaye at euene to þe ffrydaye at hey-none, he was all Inwardly drye and thristy. And whene þise vnpetouse mene vmbethoghte theme in what thynge þey myghte moste dere hyme, they tuke aysell & gall & mengede to-gedir, and gafe hym to drynke. / The sexte worde was whene he saide: «It es all done», as who say: «Fadyr, þe Obedience þat þou bad me do, I haue fullfillede it; and ȝit, if þare be any more þat ȝe will þat I do, I am redy to fulfill it» ... And thane he be-gane to langwesse as þe maner es agayne þe dede, now speryng hys eghne & now Openyng þeme, nowe bowynge his heuede downne one þe to syde and now one þe toþer, and all hys strenghes & all his myghte be-gane to faile: / & þen said he þe seuend worde, cryenge with a hye voyce & a myghty, & with teres wepynge sayeand: «Fader, I comende my sperite in to þi handes»; and thane, when he had said þis wordes, he ȝelde þe goste ... / O, dere frende, what sorowe trowes thow vmlappede the soule of his dere modyre, when cho sawe hir dere sone so paynefully fayle and dolefullye dye? I trow þat for mekill payne and angwysse scho was all slokenede in sorowe, and made as it were incencebill and as it were halfe-dede, mekill more þane thane whene cho mete hym in þe waye beryng his crosse. And what trowes thow þat Marie Maudeleyne dyde þat so mekyll loued Ihesu? what dyd sayne Iohn¯, moste bylouede of Ihesu of all his disciplys? and what trowes þou þat þe toþer two systyrs of oure lady dyd? What myghte they do? Þey where slokende and fulfillide with bitternes of sorow and made dronkene with sobbynge and sygheyng, ffor all they wepide with-owttyne mesure. / Be-holde now how thi lorde Ihesu honge dede one þe crosse for þi lufe. All þe multitude of þe folke where þene gone home, bot onely oure lady & hir systers & saynt Iohn¯; they duellide & sett theme doune be-syde þe crosse, and ofte þey lokede one þeire lufe, abydand helpe how þey myghte take hyme downe & bery hym. Now, & thow wolde wele & avesyly be-holde þi lorde Ihesu, thow may fynde þat fro þe crowne of þe heuede to þe sole of his fete þare was no hole spotte lefte one hyme; nor lym nor party of his blyschede body þat ne it was full of payne, passione, woo, angwysse, and sorowe. / Thow haste now herde me reherse here þe manere of his crucyfyenge, his passione and his bitternes, and his rewefull dede, the wilke he sufferde in þe houre of vndrone and of none, aftyr þis littill wryttynge for sterrynge of deuocyone at þis tyme: and therefor studye þou devotely, mekly, and besyly for to clefe þerto, and take Ensampill þarof as mekill as in þe es, thourghe þe helpe of þe mercy of Ihesu, and folowe aftire. And nowe I will reherse the schortely whate be-fell aftyr þat he was dede at þe houre of none &c.

¶ Also at None &c.

Aftire þe houre of none the petefull modire of Ihesu oure lady saynte Marie, saynt Iohn¯, Marie Maudeleyne, & þe two systers of oure lady, þey satt styll abyddynge, & be-holdynge with-owttyne cessynge oure lorde Ihesu so hangyng be-twixe two thefes nakede & so petousely woundede, so bitterly turment, so schamfully done to dede, and vtterly for-sakene off all mene. And as þey satte thus to-gedire, they sawe come fro þe Cete a grete companye of armede mene, that where sente fro þe prynces of þe Iewes to take þeme downe þat hange one þe crosse and bery þeme: that they solde nott hang one þe crosse one þe grette sabot-daye. Than oure lady & hir companye rose vpe & behelde theme, ffor thene begane þeire sorowe all newe & drede [&] ferdnes to begyne. Oure lady was þane full ferde and couthe noghte bot turnede hire to hir sone as he hange dede one þe Rode, and said to hym: «My dere sone, whareto come þise mene agayne? what will þey do to þe more? haue þey nott done þe to ded? My dere sone, I wend þey hade fullfillede all þeire will of the: bot, me thynke, þey will not cesse to pursue [þe] dede. My dere sone, I wate neuer whate I sall do, ffor noþer I myghte haue þe leuynge nor I may not defende þe dede. Bot I sall come and stande be-syde the crosse at thy fete, my dere sone, and I beseke thy dere fadire þat he make þeme to haue mercy one the and pete». And þan þey all fyve knelide downe to-gedire be-fore þe crosse of Ihesu, sore wepande. / Thane come þeise wikkyde Iewes: & whene þey sawe þise two thefes þat hang by oure lorde one lyfe, þey brake þeyre thees & slewe theme all-owte, & caste theme vilancely in to a dyke. And whene þey come to oure lorde Ihesu, oure lady his modire was a-drade þat þey suld do so with oure lorde: scho fell downe one hire knees, & helde vp bothe hir handes tendirly wepynge, & said: «Brethire, I pray ȝow for goddes lufe, þat ȝe do no more to my sone. I am here his sorowfull modire, & ȝe knowe wele þat I greued ȝow neuer ne trespaste agayne ȝow; and þof-all my sone semed contrarie to ȝow, ȝe haue now slayne hyme, and I will for-gyfe ȝowe þe wronge & þe trespas þat ȝe haue done, & my dere son¯s dede, so þat ȝe do mercy with me þat ȝe breke not his lymmes, þat I may lye hym hole in his graue. It nedis not þat ȝe breke his lymmes, fore ȝe see wele he es dede and passede forthe». Þen said Iohn¯ & Marie Maudeleyne & oure lady systers: «A, dere, whate doo ȝe? why do ȝe knele, swete lady of heuene? ȝe knele at þe fete of wikkede mene, and ȝe pray þeme þat no prayere will here. Wene ȝe to bow to þe mercy of creuell wikkede & prowde mene? Nay, lady, it will not be, for meknes es abhomynabill to prowde mene, and thare-fore, lady, ȝe trauell in vayne». / And þan one of þeme þat hyghte Longeus, [þat] þat tyme whas prowde and wykkede, bot aftyre he was conuertede & was a holy martire: he tuke a longe spere &, dispysande oure lady prayere, ffersely and with a fell herte he thriste oure lorde thorow-owte his swete herte, & made a greuose wonde: & one-one rane owte blode & watere. Thane ffell his modyr in swoune in Marie Maudelyne armes. Than Iohn¯ for gretnesse of sorowe tuk herte to hyme & saide: «ȝe wikkede mene, why do ȝe þus? Se ȝe not wele he es dede? Will ȝe also slee his sorowefull modyre? Gose home and late vs bery hym oure-selfe». Than, as god wolde, þey went home. And þane they comforthede oure lady & sette hir vpe; & þan askede scho þeme what þey had done to hir

sone; and þey said, no more þan cho sawe. Þan syghede scho and be-helde hir sone so dispetousely wondede. Than dyede scho neghe fore sorowe. How ofte, thynke the that oure blyssed lady sufferde payne of dede? Sothely, as ofte as scho sawe any new payne or passione done to hire sonne. And þerfore was fulfillide þe prophecy of holy Semyone, þat said þe swerde of sorowe sulde thurghe-perse hir herte. / Than sett they þeme downe by þe crosse agayne, & wiste noghte what they myghte do. For they myghte nott take downe þat body— they had no myghte þare-to. Ne awaye durste þey noghte go and leue hym one þe crosse; & þer myghte they noghte abyde long, for nyghte com one theme: and þus were þey sette in grete perplexite and dowte what theme was beste to doo. A, mercyfull Ihesu, how myghte ȝe suffere ȝour owene modire, þe whilke ȝe ches of all þe womene of þe werlde for to be myrrour and example to þe werlde & to be ȝour owene rystynge-place, to be þus pyned, trobulde, turment & disessede? It es tyme þat cho hade som riste, & ȝe wolde wyche-safe &c.

¶ At the houre of Euensonge.

Anoþer tyme þey lokede & saw come fro þe cete-warde a company. Bot it was Iosephe of Aromathy & Nycodeme, þat come with Instrumentteȝ to take downe þe blyssede body of oure lorde Ihesu Criste; and þey broghte also with þeme a hundrethe pounde of aloes & of myre. Than oure lady & hir company rose vpe with gret drede, and wend it hade bene any new schame of turmentrye. A, dere god, how gret was þeire tribulacione þat day! Than Iohn¯ loked & saide: «ȝondire comes Ioseph & Nycodeme»: and than oure lady was gretly comforthede, & thankede god þat had thoghte one þeme & sent theme helpe & socoure; & bade Iohn¯ þat he sulde goo agayne þeme & kepe þeme. And Iohn¯ in gret haste & mette þeme; & ilkone haylseste oþer with grete wepynge & murnynge—for þer myghte none speke with oþer a longe while for tendirnesse of compassione, & mekillnes of sorowe & wepynge. Than Ioseph spake and askede ware oure lady was, & who was with hire, & what all þe oþer disciplis of Ihesu did. Thene Iohn¯ tolde þeme of owre lady & of hire companye; bot of Peter & of all þe oþer discyplis he couthe nott tell, ffor he had not herde tell of þeme of all þat daye. And whene þey come nere at þe crosse, on-one þey fell downe one knees & wyrchepyd oure lorde. And þene oure lady & hyr company knelyd downe & with gret reuerence resayued þeme and wyrchipede þeme, & þey knelyd agayne. And þene said oure ladye to þeme: «ȝe do wele þat ȝe haue mynde of oure lorde & ȝour mayster, ffor he loffede ȝowe full mekill; and I tell ȝow I haue full grete comforthe of ȝour commynge, ffor we wist nott be-fore what we myghte do: & þerfore gode thanke ȝow». Than they ansuerde & saide: «We sorowe & murne with all oure hertes for all þat es done to hyme, & fayne wolde we haue helpene hyme, bot we myghte not with righte ouere-come wikkednesse; neuer-þe-les þis littill servise sall we do to oure lorde». Than rose þey vpe & mad þeme redy to take hyme downne. / Thane Iosephe sett vpe a leddere one þe ryghte syde, and drew owt þe nayle of his ryghte hande, with gret trauayle, ffor it was full faste dreuene in þe tree, and þe nayle was boystous of it-selfe; [and be-tuke it to. Iohn¯ & bade hyme þat oure ladye sulde noghte see it, ffor ferde of swounynge]. Þene

Nychodeme wente vpe one þe lefte syde & toke owte þat nayle, & be-tuke it to Iohn¯. Þene Nichodeme com doune & went to þe fete, & Ioseph bare vpe þe body of Ihesu. A, Iosephe, wele was the þat so myghte holde þe blyssede body of Ihesu! Than tuke oure lady þat o hande þat hange downwarde, with gret reuerence, & putt it till hire face, & be-helde it & kyssed it with many teres & sore syghynges. When þe nayle of þe fete was pullyd owte, Ioseph come softely doune, & þene þey all toke his blyssede body, & laide it downe one þe grownde. & our lady tuke his heuede one hyre kne, & Marie Maudeleyne his fete, where scho hade fune before-tyme ffull mekill grace; all þe toþer [stode] abowte hyme, and made mekyll mone, waymentyng & wepynge, as it hade bene þeire owune getyne childe.

¶ Att Complyne.

Aftire they hade stande lange þus wepynge a gret while, Ioseph come to oure lady and prayed hire þat scho wolde suffere them to dighte þe body and bery it. Then saide oure lady: «Nay, gud frendis, takes nott fro me my sone [so sone], bot rathere bery me with hym». Scho wepid with-owttyne comforthe, scho be-helde þe wondes of his hende & fete & syde, nowe one & nowe one oþer, scho be-helde his lufly face defoulled with spittynge & brissede blode, his heuede prikkede with scharpe thornnes: þere was þene no wepynge, no be-holdynge, no kyssynge, þat myghte fill hire ... Bot it drewe nere nyghte, & Iohn¯ prayede hire þat scho wolde voche-saue to suffere Iosephe & Nychodeme to dyghte þe body of Ihesu & graue it: «ffor þey myghte lightely, he said, if þey tariede longe, fall vndire daungere of þe Iewes». Thene scho, as wyse lady & discrete, vmbethoghte hyre how scho was be-takyne to þe kepynge of Iohn¯: scho blyssede hire sone & sufferde theme to do with hym what so þey wolde. Thene Ioseph & Nychodeme be-gane to lape hyme in sendell, as þe manere was of Iewes to be beryede. Bot oure lady held styll his heuede in hir lape, to dyght it hir-selfe; and Marie Maudeleyne his fete, and prayed theme þat scho myghte dight his fete where scho had fune mercy and grace. Thene scho tuke his fete and helde þeme, & swounnede nere for sorowe, & þe fete þat scho weschede be-fore with teres of compunncione, aftyrwardeȝ scho weschede theme wele better with teres of deuocyone & bitter compassione. Scho sawe his fete so dulfullye woundede & drye bakene in blode, þat scho wept full tendirlye; scho desyrede to dye for sorowe, bot scho ne myghte. Scho wolde fayne haue anoyntede all his body and lappede it, bot scho had no powere þerto; scho myght no more do, scho weschede his fete with teres of hir eghne, & wyped theme with hir hereȝ, scho halsede þeme & kissed þeme, lapped þeme & dyghte theme one þe beste manere þat scho couthe. Then whene all þe body was dyghte, þey lokede to oure lady þat scho sulde dyghte þe heuede, and þane begane they to wepe all newe. Oure lady sawe þat [scho] ne myghte no lengare tarye: scho kyssede hir dere sone and said to hym: «My dere sone, now holde I þe dede one my kne: A, how hard es þe departynge of þe & me! Mery & Ioyefull was oure lyfe to-gedire, withowten¯ greuance or offence of any oþer, þofe-all þou be þus ded and spilte, my dere sone, withowttene gylte. Trewly, my dere sone, serued I þe and þou me: bot in þis bataile thy fadire wold nott helpe, & I myghte not in no kynde,

and þou spylte þi-selfe for man-kynde. O dere lorde, how herde and paynefull was þat byenge! I am fayne for þe lufe of manns saule; bot for þi sorow & þi bitter ded I pynede with-owttene mesure, ffor I knewe, dere sone, þat þou neuere synned ne trespassede agayne mane & þerfore arte þou done to ded. Now, my dere sone, es oure felachipe twynnede, now be-houes me parte fro the. I thy moste sorowfull modire now sall I bery þe my dere sone; and aftyrwarde whedire sall I wende? where sall I duell? how sall I lyfe with-owttyne the? I wolde fayne be beried with the, þat where so thowe were, I myghte be with the. Bot sene I may noghte be grauene with þe in body, my soule sall I leue in graue with the; I comende it to þe. A, my dere sone, how bittire es this departynge!» & þus with a floude of teres sche weschede his vesage, mekill better þene Maudeleyne did his fete. Scho wypede his face, & kissede his mouthe and his eghne, & wonde his blyssede heuede In a sudarye, and besyly dighte it as it sulde be; at þe laste scho crossede hyme and blyssed hyme. And þene þey all rose vp & knelide be-fore hyme, honourede hym & kyssede his fete, & tuke vp his body & bare it to his graue. Owre lady helde vp his heued, & Maudeleyne his fete, & þe toþer went in-myddis berynge vp his body. For þe [graue] was not ferre fro þe [place] þat he was crucifiede [in]; in þe wilke [graue] they beriede hyme with grett reuerence kneland, gretande with many bitter teres, sadde sobbynges & sorowfull syghynges. And whene he whas thus laide in his graue, his modire blyssede hyme & halssede hyme & fell apone hire dere sone; & þene Iohn¯ & hir sisters lyftede hir, vp & couerde þe graue with a grett stone...

A meditacione [after] complyn; & oþer thyngeȝ of his beryeng.

Whene Ioseph of Aromathy had fulfillede his office, he said to oure lady: «Fore goddes sake, & for þe luffe of ȝour dere sone Ihesu my lorde & my mayster, þat ȝe wolde vochesaffe to come home to my house! I knowe wele, lady, þat ȝe haue no house of ȝoure aghene, & all þat I haue it es at ȝoure will». And Nychodeme prayede hir one þe same manere. A, lorde Ihesu, how grete compassione es this! the qwhene of heuene has nott so mekill to be herberde Ine o nyghte; and all þe sorowfull dayes of hir wedowhede hir be-houes to ly vndire oþer mens hillynge. & wele may þis be calde dayes of hir wedowede to hire: ffor hir dere sone oure lorde Ihesu was to hir bothe spouse & sone, ffadire & all oþer gude, and þerfore, whene scho forȝode hyme, scho forȝode also all oþer gude with hyme. And þerfore was scho thane in wedowede sothefastly, & had no duellynge-place to come too. Then scho Enclynede mekely to þeme, thankand þeme of þeire gud will, & said how scho was be-takyne to Iohn¯ & þare[fore] scho myghte nott do bot at Iohn¯es ordynance. And þen Iohn¯ answerde & saide þat he wolde lede hire to þe mownt Syone, where oure lorde Ihesu soupede þe nyghte before with his disciplis. Then Ioseph and Nychodeme toke þeire leue at oure lady, & wirchipede þe sepulcre, & ȝode home: and Iohn¯ & oure lady bode styll at þe graue. After, whene it begane to drawe to nyghte, Iohn¯ said to oure lady: «It es nott honeste þat we duell here ouer-longe, or þat we come to þe cete be nyghte: and þerfore, if it be lykynge to ȝowe, go we hens». Then oure lady rose vp, & þey bothe knelyd downe to-gedire at þe sepulcre

þen oure lady halsede þe sepulcre and blyssett it, & said: «My dere sone, I may no lengare duelle nowe with þe: I recomende þe to thy ffadyre». Than scho lifte vp hir eghne to þe heuene-warde & prayede to þe fadir, sayande: «Endles ffadire, I recomende to ȝowe my dere sone Ihesu, & myne aghene soule, þe wilke I lefe here with hym», & thene be-gane þey two [to go]. Whene scho come for-gayne þe crosse, scho knelide downe one hir knes & honoured þe crosse, & said: «Here dyede my dere sone & here was his preciouse blode schede», & so did all hir felawes. Here may thowe thynke þat oure lady was the fyrste body that wirchippede the crosse .... righte as scho was þe firste .. tellyng and reherseynge of þe wordes & dedis of þeire swete lorde Ihesu. / Oure lady was euer-more pesefull & quiete in sperite, ffor scho hade euermore certayne hope þat he sulde sone ryse vp agayne, and in þat saterday was all þe faythe of holy kyrke in hir alone —and þerfore es the saterday specyally wirchepde in þe honoure of owre lady. Neuer-þe-lese scho myghte nott be merye nor glade, be cause of vmbethynkynge of þe bitter dede of oure lorde Ihesu hir dere sone. / At euene, aftere þe sonne settynge, whene it was lefull to wyrke, Marie Maudeleyne, Marie Iacobi & Marie Salome, oure lady systyrs, wente to by spycery to make oynement of. Be-holde þene nowe how besyly þey wente with hevy chere in manere of wedouse, and come to a man þat was wele willy to þeire lorde & gladly & willyly fulfillede þeire desyre, & þey boghte of hym spyceryse & payede hyme þerfore; & come home & ordeynede þis onyment. Be-holde besyly þise womene how trewly & besily, how deuoutly on þe best maner þat þey cane they trauelle in theire lordes servyse, with many teris & sore sygheynges. Owre lady & þe appostilles stode all & be-helde þeme; and all þat nyghte þey abode at home.

How oure lorde went to hell: fyrste aftire his ded.

Be-holde now what owre lord Ihesu dide one þe Saterday. As sune as he was dede, he wente downe to hell to owre holy ffadyrs þat ware in lymbo to tyme of his resureccione. & þene were þey all in grete Ioye: for þe syghte of gode es perfite Ioye. Þere was also þe thefe þat oure lorde hangynge one þe crosse said thus to, «this daye sall þou be with me in paradyse» — ffor paradyse es caulde þe syghte of gode; ffor as sune after þe passione of oure lorde bothe þe thefe & all þe holy ffadirs þat ware in lymbo saw þe Ioye of gode as he es. Be-holde now here þe mekill mercy & þe gudenes of oure lorde þat wolde descende downe to hell, and þe vnmesurabill charite & mekenes þat he schewede in his dyenge. He myghte hafe sent one of his angells to þeme [to] hafe vesette his seruandeȝ and takene theme owtt of hell and presente theme to hyme wheþere hyme had lykede: Bot his gret charite & his mekenes, myghte noghte suffire hyme bot þat he sulde algate dye, and þerfore he come in his aghene persone lorde of all thyngeȝ, and vesett theme not as seruandeȝ bot as his frendes; and was þare with theme to þe sondaye at morne. Thane the holy ffadirs made mekill Ioye of his comynge: thene where they in contenuele loueynge in ympnys and gostely sanges. When þey felde his moste helefull comynge, they rane agayne hym Ioyeand and sayande: «Blischyde be oure lorde gode of Israel, for he has vesette vs & boghte his pepill» ... And þofe-all þese wordes be noghte pleynly contenede

in þe gosepell, neuer-þe-lesse þe gosepell beris witnesse þat oure lorde Ihesu dyd many thynges þat þe Euangelisteȝ wrote noghte ...

Þou may also thynke þat oure lorde Ihesu aperid firste to his blischide modir oure lady aftire his resureccione: and in siche Meditacioneȝ, aftire þe gret compassione þat þou had of his dede & his bitter passyone, sall þi saule be fede with swettnes of his glorious resureccione, so þat þou sall be turnede in to lufe of thy lorde Ihesu Cryste, þat lyues & regnes with-owttene ende Amen.

The rysyng vp of owre lorde Ihesu, and how he apperid firste to his modire, oure lady saynte Marie amen.

When oure lorde Ihesu had dispoylled hell & takene Adam & Eue & all oþer holy ffadirs & sett þem in paradyse — þat es a place of delite, where Ennoke & Hely dwellis: he toke leue at theme, & said he wolde go & take agayne his body and rayse it agayne to lyue. Then come he with gret haste to his graue, one þe sonndaye herely at morne; and toke agayne his blissede body owt of þe graue, & wente forthe thurghe his aghene myght. / Þat same houre, herly at morne, Marie Maudeleyne & hir two sisters asked leue at oure lady & went with þeire oynementes to þe sepulcre-warde. Bot owre lady bod styll at home, and prayede to þe ffadire of heuene, sayand: «Fadir of mercy & pite, ȝe knowe wele þat my sone es dede and was schamfully hangede be-twyx thefes, & I helpede to bery hyme with my handes. I knowe wele þat ȝe are of myghte & powere to restore hym agayne to me hole and sonde: and þerfore haue mercy of me: I beseke ȝour hye mageste þat ȝe wolde gyffe me hyme agayne. A, lorde, where es he? why taries he thus longe fro me? send hym to me I pray ȝowe, for my soule may noghte ryste to I haue hym. A, my dere swete sone, what es comene one the? whate dose thow? why taryes þou so longe? I pray the, my dere sone, duell noo langare fro me. For þou said thi-selfe þou sulde ryse þe thyrd daye: & þis es þe thyrde daye, my dere sone. Noghte ȝysterday, bot be-fore ȝisterday, was þat ill day, þat bitter day, þat wrechid day, the day of sorow & of myrknesse, þe day of twynnyng & of bitter dede. Þer-fore, my dere sone, þis day es þe thred day. There-fore, Ryse vp now, my Ioye and all my comforthe, & come agayne to me: ffor ouer all thyng desyre I to se þe. I pray þe þat thyne agayne-come glade me whame þi departynge hase mekyll myscomforthed, & solace me with thi blissede presence whame thyne absence hase mekill hevyde. Come agayne now, þou my wele-belouede sone. Come, my lorde Ihesu. Come, þou onely my hope. Come to me, my dere childe». And whylles scho prayed thus with louely teres: sodeynly come oure lord Ihesu in clothes whyte as any snawe, his fface schynyng as þe sone, all specyouse, all gloryouse & all full of Ioye, and said to his modire: «Haile, holy modire». And as sonne scho turnede hir & said: «Art þou my dere sone Ihesu?» & with þat scho knelid downne & wirchyped hym: and he lowly Enclyned and toke hir vp, & said: «My dere modire, ȝa, I am ȝour sone, & I am resyne, & I am with ȝow«. Þen rose they vp to-gedire, & scho halsede hym & kyssede hyme, and tendirly and loueandly lened one hyme, and he tendirly & mekly helde hir vpe. Aftirwarde þey stode to-gedire, and euer scho behelde one his fface, and

þe wondis in his heuede & in his fete, & aftire one all his blyssede body, & askede hym if all his payne & his disesse were passede a-waye fro hym. Thene said he: «Ȝa, my dere modire, I haue ouer-comene sorow & wo, and I sall no more fele þer-of: bot I am, & sall be, in Endlesse Ioye & blysse». Þen said oure lady: «Now blyssede be thy ffadire, my dere sone, þat hase thus gefene the to me; in heuene & erthe prayssede and magnyfiede be his holy name, in worlde of worldes with-owttyne Ende Amen». Then stode þey to-gedire with gret Ioye and gladnese of herte, holdande þeire speche all In Ioye & in delite of lufe; and oure lorde Ihesu tolde hys modire how he had delyueride his pepyll owt of hell, & all þe meracles & þe wondirs þat he had done þire thre dayes. Lo þis es now a Ioyfull gladsumnes & a merye paske!

¶ How Maudeleyne & hir systers com to þe sepulcre.

Marie Maudeleyne & þe oþer two Maries come arely at morne to þe sepulcre with þeire Oynementes, as I said be-fore. With-owtyn¯ þe ȝates of þe Cete they vmbethoghte þem of þe paynes & affliccyounes & passiones of þeire maystere, and In euery place þat þey knewe þat he had sufferde any specyall payne þey knelyde doune kyssyng þe grownde, sorowynge & sygheynge to-gedire: «Here mette we with hyme berynge his crosse whene his modire swounede for sorowe. And here turnede he hym agayne to þe womene of Ierusalem. And here laid he downe his crosse for werynes, and oppone þis stone lenede he hym a lyttill. And here was it þat þey schot hym forthe so felly & so cruelly and spytte in his face, and garte hym hye so fast. Here dispoyllede þey hyme & nakynd hyme, and here did they hym one þe crosse», and þene with gret wepyng and sorowynge þey ffell to þe grownde & wyrschiped þe crosse & kyssed it — ffor it was all rede of þe precyouse blode of oure lorde Ihesu. Aftir þat, þey rose vp & wente to þe sepulcre, and said to þeme-selfe: «Who sall remow vs þis stone fro þe dore of þe monement?» And whene þey come þey fonde þe stone leyd one syde, and ane angell sittande þere-one, þat said to theme: «Dred ȝow nott, he saide; ȝe seke Ihesu of Naȝareth þat was crucyfyede: he es resyne, he es noghte here». And þey seande þey were dissayuede of þeire purpos, for they wende to hafe found þe body of Ihesu, þey toke no tennt to þe angell worde, bot come agayne all affrayed to þe discyples & tolde þeme þat þeire lordes body was takyne awaye.

Rynnyng to þe graue &c.

Þene Petir & Iohn¯ ran to þe graue, as sayne Luke sais. Be-hold þem wele how þey rane; and Maudeleyne & hir felawes rane with theme. All rane þey to seke Ihesu þeire lorde, þeire herte & þeire saule. Þey rane ffull trewly, full lastandly, full besyly. Whene þey come at þe graue, they fonde noghte bot the sudarye & þe clothes þat he was wound Ine. Haue nowe pete & compassione of þeme, for þey were in full gret tribulacione & thoght for þeire lorde. Þey soghte hym, bot þey fonde hyme noghte, ne þey wiste neuer what they myghte doo; thare-fore Petir & Iohn¯ went home sore wepynge agayne for sorowe.

Bot þe thre Maries bode still at þe graue, þey come & loked In to þe graue: & þey sawe two angells sittande in whytte clothes, þat said to þeme: «Where-to seke ȝe þe lyfand with þe dede?» Bot they toke no kepe to þe angells wordes, nor to no visyone of þe angells, bot of þe lorde of angells. Þene two Maries with-drewe þeme a littill, & satt downe sore wepynge. Bot Marie Maudeleyne wist not what scho myghte doo, ffore with-owttyne hire mayster myght scho not lyfe, and þare couthe scho nott fynd hym, ne scho wist neuer whare to seke hyme; and þare-fore stode scho styll at þe graue wepyng, eft & efte lokyng in to þe graue, for euer wende scho haue sene hym þare whare sche beryed hyme. & efte scho saw [þe] angells sytt one þe graue, & saide: «Womane, why wepis þoue? what sekes þou?» And scho ansuerde & saide: «ffor they haue takene my lorde awaye, & I wate neuer where þey haue done hyme». Se now here a wondirfull wirkynge of luf: a littill be-fore herd sche þe angell say þat he was resyne, & efte of oþer two þat he lyfed, and ȝitt had scho no mynde of all þis, bot said: «I wote neuer whare they haue done hym». All þis reklessnes of all owtward thynges & also of þe angell wordes was cause[d] of þe gret loue & desyre þat scho had to hir mayster & hir lord Ihesu; ffor scho couthe noghte ells speke, here ne thynke, bot of oure lorde Ihesu. Whene scho had thus a long tym wepyd, & toke no kepe to þe angells: hir loue & hir mayster Ihesu myght no lengare with-holde hym fro hire. Than oure lorde Ihesu said to his modire þat he wolde go to comforthe hir. And owre lady was wele payed þer-of & said: «Go, my blyssyde sone, one my blyssyng, & comforthe hir: ffor mekill es þe luffe þat scho luffes the, and mekill was þe sorowe þat scho had for the & for thy dede. I pray the, my dere sone, þat þou com sone agayne to me».

¶ How oure lord Ihesu appered to Maudeleyne.

Owre lorde Ihesu come þene to þe gardyne where his graue was, and mett þare with Marie Mawdeleyne, & said to hir: «Womane, why wepes þoue?» And ȝitt scho knewe hym nott, bot wend he had bene a gardenere, & as womane full of thoghte scho answerde hym and said: «Sir, if þou haue takyne hym awaye, tell me where þou has hyde hyme and I sall take hym». Be-holde here how wepandly, how mekly, & how deuotly scho prayed hym to tell hir to hyme þat scho soghte: scho hoped euer to here some new tythyngeȝ, of hyme þat was hir lufe. Than oure lorde calde hir by hir name hamly and said: «Mari». Than wakynd scho at his voyce as owte of a ded slepe, knowynge his swet voyce, and with gret Ioye scho saide: Rabony, þat es to say Mayster; «Lorde, scho said, ȝe are he þat I seke; why haue ȝe þus long layned ȝour-selfe fro me?» And than scho rane & ffell downe at his fete & wold hafe kyssed þeme. Bot oure lorde Ihesu rayssede hir vp to heuenly lufe & gostely, þat scho sulde no more seke hym here in erthe ffleschely [be fleschely] affeccyone, onely behauldand his manhede as pure mane only, bot þat scho sulde lufe hym gostely be gostely affeccione, be-haldyng hyme as god in mane; and þare-fore said he to hire: «Mari, touche me nott, for ȝit haue [I] nott styed vp to my ffadir», as who say: in þis forme of man þat þou sees with thi bodily eghe, am I nott euene to my

fadir, bot lesse þan he, & þerfore touche me nott soo: «Bot go saye to my Brethire þat I stye to my ffadir and ȝour ffadir, my gode & ȝour gode. Said I noghte to þe before þat I suld ryse vp þe threde day? why sekes þou me in my graue?» Than answred scho: «Sothely, dere mayster, I haue [had] so mekill sorow & murnynge ffor ȝoure bitter passione and dede, þat I had forgetyne all thyng bot onely ȝoure body þat was ded, and þe place þat I berid ȝow Ine; and þerfore ordeyned I þis Oynement this mornenyng to hafe anoynte ȝoure body with. Blyssed be ȝoure hye worthynes þat vochede-saffe to ryse agayne and come to vs!» Than stode to-gedire Ihesu & his dere luffe with gret Ioye & gladnes: Scho be-helde hym full verreyly and besyly, and askede hym of many thynges, and he answerd gladly to all hir askynges. Thare was þene a Ioyefull standynge: ffore if-all oure lorde bad hyr scho sulde nott touche hyme, I may nott trowe bot þat scho aftyrwarde towched hyme full tendirly or scho ȝede, bothe kyssand his hende & his fete ... Whene þey had þus standene spekyng to-gedire, oure lorde said hym burde goo & comforthe mo of his brethire & frendes. Than changede all hir chere, for scho wolde neuer haf gone fro hyme; than said scho to hym: «Lorde, me thynke ȝoure lyfynge may nott be here amonge vs as it has bene. Bot I pray ȝowe, dere lorde, þat ȝe fore-gett me not. Haue mynde of all kyndnes & gudnesse þat ȝe haue done to me, þat [þei] neuer be loste in me, and thynke [of] þe grete ho[m]lynesse & luf þat ȝe haue had to me». And þen he bad hir þat scho suld nott drede; «bot be faythefull and stabill, ffor I sall euer-more be with the». Thane scho toke his blyssyng and he went forthe; & scho come to hir felawes & tolde theme all þat scho had herde & sene. Thane were þey glade of his vp-rysesyng: bot be-cause þey hade nott sene hym, they went with hir murnynge.

How owre lorde apperide to [þe] thre Maries.

Als theis thre Maries ȝede to-gedir be þe waye, owre lorde Ihesu apperide to theme and said: «Hayle ȝe». Þene made þey mekill Ioye, and fell downe & hillede his fete. Thane be-helde they hyme Ententyfely, and askede of hym dyuerse thynges, and reseiued of hyme myghte and grace, and þey mad also gret Ioye & myrthe. Þene bade oure lorde Ihesu þat þey sulde go to his brethire & byde them goo to Galile, for there suld þey see hyme as he tolde þeme be-fore. Be-holde here þat þe mayster of meknes calde his disciples brethire; þis vertue of Mekenesse dwelles euer-more with hyme. Bot if þou will haue vndirstandynge and gostely comforthe of þis þat I haue saide, the nedis to be present in euery stede and euery dede in thy saule as if þou where there sothe-fastely in body; and one þe same manere in that þat I sall say.

¶ How oure lorde appered to Iosephe of Aromathye.

Whene owre lorde Ihesu was gonne fro þe thre Maries before-saide, he apperid to Ioseph of Aromathy þat berid hyme. For þe Iewes had takene hyme for oure lorde sake, & sperde hyme in a house and sellede þe dores with grete besynes þat he suld noghte passe awaye: ffor aftire þeire sabot-day þey had ordeyned to sle hyme. Thare-ffore oure lorde Ihesu apperid to hym & sett hym

in his awene house in Aromathie, and braste selys and lokkes. / & þene he apperide to Iames the les, þat [had] made a vowe þat he sulde neuer ete mete to he sawe owre lorde resyne. Thane said oure lorde Ihesu till hym, and till oþer, þat þey suld sett a borde: and he toke brede and blyssed it, and gafe þeme, sayande: «Etes now, my dere brethire, and make ȝe mery: ffor þe sone of Marie es resyne ffro ded».

¶ How oure lorde apperid to Symone Petire.

Whene Marye Maudeleyne and hir ffelawes were comene home and had tolde þe disciples þat oure lorde was resyne and howe he had spokene with theme: Petir was hevy þat he hade noghte sene his lorde Ihesu: and for mekylnes of lufe he myghte no langare abyde, bot ȝede forthe allone to þe sepulcre-warde— ffor he wiste neuer ells where to fynde hyme. And as he wente, owre lorde appered to hyme in þe waye, saynge: «Pese be to þe, Symone». Thane Petir bett hym-selfe one þe breste and fell downe to þe grownde with bitter teres and said: «Lorde, I knowelage my trespas, ffor I forsoke ȝowe and ofte-tymes denyed ȝow»; and Efte fell downe and kissede oure lordes fete. Bot oure lorde mercyfully toke hym vp and bad hym drede hym nott, «for all þi synne es forgyfene þe; I knewe wele, as I tolde þe be-fore. And þerfore go nowe and stabill þi felawes and thi breþire, and triste sekerly þat I hafe ouercomene dede». And Petir behelde hym fulbesyly, and all his lymms and his wondes, and fell downe to þe grownde & wepid full tendirly. Bot owre lorde toke hym vp & comforthed hyme, and gafe hym hys blyssynge and partede fro hyme. And Petir come agayne to oure lady and to þe discyples, and tolde theme all to-gedire. / Thow sall vndirstande þat þe apparecione made to owre lady es noghte wretyne in þe gospell, & þerfore I sett it be-fore all oþer, & so semys it þat holy kyrke holdes it, as it es more [fully] schewede in the legent of his resureccione.

How owre [lord] Ihesu appered to two disciples goand to þe castell of Emaus.

Alls two disciples of Ihesu went to þe castell of Emaus all dismayed ffor þeire mayster and hevy for chawnces þat were fallene: owre lorde apperide to þeme in liknes of a pylgryme, & ȝede with theme spekyng wordes of hele, as þou redis more fully in þe gospell. At þe laste þey garte hym come In with þeme: and as [þey] satt at þe supere, þey knewe hym in brekyng of brede; & on-one he vanyste awaye fro þem ... & þen þey rose vp & ȝede to Ierusalem & tolde to oþer disciples what had be-fallene þeme in the waye and [how] they knewe hyme in brekyng of brede. / As þey stode to-gedire spekynge of owre lorde: he come and stode in-myddes þeme, & said: «Pese be with ȝow». Þene all his disciples fell downe to þe grownde, knowlageynge theyre trespas þat þey had so vnkyndly forsakyne hym, & welcomede hym with gret reuerence and gladnes. Then said oure lorde to þeme: «Ryse ȝe vp, my dere brethire, for all ȝoure synnes are forgeffene ȝow». He stode homly among þeme, schewyng þe wondes of his handes & fete & side; þene he Opynde þeire gostely wittys þat þay myghte vndirstande holy writt & knowe þe prevetes of his passione & his resurreccione. Than askede he þeme if they had any mete, & þey broghte forthe be-fore hym

fische & a hony-cambe; and he blew one þeme and gafe þeme þe holy goste. Be-holde how all þese thynges were of gostely Ioye & gladnes. Than were þe disciples glad & fayne þat þey hade sene owre lorde; þen mad þey Ioye & myrthe be-fore hym, þat be-fore were hevy & sary. [With how] glade chere trowes þou þey leyde be-fore hyme mete, how gudly & how faythefully þey serued hyme, how Ioyefull & Iocund þey stode be-fore hyme! Be-holde also oure lady þere, fore all þe disciples were gadirde to hire for socoure & comforthe. Be-holde hire nowe with glade semlande seynge all þis, & homly sittand by hir dere sone & servynge hyme full loueandly. Owre lord Ihesu toke gladely servese of hire handes, & wirchipped hyre reuerently be-for his disciples. I pray þe forgett nott Mari Mawdeleyne, þat wele-beluffed discypulas of Ihesu, & apostolas of all þe appostles, how scho one hir olde manere satt at hir lordes fete deuoutly heryng his wordes, & what þat scho myght do scho dide with gret gladnes [&] with all þe affeccione of hir herte. A, how blyssefull was þene þat house, in the whylke satt bothe god & man, with his modire qwhene of heuene, & all his oþer dere derlynges! Gret Ioye was þene to be with þeme. Thynke þe nott here a gret comforthe? Sothely I trow ȝis, if þou hafe any lufe or deuocyone. / Bot oure lorde duelte nott with theme bot a while, for it was late whene he come to þeme. Bot I trow þey prayede hyme of his gret meknesse þat he sulde not so sone go fro þeme. Hopes þou nott þat Marie Maudeleyne helde hym still by þe skyrtte full tristily [&] with a gret reuerent hardines, þat he sulde noghte so sune go fro hire? Owre lorde Ihesu stode amonges theme clede with clothes of glory bryghtere thane þe sonne, whittere þan the snawe. At þe laste oure lorde Ihesu toke leue at his modire & scho also of hyme, and he blischede theme all, and went forthe; and þey all fell don one knes and prayede hym with gret reuerence & desyre of his sune agayne-comynge. And so þey duellede in gret desyre aftire þeire mayster & lorde agayne-comynge, whome þey were wonnte so mekill be-fore to haue at theire liste. / Thow may se now how oft þou hase had þis daye pasche — ffor ilke of þeis apperynges es calde a pasche. Bot perauenture þou hase herde þeme, bot þou felde no gladnes, nor gostely comforthe of Cristes passione. I trow sothefastly þat if þou couthe pete & compassione of his passione, and had þi herte and þi mynd gedirde to-gedire & nott distracte abowte in þe werlde abowte oþer thynges & oþer fantassies, þat þou sulde fele in euerylkone of þes apperynges a newe feste gostely and a new pasche. And euery sononday suldes þou hafe so, If þou wolde one ffryday before with hole mynde & feruent deuocyone hafe sorowe and pete of Cristes passione; ffor þe appostell sais: «if we be felawes of Cristes passione», haueuyng pete & compassione of his pyne and disese þat he sufferde here for vs, «than one þe same manere sall we be felawes of gostely comforthe» and Endles Ioye the wilke he has ordeyned to all þo þat here hertly luffes hym with all þeire myghte. Þe whilke Ioye & comforthe he graunt vs þat with his precious blode boghte vs, Ihesus Christus Amen. Amen. Amen.Pur Charite.

Explicit Bonauenture de mysteriis Passionis Ihesu Christi.

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.

Tractatus de dominica oracione secundum .... &c.

[folio 209b]

Pater noster qui es in celis. In all the wordes þat er stabillede and sett to say in erthe, þan es þe Pater noster þe beste, and þe hegheste and þe halyeste. For god hym-selfe made it, and commandide it to his appostills for to say, and to all þa þat in hyme trowede. And þare-fore sene godde hym-selfe made it, þan awe it maste of all othire Orysouns to be Oysede in all-haly kyrke; and vs awe for to witte and certanly to vndirstande whate þis Orysone es to say and what it be-menes, be-fore all oþer Orysounes. For swylke may þay be when þay say it, that it es mare to thaire skathe þane to þaire gude. And þarfore sall I say ȝow and make ȝow to vndirstande what þe letter es to say and bemenys. / When we say oure Pater noster, þan make we oure requestis till godde. In þe firste requeste þan say we thus: «Owre ffadir þat es in heuene, blessede and

halowede be þi name». Bot it are many when þay say þaire Pater noster, þay call godde þaire ffadire and with wrange þay call hyme þaire ffadire, ffor þay are noghte goddes sonnes thurghe na gude werkes þat þay do, ne thurghe na gude lyfe þat þay lede, wharefore gode knawes thaym noghte for his sonnes, ffor syne þat þe deuelle hase putte in thayme. The wykkede mane þat dispyses godde and his commandementes, and [takes] to þe werkes þat falles to þe deuelle, he es noghte goddes sone bot þe deuelles sonne, als oure lorde hym-selfe saide to þe Iewes þat made na tale of hyme: ¶ Vos, Inquit, ex parte diaboli estis, «Ȝe are of þat ffadir þat es þe deuelle». Þane hase he myster þat will þat godde here his prayere, þat he do swylke werkes þat god of his grace wyll knawe hyme for hys sonne; þan may he ryghte say his Pater noster and call gode his ffadire, and þane will godde here hyme and do þat that he askes hym son¯e, if he see þat it be [gud] for hyme þat at he askes hym. And if he be noghte godde sonne, ne godde knawes hyme noghte for his sonne, godd will noghte here his prayers, ffor haly writt saise, þat es to say godd hym-selfe: ¶ Deus peccatores non audit, þat es to say, «Godde heres noghte þe synfull mene». We sall vndirstande þat þay er synfull þat gyffes neuer tale of godde, bot gladlyer duse þe werkes of þe deuelle þan goddes commandementes. Þare-fore ilke a mane amende hym and lede haly lyfe whare-thurghe he may be-comme goddes sonne, and þan will godde here hyme and his prayere, and þan he may hardely say these wordes «Owre fadir þat es in heuene: halowede and blyssede be þi name». Es noghte godde name ay blyssede and haly? Ȝis, in hym-selfe may he noghte mare be blysside ne halowede þane he es. Bot þane sall ȝe vndirstande þat whene we say «blyssede be þi name», we praye noghte gode þat his name be blyssede in hym-selfe, bot in thayme in whayme it es noghte ȝit blissede, and in thaym in whaym it es noghte ynoghe blissede. ¶ Sanctificetur nomen tuum, þat es to say «Lorde godde, thi nam be blissede in þe hertes of paynymmes i. paganorum, and Iewes, and in þe mystrowande, and in all þa þat þou hase puruayde to be safede, þat þay stalleworthlere trowe in þe and þe mare loue þe and knawe þe for þaire godde and lorde of all thynge. ¶ Adueniat regnum tuum, þat es to say: «Com-to þi kyngdome». God es kyng and gouernes euere his kyngdome, Quia ipse gubernat omnes creaturas suas que sunt in celo et in terra, in mari et in omnibus abissis, þat es to say: «he gouernes all his creaturs þat er in heuene, in erthe, and in þe see, and in all þe werlde»: and noghte-ffor-thi if he be kynge and his kyngdome es all tymes, and regnes ay, neuer-þe-lesse we praye hym þat he comme to his kyngdome, ffor it es many a mane in erthe þat trowes þat god regnes noghte, bot wate wele þat þe deuelle regnes thurghe synne: and whene we say adueniat regnum tuum, þan praye we god þat he destruye þe deuelles kyngdome and his folke, and þat he put in þaym þe lawe and þe gudnes and the halynes þat he hase donne in vs and in þaym þat hym luefes, in whayme he rengnes thurghe grace. And ȝit praye we to hyme whene we say adueniat regnum tuum, þat he come at þe endynge of þis worlde: þat his Enemys may see and trowe þat he es verray gode kynge alweldande; and at hally kyrke namely sall be heghede in heuene and in erthe, and hir sonnes and doghters—¶ Quando fenito hoc seculo solus deus regnat, quia ipse erit omnia in omnibus cum euanuerint

omnes principatus et potestates et virtutes, nec amplius angelus angelo vel homo homini out demon demoni dominabitur. ¶ Fiat voluntas tua sicut in celo et in terra, þat es to say: »Þinne awene will be donne in erthe als it es donne in heuene». Lordynges, in heuene es goddes wylle donne perfitely, ¶ Quia Angeli Archangeli Principatus Potestates Virtutes Troni Dominaciones Cherubyn Cyraphyn, Patriarche et Prophete, Apostoli Martires Confessores Virgines, et omnes electorum anime obediunt, þat es to say: «ffor Angells, Archangells &c., and all þe sawles þat er in heuene before gode, er bowande till hyme, and perfitely wirkes his will and duse his commandementeȝ». Bot it er many in erthe þat duse þe thyng þat god walde noghte ware done: and þare-fore pray we whene we saye ffiat volu[n]tas tua &c., þat es «lorde god, als þa þat er in heuene duse thi will perfitely ffor þe gret gudnes þat þou hase gyffene to thayme in heuene, swa þou gyffe vs grace to clense vs of syne and do þi will in þis werlde, þat we may se þi face with thynne appostells, erchebechopes and bechopes, prestes, and all þe ordirs of haly kirke». ¶ Panem nostrum cotidianum da nobis hodie, þat es: «þou gyffe vs to-day oure ilke a day brede». Mane, þat es of twa naturs, þat es to say of bodyly and of gastely, hase myster of twa maners of brede: of bodyly brede and of gastely brede. To þe saule þis gastely brede es þe lerynge and þe techeynge and þe vndirstandynge in þe commandementes of godde, whare-thurghe þe saule es kennede an[d] lyffes. Þe toþer brede es to þe hele of body, and þat aske we gladly. Bot aske we bathe, and þane sall we fare wele. Bot aske we mare and oftere þe brede of saule, þan þe brede of body: ffor whene þe body hase þat that it will, and þe saule dyes for hungere, þat es to say es noghte kennde als it aughte to be, þane sall bathe þe body and þe saule wende to þe fyre of helle. Bot and it be louede and fedde with gud techynge and duse þare-Eftyr þat it awe to doo, þan sall bathe þe body and þe saule Entir in to þe Ioye of heuene þat aye sall laste. ¶ Et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris, þat es to say: «and forgyffe vs oure mysdedis als we forgyffe to þaym þat hase mysdone vs». Here may we here þat we þat will at godde forgyffe vs oure synnes, þat vs behuffes forgyffe þaym þat hase mysdone vs, þat es to saye if he or þay þat hase mysdone will come and aske mercy and hete resonabill amendment; bot if we þan forgyffe þaym, in vayne say we oure Pater noster. For if we say it and will noghte forgyffe, þane say we it to oure awene scathe, and þare ware vs better sitt still þan pray god one þis manere, till þat tym þat we will forgyffe als vs awe for to do. Forgyffe we þane to oþer when þay aske vs forgyffenes and hetes and offirs amendement, if we will þat godd forgyffe vs oure synn¯s: ffor oure lorde saise in þe gospell: Eadem mensura qua messi fueritis remecietur vobis, þat es to say: «with þe same mesure þat þou mesure to oþer, sall be mesurede to the». ¶ Et ne nos inducas in temptacionem, þat es to say: «Suffere vs noghte swa ferre to be assayede, sa ferre to be temped, þat we be ledde in to ill dedis». For þe deuell es abowte nyghte and day for to luke if he may take any mane and bryng hyme in to any ill thoghtes or dedis. He assayes þe gude mene and womene, als monkes or chanouns or heremytes, or perfit Non¯nes & gude womene, and many oþer Relegeous and vertuouse mene and womene, pure and riche, for to drawe theyme vn-till ill dedis or ill thoghtes,

ffor he walde ger þame fall in syne. Bot þe gude mene and womene defendis þame stallworthely fra hym and his werkes and his wyles with ffastynges, Orysones, gud meditacyones, and oþer gud dedis: and forthi ressayfe þay þe corounne of lyfe þat god hase highte to all þat hyme luffes. ¶ Set libera nos a malo, þat es to say: «Delyuer vs of all euyles, of body and of saule, þat es fra wikkydnes of þe werlde, and of þe toþer þat es fra sȳnne, and of þe thirde þat es fra þe paynes of helle». Amen, þat es to say «witterly forsothe, with-owttene any defaute», and affermes all þe thynges þat we aske godde in oure Pater noster: with-owtene defaute Oure ffadir þat es in heuene blissede be thi name; and with-owttene any defaute Come-to thi kyngdome; with-owttene any defaute Done be thi will in erthe als in heuene; with-owttene any defaute Gyffe vs to-day oure ilke day brede; withowttene any defaute fforgyffe vs oure syn¯nes als we forgyffe thayme þat hase synnede in vs, þat es to say trespaste agaynes vs; with-owttene defaute Suffere noghte þe deuelle to assaye vs ne lede vs in to temptacione ne in to nane ill dedis; with-owttene any defaute Delyuer vs fra all ill. And ffadir endeles, with-owttene any delaynge gyffe vs þe gudenes of lyffe and hele of oure saules þat es thi-selfene. Que nobis prestare dingneris qui vivis & regnas &c. Explicit.

Benedicta sit sancta trinitas. Amen.

(Walter Hilton's) On the Mixed Life

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

[folio 353]

Here beginneþ a luitel Boc þat was writen to a worldli lord to teche him hou he schulde haue him in his state in ordeynd loue to god and to his euencristene.

Whi gode desyres neodeþ to be reuled be discrecion, & medeful werkes to be wrouȝt in þe ordre of charite: Ca[p]o. primo.
Þat þe lyf of Marie and Martha menged to-gedere is acordyng to hem þat are in hiȝ degre Cao. iio.
To whom actif lyf a-cordeþ, & to whom contemplatyf Cao. iiio.
Hou medled lyf longeþ speciali to prelates of holychurche & also to worldly lordes þat rulen oþur men Cao. iiiio.
Hou vre lord Ihesu Crist & holy men in heiȝ degre schewed ensaumple in lyuing of medlet lyf Cao. vo.

To whom medled lyf is most a-cordyng, & to whom contemplatyf is most medeful Cao. vio.
Here hit is schewed what lyf is most a-cording to him þat þis bok was maad to Cao. viio.
Þat men schulde vse medlet lyf as a man schulde haue him to Crist & to his limes Cao. viiio.
Þat sum-tyme schulde a lord leue gostli ocupacion & gladli ȝeue him to medeful worldli werkes Cao. ixo.

How be ensaumple of Iacob & his two wyues men schal ruile hem riȝt in medlet lyf Cao. xo.
Þat contemplacion shulde be had in desyre, & actyf werkes in vse wiþouten anger and vnskilful drede Cao. xio.
Þat nedful worldli werkes kyndel gostli desyres, proued be bodili ensaumple Cao. xiio.
How be mekenes & diuerse gode werkes is þe loue of god norissched in diuerse mennes hertes Cao. xiiio. How þe desyr of loue wateþ al synne & is a gret criȝing in þe eres of vr lord Cao. xiiio.
What desyre is, & siker swetnes Cao. xvo.
What difference is be-twixe desyre & þe loue of god Cao. xvio.
Hou desyre may euer be lastyng in habyte, & not in workyng, & hou mekenes wiþ-oute scheweþ þis disyr Cao. xviio.
How aftur þi sleep þou schalt quiken þin herte wiþ preieres & gode þouȝtes & put away vuel þouȝtes þat letten deuocion Cao. xviiio.
Hou ordeyned þenkyng of þin owne synnes and of oþur mennes norisschen þi desyr to god Cao. xixo.
Þat diuerse þouȝtes of þe manhed of vre lord discretly vsed norisscheþ þi desyr to god Cao. xxo.
Þat þouȝt of moni vertues norisscheþ þi desyr to god Cao. xxio.
Þat þouȝt of diuerse seyntes & of heore vertues norisscheþ þi loue to god Cao. xxiio.
Þat þouȝt of þe merci of vre lord schewed to synful men norisscheþ þi desyr to god Cao. xxiiio.
Þat þouȝt of þe wrecchednes of men, & of þe ioyes of heuene norisscheþ þi desyr to god Cao. xxiiiio.
How desyre of worldly worschipe, and þe desyr of heuen, is meeded at þe last ende Cao. xxvo.
Hou discrecion is nedful in þenkyng and preying, and hou hit is sum-tyme to passe from þat on to þat oþer Cao. xxvio.
How a man schal haue him in þenkyng of þe passion of vre lord Ihesu. Whon deuocion lasteþ & whon hit passeþ away Cao. xxviio.
Hou a man schal haue him warli in þouȝt and desire & wysely vse þe grace þat god haþ ȝeue to him Cao. xxviiio.

Þe Prologe.

Þe grace & þe goodnes of vr lord Ihesu þat he haþ schewed to þe in wiþdrawyng of þin herte from loue & lyking of worldli vanyte & vse of fleschli synnes, & in turnyng of þi wille enterli to his seruise & his plesaunce, bringeþ

in to myn herte muche matere for to loue him in his merci, and also hit stereþ me gretly for to strengþe þe in þi gode purpos & in þi gode worching þat þou hast be-gunne, for to bringe hit to a good ende ȝif þat i coude, principali for god, and also for tender affeccion of loue wȝuch þou hast to me þouȝ i be a wrecche & vnworþi.

Whi gode desyre neodeþ to be ruled be discrecion, and medeful werkes to be wrouȝt in ordre of charite. Capitulo primo.

I knowe wel þe desyre of þin herte, þat þou coueytest gretli for to serue vr lord be gostli ocupacion al hol[i] wiþ-oute lettyng or troublyng of worldli bisynes: þat þou miȝt be grace come to more knowyng [&] gostly felyng of go[d] & gostly þinges. Þis desyr is good as I hope, & of god, for hit is charite, speciali set in to him. Neuerþeles hit is to refreyne and to rule hit be discrecion as aȝeynes outwarde doyng, aftur þe state þat þou art in, ffor charite vnruled turneþ sumtyme to vice. And þerfore hit is seid in holi writ: Ordinauit in me caritatem, þat is to say: «Vre lord ȝaf to me charite set in ordre & in rule, þat hit schulde not be lost þorw myn vndiscrecion». Riht so þis charite & þis desyr þat vre lord of his merci haþ ȝiuen to þe, is for to rule & to ordeyne hou þou schalt pursue hit, aftur þi de-gree askeþ, and aftur þe liuyng þat þou hast vsed before þis tyme, and after þe grace of vertu þat þou nou hast. Þou schalt not vtturli folwe þi desyre for to leue ocupacions & bisynes of þe world wȝuch are nedeful to vse in rulyng of þi-sel[f] & of al oþur þat are vnder þi keping, & ȝeue þe hol[i] to gostly occupacion in preyers & meditacions as hit were a Monk or a frere or eny oþur mon þat were not bounde to þe world be children & seruauns as þou art: for hit falleþ not to þe; ȝif þou do so, þou kepest not þe ordre of charite. Also, ȝif þou woldest vtterli leue gostli occupacion, nomeli aftur þe grace þat god haþ ȝeuen to þe, & sette þe holliche to bisynes of þe world, to fulfillyng of actif lyf, as fully as a-noþur þat neuer feled deuocion, þou leosest þe ordre of charite: for þi stat askeþ for to do boþe, in diuerse tymes.

Þat þe lyf of Marie & Martha menged to-geder is acording to hem þat are in heiȝ degre. Capitulo secundo.

Þow schalt medle þe werkes of actif lyf wiþ gostly werkes of contemplatyf lyf, and þen dost þou wel. For þou schalt o tyme wiþ Martha be bisy ffor to ruile & gouerne þin houshold, þi children, þi seruauns, þi neiȝebors, and þi tenauntes;—ȝif þei do wel, cumforte hem þerin & help hem; ȝif þei don vuel, tech hem to amende hem, & chastise hem. And þou [schalt] also loke & knowe wysli þat þi þinges & þi worldly godes be riȝtly kept be þi seruauntes, gouerned & trewely dispendet: þat þou miȝt þe more plenteuousli wiþ hem fulfille þe dedes of merci to þin euencristen. A noþur tyme þou schalt wiþ Marie leue þe bisynes of þe world & sitte doun at þe feet of vr lord be mekenes in preyers & holy þouȝtes & in contemplacion of him as he ȝeueþ þe grace. And so schalt þou

go from þat on to þat oþur meedfulli & folfille boþe: & þenne kepest þou wel þe ordre of charite. Neuerþeles, þat þou ne haue no wonder of þis þat I say, þerfore I schal tel & declare to þe a luytel of þis matere more openli.

To whom actyf lyf a-cordeþ, & to whom contemplatif. Cao. iiio.

Þow schalt vnderstande þat þer is þreo maner of liuinges: On is actyf, anoþur contemplatyf, þe þridde is maad of boþe & is medled lyf. Actyf lyf alon longeþ to worldly men & wymmen whuch are lewed, fleschly, & boistous in knowyng of gostly occupacion, ffor þei fele no sauour ne deuocion be feruour of loue as oþur men don, þei can no skile of hit, and ȝit neuerþeles þei han drede of god & of þe peynes of helle & þerfore þei fle synne, and þei haue also desyre for to plese god & for to come to heuene, & a good wille to heore euencristne. To þise men hit is nedeful & spedeful to vse werkes of actyf lyf as bisili as þei may, in help of hem-self & of heore euencristen: for þei can not elles do. Contemplatyf lyf alone longeþ to such men or wymmen þat for þe loue of god forsaken al open synnes of þe world & of heore flesch, & al bisynes, charges & gouernaunce of worldly godes, and maken hem pore & naked, in to þe bare nede of þe bodili kuynde, and fleen from souereynte of oþur men to þe seruise of god. To þise men hit longeþ for to trauayle & ocupye hem [inwardli] for to gete þorw þe grace of vr lord clannes in herte & pees in conscience be distruyng of sinnes & receiuyng of vertues, and so forto come to contemplacion; þe wȝuche clannes may not be had wiþ-oute gret exercise bodili & continuel trauayl of spirit in deuoute preiers, feruent desyres and gostly meditacions.

How medled lyf longeþ speciali to prelates of holichirche & also to worldly lordes þat rule oþer men. Capitulo iiiio.

ÞE þridde lyf, þat is medlet, longeþ speciali to men of holy churche, as to prelates and to oþur curates, þe wȝuche han cure & souereynte ouer oþur men for to kepe & rule hem, boþe heore bodies & principali here soules, in fulfillyng of þe dedes of merci, bodily & gostly. To þise men hit longeþ sum-tyme to vse werkes of actyf lyf, in help & in sustinaunce of hem-self & of her soiettes & of oþure also, and sum-tyme [forto] leue al bisynes outward and ȝiue hem for a tyme to preyers, meditacions, redynges of holi writ, & to oþer gostly ocupacions, after þei fele hem disposed. Also hit longeþ generali to sum temporal men þe wȝuche han souereynte wiþ muche hauyng of worldly godes, and also han as hit were a lordschipe ouer oþur men to gouerne & susteyne hem, as a fader haþ ouer his children, a Maister ouer his seruauntes, and a lord ouer his tenauntes; þe wȝuche men also han receyued of þe ȝift of vr lord grace of deuocion, & in parti sauour of gostli ocupacion. To þise also longeþ þis medled lyf, þat is boþe actyf & contemplatyf. For ȝif þise men stondynge þe charge & þe bond þat þei han take, wolde leue vtturly þe bisynes of þe world, þe wȝuche ouȝte skilfulli be vsed [in] fulfillyng of heor charge, and hol[i] ȝeue hem to lyf contemplatyf, þei do

not wel, for þei kepe not þe ordre of charite. For charite, as þou knowest, liþ boþe in loue of god & of þin euen-cristne, and þerfore hit is resonable þat he þat haþ charite vse boþe in worchinge, now þat on now þat oþur. For he þat for þe loue of god in contemplacion leueþ þe loue of his euen-cristen [& doþ not to hem] as him ouȝte whon he is bounden þerto, he fulfilleþ not charite. Also on þe contrarie wyse who so haþ so gret reward to werkes of actyf lyf & to bisynes of þe world þat for loue of his euencristen he leueþ gostli ocupacion vtterliche, aftur god haþ disposed him þerto, he fulfilleþ not fulli charite. Þis is þe seying of seynt Gregore.

Hou vre lord Ihesu Crist & holi men in heiȝ degre schewed ensaumple of medled lyf in lyuyng. Capitulo vo.

Oure lord for to stere sum men to vse þis medled lyf, tok vpon him-self þe persones of such maner of men, boþe of prelates & curates of holy chirche, & of oþur suche as are disposed as I haue seid, and ȝaf to hem ensaumple be his owne worchyng þat þei schulde vse þis medled lyf as he dude. O tyme he comuned & medled wiþ men, schewyng to hem his dedes [of] merci: ffor he tauȝt þe vnkonnyng be his preching, he visyted þe seke & heled hem of heor sores, he fedde þe hungri, & cumforted hem þat were sori. Anoþur tyme he lafte þe conuersacion of al worldly men, & of his disciples also, & went alone in to desert vpon þe hulles, & contyn[u]ed al þe niȝt in preyers as þe gospel seiþ. Þis medled lyf schewed vr lord in him-self to ensaumple of hem þat han take þe staat & þe charge of þis medled lyf, þat þei schulde o tyme ȝeue hem to bisynes of worldly þynges in resonable nede, & to werkes of actyf lyf in profyt of heor euencristne wȝuch þei haue cure of; anoþur tyme ȝeue hem hol[i] to contemplacion be deuocion, in preyer & in meditacion. Þis lyf led[d]en & vse[de]n þis holy bisschops herbifore wȝuch hedden cure of mennes soules & mynistracion of temporel godes. For þise holy men left not vtterli þe ministracion ne þe loky[n]g & þe disp[end]yng of worldli godes, ne ȝaf hem hol[i] to contemplacion, as muche grace as þei had in contemplacion: but þei lafte ful of[t] her oune rest in contemplacion, whon þei hedde leuere han ben stille þerat, for loue of heor euen-cristen, and entermetede hem wiþ worldli bisynes in helpyng of heor soiettes: & soþli þat was charite. For wysli & discretli þei departed heore [lyuyng] in two: O tyme þei fulfilled þe lower partye of charite be werkes of actyf lyf, for þei were bounde þerto be takyng of heore prelacie, anoþur tyme þei fulfilled þe hiȝore partye of charite in contemplacion of god & of gostly þingus be preyers & meditacions—& so þei hedde ful charite to god & to her euencristen, boþe in affeccion of here soule wiþ-inne and in schewyng of bodili dedes wiþ-oute. Oþur men þat were only contemplatyf and were fre from al suche cures & prelacies, þei hedde ful charite to god & to heore euencristen, but hit was only in affeccion of heore soule, nouȝt euer outward in schewyng, and in hap so muche hit was þe more ful inward þat hit was not letted be outward dedes; ffor þei miȝt not, ne hit neded not, ne hit fel not to hem.

To whom medled lyf is most a-cordyng, and to whom contemplatyf lyf is most medeful. Capitulo sexto.

But þise men þat were in prelacie, & oþure also þat were hole temporel men, hedde ful charite in affeccion wiþ-inne & also in worchyng wiþ-oute: & þat is propurli þis medled lyf, þat is maad boþe of actyf lyf & of contemplatif lyf. And soþli to such a man þat is in spiritual souereynte as prelacye, in cure & gouernaunce of oþure as prelates & curates are, or in temporal souereynte as worldly lordes & maistres are, I holde þis medled lyf best & most bihoueli to hem, as longe as þei are bounde þerto. But [to] oþure, þat are fre & not bounde to temporal ministracion ne to spiritual, I hope þat lyf contemplatif alone, ȝif þei miȝt come soþfastly þerto, were best & most medeful, most feir & most spedeful, & most worþi to hem for to vse & to holde, & not forto leue hit wilfulli for non out-ward werkes of actyf lyf, but ȝif hit were in gret nede & gret releuyng & cumfortyng of oþur men, ouþur of her bodies or of her soules. Þen, ȝif ned aske, at þe preyer & þe instaunce of oþure, or elles at þe biddyng of heore souereyns, I hope hit is good to hem for to schewe outward werkes of actyf lyf for a tyme in helpyng of heore euencristene.

Here hit is schewed what lyf is most a-cordyng to [him] þat þis bok was mad to. Capitulo septimo.

Be þis þat I haue seid þow may in partye vnderstande wȝuch is o lyf & wȝuch oþur, & wȝuch acordeþ most to þi staat of liuinge. And soþli, as me þinkeþ, þis medled lyf a-cordeþ most to þe. For seþ vre lord haþ ordeyned þe & set þe in þe stat of souereynte ouur oþur men as muche as hit is, and lente þe abundaunce of worldli godes for to rule & susteyne speciali alle þo þat are vnder þi gouernaunce & þi lordschipe in þi miȝt & þi cunnyng; and also þer-wiþ-al aftur þou hast receyued grace of þe merci of vre lord for to haue sum-what knowyng of þi-self & gostli desyr & sauour of his loue: I hope þat þis lyf þat is medled is best & most acordyng to þe for to trauayle in. And þat is forte departe wysli þi lyuynge in two: o tyme to þat on, and anoþur tyme to þat oþur. For, wite þou wel, ȝif þou leue nedful bisynes of actyf lyf, & be recheles & take no kepe of þi worldly godes, hou þei be kept & spended, ne haue no force of þi soiettes & of þin euencristen, be cause of desyre & wille þat þou hast only for to ȝeue þe to gostly ocupacion, wenyng þat þou art þerbi excused: ȝif þou do so, þou dost not wysli. What are alle þi werkes worþ, wheþer þei be bodili or gostli, but ȝif þei be don riȝtfulli & resonably, to þe worschipe of god & at his biddyng? soþli, riȝt nouȝt.

Þat men schulde vse medled lyf as a mon schulde haue him to Crist & to his lymes. Cao. viii.

Þen, ȝif þou leue þat þing þat þou art bounde to be wei of charite in riȝt & in resun, and wolt holli ȝiue þe to an oþur þing wilfulli as hit were for more plesaunce to god wȝuch þou art not bounde to fully: þou dost not worschipe

discretly to him. Þou art bisy to worschipe his hed & his face, & array hit fayre & curiously, but þou leuest his bodi, his armes & his feet, al ragged & rent & takest no kepe þerof. & þenne worschipest him nouȝt: ffor hit is a vilenye to a mon for to be curiousli arrayed vpon his hed wiþ perre & precious stones, & al his bodi be naked & bare as hit were a beggere. Riht so hit is, gostly, no worschipe to god þat his hed be keuered, & leue his bodi bare. Þow schalt vnderstande þat vre lord Ihesu Crist as man is hed of a gostly bodi, þe wȝuche is holy chirche. Þe limes of þis bodi are al cristen men. Summe are armes, and summe are feet, and summe are oþur limes, aftur diuerse worchynges þat þei vse in here liuing. Þenne ȝif þou be bisy wiþ al þi miȝt for to aray his hed, þat is for to worschipe him-self be mynde of his passion or of his oþur werkes in his manhede be deuocion & meditacion of him, and forȝetest his feet, þat are þi children, þi seruauns, þi tenans & al þin euencristen, & letest hem spille for defaute of keping, vnarayed, [vnkept], & not tended to as hem ouȝte for to be; þou plesest him nouȝt, þou dost no worschipe to him. Þou makest þe to cus his mouþ be deuocion of gostly preyere, but þou tredest vpon his feet & defoulest hem, in as muche as þou wolt not tende to hem for necclygence of þi-self of wȝuche þou hast take cure. Þus me semeþ. Neuerþeles ȝif þou þinke þat hit is not soþ, for hit were a fayr[er] offys to worschipe þe hed of him, as be ocupied al day in meditacion of his manhede, þen forto go lower to oþur werkes & make clene his

feet, as for to be bisy boþe in þouȝt & in dede aboute [þe] helpe [of] þin euen-cristen in tyme: me þinke not so as vn-to þe. For soþli he wol cun þe more þonk for meke wasschyng of his feet whon þei are riȝt foule & stynking vpon þe, þen for al þe preciouse peyntyng & araying þat þou can make aboute his hed be mynde of his monhede. For hit is fayr inouȝ & nedeþ not muche to be arrayed of þe. But his feet & his oþer lymes, þat are þi soiettes & þin euen-cristen, are sum-tyme vuel arayȝed and hadde nede to be loked & holpe be þe, namely seþ þou art bounden þerto; and for hem wol he cun þe moche þank, ȝif þou wole mekely & tenderly loke to hem. For þe more louh seruise þat þou dost to þi lord for þe loue of hym or to eny of his lymes whon neode & riȝtwysnes askeþ hit, wiþ a glad & a meke herte, þe more plesest þou him; þinking þat hit were inouȝ to þe for to be at þe leste degre & lowest state seþ hit is his wille þat hit be so. For hit semeþ to me, seþ he haþ put þe in þat state for to trauayle & serue oþer men, þat hit is his wille þat þou schulde fulfille hit in þy miht.

Þat sum-tyme schulde a lord leue gostli ocupacion and gladli ȝeue him to meedful worldli werkes. Capitulo ixo.

Þis ensaumple I say to þe, not for þou dost [not] þus as I say, for i hope þou dost þus & better: But I wolde þat þou schuld do þus gladli, and not forto þinke loþ for to leue sum-tyme gostly ocupacion & entermete þe wiþ worldly bisines, in wys kepyng & dispendyng of þi worldli godes, in good rule of þi seruauntes & þi tenauntes, & in oþur gode dedes doyng to al þyn euencristen in þi miȝt; but þat þou schuld do boþe werkes in diuerse tyme wiþ a good wille, þat on & þat

oþur, ȝif þou miȝt; as, ȝif þou heddest ben in preyer & ben ocupied gostli, þou schalt after certeyn tyme breke of þat & þou schalt bisili and gladli ocupie þe in sum bodily ocupacion vn-to þin euencristen. Also, whon þou hast be bisy outward a while wiþ þi seruantus or wiþ oþer men profitably, þou schalt breke of & turne aȝeyn to þi preyeres & þi deuocion after god ȝiueþ þe grace. And so schalt þou put awei be grace of vr lord sleuþe, ydelnes, & vayn rest of þi-self, þat comeþ vnder colour of contemplacion & letteþ þe sum-tyme from medefull & spedeful ocupacion in outward bisynes, and þou schalt be euer wel ocupied ouþur bodili or gostli.

Hou be ensaumple of Iacob & of his two wyues men schal rule hem riȝt in þe medled lyf. Cao. xo.

Ȝif þou wole do wel, þou schalt do gostli as Iacob dude bodily. Holi writ seiþ þat Iacob, whon he began to serue his mayster Laban, he coueyted Rachel his Maistres douȝtur to his wyf for hir fayrhede, and for hire he serued. But whon he wende for to haue I-had hire to his wyf, he tok Lia first, þat oþur douhtur, in stude of Rachel, and afterward he tok Rachel, and so he hedde boþe at þe last. Be Iacob in holy writ is vndurstande an ouurgoer of synnes. Be þise two wimmen are vnderstande, as seint Gregore sayþ, two lyues in holy chirche: Actyf lyf & Contemplatyf lyf. Lia is [as] muche for to say as «trauaylous», & be-tokneþ actyf lyf; Rachel be-tokneþ «siȝt of beginnyng» þat is god, & be-tokneþ lyf contemplatyf. Lia was fruiteful, but heo was sore-eiȝede. Rachel was bareyn, but heo was fayr & loueli. Þenne riht as Iacob coueited Rachel for hire fairhede & neuurþeles he hedde hire nouȝt whon he wolde, but first he tok Lia, & after-

ward hire: riht so vche mon, turned be þe grace of compunccion soþfastli from synnes of þe world & of þe flesch to þe seruise of god & clennes in good lyuynge, haþ gret desyre & gret longynge for to haue Rachel, þat is for to haue rest & gostli swetnes in deuocion & contemplacion, for hit is so fair & so loueli; & in hope forto haue þat lyf only, he disposeþ him for to serue vre lord wiþ al his miȝtes. But ofte whon he wende for to haue had Rachel, þat is rest in deuocion, vre lord suffred him furst to be assayed wel and trauayled wiþ Lia, þat is ouþur wiþ grete temptacions of þe world or of þe deuel, or elles wiþ oþur worldly bisynes, bodili or gostly, in help of his euen-cristen. And whon he is wel trauayled wiþ hem & neiȝhand ouercome, þen vr lord ȝeueþ him Rachel, þat is grace of deuocion & rest in concience; & so hol boþe Rachel & Lia. So schalt þou do aftur ensaumple of Iacob, tak þe þi[s] two lyues actyf & contemplatyf, sen god haþ sent þe boþe, vse hem boþe, þat on & þat oþur. Be þat o lyf þat is actyf, þou schalt bringe forþ fruit of moni gode dedes in help of þin euen-cristen. And be þat oþur þou schalt be maad feir & briȝt & clene in behaldyng souereyne briȝtnes, þat is god, beginnyng of al þat is mad. And þen schalt þou be soþfastly Iacob and ouurgoere and ouercomere of alle synnes. And aftur þis be þe grace of god þi name schal be chaunged, as Iacobus name was turned in to Israel. Israel is as muche forto say as «a mon seoyng god». Þen ȝif þou be furst Iacob & discretly wol vse þise two lyues in tyme, þou schalt aftur be Israel, þat is verrey contemplatif. For ouþur in þis lyf he wole diliuere þe and make

þe freo of þi charge & þi bisynes wȝuch þou art bounde to, or elles aftur þi[s] lif fulli in þe blis of heuen whon þou comest þider.

Þat contemplacion schulde be had in desyr, and werkes of actyf lyf in vse wiþ-outen anger & vnskilful drede. Cao. xio.

LIf contemplatyf is feir & medeful, and þerfore þou schalt euer haue hit in desyr. But þou schalt haue in vsyng muche þe lyf actyf, for hit is needful & spedful. And þerfore, ȝif þou be put fro þi rest in deuocion whon þe were leuest to be þerat, be þi children, be þi seruantes, or be eny of þin euencristen, for here profyt or ese of here hertes skilfulli asked, be not angri wiþ hem, ne heuy, ne dredful as ȝif god wolde be wroþ wiþ þe þat þou left him for eny oþur þing—ffor hit is not so. But liȝtli leue of þi deuocion wheþer hit be in preyer or meditacion, and go do þi dette & þi seruise to þin euencristen, as redili as ȝif vre lord him-self bad þe do so. And suffre mekely for his loue wiþ-oute grucchyng ȝif þou may, & disese & troublyng of þin herte be-cause of medlyng wiþ such bysynes.

Þat nedful worldli werkes kundel gostli desyres, proued be bodili ensaumple. Capitulo duodecimo.

HIt may fal sum-tyme þat þe more troubled þat þou hast ben outward wiþ actyf werkes, þe more brennyng desyr þou schalt haue to god, & þe more cler siȝt of gostly þinges be grace of vre lord in deuocion whon þou comest þerto. For hit fareþ þer-bi as ȝif þou hedde a luite Cole and þou wolde make a fir þer-wiþ & make hit brenne. Þou woldest furst lei þerto stikkes and ouerhule þe cole, and þouȝ hit seme for a tyme þat þou schuldest sleke þe cole wiþ stikkes, neuerþeles whon þou hast beden a while & aftur þat i-blowen a while, anon

springeþ out a gret flaume of fuire, ffor þe stikkes are turned in to fuire. Riht so hit is gostli; þi wille & þi desyre þat þou hast to god, hit is as hit were a luitel cole of fire in þi soule, ffor hit ȝiueþ to þe sumwhat of gostli hete & of gostli liȝt; but hit is ful luitel, ffor ofte hit waxeþ cold & turneþ to fleschli rest, & sum-tyme in to idelnes. Þerfore hit is good þat þou put þerto stikkes, þat are goode werkes of actyf lyf. And ȝif so be þat þise werkes as hit semeþ for a tyme lette þi desyr þat hit may not be so clene ne so feruent as þou wolde, be not ouer-dredful þerfore, but a-byd & suffre a while, & go blowh at þe fuire, þat is, ffurst do þi werkes and go þen al-[one] to þi preyers & þi meditacions, and lift vp þin herte to god and prei him of his godnes þat he wole accepte þi werkes þat þou dost to his plesaunce.

Hou be mekenes & diuerse gode werkes is þe loue of god norisched in mony mennes hertes. Capitulo xiiio.

Hald þi werkes as nouȝt in þin owne siȝt, but only of þe Merci of him. Knowe mekely þi wrecchednes & þi frelte, and arette soþfastli al þi gode dedes to him in as muche as þei are gode, and in as muche as þei are vuel, not don wiþ al þe circumstaunce þat are nedful to a good dede, for defaute of discrecion, put hem to þi-self. And for þis mekenes schal al þi dedes turne in to a flaume of fuir, as stikkes leid vpon þe cole. And so schal þe gode dedes outward not hynder þi deuocion, but raþur mak hit more. Vre lord seiþ þus in holi writ: Ignis in altari meo semper ardebit & sacerdos surgens mane subiciet ligna ut ignis non extinguatur: þat is to say: «ffuir schal euer brenne in myn auter, and þe

prest risyng at morewe schal put vnder stikkes, þat hit go not out.» Þis fuir is loue & desyr to god in soule, þe wȝuche loue nedeþ to be norisched & kept be leying to of stikkes þat hit go not out. Þise stikkes are of diuerse matere: sum are of o tre, sum of an oþer. A mon þat is lettred & haþ vnderstandyng in holy writ, ȝif he haue þis fuir of deuocion in his herte, hit is good to him for to gedere him stikkes of holi .... writ & norissche þe fuir wiþ hem. Anoþur man vnlettred mai not so redili haue at his hand holy writ & doctors sawes, and þerfore hit nedeþ to him to do mony gode dedes outward to his euencristne & kendele þe fuir of loue wiþ hem. And so hit is good þat vche man in his degre do aftur he is disposed, þat he gete him stikkes of o þyng or of oþur, ouþur preiers or gode meditacions or redyng in holy writ, or gode bodili worchyng, for to norissche þe disyr of loue in his soule, þat hit ne be not slekked. For þe affeccion of loue is tendre, & liȝtli wol vanissch away, but ȝif hit beo wel kept and be gode dedes bodili or gostly beo continuely norissched.

How þe fuir of loue wasteþ alle synne and is a gret criȝing in þe eres of god. Capo. xiiiio.

Now þen seþþe vre lord haþ sent in to þin herte a luytel sparkel of his blessed fuire þat is him-self as holy writ saiþ—Deus noster ignis consumens, þat is, «vre lord is fuire wastyng»—ffor as bodili fyr wasteþ al bodili þing þat may be wasted, riȝt so gostli fuir, þat is god, wasteþ al maner of synne where so hit falleþ, and þerfore vre lord is likned to a fuir wastyng—I preye þe norissche þis fuire þat

is not elles but loue & charite. Þis haþ he sent in to þe eorþe as he seiþ in þe gospel: Ignem veni mittere in terram, ad quid nisi vt ardeat: þat is, «I am come to sende fire in to þe erþe, and wharto, but þat hit schulde brenne?» Þat is: god haþ sent fuire of loue, þat is a god disyre & a gret wille to plese him, in to a monnes soule, and to þis ende, þat a man schulde knowe hit & kepe hit, norissche hit & strengþe hit & be saued þerbi. Þe more desire þat þou hast to him, þe more is þis fuir of loue in þe. Þe lasse þat þis disyre is, þe lasse is þis fuire. Þe mesure of þis disyr hou muche hit is, in þi-self or in eny oþur knowest þou not ne no man of him-self, but god only þat ȝiueþ hit. And þerfore dispose þe nouȝt to striue wiþ þi-self as ȝif þou wolde wyte hou muche þi disyr is, but be bisy for to disyre as muche as þou mai, but not to wite þe mesure of þi disyre. Seint Austin seiþ þat þe lyf of vche good cristene mon is a continuel desyr to god. And þat is a gret vertue, ffor hit is a gret criȝing in þe eres of god; þe more þou desyrest þe hiȝore þou criȝest, þe better þou prayest, þe wyslier þou þenkest.

What disyr is, & siker swetnes. Capo. [x]vo.

And what is þis desyr? Soþli, noþing but a loþing of al þis worldly blisse & of al fleschli lyking in þin herte, & [a] quemeful longyng wiþ a tristi ȝernyng to heuenly ioye & endeles blis. Þis, þinkeþ me, may be cald a desire to god. Ȝif þou haue þis disire, as I hope sikerli þat þou hast, I prey þe kepe hit wel & norissche hit wysli, and whon þou schalt praye or þenke, mak þis desyr begynnyng & endyng of al þi werk. And forte encresce hit loke after non oþur felyng in

þi wittes, ne seke aftur non oþur bodili swetnes nouþur souning ne sauoryng, ne wonderful liȝt, ne siȝt of angeles, ne of vre lord him-self as to þi siȝt wolde a-peere to þe bodily, charge hit but luytel: but þat al þi bisynes be þat þou miȝt fele soþfastli in þi þouȝt a loþing & a ful forsakyng of al maner of synne & of vnclennes, wiþ a gostli siȝt of hit hou foul, how vggli & hou pyneful hit is; and þat þou miȝt haue a miȝti desyryng to vertues, to mekenes, to charite, & to þe blisse of heuen. Þis, þinkeþ me, were gostly cumfort & gostly swetnes in a monnes soule, as to haue clennes in conscience from wikkednes of al worldly vanite wiþ stable trouþe, meke hope, and ful desyr to god. Hou-so-euere hit be of oþur cumfortes & swetnes, me þinkeþ þat swetnes syker & soþfast þat is feled in clennes of concience be miȝti forsakyng & loþing of al sinne & be inward siȝt, wiþ feruent desyre of gostly desyres. Al oþur cumfortes or swetnes or eny oþur maner of felyng, but ȝif þei helpe & lede to þis ende, þat is clannes in conscience & gostly desyre of god, are not fulli syker forto reste vpon.

What difference is be-twixe desyr & þe loue of god. Capo. [x]vio.

But nou askest þou wheþer þis desyre be þe loue of god. As to þis, I say þat þis desyre is not propurli loue, but hit is a begynnyng & a tastyng of loue. For loue is propurli ful couplyng of þe louer & þe loued to-geder as god & a soul in on. Þis couplyng may not be had fully in þis lyf, but only in disyre & longyng þerto; as ȝif a man loue a noþur wȝuch is absent, he disyreþ gretly his

presence, for to haue þe vse of his loue & his lykyng. Riȝt so gostli, as longe as we are in þis lyf, vre lord is absent from vs, þat we may nouþur se him ne fele him as he is, and þerfore we may not haue þe vse of his loue here in ful likyng. But we may haue a desyre & a gret ȝernyng forte be present to him, forte se him in his blisse, & fulli to be oned to him in loue. Þis desyr may we haue of his ȝift in þis lyf. Be þe wȝuche we schal be saaf, ffor hit is loue vnto him as hit may be had here. Þus seide seint Poul: Scientes quia dum sumus in hoc corpore peregrinamur a domino, per fidem enim ambulamus et non per speciem; audemus autem & bonam voluntatem habemus magis peregrinari a corpore & presentes esse ad deum; et ideo contendimus, siue absentes siue presentes, placere illi. Seint Poul seiþ þat as longe as we are in þis bodi we are pilgrimes fro vre lord, þat is, we are absent fro heuene in þis exile; we go be trouþe & not be siȝt, þat is we leue in trouþe, not in bodili felyng; we dar & haue a good wille to be absent fro þe bodi & be present to god, þat is, we for clennes in conscience & siker trouþe of saluacion dar desire to be absent fro vr bodi be bodili dede & presente to vre lord. Neuerþeles, for we may not ȝut, þerfore we striue, wheþer we be present or absent, for to plese him, and þat is, we striue aȝeyn synnes of þe world & likingus of þe flesch be desyr of him, for to brenne in þis desyre alle þyng þat letteþ vs from hym.

How werkes wiþ-outen schewen þis desyr. Capitulo xviio.

Ȝit askest þou: «Mai a man haue þis desyre in his herte contynuely»? Þe þinkeþ nay. As to þis, I may say as me þinkeþ, þat þis desyr may be had as for þe

vertu & þe profyt of hit in habite continuely, but not in worchyng ne in vsyng; as be þis ensaumple. Ȝif þou were seek, þou schuldest haue as vche mon haþ a kuyndeli desyr of bodily hele continueli in þin herte, what-so þou dedest, wheþer þou sleped or waked, but not euer iliche; ffor ȝif þou slepe, or elles wakyng þenkest of sum worldly þinges, þen hast þou þis desyre in habyte, nouȝt in worchinge. But whon þow þenkest on þi syknes and on þi bodili hele, þen hast þou hit in vsyng. [Right] so hit is gostly of þe disyre of god. He þat haþ þis desyr of þe ȝift of god, þou&; he slepe or elles þenk not on god but on worldly þinges, ȝit he haþ þis desyr in habite of his soule, til he synne dedli. But whon he þenkeþ on god or on clannes of lyuing or of þe ioyes of heuene, þen worcheþ his disyre to god as longe as he kepeþ his þouȝt & his entent for to plese god, ouþur in prayere or in meditacion, or in eni good dede of actyf lyf. Þen is [it] good þat al vre bisynes be forto stere þis desyr & vse hit be discrecion, nou in o dede & nou in a noþur, after we are disposed & han grace þerto. Þis desyr is rote of al þi worchyng: ffor wite þou wel, what good dede þat hit be þat þou dost for god, bodili or gostli, hit is an vsyng of þis desyr; and þerfore whon þou dost a good dede, or preiest or þenkest on god, þenk not in þin herte doutyng wheþer þou disyrest or nouȝt, for þi dede scheweþ þi disyre. Sum are vnkunnynge & wene þat þei desyre not god but ȝif þei were euur criȝinge on god wiþ wordes of heore mouþ, or elles in her herte be desyring wordes, as ȝif I seide þus: «A, lord, bring me to þi blisse», «Lord mak me saaf», or such oþure. Þise wordes

are gode wheþer þei be souned in þe mouþ or elles formed in þe herte, ffor þei sture a mannes herte to þe desyring of god. But neuerþeles, wiþ-oute eny such wordus, a clene þouȝt of god or of eny gostli þing, as of vertues or of þe man-hede of Crist or of þe ioyes of heuene or of þe vnderstandynge of holi writ, wiþ loue, mai be better þen such wordes. For a clene þouȝt of god is a soþfast disyr to him, and þe more gostli þat þi þouȝt is, þe more is þi disyr, and þerfore be þou nouȝt in doute ne in weere whon þou preyest or þenkest on god or elles dost eny outward dede to þin euencristen, wheþer þou disyrest him or nouȝt: for þe dede scheweþ hit. Neuerþeles, ȝif hit be so þat al þi gode dedes bodili or gostli are schewed of þi disyr to god, ȝit is þer a diuersete be-twixe bodili & gostli dedes. For þe dedes of contemplatyf lyf are propurli & kuyndeli þe worchyng of þis desyr, but outward dedes are not so, and þerfore whon þou preyest or þenkest on god, þi disire is more hol, more feruent, & more gostly, þen whon þou dost oþur dedes to þin euen-cristen.

Hou after þi slepe þou schalt quiken þin herte wiþ preyeres and gode þouȝtes & put awai vuel þouȝtes þat letten deuocion. Capo. xviiio.

Now ȝif þou aske hou þou schalt kepe þis disyre & norissche hit, a luitel I schal telle þe, nouȝt þat þou schalt vse þe same forme al-wei as I say, but þat þou schalt haue þerbi, ȝif ned be, sum wissyng forto rule þe in þin ocupacion. For I may not, ne i can not, telle þe fulli what is best euer to þe for to vse. But i schal sei to þe sumwhat as me þinkeþ. In nihtes, aftur þi sleep, ȝif þou wole ryse for to serue þi lord, þou schalt fele þi-self furst fleschli heui, & sum-

tyme lusti: þen schalt þou dispose þe for to preye or for to þenke sum good þouȝt for to quiken þin herte vn-to god, and forto sette al þi bisynes furst for to drawe vp þi þouȝt from worldli vanytes & from veyn ymaginacions fallyng in to þi mynde, þat þou mai fele sum deuocion in saying, or elles, ȝif þou wole þenke of gostly þinges, þat þou be not muche letted wiþ such veyne þouȝtes of þe world & of þi flesch in þi þenkyng. Þer are moni maner of þenkynges, wȝuch are best to þe I can not say; but I hope þat þouȝt þat þou felest most sauour in & most rest for þe tyme, is best for þe.

How ordeind [þouȝt] of þin owne synnes and of oþer mennes norrisscheþ þi desyre to god. Capitulo xixo.

Þow may, ȝif þou wole, sum-tyme þenk of [þi] synnes be-fore done, & of þi frelete þat þou fallest in vche day, & aske merci & forȝiuenes for hem. Also aftur þis þou mai þenke of þe synnes & þe wrecchednes of þi euencristen bodili & gostli wiþ pite & compassion of hem, & criȝe merci & forȝiuenes of hem as tenderli as ȝif þei were þin oune; & þat is a good þouȝt, ffor i telle þe for soþe þou may make oþur mennes synnes a precious oynement for to hele þin oune soule wiþ, whon þou hast mynde of hem. Þis oynement in hit-self is precious þouȝ þe spicerie in hit-self be not clene, ffor hit is triacle maad of venym [for to distroye venym], þat is to sai þyn oune synnes & oþur mennes also brouȝt in to þy mynde; ȝif þou beete hem wiþ serwe of þin herte & pite & compassion, þei turne in to triacle wȝuch makeþ þi soule hol from pride & envie, & bringeþ loue & charite to þin euencristen. Þis þouȝt is good sum-time to haue.

Þat fele þouȝtes of þe monhede of vre lord discretli vsed norischeþ þe desyr to god. Capo. xxo.

Also þou may haue mynde of þe manhede of vre lord, In his burþe or in his passion or in eny of his werkes, and fede þi þouȝt wiþ gos[t]ly ymaginacion of hit, for to sture þin affeccion to more loue of him. Þis þouȝt is good, and nameli whon hit comeþ freli of godes ȝift wiþ deuocion & feruour of þe spirit. Ac ȝif a man may not liȝtli haue sauour ne deuocion in hit, I halde hit not spedeful þenne to a mon for to prese ouur-muche þer-vpon as he wolde gete hit be maistrie; for he schal mowe breke his hede & he schal neuer be þe nerre. Þerfore me þinkeþ as to þe [it] is good to haue in mynde his manhede sum-tyme, and ȝif deuocion & sauour come wiþ-al, kepe hit & folewe hit for a tyme, but lef of sone & hang not ouur longe þer-vpon. Also ȝif deuocion come not wiþ mynde of þe passion, striue not ouer-muche þer-aftur; tac esyli þat wol come, & go forþ to sum oþur þouȝt.

Þat þouȝtes of fele vertues norisscheþ þi desyr to god. Capitulo xxio.

Also oþur þouȝtes þer are þat are more gostli, as for to þenke of vertues, and forto se be liȝt of vnderstandyng what þe vertu of mekenes is and hou a mon schulde be meke; and also what is pacience and clennes, riȝtwysnes, chastite & soberte, & such oþere, and how a man schulde gete þise vertues; and be suche þouȝtes for to haue gret disyr & longyng to þis vertues for to haue hem, and also for to haue a gostli siȝt of þe þreo principal vertues: of trouþe, hope, & charite. Be þe siȝt & þe disyre of þise vertues a soule schulde mow fele gret

cumfort ȝif he hedde grace of vre lord, wiþ-oute wȝuch grace a mannes þouȝt is half blynd, wiþ-oute sauour of gostli swetnes.

Þat þouȝt of diuerse seyntes & of heore vertues norischeþ þi loue to god. Capo. xxio.

Also for to þenke of þe seyntes of vre lord, as of Apostles, of Martires, Confessours & holy Virgynes, be-hald inwardli here holi liuynge, þe grace & þe vertues þat vre lord ȝaf hem heere liuinge, and be þis mynde for to sture þin owne herte to take ensaumple of hem to better lyuyng. And also þe mynde of vr ladi seynte Marie aboue al oþur seyntes; for to seo bi gostli eiȝe þe habundaunce of grace in hir holi soule whon heo was here lyuynge, þat vr lord ȝaf hire alone passyng al oþure creatures; ffor in hire was fulhede of alle vertues wiþ-oute wem of synne. Heo hadde ful mekenes & parfyt charite, and fulli wiþ þeose þe beute of al oþur vertues, so hole þat þer miȝt no steryng of pride, envye, ne wraþþe ne fleschli lykyng, ne of no maner of synne entre in to hire herte ne defoule þe soule in no partye of hit. Þe behaldyng of þe fairhede of þis blessede soule schulde gretli stere a monnes herte in to gostly cumfort. And muche more þen aboue þis þe þink[yng] of þe soule of vre lord Ihesu, þe wȝuch was fulli oned to þe godhede, passynge wiþ-oute comparison vre ladi & al oþur creatures. For in þe persone of vre lord Ihesu are two kyndes: þat is, god & mon, fulli oned to-geder. Be þe vertu of þis blessed onyng wȝuch may not be seid ne conseyued be mannes witte, þe soule of Ihesu receiued þe fulhede of wisdom & loue & al godnes, as þe apostelle seiþ: Plenitudo diuinitatis habitauit in ipso corporaliter: þat is, þe godhede was oned fulli to þe monhede in þe soule

of Ihesu and so be þe soule dwelled in þe bodi. Þe mynde of þe manhede of vre lord vpon þis wyse, þat is forto be-holde þe vertues & þe passyng grace of þe soule of Ihesu, & þat schulde be cumfortable to a monnes soule. And also mynde of þe miȝt, þe wisdam, & þe godnes of vre lord in al his creatures; ffor in as muche as we mai not seo god fulli in him-self here lyuyng, þerfore we schal be-halde him, loue him & drede him, & wondure his miȝt & his wisdam & his godnes, in his werkes & in his creatures.

Þat þe þouȝt of þe merci of vr lord schewed to synful men norrischeþ þi desyr to god. Capitulo xxiiiio.

Also for to þenke of þe merci of vr lord þat he haþ schewed to þe & to me & to alle synful caytyfs þat han be cumbred in synne, sperred so longe in þe deueles prison; hou vre lord suffred vs paciently in vre synne and tok no veniaunce of vs as he mihte riȝtfulli haue don, & put vs to helle, ȝif his merci hedde nouȝt letted him; but for loue he spared vs, he hedde pite of vs, & sente his grace in to vre hertes & called vs out of vre synne, and be his grace haþ turned vre wille hol to him, & for his loue for to forsake al maner of synne. Þe mynde of his merci & his godnes made wiþ oþur circumstaunces mo þen i con or may reherce nou, bringeþ into a soule gret trust in vre lord & ful hope of saluacion, and hit cundeleþ þe desyr of loue miȝtily to þe ioyes of heuene.

Þat þouȝt of [þe] wrecchednes of men & of þe ioyes of heuene norisscheþ þi desyr to god. Capitulo xxiiiio.

Also for to þenke of þe wrecchednes, þe mescheues and þe pereles bodili & gostli þat falleþ in þis lyf; and aftur þat for to þenke of þe ioyes of heuene, hou

muche blisse þer is & hou muche ioye: ffor þer is no synne ne sorewe ne passion ne pyne ne hungur ne þrist, sore ne seknes, doute ne drede, schame ne schend-schipe, ne defaute of miȝt, ne lakkyng of liȝt, ne wantyng of wil; but þere is souereyne fairnes, liȝtnes, strengþe, freodam, holy(!) lykyng euur lastyng, wisdom, loue, pees, worschipe, sikernes, rest, ioye & blisse inowȝ wiþ-outen ende. Þe more þat þou þenkest & felest þis wrecchednes of þis lyf, þe more feruently schalt þou desyre þe ioye & þe rest of þe blisse of heuen.

Hou þe desyre of worldli men and þe desyr of heuene is meded at þe last ende. Capitulo xxvo.

Moni men are coueytous of worldli worschipes & erþli riches, and þenken niȝt and day, slepyng & wakyng, hou & be what maner þei miȝte come þerto, and forȝeteþ þe mynde of hem-self, & of þe peynes of helle & of þe ioyes of heuene. Soþli þei are not wyse, þei are like to þe children þat rennen after a boterflye, and for þei loken not to heore feet, þei falle sum-tyme & breken here leges. What is al þe pompe of þis world in richesse or iolyte but a boturflye? Soþli, not elles, & muche lasse. Þerfore i preȝe þe be þou coueitous of þe ioyes of heuene, & þou schalt haue worschipe & richesse þat schal euur laste. For at þe last ende whon worldly coueytous men fayle, þei bringe noþing in here handes, for al heore worschipes & here richesses are torned in to nouȝt saue serwe & pyne; þen schal al heuenly couetous men þat forsaken treweli al vayne worschipes of þis world, or elles ȝif þei haue worschipes and richesses þei sette not her lykyng ne here loue in hit, but in drede, in mekenes, in hope & in serwe sum-tyme

þei abyde þe merci of god pacientli: þei schal þen haue fulli þat þei haue coueyted, ffor þei schal be þenne corouned as kynges & set vp wiþ vre lord Ihesu in þe blis of heuen.

Hou discrecion is nedeful in þenkyng & preying, & hou hit is sum-tyme for to passe fro þat on to þat oþer. Capitulo xxvio.

Also þer are mony oþur meditacions, mo þen I con say, þe wȝuche vr lord putteþ in to a monnes mynde for to sture þe affeccion & þe resun of þe soule to loþe wiþ vanites of þis world & for to desyre þe ioyes of heuene. Þise wordes I say to þe, not as I hed fulli schewed þe maner of meditacions as þei are in a mannes soule, but I touche hem a luitel to þe þat þou scholde be þis luytel vnderstande þe more. Notforþi me þinkeþ hit is good to þe þat whon þou disposest þe for to þenke on god as I haue before seid, or on eny oþur wyse, ȝif þin herte be dul & merk & þou felest nouþur wit ne sauour ne deuocion for to þenke, but only a naked desyre & a weyk wille, þat þou wolde fayn þenke on god, but þou can nouȝt: but þan I hope þat hit is good to þe þat þou striue not ouer-muche wiþ þi-self, as ȝif þou wolde be þin owne miȝt ouercome þi-self, ffor þou miȝt liȝtli so falle in to more merknes, but ȝif þou were sleih in þi worchynge. And þerfore I halde hit þen most syker to þe for to say þi Pater noster or þin Aue or elles þi matyns, or for to rede on þi sauter, ffor þat is euermore a syker standart and wol not fayle, who so wole cleue þerto he schal not erre, and ȝif þou may be preying gete deuocion, þan, ȝif þis deuocion be only in affeccion, þat [is] in a gret desyre to god wiþ gostli dilyt, hold forþ þi saying, brek not liȝtli of, ffor ofte hit falleþ þat praying wiþ mouþe geteþ &

kepeþ feruour of deuocion, & ȝif a mon cese of saying deuocion vanisscheþ a-way. Neuerþeles ȝif deuocion of preyer bringe to þin hert a gostly þouȝt of [þe] Monhede of vr lord, or of eny oþur before-seid, and þis þouȝt schulde be letted be þi seying, þen mai þow cese of þi saying & ocupie þe in meditacion, til hit pas a-wai.

Hou a man schal haue him in þenkyng of þe passion of vre lord Ihesu; whon deuocion lastes & whon hit passeþ a-way. Cap. xxviio.

But of certeyn þinges þe bi-houeþ be war in þi meditacion. Sum schal I telle þe. On is, whon þou hast had a gostli þouȝt ouþur in ymagining of þe monhede of vre lord or of such oþur bodili þinges, & þi soule haþ be fed & cumforted þerwiþ, & hit passeþ away, be hit-self, be not ouer-bisy for to kepe hit stille be maistrie, for þenne hit schal turne þe to pyne & to bitternesse. Also ȝif hit passe not a-way but dwelleþ stille in þi mynde wiþ a trauayle of þi-self, & þou for cumfort of hit wol not leue hit, & þerfore hit reueþ þe fro þi slepe aniȝtes, or elles a-dayes from oþer gode dedes, þis is not wel, þow schalt wilfulli breke of whon tyme askeþ. Ȝe sum-tyme whon þou hast most deuocion and were loþest forto leue hit, as whon hit passeþ resonable tyme or elles ȝif hit turne to eny disese of þin euencristen, but ȝif þou do so elles dost þou not wysliche as me þinkeþ. A worldli mon or a wommon þat feleþ not per auenture deuocion twyȝes in a ȝere, ȝif he feled be grace of vr lord gret compunccion of his synnes, or elles a mynde of þe passion of vr lord, þouȝ he were put fro his slepe & his rest a niȝt or two or þre til his hed oke, hit is no force,

for hit comeþ to hem but selden. But to þe, or to anoþur man þat haþ þis maner of worchynge in costume, as hit were vch oþer day, hit is spedful for to haue discrecion in ȝoure workyng, nouȝt fulli forto folwe hit as muche as wol come. And I halde þat hit is good to þe for to vse þis maner in what deuocion þat þou be, þat þou hange not longe þer-vpon, ouþur forto putte fro þe þi mete or þi slepe in tyme, or forto [di]sese any oþur man vnskilfuli. Omnia tempus habent: Al þing haþ tyme.

Hou a mon schal haue [him] warli in þouȝt & disire, & wisli vse þe grace þat god haþ ȝiuen to hym. Capitulo xxo octauo.

Anoþur þing is þis þat þe be-houeþ be war of. ȝif þi þouȝt be ocupyed in ymaginacion of þe monhede of vr lord or in eny such oþer, and aftur þis þou art bisy wiþ al þi disyre of þin herte for to seke knowyng or felyng more gostly of þe godhede, prese not ouur-muche þer-in, ne suffre not þin herte falle fro þe disyre as ȝif þou were a-bydyng or gapyng aftur sum queynte sturyng, or sum wonderful felyng, oþur þen þou hast had. Þou schalt not do so. Hit is inouȝ to þe, & to me, for to haue desyre and longyng to vre lord, and ȝif he wole of his grace, ouer þis desyre, sende vs of his gostly liȝt [& open] vre gostli eȝen for to seo & knowe more of him þen we haue had bifore be comon trauayle, þonke we him þerof, and ȝif he wol not so, for we are not ȝit meke inouȝ, or elles we are not disposed be clennes of lyuyng on oþur sydes forte receyue his grace, þen schal we mekely knowe vr owne synnes & vre wrecchednes, & hald vs payed wiþ þe disyre þat we aue to him, & wiþ vre comon þouȝtes

þat may liȝtli falle vnder vre ymaginacions, as of vre synnes, & of Cristes passion, or of such oþur; or elles wiþ preyers of þe sauter, or of sum oþer, & loue him wiþ al ȝoure hertes þat he wole ȝeue vs þat. // Ȝif þou do oþur-wyse, þou maiȝt liȝtli be bigyled be þe spirit of errour, ffor hit is presumpcion þat a man be his oune wit schulde prese ouer-muche in to knowyng of gostli þinges, but he feled plente of grace. For þe wyse mon seiþ: Scrutator maiestatis opprimetur a gloria, þat is forte sai: «Ronsaker of þe miȝt & of þe maieste wiþ-oute gret clannes & meknes schal be ouurleyd & oppressed of him-self.»—

Ms. Thornton (Lincoln Cath. 91) [The beginning is missing in the Thornton text.]

[folio 223]

...mene þat ware in prelacye, and oþer also þat ware haly temporalle mene, had full charite in affeccione with-in and also in wirkynge with-owttene; and þat es propirly þis mellide lyfe þat es made bathe of actyfe lyfe and of contemplatyfe lyfe. And sothely for swilke a mane þat es in spirituelle soueraynte as in prelacye, in cure, in gouernance of oþer, as prelates bene, or in temporalle soueraynte, as werldly lordes and maysters bene, I halde þis mellide lyfe beste and maste by-houely to þame, als lange als þay ere bowndene þerto. Bot to oþer þat ere fre and noghte bowndene to temporale mynystracyone ne to spiritualle, I hope þat lyfe contemplatyfe allane, if þay myghte come sothefastely þareto, were beste and maste spedfull, maste medfull and faire, and maste worthi to þame for to vse and to halde, & noghte for to leue wilfully for nane owtwarde werkes of actyfe lyfe, bot if it ware in gret nede at gret releuynge & comforthynge of oþer mene ouþer of þaire body or of þaire saule. Thane, if nede aske, at þe prayere and instaunce of oþer, or elles at þe byddynge of oþer gouernance, I hope it es gude to þame for to schewe owtwarde werkes of actyfe lyfe for a tyme in helpynge of þaire euencristene. / By this that I hafe saide þou

may in party vndirstande whilke es a lyfe and whilke es oþer, and whilke accordis maste to thi state of lyffynge. And sothely, as me thynke, this Mellid lyfe accordis maste to þe. For sene owre lorde hase ordaynede þe and sett þe in þe state of soueraynte ouer oþer als mekill als it es, and lent þe habowndance of werldly gudes for to rewle and sustene specyaly all þose þat are vndire thi gouernance and thi lordchipe after thi myghte & thi cunnynge; and also after thou hase ressayuede grace of þe mercy of oure lorde godde for to hafe sumwhate knaweynge of thi-selfe, and gastely desyre and sauour of his lufe: I hope þat þis lyfe þat es mellide es beste, and accordes maste to þe for to trauelle þe þare-in. And þat es to depart wyesly thi lyffynge in two: a tyme to þe tane, and anoþer tyme to þe toþer. For wiet þou wele, if þou leue nedfull besynes of actyf lyfe, and be rekles and take na kepe of thi werldly gudes how þay þay be spendide and kepide, ne hafe no force of thi sugetis and of thyne euencristene bycause of desire and will þat þou hase anely for to gyffe þe to gastely ocupacyone, wenande þat þou arte therby excusede — if þou do so, þou dose noghte wysely. Whate are all thi werkes worthe, whethire þay be bodyly or gastely, bot if thay be done ryghtefully and resounabyly, to þe wirchipe of godde and at his byddynges? Now sothely righte noghte. ¶ Thane, if þou leue þat thynge þat þou arte bowndene to, by way of charite, apone righte and resone, and will hally gyffe þe to a noþer thynge, wilfully as it ware, for mare plesance of hym, whilk þou arte noghte bowndene to, thou dose noghte

wirchipe discretly to hyme. Thou erte besy to wirchipe his heuede and his face, and aray it faire and curyusly; bot þou leues his body and þe armes and þe fete raggede and rente and takes no kepe þare-of. And þan þou wirchipis hyme noghte. For it es a velany a mane for to be curyously arrayede apone his heuede with perre and precyous stanes, and all his body be nakide and bare as it ware a beggere. Righte so, gastely, it es no wyrchipe to godde for to couer his heuede and leue his body bare. Thou sall vndirstande þat oure lorde Ihesu Criste, as mane, es heuede of a gastely body, whilke es haly kirke. The membris of this body are all cristene mene. Some are armes, and some are fete, and some ere oþer membris aftire sundre wirkynges þat þay vse in thaire lyffynge. Than if þou be besy with all þi myghte for to arraye his heuede, þat es, for to wirchipe hyme-selfe by mynde of his passione or of his oþer werkes in his manhede by deuocyone and meditacione of hyme, and forgetis his fete, þat ere thi childire, thi seruanteȝ, thi tenantes and all thyne euencristyne, and latis þame spill for defaute of kepynge, vnarayede, vnkepide, and noghte tente to as þame aughte for to be: thow pleses hyme noghte, ffor þou duse no wirchipe to hyme. Thou makes þe for to kysse his mouthe by deuocyone and gastely prayere, bot þou tredis apone his fete and defoules þame, in als mekill als þou will noghte tente to thayme for neclygence of þi-selfe of whilke þou hase takyne cure. ¶ This me thynke. ¶ Neuer-þe-lesse if þou thynke þat þis es noghte sothe, for it ware a fayrere Offyce to wyrchipe þe heuede of hyme, as for to be alday Ocupiede in meditacyone of his manhede, þan for to go lawere to oþer werkes and make clene his fete, as for

to be besy bathe in thoghte and dede aboute þe helpe of thyne euencristene in tyme: me thynke noghte so as vnto þe. ¶ Sothely he will cune the more thanke for meke waschehynge of his fete whene þay ere righte foule and stynkyng appone the, þan for all þe precyouse payntynge and þe arraynge þat þou kane make aboute his heuede by mynde of his manhede. For it es faire enoghe and nedis noghte mekill to be arrayede of þe. Bot his fete and his oþer membris, that ere thi sugetts and thyne euencristyne, ere sumtyme euyll arrayede and had nede for to be lukede to and holpyne by þe, & namely sene þou erte bowndene þare-to; and for thaym will he cun the mekill thanke, if þou will mekely and tendirly luke þame. For þe mare lawe seruyce þat þou duse to þi lorde, for lufe of hyme, vn-to any of his membris whene nede and rightwysnes askes, with a glade meke herte, the mare pleseȝ þou hyme: thynkand þat it ware enoghe for þe for to be at þe leste degre & laweste state sen it es his will at it be so. For it semys, sen he hase putt þe in þat state for to trauelle and serue oþer mene, þat it es his will þat þou suld fulfill it at thi myghte. / This ensample I say to þe, noghte for þou duse noghte þus as I say—ffor I hope þou duse þus and better: bot for I walde þat þou sulde do þus gladly, and noghte [lathe] for to leue sumtyme gastely ocupacyone and entermete þe with werldly besynes in wyse kepynge and dispendynge of thi werldly gudes, and gud rewlynge of þi seruantes and þi tenantes, and in oþer gude werkes doynge vn-to all þinne euencristene at þi myghte; bot þat þou sulde doo bathe in dyuers tyme with a gud will, þe

tane and þe toþer, if þou myghte; as, if þou hade prayede and bene ocupiede gastely, þou sall aftir certayne tyme breke of þat and þou sall besyly and gladly ocupye þe in some bodily ocupacione vnto thyne euene-cristene; also when þou hase bene besye owtwarde a while with thi seruantes or with oþer mene profytabily, þou sall breke offe and come agayne to þi prayers and thi deuocyone after godde gyfs þe grace, and so sall þou put away by grace of oure lorde sleuthe, ydilnes, and vayne riste of thi-selfe þat comes vndir coloure of contemplacione and lettes þe sumtyme fra medfull and spedfull ocupacione in owtwarde besynes, and þou sall be ay wele ocupiede ouþer bodyly or gastely. / Thare-fore if þou will do wele þou sall [do] gastely as Iacob dide bodily. ¶ Haly write saise þat Iacob whene he begane for to serue his Mayster Labane, he couete Rachelle his mayster doghter to his wyfe for hir fairehede, and for hir he seruede. Bot whene he wende to hafe hade hire to his wife, he tuke firste Lya þe toþer doghter in stede of Rachelle, and aftirwarde he tuke Rachelle, and so he hade bathe at þe laste. / By Iacob in haly writt es vndirstande ane ouerganger of synnes. By þise two wymmene ere vndirstandene, as sayne Gregor saise, two lyfes in haly kyrke: actyfe lyfe, and contemplatyfe. Lya es als mekill at say as «trauyliouse», and betakyns actyfe lyfe; Rachelle, «syghte of begynnynge», þat es godde, and betakyns lyfe contemplatyfe. Lya was frwtefull, bot scho was sare-eghede. Rachelle was faire and lufely, bot scho was barrayne. Than righte as Iacob couetid Rachelle for hir fairehede and neuer-þe-lesse he had hir noghte whene he walde, bot firste he tuke Lya and aftirwarde

hir: righte so ilk mane turnede by grace of compu[n]ccyone sothefastely fra synnes of þe werlde and of þe flesche vnto þe seruyce of godde and clennes of gude lyffynge, hase gret desyre and gret langynge for to hafe Rachelle, þat es, for to hafe ryste and gastely swetnes in deuocyone and contemplacione, for þat es so faire and so lufely; and in hope for to hafe þat lyfe anely, he disposes hym for to serue oure lorde with all his myghtes. Bot ofte whene he wenes for to hafe Rachelle, þat es riste in deuocyone, oure lorde suffers hym firste for to be assayede wele and trauelde with Lya, þat es, ouþer with gret temptacions of þe werlde or of þe deuelle, or ells with oþer werldly besynes bodily or gastely in helpyng of his euencristyne. And whene he es wele trauelde with þame and nerhande ouer-commene, than oure lorde gyffes hym Rachelle þat es grace of deuocyone and riste in concience. And so hase he bathe Rachelle and Lya. So sall þou do after ensaumple of Iacob: take þise two lyfes actyfe and contemplatyfe, sen godde hase sett the bathe, þe tane and þe toþer. By þe taa lyfe, þat es actyfe, þou sall brynge furthe fruyte of many gude dedis in helpe of thyne euencristene. And by þe toþer þou sall be made and bryghte and clene in þe behaldynge of souerayne bryghtnes þat es godde, begynnynge and ende of all þat es made. And þan sall þou be sothefastly Iacob and ouerganger and ouercommere of all synnes, and after by þe grace of godde thi nam sall be chaungede, as Iacobe name was turnede in to Israel. Israel es als mekill at say als «a mane seande godde». Than if þou be firste Iacob and discretly will vse þise two lyfes in tyme, þou sall be aftir Israel, þat es verray contemplatyfe. Ouþer in þis lyfe he will delyuer þe and make þe free fra charge of besynes

whilke þou ert boundene to, or ells after þis lyfe fully in þe blysse of heuene when þou commes thedire. ¶ Contemplatife lyfe es faire and medfull, and þare-fore þou sall aye hafe it in desyre. Bot þou sall hafe in vsesynge mekill þe lyfe actyfe, for it es so nedfull and so spedfull. And þare-fore if þou be putt fra thi reste [in] deuocyone whene þe ware leueste be still þar-at, by thy childire, thy seruantes, or by any of thyne euencristene, for þaire profyte or ese of þaire hertes skilfully askide: be noghte angry with þame, ne heuy, ne dredfull, as if godde wald be wrathe with the þat þou lefte hym for any oþer thynge, ffor it es noghte so; bot lyghtly þou leue of thi deuocyone wheþer it be in prayers or in meditacyons, and goo do thi dett and þi seruyse to þine euencristene, als redily as if oure lorde hym-selfe bade þe do so. And suffire mekely for his lufe with-owttene gruchynge if þou may, and dissese and trubblynge of þi herte by-cause of mellynge with swilke besynes. For it may fall sumtyme þat þe trubylyere þat þou hase bene owtwarde with actyfe werkes, the mare brynnande desyre þou sall hafe to godde, and þe more clere syghte of gostely thynges by grace of owre lorde in deuocyone whene þou comes þare-to. For it faris þer-by as if þou hade a littili cole and þou walde make a fyre þare-with and ger it bryne. Thow wald fyrste lay-to stykkes and ouer-hille þe cole, and if it semyd as for a tyme þat þou sulde qwenche þe cole with þi stykkes, neuer-þe-lesse whene þou hase habedyne a while and after blawes a lyttill, onane

sprynges a grete flawme of fyre: for þe stykkes ere turnede to fyre. / Righte so, gastely, thi will and thi desyre þat þou hase to godde, it es as it ware a littill cole of fyre in þi saule, ffor it gyffes to þe sumwhate of gostely hete and gostely lyghte; bot it es full lyttill, ffor ofte it waxes colde and turnes to fleschely riste, and sumtyme in to ydilnes. For-þi it es gude þat þou putte þare-to stykkes, þat ere gud werkes of actyfe lyfe. And if so bee þat þire werkes as it semes, for a tyme lette thi desyre þat it may noghte be so clene ne so feruente as þou walde, be noghte to dredfull þare-fore, bot habyde and suffire a while, and go blawe at þe fyre, þat es: firste do thi werkes and go þane allane to þi prayers and thi medytacyons, and lyfte vpe thi herte to godde, and pray hym of his gudnes þat he will accepte thi werkis þat þou duse to his plesance. / Halde þoue þame as noghte in thyne awene syghte, bot anely at þe mercy of hyme. Be aknowe mekely thi wrechidnes and thi frelte, and arett all thi gude dedis sothefastly to hyme in als mekill als þay ere gude; and in als mekill als þay ere badde, noghte done with all þe circumstance þat ere nedfull vn-to gude dedis, for defaute of discrecione, put thame vn-to thi-selfe. And for þis meknes sall all thi dedis turne in to flawme of fyre, as stykkes laide apone þe cole. And so sall gud dedis owtewarde noghte hyndire thi deuocyone, bot raþer make it mare. / Oure lorde sayse in haly write þus: ¶ Ignis in altare meo semper ardebit et sacerdos mane surgens subiciet ligna vt ignis non extynguatur: «ffyre, he sayse, sall bryne in myne autir, and þe priste

rysande at morne sall put vndire stykkys þat it be noghte qwenchede». This fire es lufe and desire to godde in saule, whilke lufe nedis to be nureschede and kepide by laȳnge-to of stykkis þat it goo noghte owtte. Thise stykkes ere of dyuerse matire: some ere of a tre and some er of anoþer. A mane or a womane þat es letterede and hase vndirstandynge in haly writt, if he hafe þis desire of deuocyone in his herte, it es gude vn-to hyme for to gedire hyme stekkis of haly ensaumpills and saynges of oure lorde by redyngeȝ of haly write, and noresche þe fyre with thayme. Anoþer mane or a womane vnletterede may noght so redyly hafe at his hand haly writt and doctours sawes, and forthi it nedis to hym to do many gud werkis owtewarde to his euene-cristyne and kyndill þe fire of lufe with thame. And so it es gude ilke mane in his degre, aftir he es disposede, þat he gette hym stykkes of a thyng or of oþer, ouþer prayers or gude meditacyons or redynges in haly writt, or gude bodily wyrkynges, for to nuresche þe desire of lufe in his saule, þat it be noghte qwenchede. For þe affeccyone of lufe es tendir, and lyghtly will vanysche awaye, bot if it be wele kepide and by gud dedis bodyly or gastely contenualy nureschede.

Now þane sene oure lorde hase sente in to thi herte a littill sparke of his blysside fire þat es hyme-selfe, as haly writt saise: Deus noster ignis consumens est: «Oure lorde es fyre wastande»—ffor as bodily fyre wastes all bodily thynge þat may be wastyde, righte so gastely fyre, þat es godde, wastis all maner of syne whare-so it fallis, and for-thi oure lorde es lykkende to fyre wastande — I pray þe hertly, dere syster(!), noresche þis fire. This fire es noghte ellis bot

lufe and charyte; þis hase he sent in till erthe as he saise in the gosepelle: Ignem veni mittere in terram, et ad quid nisi vt ardiat? «I am commene, he saise, for to send fyre of lufe in till erthe, and whare-to [but] þat it suld bryne?» That es, godde hase sent fire of lufe þat es gude desyre and a grete will vn-to plese hyme in to manes saule, and vn-to þis ende þat a mane suld knawe it, kepe it, noresche it, and strenghe it; and be sauede thare-by. The more desire þat þou hase vn-to hyme, þe more es this fyre of lufe in the. The lesse þat thi desire es, þe lesse es þis fire. The mesure of þis desyre how mekill it es, noþer in thi-selfe ne in na noþer knawes þou noghte, ne no mane of hym-selfe, bot godde allone þat gyffes it; and for-thi dispuyte noghte with þi-selfe as if þou wolde knawe how mekill thi desire es, bot be besy for to desyre als mekill als þou may, bot noghte for to wete þe mesure of thi desyre. Sayne Austyne saise þat þe lyfe of euerilk a gude cristyne mane es a contenuelle desire to godde, and þat es of a gret vertue, ffor it es a gret crying in þe erris of godde. Þe more þat þou desires þe heghere þou cries, þe better þou prayes, þe wyseleere þou thynkis. / And what es þis desire? Now, sothely, na thyng bot a lathynge of all þis werldis blysse, of all fleschely lykynges in thi herte, and a qwemfull langynge with a thristy ȝernyng to heuenly Ioye and endles blysse. This, thynke me, may be callid a desire of godde. If þou hafe þis desire, as I hope sekirly þat þou hase, I pray the kepe it wele and noresche it wysely: and whene þou sall pray or thynke make þis desire begynnynge of all þi werke. For to encresse it, luke after na noþer .... bodily swetnes, noþer

sownyng, ne sauourynge, ne wondirfull lyghte, ne aungells syghte, ne if oure lorde hym-selfe as vn-to þi syghte walde appere to þe bodily, charge it bot a lytill; bot at all thi besynes be þat þou myghte fele sothefastly in thi thoghte a lathynge and a full forsakynge of all maner of syne and of vnclennes, with a gastely syghte of it how foule, how vggly and how paynfull þat it es; and at þou myght hafe a myghty desyrynge to vertus, to mekenes, to charite, and to the blysse of heuene. / This, thynke me, ware gastely comforthe and gostely swetnes in a mans saule, as for to hafe clennes in concience fra wikkidnes of all werldly vanyte, with stabill trouthe, meke hope, and full desyre to godde.

How so euer it es of oþer comforthes and swetnes, me thynke þat swetnes sekire and sothefaste þat es felid in clennes of concyence by myghty forsakynge and lathyng of all syne and by inward syghte, by feruent desyre of gastely thyngis; and oþer comforthes or swetnes or any oþer maner of felynge, bot if þay helpe and lede to þis ende, þat es, to clennes in conscience and gastely desyre of godde, ere noghte full sekire for to riste one. / Bot now may þou aske wheþer this desyre be lufe of godde. As vnto þis, I say þat þis desire es noghte propirly lufe, bot it es a begynnynge. For lufe propirly es a full cuppillynge of þe lufande and þe lufed to-gedyre, as godde and a saule, in to ane. This cuppillyng may noghte be had fully in this lyfe bot anely in desyre and langynge þare-to; as if a mane lufe anoþer whilke es absente he desyris gretly his presence,

for to hafe þe vys of his lufe and his likynge. Righte so, gostely, als lang als we erre in þis lyfe oure lorde es absente fra vs, þat we may noþer se hym ne here hyme ne fele hym als he es, and þare-fore we may noghte hafe þe vis of his lufe here in fulfilling. Bot we may hafe a desyre and a gret ȝernynge for to be present to hym, for to se hym in his blysse, and to be anede to hym in lufe. This desyre may we hafe of his gyfte in þis life; by þe whilke we sall be safe, ffor it es lufe vnto hyme as it may be hade here. Thus sayne Paule saide: Scientes quoniam dum sumus in hoc corpore peregrinamur a domino, per fidem enim anbulamus et non per speciem; audemus autem et bonam voluntatem habemus magis peregrinari a corpore et presentes esse ad deum, Et ideo contendimus siue absentes siue presentes placere illi. Sayne Paule sais þat «als lange als we ere in þis body, we ere pilgrymes fra oure lorde», þat es, we ere absent fra heuene in þis exile; «we go by trouthe, noghte by syghte», þat es, we lyff in trouthe, noghte in bodily felynge; «we dare and hase gud will to be absent fra þe body and be present to godde», þat es, we for clennes in concyence and sekire trouthe of saluacyone dare desyre gastely absence fra oure body by bodily dede and be present to oure lorde; «Neuer-þe-les, for we may noghte ȝitt, þerfore we stryfe wheþer we be absent or present for to plese hyme», and þat es, we stryfe agayne synnes of þe werlde and lykynges of þe flesche by desyre to hyme, for to bryne in þis desire all thynges þat lettes vs fra hyme. ¶ Ȝit askes þou wheþer a mane may haue þis desire contenuelly in his herte or noghte. Þe thynke nay. / As to þis, I may say as me thynke, þat þis desire may be hadde as for þe vertu

and profite of it in habyte contenualy, bot noghte in wyrkynge ne vsesynge; as by þis ensample. If þou ware seke, þou sulde haue as ilke mane hase a kyndly desire of bodily hele contenualy in thi herte, what so þou dide, wheþer þou slepe or þou wake, bot noghte ay ylyke: ffor if þou slepande(!) or elles wakande thynke of sum werldly thynge þan hase þou þis desire anely in habite, noghte in wyrkynge. Bot whene þou thynkes of þi seknes and of þi bodily hele, þan hase þou it in vssynge. / Righte so, gostely, es it of desire to godde. He þat hase þis desyre of þe gyfte of godde, þofe he slepe or ells thynke noghte of godde bot of werldly thynges, ȝit he hase þis desyre in habyte of his saule, vntill he syne dedly. Bot whene he thynkes of godde, or of clennes of lyffynge, or of þe Ioyes of heuene, than wirkkis his desyre als lange als he kepis his thoghte and his entente to plese godde, ouþer in prayere or in meditacyone, or in any oþer gud dede of actyfe lyfe. Thane es it gude þat all [our] besynes be for to stire þis desire and vse it be discrecyone, now in a dede now in a-noþer, after we ere disposede and hase grace to. This desire es rute of all thi wirkkynges: ffor wete þou wele whate gude dede it be þat þou dose for godde, bodily or gostely, it es ane vsynge of þis desyre; and þerfore when þou duse a gude dede, or prayes or thynkis of godde, thynk noghte in thi herte doutande wheþer þou desires or noghte, ffor þi dede schewes thi desyre. / Sum ere vnkonande and wenes þat þay desire noght godde bot if þay be ay criande o[n] godde with wordis of þaire mouthe, or ells in theire hertis by desyrand wordes, as if þay said thus: «A, lorde, brynge me to thi blysse», «Lorde, make me safe», or swylke oþer. The wordis ere gude wheþer þay be sownned in þe mouthe, or ells

fourmede in þe herte, ffor þay stire a mans herte to þe desyrynge of godde. Bot neuer-þe-les, with-owttene any swylke wordes, a clene thoghte of godde or of any gostely thynge, as of vertuȝ or of þe manhede of Criste, of þe Ioyes of heuene, or of vndirstandynge of haly writte, with lufe, may be bettire þan slyke wordis. For a clene thoghte of godde es sothefaste desyre to hyme, and þe mare gastely þat thi thoghte es, þe mare es thi desire, and for-thi be þou noghte in dowte ne in were when þou prayes or thynkes one godde or ells duse any owtwarde dedis to thyne euencristyne, wheþer þou desyres hyme or noghte, ffor thi dedis schewes it. Neuer-þe-les, if it be so þat all thi gude dedis bodyly and gastely ere a schewynge of thi desire to godde, ȝit es þer a dyuersite by-twix gastely & bodily dedis: ffor dedis of contemplatyfe lyfe er propirly and kyndly wirkyng of þis desire, bot owtwarde dedis ere noght so, and forthi whene þou prayes or thynkes one godde, thi desire to godd es mare hale, mare feruent, and mare gastely, þan whene þou duse oþer dedis vn-to thyne euencristyne.

Now þan if þou aske how þou sall kepe this desire and norische it, a littill I sall tell the, noghte for þou sall vse þe same fourme all-way as I say, bot for þou sall hafe, if nede be, some wyssyng for to rewle the in thyne ocupacyone. For I may noghte, ne I cane noghte, tell the fully what es beste ay to þe for to vse. Bot I sall say to þe sumwhate as me thynke. / One nyghtis, aftir thi slepe, if þou will ryse for to serue thi lorde, thow sall fele thi-selfe firste

fleschely heuy, and sumtyme lusty. Than sall þou dispose the for to pray or for to thynke some gude thoghte for to qwykkyne thi herte to godde, and sett all thi besynes firste forto drawe vp thi thoghte fra werldly vanytes and fra vayne ymagynacyouns fallande in to thi mynde, þat þou may fele sum deuocyone in thi sayinge, or ells, if þou will thynke of gostely thynges, þat þou be noghte letted with swylke vayne thoghtes of þe werlde or of þe flesche in thi thynkynge. Thare are many maners of thynkynges, whilke ere beste to þe I cane noghte say; bot I hope þe whilke þou felis maste sauour in and maste riste for þe tyme it es beste for the. / Thow may if þou will sumtyme thynke ouer thi synnes be-fore donne, and of thi freeltes þat þou fallis in ilke day, and aske mercy and forgyfnes for thayme. / Also aftir this þou may thynke of synnes and of wrechidnes of thyne euencristene bodily and gastely with pete and compassione of thayme, and cry mercy and forgyfnes for thayme als tendirly als iff þay ware thyne awene; and þat es a gude thoghte: ffor I tell þe for sothe þou may make oþer mens synnes a precyouse oynement for to hele with thyne awene saule, when þou hase mynde of thaym. This oynement es precyouse all-if þe spycery in it-selfe be noghte full clene: ffor it es triacle made of venyme for to distroye venyme, þat es to say thyne awene synnes and oþer mens also broghte in to þi mynde. If þou bete þame wele with sorowe of herte, pete, and compassione, þay turne vn-to triacle whilke makes thi saule hale fra pryde and envye, and brynges in lufe & charite to thyne euencristene. This thoghte es gude sumtyme

for to hafe. / Also þou may hafe mynde of þe manhede of oure lorde, in his byrthe, or in his passione, or in any of his werkes, and fede thi thoghte with gastely ymagynacyone of it, for to stirre thyne affectione to mare lufe of hyme. This thoghte es gude and spedfull, namely when it commes frely of goddes gyfte with deuocyone and feruour of þe sperite. Elles, if a mane may noghte lightly hafe sauour ne deuocyone in it, I halde it noghte spedfull þane to a mane for to prese to mekill þare-till as if he walde gete it by maystry; ffor he sall mowe breke his heuede and his body and he sall neuer be þe nerre. For-thi me thynke vn-to þe it es gude for to hafe in mynde his manhede sumtyme, and if deuocyone and sauour cume with-alle, kepe it and folowe it for a tyme, bot leue of sone and hyng noghte to lange þare-appone. Also if deuocyone cum noghte with mynde of þe passione, stryue noghte ne prese to mekill þare-after. Take esyly þat will cume, and go furthe to some oþer thoghte. / Also oþer þar bene þat ere mare gostely, as for to thynke of vertus, and for to se by lyghte of vndirstandynge what þe vertu of mekenes es and how a mane sulde be meke. Also what es pacyence and clennes, rightwysnes, chastyte, and sobirte, and swylke oþer, and how a man sulde gete all thiese vertus, and by swylke thoghtes for to hafe gret desire and langgyng to þise vertus for to hafe thayme, and also for to hafe a gastely syghte [of þe thre principal vertus, of trouthe, hope & charite. Be þe sighte] and þe desyre of þise vertus a saule sulde mowe fele grete comforthe if a mane had grace of

oure lorde, with-owtene whilke grace a mans thoghte es halfe blynde, with-owtene sauour of gastely swetnes. / Also for to thynke of þe sayntes of owre lorde, of Appostills, Martirs, Confessours and haly Virgyns, byhalde inwardly thaire haly lyffynge, þe grace and þe vertus þat oure lorde gafe þame here liffande, and by þis mynde for to stirre thyne awene herte to take ensaumpill of þame vn-to better lyffynge. / Also the mynd of oure lady saynt Marie abowne all oþer sayntes; for to see by gostely eghe þe abowndance of grace in hire haly saule whene scho was here lyffande, þat owre lorde gafe hir allane passande all oþer creatours. For in hir was fullhede of all vertus with-owttyne weme of synne. Scho had full mekenes and perfit charite, and fully with þise þe bewte of all oþer vertus, so hally þat þare myghte no styrrynge of pride, envie, ne wrethe, ne fleschely lykynge, ne no manere of syne enter in till hir herte ne defoule þe saule in no party of it. / The behaldynge of þe fairehede of þis blyssid saule sulde stirre a mans herte vnto gostely comforthe gretly, and mekill mare þane abowne þis þe thynkynge of þe saule of Ihesu oure blyssid lorde, the whilke was aned fully to þe godhede, passand with-owttyne comparisone oure ladye and all oþer creaturs. For in þe persone of Ihesu er two kyndis, þat es godde & mane, fully anede to-gedir. By þe vertu of this blysfull anynge, whilke may noghte be saide ne consayuede be manes wit, the saule of Ihesu ressayuede þe fulhede of wysedome and lufe and all gudnes, as þe appostill saise: Plenitudo diuinitatis inhabitauit in ipso corporaliter: þat es: þe godhede

was anede fully to þe manhede in þe saule of Ihesu, and so by þe saule duellide in þe body. Þe mynde of þe manhed of oure lorde on þis wyse, þat es forto behalde þe vertus and þe ouer-passande grace of þe saule of Ihesu, sulde be comfortheabill to a mans saule. / Also mynd of þe myghte, of þe wysedome, & þe gudnes of oure lorde in all his creaturs; ffor in als mekill als we may noghte see godde fully in hym-selfe her lyffande, ffor-thi we sall be-halde hym, lufe hym and dred hym, and wondire hys myghte and his wysdome and his gudnes, in his werkes and his creaturs. / Also for to thynke of þe mercy of oure lorde þat he hase schewed to þe, and to me, and to all synfull kaytyfes þat hase bene combirde in synne, speride so lange in þe deuells presone; how oure lorde sufferde vs pacyently in oure syne and tuke na vengeance of vs as he myghte ryghtfully hafe donne and putt vs till helle, if his mercy had noghte lettide hyme; bot for lufe he sparede vs, he had pete of vs, and sente his grace in till oure hertes and callid vs owte of oure syne, and by his grace hase turnede oure will hally to hyme for to hafe hyme and for his lufe to forsake all maner of syne. The mynde of þis mercy and þis gudnes, made with oþer circumstance mo þan I cane or may reherse now, brynges in to my saule grete triste in oure lorde and full hope of saluacyone, and it kyndylls desire of lufe myghtily to þe Ioyes of heuene. / Also for to thynke of þe wrechidnes, þe myscheues and þe perills, bodily and gastely, þat fallis in þis lyfe; and after þat for to thynke of þe Ioyes of heuene, how mekill blysse þare es and how

mekill Ioye: ffor þare es no syne, no sorowe, no passione, no payne, no hungre, no thriste, no sare, no sekenes, no dowte, no drede, no schame, no schenchipe, no defaute of myghte, ne lakkynge of lyghte, no wanttyng of will; bot thare es souerayne fairenes, lyghtnes, strenghe, ffredome, hele, lykynge ay-lastande, wysedome, lufe, pees, wirchipe, sekirnes, ryste, Ioy and blysse with-owttene ende. The more þat þou thynkis and felis þe wrechidnes of þis lyfe, the more feruently sall þou desire þe Ioye and þe riste of þat blyssede lyfe. ¶ Many meme er couetouse of werldly wyrchips and erthely reches, and thynkes nyghte and day, dremande and wakande, how and what-maner þay myghte wyne þare-to, and forgetes þe mynde of thayme-selfe, of þe paynes of helle and of þe Ioyes of heuene. Sothely þay are noghte wyse, thay ere lyke vn-to þe childir þat rynnes aftire buttyrflyes, and for þay luke noghte to thaire fete, þay fall somtyme and brekes þaire legges. What es all þe wirchipe and þe pompe of þis werlde in reches and Iolyte bot a buttirflye? Sothely noghte elles, and ȝitt mekill lesse. Thare-fore I praye þe be þou couetouse of þe Ioyes of heuene, and þou sall hafe wirchipe and reches þat euer-more sall laste. For at þe laste ende whene werldly couetouse mene brynges no gud in thaire handis, for all þe wirchipes & rechese er turned to noghte saue sorow and payne, thane sall heuenly couetous mene, þat forsakes trewly all vayne wyrchips of þis werlde, or ells if þay hafe wirchips & reches þay sett noghte þaire lykynge ne þaire lufe in thayme, bot ay in drede, in meknes, in hope, and in sorowe sumtyme [pay] habydes þe mercy of godde pacient-

ly, þay sall þane hafe fully þat þay hafe couetid, ffor thay sall be coround as kynges and sitt vpe with oure lorde Ihesu in þe blysse of heuene. / Also þar are many oþer meditacyons mo þan I kan say whilke oure lorde puttis in to a mans mynde for to stirre þe affeccyone and resone of þe saule to lathe vanytes of þis werlde and for to desyre þe Ioyes of heuene. / These wordis I saye to þe, noghte as I had fully schewede þese maners of meditacions as þay ere wroghte in a manes saule: bot I touche thaym to þe a lyttill, for þou sulde by þis littill vndirstande þe more. / Noghte-for-thi me thynke it es gude vn-to þe þat when thow disposeȝ þe for to thynke of godde as I hafe before saide, or one oþer wyse, if thi herte be dulle and myrke and felis noþer witt ne sauour ne deuocyone for to thynke, bot anely a naked desyre & a wayke will, þat þou walde fayne thynke of godde bot þou cane noghte—þan I hope it es gud to þe þat þou stryue noghte to mekill with thi-selfe, as if þou walde by thyne awene myghte ouer-come thi-selfe, for þou myght lightly ffall so in to more myrknes, bot if þou ware þe more slye in thi wirkynge; and for-thi I hald it þan moste sekyre vn-to þe for to say thi Pater noster and þine Aue maria, or þi matyns, or ells for to rede apone thi sauter, for þat es euer-mor a sekyr standarde þat will noghte faile, who so may cleue þer-to he sall noghte erre, and if þou may by prayeynge gete deuocyone, thane, if þi deuocyone be anely in affeccione, þat es in a grete desire to godde with gastely delyte, halde furthe thi saynge & brek noghte lyghtely off, ffor [oft] it ffallis þat praynge with þe mouthe getis and kepis feruour of deuocione, and

if a mane cesse of saynge, deuocyone vanysche away. Neuer-þe-les if deuocione of prayere brynge to thi herte gastely a thoghte of þe manhed of oure lorde, or of any oþer before-said, and þis thoghte sulde be lettide by þi saynge, þan may þou cesse of saynge and Ocupye þe in meditacyone, vntill it passe away. ¶ Bot of certayne thynges the by-houes be warre in þi meditacione. Sum sall I tell þe. / Ane, þat whene þou hase had a gastely thoghte ouþer in ymagynynge of þe manhede of oure lorde or of swylke bodily thynges, and þi saule hase bene fedde and comforthed þer-with, and passes away by þe-selfe: be þou noghte to besy for to kepe it still by maystry: ffor it sall þan turne to pyne and to bitternes. / Also if it passe noghte away bot duellis still in thi mynde by any trauell of þi-selfe, and þou for comforthe of it will noghte leue it, and þer-fore it reuys the fra þi slepe on nyghtys, or elles one dayes fra oþer gud dedis, þis es noghte wele, thou sall wilfully breke of whene [tyme] askis, ȝa sumtyme whene þou hase maste deuocyone and ware latheste for to leue it, as whene it passes resonabill tyme or ells it turnes to disesse of thyne euencristene, Bot if þou do so elles þou dusse noghte wysely as me thynke. A werldly mane or womane þat felis noghte peraunter deuocyone twys in a ȝere, if he felid by þe grace of oure lorde gret compunccyone for his synnes, or ellis by a mynde of þe passione of oure lorde, þofe he ware put fra his slepe a nyghte or two or thre vn-till his heued werke, it es na force, for it commes to þame seldome;

bot to þe, or to a-noþer mane or womane þat hase this maner of wirkynge in custome as [it] ware ilke oþer day, it es spedfull for till hafe discrecyone in ȝour wyrkynge, noghte fully fall þer-to for to folow it als mekill als will come. And I halde þat it es gud to þe for to vse þis maner in what deuocyone þat þou be, þat þou hyng noght to lange þare-appone ouþer for to put þe fra thi mete or thi slepe in tyme, or for to disesse any oþer mane vnskilfully. The wyse mane sayse: Omnia tempus habent, þat es: «all thyngis hase tyme». / Anoþer thyng es this þat þe by-houys be warre off. If thi thoghte be ocupied in ymagynacyone of þe manhede of owre lorde or in any swilke oþer, and after this þou erte besy with all þe desire of thi herte for to seke knawynge or felyng more gastely of þe godhede: prese noghte to mekill þar-after, ne suffire noghte thi herte fall fra þe desire as if þou ware abydande or gapand aftir sum qwyent stirrynge, or sum wondirfull felynge vthire þan þou hase had. Thou sall noghte do so. It es ynoghe to me and to þe for to haue desyre & langynge to oure lorde, and if he will of his fre grace, ouer þis desire send vs of his gostely lyghte and opyne oure gostely eghene for to se & knawe more of hyme þan we hafe had before by comone trauell, thanke we hym þar-of; and if he will noghte, for we er ȝit noghte meke ynoghe, or ells we er noghte disposede by clennes of lyffynge in oþer sydis for to ressayue his grace, than sall we mekly knawe oure awene syne and wrechednes, and hald vs payed with þe desyre þat we hafe to

hyme, and with oure comone thoghtes þat may lyghtly fall vndir oure ymagynacione, as of oure synns, or of Cristes passione, or of swilke oþer, or ells with prayers of þe sauter, or sum oþer, and loue hym with all oure hert þat he will gyff vs þat. / If þou do oþerwyse, þou may lyghtly be by-gyled by þe spiryte of errour, ffor it es presumpsione a mane by his awene wytt for to prese to mekill in to knawyng of gastly thynges, bot if he felid plente of grace: ffor þe wyse man saise þus: Scrutator maiestatis opprimetur a gloria, þat es to say: «Raunsaker of þe myghte of godde and of his maieste with-owttene gret clennes and meknes sall be ouerlayde and oppresside of hym-selfe» &c.

explicit.

[Additional material from printed editions] [The early printed editions and some late MSS add extra material at the beginning and end, reproduced by Horstman primarily from Julian Notary's 1507 edition.]

[Beginning]

Ed. J. Notary, 1507

This is a deuout boke compyled by mayster Walter Hylton to a deuout man in temperal estate, how he sholde rule hym.

¶ How a man þat wol be ghostly must fyrst vsen moche bodyly exercyse in penaunce and destroyenge of synne: Cap. Primum.

DEre brother in Cryst, two maner of states there are in holy chyrche by þe whiche crysten soules plesen god & geten hem the blysse of heuen; that one is bodyly, & that other is ghostly. Bodyly werkyng longeth pryncypally to worldly

men & wymen the whiche lefully vsen worldly goodes, & wylfully vsen worldly besynes. Also it longeth to all yonge begynnynge men the whiche comen newe out of worldly synnes to the seruyce of god; for to make hem able to ghostly werkyng & for to breke downe the vnbuxumnes of the body by dyscrecyon [and suche] bodyly werkynge, þat it myght be suple & redy, & not mekyl contraryous to the spyryte in ghostly werkynge. For [as] saynt poul sayth, as woman was made for man & not man for woman, ryght so bodyly werkynge was made for ghostly & not ghostly for bodyly. Bodyly werkynge goth before & ghostly comyth after; as saynt Poul sayth: ¶ Non prius quod spirituale, sed quod animale, deinde [quod] spirituale. And this is a cause why it behoueth to be so: for we are borne in synne and corrupcyon of the flesshe by the whyche we are soo blynded & so ouerlayed þat we haue neyther the ghostly knowyng of god by lyghte of vnderstondynge, ne ghostly felynge of hym by clene desyre of louynge. & therfore we may not sodeynly sterte out of this derke nyght of this flesshly corrupcyon into þat ghostly lyght; for we maye not suffre it ne bere it for syknes of ourself, no more than we may with our bodyly eyen whan they are sore beholde the lyght of the son. & therfore we must abyde & werke be processe of tyme. Fyrst by bodely werkes besily tyl we be dyscharged of this heuy burden of synne whiche lettyth vs fro ghostly werkyng; & tyl our soule be somwhat clensed fro grete outwarde synnes & abled to ghostly werke. By this bodily werkynge [that] I speke of mayst thou vnderstonde al maner of god werkis þat thy soule doth by þe wyttes & þe membris of thy body, vnto thyself as in fastyng, waking, & in restraynyng of flesshly lustes by penaunce doyng, or to thyn euencristen be fulfyllyng of þe dedes of mercy bodyly or ghostly, or vnto god be sufferynge of al bodely myscheues for þe loue of ryghtwysnes. / Al thyse werkes done in trouthe by charyte plesen god; withoute whiche they are nought. Than who so desyreth for to be occupyed ghostly, it is syker & profitable to hym þat he be fyrst wel asayed a longe tyme in this bodely werkynge, for thyse bodely dedes are a token & a shewyng of moral vertues, withouten whiche a soule is not able for to werke ghostly. Breke down fyrst pryde in bodely beryng & also within thin hert thynkyng, bostyng & praysyng of [thyselfe and of thy dedis, presumyng of] thyself [&] vayn lykyng in thyself of onythyng þat god hath sent to the bodely or ghostly. Breke downe also enuye & yre ageynst thyn euencrysten whether

they be riche or pore, gode or bad, that thou hate hym not ne haue dysdeyne of hym wylfully neyther in worde ne in dede. Also breke downe couetyse of worldly good, þat thou for þe holdyng [or] getyng or sauyng of it offende not thy conscyence, ne breke not charyte to god & to thyn euencrysten for loue of ony worldly good, but þat thou getyst to kepe it & spende it without loue & vayn lykyng of it, as resyn asketh, in worshyp of god & helpe of thyn euencrysten. Breke downe also as mekil as thou mayst flesshly lykynges eyther of accydye or bodyly ese, gloteny or lechery; & than whan thou hast ben wel traueyled & wel asayed in all suche bodely werkis, than mayst thou by grace ordeyne the to ghostly werkyng. The grace & þe goodnes &c.

[Conclusion]

And therfore the wyse man sayth in an other place on this wyse: Altiora te ne quesieris, et fortiora te ne scrutatus fueris, that is forexpand_less to saye: »hygh thynges that are aboue thy wytte and thy reason seke not, & greate thynges that are aboue thy myght ransake not«. By these wordes the wyse man forbedeth not vtterly for to seke and ransake ghostly and heuenly thynges, but he forbyddeth vs that as longe as we are flesshely and not clensed fro vayne loue of the worlde, that we take not vpon vs by our owne trauayle ne by our owne wytte for to ransake or to fele ghostly thynges; ne thoughe we fele ghostlye thyngysexpand_less and grete feruour of þe loue of god so moche [that] we set at nought all erthly thynges and vs thynketh that we wolde for goddes loue forsake all the Ioyes and [all] the welth of this worlde, yet are we not anoneexpand_less able to redy for to seke and beholde ghostly thynges that are aboue vs, vntyll our soule be made sotyll & tyll it be made sadde & stable in vertues by processe of tyme and encreasynge of grace. For as saynt Gregory sayth: no man sodenly is made souerayne in grace, but fro lytell he begynneth and by processe wexeth vntyll he be perfyte.

AMEN.
¶ Explicit vita mixta.

The Abbey of the Holy Ghost

Ms. Thornton (Lincoln Cath. 91)

[folio 271]

Religio Sancti Spiritus, Religio Munda.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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.

Explicit Relegio sancti Spiritus 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-

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.

Here begynniþ þe forseyd chartre.

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

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

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.

Explicit carta. Memorandum quod primo die incarnacionis hominis &c.

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

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.

& 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

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,

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. &

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

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

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;

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.

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

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.,

«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

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;

«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

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

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 expand_less

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: expand_less

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ÞEr 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.

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How God putte his ffoure douhtren In to þe abbey of þe holigost. expand_less

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. expand_less