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

Works wrongly attributed to R. Rolle [In this category, Horstman includes miscellaneous texts assigned to Rolle by eighteenth- and nineteenth-century scholars like Thomas Tanner (Bibliotheca Britannico-Hibernica, 1748, p. 375), or by references in the MSS themselves.]

The Counsels of Saint Isidore [Several versions of this text exist. Harley 1706 records Version C, according to the Manual of the Writings in Middle English, vol. 7.]

Ms. Harl. 1706

[folio 90a]

These ben the gadered counsey[les] of seynte Isodre, to conferme man howe [he] schalle fle vyces and folowe vertues.

¶ Consyderacyon of a man hym-selfe.

O Man, knowe þi-sylfe, knowe what þou arte, knowe þy begynnynge: whye þou were borne, into what vse or ende þou were goten, why þou were maade, to what þinge in þis worlde þou were formede. Haue mynde of þy makynge, b[e] suche as þou were maade, ȝee suche as þi maker formede þee, suche as þi creator ordeyned þee.

Off yuel þouȝttys.

Euery day ransake þin herte, euery day examyne þin herte; kepe þi soule fro synnefulle þouȝte, and lette not foule þouȝte ouer-þrowe þi mynde. Whan a

schrewed þouȝte towecheþ þee, consent not to hyt; kylle þe serpent whane he fyrste apereþ, trede a-downe þe serpentys hede, ¶ caste vnder foote þe bygynnynge of yuelle suggestyon or styrynge to synne, amend synne þere w[h]ere yt is knowen. In þe bygynnynge wiþstond a schrewde þouȝte, and þou schalte ascape welle the remenaunte.

Off chastyte.

Be þou not defoulyd wiþ eny vnclennes, be þou not spotted þoruȝe eny luste; lete lechyrye growe no more in þe. ¶ Chastyte ioyneþ a man to god, to chastyte ys byhyte þe kyngdome of heuen. Yf þou ȝite fele the styryngges of þi flesche, yf þou ȝite be touched wiþ pryckenges of þi flesshe, yf þou ȝite be styryd wiþ þe suggestyon of luste, yf þe mynde of lecherye tykylle ȝite þi wylle, yf þi flesshe ȝite fyȝte aȝens þe, yf lecherye ȝit tempteþ þe, and yf luste ȝit styreþ the to synne: sette byfore þee þe mynde of deeþ, putte byfore þee þe day ofe þi deeþ, sette byfore þinne yȝen þe ende of þi lyf, putte byfore þee þe streyte dome þat is to come, putte byfore þee þe hard tormentys þat ben to come, sette byfore þee þe euerlastynge fyer of helle, putte byfore þee þe orryble peynes of helle.

Off contynuale preyer.

Preye wiþ wepynge contynually, preye besylye, byseche god day and nyȝte, morne and sorowe euer for synne. Aryse in þe nyȝte to preyer. Lette preyer be to þe contynualle armure. ¶ Þis ys þe fyrste vertu aȝens temptacyon: deuellys ben ouercome by preyer; preyer avayleþ aȝen alle yuellys.

Off fastynge.

Chastyse þi body, by fastynge, by abstynence and by scarsnese; þou ma[i]ste not ouercome temptacyons in her hyȝe hete, but yf þou be lerned to faste. Þoruȝ mete forsoþe groweþ luste, plente of mete styreþ þe flessh to lecherye; but by fastynge luste ys restreyned, by fastynge lecherye ys ouercome.

Off drynke.

Drynke forsoþe ys þe instrumente of lecherye. Fyer by castynge-to of wode encreseþ more and more; þe more mater ys in þe fyer, þe more ys þe flame.

Off lokynge.

Thynne yȝen ben þe fyrste dartys of luste, syȝte ys desyer of woman, and woman of man; mynde ys cauȝte by þe yȝen. Wiþ-draw þin yȝen from wantownes, set hem not in the bewte of flesshe; byholde not a woman to desyre hyr, do awey the cause of synnynge, and leue bysydes þee þe mater of trespassynge; yf þou wolte be sure fro lecherye, be þou desceuered fro women, boþ in body and syȝte.

Off wommen.

If þou be departed in body from wommen, þou schalte [falle] from þe entente of synne. Yf þou sytte bysydys a serpente, þou schalte not longe be unhurte; yf þou be longe byfore a fyre, ȝhe alle-þouȝ þou were made of yren, sume tyme þou schuldeste melte; yf þou abyde ryȝte nye perelle, þou schalt not longe be syker. Ofte-tyme leyser haþ ouercome whom wylle myȝte not.

Off good bysynes.

Lecherye ouercomeþ soone a man ȝouen to ydylnes, luste brenneþ greuousely whom sche fyndeþ ydylle. Luste ȝeueþ place to trauele, to werke, to bysynes and to laboure. Þerfore be ware of ydylnes, lede not þi lyfe in ydylnes, spende þi body in laboure, vse sume maner of bysynes, seke vnto þe sume profytable werke where-vpon þe entent of þi soule may be sette.

Off redynge.

ȝeue þe moche to redynge, take hede in medytacyon of scrypture, bysye þe in þe lawe of god; haue a customable vse in deuyne bokes. Redynge trewely [teche]þ what þou schalt schone ..., redynge telleþ whyder þou goeste. In redynge, wytte and vndyrstondynge encreseþ. Þou schalt moche profyȝte in redynge, yf þou do as þou redyste.

Off mekenesse.

Be þou meke, be þou grounded in mekenesse, [be þou] laste and loweste of alle. By mekenesse make þi-selfe leste, sette þi-selfe before noman, trowe þi-selfe aboue noman; a-vaunte not þi-selfe, boste not þi-selfe, enhaunce not þi-selfe wanntounly; streche not forþe þe wynges of pryde; so moche þou schalt be þe more precyouse afore god, þat þou setteste lytylle pryce by þi-selfe. ¶ Bere þerfore schamefastenes in chere by mynde of þi defauȝttes, for schame of þi synnes be dysmayed to loke prowedly, walke wiþ a lowe chere, wiþ a meke mouþe, and wiþ a sad vysage. In hyȝe worschype, haue grete mekenesse; alleþouȝ þou be of hyȝe power, restreyne hyȝnes in þi-sylfe, lete not worschype make þe prowde; þe heyȝer þou arte in dygnyte, þe lower by mekenesse þou make þee.

Sadnes of mynde.

Be not sory in þi dysesys, in þi sekenesse þanke þou god. ¶ Be rather more bysy to be hoole in soule, þan in body. If prosperytees come: be þou not prowde; yf aduersytees falle: be þou not heuy. Knowe in þi-selfe þat god haþ prowued þe in sorowe for þat þou schuldeste not be prowd. Be euen þerfor in alle þinges; for ioye neyþer for sorowe chaunge neuer þi mynde. Vnderstonde welle þere is noþinge but yt may falle as god wolle, and yf þese þinges be þouȝ[t]e on byfore, þei ben þe esyer whan þey fallen; and þerfor what-so-euer happeþ, suffre yt mekely wiþ fre wylle.

Off paciencye.

Be more redy to suffre dysese, þen to do yt. Be pacyent, be meke, be softe, be esy. Kepe pacyence in alle þinges, kepe softenes, kepe mekenes. Sette byfore a scharpe worde þe schylde of sufferaunce, and þouȝ eny man sterre þe to wraþe, þouȝ he whette þee, þouȝ he chyde þee, þouȝ he blame þe, þouȝ he repreue þee, þouȝ he do wronge to þee: be þou stylle, holde þi pees, sette not þere-by, speke not a worde þere-aȝens; for by sylence þou schalte þe sonner ouercome.

(Of manhod.)

Lerne of Cryste manlynes, take hede at Cryste and be not heuy; he sufferynge wrongges lete to vs ensample. ¶ He bobbyd and buffetyd, spytte vpon and scorned, nayled honde and foote, crowened wiþ þornes, dampned to þe crose: euermore helde hys pees; ... and so tempre þou þi dysese by consyderacyon of ryȝtewysnes—and þou schalte suffre yt þe lyȝtelyer, yf þou take hede wherefor yt comeþ.

Off peece.

Loue peece wiþoute-forþe, loue peece wiþinforþe, kepe peece wiþ alle men, wiþholde alle men in myldenesse, beclyppe charyte, proue more þi-selfe to

loue þen þou to be louyd. Make peece þere hate ys; haue stabylnes of mynde, haue goodnes of wylle, be redy in good desyre, speke gladly to alle men; flee chydynge, be ware of stryues, do awey þe occasyon of stryffe, dyspyse stryffe, and lyue alwey in peece; stryffe not in eny wyse.

Off compassyon.

Be not glade vppon þe deeþ of þin enemye, leeste perauenture vppon þe falle þe same, ȝhe and leeste god turne hys wraþe fro hym to þee. Who forso þe ioyeþ of þe falle of hys enemye, he schalle sone falle into þe same. ¶ Be [not] glade to sorow vppon hym þat ys dy[s]esyd; in oþer mennys mysesys be not harde-hertyde, and so oþer mennys myscheefe morne as þin owne.

Folowynge of goodnesse.

In alle þi bysynes, in alle þi werkys, in alle þi lyuynge folowe good men, folowe hooly men, haue before þin yȝen þe ensample of seyntys, take hede to worche welle after vertues of hooly men, lerne to lyue welle by þe techynges of ryȝtewys men.

Dyspysynge of preysynge.

Dispyse þou cheryschynge, preysynge and fauoure of peplys; stodye raþer to be good þen to seme good; take noon hede who preyseþ þee, or who dyspyseþ þee, leste preysynge dysceyue þee, or blamynge lete þee. If þou sette not be preysynge, lyȝtely þou schalt sette bysydys þe blamynge. þerfor suppose not þi-selfe good, þouȝ þou be holde goode in oþer mennys tungges; aske þin owen conscience, deme þi-selfe by þin owne dome, and not by oþer mennys speche but in þin owne mynde enscherche þi-selfe; þere may noman knowe better what þou arte, þen þou þat knoweste þi-selfe; what profyteþ [it] þee, syþen þou arte a schrewe, to be hoolde goode?

Honeste conuersacyon.

Flee þou symulacyon, feyne not holynes in derke cloþinge; suche as þou woldeste be holde in alle þi conuersacyon, suche be þou in dede. Schewe þy professyon in lyuynge, and not in tokenes oonly; in cloþinge and in-goynge haue wiþ þe sympylnesse, in þi gate and in þi mouynge clennes, in þi berynge sadnes, in þi walkynge honeste; noþinge of vylonye, noþinge of vnclennes, noþinge of wantownes, and noþinge of wyldenes. ¶ Be ware in þi gouernaunce þat þere apere noþinge of beestelynes. Ȝeue not to oþer men cause to scorne þee, ȝeue not to eny man occasyone to bacbyte þee.

Good felowschype.

Schone yuele men, be ware of wyked men, flee schrewys, dele not wiþ broþelles; flee þe companyes of þo men raþeste whiche ben euer redy to vyces. Ioyne þe wiþ good men, desyre þe felouschyppe of dyscrete men, seke þe companyes of vertues men; for who [so] goeþ wiþ wyse men, he schall be wyse; and who so draweþ to folys, schalle be lyke to hem; for lyke to lyke ys woned to be ioyned.

Kepynge of þinne eres.

Schytte þin eres þat þou here none yuele; forsake vnchaste spechys, flee vnhoneste wordys; for a vayne worde soon defouleþ þe soule; and þat ys lyȝtly doon [þat is] gladly herde soone.

Kepynge of þinne mouþe.

Lete noþinge passe þi mouþe þat myȝte lette vertue. Lete þe sowne of þi voyce breke noþinge but þat þat nedyþ. Lete þat procede of þi lyppys þat defouleþ not þe erys of þe herer. A veyne worde ys taken of a veyne conscyence; þe tunge of man scheweþ hys maners, and suche as þe worde ys, suche ys þe soule, for þe mouþ spekyþ of þe habundaunce of þe herte. Refreyne þi tunge from veyne speche and ydyle, for an ydyle worde schalle not passe vnponysshede; who so wylle not refreyne hys tunge from ydyle wordys, he schale falle lyȝtely in to synefule wordys. Lete þi worde be wiþ-owte reprefe, lete yt be profitable to the herers. ¶ Bysye þe not [to] speke þat þat lykeþ, but þat þat nedeþ. Take hede what þou spekeste & what þou spekeste not, and boþe in spekynge and not spekynge be ryȝte ware. Take good avysemente what þou seyeste, leste þou mayste not calle aȝen þat þat þou seydeste. Flee þe chaunces of tunge, lete not þi tunge lese þee. Haue euermore scylence to þi frende; speke whan tyme ys, and be stylle whan tyme ys; speke not or þou here, and lete askynge open þi mouþe.

Synne of bacbytynge.

Bacbyte not þe synner, but be sory for hym. Kutte fro þi tunge the synne of bacbytynge, hurte not a noþer manys lyfe . . . . ¶ That þat þou bacbytyste in a noþer, drede þou þat in þi-selfe; whan þou blameste anoþer, rep[reue] þin owen defawtys. If þou wolte bacbyte, þenke on þin owen synnes; byholde not oþer mennys trespasses, but inwardely by-holde þin owne; þou schuldeste neuer bacbyte, yf þou wolte byholde þi-selfe. ¶ Here no bacbyters, lysten not to tale-tellers; for lyche gylty ben þe bacbyters and þe herers. Desyre not þou to wytte þat þat perteynyþ not to þee; þo þingges þat men speken by-twene hemselfe, bysye þe not to knowe; axe þou neuer what eny man spekeþ, seyeþ or doeþ; be not to bysye, leue suche [bysynes þat perteyneþ not to þee; by as grete] bysynes amende þin synnes, by howe myche þou byholdyste oþer mennys.

Off lyynges.

Flee bysylye alle maner of lyynge, and neyþer by hape ne be avysemente sey þou neuer fals; ffor the mouþe þat lyeþ: sleeþ þe soule. Þerefor flee dysc[e]yte, avoyde lesynges, be ware of falsenes, speke clenly, be trewe in worde; deceyue no man in lyinge, ne brynge no man in to mys-wenynge. ¶ Speke not oo þinge & doo a noþere; sey not oo þinge and mene anoþere.

Off swerynge.

Putte from þe swerynge, doo awey þe vce of swerynge. Vengiaunce gooþ not fro þe housys of hem þat swereþ myche, but schulde be fulfyllyd wiþ wyckednesse. ¶ Hit ys perylouse soþely for to swere, for ofte swerynge makeþ þe custome of swerynge. Treueþ nedeþ noon ooþe; a feyþfulle speche holdeþ the place of a sacramente—as who seiþ: a feyþfulle worde ys as myche as alle the swerynge of þe worlde.

Off a-vowe made.

Do þe good þat þou haste be-hote; be not lyȝte in worde and harde in dede. Þou schalte be myche gylty to god, yf þou ȝeelde not þat þat þou haste a-vowede; þei dysplesen god þat fulfylen not her avowys; þey ben a-counted amonges heþen men þat performen not her avowys. I seye not of avowes þat ben yuelle, but good; ffor yf þou þoruȝ þin owne folye haste made a fonned avowe, þoruȝ þe doome of a dyscrete man be yt wysely turned in to good.

To god alle þinge ys open.

Seye not an yuele worde in þin herte: an yuele worde may not be hydde in scilence; þat þinge þat þou doeste or seyeste wiþ-in þi-selfe, byleue þou verely þat yt ys open be-fore god; if men ben stylle, bestes speken. Þerfor flee synne as þouȝ þou myȝte not kepe yt preuye, synne þou þere where þou knoweste god ys not; for þere ys no þinge hydde fro hym. Þou schalte be funden gylty in þe iugementys of god, þouȝ þou be hydde to mannys iugementys; ffor he be-holdeþ þe herte, þat ys wiþinforþe he seeþ, and knoweþ þat man hym-selfe knoweþ not. ¶ Turne þy counceylle and þi werke euermore to god, in euery dede aske goddys helpe; arette þou alle þinges to goddys grace and to goddys ȝifte, truste not to þin owne desertys, in þin owene vertu presume þou noþinge.

Off conscience.

There may no man flee hym-selfe, & þouȝ an opene fame harme þe not, [yit] þin owne conscience dampneþ þee; ffor þere ys no peyne gretter þen ys pryckynge of conscience. If þou woldeste neuer be sorye, lyue welle; a syker conscyence suffereþ esylye heuynes, a good lyuer haþ euermore ioye; þe conscience of a synnefulle man ys euermore in peyne, a gylty soule ys neuermore syker; neyþer wounde neiþer deeþ schalle fere þe, yf þou lyue welle and treuely.

Hydynge of vertu.

If þou wolte multyplye þi vertues, schewe hem not by þi wylle, [hide thi vertues] for dred of pryde and veyneglorye; flee to be seen and þan þou deserueste mede; þat þat þou mayste lese by schewynge, kepe þou yt be hydynge.

Off confession.

Schewe þe synnys of þin herte, make open þi sch[r]ewed þouȝttes. A synne schewed ys sone helyd; a defauȝte forsoþe hyde ys made more, synne doon by scylence encreseþ more and more. Truly yt behoueþ more to schone yuele þen to amende yt, leste parauenture whan þou falleste þere-ynne, þou mayste not avoyden yt.

Of fore-þouȝte.

By-þinke þe longe byfore þe deede, avyse [þe] longe byfore þe warke þat þou wolte doo; encerche yt longe, proue yt longe and so do yt. And whan þou haste longe by-þouȝte þee, do þou þanne as þou haste proued; in þinges þat ben certeyne of welle-doynge, tary not in puttynge -ouer tylle to þe morowe. ¶ In good þinges tariynge harmeþ, and lette[þ] þo þinges þat ben nedfulle.

Off techynge.

Lerne þat þou canste note, lest þou be founden an vnprofytable techer; þe good þat þou haste herde, seye yt; þe good þat þou haste lernyd, teche yt; þe more [þat it is yeuen, þe more] yt wexyþ. But [yet] lette dedys goo byfore þe worde þe whyche þou scheweste wiþ þi mouþe; ffulfylle þou þat in warke whyche þou techeste in wordys, in schewynge yt by ensample; ffor yf þou teche and doo yt, þou schalte be holden gloryous. In þi techeynge kepe þe from mannys preysynge;

so enforme oþere þat þou kepe þi-selfe, so teche þat þou lese not þe grace of mekenesse; be ware whyle þou reyseste oþer by techynge, þat þou falle not þi-selfe be desyre of preysynge. Whan þou techeste, vse note derkenesse of wordys, sey so þat þou mowe be vnderstonde; þe dyuersyte of personys ys to been seen; where, howe, and whom þat þou techeste be avysed; speke comon þinges to alle men, and to fewe men schewe þat ys hyd. Be not aschamed to speke þat þat þou canste welle defende; þat þat þou wanteste of kunnynge, aske of oþer men. By kunnynge trewely schewed hyde þinges ben openned, and harde þinges ben made lyȝte.

Curiosite.

Be not besy to knowe þat ys hyde, couyte note to knowe þat oweþ not to be knowe. In dysputynge do awey stryfe, do awey frowardnesse and assente sone to þe trouþe; seye not aȝens ryȝtewysnesse, stryfue not to avoyde þat ys ryȝte; loue more to here þan to seye, here in þe begynnynge & speke þe laste of alle; þe laste speche [is] better þen þe former.

Off obedience.

Worsshype euery man for þe meryte of hys holynesse, after her worþines ȝeue to eche man honoure. Suppose not þi-selfe euyn to þi souereyn, ȝeue obedience to þin elders, serue to her byddyngges, bowe to her auctoryte, folowe her wylle; abeye to alle men in good byddynges; ȝite so obeye þee to man þat þou offende note þe wylle of god. þerfor fulfylle mekely þe charges þat þou haste take vpon þee, be obedyente to goddys ordynaunce, be not hardy to do aȝens hys wylle. Dyspose alle þinges not wiþ a sturdy wylle, but wiþ an esye herte. Be ware of worshippes [which þou maist not haue withoute synne; the lightnes of worshippis] ys þe grettenes of synnes, and þe gretter þi degre ys þe gretter ys þe peyne.

Off souereynte.

Be besy raþer to be loued of þi sogettys, þen to be drade; lette þi sogettys raþer worschyppe þee and serue þe for loue, þen for drede or nede. Qwyte þe so to þi sogettys þat þou be more loued þen dred. Wiþ a souereyne goodnes gouerne þi sogettys; be not feerdefulle to þi sogettys, be suche lorde to hem þat þey may be glad to serue þe. Boþe in ponsshynge and in cheryschynge kepe a maner; be not to streyte, ne forȝeue not to sone, but kepe maner in alle þi werke. Hit longeþ to a wyse man to mesure alle þingges, leste of good be made yuelle. Byholde certeynly what ys conuenyable for þe tyme, wher, whan, howe, and wherfor, þou comaundeste eny þinge to be done; and þat þou woldeste were doon to þee, do þou þat to a noþer. Be suche to oþer men as þou desyreste oþer men be to þee. ¶ Hynder noman wiþ þi wytnes; do noman harme, leste þou suffre þe same. Kepe manerlynes, kepe ryȝtewysnes; defende noman aȝens trouþe; whyle þou demeste, be he pore be he ryche, byholde þe cause and not þe persoone. Kepe trouþe in alle þingges; sytte þou neuer in dome wiþoute mercy. Be as meke in oþer mennys defauȝtys as in þin owne; ¶ so deme oþer men as þou desyreste to be demed þi-selfe. Whyle þou arte mercyfulle in oþere mennys gylte, þou haste mercy on þi-selfe; the doome þat þou putteste vpon a noþer, þou schalte bere þi-selfe. By what mesure þou mesureste, yt schalle be mesured aȝen to þe. ¶ Deme noman by suspecyon; fyrste prou and so deme. In douȝtys reserue þe sentence to goddys iugemente, and at hys dome be yt demed; and þat þat þou welle knoweste, at þin owne dome be yt demed.

Dyspyte of the worlde.

Ife þou wolt be in reste, desyre noþinge of þe worlde; þou schalt haue reste of soule yf þou putte fro þe þe bysynes of þe worlde. Caste fro þe alle þat may lette þe fro good purpose. Be mesured to the worlde, and þe worlde to þe. As þouȝ þou were dede, byholde not the glorye of þe worlde; sette not by þat, whyle þou lyueste, þat þou mayste not haue whan þou arte dedde. What-so-euer þou ȝeueste, ȝeue yt wiþ good wylle; do mercy wiþoute ȝifte, ȝeue almes wiþoute heuynes; þe good wylle is more þen þe þinge þat is ȝeuen. Þat þat ys ȝeuen wiþ good wylle, þat god accepteþ; but he þat ȝeueþ wiþ heuynes, schalle leese hys mede; þere ys no mercy wher ys no good wylle. Doo noþinge for preysynge, noþinge for worldly opynyon, but oonly for lyffe euerlastynge. Amen.

These ben þe counselles of seynte Ysodore, whiche ben good and holsume, yf þere be hade in þe reders and louers of hem wylfulle execucyon.

Augustinus de contemptu mundi

Ms. Harl. 1706

[folio 142b]

Augustinus de contemptu mundi.

Iffe þou sey to me «þis ys an harde worde whiche þou spekeste; who may forsake þe worlde as þou seyeste and hate hys flesshe? I seye þe forsoþe I may not so doo»: ¶ To hym þat haþ þis mocyon or þis consyderacyon, seynte Augusten answereþ to hym þus and seiþ: «My frende, I prey þe telle þou me where ben nowe þe louers of þe worlde, whiche weren wiþ vs here but a whyle a-goo? Þere ys nowe nouȝte lefte of hem but asshes and wormes. Byholde bysyly in þi mynde and se a-ferre wiþ þi gostely yȝen, what þey weren sumtyme, and what þey ben nowe in tyme presente. Forsoþe men and wommen þey weren as we be nowe; þey eten, þey drunken and made hem merye, and lede alle her dayes in lustys and lykyngges after þe wylle of her concupyscence, and wolde not be aȝene-seyde, but leften vtterly þe wylle of god. Þese peplys a lytyle whyle floryschydden in her lustys, and in a poynte þei fellen doune to helle. A, what profytyde to hem her veyne worschyppe and a schorte gladnes, þe pryde of þe worlde, þe luste of her flesshe, and false rychesse, a grete meyne, and yuelle coueytyse? Where ys nowe her loude lauȝynge? where ys nowe [her] grete braggynge and al[l]e her bostynge? Of her gladnes ys nowe made grette heuynes, after a grette luste sueþ a fulle greuous ferdefulle peyne wiþ alle vntellable wyckednes. ¶ And what-so-euer haþ fallen to hem, þe same may falle to þe, for þou arte a man as þey were, ȝee a man made of cley-molde. Of þe erþe þou arte, and of the erþe þou lyueste; forsoþe and in to erþe þou schalt turne». Þis sentence seiþ seynte Austyne.

Whye ys þe worlde byloued þat ys fals and veyne, syþen þat hys welþis been vncerteyne?

Also soone slydiþ hys power away: as doþe a brokele potte þat fresshe ys and gay.

Truste ȝe raþer to letters wrytten in yis: þan to þe wrecched worlde þat fulle of synne ys.

Hyt ys fals in hys byheste and ryȝte deceyueable, yt haþ bygyled manye men, yt ys so vnstable.

Hyt ys raþer to byleue þe wagerynge of þe wynde: þen þe chaungeable worlde þat makeþ men so blynde.

Wheþer þou slepe eiþer wake þou schalte fynde yt fals, boþe in hys bysynessys and in hys lustys als.

Telle me where ys Salamon, sumtyme a kynge ryche? or Sampson in hys strengþe, to whom was no man lyche?

Or þe fayre man Absolon, meruelous of chere? or þe duke Ionatas, a welle-beloued feere?

Where ys bycome Cesar þat lorde was of alle? or þe ryche man cloþed in purpur and in palle?

Telle me where Tullyus ys, in eloquence so swete? or Arystotel þe fylosofre wiþ hys wytte so grette?

Where ben þese worþi þat weren here-byforen, boþe kyngges and bysshopes? her power ys alle lorn.

Alle þeys prynces wiþ her power so hyȝe, ben vanysched awey nowe in twynkelynge of an yee.

The ioye of thys wrecched worlde ys a schorte feeste, yt ys lykened to a schadewe þat may not longe laste:

And ȝit yt draweþ man from heuenes ryche blyse, and ofte-tyme makeþ hym to synne and doo amys.

Calle noþinge þin owne þere-fore þat þou mayste here leese, for þat þe worlde haþ lente þee, efte he wolle yt cese.

Sette þin herte in heuene aboue and þenke what ioye ys þere, and þus to dyspyse þe worlde y reede þat þou leere.

Thou þat arte but wormes mete, powdre and duste, to enhaunce þi-selfe in pryde sette not þi luste,

For þou woste not to-day þat þou schalte lyue to-morowe; þerfore do þou welle, and þan schalt þou not sorowe.

It were fulle ioyfulle and swete, lordshipe to haue, yf so þat lordshype myȝte a man from deþe saue;

But for as myche as a man muste deye at þe laste, yt ys no worschype but a charge lordschype to taste.

IX Poyntys

Ms. Harley 1706

A man þat wylneþ for to profyȝte in þe wey of perfeccyon and souereynly to plese god, he muste bysylye studye to haue þe maters of þise .IX. poyntys in hys herte þat foloweþ after:

Fyrste byþenke þe howe þou myȝte holde þi-selfe wrechyde, foule, and vnworþi to eny benefyce of god, ¶ Also studye howe þou myȝte dysplese þi-selfe, and desyre to plese god aloone. ¶ Also desyre þou not to be holden good & meke, holy and vertuouse, but desyre þou to be holde suche of oþere as þe þinkeþ þat þou art to þi-sylfe; and of þis knowe þou þe grette goodnes of almyȝty god þat alle-be-hyt þat man ys so vnworþi and freyle for to synne and for to offende god, ȝite he wolle vouchesafe for to [take] man to hys seruaunte, and desyereþ man to be hys chylde: and þerfor holde þou not myche þat

þou serueste god, but holde yt a souereyn goodnes of god þat he wolle brynge þe to very meekenes of herte, and þat ys þe bygynnynge of perfeccyon & of goodnes of man. The .ii. poynte ys þat þou be not sory neyþer mys-payed wiþ noþinge þat falleþ, but for synne oonly eyþer for þinge þat ledyþ to synne: But of alle maner tribulacyon and wronge, dyseses and dyspytys, study for to be glaade, and hem þat dysesen þe studye for to loue specyallye, and for hem prey to god inwardely, and of alle maner tribulacyon and woes þanke god lowely and freendly—for certys þo þat god loueþ he beteþ hem and chastyseþ by woo of þe worlde, þe which wo and dysese makeþ man to turne to god and hate of þe worldys condycyons. And þis medytacyon makeþ a man pacyent, and wiþ eese of herte to suffre anguysch and woo for goddys loue, þat suffred alle maner woo for þe loue of man. The iiide poynte ys þat þou studye for to loue pouerte, mekenesse and symplenesse, and for to conforme þi lyuynge to Crystys lyuynge þi lorde, and of worldly goodys haue not ouer-moche bysynesse, ne couetyse but þereto þat þe nedeþ to þe sustynaunce of þi body. And byþenke þe welle and ofte þat þe more ryche and worschypfulle þat þou arte: þe more vnlyche þou arte to Cryste þi lord in lyuynge, and so myche more mater þou haste of sorowe. And þerfor yf þou wolte lyfe withe Cryste in blys, folowe hym in lyuynge and conforme þi lyffe to hys. The iiiithe poynte ys þat þou dyspyse no creature seme he neuer so yuele, synnefulle and vnworþi or symple, but haue rewe, pytee and compassyon of alle as a moder wolde haue of her chylde. ¶ And þenke and holde þat þe dysese and mysese of þin euyncrysten ys þi dysese; ¶ And as þou woldeste ese þi-selfe, or ellys as þou woldeste þat he esyd þe in þi dysese, so be aboute to esyn hym. The .V.the poynte ys þat þou deme no man ne no womman, for þou wooste not what þe grace of god worcheþ in hys soule; but whan þe semeþ by eny worde or dede þat eny man or womman ys falle into synne, be more sory for hys synne þen for eny bodyly myschefe þat myȝte falle to þe, and þenke inwardly þat more precyouse ys þat soule þat ys wownded wiþ synne, þen be alle þe erþely bodyes þat Cryste haþ made. ¶ And þerfor a man skylfully schulde be more sorye whan he wyste hys euencrysten falle in to a deedly synne, þan he schulde for bodyly deþe of hym-selfe or of enye frende of hys, for god ys more myspayde wiþ gostly deeþe of soule, wiche makeþ a man to be departed from hym and from hys blysfule ende, þen for bodely deeþ of eny man or womman. The .VI.te poynte ys þat þou loue þe go[o]d and þe profyte and þe worschype and preysynge of þin euyncrysten as myche as of þi-selfe, and as þe moder ys glade of þe profyte of her chylde, so be þou glade of þe good and profyte of þin euyncrysten, and namly of gostly goodys and profyte. The .VII.the poynte ys þat þou loue man neyþer womman ne eny oþer þinge but oonly for god, so þat þou loue god for hym-selfe, and alle oþer þinge for god; for god wole haue noþinge euen loued wiþ hym; for þe loue of god where euer yt be, eyþer yt ys aloone eyþer yt ys souereyne. The .VIII. poynte ys, what-euer þou doo þat þou studye to haue god specyally in þi mynde, & in alle þi werkys princypally desyre the worschyppe of god and þe profyt of þin euencrysten. And in alle þingys and werkes bysyly be aboute for to haue god present in þi mynde and in þin herte as þouȝ þou syȝe hym present wiþ þi bodyly yȝe, and so drede hym and reuerence hym and loue hym as he were euermore in þi syȝte; for goddys seruaunte schulde neuermore þenke ne speke ne do but as he wolde do in þe presens of god. For certeynly al þat þou þenkeste, spekeste or doeste, god seeþ yt as verely as þouȝ þou were in hys presence, þere as he syttyþ in heuene. And for goddys loue take hede, yf þou arte a-schamed for to do a deedly synne byfore þin euyncrysten þe whiche ben freyle & synfulle as þou arte and may not greue but þi body, moche more schuldeste þou be agaste to synne byfore þi god þat neuer trespased and schalle be þi domysman at þe day of dome. The .IX. poynte ys þat incaas þou

myȝtteste come to þe perfeccyon of t[h]ys poyntys, þat þou knowe welle þat yt ys a grette grace of goddys goodnes þat he wolle vochesafe to ȝeue þe so myche grace and perfeccyon. ¶ Neuerþeles ofte byþenke þe of oþer manye benefetys of god: how he haþ worschyppyd þi soule by inpryntynge of hys owne ymage, and howe he haþ graunted to be þi foode in þis lyfe, and wolle be þi ioye and þi blysse in a noþer lyffe. ¶ And for encheson þat þou myȝte not see hym in hys godhede whylys þou arte in þis worlde, þerfore ofte byholde hym in hys manhede, hongynge for þe vpon þe crosse, And haue sorowe and compassyon of hym as þouȝ þou haddeste and sufferdyste alle hys woundys and peynes in þi body, and be inwardely sory þat þou myȝte not feele in þi body þe peynes þat he suffred for þee, synfulle wrecche. ¶ Þese poyntys haue ofte in þi mynde, and specyally whan þou seeste þe holy sacramente of Crystys body at þe masse or on þe auter; And þan sey in þis maner: ¶ «Lorde Ihesu Cryste þat arte breede of lyffe, þat camste oute of heuene to fede me an[d] to fulfylle me wiþ þee, so graunte me þat y haue noon hunger after eny þinge but oonly after þee, And so make me druncke wiþ þi blood and of þi loue þat y be not a-þurste but after þee; lord holde so faste my soule and my loue to þee, þat for noon oþer loue ne for synne y neuer be departed from þe. Amen».

Man byholde byfore þee howe þi lyffe wasteþ . . . . Man byholde on þi ryȝte syde howe þe worlde þe bygyleþ, Man byholde on þi lyf[t] syde howe þe feende þe fyleþ. Man byholde byneþe þee þe peyne þat endeþ neuer, O man byholde aboue to þat ioye þat lasteþ euer.

Meditacio S. Augustini. [As Horstman notes, the text "is a free translation of a Latin piece wrongly ascribed to St. Augustine (beg. Miserere &c., Credimus quod hanc oracionem spiritus sanctus dictavit &c.)...."]

Harl. 1706

[folio 81]

Meditacio Sancti Augustini.

SEynt Austyne the holy doctour techeth thorough declaracion of holy wryte that the synfulle mane for noo synne falle in despeyre; ffor more ys the mercy of gode to mane thane any mannes synne, yef mane wolle forsake hys synne and be sory theroff and turne no more ayene; for mannes synnes may be nombred or tolde, but the mercy of gode may nomane telle, for mercy ouercometh synne be hit neuer so grete; and therfor seyde Dauyde the prophete forthynkyng hys synnes: Miserere mei deus secundum magnam misericordiam tuam, ¶ «Haue mercy one me, almyghty gode, for thy grete mercy, and for the mekelheede off thy[n] endeles mercy do awey my wyckednes». Hit ys trewe that the holy gost thys prayer made, thorough whos steryng synfulle mane ys prycked with a bytter sorow of hys synne, and yeff he [be] feythfulle with a sely hoope he seketh one gode as he that knoweth hym-self gylty, and with a grete drede as a nedeffulle wrecche he falleth doune and cryeth to hys gode and beseketh [hym] for the mekelheede of hys endeles mercy haue mercy vpone hyme and for hys moche pyte foryeue hyme hys synnes. ¶ Thys ys the offyce off the holy gost to stere the synffulle thus to forthynke hys synne, and to doo the werkis that most may pay hys lorde, as he that hath nede of helpe for to haue off hyme that alle goodnes and grace lyeth in; for that noone may do thys thorow no myghte of hym-selfe but thorough grete steryng before of

the holygost that oonly vysyteth whane so he wolle with bytternes and loue of hys holy grace, and maketh the synffulle to ryse fro derkenesse of syne and rewffull[y] to crye to hyme that ouer alle myghtis may and with these wordys dolfully say: Miserere mei deus, ¶ Haue mercy one me gode. With thys prayere Dauyde cryede one gode, that prophete was and kyng, and knew that he hade synnede and was gylty to gode in .III. heede-synnes: of spousebreche, of manslawghter, and tresone. These the holygost let wryte in bookis, nat that the lytelle shulde be welle payde that the grete dyde amys, but that the fallyng off the grete be drede to the smale; thys ys nat wretyne in ensample to falle in to syne, but, yeff mane be fallene, with contrycione and penaunce ryse owte off hys synne, and worschyp heme that be[n] nat fallene, and lere to heme that bene fallene; with a trysty hope besechyng almyghty gode, seying or crying with this holy prophete: Miserere mei deus: ¶ Almyghty gode, for thy endeles mercy haue mercy one me. The synfulle mane that knoweth hyme-selfe gylty in many lothely and horryble synnes, and that he shalle come to a dredefulle dome, he knoweth the domesmane so wytty that noone may hyme begyle, so ryghtfulle that hyme behoueth to doo ryghte, so myghtfulle and stronge that nomane may hyme withstande, so pryuey that nothyng may be hydde —for alle thyng he seeth, and alle thyng to hyme ys knowene; the synffulle mane thane seeth that there ys noo helpe ne defence in noo[n] other mane but nedys hym behoueth to come before the domysmane and of hyme be demed, and with a dredeffulle and a sorowfulle herte fleeth to mercy and falleth doune, and as [he] that ys fulle of alle sorowes cryeth after helpe to hyme frome [whom] alle helpe cometh, seying these wordys that the holy [gost] wryteth [in þe] hertys of hem that shalle be sauyde: Miserere mei deus. ¶ A, what vertu and powere bene in these wordys that the synffulle with thus to gode prayeth with a fulle tryste that he may and wylle and [can] helpe, that of hyr grete sekenes wolde fayne be hoole for drede off the dethe that hit wolle brynge heme to, and therfor in these wordys the synfulle mane seyeth: ¶ «O lorde, I knowe me synfulle and graunte me gylty to the, I knowe what I haue done and what I haue seruyde, and [that] to thy dome me behoueth bowe and come, and ther off alle my lyfe yelde a strayte accounte, and suffer ther alle that that thoue wylt to me doo. My synnes I wolde fro the hyde, but thow heme alle knowest; I wolde withstande the yff I myghte, but ouer alle my myghtes thoue mayst; wheder so I go or what so I do, alle thou beholdest. Forthy I se no better to doo in harde stresse but fle fro the vne-to thee, that ys, fro thy wretthe I flee that fereth me owte off wytte, and vn-to thy endeles mercy that alle helpeth fully I take me, ande thys I hope be best. Miserere mei deus, ¶ Mercyffulle lorde, helpe me of my synnes and brynge me to thy grace: so seyne they that goode bene, and so seyne they that clene bene, and so seyne they [that thi] frendys bene, that pe[y]neth hem or besyeth heme nyghte and day how they may plese the and do thy wylle; ¶ and so seyne thy chyldrene and thyne heyres, lorde gode. I [þat] am so vnclene and so fowlede, that outtakyng ame of [alle], that forsakyne haue my fader and solde me to the fende folyly for a stynkyng lust of the flessh that sone shalle rote and passe awey; for, welawey the whyle, owtlawede I am fro my faderes reame, that lost haue alle the goodys that gode me hat[h] lent, and wasted hem so in lusty lyfe and many other synnes that noughte now with me ys lafte but forthynkyng ande ferdnes of endeles peyne: wherfor I dare nat calle hym my fader ne my lorde, ne nat elles dar I sey but: Miserere mei deus, Lorde gode haue mercy one me; Et fac me vnum ex mercenariis tuis, quia non sum dignus vocari seruus tuus, ¶ and make me on of thy hyrede mene yeff hit be thy wylle, fo[r] vnworthy I am, sothely I hit knowe, to be callede thy seruaunt, or thy chylde. And therfor, lorde fulle of mercy and of pyte, haue mercy one me yef hit be thy wylle. ¶ I knowe that thou art al myghtfulle, and what thou wolt so behoueth [it] be, for thy prophete thus wytnesseth by the there he seyth thus: Omnia quecumque voluit dominus fecit, in celo et in terra, ¶ Lord, alle thyng that thou wylt ys done, in heuene and in erthe, and yet in helle and in alle other places. And I

knowe lorde, and sothely I wote, that thou wolt [nat] the dethe of the synfulle, as thou seyst thy-sylfe thorough the prophete: Nolo mortem peccatoris, sed ut magis conuertatur et viuat, ¶ I wol nat the deth of the synfulle; but thow wolt that the synfulle turne fro hys synne and lyue thorough thy grace. ¶ And lorde, sythene thou art alle trewe and may nat contrary thy[n] owne wordis that seyth thow wolt helpe me oute of syne, that I may lyue with the in ioye; and lorde, I wote welle thy mercy ys moche more then my synnes or alle the mennys synnes vpone erthe, for alle the erthe ys fulle of mercy as the prophete seyeth: Misericordia domini plena est terra —¶ and therfore Dauid the prophete of alle hys synnes that were many and grete, thorough grace hade knowyng of thy mercy that was so moche, and to the comfortyng of alle synfulle mene that wol forsake her syne he seyth the mercy of gode he shalle haue withoutene ende: Misericordias domini in eternum cantabo; ¶ and lorde, thorough a nother [prophete] thou seydest: In quacunque [hora] peccator conuersus fuerit et gemuerit, omnia peccata eius in obliuione erunt coram deo, ¶ That in what oure so a synffulle mane were turned fro hys synnes [and be full sory for his synnes], alle hys synnes shalle be forye[t]ene before gode: And therfor, lorde, feythfully I trow that thou wolt doo fully alle thyngis that thou seyst, syth thow art alle trewthe that may nat fayle by no wey; synfulle as I ame, fully to thy grete mercy I me take, forthynkyng for alle my synnes that I haue done ayenst thy wylle. And also lorde, by olde tyme thow seydest [thow woldest come] opynly to make thy peple [safe] of hyr synnes: Deus noster manifeste ueniet, vt saluum faciat populum suum a peccatis eorum. ¶ Lorde, [for] thy wylle was euer to haue mercy on the synffulle mane, lorde thou come in to thys worlde, as in the gospelle thy-selfe wytnessest where he thus seyth: Non veni vocare iustos sed peccatores ad penitenciam, ¶ I come nat to clepe ryghtwysemene but synfulle vnto penaunce. ¶ Therfor, lorde, for thy endeles mercy graunt me thorough thy grace suche penaunce for my synnes, to do that that most may please the and [ys] most helfulle for my synnes. And that hath, lorde, ben euere thy werke to make ryghtwyse of hem that bene synfulle, to shap worthy of vnworthy, and to reyse Abrahame ys chyldrene of harde stones, and reyse tho that fallene bene, and helpe tho that syke bene; for they that bene hole han no nede of leche, but they that ben syke, as thou seyst thy-selfe: Non egent qui sani sunt medico, sed qui male habent. ¶ Off whyche sykenesse I may [pleyne] most of alle other, that of longe tyme haue rootyde in sykenesse of synne and as a sory wrecche peyned to the dethe. Thys sekenesse that I me off compleyne, that many one hath pyned, made the to come fro heuyne to erthe, to brynge oute of sykenes tho that sore were pyned with yuelle; of whych nombre I ame one that most ys syke, for-thy lorde thy mercy, yeff hit be thy wylle, that to synffulle mane euer hast bene redy, as the prophete seyth: Misericordia autem domini ab eterno et vsque in eternum super timentes eum, ¶ Sothely the mercy of gode fro the begynnyng was, and shalle be with-outene ende, vpone tho that drede hyme. Therfore, lorde, wrecchede as I ame with a grete drede, as he that moche hath trespassede ayene the wylle of hys lorde, but for the grete goodnesse and pyte that I here telle of the that foryeuest alle, be her trespasse neuer so grete, that asketh the foryeuenesse, with a trusty hope, as I dare [I] clepe vn-to the: Miserere mei deus, ¶ Haue mercy on me almyghty god, and for [the] mekylnes of thy mercy do awey my synnes, and wasshe me clene yef hit be [thy] wylle. And, lorde, syth thou woldest thy[n] enemyes, that euer withstode the and were ayenst the, drawe hem to the with harde peynes and with thy precyous bloode hele heme of her synnes: whether thou wolt lese me, or suffre me fro the passe, that haue so moche nede, and so rufully cryed after helpe? But sothely, lorde, I trust on thy goodnes and knowe hit so moche that hit may nat so be and I durst sey as I thynke, for grete lykyng hit ys to the to rewe on the synfulle mane and haue mercy one hyme whene he wolde leue hys syne and amende hyme; for haddest thou [nat] hade grete lykyng the synfulle to amende thorow thy mercy and thy grete pyte, thow woldest nat haue suffred

so harde peynes, [betyn] with scorges that alle thy body was with noo[n] hoolle place, nayled feete and handys to the roode-[tree], alle to-drawe with roopys that the synewes [of] the body brostyne, woundyde in to the herte with a sharpe spere; and suffrede one the crosse an horryble deth; and thus woldest [thow] nat suffre, haddest thou nat hade lykyng one the synfulle mane to haue hade mercy one mankynde. ¶ Therfor, lorde, for the grete loue thow haddest to mankynde, haue mercy, haue mercy apone me; lorde, sythene thou graunted to a legyone of fendys that askede the with thy leue to entre into a drove of swyne to graunt heme here askyng, with better wylle lorde I knowe hit thou wylt graunte to thy pore creature and frende, that thou madest lyke to thy-selfe, that prayer to the of mercy [to] graunte hyme [that] with syghyngis and sorowfulle herte asketh foryeuenesse of hys synnes that he hath doone ayenst thy wylle, and resceue hyme in to thy grace to be oon of thyne. Lorde, alle the bookis that we redyne in holy chyrche, of thy mercy vs tellyne how thou vs louest, and of thy grete pyte that so redy ys to alle the synfulle that wolde hit aske or seke: ¶ Whether thow shalt nat saue me as thou other hast sauyde that her synnes forthynkene? lorde, shulde the condyte of mercy that alle resceyueth and gladeth that soore repenteth heme of her mysdedys, shal(!) become drye oonly for me? And for the grete hope that in the ys thorough the whyche alle manere of folke bene sauyde: ¶ allas why shulde hit peryssh in me? whethere thow wolt be so harde to me, that alle mene prechene so large to alle that nede hathe? Yeff I haue noone? Who ys syke yeff I am hoole, who hath nede of [mercy but I? who hath nede of] comforte but I? And therfor O pater misericordiarum et deus tocius consolacionis, qui consolaris nos in omni tribulacione nostra, ¶ O fader of alle mercy and gode of alle comforte, that comforteth vs in alle oure trybulacion: haue mercy one me, and brynge me owte of synne, and comforte me in thys woofulle sykenes, and rewe one me though I haue longe tyme leyne in syne; for in thy grete goodnesse I truste for the wordys that by the prophete ys seyde: In eternum seruabo illi misericordiam, ¶ Withoutene ende I shalle kepe mercy to synffulle mane; and therfor, lorde, ayenst thy kynde hit were and thy trewthe, but thou one synfulle hade mercy that forethynketh hys synne and wolle aske mercy. And I forthynkyng my synne in alle my[n] herte, pray the allemyghty gode for thy endeles mercy haue mercy one me, that thou most swete art. My gode, my goode lorde, hertyly I be-seche the to my seke soule and synffulle thou sende some comforte and socoure off thy grace, and for thy moche mekenesse be mercyffulle to me that ame thy pore creature, off thy[n] owne makyng. And thy mercy, lorde, ouerpasseth alle thyng that thow madest, as the prophete seyth, that thow may nat for thy goodnesse forsakene heme that askene thy mercy: Quia misericordia eius super omnia opera eius, ¶ For [thy] mercy ys aboue alle thy werkis; and therfor, lorde, welle I wote that thow may nat for thy goodnes and for thy endeles mercy put me fro thy mercy, yeff alle myne synnes be neuer so many ne neuer so grete; for thane thow were nat gode whos mercy and goodnesse passeth alle mennes wyckednes that wolle leue her wyckydnesse and here synne with alle here herte, as the prophete seyth: Cor contritum et humiliatum deus non despicies, ¶ The herte [that is] contryte and mekyde, God shalle nat despyse. Wherfor fully I trust and hoole I me take to thy endeles mercy: and for mykylnesse off thy mercy haue mercy one me, Ihesu, Ihesu, Ihesu, amene.»

The Profits of Tribulation [Under this rubric Horstman prints two related works normally connected through an intervening Latin text, Nota de paciencia infirmitatis, here omitted. The second text translates De duodecim utilitatibus tribulationis, erroneously ascribed to Peter of Blois.]

The Six Masters

Ms. Royal 17.A.xxv

Here begynnyth a litil schort tretice that tellyth how þer weren sixe maisters asembliden to-gidur, and askiden eche oon of oþere what þey myȝte best speke of that myȝte moost plese god & were moost profitable to þe peple, and alle þey weren acordid to speke of tribulacioun.

(T)He friste maistir seyde þat if eni þinge hadde be bettir to eny mannis lyuynge in þis world þan tribulacioun, god wolde haue ȝeue it to his sone; but for he say wel þer was no þinge better þan it, þerfore he ȝaf it to him, and made him to suffre moost tribulacioun in þis wrecchid worlde, more þan dide euere eny man or euere schal. (T)he secunde maistir seide þat if þer were eny man in þis world that myȝte be with-oute spot of synne as oure lorde Ihesu Crist was, and myȝte lyue here þritti ȝeer and it were possible with-oute mete and drinke, and were also so deuout in preynge þat he myȝte speke with aungelis in þe eir as dide Marie Maudeleyn, ȝit myȝte he not deserue in that lijf so greet mede as a man deserueþ in sufferyng of a litil tribulacioun. (T)he þridde maister seyde that if it so were þat the modir of god and alle þe halewis of heuene preieden alle for oo man, ȝit schulde þei not gete him so myche meede ne so greet as he schulde gete hym-silf bi meeknes in suffringe of a litil tribulacioun. (T)he fourþe maistir seide: We worschipe þe cros for oure lord Ihesu Crist hyng ther-upon bodili, but I seye we schulde raþer and by more riȝt and resoun haue in mynde þe tribulacioun þat he suffride ther-upon for oure gyltis and trespasis. (T)he fifþe maistir seide: I hadde leuere be of myȝte, of strenkþe and of power to suffre þe leste peyne of tribulacioun þat oure lorde Ihesu Crist suffride here in erþe wiþ meeknes in herte, þan þe meede or the reward of alle worldly goodis, for as seint Petir seiþ þat noon ys worþi to haue tribulacioun but þo that desyren [it] with clene herte and wiþ-oute errour; for tribulacioun quenchiþ synne, and it lerneþ a man to knowe þe priuytees of god, and tribulacioun makiþ a man to knowe hym-silf and his euen-cristin, and it multiplieþ vertues in a man, and purgith hym and clensith hym lijk as fier dooþ golde; and what man that meekli in herte suffriþ tribulacioun, god is with-inne hym and berith þat heuy charge of tribulacioun wiþ hym; also tribulacioun beyeþ aȝen the tyme þat is lost, and holdiþ a man in þe wey of riȝtwisnes; and of alle þe ȝiftis þat god ȝeueþ vnto man, tribulacioun is þe moost worþi ȝifte, also it is [a] tresour to þe which no man may make comparisoun; and tribulacioun ioyneþ a mannis soule vnto god. Now axiþ þe sixte maistir whi we suffren tribulacioun with so euel wil; and it is answerid þer-to & seyd þus: for þre thingis. The firste is for we haue litil loue to oure lord Ihesu Crist. The secunde is for þat we thenke litil of þe greete meede and profite þat comeþ þerof. The þirdde is þat we þenke ful litil or nouȝt of þe bittir paynes and þe greete passioun þat oure lord Ihesu Crist suffride for us in redempcioun of oure synnes, and to bringe us to his blis that neuer schal haue ende. AMEN.— —

Twelve Profits of Tribulation

Here sueth a prologe vpone þe XII prophetis and auauntegis of tribulacion.

Prologus. Da nobis domine auxilium de tribulacione,

'LOrd god, graunte us helpe of tribulacion'. To þe, soule, þat art distroublid and temptid, to þe is purposed þat þou schalt lerne wherof tribulacions seruen, and [not] only þat þou schalt suffre hem paciently, [but] gladlye, and comforte the inwardly of þat þou arte discomforte outwarde. For Seneca seiþe: Non est ita magna consolacio sicut illa que ex desolacione extrahitur, There is none so gret comforte as is þat þat is drawen oute of discomforte. Which comforte may noman haue, but he know first the frute of tribulacion, þat is to seye, but he know how god sendith tribulacions and ordeyneþe heme to þe prophet of the soffrers, but if it so be that rebelnesse of frowardnes with-stonde þe ordinaunce of god. Therfor þei þat knowen her defautes one þat one partie, and þee profetis of tribulacion on þat oþer parti, askyn to be holpyne in tribulacion, & not tribulacion to be put a-weye from hem; for if þei askyn puttynge awey þerof, þei askene a-yence hym-selfe, as seynt Poule dyd which asked þries þe prikynge of his flessh to be done a-weye; to whome god answeryd thus, IIo ad Corrinth. 12o: Sufficit tibi gracia mea, My grace suffiseth to the. Many prophitis þer ben of tribulacion, but of XII I purpose to speke in speciall; the which who so will with good diligens reed or here, he schal lyghtly with goddis grace fynde gostly sauoure. For ryght as mete euel chewed is euel to defye, ryght so techynge of hooly writt neccligently redd or herd profiteth lytell or ellis nouȝte.

Of the first prophet of tribulacion. Capitulum primum.

The firste prophet of tribulacion is vnderstond þat it is a trew socoure of help sent frome god to delyuer the soule fro þe handis of his enemyes, whiche enemyes ben þese: preuy suggestions of þe fende þat cruel enemy, ffalse ioyes

& richesse of the world þat disseiuable enemy, vnclene lustis of the fflessh þat homly enemy. Thes enemyes sleen þe soule, and so mych þe more (perl)osly, þat þei disseiuen it with false feyned frendshyp and so preuyly. The which ben figured bi Ioas, IIo Regum .XX., that feyned hym frend to Amas holdynge hyme by þe chyne as he wold haue kyssed hyme, and so with his swerd in þat oder hond preuyly stiked hyme. Vpone þis seiþe seint Gregor: Yf euery fortune is for to be drad, moch more is for to be drad prosperite þan aduersite—as scheweþ opynly. And note wel þat god ordeyneth all þingis in tribulacion to [þe] delyueraunce of his seruauntis, as he behotiþe be þe prophet Dauid, seying þus: Cum ipso sum in tribulacione, eripiam eum & glorificabo eum, I am with hym in tribulacion, I schal delyuer hym of tribulacion, and I schal glorifye hym for tribulacion. For als much þan as god is with vs in tribulacion, we schal suffre it paciently and gladly, for þe more þat tribulacion groweth to þe, the more nere god neiȝhith to þe, as þe prophet seith: Iuxta est dominus hijs qui tribulato sunt corde, & humiles spiritu saluabit, Oure lord is faste-by to hem þat ben in tribulacion of herte, and he schal saue hem þat ben meke of spirite. Therfor if the peyne of tribulacion make the heuy and greuyth the, þe myȝt and the mercy of god thy sauioure þat is with the in tribulacion, schall inwardly comfort the. But now perauenture þou myȝtest answere & sey thus: 'The bitter payne ofe tribulacion I fele wel, but swettnesse of his fellowshyp I fele none; ffor if he schewed to me the present swetnesse of hy[s] myrth as he doth the bitternesse of tribulacion, I schuld suffer it gladly'. Also perauenture thow woldist seye that afore tribulacion thow felist more swetnesse in god þan þou dedist whan þou were in tribulacion. Here-to may be answered, þat þe frendshipe of god in tribulacion is vnder-stond in twey maners. First: as tribulacion encresith, so god multiplieth grace & vertu for to suffre tribulacion paciently & gladly. Example: as lordis send socoure and helpe to comforte hyr seruauntis þat be in castellis besegid of her enemyes, ryȝt so oure lord god sendiþe comfort of grace to soules þat ben be-segid with temptacions & tribulacions. The secund maner of the fellowschype of god in tribulacion may be vnderstonde by the comforte þat he sendith hem þat bene in tribulacion; as the apostil seithe, I Cor. IIo: Sicut habundant passiones Christi in nobis, ita habundat consolacio nostra, As the passion of Criste encresith in us, so encresith oure comforte. Cristis passions encresyne in us when thei be sent fro hym and we to [þe] lyknesse of hym mekely & paciently suffer hem as goddis seruauntis, and not as mansleers and thevis, whiche hane deseruid þat þei sufferne. And vnderstond well, þat comforte of grace in tribulacion is for he schulde dred god and trist in hym to be delyuerde; as we rede in the boke of holy fader seint Anton, how he after many gret spirituall temptacions was troublyd of fendis, bodyly betone and woundid all hys body, so þat whan his seruaunt cam to viset hym he found hyme lying dede & so he toke hym vp and bare hym to the next towne where he watched tyll abowȝt mydnyȝt; and þan by the will ofe god he releued and bad his seruaunt preuyly, all other sclepyng, bere hym aȝen; and so he did. And whan he was brouȝt ayen thedir so feble þat he myȝt not stonde, but sittynge vp he seid þus: 'Where bene ye euill spiritis, wicked feendis? lo I am here be þe myȝt of god redy to withstond all youre malice'. & after þes and many [othir] wonderfull temptacions: oure lord appered to hym in wonderful lyȝt & comfortable. To whom hooly Antone seid: 'A lord Ihesu, where hast þou bene? good lord, where hast þou be so longe fro me in tribulacion?' And oure lord answered and seyd: 'here with the, beholdynge thi fyghtynge, redy to reward the and comforte the after thi uictory, as I am wont to do for my chosin childerne'. For wit þou well þat comforte oweth not to com, tyl that a place be rayed therto by tribulacion. Also we rede of Sare, the

douȝter of Raguell, Tobie IIIo: Hoc autem certum habet omnis qui colit te quia vita eius si in temptacione fuerit coronabitur, si autem in tribulacione fuerit liberabitur, et si in correpcione fuerit ad misericordiam tuam peruenire licebit. Non enim delectaris in perdicionibus nostris; quia post tempestatem tranquillum facis, et post lacrimacionem et fletum exultacionem infundis: Euery man þat worschippith the, god, hath this for certeyn that yf his lyfe be here in temptacion, he schalbe crowned, and yf he be in tribulacion he schalbe delyuerd, & [yf] he be in chastisyng it schalbe leffull to com to þi mercy; þou delitest not in oure per[i]chynge, for after tempestis þou makist tranquillite, & after teers and wepyng þou sendist gladnesse. as the prophet seith: Secundum multitudinem dolorum meorum in corde meo consolaciones tue letificauerunt animam meam, After the multitude of the sorrowes in myn herte thi comfortis hane gladdid my soule. The comforte of on oure passith þe sorrowes of tribulacion of many ȝeris; ffor god þat commyth for to helpe & comforte, after tribulacion schal abyd with þe, gladdynge þi soule. And perauenture yf þou pleineste þe þat þou tarrieste ouer-longe abydynge his comforte, as louers be wont to pleyne: here-to answeriþe a gret clerke, Cassiodorus: Ipsa uelocitas dei desideranti & amanti tarditas videtur, The swiftenesse of god to a desirynge & a louynge soule semyth longe tariynge, [or thus: a thyng þat is moche couetyd semeth grete tariyng] to a louynge soule. Þan of þese tofore-seid may be concluded þat a soule discomforted in tribulacion oweth not to hold hym-selfe ouercom of his enemyes, but rather delyuerde. Siþe þan þat þis is sothe þat tribulacions delyueren us from oure enemyes, þough so be þat þei be heuy and chargeable yet neuer-the-lesse þei schulden be suffred paciently & gladly, with-out grocchynge a-ȝens tribulacions; for yf we gruche a-yence hem, þan we strive a-yenst oure helpers & we helpen oure enemyes. And for we be not stronge of oure-silfe to delyuer vs from oure enemyes, pray we to god mekelye seyinge with the prophet: Da nobis domine auxilium de tribulacione, Lord god graunte us helpe of tribulacion.

The secund prophet of tribulacion. Capitulum secundum.

The secund prophet of tribulacion is þat it stoppith the malice of the fend; for he is a-ferd to tempt þe soule þat is in tribulacion, for he dredith hym to be ouercome or ellis refused. & þat is figured by the frendis of Iobe, where it is seyd, Iob. IIo: Nemo loquebatur ei uerbum, videbant enim dolorem eius uehementem, Noman speke to hym a word, þei sigh his sorrowes werne grete. The feyned frendis of Iobe betokyn wicked feendis þat wexen or troublyn soules, which dare not com nyȝe a soule þat is in tribulacion, ne tempt it beynge distroublyd. & not oonly tribulacion stoppith the malice of the fende, but also þere-thorouȝ the soule deseruith comforte as of angels and of seyntis, as we rede of holy faders many oone. Of which one commyth to mynde. Abbot Sisoy after meke sofferrynge of tribulacions & desesis, a litill to-fore the soule schuld passe from the body, he seyd: 'brethern, bene(!) glad, lo holy Anton commyth to us'; & sone after he seyd: 'lo here commyth the worshypful company of prophetis'; and the thrid tyme he seid: 'now commyne the holy apostillis'; and as it semed to hem þat stodyne abouȝt he spake with hem; and þen þei prayeden [hym] þat he schuld tel hem with whom þat he spake, and he answerid and seid: 'with holy angels þat commyn to take my soule; and I prayed hem to byd[e] a while, þat I schuld suffre more pennaunce'; and þese wordis I-seyd, þe spirit passeth with gret lyȝt, all þei felynge a wonderfull swete sauoure. Note well þat þere is no perell in tribulacion of temptacions so þat þou answere not to hem by dilectacion or consentynge, as þe spech of ane opyne cursed man noyeth not but yf þou answere to hym. þat is figured in holy wrytt where it is seyd, Ysaie XXXVIo: Mandauerat enim rex Eȝechias ne populus responderet blasfemijs Rapsacis, Kynge Eȝechie commaunded þat þe peple schuld not answere to the blasfemis of that tiraunt

Rapsacis. By Rapsacis is vnderstond the feend, and by his blasfemyes bene vnderstond temptacions of wicked þouȝtis, which noyeth nouȝt but yf þou wilfully assent to hem. And if þou fele þe feble by frelet[e] of the flessh, pray þou god besily in tribulacion þat he stop the malicious temptacion of the fend, as the prophet seith: Lord god graunt us helpe of tribulacion.

Of the thrid prophet of tribulacion. Capitulum tercium.

The thrid prophet of tribulacion is þat it purgiþe the soule. But it is to wit þat ther bene v. maner of materiall purgyngis. On is purgynge of mannys body for corrupcion of humoris wicked; & þat is in two maners: one ys be medicinable drynkys, a nother be crafty blood-lettynge. The secund purgynge ys of metal, as gold be þe fire, & iron be the fyle. The thrid purgynge is of trees, as cuttynge of vynes, and voydynge of onfrutfull branches. The fourth purgynge is of corne, as betyng or thresshyng with a flayle. The fyfte purgynge is of grapis, & that is by a pressoure. One þus many maners god doth purge the soule by tribulacions. For as the body is purged by medicinalle drinkis of euell humoris, ryght so is the soule made clene by tribulacions sent from the souereyne leche oure lord god of veyne affeccions and euell maners; for seynt Gregor seyth: Mali humores sunt mali mores, Euel humoris bene euel maners. Drinke þis medicyne of tribulacion sent to the fro god, for he is a wise leche and knoweth all þi preuy syknesse & how much þou maist suffre and how much þou nediste, for he sendiþe the no thynge but þat þat is profitable to the. And he haþe tasted and assayed and drunke afore the, not for hym-selfe but for þi purgynge, he suffred þe passione of deth; wherof he seyd to the apostellis Iohn¯ and Iamys, Mat. xxo: Potestis bibere calicem quem ego bibiturus sum, Mow ye drynke þe passione þat I schal drynke? Þan sith this wise lech hath dronke this medicyn for þi loue, drynke þou therof with-oute drede, for it is holsom. This drynke thirsted the prophet Dauid whene he seid: Calicem salutaris accipiam et nomen domini inuocabo, I schal take the holsome passione of tribulacion. And if þe þinke it bitter, clepe þi lord god vnto þi helpe as he seid: Da nobis domine auxilium de tribulacione, Lord god graunt us helpe of tribulacion. And as a purgacion schuld be receyued hastyly with-oute ouer-much tastynge or longe tarryng, so schuld tribulacion be acceptid wilfullye with-out argumentis of disputynge or rebellyone or grucchynge. But now be wel ware: for as some-tyme þe prophet of the medicyne is letti[d] and worchith the contrary to corrupcion, not for the defaute of þe medcyne, but for þe euel disposicion of hym þat receyueth hit, so in the same wise the prophet of tribulacion is lettid of purgacion and doth the contrary, for it is begynnynge of payne, after which foloweth euerlastynge dampnacion; as we reden of kyng Pharo kynge of Egipt, for the more þat he was visettid by tribulacion, the more his rebellious herte encresyd in to his dampnacion. The secund purgacion of mannys body for euel humoris is by crafty blood-lettynge, and that is of two maners, as by openynge [of þe veyne, or els by boxynge or ventusynge. Openynge of the veyne] is properyd to confession, and boxynge or ventusyng, to tribulacion. And not[e] wele, ryght as foule blode corruptith the body, so syn which is called in holy writ 'blood' defouleth the soule. The veyne be the which blod or syne ys voidid oute, is the mouth, as it is seyd Prouerb. x: Vena vite os iusti; quia iustus in principio accusator est sui, The mouth of a ryȝtful man is the veyne of lijf; for the ryghfull man in the begynnynge accuseth hym-selfe, þat is to sey, be confession. Also note that as a man oweth by this veyne to voyde oute wicked blood for the purgynge of his body, and kepe his good blood for his norisshynge, ryght so in confession he oweth by his mouthe to shew all his synnes, and with-hold and kepe preue all his good dedis for fere of lesynge; for good [dedis] schewed in

confession by veyneglory or avauntynge, turnyn fro vertu vnto vicis for defaute of wise kepyng, as we redyne of the pharase that seyd, Luc. XVIIIo: Gracias ago tibi domine quia non sum sicut ceteri hominum, raptores, adulteri, uelut eciam hic publicanus; Ieiuno bis in sabbato, decimas do omnium que possideo: Lord I þanke þe for I am not lyke as other men, robbers and auoutrers, also not lyke this publycan; I fast twise in a weke, I paye tythes of all þat I haue. Lo here þou maist vnderstond by this pharase a false feyned and a prowd confession. Sed publicanus a longe stans noluit oculos ad celum leuare, sed percuciebat pectus [suum] dicens Deus propicius esto michi peccatori: But the publican stondynge a-ferre behynde, holdynge hym-selfe vnworthi, wold not lyfte up his ȝien to heuen, but he smote his herte and seyde God haue merci on me synner; and so this publican yode thens iustified, or made ryght, by his verry meke confessione. To this acordith the prophet Dauid where he seith thus: Dixi confitebor aduersum me iniusticiam meam domino, & tu remisisti impietatem peccati mei: I schall knowlege [by] meke confession ayence my-silfe to my lord myn vnryȝtwisnes, and þou haste forȝeuen the wickidnesse of my synne. ¶ Boxynge or ventusyng, a-cordyth to tribulacion; for als many desesis as god sendith to the in tribulacion, so many remedies he ordeynith for thi purgacion. But note wel as it is nedeful afore ventusynge, the flessh to be het and clensid, for þan the smytynge of the blood-yryne may be suffred the more esily; so it is spedful afore tribulacion þat the hert be hett with parfite loue and charite, þat temptacion of tribulacion may be suffred the more paciently and gladly. In figure here-of the holygoste cam downe to the apostilys in lyknesse of fire, bi whome thei were so strengthid and comforted þat afterward þei werene gladd and yedyn Ioyinge for þei were maade worthi to suffer tribulacion, angre and repreue for the name of Ihesu, the which afore þat tyme were so dredful þat þei fleddyn aweye fro hym and som forsokun [hym], as Petir—þat was prince of the apostilles—for fere of a woman swore þat he knew hym not, the which after [þe] commynge of the holygoste dred not the cruell turment of Nero the emperour, but paciently and gladly suffred to be crucified and dede. The secund maner of materyall purgacion is of metallis, as gold be fyre, and irone by file. For ryght as fire departith gold from other metallis, and purgith hym of ruste and fylth, and makiþe hire faire and clene: so tribulacion departith the soule of his aduersaries, and clensith hym of the filth of synnes, and it makith hym to god lovely and acceptable; and therfor it is seyd Sapienc. Vo: Tamquam aurum in fornace probauit electos dominus, et quasi holocausta hostii accepit illos, & in tempore erit respectus illorum, Oure lord hath preued his chosen men by tribulacion as gold is preued in the fornaise, and he hath accepted hem as sacrifice of offrynge, & in tyme of reward þat schuld be hold(!). With this fire of tribulacion was Iob preved when he seyd, Iobe XXIIIo: Probauit me deus sicut aurum quod per ignem transit, God preuith—by tribulacion—me as gold þat passith by fire. And note þat amonge all metallis gold is moste preciouse, and leed is leste of price, & yet neuertheles gold is not purged with-oute leed, for leed draweth with hym in the forneis the filthes of gold. On the same maner chosine soules [the whiche be likned to gold], bene purged by dampned soules the which be likened to leed; wherof Salomon seith: Stultus seruiet sapienti, The fole schal serue to the wise man—þat is to seye, euell men schal serue to purge good men by tribulacion. ¶ Also Iron is purged bi the file of ruste, and made schynyng and bryȝt: so is the soule purged by tribulacion from vnclennesse & comforted with gostly lyȝt. And as a knyfe þat is not vsed, abydynge in the sheth draweth ruste: so doth the soule with-oute excersise of tribulacion, desireth vnclene luste; as we redyne of Dauid, IIo Reg. IIo, [þat] whan he was with-owt tribulacion of werrynge with his enemyes, fell into auoutrye with the wife of Vry þat worþi knyȝt, & after into homicide or manslauȝter. Þerfor seiþe þe prophet Ieremye: Fertilis erat Moab in diebus adolescencie sue, & requieuit in [fecibus] suis:

Moab, þe which is vnderstonde the son of my people, was plenteuous by grace in tyme of his tribulacion, and he hath rested in filthes of syn. Than gruche not ayence god whan he filyth thi soule to make it faire and clene, louely and lyȝt, or els may it neuer com to haue of hym that blissed syȝt whereof it is seide Mat. V^o: Beati mundo corde quoniam ipsi deum videbunt, Blessed bene þei þat bene clene of hert for þei schull se god. ¶ The thrid maner of purgynge þat accordyth to tribulacion, is of trees, as cuttynge of vinis, or wedyng of vnfrutefull braunchis; wherof Crist seith, Iohn. XX^o: Omnem palmitem in me non ferentem fructum, tollet eum, & omnem qui fert fructum, purgabit eum, ut fructum plus afferat, Euery vyne-braunche þat bringeth forth no frute in me þat am a warre vyne, my fader, þat is a tilier, schal kut hym of and cast hym a-weye, and þat braunche þat beryth frute he schall purge hym, þat he may bringe forth more frute. By this vyne may be vnderstonde mannys herte, bi tho humoris is vnderstond affeccion or loue, and by vnfrutfull braunchis bene vnderstond flesshly lustis, vnordinate loue of creaturis, carnall affeccions of kynred, and worldly richesse. When þe humoris of a vyne or of a tree is spred aboute vnto ouþer many vnfrutefull braunchesse, hit bringeth forþe the lasse frute or ellis none; þerfor it longith to a wise tilier or to a good gardiner to cut of þes vnfruteful braunches, þat the vyne or the tree may brynge forth the better frute and the more. Right so almyȝti god, which is a wise tilier & a souereyne gardiner, cuttiþe a-wey vnclene lustis of þe flessh with the knyfe of bodyly siknesse, he cutteþe a-wey vnordinate loue of creatures with the hoke of aduersite & tribulacions, he cuttith a-wey carnall affeccions of kynred with þe swerd of deþe, & he cuttiþe a-wey worldly riches with is irone rodde, as with brennynge of fyre, drenchynge of water, robbyng of theves and such other. On all these maners doth god chastice and purge by tribulacion, ffor he wold þat the loue of thine herte schuld abyde with hym & bringe forth plenty of spiritual frute in hym, & not abyde ne trust in such deseyuable frendshyp; for seynt Gregory seith: Qui autem labenti adheret, necesse est ut cum labente labatur, He þat leneþe to a fallynge þinge, nedis with þat fallynge he most fall.

The foureth maner of materiall purgynge þat acordiþe to tribulacion, is of corne, as by betynge or thresshynge with a flayle, to departe þe corne fro þe chaffe; wherof seith seint Austene: Quod flagellum grano, quod fornax auro, quod lima ferro, hoc facit tribulacio viro iusto, As the fleile seruith to corne, as the fornais seruith to gold, & as the fyle seruiþe to yren, so seruith tribulacion to þe ryȝtful man. As we rede þat the angel Raphael seid to Tobye, Tobie XII^o: Et quia acceptus eras deo, necesse fuit ut temptacio probaret te, And for þou were acceptable to god it was nedfull þat tribulacion schuld preue the. For as betyng of a flaile constreyneth the corne to departe fro the chaffe, so tribulacion constreyneth the herte to forsake the disseiuable loue of the world and the false frendship of synners, which ar vnderstond in chafe. The prophet of this flayle knew þe prophet when he seid: Ecce ego in flagella paratus sum, Lo I am redy to suffer the betynge of tribulacion. And therfor seith seynt Austin: Noli conquerere(!) de flagello tribulacionis, si vis habere purum granum, & reponi cupis in celo vbi non nisi purum granum reponetur, Pleyne þe not of þe fleyle of tribulacion, if þou wilt haue clene corne of concience, & if þou wilt coueit to be in þe garner of þe blisse of heuen into þe which þou maist not com till þou be clene purgid. Be well ware: for as corne þat is grene & moiste, & not ripe ne drye, is not departed from the chaffe with betynge ofe the flaile, but rather cleuith therto, so it is for to dred þat hertis which arne grene in begynnyng of conuersion and moiste in carnall affeccions, which hane not assaid þe profet of tribulacion, be not departed from þe fals frendship of hir enemyes, but rather cleuen to hem as þouȝ þei wold be comforted by hem; ffor when god sendiþe us visitacions for to purge þe soule þat he louyth, be it be bodyly siknesse or by losse of godes þat ben temporall or aduersite of enemyes or eny other temptacion

or heuynesse, anon þe herte rennyth all abouȝte to seke comforte of his fals frendis, & it hath grete dred þere as is no nede, as þe prophet seiþe: Ibi ceciderunt timore vbi non erat timor, Thei fellyne doun for dred þere as no dred was. Hit may be clepid a cursed comforte þat is sett raþer in a creature þan in god, ffor þe prophet Ieremie seith, Ieremie XIIII^o: Maledictus homo qui confidit in homine, & ponit carnem brachium suum, & a deo recedit cor eius, Cursed be þat man þat tristith in man, & he þat settith any creature to be his strength, & he þat departiþe his herte from god. But it may be clepid a blessid comforte þat is sett in god, as þe same prophet seith: Benedictus uir qui confidit in domino, & erit dominus fiducia eius, Blessed be þat man þat tristeth in oure lord god, & oure lord schalbe his trust. And þat we schul haue ful trust oonly in god in all maner of tribulacion, & dred fals comforte & euel concell of oure enemyes, we hane ensample of Ochosias þe kynge þat sent messangers to Belsabub þe feend of Acharon to haue comforte & councell where he schuld escape þe tribulacion of siknesse or no; & god sent an angel to Hely þe prophet & bad hym sey to Ochosi: 'For þou hast sent messengers to aske councell of Belsebub þe feend of Acharon, as þouȝ þer were no god in Israel of whom þou myȝteste asken councell & comforte, þerfor þou schalt not go oute of þi bed þat þou yedist vpon, but þou schalt dye þerin'. Also that we schuld not loue þe world ne truste worldlye þingis, seint Iohn biddith, Io Ioh. II^o: Nolite diligere mundum neque ea que in mundo sunt, Will ye not loue þe worlde ne worldly þingis.

The fifte maner of materiall purgacion is as of grapis, and that is by a pressoure. For as a pressoure pressith the grapis to departe the preciouse liquore of wyne fro draffe & drastis, so god purgith þe soule þat he loueþe in the pressour of tribulacion fro corrupcion & wickednesse of syn, som-tyme by bodyly seknesse or preuy gostly heuynes, & some-tyme be losse of temporall goodis or persecucion or slaunder of euell men and enemyes, some-tyme for lackynge of noble kynred or by the deth of feythfull frendis; and þerfor suffre paciently the prophet of þis pressoure, yf þou wilt be brouȝt into Cristis blessed seller, of which is seyd Cant. II^o: Introduxit me dominus in cellam suam vinariam, The lord þe kyng hath brouȝt me in to his wyne-seller. Herto accordith seint Austen & seith þat holy martires were so pressid be tribulacion in þis present lyfe, þat þe bodyly mater lefte in the pressoure of þis erth, but þe precious soules were resseyued vnto the seller of euerlastyng blesse. Gruch not þan ayence god if he haue put þe in his pressoure of tribulacion; for he hath asayed it afore the, as Ysaie the prophet seith in the person of Crist, Ysaie lXIII^o: Torcular calcaui solus & de gentibus non est uir mecum, I alone haue tred þe pressoure of tribulacion & no man is with me of folkis. And þat he seith, not 'no woman', for þat blessed woman moder & maide oure lady seynt Mary abode with hym in full feith when all þo apostilles fled from hym, & was redy to suffre deth by compassyon of hyr son, as þe prophet Symeon seith, Luc. II^o: Et tuam ipsius animam pertransibit gladius, The swerd of deth schall passe thorow thyne owen soule. Now þan sith þis is soth þat oure lord Ihesu Crist hath seyd þis pressoure of tribulacion and that blessed lady his moder mayd Marye, what so euer þou be þat feliste þe in þis pressoure of tribulacion, take it mekely & gladly, praying with þe prophet Da nobis domine auxilium de tribulacione, Lord graunte us helpe of tribulacion.

Of þe IIIIth prophet of tribulacion. Capitulum quartum.

The IIIIth profet of tribulacion is þat it lyȝtneth þe to haue þe knowynge of god, in which is perfeccion & þe profet of mannys knowynge; þe which seynte Austyn desired seing in the boke of answers to hym-selfe—libro soly-loquiorum— thus: 'Wold god I schuld know þe, lord, wold god I schuld know the!' And also it is writtun in þe boke of Wisdom, Cap. XV: Nosce te iusticia est consummata,

To know þe, lord god, it is fulfilled riȝtwisnes endid. To this knowynge helpith tribulacion; ffor as the rod constreyneth a child to bowe doun his heed & take heed of his boke & record his lesson, so tribulacion meketh þe herte & makith hym to be-hold his owene freelte & to know god. Wherfor seith seint Bernard: Deus se facit cognosci verberando, qui oblitus & incognitus erat parcendo, God makith hym-selfe to be knowen in betynge with tribulacion, which was for-yete & vnknowe in his mercyfull sparyng. Daniel IIII^o, of this we hane ensample of the kynge Nabugodonosor, which for prid was cast oute of his kyngdom & leued with wild bestis & ete hey as an oxe, but when he lifte up his yȝe to his maker of hole herte, his witt was restored to hyme aȝen & he knew god þat chastised hym in tribulacion; as is the maner of children, when þei felen scharpe strokis of the rod, þei lifte up her yen to hym þat smytten(!) hem, for þei wolden þat he schuld turne his face to hem by pite & compassione. Now þan, þou lowly soule þat arte vnder þe rod of tribulacion, considre & know wele þat þe maner of louers is for to send yeftis, tokens and prevy letters ecch of hem to other, for to kepe loue & mynde of knowynge eche to oþer; on þe same maner oure lord Ihesu Crist, as a trew louer, sendith to his beloued children such siknesse as he toke here for hem. For here he toke mankynde [in] which he suffred many tribulacions, detraccions, blasphemies, scornes, repreues, sclaundris, hungir, thrist, & cold, & many betyngis, scharpe scourgyngis, gret strokis, many thousand of depe woundis, & was nayled vpon the crosse be-twene þe thevis, & died þe schamfullest deth þat the Iues cowde ordeyne for hym; and after þat he was resen fro deth & yed vp vnto heuen, he kept his woundis as for tokynnes, þat þou schuldest know wel þat he wold haue mynde of þe, as he seith by the prophet Ysaie, Ysaie XlIX: Numquid obliuisci potest mulier infantem suum ut non miseriatur filio vteri [sui]? Et si illa oblita fuerit, ego tamen non obliuiscar tui. Ecce in manibus meis discripsi te: Whether a woman may foryete her child, þat sho haue no mercy of the sone of hir owen body? and þouȝe sche foryete her child, I schal neuer foryete þe; lo I haue writtyn the in my handis,—þat is, in all my woundis whiche I suffred for love of the. Sithen it is so þat he kepith þe shewynge of his woundis as for a tokyn of love to haue mynde on the, why shuldist þou not be glad when he sendith to the such tokyns of loue as he toke here for the, for he wold þou schuldist haue mynde on hyme & know hym? for he is thi frende & wil not for-yete the. For als many dyuerse tribulacions as he sendith the, so many sondre messengers þou hast, clepyng þe & warnynge þe to haue mynde on hym. But now perauenture þou wilte sey þat such tribulacions ar not most necessary to clepe þe to haue mynde of hym, but rather his gracious benefices of profet, for seynt Austyn seith: Dei beneficia nil aliud sunt nisi moniciones veniendi ad eum, The beneficis of god bene noþinge ellis but warnyng or clepyng to com to hym. To this may be answerid: All-þouȝ þe gracious benefettis of god & yeftis of profet, riches, bewte & bounte, clepyn the to haue mynde on hym, yet neuerthelesse inordinate loue is so cleuynge to such yeftis, þat it draweth þine herte rather to haue mynde on the yeftis þan on þe yeuer; wherfor he pleyneth to þe prophet seying: Expandi manus meas & non erat qui respiceret, I haue spred oute my handis, þat is, yeuyng benefettis, & þere was no man þat wold [behold. He seid not that ther was no man that] wold take hem Quia omnes diligunt munera, sequntur retribuciones, For all men loue yeftis & þei pursuen after rewardis, fro þe most to þe leste; But ther bene few or ellis none þat beholdyn, mekely knowynge the ȝeuer of hem. Also perauenture þou woldist sey: all-þouȝ it be accordynge to god to clepe indurat & rebellyng hertis to know hym by tribulacion, neuer-the-lesse it nedith note so to god and meke hertis, the which desiren to know hyme by benefettis & yeftis. To

this may be answeryd: All-þouȝ good meke hertis by naturall delytynge in benefettis knowyn þe yeuer of hem, yit neuerthelesse to þe profet [of] parfite knowynge of god mow þei not com without provynge of tribulacion. Example here-of we redyn þat Salomon was clepyd by benefettis & yeftis, Iobe was called by drawynge awey of his temporall goodis & sendyng hym tribulacions & aduersitees. But þes tribulacions brouȝt Iobe to þe parfite knowynge of god; Salomone be prosperite fill vnto folye, lesyng þe profet of þe parfite knowyng of god. Yf Salomon, þat was so wise, lost þe profet of þe parfite knowynge of god: what-so-euer þou arte trist not þat þou myȝteste longe abyd in þis knowynge [in] such prosperite. & þerfor suffer paciently tribulacions & aduersitees: & if þou be discomforted þat þei be many & grete, be þou comforted, for þe more & gretter þat þei ben þe more profet of knowynge of god þei brynge to þe. & if þou can not yett fele any comforte for frowardnesse or freelte of þi-silfe, pray to god þat he comforte the in tribulacion & graunt þe grace to com to þe profet of parfite knowynge of hym, & sey Da nobis domine &c., Lord graunte us helpe of tribulacion.

The fyfte profet of tribulacione. Capitulum quintum.

The fyfte profet of tribulacion is þat it reuokith or bringeth þe to þe knowynge of þi-selfe. For þat hert þat hath not put a-wey fer from hym worldly veynglory, may not trewly fele ne know hym-selfe, for þat hert haþe not verry knowynge of liȝt; wherof þe prophet Dauid seith: Lumen oculorum meorum, & ipsum non est mecum, Lyȝt of knowynge þere is of myn yen, but þat lyȝt is not with me. [Wo] vnto hem þat dispendyn hyr lyȝt of her knowynge in veyne ioies & worldly þingis, & noþing kepyn to knowen hem-selfe, þat ben not with hym-selfe; for þe more þat þe soule loueth & desireth vayne ioyes & worldly prosperitees, þe more ferther he draweth fro knowynge of hym-selfe. & þerfor seith seint Gregor: As he þat is be-seged with enemyes dar not go fer oute but he is constreined to turne aȝen for dred, so tribulacions constreynen þe hert to turne into hym-selfe, & þe mo aduersitees þat ben aboute hym, þe fewer he hathe of rennyngis-oute fro hym-selfe. Than it is a blessed aduersite þat bringith þe to þi-selfe & makith þe, þat þou hast mysgo, to turne a-yene. Wherof it is seid Exodi XII^o: Maneat vnusquisque apud semetipsum, Dwell ech man with hym-selfe—þat is, know hym-silfe, take he kepe to hym-selfe, abyd he with hym-silfe; for as an howse in which noman dwellith, is wasted & fallyth to nouȝt, ryȝt so þe herte þat dwelliþe or abydith not with hym-selfe. Wo to þat herte þat renneth from hym-silfe all abowȝt like as doth a iaper or a iogiller vnto oþer mennys howsis, for þe more he syngith & iapith & ioieþe in oþer mennys placis, þe more cause he fyndis in his owene place of sorrow & of wepynge; so the more þat þe herte delyteth hym owtward in vayne þinkingis & worldly ioyes, þe lasse he fyndeth in hym-selfe wherof he schuld be comforted. Therfor tribulacion is well necessary to þe herte to make hym turne vnto hym-selfe, & it constreineth hym to seye with the prophet: Conuerte, anima mea, in requiem tuam, Torne a-yen þou my soule vnto þi reste. & also oure lord god, hauynge pyte of þat soule þat hath for-wrappid hym-selfe with worldly þingis, seith thus: Reuertere reuertere, sunamitis, reuertere reuertere, ut intueamur te, Turne aȝene, turne aȝen þou wrecchid caitiffe soule, turne aȝene turne aȝene, þat we may be-hold þe; þat þou behold þi-selfe with þe eye of concience, & þat I mowe be-hold þe with þe eye of mercye. O þou soule þat arte distroublyd in aduersitees, suffer þe to be reuoked to knowynge of þi-selfe by tribulacion; and namly for þat tribulacion byndeth or knytteth to þe þi maker, whom wicked & large

fredom of þe world hathe lettun rynne longe louce fro þi-selfe. Wherof spekith þe prophet þus: In funiculis Adam traham eos & in uinculis caritatis, I schal drawe hame in þe smale cordis of Adam & in þe bondis of charite. Þese smale cordis of Adam oure fore-fader, which longyn to us as by weye of heritage, ar clepid all maner of pouertees sent from god to refreyne þe hert frome veyne & worldly comfortes; by which god draweth many one as it semeth by vyolence. Wherof seith seynt Bernard: Trahimur, quando tribulacionibus excercemur, We bene drawe, when we ben haunted with tribulacion. Þerfor þou þat art streyned with þes cordis & bondis of charite, suppose not þat þou arte defouled or forsakyne, but raþer maad fayre & chosyn of god, all-þouȝ þou haue not all þat þou askist; ne trow not hem þat be not streyned with þese bondis to be in verry liberte, þouȝ þei han þat þei asken; for like as þe lech whan he graunteth to þe sike all þat he desireth, it is a certeyne signe of deth, ryȝt so the false fredom of this world is a certeyne signe of p[e]rechinge. For þe more frely þai desyre & fulfillen her owen desire with-oute tribulacion, the rather þei fall down vnto hir dampnacion. Therfor þou sely soule þat art troublyd, yf þou wilte haue god to þe merciable, suffre þe to be restreyned with þes bondis of tribulacion, which come from god. Wherof oure lord seyd to þe prophet Eȝechiel: Ecce dedi uincula mea super te, Lo I haue ȝeue my bondis vpon the. Be þis is vnderstond þat bondys of tribulacion bene yeftis of god, & þe more tribulacion is, þe strenge hyt byndeth thy soule to god.

Also þe prophet of tribulacion is þat it spedith the wey to god; ffor als many tribulacions as þou hast, so many messengers god hath sent to the þat þou schuld haste to hym & not lett be the weye. Whereof seith the prophet: Multiplicate sunt infirmitates eorum & postea accelerauerunt, Hir seknesse were multiplied & afterward þei hasted hem to god. Hereof seynt Gregor seith: Disesis þat oppressen vs, to haste to god compellene us. Suppose þou not þe benefette of tribulacion to be disese; for it delyueryth þe from a greuouse presone & hastith þi weye to the kyngdom of heuene, as it is seid Eccⁱ. 4^o: De carcere cathenisque interdum quis introducitur ad regnum, From preson & from yron bondis oþer-while a man is brouȝt into a kyngdom. Þis preson is called all þat þe herte loueth inordinatly in þis world; þese irone bondis arne such þingis þat wicked affeccions bene boundyn too. Oute of þis presone god delyueryth many oone by tribulacion, as when he putteth a-weye from hem such þingis as þei loue inordinatly; and þat is fygured be seint Peter þat was kept in Heroudis presone, whane oure lordis angel stode be-syde hym, on Petris syd smote, he excited hym and seyd: 'ryse vp swyth', & anone the yron bondis fellen from hys hondis. Be the syde of Petir is vnderstond þi brother, þat cam owte of þat same syde þat þou cam of, or ellys generally all þo þat arne alyed to þe by kynred or by affynite. For when enye of these or all which be lawe of nature ouȝt to be þi frendis, is contrarious to þe, or elys is taken fro the by deth or elly[s] by ony other maner, vnderstond þou art smytte in the syde, for þat þou schuldiste go oute of the preson of inordinate loue, & sett þin herte only in god þat may not fayle þe. But take good heed þat as Peter pleyned not vpon þe smytynge in his syde, so þou owest not to pleyne ne to gruche of tribulacion, which delyuerth the fro the false & disseyuable loue of flesshly & worldly frendis; & if the smytynge of tribulacion in the side be scharpe & greuouse to suffer, be-hold Crist thi maker & þi brother wounded in the syde for þi loue, & þou schalte suffre it þe more esily, as a trew knyȝt when he seeth his lordis woundis, he felyth not his owen woundis. Therfore refuse not þi lordis messengers þat commyne & clepe þe with hym & constreyne þe to haste toward hym; for he þat refuseth þe messengere, refuseth his lord. Whan is a messengere refused?

whan the herte with avisement contrarieth & grucchith a-yence tribulacion. Note well þat tribulacion turmentith in purgynge, and it purgith in turmentynge; but when the herte grucchyth a-yence tribulacion, þan he partith purgynge fro turmentynge of tribulacion, & he leseth the swete & profitable purgynge þorow his foly & contrarious grochynge.

Of the VI profet of tribulacion. Capitulum VIm.

The sixte profet of tribulacion is þat it is a ȝefte in payinge of þi dettis in which þou art boundyn to god, whom þou may not flee ne disseiue ne hyde noþinge fro hyme ofe þi dettis. These dettis bene pennaunce which þou owest for thy synnes; & þouȝe euerlastyng pennaunce be det for on dedly synne by the ryȝtwisnesse of god, neuerthelesse by his mercy it is chaunged in to temporall pennaunce by contricion & confession, & ferthermore it is for-yeuen by satisfaccion. & som-tyme it is all relesed namely by tribulacion. Wherof vnderstond well; ffor what-so-euer thow suffreste paciently in trybulacion, afore god it is acompted to hym as a fore-paymente of thy dette. For as a lordis auditor som-tyme in the ende of acompte leyth a cownter of brasse or coper or a nother þinge of a lytyll value to be worth or sygnifie an hundriþe pound of gold or syluer, so tribulacion of lytill tyme, with pacience receyued in þis present lyfe, delyuerth þe from euerlastynge tribulacion of þe peynes of hell, & bryngeth þe into euerlastynge blisse of the rich kyngdom of heuen. Wherof we hane ensample of the þefe þat hynge on Cristis ryȝt syd, þat, when he suffred þe tormente of þe crosse & was bound by du det of syn to peyne of hell, he, hauynge contricion of his wickidnesse, in þat same oure turned hym to [his lord & seyde: 'Lorde, when þou comest in to þi kyngdom,] þenke on me': & anone he was vnbounde & delyuerd from all þe dette of peyne & herd þe swete voice of Crist seiyng to hym: Amen dico tibi, hodie mecum eris in paradiso, Sothly I sey þou schalt to-day be with me in paradise. Wo to hym þat noþinge payeth of his dette in þis lyfe, but addith syn vpon syn; wo to hym: of large expencis þat he makith he schalbe constreyned to com to streyte accomptis. Soþely such as hath leued euer with-oute acomptis, must pay for her dettis euerlastynge payne in hell with-owte any relese. Þer schullen wepe many marchauntis þat in þis lyf lawȝhen & ioyen; wherof it is seyd in þe boke of Apocolipsis: Mercatores terre flebunt, Marchauntis of þe erþe schullene wepe. Marchauntis of the erth, arne þo þat sett all þer þouȝt & her loue on erþely þingis; which shullen wepe bitterly, ffor god schall schew her marchaundyse to all the world. But marchauntis of heuen, þei schullene lawȝe & enioye, for þei for suffryng lyttill schort tribulacion hane gette the blysse of paradyse; where-of yt is seyd in Ecclesiastici: Est qui multum redimit de modico precio, Some þer bene þat byen much þinge with lyttill price, þat is to seye, pacience in tribulacion of this present lyfe, þat god receyueth for þi gret dette, for it is communly seid: 'of an euyll payer men receyueth otis for whete'. & þouȝe it be so þat þou arte not bounde in eny dette of dedly syne or veniall fro which tribulacion schulde delyuer the, neuerthelesse tribulacion reseruith the frome fallynge into dette, [for] as seynt Gregor seith: Multa sunt innocencia que cito innocenciam perderent, nisi ea tribulaciones p[reseru]arent, Many ben innocentus the which schuld lese innocensi, but yf tribulacion preserue hem. Therfor þou soule þat fyndest þe bounde in dettis, or þou þat dredist þe payment, suffer paciently tribulacions as longe as tyme indureth, hyt payeth to god for þin dettis in the which þou arte bounden as by an oblygacion. For þouȝ all þe tribulacion[s] of þis world weryne to-gyder, þei myȝt not be lykened to þe leste payne of tribulacion of hell. Ne all þe tribulacion[s] of erth be not in com-

parisone of the leste ioye of paradyse, as seynt Poule seith: Non sunt condigne passiones huius temporis ad futuram gloriam que reuelabitur in nobis, Ad Romanos octauo; Ther be non worthi passions of þis tyme to þe blysse þat is to come þat schalbe shewed in vs. Vpone þis seithe seynt Bernard: Non sunt condigne passiones ad preteritum peccatum quod nobis dimittitur, ad presentem gloriam que nobis inmittitur, Ther be no worthy passions to þe syne þat is foryeuen us, to þe present grace þat is yeue[n] us, [&] to blisse commynge þat is be-hyȝt vs.

Of þe seuenth prophet of tribulacion. Capitulum septimum.

The seuenth profet of tribulacion is þat it spredith a-brode or opynneth þin herte to receyue þe grace of god. For gold with many strokis of the hammer spredith abrode, as a pece of gold or of syluer to make a vessell for to put in wyne or preciouse licoure; so all-myȝty god makith of euery creature, & ordeyneth tribulacion to sprede or open the soule to put þer-in ȝeftis of his grace. Wherof seith the prophet in þe salme: In tribulacione dilatasti michi, In tribulacion thou hast spred abrode þe herte, in suffrynge paciently & þe more gladly ȝeftis þat oure lord god putteth therin graciouslye. & considre as þe more [pre]ciouse metall is more ductible & obeyinge to þe strokis of þe goldsmyth, so þe more prec[i]ouse & meke herte is more pacient in tribulacion. & all-þouȝ þe scharpe stroke of tribulacion greuously turmentith þe, yet comforte þe, for þe goldsmyth, almyȝti god, holdynge þe hammer of tribulacion in his honde, knoweth full well what þou maist suffre, & mesureth his smytynge after þi freel nature. Ne will not þou be þan as metall in a boystous gobette, with-owte spredynge of schape, as hard hertis bene with-oute techynge, in which god fynt no place in worchynge. Ne will þou not be as an oold fryinge-panne þat for frelte of a lytill stroke [al to-breste in mannys brekynge; right so farin frele & impacient hertis in tribulacion, by a litille stroke] in temptacion of assayinge þei fall in to many gret harmys of apayrynge. Therfor suffre with good will tribulacion to worch his crafte in þe; for so byddith Salomon Eccⁱ. II^o: Sustine sustentaciones dei coniungere [te] deo, & sustine ut crescat in nouissimo uita tua, Suffer þe berynge—vp of þe helpis of god to ioyne þe to god, & suffre, þat þi [lyfe] increce at þi laste ende; as who seith: Suffer tribulacion in þis world for god, for whi god suffred many for the, & yeld hym somwhat þe whyle of his seruyse; & what tribulacion he putteth to the, take it mekely, & know well þat he woll not charge þe ouer þi myȝt, as seynt Poule wittenessith, ad Corinth. X^o: Fidelis [est], deus, qui non pacietur vos temptari super id quod potestis, Sothly god ys full trew, þat schal not suffre you to be temptid ouer þat ye mow suffre. Therfor suffre tribulacion in such maner, þat þi lyfe increce at þe laste ende; for þer-by þou schalt leue after þou hast made ende in þis world.

Of þe VIII profet of tribulacion. Capitulum VIII.

The VIII profet of tribulacion is whereby god shettith owte of the soule all worldly comfortis þat bene here-benethe, & constreyneth þe to seke heuenly comfortes þat bene above. As an erthly lord, whan he wyll sell hys wyne, forbyddith all oþer to open her tauernes, till þat he haue sold his: so oure lord god som-tyme forbyddyth erthly comfortis, þat he may brynge forth hys comforte. & þat is tokened by the prophet Ioell where it is seyd: Bestie agri quasi arena sciciens ymbrem suspexerunt ad te: quoniam exsiccati sunt fontes aquarum, The

bestis of the feeld bene as drye erth desyrynge reyne, þey loken vp to the, for þe wellis of watris ben drye. The bestis of the feld ben clepid affeccions & flesshly desyres, the wellis of þe water he clepith worldly comfortis; þerfor whan þe erthly confortis faylen in aduersite, þan is þe herte constreyned to loke vp & to seke help of heuenly comfortis; and so much more benynge is oure lord god to the soule, in asmuch as þe hert fynt gretter bitternesse in inward þingis. But now by these þingis þou maist sei: '[Of] þat I am not sory þat þe tauerne of erþely comfortis is not opyn to me, but for þe tauerne of heuenly comfort is so longe shit fro me, for neþer hyȝer ne lower I fynd no comforte'. To þis may be answered þus: Þou owest to haue gostly comforte, yf þou besy the desyrynge & sekynge, for þer is more myrth in the desyrynge & sekynge of god þan [in] delytinge in hym; for whi þe more þou desirest & sekyst god, þe more comforte he schal brynge þe, & þe more swetnesse þou schalt fynde in hym, as mete sauereth more to an hungry man þan to an vnhungrye man; & wit þou well þat heuenly comfortis schul not longe be deferred, yf worldly comfortis be shette owt by tribulacion, yf þou aske desyryngly & seke besylye, as Salomone seyth: Desiderium suum iustis dabitur, To ryȝtwismen schalbe ȝeuen her desyre &c.

Of the IX^th profet of tribulacion. Capitulum nonum.

The IX profet of tribulacion is þat it putteth þe vnto the mynde of god, & þe more þe tribulacion be, þe more he impressith þe in his mynde. Not for þat god forȝetteth þe or eny creature, þe which seiþe & knoweth all þe preuyte of þe herte, but for þat scripture seith god foryettith a man þat tribulacion ys not ȝeuene to; ffor hym þat he sendyth tribulacion he hath in mynd, ȝeuynge goostly comforte & incresynge of grace. Therfor O þou good soule, ȝef þou wilt be put in þe mynde of god in whoes mynd is þin helth & þi saluacion¯, in whoes foryettynge is þin harme & þi dampnacion, leren þerfor to suffre paciently aduersitees & tribulacions, & in þi suffring þinke mekely in god, & he eftsons schall þinke mekly on the & merciably; for a trew frend þinketh more frendly on his frende þat is in disese, þan yf he were withowte desese. In figure here-of oure lord seith Ex^o III^o: Vidi affliccionem populi mei qui est in Egipto, & clamorem eius audiui, I haue seyen the desesis of my peple þat is in Egipt, & I haue herd hyr cryinge for þe duresse of hem þat bene ouerseers of þe werkes, & I know her sorrow, & I haue goo downe to delyuer hem from þe hondis of þe Egipcions. Therfor all-þouȝ þe Egipcions, þat is to sey euell men or enemyes, turmentyne & desesyn þe, be þou comforted, for þe merciable beholdynge of god in þi disese much more avayleth the; as we redine of Dauid, II Regum XVI^o, ffleyng from his sone Absolone, þat Semey, which was Dauid his enemye, cursed hym & spake euel to hym & seyd: Egredere egredere, uir sanguinum & uir Beliall, as who seith go þi weye go thi wey, þou mane of synnes & þou man of Belyall; and Abisay, þat was Dauid is frend, seynge þis seyd to kyng Dauid: 'This dede hounde hath mysseyd or cursed my lord the kynge; I schal goo & smyte of his heed': & Dauid answerd: 'Suffer hym to mysseye or curse Dauid vp þe commaundement of god; perauenture god will be-hold my desese & yeld me good for his mysseyinge & cursynge þis same daye'. Considre in þis þat Dauid wold suffer þe mysseyinge or þe cursynge of þis aduersarye, þat he myȝt gett þe blissynge of god; þan loke how much þou desire[st] þe blessynge of god, suffer so much paciently þe mysseyinge or cursynge of þe aduersarye, ffor pacience of euell mennys cursynge disserueth to haue goddis blissynge. & þat is tokened where it is seyd Daniel III^o: That the angel went doun with Aȝarye & his felowes in to þe forneis, & he made þe myddes of the forneis as a blowynge wynde of a dewe; but þe flame brent þe kyngis mynisters þat hett þe forneis, but sothly þe fyre touched not ne greued hym in any maner. Lo here þou mayste see þat þe fire not oonly brente

hir fomen; but also it refresshed hem; be which is vnderstond þat Crist is present with hem þat be in tribulacion, & yeueth hem refresshynge in desese, & blessith hem þat ben mysseyde or cursed for his name. Therfor yf þou desyre refresshynge in tribulacion, & þin enemyes to be brent, suffer paciently tribulacions, for in tribulacion god is with þe, & fro tribulacion he schall delyuer the, & for tribulacion gret meed he schall yeld the. Of thes thre spekyth þe prophete where he seith þus: Cum ipso sum in tribulacione, eripiam eum, et glorificabo eum, I am with hym in tribulacion—lo here a graciouse fellowshyp comfortyng; I schall delyuer hym—lo here a full feith of delyuerynge; & I schall gloryfye hyme—lo here a serteyne hope of rewardynge.

The X profet of tribulacion. Capitulum decimum.

The X profet of tribulacion is þat it makith þi praier to be herd of god; ffor it is note þe maner of god to put awey the praier of hym þat is in tribulacione, but rather mekely to here his prevy praier. Wherof seith Salomon: Ecce deprecacionem lesi exaudiet, Lo oure lord schall here þe praier of hym þat is hurte. Sothly god smytyth & chastiseth many men & sent hem tribulacion, for to compell hem to aske or to cry mercy, & þat þei schuldy[n] opyne hyr mouthes to god in tribulacion for to aske help, which hadden schett hyr mouthes frome hyme in prosperite. Wherof seith seynt Austene þat god sendith tribulacion to some men to styre hem to aske þat he woll graunte. In þe persone of such seith þe prophet: Ad dominum cum tribularer clamaui, et exaudiuit me, When I was in tribulacion, I cryed to oure lord, & he herd me. & þouȝe-all it hap þat in prosperite þou prayest god, þat prosperite schull not make þe to slowe, yet neuertheles it makyth the sumetyme both insolente & slowe, so þat þi prayer in prosperite is not so spedfull as it [is] in aduersite. & all-þouȝe aduersite occupye so much þin hert þat þou þenkest þat it hath none entente ne deuocion lyke as it had in prosperite, yet þat same aduersite makith þi prayer more precious. And sothely all-þouȝe tribulacion oppresse the so moch þat þou maist not open þi mouth to crye to god, certeinly thi tribulacione crieth and prayeth to god for þe, so þat þou haue pacience; for as seith a gret clerke, Magister Petrus, of Laȝar, That als many woundis, so many prayers or cryers he had to god: ffor when Laȝar stilled with his mouth, his woundis cryeden to god for hym. Wherof oure lord seyd to Cayme þat had kylled his broder Abell, Genes.: Vox sanguinis fratris tui Abel clamat ad me de terra, The blood of thy broder Abell crieth to me fro the erth. Thus þan ite schewyth þat tribulacion makith the prayer þe more preciouse & þe more acceptable to god. Tribulacions ben as it were a payment for a letter seled of delyueryng; wherof seith Iob: Quis michi det ut ueniat peticio mea, et quod expecto tribuat michi deus; qui cepit me ipse me conuertat, soluat manum suam et succidat me, & [hec] michi sit consolacio ut affligens me dolorem non parcat: Who sch l geve me myn askynge, & who schal graunt me þat I abyde? god þat began me, he comforte me, louse he his hondis & cut me vp, & þat be to me comforte þat he turmentynge me spare not my sorrow. Note well þat Iobe, which had lost his possessions, his sonnes & his douȝters, & all his body was smyten with woundes of leper fro þe sole of the fote vnto þe ouer-parte of þe heed, & was repreued of his frendis & scorned of his wyfe, he desired in none other þinge comforte, but þat god schulde not spare hym. Yf þou aske what perteyneth [it] to his delyueraunce, hit may be answered þus: he asketh his affliccion or turmentis, for his turmentis wer paymentis of his dettus; [as] it is vsed in som place þat whan a pore man drynketh in a tauerne & hath not wher-with to paye his scott, he asketh to be bettun & so to be delyuerde. Yf þou aske where-in was [the] comforte of this Iobe when he asked to be turmentyde: Seynt Gregor answeryth & seith That god

spareth sum men here in þis world, to turmente hem afterward, & som men he turmentith here which he afterward [wil] spare. The comforte of Iobe was, þat he wist well be present tribulacion he schuld escape euerlastyng dampnacion— ffor, as it is seyd: Non iudicabit bis deus in idipsum, God schall not punnysh or deme twyse for o þing. & þerfor þis same Iobe, þat askith þat god schuld not spare hyme here in þis world, asked in a nother place and [seid]: Parce michi domine, Lord spare me in tyme commyng. Therfor þat god spare þe in tyme commynge, suffer paciently here in þis world tribulacion; for tribulacion sauith the soule, as Iob seith: Ipse vulnerat & medicinat, he wondyth & he helyth; for he woundeth the body, & helyth the soule.

Of the XI profett of tribulacion. Capitulum vndecimum.

The XI profit of tribulacion is þat it kepiþe & norissheth þe herte. Sothly ryȝt as fyre is kept in asshis, riȝt so þe hertis of þe frendis of god arne kept in tribulacion. Therfor oure lord commaunded Exodi, quod tabernaculum saccis silicinis cooperi[re]tur: þat þe tabernacle of god schuld be heled with heren sackis, and goddis rich vessellys of gold & siluer a-yence wyndis & reynes; in tokenynge þat vertues of goddis seruauntis, & namly mekenesse, ben kept in aduersite of tribulacion. For tribulacion inforceth the herte to þenke on þe wrecchidnesse of his owen infirmitee, & so it constreyneth a man to be meke, whan worldly prosperite had enhaunced hym be veyne-glorye above hym-selfe. Also tribulacion noryssheth the herte, as a norice her chyld. For as a moder with chyld cheweth hard mete, which the chyld may [not] chewe, & drawith it in to her body where þat mete is turned into mylke to norissh the chyld, so Crist, þat in holy chirch is clepid oure moder for þe gretnesse of hys tendyr love þat he hath to vs, he chewed for vs bitter paynes, hard wordis, repreves & sclaundrys, with bitternesse of his passione þat he suffred for us, to noryssh us & strengh us gostly by ensample of hyme to suffer tribulacions & aduersitees of þis world. As wyne þat is clensed þorrow a bage-ful of spicis, chaungith his owen sauoure, drawynge to hym the sauour of þe spicis, so a man suffrynge tribulacion oweth to clense hyme by the blessed body of oure lord Ihesu, considerynge þe passyon þat he suffred for hym; & so schul it be swete & tollerable, þat to-fore semed full bitter & vntollerable &c.

Of the XII profett of tribulacion. Capitulum duodecimum.

The XII profet of tribulacion is þat tribulacion is a certeyne tokyne of loue þat god hath to hem þat [it] is sente to. Wherof he seith: Quos amo, arguo & castigo, Hem þat I loue I vndernym & chastiseth. & also Salomon seith Eccⁱ.: Qui diligit filium, assiduat ei flagella, He þat loueth his sone, he scorgith it ofte-tymes. Whereof seith seynt Ierome: Summus þater Ihesus Christus filios suos semper sub aliquo flagello uel uirga retinet, ut quando eripiuntur ab vno, sub alio capiuntur: Oure sauyoure fader Ihesu Criste kepith euer his children vndyr a scorge or a rodde, & whene þei bene delyuerd of oone þei bene cawȝt of a nother. But oure god meke fader sent not all his scorgyngis all at onys togeder, but one after another, knowynge oure frelte; ffor he will þat no mane perisshe, but he will þat all men be saafe. But euell men & wicked þat leuen hym not ne louyn hym notte, þe which leuen with-owte scourge or tribulacion, whan no correccion of chastisynge may with-drawe heme fro her errowris, God schal ponyssh with all his arowes of vengeaunce. For sothly all tormentis þat now ben departed abowȝt in all þis world, than schulbe gadered to-gider & abyde as in her owen place; as oure lord seith Deuteronomii XXXII^o: Congregabo super eos mala, & sagittas meas complebo in eis, I schal gader to-gider euell þingis vpone euell

men, & I schall spende all myne arowes of vengeaunce amonge hem. Þerfor þou good saule, yf þou will be loued of god, will þou not put awey tribulacions, for þey schewen to þe wittnesse & tokens of þe loue of god. But perauenture yf þou seiest þat goddis childerne take of hym boþe good þingis & euell þingis, [why is þe] takynge of euell þingis schewynge or tok[n]ynge of þe loue of god more þan þe takynge of good þingis? To this may be answeryd þat god geuyth many good þingis & gret to his spiritual frendis, & better & gretter to hem þat he loueth more; but þe blissed fader of heuen louith with-oute comparisone more his blissed sone oure lord Ihesu Crist þan all þe world, & yet he sent hym here many anguyshis, pouertees, tribulacions, aduersitees, sclaunders, repreves, scornyngis, many woundis, & cruell deth, & but fewe temporall goodis. Than is þe ȝefte of aduersite more schewynge [or] tokyne of loue of god þan þe ȝefte of temporall prosperite. Also forþermore oure lord Ihesu Criste goddis sone, þat leued here in þis world, as a wise marchaunte vsed to ches good marchaundyse & refused þe bad; for when þei wold haue maade hym kynge of Iude, he refused it & ches rather to flee in to deserte, & when þei souȝt him to turment hym & to sle hym, he fled not but ches rather for to deye & seid Ego sum, I am he whome ȝe sech. Þan yf Crist was wisest in chesynge, þe which ches aduersitees, þei bene moch folys þat dispisene tribulacion & aduersitees, & chosyn worldly prosperitees þat may not delyuer hem in tyme commynge from þe handis of her enemyes, the cruell fendis. Suffer þan with Criste tribulacion, [þat] þou mow take afterward þe crowne of lyfe in the blysse of heuen; for sothly [othir-wyse] mayst þou not come to þat blysse, for the apostill seith: Per multas tribulaciones oportet nos intrare in regnum celorum, Hit behoueth us by many tribulacions to entre in to þe kyngdome of heuen. To the which kyngdome brynge he all us, That suffred deth oure lord Ihesus, amen.

Boke of Craft of Dying [A translation of the Latin treatise normally referred to as the Ars moriendi.]

Ms. Rawl. C 894

Here begynneth the boke of crafte of dyinge.

FOr as much as þe passage of deth owt of the wrecchidnesse of the exile of this world for vnkunnyng of dyinge, not oonly to lewd men but also to religiouse men & deuoute personys semith wonderfull harde & ryȝt perlouse & also ryȝt ferefull & horrible: þerfor in this present mater & tretis, þat is of the crafte of dyinge, is draw & conteyned a schorte maner of exortacion for techynge & confortynge of hem þat bene in poynt of deth. This maner of exortacion ought sotely to be considryde, notid & vnderstond in the syght of mannys soule, for douȝtles yt is and may be profitable generally to all cristen men & women to haue þe crafte & knowynge forto dye well.

This mater & tretis conteyneþe VI partis:

The firste is [of] commendacion of deth, & of cunnynge to dye well. The secunde conteyneth þe temptaciouns ofe men þat dyene. The thrid conteyneth þe interrogacion þat schuld be asked of hem þat bene in her deth-bed while þei may speke and vnderstond. The IIIIth conteyneth ane informacion with certeyne obsecracions to hem þat schulden dye. The fyfte conteyneth an instruccion vnto hem þat schulden dye. The VI conteyneth praiers that schulden be seyd vpone heme þat bene adyinge of sum man þat is abovte heme.

Capitulum primum. The ffirst chapter is of commendacion of deth, & [of] cunnynge for to dye well.

Thouȝe bodyly deth be most dredfull of all ferefull þingis as the philosopher seith in the thrid boke of Etikis, yet spirituall deth of þe soule is as much more horrible & detestable as the soule ys more worthy & more precious þan þe body, as the prophet Dauid seith Mors peccatorum pessima, The deth of a synfull man ys worst of all dethis; but as the same prophet witnessith: Preciosa est in conspectu domini mors sanctorum eius, The deth of good men is euer preciouse in the syȝt of god, what maner of bodyly deth þat euer thei dye. & þou schalt vnderstond also þat not only the deth of holy martires is so preciouse, but also þe deth of all other ryȝtfull & [good] cristen men; & ferthermore douȝtlesse þe deth of all synfull men, how longe, how wicked & how cursed þei hane bene all her lyfe be-fore to her laste ende, & þei dye in þe state of verry repentaunce & contricion & in þe verrey feith & vnite & charite of holy chirch, is acceptable & preciouse in the sight of god; as seint Iohn¯ seith in þe apocalipse: Beati mortui qui in domino moriuntur, Blessed be all ded men þat dien in god. & þerfor god seith in the fourth chapter of the boke of Sapience: Iustus si morte preocupatus fuerit in refrigerio erit, A ryȝtfull man þouȝe he be hasted or hastyly or sodenly dede, he schalbe had to a place of refresshynge. & so schal euery man þat dieth, yf it so be þat he kepe hym-selfe stably & gouerne hym wisely in þe temptacion[s] þat he schall haue in the agony (or stryfe) of his deth as it schalbe declared afterward. And þerfor of þe commendacion of [þe deth of] good men only, a wyse man seyth þus: 'Deth is noþing els but a goynge owt of presone, & endynge of exile, a dyschargynge of a heuy bordone þat is þe body, fynysshyng of all infirmytees, escapynge of all perellys, distroynge of all euell þingis, brekynge of all bondis, payinge of dette of naturall dutee, turnyng aȝen into his contree, & entring into blisse & ioye'. & þerfor it is seyde in þe VII chapter of Ecclesiastes: Melior est dies mortis die natiuitatis, The [day] of mans deth is better þan þe day of his birth—& þis is [to] vnderstond oonly of goodmen & þe chosyne peple of god, for to euel men & repreuable neþer þe day of hir byrth neþer þe day of her deth may be callyd gode. & þerfor euery good parfit cristen man, & also euery oþer mane þouȝe he be vnparfite & lat conuerted fro synne, so he be verryly contrite & beleuyth in god, schuld not be sory ne troublyd neþer dred þe deth of his body in what maner of wise & for what maner of cause þat he be pute therto, but gladly & wilfully, with reson of his mynde þat rulyth his sensualyte, he schuld take his deth & suffer it paciently, conformynge & committynge fully his wyll vnto goddis will [& disposicion alone, if he will go hens and dye well] & surely, witnessynge þe wise man seiynge þus: Bene mori est libenter mori, To dye well is to dye gladlye & wilfully. & þerefor he addith þerto & seith: Vt satis vixerim nec anni nec dies faciunt, sed animus, Nether many dayes nether many ȝeres cause me to sey & fele þat I haue leued longe Inow, but oonly the resonable will of myn herte & of my soule. Sith more þan þat of dute & of naturall ryȝte all men muste nedly dye, & þat whan [&] how

& where þat almyȝti god will, & goddis will is euermore & ouyr-all good in all þingis, good & iuste & ryȝtfull, for as Iohn¯ Cassian seith in his Collacions: 'Almyȝty god of his wisdome & his goodnesse all þingis þat fall, both prosperite & aduersite, disposith euer finally for oure profete & for þe beste for us, & more prouideth & is besy for þe hele & saluacion of his chosyn children þan we oure-selfe may or can be'; and sith, as it is afore seyd, we may not in no wise nether flee ne escape nether chaunge the in-euitable (or [in]-eschewable) necessite & passage of deth: therfore we ought to take oure deth whan god will wilfully & gladly without any gruchchynge or contradiccion, þorouȝ þe myȝt & þe boldnesse of þe will of oure soule vertuousely disposed & gouerned by reason & verry discrecion, þouȝe þe lewd sensualite & the freelte of oure flessh naturally gruch or stryue þere-aȝence; wherof Seneca seith thus: Feras, non culpes, quod immutare non potes, Soffer esely & blame þou nouȝte þat þou maist not chaunge ne voyde; & þe same clerke addith & seith: Si uis ista cum quibus vrgeris effugere, non ut alibi sis oportet sed alius, Yf þou wilt ascape þat at þou art streiȝtly be-trapped in, it nedith not þat þou be in a noþer place, but þat þou be anoþer man. Forþermore, þat a cristynman may dey well & surely, hym nediþ þat he cun dey: and as a wiseman seyth: Scire mori est paratum habere cor suum et animam ad superna, ut quandocunque mors venit paratum eum inueniat ut absque omni retraccione eam recipiat, quasi qui socii sui dilecti aduentum desideratum expectat; To cun dey is to haue a herte & a soule euer redy vp to godward, þat whan þat euer deth com he may be founden a-redy, & withoute any retraccion or withdrawynge receyue hym as a man wold receyue his welbelouyd & trusti frende & felow þat he had long abyd and lokid after. This cunnynge is most prophetable of all cunnynge; in þe which cunnynge religiouse men specially more þan oþer, & euery day contynually schuld stody more diligently þan oþer men þat þei myȝt apprehende yt, namly for þe state of religyone askiþ & requireth it more in hem þen in other, not-withstondynge þat euery seculer man, boþe clerke & laye-man, where he be disposed to dye or no yet neuerþelesse he must nedis dye whan god will. Therfor ought euery man not only religiouse but also euery good & deuouȝt cristen man þat desireþ to dye well & surely, leve in such wise & so be-haue hym-silfe all-wey þat he may sauely deye euery oure when god will, & so he shuld haue his lyfe in pacience, & his deþ in desire, as seynt Poule had whan he seyde: Cupio dissolui & esse cum Christo, I desire & coueit to be dede & to be with Crist. / & þus much suffisith at þis tyme schortly seyd of þe crafte of dyinge.

The secund chapter is of þe temptacion[s] of men that dyene. Capitulum secundum.

Knowe all men douȝtles þat men þat dyen in her last siknesse & ende hane grettest & most greuouse temptacions, & such as þei neuer had be-for in all her lyfe; & of þese temptacions v be most principall. The first is of þe feiþe, for as much as feyth ys fundament of all mannys soule-hele, wittnessyng the apostill þat seiþe: Fundamentum aliud nemo potest ponere, Oþer fundament no man may put; & þerfor seynt Austen seiþe: Fides est bonorum omnium fundamentum & humane salutis inicium, Feiþe is fundament of all goodnesse, & begynnynge of mannys hele; & þerfor seiþ seint Poule: Sine fide impossibile est deo placere, Yt is vnpossible to plese god withoute feiþe; & seynt Iohn¯ seyth: Qui non credit iam iudicatus est, He þat beleuiþ not is now demyd. & for as much [as] þere is such & so gret strengh in feiþe þat withoute it no man may be sauid, þerfor þe deuyll with all his myȝte is besy to auerte fully a man fro þe feiþe in [his] last ende, or yf he may not þat, he laboriþe besily to make hym douȝt þerin or sumwhat draw hym out of þe wey, or disceyue hym with som maner of super-

sticiose & false errouris or herisies. But euery good cristene man is bound naturally namely habitualle þouȝ he may not actually & intellectually apprehende hem, to beleve & full feiþe & credence yeue not only to þe principall articles of þe feiþe but also to all holy wrytt in all maner of þingis, & fully to obey þe statutis of þe chirch of Roome, & stabilly to abyd & dey in hem; ffor also sone as he begynneþe to erre & douȝt in eny of hem all, as sone he goþe out of þe weye of lyfe & his soule-hele. But witt þou well withowte doute þat in þis temptacion, & all oþer þat followene after, the deuyll may not noy þe ne prevaile ayence no mane in no wise as longe as he hath vse of his free will & of reason well disposed, but yf he will wilfully consent to his temptacion; & þerfor no verrey cristen man ouȝt not to dred eny of his illusions or his false persuasions or his feyned feryngis or gastyngis, for Crist hym-selfe seiþe in þe gospell: Diabolus est mendax & pater eius, The deuell is a lyar & fader of all lesyngis; but manly þerfor & styfflye & stedfastly abyde & perseuyr & dey in þe verrey feiþe & [vnite] & obedyence of oure moder holy chirch. & it is ryght prophetable & good, as it is vsed in some re[li]giones whan [a] man is in his agonye (or stryfe) of dyinge, with an hyȝ voice oft-tymes to sey þe crede before hym, þat he þat is sike may be [fortified] in stablenes of þe feiþe, & fendis þat mow not suffre to here ite mow be voyded & drawen awey from hym. Also [to] stablenesse of verry feiþe schuld strengh a sike man principally the stable feiþe of oure holy faders Abraham, Isaac & Iacob, the perseuerantly abydynge feiþe of Iobe, of Raab þe womane, & Achior, & such oþer, [and also the feiþe of the apostils, and of] martiris, confessours & virgyns vnnombirable; ffor by þe feiþe all þo þat hane [be] of old tyme befor vs, & all þei þat be nowe & schalbe here-after, þei all plesene & haue & schall plese [god] bi feyth; for as it is aforseyd, withoute feiþe it is imposible to plese god. Also double profytt schuld induce euery syke man to be stable in feiþe: One ys for feiþe may do all þingis, as oure lord hym-selfe witnessith in the gospell & seiþe: Omnia possibilia sunt credenti, All þingis be possible to hym þat beleuyth stedfastly. Anoþer is, for verry feiþe gettiþ a man all þingis, as oure lord seiþe: Quicquid orantes petitis, credite quia accipietis, & fiet vobis, What þinge þat euer it be þat ye wollen praye & [aske], beleuyth verryly þat ye schull take it & [ye] shull haue it, þouȝe þat ye wold sey to an hyll þat he schuld lyfte him-selfe vp & fall in to þe see,—as þe hilles of Capsie be preier & peticion of kynge Alysaunder þe gret conqueroure were closed to-gider. The secund temptacion is disperacion, þe which is a-yenst hope & confidence þat euery good man schuld haue vnto god; for when a sike man ys turmentid sore & vexid with sorow & siknesse of his body, þan þe deuell is most besiest to superad (or put-vpone) sorrow to sorrow, with all þe weyes þat he may obiectynge his synnes ayence hym for to induce hym into dispeire. Forthermore, as Innocente þe pope in his þrid boke of þe wrecchidnesse of mankynd seiþe: Euery man boþe good & euell, er his soule pas out of his body, he seith Crist put in þe crosse, the good man to his consolacion, the euell man to his confusion, to make hym aschamyd þat he hath lost þe frute of his redempcion. Also, the deuell bryngith aȝen to mannys mynde that is in poynt of deth, specialli the synnes that he hath don & was not schreven of, to draw hym þerbye vnto dispaire. But þerfor ther schuld no man dispaire in no wyse; for þough eny o man or woman had do als many theftis or manslauters or as many other synnes as be droppis of water in the see & grauell-stones in the stronde, though he neuer had do pennaunce for hem afore ne neuer had bene shreven of hem afore, neither þan myȝt haue no tyme for syknesse or lacke of spech or schortnesse of tyme to be shreuen of hem, yette schuld he neuer dispeire; ffor in such a cas verry contricion of herte with-in, with wyll to be schreven if tyme sufficed, is sufficient & acceptable to god for to [s]aue hym with euerlastyngly; as the prophet witnessith in the psalme: Cor contritum & humiliatum

deus non despicies, Lord god thou wilt neuer dispice a contrite & a meke hert; and Eȝechiel seith also: In quacunque hora conuersus fuerit peccator et ingemuerit, saluus erit, In what oure þat euer it be þat the synful man is sory inward & conuerted fro his syne, he schalbe saued. & þerfor seynt Bernard seith: The pite & þe mercy of god is more þen eny wickidnesse; & Austene vpon Iohn¯ seith: We schuld neuer dispeire of [no]man als longe as he is in þis bodily lyfe, for þere is no syn so gret but it may be helyd, outakyn dispaire alone; & seynt Austen seith also: All synnes þat a man hath done afore, mow not noye ne dampne a man, but he be well a-payde in his herte þat he hath don hem. Þerfor no mane schulde dispaire, þouȝe it were so & it were possible þat he alone had don all maner of synnes þat myȝt be done in þe world; for be dispaire a man gettith nouȝt ellys but þat god is moch more offendid þerby, & all his oþer synnes bene more greuouse in goddis syȝt, & euerlastyng payne is therby augmentyd infinitlye to hym þat so dispaireth. Therfor a-yence dispeire for to induce hym þat is syke & laborith in his dying to verry trust & confidence þat he schuld principally haue to god at that tyme, the disposicion of Criste in the crosse schuld grettly draw hym, of the which seynt Bernard seith thus: What man is it þat schuld not be rauysshed & draw to hope & to haue full confidence in god, & he take heed diligently of the disposicione of Cristis body in the crosse; take heed & see his heed enclyned to salue the, his mouth to kysse the, his armes I-spred to be-clyp the, his hondis I-thrilled to yeue the, his syde opened to loue the, hys body alonge strauȝt to yeue all hym-selfe to the. Therfor no man schuld dispeire [of] foryevenesse, but fully haue hope & confidence in god; for the vertu of hope is gretly commendable & of gret merite before god, as the apostill seith & exortith us: Nolite amittere confidenciam vestram, que magnam habet remuneracionem, Lesith not youre hope & confidence in god, þe which hath gret reward of god. Forthermore þat no synfull man schuld in no wyse dispeire haue he synned neuer so gretly ne neuer so sore ne neuer so ofte, ne neuer so longe contynued therin, we haue [open] ensample [in] Peter þat denyed Crist, in Poule þat pursued holy chirch, in Matheu & Ȝache the publicanes, in Mary Maudeleyne the synful woman, in the woman þat was takyn in avoutry, in the thefe þat honge on the crosse be-sid Crist, in Mary Egipciane, & vnnomberable oþer greuouce & grete synners. The thrid temptacion is in-pacience, the which is ayenst charite bi the which we be bounden to loue gode above all þingis: for þei þat bene in syknesse in her deth-bed suffren passyngly gret payne & sorrow & woo, & namly they þat dyen not be nature & course of age þat hapynneth ryght selde as [open] experience scheweth all daye to euery mane, but dyen oft-tymes thorow an accidentall seknesse, as a fever, a posteme & such other greuous & paynfull & long seknes, the which many men, & namly hem the which bene vndisposed to dye & dyen ayenst her wyll, & lackene verry charite, makyth so inpacyent & grucchynge, þat other-while thorow woo & inpacience þei be-com wood & witles, [as] it hath ofte be seyen in many men; & so be þat it is open & certeyne þat þey þat dyen in þat wyse faylen & lac verry charite, wittnessynge seynt Ierome þat seith þus: Si quis cum dolore egritudinem uel mortem suscipit, signum est quod deum sufficienter non diligit, that is to seye: Who so takyth syknesse [or deth] with sorrow & displesaunce of herte, it is ane open sygne þat he louyth not god sufficiently. Therfor a man þat wyll dey well, yt is nedfull þat he gruche not in no maner of seknesse þat fallyth to hym be-fore his deth or in hys dyinge, be yt neuer so paynefull or greuouse, longe tyme or schort tyme durynge; for as seynt Gregory witnessith in his Morallys: Iusta sunt [cuncta] que patimur, et ideo valde iniustum est si de iusta passione murmuremus: All þingis þat we suffren we suffyr ryghtfully, & þerfor we ben vnryȝtfull yf we grucch of þat we suffer ryȝtfully. Than euery man schuld be pacient, [for] as seynt Luke seith: In paciencia vestra possidebitis animas vestras: In youre pacyence ye schull possesse youre soules; for [as]

be pacience mannys soule is trewly had and kept, so be vnpacience & murmuracion it is loste & dampned, wittnessyng seynt Gregory in his omely þat seith þus: Regnum celorum nullus murmurans accipit, nullus qui accipit murmurare potest, Ther schal no man haue þe kyngdom of heuen þat grucchit[h] & is inpacient, and ther may no man gruch þat hath it. But as þe gret clerke Albert seyth, spekyng of verry contricion: [If] a verry contrite man offerryth hym-selfe gladly to all maner affliccion of seknesse & ponysshynge of his synnes, þat he may therby satisfye god worthyly for his offensis: moch more [þan] schuld euery sike man suffer paciently & gladly his owen seknesse a-lone, þat is lyȝter withoute comparison þan many syknessis þat other men suffer; namlye sythen þat siknes be-fore a mannys deþe is as a purgatory to hym whan þat it is suffred as it ought, þat is to vnderstonde, yf it be suffred pacientlye & gladly, with a fre [kynd] wyll of herte. For as the same clerke Albert seyth: we hane neede to haue a free kynd wyll to god not only in such þingis as bene to oure [consolacion, but also in such þingis as bene to oure] affliccion. [And] seynt Gregor seyth: Diuina dispensacione agitur ut prolixiori vicio prolixior egritudo adhibeatur, It is do by the dispensacion & þe ryȝtfull ordynacion of god þat to the lenger syn is ordeyned the lenger siknesse. & þerfor lett euery sykman & namely he þat schall dye, sey as seynt Austen dyd to god: Hic seca, hic vre, ut ineternum michi parcas, Here cutt, here brenn, so þat þou spare me euerlastynglye. And seynt Gregor seith: Misericors deus temporalem adhibe[t] seueritatem, ne eternam inferat vlcionem, God þat is mercyfull yeveth his chosyn children temporall ponysshyngis here, lest he yeve hem euerlastyng vengeaunce ellys-where. This temptacion of inpacience fyȝtteth ayenst charite, & with-oute charite may no man be saued; & therfor, as seith seynt Poule: Caritas [vera] paciens est, omnia suffert, Verry charite ys paciente & suffreth all þingis. & in þes wordis yt is notably to be marked þat he spake of suffryng of all þingis, & oute-take noþing: þan schuld all syknesse of the body [bi reson] be suffred paciently without murmuracion or difficulte; and therfor seynt Austen seith: Amanti nichil difficile uel impossible, To hym þat loueth ther is no þinge hard ne no þinge impossible. The IIII^th temptacion is complacens or plesaunce of a man þat he hath in hym-selfe, þat is spiritual prid, with the which þe devyll temptyth & vexith most relygiouse & deuoute & parfite men; for when þe deuel seth þat he may not brynge a man oute of þe feiþe, ne may not induce hym vnto dispaire, ne into impaciens: þan he assaileth hym be complacens of hymselfe, puttyng such maner of temptacions in his herte: O how stable arte þou in þe feiþe, how stronge in hope, how sad in pacience! O how many good dedis hast þou do! & such oþer þouȝttis. But ayenst þese temptacions Isodur seith thus: Non te arroges, non te iactes, non te [insolenter] extollas vel de te presumas, nichil boni tibi tribuas, Ne bost þe not, ne vaunte þe not proudly, ne make not moch of thi-selfe wantonly, neþer adiecte no goodnesse to þi-selfe. For a man may haue so much delectacion in such [maner of complacens] of hym-selfe þat a man schuld be dampnyd euerlastyngly þerfor. And þerfor seynt Gregor seith: Quis reminiscendo bona que gescit dum se apud se erigit, apud auctorem humilitatis cadit: A man þat þinkeþe in good dedis þat he hath do & is proud therof of hym-selfe, he fallith down anon þerfor be-for hym þat is auctor of meknes. & þerfor he þat schall dye most be ware when he felith hym temptid with pride, þat þan he low & meke hym-selfe, þinkinge in his synnes & þat he wit neuer wheþer he be worþi loue or hate, þat is to sey saluacion or dampnacion. Neuerthelesse, lest he dispayre, he mote lyfte vp his herte to god by hope, þenkynge & remembrynge stably þat þe mercy of god is above all þinge & all his werkis, & þat god [þat] is trewe in all his wordis, & þat is treuþe & ryȝtwysnes þat nether begileþe neþer is begiled, be-hight & swor by hym-selfe & seid by the prophet: Viuo ego, dicit dominus,

nolo mortem peccatoris, God all-myȝti seith: be my lyfe, I will not the deth noþer the dampnacion of no synner or of no synfull man, but þat he conuerte hym-selfe to me & be saued. Euery man schuld followe seynt Antonye to whome the deuell seyd: 'Antony, þou hast ouercom me, ffor when I wold haue the vp by pride, þou kepist þi-selfe a-downe by meknesse, & whan I wold draw þe downe by disperacion þou kepist þi-selfe vp by hope';—thus schuld euery man do both seke & hole, & þan ys the deuell ouer-com. The V^th temptacion þat temptith & greuyth most carnall men & seculer men, [is] ouer-much occupacion & besynesse a-bouȝt outward temporall þingis [as her wyfes, her children, her carnall frendes, and wordely riches and other þingis] þat þei hane loued inordinatly before. For he þat will dey wyll & surely, most vtterly & fully put oute of hys mynde all temporall & outward þingis, & plenerly commytt hym-selfe all to god. & þerfor the gret clerke Duns (Scotus) seith þus vpon the fourth boke of Sentence: What man þat is seke whan he seth þat he schall dey, If he put hys wyll þerto to dey wilfully & consentith fully into deth as þouȝe he had chosyn hym-selfe [þ]e payne of þe deth voluntaryly, & so suffreth deth paciently, he satisfyeth to god for all his veniall synnes, and forthermore he takyth aweye a parcel of satisfaccion þat he oweth to do for dedly synnes. & þerfor it is ryght profitable & necessarye in such a poynte [of] nede þat a man conforme his will to goddis will in all þingis [as] euery man owȝt both seke & hole. but seld it is seyne þat any seculer & carnall man or relygiouse man [other] will dispose hym-selfe to deth, other ferthermore, þat is wors, will here ony þinge of the mater of deth þouȝe in-dede he be laborynge faste to his ende-ward, hopynge þat he schall escape þe deth—& þat is [þe] most perlous þinge & most inconuenient þat may be in eny cristen man, as seith the worthy clerke Cantor parisiensis. But it is to be noted well þat the deuell in all þe temptacions above-seid may compell no man, [neither] in no maner of wyse prevayle ayenst hym to consent to hym, als long as a man hath the vse of reason with hym, but if he woll wilfully consent to hym,—þat euery good cristen man & also euery synful man be he neuer so grete a synner owȝt to be were of aboue all thyngis. For þe apostell seyth: Fidelis [est] deus qui non pacietur vos temptari supra id quod potestis, sed faciet eciam cum temptacione prouentum ut possitis sustinere, God, he seith, is trew & will not suffre yow to be temptid more þan ye may bere, but he will yeue yow such supportacion in youre temptacion[s] þat ye may bere hem. Whervpon seith the glose: God is [trew] in his promissis, & yeuyth us grace to withstond myȝttyly, manly, & perseuerantly: yevyng us myȝt þat we be not ouercome, [grace to gete vs meryte, stedfastnes to ouercome]; with þat he yeueth such increse of vertu þat we may suffre, and not faylle ne fall. & þat is by mekenesse, for as seynt Austen seith: Thei breken not in the forneyse þat hane not þe wynde of pride. Therfor euerry man, ryghtfull & synfull, l[ow]e hym-silfe fully vnto the myȝty honde of god, and so with his helpe he shall surely opteyne and haue the victorye in all maner of temptacion, seknesse & tribulacions, euyllys & sorrowes, & deth therto.

The þrid chapiter conteyneþe the interrogacions þat schulden be asked of hem þat were in her deth-bed while þei may speke and vnderstond. Capitulum tercium.

NOw followyth the interrogacions of hem þat drawen to the deth-ward while þei hane reason with hem & her spech, for þis cause þat if ony man be not fully disposed to dye, he may better be enformed, & confortid therto. And as Ancellyne þe bisshop techith, the[se] interrogacions schuld be had vnto hem þat ben in þat plyte. Fyrst aske hym þis: Brother, art þou glad þat þou schalt dey in

[þe] ferth of Crist? The seke man seiþe, ȝe. Knowest þou well þat þou hast not do so well as þou schuldist haue do? He answereth, ȝe. Repentis þou þe þerof? He answerith, ȝe. Hast þou will to amend, & þou haddist space and lyfe? He answerith, ȝe. Beleuist þou fully þat oure lord Ihesu Crist goddis son dyed for the? He answeryth, ȝe. Thankyst þou hym therof with all thy herte? He answeryth, ȝe. Beleuist þou verily that thow maist not be sauyd but be Cristis deth and his passion? He answerith, ȝe. Than þanke hym euer therof while the soule ys in þe body, and put all thi truste [in his passion and in his dethe onely, hauyng truste] in no other þingis; to this deth commyt the fully, with þis deth couer the fully, [in this deth wrap all thi-self fully]; and [if] it com vnto thy mynde or by thin enmye be put in to thy mynde that god will deme the, sey thus: Lord I put the deth of oure lord Ihesu Crist be-twene me & myn euell dedis, be-twene me and thi Iugement, other-wise I wyll not stryve with the; Iff he sey þat [thou hast] deserued dampnacion, sey thou aȝen: The deth of oure lord Ihesu Crist I put be-twene me and all myn euell meritis, and the merite of his worthi passione I offre for the merite that I shuld haue had and alas I haue it not; Sey also: Lord put the deth of oure lord Ihesu Criste be-twene me and thi ryȝtwysnes. Þan lat hym sey þis thrise: In manus tuas [domine] commendo spiritum meum, In to thin handis I commyt my soule; and lett the couent sey the same; and if he may not speke lett the couent, or þei þat stont aboute, sey thus: In manus tuas commendo spiritum eius, In thin hondis lord we commend his spirit or his soule. And thus he dyeth surely, and he schal not dye euerlastyngly. But thouȝe þese interrogacions above-seyd be competent and sufficient to religiouse [and deuoute persones, neuertheles all crysten men bothe seculers and religiouse], after the doctour the noble clerke the chaunceller of Parise, in her laste end schuld be examyned, enquered and informed more certeynly [& clerly] of the state [&] þe hele of hir soule[s]; and fyrst thus: Belevyst thowe principally an fully in the articles of the feyth, and also all holy scripture in all þingis after þe exposicion of the holy and trew doctours of holy chirche, and forsakist all heresies, errouris and oppinions dampnid by the chirch, and art glad also þat þou schalt dey in the feyth of Criste & in þe vnite & obedience of holy. chirche? The secund interrogacion shalbe this: Knowe[lege]st þou þat often-tymes and many-maner wises and greuously þou hast offendid þi lord god þat made the of nouȝt? For seynt Bernard seiþe þus vpon Cantica canticorum: I know well þat þer maye no man be saued but yf he knowe hym-selfe, of the which knowynge wexith in a man the moder of his helþe that is humilite, and also the dred of god, the which drede [as it is the begynnyng of wisdom, so it] is the begynnynge of helth of mannys soule. The thryde interrogacion schalbe this: Art þou sory in thy herte of all maner of synnes þat þou hast don ayenst the hyȝe mageste & þe loue & þe goodnes of god, & of all goodnes þat þou hast not & myȝttest haue do, & of all graces þat þou hast for-slewthed; not oonly for drede of deþe or ony other payne, but rather more for love of god & ryȝtwisnes and for þou hast displeased his grete goodnes & kyndnes, & for þe due ordre of charite by the which we be bound to loue god above all þingis; & of all þese þingis þou askyst foryevenes of god? Desirest þou in þin herte also to haue verry knowynge of all the offensis þat þou hast doo ayenst god and for[yete], to haue speciall repentaunce of hem all? The IIII^th interrogacion schalbe þis: Porposist þou verrily and art in full wyll to amende the, and þou myght leve lenger, and neuer to synne more dedly wittyngly and with þi will, and rather þan þou woldist offend god dedly eny more, to leve & lese wylfully all erþely þingis were þei neuer so lefe to the, and also the lyf of þi body therto; and forther-more þou prayest god to yeve the grace to contynue in this purpose? The Vth interrogacion schalbe þis: Foryevist þou all maner of men þat euer haþe don

þe ony wronge or grevaunce vnto þis tyme or in word or in dede, for þe love of oure lord Ihesu Crist of whome þou hopyst to haue foryevenes also þi-selfe; [& askist also thi-selfe foryeuenes] of all hem þat þou hast offendyd in ony maner wise? The VI^th interrogacion schalbe þis: Wilt þou þat all maner of þingis þat þou hast in eny maner wise mysgett, be fully restored als much as þou maist and art I-bounde, after the value of þi good, & rather leve & forsake all þi goodys of the world, yf þou maist make due satisfaccion in none other wise? The seuynth interrogacion schalbe this: Belevist þou fully þat Crist dyed for the & þat þou maist neuer be saued but by the merite of Cristis passion, and þankist þerof god with þin hert as much as þou canst or maist? Who so euer may verrily of verrye good conscience and trouth with-owte eny feynynge answere þee to these forseyd sevyn interrogacions, he shalbe savyd verrily and hath an euydent argument I-nough of the helþe of his soule, þat, & he dye soo, he schalbe of the nombre of hem þat schalbe saued. Who so euer is not askyd of a nother man of thes seven interrogacions when he is in such a perell of deth, for ther be ryght fewe þat have þe kunnynge of this crafte of dyinge, he most remembre hym-selfe [in his soule & aske hym-selfe], & sotely fele & considre where he be so disposed as it is above seyde or no; for with-owte [þat] a man be disposed in such wise fynally, þere may no man douȝtles be saved euer-lastyngly. And what man þat is disposed as yt is above-seyd, let hym commend and commytt hym-selfe all in-fere fully to the passion of Crist, and contynually als much as he may and as hys syknesse will suffre hym lett hym remembre hym-selfe and þinke in the passyon of Crist: for therby all the deuellys temptacions and giles be most ouercomm and voyde[d]

The IIII^th chapiter conteyneth ane instruccion with certeyne obsecracions to hem þat schullen dye. Capitulum IIIIm.

FOrthermore for as much as seynt Gregor seith 'euery doynge of Crist ys oure instruccion & techynge': þerfor such þingis as Crist dyd dyinge on the crosse, the same shuld euery man do at hys laste ende after his connyng and power. And Crist dyd fyve þingis in the crois: he prayed, [for he prayed] these psalmes: Deus deus meus respice and all þe psalmes followyng next vnto þat vers In manus tuas, and also þat vers; and he cryed in the crosse as þe apostil witnessith; also he wept in the cross; also he commyt his soule to his fader in the cros; [also he yaf vp wilfully the gost in the crosse. Furst he prayed in the crosse]; so a seke man þat is in poynt of deth schuld prey, namely with his herte yf he may not with his mouth, ffor seynt Isodyr seyth þat it is better to pray styll in the herte with-oute ony sounde of voyce outeward, þan to pray with wordis alo[ne] without any deuocion of herte. The secund was he cryed; soo shuld euery man in his dying crye strongly, with þe herte, not with þe mouþe, ffor god takiþe more heed of þe desire of the herte þan of the cryinge of the voice. The criynge of the her to god is not ellys but the gret desiringe of a man to haue foryevenesse of his synnes and euer-lastyng lyfe. The IIId was he wept; so shulde euery man in his dyinge wepe, not with his bodyly yeȝ but with the terys of [his] herte, that is to sey, verrily repentynge hym of all his misdedis. The IIII^th was he commendyde his soule to god; so shuld euery man in his ende, seyinge þus with herte & mouth if he may, and ellys in his herte: «Lord god, into þin handis I commende my spirit; ffor truly þou þi-selfe bouȝt me dere». The Vth was he yafe vp wilfully his spirit; so schuld euery man in his deth, þat is to sey, he shuld dye wilfully, conformynge fully þerin his owen will to god[dis will] as he is bounde. Therfor als longe as he þat is in poynte of deth may speke & haue þe vse of reson with hym, lett hym sey the prayers followynge. Oracio: «O thow hiȝe godhed and endeles

goodnes, most mercyable & gloriouse trinite, þat art hyȝest loue [&] charyte, haue mercy on me wrecchid sinfull man, for to the I commende fully my soule». Oracio: «My lord god most benyng fader, [fader] of mercy, do þi mercy to me þi pore creature, helpe now lord my nedy & dissolate soule in her last nede, þat hell houndis deuoure me not. [Oracio]: Most swettest and most louely lord my lord Ihesu Criste goddis owen dere sonne, for the worship and þe vertue of þi blessid passion admytt and receyue me with-in þe nombre of þi chosen peple; my sauyoure & redemptor, I yeld all my-silfe fully to þi grace and mercy, forsake me not; to þe, lord, I com: put me not aweye. Lord Ihesu Crist, I aske þi paradise and blysse, not for the worthynes of my deseruyngis þat am but dust & asshis and a synfull wrech, but þorow þe vertu & effecte of þi holy passion, [bi] the which þou vouchist-safe & woldist by me synfull wrech with þi preciouse bloode & brynge me into paradise». Let hym sey also ofte þis verse: Dirupisti domine vincula mea, tibi sacrificabo hostiam laudis: Lord þou hast broke my bondis, and þerfor I shall þanke þe with þe sacrifice of the oblacion of worship; For þis verse, as Cassiodir seiþe, ys of [so] grete vertue þat a mannys synnes bene foryouen hym, and it be seyd þrise with good trewe feyth at a mannys last ende. Oracio: «Lord Ihesu Crist, for þat bitternesse þat þou suffrist for me in the crosse, & most in þat oure whan þi most blissed soule passid out of þi body, haue mercy of my soule in hir streite passynge». Also afterward with all þe instaunce & deuocion þat he may, with herte & mouth, lett hym cry to oure blessyd lady seynt Marye þat is most spedfull and most redy mene and helpe of all synfull men to god, seying þus: Oracio: «O gloriouse [lady] quene of heuen, moder of mercye, & refuge of all synfull men, reconsile me to þi swete sonne my lord Ihesu, and pray for me synfull wrech to his gret mercye, that for loue of the, swete ladye, he woll foryeve me my synnes». Þan lat hym pray to angellis & sey thus: Oracio: «Holy angels of heuen, I besech yow þat ȝe wold assist to me þat schall now passe out of þis world, & myȝtyly delyuer & kepe me from all myn enemyes, and take my soule vnto youre blissed company; & namly þou good blissed aungell þat hast bene my contynuall keper ordeyned of god». Þan lett hym pray the same wise deuoutly to all the apostillys, martires, confessoures, and virgines, & specially to þo seyntis which he loued & worschipped moste specially in his hele, þat þei will helpe hym þan in his last & most neede. Þan afterward lett hyme sey þries or more þese wordis or lyke in sentence the which ben ascryved to seynt Austene: Oracio: «The pese of oure lord Ihesu Criste, and the vertu of his passione, and þe signe of the holy cros, & þe maydenhed of oure lady blyssed, seynt Marye, & þe blyssynge of all seyntis, & þe kepinge of all angels, & þe suffrage, of all þe chosen people of god be betwene me & all myn enemyes visible & invisible, in þis oure of my deþe. Amen». Aftyrward let hym sey þrise þis verse: Largire clarum vespere, quo vita nusquam decidat, sed premium mortis sacre, perhennis instet gloria, Graunt me lord a clere ende, þat my soule fall neuer downe-ward, but yeve me euerlastyng blisse, þat is þe reward of holy dying». And if he þat is sike can not all þis prayers, or may not sey hem for greuouse[nes] of his siknesse, lett som man þat is about hym sey hem be-fore hym as he may clerely here hym sey hem, chaungynge þe wordis þat ought to be chaunged in his seyinge; and he þat is dy[i]nge, also longe as he haþe vse of reasone, lett hym prey deuouȝtly within hym-selfe with his herte & his desire as he cann & may: & so yeld þe gost vp to god, & he shalbe saued.

The fyfte chapiter conteyneth an instruccion vnto hem þat shullen dye. Capitulum quintum.

But it is gretly to be notid & to be take heed of, þat riȝt seld any man, [ȝe] amonge religiouse & deuoute men, disposeth hym-selfe to deþe be tymes as he

ought, ffor euery man weneth hym-selfe to leve longe, & trowyth not þat he schall dye in short tyme; & douȝtles þat sterynge commyth of the deuellys sottill temptacion, and ofte-tymes it is seyne opynly þat many men þorow such Idyll hope & trust hath for-slewthed hem-selfe & dyed or vntestate or vnavised & vndisposed sodenly. Therfor euery man þat hath loue & drede of god & a ȝeele of þe hele of mannys soule, let hym besyly induce & warne euery of his euencristen þat is seke or in any perill of body or of soule, þat principally & fyrst of all oþer þingis & withoute ony oþer delayes or longe tarry[i]ngis he dyligently prouid & purvey for þe spirituall medycyne & remedy of his soule. For ofte-tymes, as a certeyne decretall seyth, bodyly syknes commyth of the siknes of the soule; and therfor þe pope in the same decretall chargith streiȝtly euery bodyly lech þat he ȝeue no sekman no bodyly medicyn, vnto þe tyme þat he haue warned & inducid hym to sech his spirituall lech. But þis councell ys now for-rslewthed almost of all men, & is turned in to þe contrary; ffor men seken sonner & besilier after medicyns for þe body, þan for þe soule. Also oþer euellis & aduersitees be ryȝtwise dome of god come euer-more to men for syn, as þe prophet wittnessith þat seiþe þus: Non est malum in ciuitate quod dominus non facit, Ther is non euell in the cite but god do it. Þou schalt not vnderstonde þat god doeth þe euell of syn, but he yeldith ponysshinge for syn. Wherfor euery sikman, & euery other man þat is in ony perill, shuld be diligently inducid & exhortid þat he make hym-selfe be-fore all oþer þingis pes with god, resseyving spirituall medicins, þat is to seye takynge the sacramentis of holy church, ordeynynge and makynge his testament, & laufully disposynge for his household & other nedis if he haue any to dispose for. & þere shuld not be yeue [first] to no man to miche hope of bodyly hele; but the contrary þerof now ys ofte-tymes do [bi] many men [into] gret perill of soules, & namely of hem þat actually & openly ben drawynge & in poynt hastily to deye, for none of hem will here noþinge of deth; and so, as the gret clerke the chaunceler of Parise seiþe: oft-tymes bi such a veyne & a false cherynge & comfortyng & feyned behotynge of bodyly helth, & trustynge þervponn, men ryn and fall in to certeyne dampnacion euerlastingly. And þerfor a seke man shuld be councellyd & exortid to prouide & procure hym-selfe his soule-hele be verry contricion & confession; & if it be expedient for hym, þat schall gretly avayle to his bodyly helth, and so he schalbe mo[r]e quiete & sure. And for als muche, wittnessinge seint Gregor, as a man hath seelde verry contricion, And as seint Austen seiþe also in the fourth boke of sentence the twel[f]the distinccion, and oþer doctours also, Repentaunce þat is deferryde and had in a mannis last ende, vnneth is verry repentance or pennaunce sufficient to euerlastynge hele, and specially in hem þat all her tyme be-fore nether the commaundementis of god nether her voluntarye vowes kepten not effectually ne truly, but only feynyng[ly] & to þe semynge owtward: therfor euery seke man þat is in such case & is com to his last ende, is to be counselled besily þat he labour with reason of his mynde after his power to haue ordynate & verry repentaunce; þat is to me[n]ynge. not-withstondynge the sorrow & greuaunce of his seknes and [þe] drede þat he hath of hasty deth, þat he vse reason als moch as he maye, & [in]force hym-selfe to haue full displesynge of all synnes for the due ende & parfite intent, þat is for god, and withstand his euell natural in-clynynge to syn þough he myȝt leve lenger, and also þe delectacion of his synnes be-fore, and labour als much as he maye to haue a verry displesaunce of hem þouȝe it be neuer so shorte; and lest he schall fall in dispeire tell hym & arme hym with such þingis þat bene seyde above in the secund parte of the temptacion of dispeire. Exorte hym also þat he be stronge in his soule ayenst [þe] oþer temptacions þat be put and tolde þere also, myȝtily & manly withstonde [hem] all, for he may not be compellyde by the deuell to consent to none of hem all. Also lett him

be monysshed & conceilede þat he dye a verry trew cristen man & full beleuyd. Also it is to be considred whether he be in-volued with eny sensuris of the chirch, and if [he] be, lett hym be taught þat he summytte hym-selfe with all his myȝte to the ordynaunce of holy chirch, þat he may be assoyled. Also yf he þat schall dye haue longe tyme and space to be-þinke hym-selfe, and be not take with hasty deth: þan may be red afore hym, of hem þat be abowte hym, deuouȝt histories and deuoute praiers in the which he delyted moste in whan he was in hele; or reherse be-fore hym þe commaundementis of god, þat he may be-þinke hym þe more profoundly if he may fynde in hym-selfe þat he haþe necligently trespased a-yenst hym. And if þe seke man haue lost his spech, [but] yit he hath hole & full knowlech of the interrogacions þat be made to hym or the prayers þat bene rehersid be-fore hym, þan with som vtterly sygne or only with consent of herte lett hym answere therto. Neuerthelesse it is gretly to be charged & hasted þat þe interrogacions be made vnto hym or he lese his speche; for if his answere[s] be not lycly or shewith not in all sides to be sufficient to full hele & perpetuell remedye of his soule, þan must be put þerto remedy & councell in the best maner þat it may be doo: þan þere schuld be told to hym þe perill þat he shuld [plainly] fall in, þouȝe he shuld & wold gretly be a-ferde therof;—it is better and ryghtfuller þat he be compuncte and repentaunte with holsom fere and dred and so be saued, þan þat he be dampned with flaterynge and false dissimilacion; for it is to inconuenient & contrary to cristen relygion and [deuellike], þat þe perill of deth & of a soule for eny veyne drede of a man lest he ware ony þinge distrobilled therby shuld be hyd to ony cristen man or woman þat shuld dye. but Isaye þe prophet did þe contrarie, ffor when kynge Eȝechi lay seke & vpon þe poynt of deþe, he glosed hym not ne vsed no simulacion to hym, but playnly & holsomly agasted hym, seyinge þat he schuld dye; & yet nathelesse he dyed not at þat tyme. And seint Gregori also holsomly agasted þe monke þat was a proprietarie, as it is red in þe [fourthe] boke of his Dialogis. Also present to the seke þe Image of the crucifix þe whiche shuld be euermore aboute seeke men, or ellys þe Image of oure lady, or of a seynt þe whiche he loued or worshipped in his hele. Also lett þer be holy water abowte þe seke, & sprynge oft-tymes vpon hym & oþer þat bene abouȝte hym, þat fendis mowe be voyded from hem therbye. Yf all þingis above-seid may not be do for hastines & shortnes of tyme, þan put forþe praiers, & namely such as be directid specially to oure sauyoure lord Ihesu Crist. Whan a man is in poynt of deþe & hastis fast to his ende, þan schuld þere no carnall frendis ne wife ne children ne riches ne no temporall goodis be reducid to his mynde neþer be comoned of before him, but [in] as much [as þe] spirituall helþe & profett of þe seke man askyth & requireth. In þis mater þat is of oure last & moste neede, all maner of poyntis & sentencis þerof, with aduerbis also þat ben put þerto, shuld most sotely & diligently be chargid & considered of euery man, for alse muche as þer schal no man be rewardid for his wordis alone but for his dedis also Ioyned & accordyng to his wordis, as it is seid in þe boke þat is clepid Compendy of the truþe of diuinite, þe secund boke þe tenth chapiter. And what man þat listeþe, & will gladly dye well & surely and meritorily withoute perill, he most take heede besyly and stody & lerne diligently þes craft of dyinge and þe disposicions þerof above-seyd while he is in hele, & not abyde vntill þat deth entre in to hym; for in truth, dere brother or sistre, I tell the soth—leve me therof—þat whan deth or gret seknesse fallith vpon the, deuocion passith owt from the, & þe more nere þat [þei taken] þe & gripen þe, the ferther fleyth deuocion from the. Therfor yf þou wilt not be disseyued ne erre, if þou wilt be sure, do besily what þou maiste while þou art here in hele & hast the vse & fredam of þi wittis & reason well disposed, &

while þou maist be maister of þi-selfe & of þi [dedis]. O lord god, how many [ȝe] with-oute nombre þat hane abyden soo vnto her last ende hane forslouthed & deceyued hem-silfe euerlastingly. Take heed, broþer & suster, & be ware if þou list, lest it happen þe [þe] same wise. But lett no man wondre ne þinke þat it is inconuenient þat so grette charge & diligence & wise disposicion & prouidence & besy exortacion shuld be had & mynystred to hem þat bene in poynt of deþe & in her last ende as it is above seyd: for þei be in such perill & so grete nede at þat tyme þat, & it were possible, all a cite schuld com to-geder with all the haste to a man þat is in dyinge; as þe maner ys in som religiouse, in which it is ordeyned þat whan a seke man ys nyȝe þe deth þan euery of the breþerne schall when þei here þe table ysmyte, what oure þat euer it be & where þat euer þei be, all þinge I-lefte hastily to com to hym þat is dying; & þerfor it is redde þat religiouse people, & women, for þe honeste of hir astate schall not ren, but to a man þat is a-dyinge, [&] for fere.

The sixte Chapiter conteyneth praiers þat shullen be seid vpon hem þat bene a-dyinge of som man þat is abowt him. Capitulum VIm.

LAst of all it is to be knowe þat þe praiers þat followen mow be conueniently seyd vpon a seke man þat laborith to his ende. & if it be a religiouse person, þan whan þe couent is gadrid to-gidre with þe smytynge of the table as þe maner is, þan shall be seyd first the letanye with the psalmis & orisons þat ben vsed þer-with; afterward, if he leue yet, let som man þat is aboute hym sey the orisons that followen after as the tyme & oportunyte will suffre, & þei mowen be oft rehersid ayene to excite þe deuocion of the seke man if he haue reason & vnderstondynge with hym; but netheles þis ought not to be do of necessite, as þouȝe he myȝt not be saued but ite were do, but for þe profett & deuocion of the seke þat laboreth to his endeward it may, and it is well doo þat it be so doo. But amonge seculers þat be seke, lett þes praiers be seyd as deuocion & disposicion & þe profett of hem & oþer þat ben abouȝt hem askyn & requiren, & as the tyme woll suffre. But alas þer ben full few not only amonge seculers but also in dyuerse religiouse, þat hane þe kunnynge of þis craft & will be nyȝh and assist to hem þat ben in poynt of dethe & departynge out of this world, askyng hem & exortyng & enformynge & prayinge for hem as it is above seid, namly whan þei þat ben in dyinge wolden not or hopyn not to dye yet, & [so] þe seke mennys soules stonden in gret perell.

Oracio: For þat loue þat made þe to be wounded & dey for þe hele & saluacion of mankynde, þat were most worþi & delicate loue of god þi blessed fader of heuen & for oure sake made man, swete lord Ihesu full of mercy, foryeve þi seruaunte all þat he haþe trespased in þouȝt, word & dede, in all his affeccions, desires, mocions, strenghthis & wittis of his soule & of his body, & in verrye remission of hem all yeve hym þat most sufficient amendement bi the which þou wyssh awey þe synnes of all þe world, & in supplecion of all his necgligencis adde & put to hym þat holy conuersacion þat þou haddist from þe oure of þi concepcion vnto þe oure of þi deþe, & forthermore þe frute of all good dedis þe which han pleased & shullen [please] þe in all þi chosen people fro þe begynnynge of the world vnto þe ende therof, swete lord Ihesu þat leuest & regnest with þi fader & þe holy gost, o verri god withowten ende amen.

[Oracio]: For þe vnyon of þe most feruent loue þat stered & made þe, life of all þingis þat is levynge, to be incarnate of oure lady, & with gret anguysshis of þe spirit to dey for cherite & þe love of vs, we crye to þe rote of þi moste benigne herte þat þou foryeve þe soule of þi seruaunte (me) all his (my) synnes, & with þi most holy conuersacion & [þe] most worthi merite of thi passion fulfill all his (my) necligence & omyssions, & make hym (me) to fele by experience þe

most superhabundaunt gretnes of þi mercies, and us all & specially þis (my) person oure broþer þe which þou hast disposed hastily for to be called before þi gloriouse mageste in þe most plesaunt maner to þe & most profitable to hym (me) & vs all make hym (me) to be presentid to you with swete pacience, verry repentaunce & full remission, with ryȝtfull feiþe, stable hope & parfite charite, þat he may dye blissedlye in parfite state be-twene þi moste swettest [clippyng & moste swettest] kyssynge, vnto þin euerlastynge worshipe & preysynge, amen.

Oracio: IN to the handis of þin endelesse & vnquenchable mercy, holy fader, ryghtfull & moste beloued fader, we commaunde the spirit of oure broder þ seruaunt after the gretnes of loue þat þe holy soule of thi blessed sonn commendid hir-selfe to the in the crosse, prayinge interly [þat] for þilke inestimable charite þat þi holy godhed & faderhed drow fully to þi-selfe þat blissed soule of þi sonn, þat now in his last oure þou receyue swetly þe spirit of oure broþer þi seruaunt in þe same love. Amen.

Oracio: SEynt Michael þe archangell of oure lord Ihesu Crist, helpe us at oure hyȝe Iugement. O þou most worþi gyaunte & protectour þat neuer maist [be] ouercom, be nyȝt to oure broþer (me) þi seruaunt laborynge now sore in his (myn) ende, & defende hym (me) myȝtfully from þe dragon of hell & from all maner of gile of wicked spiritis. Forthermore we praie þe þat art so clere & so worþi a mynyster of god, þat in þis last ende or houre of þe life of oure broþer (me) þou will receyve þe soule of hym esyly & benignly into þin holy bosom, & brynge her into a place of refresshyng & of pes & rest. Amen.

Oracio: Euer clene & blessed mayde Marye, synguler helpe & socoure in euery anguyssh & necessite, helpe us swetly & shew to oure broþer (me) þi seruaunt þi graciouse visage now in his (my) last ende, and voyde all his (my) enemyes fro hym (me) thorow þe vertu of þi dere beloued son oure lord Ihesu Crist & of þe holy crosse, & delyuer hym (me) from all maner of desese of body & soule, þat he (I) may þanke & worship god without ende. Amen.

Oracio: My moste swete redemptore, most mercyable Ihesu & most benigne lord, for þat sorowfull voyce þat þou haddist in þi manhed when þou shuldist dye for vs & were so consumed with sorowes & trauellys of þi gret passyon þat þou cridest þe for-sake of þi fader, be not fer fro oure brother (me) þi seruaunt but yeve hym (me) [þe helpe of] þi mercye in þe houre of his (my) deþe, & haue mynde of [þe] greuous affliccion & payne of hys (my) soule the which in his last houre of passynge for faylinge & consumynge of his spiritis haþe no myȝt to call vpone þe of helpe; but by þe victory of the crosse & by þe vertu of þi holy passion & þin amorous deþe þinke vpone her þouȝtis of pes, & not of affliccion but of mercye, & comforte & delyuer hyr fully from all maner of anguysshis; with þe same handis þat þou suffrest to be nayled vpon þe crosse for hir sake with sharpe nayles, good Ihesu swete fader & lord, delyuer hir fro þe turmentis ordeyned for her, & bryng her into euerlastinge reste with a voyce of exultacion & knowlechyng of þi mercy, amen.

Oracio: MOst merciable lord Ihesu Crist goddis sonn, for þe vnyon of þat recommendacion þat þou commendist þine holye soule to þin heuenly fader dyinge in the cros, we commende vnto þin vnnombrable pyte þe soule of oure broþer (me) þi seruaunte, praiynge þi most merciable goodnesse þat for all þe worship & meritis of þi most holy soule by þe which all soules be saued & delyuerde from þe dett of deþe, þou haue mercy vpon þe soule of oure dere broþer þi seruaunte, delyuerynge hir mercyably fro all myseries & peynes, and for þe loue & mediacion of þi swete moder brynge her to þe contemplacion of þe ioy [of þi most] swete & mery syght euerlastynge, amen.

Oracio: MErcifull & benigne god, þat for þe michellnes of þi mercies doyst aweye þe synnes of hem þat be verry repentaunte, & voydist þe blame of synnes

þat ben passed & done before þorow grace [of] foryevenesse, we be-sech þat þou loke mercyably vpon oure broþer (me) þi seruaunte, & grac[i]ously here hym (me) askynge with all confession of his (my) hert remission of all his (my) synnes. Renu in hym (me), most mercyable fader, all þingis þat is corrupt in hym be bodily freelte or defouled with þe fraude of the deuell, & geder hym in to þe vnite of the body of holy chirch & make hym a membre of þi redempcion; haue mercy, lord, vpon his wirkynge, haue mercye vpon his teris, & admytte hym to the sacramentis of þi reconsiliacion, þat hath no truste but vpon þi mercye, by oure lord Ihesu Crist. Amen.

Oracio: DEre broþer, I commende þe to almyȝti god, & commyt the to hyme whoes creature þou art, [þat] whan þi manhed hath payd his det by the mene of deth, þat þou turne a-yene to god þi creature þat made þe of the slyme of the erth. When thi soule passith oute of thi body, gloriouse companyes of angellys com ayenst the, [the] victoriouse oste worthie Iuges and senatourys of holy apostilys met with þe, the fayre shynnynge company of holy confessoures, with þe victoriouse nombre of gloriouse martires com abowte the, & þe worthi felowship þe Ioyfull companye of holy uirgynes receyve þe, & þe worþi felawship of holy patriarchis open to the [the] place of her ioye & rest & deme þe to be amonge hem þat þei be amonge euerlastyngly. Know þou neuer þat is horrible in derknes, þat gryntiþe & flameþe fyre, þat ponyssheþe in tormentis; yeue place to þe & greve þe not þat foule sathanas with all his seruauntis; in his commynge a-yence [þe], agast hym the presence of holy angels, & flee [he] vnto the derkenes of euerlastynge nyȝt, vnto þe grete troublous see of hell. Oure lord aryse & his enemyes be dispartlyd aboute, & fle þei [þat hatin hym fro his visage, faile þei] as þe smoke fayleth, as þe wexe meltiþe at the fyre so perissh synners fro the visage of god; & lett ryȝtfull men entre & reioyce in þe syght of god. All þe contrarie [legions] and mynystres of sathanas be not so hardy to lett þi iornaye. Crist delyuer þe from turment, þat vouched-safe to deye for the; Crist goddis sonn brynge þe to Ioyes of mery paradyse, & þe verry shipperd know þe amonge his shepe; he assoyle þe from all synnes & put þe in his ryȝt syd in þe [sorte] of his chosen children, þat þou may see thi redemptour visage to visage & presenciall[i] assistynge to him [se wiþe] þine Ie I-blessid euerlastynge truþe openly; & amonge þe blissed companye of the children of god haue þou & reioice of þe ioye of þe contemplacion of god withoute ende, amen.

Oracio: GO, Cristen soule, out of þis world, in þe name of þe almyȝty fader þat made þe of nouȝt, in þe name of Ihesu Criste his sone þat suffred his passion for þe, [& in þe name of þe] holy gost þat was infounded into þe; holy angels [&] archangels, trones & dominaciones, princehodes, potestates & vertuis, cherubyn & seraphin met with þe; patriarches & prophetis, apostiles & euangelistis, martires & confessoures, monkis & heremytis, maydyns & wedowes, childrene & Innocentis helpe þe; [þe] prayer of all prestis & dekens & all þe degrees of holy chirch helpe þe; þat in pes be þi place, & þi dwellynge in heuenly Ierusalem euerlastingly, by the mediacion of oure lord Ihesu criste þat is most hyȝest mediatoure be-twixt god and man. Amen.

A Tretyse of Gostly Batayle [This work draws upon the "Three Arrows of Doomsday," given below from Univ. Coll. Oxford 97, among other sources.]

Ms. Harl. 1706

[folio 36b]

Here . . begynneth a tretyse of gostly batayle.

BRother or sustere that desyrest to come to the endeles blysse that mankynde was ordeyned to in hys fyrst creacion, whyche oure fadere Adame lost thorow brekyng off [the] commaundement off oure lorde gode, and commyttede to endeles trauayle, woo and payne, and alle mankynde in hym, that neuer shulde haue hade ende, ne hade oure lorde off hys endeles mercy becomyne mane; in the whyche manhode he suffrede gret peynes, trybulacions and sclaunders, reproues and shamefulle dethe vpone the rode-tree, the whyche was for pure lofe and conpassyone that he hade in mannes soule, and made aseeth to the fader in heuyne for the gylt off mankynde. Also oure gracyous [lord] Cryste Ihesu, that ys bothe gode and mane, hath grauntede to alle tho that kepe hys commaundementis, louene vertew and hatyne syne, the pardone off hys mercyfulle redempcion, and there-ayens [to] alle tho that brekyne hys commaundementis and wolle nat restreyne hem fro synne and wyckydnes but enforse hem to lyfe in lustis and lykyngis and to fulfylle the apetytis off her fleysshly desyres, endeles peyne: and therfore, yeff thow wolt come to endeles blesse and avoyde frome endeles peyne, the be-houeth to haue in mynde that oure lord seyth by holy Iob: Milicia est vita hominis super terram, Iob 8^o, that ys: Alle mannes lyfe vpone erthe ys but fygthynge and knygthode ayenst gostly enemyes. These enemyes bene the fende, the worlde, and the flessh. And therfore the holy gost techeth vs in [the] booke of Wysdome, seying to eche mane thus: 'Son, when thow be-gynnest to serue gode, loke thow stande styfly in rygthwysnes and drede, and make redy thy soule to with-stonde the dysceytis off the fende'. Also seynt Powle byddeth you to clothe yow in trewe armoures of gode, that ye mowe myghtyly with-stande the temptacions of oure enemyes. For mannes body ys [as] a clothe in the whyche the soule ys clothede.

Horse. Also hit ys lykenede to an horse; for lyke as ane horse welle-taughte beryth hys mastere ouer many peryllys and saueth hym fro perysshyng, so the body welle-rewled bereth the soule ouer many peryllys of thys wrecched worlde. And lyke as ther longeth many thyngis to the horse thorow the whych hys mastere may sytte sadly and nat falle, and as there may noo mane fyȝte ayenst hys enemy but yef hys horse be meke and mylde, ryght so the sowle may nat fyghte ayenst the deceytis off the fende but yef the body by meke and mylde; ffor yeff the body lyfe in lustis and lykyngis at hys oune wylle, hit ys lyke to peryssh the soule in the fyre off helle, for holy wrytte seyth: 'he that noryssheth hys body delycatly and lustyly, shalle fynde hym rebelle whene he leste weneth'. For assone as a mane wolle lyfe wysely after the lawes of gode and to fle the false lustes off thys worlde and to withstonde fflesshely desyres and to bowe hym vnder the yooke off goddys lawe, than begynneth hys enemyes to compasse hym with wyles and wrenches, to make hyme ouerthrowe frome the blysse that he ys ordeynede to, in to the horryble pytte off helle; wherffore hit ys behouefulle that the body be buxome and mylde to the soule in thys gostly batayle, yeff he shalle haue victory off hys enemyes. For yeff the body and the sowle be welle accordede to-gydere and eche helpe othere in thys gostly batayle, thane shalle the enemyes soone fflee, ffor holy wryte seyeth: 'Withstande the ffende and he shalle flee fro the'. But hit were grete ffoly for any mane to fyghte apone ane horse vnbrydelyde: ffor yeff he be wylde and off euylle condycions, he ys lyke to be hys masters confusyone and to cast hym in to the handes off hys enemyes, and therfore hit ys nedeffulle that he be brydelyde. And yeff he be

wylde and off euylle condycions, than nedeth the brydelle to be heuy and sumdele sharpe, to restrayne hyme from hys wyckyde lustys; and yef he be buxome and mylde, thane nedyth the brydelle to be softe and smothe.

Brydylle. Thys brydylle ys clepede Abstinence, with the whyche the fflessh shalle be refraynede from flesshly desires and worldely affecciouns to the loue off gode and heuynly desyres: for he ys wylde and wyllfulle, and lothe to bowe to goodnes, and therfore with thys brydelle thou must refreyne hyme tylle he be meke and mylde to the sowle. And yeff [he] be wylde in flesshly lustis |and in worldely worschyppys, thane brydelle hym with sharpe abstynence, bothe with fastyng and wakyng and with honest occupacion doyng; for yeff thow on hym wolle fyghte and late hym lyfe after hys desyre, truste sekyrly that thow shalt be ouercome. And ther[to] refreyne hyme discretely with abstynence, so that the kynde be kepte in strengthe; for ellys he xalle fayle the att nede and [make þe] lese the victory off thys gloryous batayle.

Reynes. The two reynes off thys brydelle shullene be two partyes off temperaunce: that ys to say, neythere to moche nere to lytelle, knytte to-gedyr by the knot off discrecione. And holde the reynes euene to-gedyre by the knotte that none passe othere; ffor yeff any of hem be owte off mesure, hit wylle make thy horse to glyde a-syde, and so to lese the rygth waye of that gloryous blysse whyche mankynde was ordeyned to in hys furst creacion.

That oone Reyene. That one reyne ys to large whane thow suffrest thy flessh to haue to moche hys wylle in etyng and drynkyng, in slepyng, in spekyng, in veyne talys tellyng other in rebaudy, in lesyngis, in sweryng or any other vnprofytable talkyng. Also hit ys to large yeff thow noryssh hit delycately in ouer-moche ease off softe lying, goyng, other syttyng, or in any othere thyng doyng that thow dost to fulfylle the [vnleful] desyres off thy flessh, and nat rewlede in mesure as reasone asketh. For euery thoughte and euery worde and euery dede that a mane doth whyche ys nat pryncypally done in the worschyp off gode and to helpe and furtheryng off hys euy[n]crystene dewly and rygthfully as charyte asketh, hyt ys veyne, and synne, other venyalle or dedely synne, off whyche thow shalt yeue a ffulle streyte rekenyng at the dredeffulle day off dome, but yeff hit be amendyde in thys lyff here with sorow off herte and with confessyone and satisfaction makyng.

That other Reyne. That other ys to streyte whene thow art to sterne ayenst thyne oune fleyssh, in with-drawyng that reasone wolde that he hadde bothe in mete and drynke & slepe, or [by] any other vnresonable abstynence, where-thorow hit ys so ffebylle that hit may nat serue gode durably with feruent herte, with myghty desyre and with parfyte loue, but hit ys so ffebylle that hit may neythere pray ne werke ner speke as hit oughte, but lyeth stylle as a vnresonable beste with grete fantasyes and vnclene thoughtis be cause off ydelnes off the hede or for febylnes off the body; and so yeff thow be ouersterne agayne thy fflessh, hit may lette the in [this] gostly batayle. And therfore susteyne thy body dyscretely, so that he be neyther to wylde ne to febylle, but of euene strengthe. For yeff thow suffre hyme to haue alle hys fulle lykyngis and desyres, thane he that shulde be thy beste ffrende wolle be thy fulle enemy; and yeff thow with-drawe from hyme that he ougth for to haue in susteynyng hys kynde by reasone, than thow dystroyest hys mygth, where-throwe he may nat helpe the to haue the victorye off thyne enemyes, but [is] rather lykely to be thy confusyone.

A Sadylle. Also thy horse be-houeth to haue a sadylle, that thow may sytte the more sadly and semely to othere mennes sygth. Thys sadylle ys Pacience and Mekenesse; that ys to say, thow muste be pacient in aduersyte, both in sclaunders and reproues, in sekenes, in temptacion, in tribulacions, and in alle aduersytees, and so mekely resceue heme with dewe thankyngis to gode off hys gracyous vysytacions, thynkyng that thow were moche more worthy for thy grete offensys ande trespases that thow hast doone ayenst hyme. Also what-so-euer

thow doo, thynke or speke, that hit be do with goode avysement, [&] wysely to thynke on the begynnyng and on the endyng; and that hit be doo swetely, benygnely and with mylde chere, and greue the nat in no wyse. And [þoff] thy flessh be grogyng thorow freelte off hys oune corrupcion that he hath in hys oune kynde, yet kepe mekenes in herte, and late hit nat owte with wykkede wordes, but mekely resceue heme, and thynke that they bene grete matyers off mede in the blysse off heuene, and grete peyne to heme that doone so to the, wherfore thou owest to pray for heme with pure herte to almygthy gode, that they may haue grace off foryeuenes. And yeff thow do thus, thow shalt be gladde, for the prophete seyth that 'the meke and the mylde suffryng trybulacions in rygthwysnes for goddys loue, shullene ioye'. Therfore meke the with ale thy mygth, bothe inwarde with herte thynkyng, and owtewarde with goode dedis werkyng, so that other mowe be conuertede by thy goode example yeuyng, and thane shalt thow haue grace, off synnes forgyfnes and to encrese in vertew, and so to come to endeles blysse that mane was ordeynede to in hys furst creacion.

Stirop. The styropes of hys sadylle shalle be lownes and sadnes; lownes ayenst pryde, and sadnes ayenst worldly couetyse and flesshly lustis; so that thow be nat [to] sory for no wo, ne to glad for no wele ne welfare. Now syt sadly in thys sadylle and kepe welle thy styroppys, that for no pryde off strengthe, off byrthe, off fayrnes, off kunnyng, or ryches, or any vertew that gode hath sent the other bodyly or gostly, thow be not cast owte off thy styroppes off lownes and sadnes. Also [for] noo wrathe nere vnpacience for sekenes, or for losse off gode, ne losse of name, ne for no vysytacion that gode sendeth the, other sufferyng the fende to vexe the by temptacions, or by vexacion off thy euene-crystene, late nat thy horse caste the owte of thy sadylle off pacience; but sytte sadly and streyne thy ffeete in thy styroppys by the vertew [of] gostely strengthe, and doo as Cryste byddeth in the gospelle where he seyeth thus: In paciencia uestra possidebitis animas uestras, that ys: Ye shullene kepe your soulys in youre pacience. And thane lyke as the sadylle maketh the horse semely and lusty to the eye off mane, so pacience and mekenesse makis the soule louely and amyable in goddys sygth, semely and gracyous in mannys sygth, euylle and confusyously in the fendys sygth. And there-ayenst wratthe and impacience, hastynesse and hygh fulnes in herte makyne a mane vngracyous ande hatefulle in goddys sygth, sporte and gladnes to alle the deuylles in helle, and increasyn the peynes that neuer shalle haue ende. Off thys sadylle oure lorde spake to Cayne whane he was wroth with hys brothere Abelle: 'Why, seyde oure lorde, art thow wroth, and why ys thy face and thy chere so fallene?' — for he was fallene owte of the sadylle of pacience in to the foule pytt of wretthe; 'for yeff thow doo welle, thow shalt resceue off me godde mede, and yeff thou do euylle, anone thy synne cometh to the yate, to be punysshede; but the desyre off synne shalle be vnder the and thy powere, [as] the horse vnder hys master, ande thow shalt be lorde thereoff yff thou wylle, Genes. 4^o, And so Cayn be mysgouernaunce off hys horse felle owte off the sadylle off pacience in to manslawghtere off hys brothere, be-cause he consentede to the wyckede desyres off hys flessh and wolde nat restreyne hym by the knotte off dyscrecion. But sytte sadly Iob dyde, and sey as he seyde whane he had lost alle hys goode, and alle hys chyldrene were slayne and hym-self smytene with grete sekenes ful horryble; than he seyd: 'Yeff we hane take goode thyngis off goddis sonde, why shulle nat we suffre paynffulle thyngis off hys vysytacion? Gode gaff and gode hath takene awey; as gode wolle so be itt doone, blessyde by oure lordis name, Iob 1^o & 2^o capit.

The master off kynde telleth libro 4o de qualitate elementorum, that there ys a byrde callede a barnake. Thys byrde vexeth owte off a tree [ouer the watir, and

als longe as it hongith one the tre] hit ys dede, but assone as hit loseth frome the tree and falleth into the water, anone hit ys quycke and swymmeth forth. Thys byrde hath lytylle fflessch and lasse blood. By thys tree I vnderstande mankynde that came off Adam ande Eue; by thys byrde I vnderstande euery crystene mane and womane; the whyche whane they be furst borne off here modere, be dede by orygynalle synne and nat able to the lyff off grace ne to blysse, for seynt Powle se[i]th: 'we be alle borne chyldrene off wrathe': but assone as we falle in to the fonte-stone and in watere off bapteme bene baptyȝede, anone we resceyue the lyff off grace and bene able to the blysse thate mane was ordeynede to in hys furst creacion, yeff we kepe vs fro the floode off syne. Seynt Petyr byddeth vs in thyse wordes: Abstinete vos a carnalibus desideriis etc.,1^o Petri 2^o: 'Absteyne yow frome flesshly desyres that fyghtene ayenst the soule'. Sythene thane that alle mannys lyff ys but fyghtyng ayenst gostly enemyes: therfore hit [ys] nedefulle to euery crystene mane nat only to gouerne welle hys horse, but also to be suerly armede for to withstande the strokys of hys enemyes. Ryghte so hit ys nat Inowh to rewle thy body, but also thow must arme the with gostly armure to withstande the dyntis off the dartis off the deuyllis foundyng, for seynt Powle seyth Ad Eph. 6: Alle oure fyghtynge ys ayenst wyckyde spyrytes off derkenes, that ben prynces and gouernoures off synfulle mene. 'And therfore, he byddeth, arme yow in gostly armure off gode, so that ye mowe withstande the busshementis and the sleyghtis off the fende, and to stande stedefastly and parfytely in alle thyngis off ryghtwysnes. Stondeth, he seyth, in trowthe, and gyrde you with the gyrdelle off chastyte, and doth one the habergeone off ryghtwysnes, and keuer ȝoure feete in dyghtyng (or makyng redy) of the gospelle off peese; and in alle thyngis take to you the shelde of feyth, with the whyche ye may quenche alle the dartis of youre enemyes. And taketh to you the basnet off helthe, and the swerde off the holy gost, that ys goddes worde'; for, as he seyth in a nothere place, hit ys sharpere thene any two-egede swerde, Ad Hebre. 4. Thus Seynt Powle by lykenes off bodyly armoure techyth vs gostely armure. He byddyth yow arme yowre body by the vertew off trouthe that ys callede the Habergeoun off Ryghtwysnes; he byddeth you do ryghte to alle and yelde to gode that longeth to hyme, to youre euyncrystene that longeth to hem, bothe to youre sufferaynes and to youre felawes and to youre subgettis, and to hem that be passede owte off thys worlde with almesdede doyng and yeldyng off dettis, and to hem that bene to come in sauyng off her ryghte inherytaunce. Thus armeth you with the habergeone of ryghtwyssnes, bothe be-fore and be-hynde and on eyther syde. And as in the habergeone euery ryng accordeth with othere and ys knytte in othere, so shulde alle trouthe accorde and be knytte to-gedere in ryghtwysnes; for yef ye fauour othere lorde or lady spiritualle or temporalle, souereyne or subgette, kyne or frende, or any creature hygh or lowe, so moche that [it] ys hynderyng to a nothers ryghte, than youre ryngis in youre habergeone accordyne nat ne be nat welle knytte to-gedere, but there ys ane hole where-thorow the fende may sle youre sowle. And he byddeth that ye shalle arme youre leggis with gostly pouerte, so that youre hertis, and youre affeccions and youre desyres bene drawene frome erthely thyngis, and nat to sette youre loue to moche in worldely goodes ne flesshly lustis, neyther to stryue ne to plete for no worldely goode, but the more nede compelle, seeke to lyue in pease with alle mene yef ye mowene. And thus arme yow with gostly pouerte bothe leggis and feete, that ys to sey youre loue and youre affections, ayenst temptacions off false couetyse. And therfore he byddyth you shoo youre feet 'in makyng redy off the gospelle of peese'; for euery crystene mane or womane oughte to haue gostly pouerte, whyche Cryste taughte in the gospelle where he seyeth thus: Beati pauperes spiritu quoniam ipsorum est regnum celorum. Also thow owest to forthere the gospelle and susteyne bothe in worde, wylle and deede vn-to thy powere; yef thow be a preste, than preche hit and teche hit dewly and trewly, reuerentely and charytabely,

with meke herte and parfyte lyuyng, where-thorowgh sympelle mene that be nat letterede and hane noo power of prechyng and techyng as thow hast, may be stabelede in trewe feyth off goddis lawe to encrese in vertewe and to hate synne; and yef thow be a lay-mane, the behoueth to helpe ande susteyne heme that hane powere ande trewly techyne hit. Also the be-houeth to here and to be-leue trewly one hit and in alle the sacrementis of holy churche, and nat [to] dyspute and ymagyne howe they myghte be so, but fully be-leve in heme, and so to conforme the in the lawes of gode and the ordynaunce off holy churche.

Shelde. And taketh to yow the shelde off feythe; for as a shelde ys a tryangle and hath thre corners, in whyche tryangle yef frome the myddes be drawene thre lynes in to [the] thre corners, ther shulle be thre tryangles, whyche thre be but oone tryangle and yet noone off heme ys othere; and therfore the feyth off the holy trynyte ys lykenede to a shelde, for there be III persones ande oo gode, the ffadere the sone the holy gost, and yche of heme ys gode ande none of heme ys othere, ande yet they be alle thre but oo gode in mageste: Thys shelde of feyth of the holy trynyte ye muste take to youe in gostly fyghte, and so to sett alle youre feyghte and alle youre truste in o gode in trynyte, and prayeth to the fader almyghty that ye may haue myghte and powere, to the sone alle-wytty that ye mowe haue wytte and wysdome, ande to the holy gost that ye mowe haue grace and mercy, and so to haue myghte, wytte, and grace, to with-stonde alle gostly enemyes. Also ye muste take to yow the basnett of helthe, that ys hope off foryeuenes off alle the trespas that ye hane done ayenst gode, and to come to the endeles blysse off heuene thorow the endeles mercy that he schewyde in hys byttere passyone; and so to haue vyctory off [your] enemyes thorow hys gloryous vysytacions. And lyke as hitt ys clene, brygth and smothe, that shote ande strokes mowe sone glyde off: so muste youre herte be clene, brygth ande smothe ffrom wyckede thowgthys, wyckede desyres and wyckede wylles. Ande lyke as a basnet ys hyghest off alle armoure, goyng and gaderyng vpwarde in to a lytylle coppe: so muste youre hope ande youre truste pryncypally go vp to gode, and not to sette hitt to moche in mannys mygth ne in erthely goodys that ys but rust wastyng the basnett off helthe. And therfore the prophete seyeth: 'Acursyde be he that setteth hys truste in mane ande in fflesshly mygth, and letyth hys herte goo away fro gode; and blessyde be he that settyth hys hope ande [truste] in oure lorde gode', Ieremi. 17. Also seynt Powle byddeth you take vambrace and rerebrace and gloves of plate, that ys goode occupacions and besynes in gostly werkes eyther bodyly whyche be in helpyng and sauyng thy soule frome synne and wyckednes. And therfore he byddeth you laboure ande wake in honest werkes ande in kepyng goddis commaund[m]ente. For the wysemane seyth Ecclesiast. 33^o: 'Idylnes ande slouthe ys cause off mochylle wyckydnes'. For an Idyl mane ande lustles ys lykenede to a mane lustles ande handeles and wepynles amonge hys enemyes, or lyke a mane naked in bateylle, that for defaute off armure leseth bothe arme ande hande. So mane beyng Idylle in sufferyng hys wyttis to wandyr aboute in wordely desyres and flesshly lustis and vnclene ymagynacions, ys lykely to lese the soule with-outene ende.

Also ye muste gyrde you with a gyrdelle off chastyte: for lyke as a gyrdylle fast gyrte to a mane beryth vp the haberioune and saueth the body from akyng ande werynesse, so the gyrdelle off chastyte wele festenede in the loue off gode with clene thowghtis ande heuynly desyres, bereth vp the soule from the foule pytte off synne and strengtheth hyme in vertew and goodenesse. Also ye muste haue the Iakke off fence that ys Charyte: ffor as the Iakke thorough the nesshenes and softenes that ys in hitt, feynteth ande wasteth alle the dyntes off thy enemyes that cometh ayenst hit, so charyte feynteth and wasteth alle the dyntes off thy enemyes; ande therffore Seynte Powle seyth Ad Cor. 14: Caritas omnia suffert, omnia sustinet, that ys: 'charyte suffreth alle thynges paciently, and maketh euery trauayle soft, and beryth alle thyng esyly'. Also the glose seyth there that

charyte, pacience and benignite, with compassyone-hauyng off othere mennys myscheff, bene the pryncypalle armoure that longeth to Crystis peple. Thys Iacke off charyte ys betokenede by the clothe off Cryste withoutene seme alle wouene aboue in to oone, [which] in tyme off hys passyone the knyghtys wolde not kytte hit but kepte hit hole and castyde lott therfore, in tokyne that euery goode knyght off gode besyly shulde arme hyme with the cloth off charyte to saue pease ande vnyte among alle mankynde to hys power. For the ende off euery batayle shulde be peese, and to that ende ant to no other shulde euery mane fygth, as seyth seynt Powle thus: leue ffrendes, I pray yow to arme yow in gostly armoure as goddys knyghtis; for though ye be natt able to bodyly fygth, yet be ye able to gostly fygth, and in that ye be crystenede ye Crystis knyghtis beene to fygth in gostly batayle, yeff we wylle come to the blysse off heuene.

Swerd. Also taketh with yow the swerde off goddis worde with the whych ye shulle defende yow from youre enemyes. For as the swerde peryssheth, kutteth and maketh separacion, so goddys worde be prechyng, redyng or heryng cutteth and maketh separacion be-twene the soule and synne, frome flesshly desyres and from wordly couetyse. And therfor Cryst seyde he came nat to make synfulle peese, but to sende the swerde off separacion in erthe to dystroye wyckede peese that mene hane in theyr hertis with synne. Therfore, goode frendys, as goode knyghtis haueth with youe the swerde of goddis worde bothe be heryng, redyng, and by dede werkyng.

Spere. And thane taketh with youe the speare of Crystis passyone. Furst taketh hede how hys hede was crownede with a croune off thorne that went in to hys brayne, & the bloode brestyng oute one euery syde, to dystroye the hygh synne off pryde. For lyke as the hede ys hyghest and most worthy of the vtter partes off mane, so pryde ys worst off alle synnes and most vnworthy in the sygth off gode. Take hede how hys armes were spredde abrode and drawene ffulle strayte in the tre tylle alle the synewes and veynes brestyne a-sondre, and hys hondys smytene thorowe with raggede nayles to the tre, and how grete stremes off bloode ranne owte, to dystroye the synne of wyckede werkes that mane doth with hys wykede handes. Take hede how hys syde was openede ande hys herte clovyne a-two with a sharpe spere, and how he shadde owte both bloode and water, the whyche [shewed] that yef he had hade more bloode, more he wolde haue yeuene for mannys soule to the fader of heuene; and water, to wasshe vs frome oure synne. Also he suffrede thys to dystroye pryde, couetyse, enuye, hate, wratthe and malyce, that renneth most in mannes herte and womans. Take hede how hys feete were naylede to the tree streynyng oute bloode, to dystroye the synne of slouthe in goddys seruyce and in the VII dedys of mercy doyng. Take hede how hys body was alle for-rente and alle to-tore with scharpe scourgis that frome the sole off the fote to the top off the hede there was noone hoolle place, and that was to dystroy the synne of lust and lechery that reygneth in mannes body & womans. Take hede how nakede and pore he hynge vpone the tree, to dystroye the synne of couetyse and wordely worschyppe. Take heede how he dranke eyselle and galle, to dystroye the synne of glotonye. And so he suffrede payne in alle partyes of hys gloryous body, to dystroye alle synne[s] in mannys [body] and womans. Thys spere of Crystis passyone ys the best and sykerest wepyne ayenst oure enemyes. [More]ouere ye schalle vnderstande that a wyse mane off armes wolle chese hym a goode grounde and a playne to fygth in, for itt ys perlyous to fygth in mory grounde or in stobely grounde or in pytty grounde. And therfore seynt Powle techeth yow stonde [fast] in trowthe and equyte, that in alle youre doyng ye loke that youre grounde and youre cause be god and trewe, rygthfulle, clere and clene fro couetyse. And a wyse knygth wylle haue with hym the hylle and the sonne and the wynde. One the same wyse must ye in thys gostly fyght take with you the hylle of good lyuyng, that ye may sey with the apostylle:

Nostra conuersacio in celis est, that ys: 'oure conuersacione ys in heuyns and in heuynly thyngis', and therfor seynt Powle byddeth you stonde parfytely in these thyngys. Also ye must haue the sonne and the lygth of goddis grace, and the wynde off holy prayere, the whyche ys a specyalle remedy to gete grace to withstande temptacions of oure enemyes.

Sporys. Also ye muste haue a peyre of sporys, the whyche muste be sharpe to pryke with youre horse yef nede be, that he stynte nat in hys weye, ffor many horsys be dulle and slowe in theyre iorney but they be pryked. These sporys shalle be loue and drede of gode, whyche among al othere vertues displesyne most the fende and sonnest bryngeth a mane or woman to heuyne-blysse.

Rigth spore. The rygth spore ys loue that mane oweth to god for the grete and excellent goodnesse that he [hath] shewed and sheweth at alle tymes. Furst how he made man off noughte to hys gloryous lykenes, and made hyme lorde of alle erthely thyngys; and for that excellent loue þat he schewed to mankynde in hys mercyffulle redempcion; and for the vysytacions that he sheweth to you cotydyally bothe in sparyng yow fro endeles peynes off helle, and yeveth yow space and grace and tyme to amende yeff ye wolle, for Cryst seyth Nolo mortem peccatoris sed ut magis conuertatur et viuat, that ys: 'I wylle nat the dethe of a synnere but rathere more that he turne therfro and lyue'. Also he yeueth goodys plenteuosly that bene necessary and profytabely to yow, yef they be gouernede dyscretely; and so sheweth yow alle-wey grete tokenes off loue and mercy.

Lefte spore. The lefte spore ys dreede off paynes of helle and of purgatory that be Innumerable eyther to be thougth or seyd or tolde. Now with thyse II sporys pryke youre horse yeff he be dulle and euylle-wylde to goodnes-warde. Furst with the ryghte spore that ys loue; and yeff he wolle nat haste hym in hys iorney, than pryke hyme with the lefte spore, that wylle make hym to sprynge yef he be in the wey off grace. In thys manere, lyfe frendis, arme yow in thys gostly armure and myghteth yow in thys gostly batayle, and gouerne youre horse, that ys youre body, dyscretly, so that hit be nat ouer-feble by ouermeche abstynence and trauayle, ne to wylde by ouermoche ease and fulfyllyng of hys appetyte as in glotony or in lechery or in any other vngoodly desyres, for in case wykede lustes and desyres mowene be dedely synne, as thus: yeff thow luste to medle with womane or mane ayenst the lawe off gode and thow dost alle that lyeth in the to performe hitt in dede yeff thow myghtest, thane hit ys dedely synne. Dauyd seyth that 'god knoweth and preueth mannes herte and hys leendys', that ys to sey, god knoweth mannes wylle and hys lustys, for there ys no thyng so pryuey neyther in thoughte ne in dede but that ys opyn in goddys syghte. Therfor suche as a mane ys in herte and in wylle, suche he ys by-fore gode.

Also a wysemane, or he goo to batayle, wol knowe for what cause he shalle fyghte and whethere that hit be trewe, ande what shalle be hys rewarde; and yef hit be sygnede in two thyngis hym to chese, thane he wolle sende hys most belouede and trusty frende to see and enquere whyche ys best and most confortable. In the same wyse muste ye in thys gostely batayle. Ye muste fyghte to saue the soule that gode bougth so dere with hys precyous bloode vpone the rode-tree.

Also hit ys rygthfulle, sythene god made the of noughte vn-to hys gloryous lykenesse and therto made the ffelaw with aungelys in blys that neuer shalle haue ende, that thow be fyghtyng ayenst thy gostely enemyes, and neuer to haue pease with heme—for yeff thow doo, thou art traytoure to gode and lykely to lese thy herytage the whyche thow mayst haue by grace. Also thy rewarde ys assygnede in two thyngis, to chese the best as longe as thou trauaylyng arte in thys batayle, but be thow onys hynnes went, thow mayst not do soo, for [to] whether so thov furst comest, lyke hit the welle or euylle, there the be-houeth to dwelle for euermore; shalt thow neuer after thys dwellyng chaunge, syt itt neuer so euylle with the. Heuene and helle ben these two thyngis whyche thow mayst chese as

long as thow arte lyuyng, but [be] the soule onys departyde fro the body, than, whether thou lyke welle or euylle, nedys thou must kepe hit, and neuer after to be chaungyde; for thane, lyke as thou hast trauayled in the kepyng off goddis commaundementis and in the fulfyllyng off þe dedys of mercy, so shalle thow be rewarded, that ys for to say: yeff thow hast kepte goddys commaundementis and fulfyllyde the dedys off mercy and with-stande thy enemyes myghtfully, than shalt thou haue the blysse of heuene and be ffelaw with aungellys euerlastyng; and yeff thow breke goddys commaundementis and wylle nat withstande the temptacions off thy enemyes but consentest to theme and performest in dede, ande wylle natt amende the by sorow in herte, by confessyone of mouthe, and by satysfaccion in dede, than shalle thy rewarde be endeles payne in helle withowtene ende. Wherfor my counselle ys that thow departe thy soule frome thy body by inwarde thoughte; and to sende thy herte, whyche ys [thy] most louyde and trusty frende, before, to wete off that two thyngis whyche ys moste profytable to abyde in. Sende thyne herte in to helle and ther shalt thou fynde [all] that that thou ha[te]st here, that ys a fawte off alle goodys, and plente off alle euylles: hote ffyre brynnyng with-outyne lyghte, with brymstone moste stynkyng; foule stormes and tempestis; gredy deuylles as wode lyones wyde yellyng; hunger ande thryst that neuer shalle be quenchede; adders, toodys ande alle venemos wormes [þat] one the synfulle shullene gnawe; wepyng, gronyng ande gryntyng off tethe; fulle off derkenes; smoke and smother, þat shalle make hem to wepe mo teerys glowyng thane ys water in the see; eueryche hatyng other as the deuylle most horryble, and euer cursyng the tyme that they were borne, and euer desyryng dethe. And so they be euer dying but neuer ffulle dede, but shul lyue euer in payne, woo and turment. They hatedene dethe whane they lyuedene in lustis ande lykyngis of this worlde and fulfyllede here flesshly appetytys and wolde not restreyne hym by the brydylle off abstynence, in holdyng the reynes of temperaunce by the knotte off dyscrecion. Also the soules that shalle be there must be dyrke ande dymme, hydously stynkyng and lothsome to see; for the bodyes off heme shulle be so febylle and so chargede with synne that they ne shalle [mow] remeve the lest worme frome no party off theyre body, but must suffre alle here malyce, and yet nat only heme, but alle the paynes, woo ande tormentis that herte may nat thynke ne tonge may nat telle, for they shal haue noo mynde off no goode to theyre comforte, but euer in payne lyche newe. Ther ys ane olde prouerbe that, ne hope were, herte wolde breste; and ther shalle be neyther herte-breste ne hope off releuyng.

O thow delycate creature tha[t] lyuest in wordely worschyppes and flesshly lustis in consentyng to the wykede intysyngis of thy enemyes: haue mynde how they shulle passe as the shadow, for thy body, be hit neuer so beauteuous and myghty, ande though thou kept hit neuer so welle with delycate metys and drynkes, with ryche clothes or eny other maner restorytyfys, yet hit shalle dye and turne ayene to erthe and wormes mete. Also haue mynde off thy[s] place that ys so horryble and so paynfulle, and forsake syne whyles gode suffreth the to lyue ande hast helthe ande thy wyttes at wylle; for Salomone seyth: 'In alle thy werkes thynke one thy ende, ande thou shalt neuer doo syne'. Thynke that thou shalt dye and thow wottest neuer where ne whene ne what dethe, ne in what state ne in what daye ne what tyme; ande therfore seyth seynt Austyn¯ that euer shulde oure last day be in oure mynde, for whene þou rysest thow arte nat sykere to [liue to euen, ne when thou gost to thi bed thou art nat syker to] ryse with thy lyfe. Also haue mynde howe the sowle shalle departe frome the body with grete drede: for the fendys shulle be present and goode aungellis for to dyspute thy lyff fro the begynnyng to the ende, ande the goode aungellis shalle sey to the goode, ande the ffendys the wyckede, that noughte shalle be forgete to the leste thought that euer thou thowghtest other consentest to, ande alle the wordys that

euer thow speke shullene be examynede, and alle thy dedys shewede. And thane many synnes that thow may nat now see nor thynke, shalle than come be-fore the opynly ande perauenture more to drede ande more grysely thane thoo that thow may now see, and many thyngis [that] thow wenyst be now welle done shalle schew than fowle synne. Moreouer haue mynde off the dredefulle day off dome: for than shalle oure lorde come and deme alle mankynde, as wytnesseth the prophete sayyng thus: Egredietur dominus de loco sancto suo ut uisitet iniquitatem habitatorum terre, 'Oure lorde shalle wende oute of hys place for to vysyte the wykednes of hem that inhabytene the erthe'. Certes, thys day oweth sore to be dredde, for as moche mercy as oure lorde sheweth nowe to mankynde, so moche shalle thane be shewede streyte vengeable ryghtwysnes; for oure lorde seyth by hys prophete Moyes: Congregabo super eos mala et sagittas meas complebo in eis, 'I shal hepe vpone hem theyre euylles, and I shalle spende alle my arowes vpone heme'. Thre sharpe arowes shalle be shotte off oure lorde in that day vpone hem that shullen be dampnede. The furst arowe shalle be off clepyng to the dome, whereof Cryst seyth in the gospelle: Venit hora ut omnes qui in monumentis sunt audient uocem filii dei, & procedent hii qui bona egerunt in resurreccionem uite, qui uero mala egerunt in resurreccionem iudicii, that ys: 'the oure cometh in the whyche alle mene that bene deed in beryelles shulle here [the] voyce off goddys sone, and they that hane done goode thyngis shullene gone in to ayene-rysyng off lyff, but they that hane doo euylle thyngis in to ayene-rysyng off dome', that ys to say, to be demede. Than the dampnable soule shalle come to the body and sey to hit: 'Aryse, thou cursyd caytyff [careyne], from thys tyme forwarde to be felaw with the horryble fendis in helle and enemy to almyghty gode. Nowe thy ioye shalle be turnede in to woo, thy delyte in to bytternesse, and thy laughyng in to wepyng; now thy wrechyde lust shalle passe in to euerlastyng sorowe and peyne; nowe ys falle to the alle that thow hatedest, and nowe ys passyde fro the alle that thow loue[de]st. Cursyde be thow wrecchyde careyne, for in payne for thy synnes and thy delytes and thy wykednes from the tyme that I passyde from the I haue brennede in helle; so cursyde be thow helle-bronde, ordeynede for thy synnes to the fyre off helle that neuer shalle be quenchede. Cursede be the tyme that I was coupelede to the, for now I may nat forsake the nor thy cursyde company I may nat eschewe, for wylle I nylle I I am constreynede to be knytte ayene to the. Goo we therfor to-gyder before the dredefulle and ryghtful iuge to here the sentence of oure dampnacion'. Thane shullene alle wykede mene se the iust cause of theyre dampnacion wretyne with theyre owyne handes in the booke of theyre conscyence, whyche booke both lernede and lewde shullene kunne rede. Than they shalle see the domys-mane syttyng vpone the reyne-bowe with [his] voundys bledyng, and with sterne loke one hem lokyng as he were wode for wretthe. Of thys wodnes [& wretthe] spekyth the profyte Dauyd where as he prayeth to be delyueryde of bothe, seying thus: Domine ne in furore tuo arguas me, that ys: 'Lorde, in thy wodenesse ouercome me nat with skyles, and chastyce me nat in thy wrathe'. Nomane thynke that wodenes or wratthe or any suche troblede passyons of mannys kynde be in gode; but they be sette in scrypture for the werkes of gode in punysshyng and vengyng synne in hem that be worthy to take suche passyons off punysshyng as beene wrothe and wodnes in alle synners, that ys eyther they muste be chastysede by paynes that shalle haue ane ende as purgatory, that ys clepyde in scrypture the wratthe of gode, or ellys they shalle be punysshede in the payne off helle that neuer shalle haue ende, that ys callyde the wodnes of gode. Alle thys the prophete Dauyd sawe in spyryte, and therfore in þe persone off alle suche synners he, felyng hym-selfe vnmyghty to bere euer eythere, furst asketh to be delyueryd frome helle, and [sithen from] purgatorye, seying thus: Miserere mei domine quoniam infirmus sum, 'Lorde haue mercy one me, for I ame vnmyghty to bere euereyther, that ys to sey, þin arguyng in thy

dome, eyther thy chastyment in purgatory, but hit so be that I be vpborne or supportede by thy mercy'. That dredeffulle day off oure lorde! thane shalle wykede mene seene hem sytte in dome with Cryste whome they haddene [here] in despyte, and in thys syghte they shalle be troblede with ane horryble drede, saying thus: Hii sunt quos habuimus aliquando in derisum et similitudinem improperii; nos insensati uitam eorum &c, that ys to say: 'Thyse beene tho the whyche [sumtyme] we haddyne in scorne and in to lykenesse [of] shenshypp. We vnwytty wrecches heldyne ther lyffe wodenes, ande here ende with-owtene honoure: but loo now thyse beene amonge the sonnes off gode countede, and amonge the seyntis of gode ys the lote off theme. Therfore we hane errede frome the wey off trewthe, and the lyghte off ryghtewysnes hath not shynede to vs, [and] the son of vnderstondyng is not spronge to vs]; we be made wery in the wey off wykednes and of perdycion, and we hane goone harde weyes, for the wey off gode we knewe nat. What hat[h] pryde profyte vs? or the boste off rychesse what hath hitt brougth to vs? but [they] bene passyde as the shadowe. And nowe we may shewe no tokyne off holynesse, for we bene wastyde in wykednesse'. And amonge alle the multydude off seyntis they shullene fynde nat oone that shalle haue compassyone of hem, but [þei] shullene be gladde and consent with gode in hys ryghte Iugement off here dampnacion. Thys wytnesseth the profete Dauyd, seying thus: Letabitur iustus cum uiderit &c, that ys to sey: 'The ryghtwyse mane shalle be glade whene he shalle se vengeaunce'. For the fadere that shalle be sauyde shalle ioye the dampnacion off hys sonne, the modere off the dowghter, the sone shalle ioye the dampnacion of hys modere, [the] doughter of the fadere. For Cryst seyth they shulle seche for to entre in to creues of stonys and in to swolowes of the see, for fere off the syghte of the dredefulle face of Cryste; thane they [shul] prey mounteyns to falle opone theme, and hylles to hyde theyme. So woo they shulle be one euery syde, for nothyng shalle res[ei]ue theyme but only helle. And thys ys the vounde of the furst arowe.

The secunde arowe shal be sharpe reprovyng of alle false crystene mene and womene, whene oure lorde shalle seye to hem thus: 'I was hungry ande ye gaff me no mete, I was thrysty and ye gaue [me] noo drynke, I was nakede and ye gaue me noo clothes, I was herborowles and ye herborowede me nat, I was seke [&] in presone ande ye vysyte me nat ne dyd me no comforte'. O what thys voyce shalle be dredefulle, for as ofte as they dyden nat thyse dedis off mercy to the leste off hys that had nede, so oftyne they dyde hit nat to hyme. And noo wondere [þoff] thys voyce be dredefulle in the day off dome, sythene we redyne in the gospelle that whane Cryste came in the forme of a seruaunt to be demede of false Iewes, he sayde to hem that came to take hyme: 'I am he', [&] anone they yedyne abak and fellene to the erthe. Thene, yeff he whene he was deedly and cam to be demyde had so ferefulle a voyce that att one worde dyde throwe to grounde so many mene of Iewes, how moche [more] ferefulle thane shall be the voyce of hyme whene [he] shalle come vndedely with hys oste off aungellys and off seyntys to deme the qwykke ande the dede lyke as they hane deseruede. Wherfore Iob seyth: Cum vix paruam sintillam sermonum eius audire non possunt, tonitruum magnitudinis eius quis poterit intueri, 'Sythe mane vnnethes may here a lytylle drope of hys wordes suffre eyther beholde(!), how thane shulde they beholde the thundres of hys domes whene he shalle sytte as a ryghtfulle domesmane? as who seyth, noone. And therfore seyth seynt Bernarde: 'When the synfulle wreche shal be accusede and hys owne conscyence shal bere wytnesse ayenst hym [& euery creature of god shal rise ayenst hym] in vengeaunce, thane greuous as ane arowe shalle be þe voyce off gode to suffre'. And therfore the profete Ieremye seyth: Sagitta vulnerans lingua eius, that ys: the tunge of hym shalle be as a arowe woundyng. And thys ys the wounde of the secunde arowe.

The thrydde arowe shalle be the sentence of endeles dampnacion of alle wykede mene, whene he shalle sey to heme thus: Discedite a me maledicti in ignem eternum qui preparatus [est] diabolo et angelis eius, that ys to sey: 'Departe ye frome me, cursyde and wrecchede, in to euerlastyng fyre, the whyche ys made redy to the deuylle and hys angelys'. Thys arowe shalle wounde heme so grevously that alle the leches ne alle þe creatures in erthe neyther in heuyne shulle mowe hele the wounde of hit. Than shal the erthe opyne hys mowthe and swalowe hem doune in to helle, where they shalle be tormentyde with ffeendes withoutyne ende. But allas, ther be, I drede, fulle many that wolle natt beleue thyse thyngis, tylle they felene heme; of whome seyth seynt Euseby: Ve ue quibus datum erit prius sentire quam credere, that is: 'Woo [woo] be to hem to whom hit shalle be youyn rather to fele thyse thyngis than to beleue heme'. Thys ys the wounde off the thrydde arowe.

More-ouer sende thyne herte in to purgatory, that ys the free prysone off oure lorde gode to punyssh heme that were clene-shryvene off alle here synnes or they passyne owte off thys worlde, and hane nat perfourmede here penaunce here in thys lyff ne were nat fully clensyd as hem behouyth for to be. In the whyche purgatory they shalle be purede with bytter peynes, and that paynes ys more harde to suffre eyther to fele than alle the paynes that euere martyres suffredene, ande more payne thane tunge cane reherse or telle. Ther shalle thy soule be turment thorow ane hole yere for the penaunce that myght haue be done here in o day—here-fore oure lorde seyth: Diem pro anno dedi tibi, that ys: 'I haue yeuene [the] a day for a yere'. And trusteth for certeyne that that payne doth nat ellys but clenseth the soule frome syne; for the more ioye in heuene shalle he neuere purchase therby for that peyne sufferyng, though he were there from the begynnyng off thys worlde in to the day of dome. But the payne that thou suffrest here with meke herte, thynkyng that thoue art worthy hit and moche more for the grete trespaces and vnkyndenes that thou euery day dost ayenst oure lorde gode, shalle bothe helpe to clense thy soule, and to encrese thy blysse in heuene.

Also haue mynde of .VII. paynes that thy soule shalle haue. The furst shalle be whane thy body ande thy soule shalle parte; for thane shullene the fendys appere in theyr lykenesse to rauyssh the soule in to helle with grysely chere, with chalangis ande thretenyngis as hit were theyre ryghte to haue hit, and so to brynge hit in to dyspeyre yeff they mowene.

The seconde peyne ys thys: the grete drede that the soule shalle haue tylle the Iugement be endyde be-twene the aungelles ande the ffendis; for lyke as a mane beyng in grete tempestis on the see hath grete drede of drenchyng, so the soule heryng the grete and horryble synnes that he hath done rehersyde be the fende, stondeth in grete fere for to be dronchede in the fyre of helle; for though the soule haue ryghte be-leue ande ryghte trusty hope to be sauyde, yet oure lorde suffreth hit to haue the drede, for to clense hit frome synne.

The III^de ys exylyng; for the soule ys exylyde oute off thys lyfe, from hys frendis, and from hys herytage—whyche ys paradyse—thorowgh syne; the whyche they shullene neuer be restorede to, vn-to the tyme that hit be purede and claryfyede as clene as hit was att the day off bapteme; for seynt Austyne seyth: 'lyke as golde ys purede and claryfyede be fyre here, ryghte so shale the soule be purede ande claryfyede by the fyre there'. And loke, howe moch here the fyre ys hotere thane the sone-beame, so moche ys the fyre off purgatory more hote thane the fyre here; and loke, what peyne hit were to suffre any parte off the body to brynne in the fyre here, so moche peyne ande more hit ys to the soule to be in [the] fyre there; for seynt Ancelme seyth that the fyre off purgatory ys

off so moche myghte and so kene, that as longe as hit ffyndeth aughte in the soule that toucheth [to] synne, hit stynteth neuer.

The fourthe payne ys that the soule ys boundyne with bondys off synne, that hit may nat helpe hit-selfe but nedys muste suffre, to the bondys be wasted; for lyke as a mane boundene muste suffre the malyce off hys enemyes, ryghte so the soule muste suffre the peynes tylle hit be purede.

The fyfte payne ys the sekenesse that the soule shalle be greuede with; for lyke as a mane boundene muste suffre the malyce off hys enemyes, ryghte so the soule muste suffre the peynes tylle hit be purede. The fyfte payne ys the sekenesse that the soule shalle be greuede with; for

[The sixt payne is that the soulis bene there as in dissert, where defaute is of alle gode, and plenty of alle eville.]

The seuenth payne ys the grete colde that they shullene be caste in after the feruent hete, for sodaynly oute off the brynnyng fyrre they shalle be caste in a lycoure that ys caldere thane any Ise or snowe; and oute of that colde sodaynly they [shal] be caste ayen in to feruent hete; ande so to be paynede with paynes innumerable, tylle oure lorde off hys endeles mercy wylle graunte heme grace off delyueraunce, and so to come to the endeles blysse that mane was ordeynede to in hys furst creacion. Now whane thou hast welle examynede what peyne ys in purgatory for penaunce that ys nat done in thys lyfe, and for venyalle synnes that he was natt shryvene off neyther made [a]sythe for heme in noone other waye: be ware thane that thou delay nat from day to day to do penaunce, neyther be recheles in doyng, ne sory to do hit, but do hit with grete mekenesse and gladnesse off herte, hauyng mynde what peyne thow were worthy to suffre for thy trespasse that thou dost custumablye ayenst thy makere, thyne ayenebeyere, and thy mercyffulle sparere, and [þat] therto foryeueth the thy peynes of purgatory for so lytelle penaunce doyng with meke herte. More-ouer be ware off venyalle synnes: for hit ffareth therby as hit doth by a shyppe that hath a lytelle hole in the botome, in the whyche hole yeff the water entere, though hit be but lytelle and lytelle, yet by processe off tyme hit may drenche the shyppe, but hit be caste owte. So, venyalle synnes so many there mowene be that yeff they be nat caste [oute] by sorowe of herte, by prayere ande by allemos-dede doyng, [they] may drenche the soule in to endeles paynes of helle as a dedely synne may doo. Sythyne than that almyghty gode ys dyspleasede and dyshonowrede by venyalle synnes, that be callede smale synnes, how moche more thane ys he dyshonourede and dysplesyde with dedely synnes? and sythyne euery venyalle syne ys so grete in goddys syghte, how meche more than ys dedely synne? Therfore haue mynde on thy trespas that thou hast done ayenst gode bothe in worde ande in thougth, in delytyng ande consentyng, in desyryng ande in dede-doyng, and euer with meke herte ande with conpunccion of teeres aske foryeuenes; and therto make satysfaccion to thyne euynecrystene off alle the trespasses that thou hast done ayenst hyme as fer forth as thy goodys wolle strecche; ande yeff thy goode wolle nat suffyse, thane behoueth the to aske foryeuenesse; and yeff thow may not come to the partyes eyther for febylnes or ellys that they be dede, thane be in wylle to aske foryeuenes, and pray for hem; so that thou mayst escape thyse peynes off helle, and the sonnere be delyueryd owte off the peynes off purgatory thorowe the endeles mercy off oure lorde gode. For alle tho that bene quykenyde with the gracyous illuminacion of the holy gost, dredyne thyse two placys, that ys, helle ande purgatory,

and so kepe[n] hem with alle theyre mygth from alle maner off synnes. [But] for the kynde off mannys flessh ys so freelle ande so inclynyng to synne that no day passyth withowtene synne eyther more or lesse: therfor oure forme-ffaders that werene in grace and knewene the[r] freelnes, lyuedene in mornyng, and ofte for-thynkyng in herte with ffastyng and almes-dedys, with prayere ande grete wepyngys, sorowdene for her synnes, thorow the whych they were clensyde and caste oute off the soule. Also som mene that hane bene before, sore defoulede with dedely synnes and with venyalle Innumerable, oftyne-tymes for drede to offende god more, and also to haue [grace &] foryeuenesse of the [synnes] before-doone, and to fle frome thyse two places that bene so paynefulle, hane forsake alle the worlde, bothe the[r] goodis and also the presence off people�for the ey off mane ys a grete occasyone to syne and thane cometh speche off mowthe, and so ofte-sythes fulfyllede in dede; wherfor they seing ther freelnes, fleddene in to deserte places, to lerne to loue oure lorde Ihesu Cryste, and there they wayledene theyre synnes before-done and therto continuelly lyfedene in prayere and in abstynence with bodyly werkes, in chastysyng the body from wykydnes; and also hauyng compassyone off theyre euene-crystene, seyng the grete torment that they were yne bothe in getyng off worldely goodes and worldely worschyppys and flesshly lustys and so lyuedene as vnresonable bestis hauyng noo mynde that they shulle dyene neythere that they shalle come ande be demede in the dredefulle day off dome, but contynuede in theyre malyce ande in wykydnes as they shulde neuer dye, or ellys wenyng that [god] ys so mercyfulle that he wylle natt punyssh synners.

Now sende thy herte in to heuyne, to wyte how it ys there. And ther shalt thow fynde plente off alle goodys, for there ys no maner of peyne but euer-[ich] in ioye and lykyng in helthe, and so euer fyllede with alle maner off ioye and swetnesse. For there ys al maner off melody with songe of angelles brygth, and therto sekernesse of euerlastyng blysse that neuer shalle haue ende. Also mannys body shalle be brytere thene the sonne whene hit shyneth brygthest, and shalle haue more sw[ift]nesse then alle erthely creatures mow deuyse, and her thoughtis, her wylles and her desyres shal be fulfyllyde in the twynkelyng of ane eye. No thyng shal be there but alle goodnes and comforte; nouther no thyng shalle withstande heme, for they shalle be so myghty that they shalle mowe passe al hylles and valeys, and so to be frome the one ende off the worlde to the othere in as breeff tyme as hit may be thoughte. For thowgh they were so febylle here, there they shullene be so lyghte, so lusty, so beauteuouse, ande so fulfyllede with ioye, that nothyng shalle withstande theyme that ys contrary to theyre wylle. For they shulle haue ffulle knowyng of alle thyngis that euer were doone or shalle be doone, for they shulle haue fulle knowyng of the trynyte, the myghte of the fadere, the wysedome of the sone, the goodnes of the holy gost; for in the syght of the gloryous face of oure lorde gode they shullene [se] alle that may be seene off any creature; for as seynt Austyn¯ seyth, they shulle see hyme both gode and mane, and they shalle see hem-self in hym, and alle other thyngis more and lesse�for alle thyngis that nowe be hidde, shulle thene be opyne both in syghte ande knowyng. Ande so they shalle be fulfyllede in theyre .v. wyttes with alle maner of ioye; for lyke as a vesselle that ys dyppyde in the water ys wete bothe with-inne & with-oute, aboue ande benethe ande on euery syde, and nomore lykore may resceyue for fulnesse, ryghte so shulle they that shalle be sauyde be fulfyllede with ioye and blys with-outen ende. Also they shullene haue endeles lyffe in the syghte of the holy trinite, and thys ioye shalle passe alle other ioyes, for they shalle be in ful sekyrnes that they shullene neuer fayle off that excellent ioye. Also they shullene haue parfyte loue to-geder, for eche off heme shalle accorde to odyr wylle; that he that ys in the leste ioye shalbe as ioyfulle of hyme that ys in the hyghest ioye,

as though he were there in the same ioye. And so the ioyes of that gloryous blysse may noo herte thynke nor tonge reherse; ffor though alle the ioyes that alle erthely creatures couthe deuyse myghte be comprehendyde in oo ioye, yet were hit nat in comparysone to the lest ioye that ys in that gloryous blysse. For the ioyes that bene there be so delycate, so comfortable and so fulle off swetnesse that they myghte dey for ioye, but þat god preseruyth hem fro deth as thoo that be in [the] horryble pytte off helle & stynkynge paynes myghtene dyene for payne and tormentis the whyche [they] musten suffre, but that gode preserueth theym fro dethe. For oure lorde wolle that thoo þat hane kepte hys commaundementis and hane submyttyde hem to hys lawes, to lyue in blysse with-outene ende; and there-ayens tho that wylle nat obeye to hys lawes neyther kepe hys commaundementis, that they shalle lyue in payne with-outyne ende. � Thys ys the ryghte spore that shalle haste hem to loue oure lorde in vertewe [of] goodnes, ande to hate synne for fere of peyne(!). For yeff a creature myghte fele the lest drope off the leste ioye whyche ys in that blysse, [he] shulde fele lytylle payne or ellys noone thowgh alle the peynes that euer were in erthe or shullene be, myghte be putte to hyme; for the grete loue [þat] suche a soule shulde haue to gode, and þe grete desyre that hit shulde haue to that endeles blysse, shulde so rauyssch the soule that hit [shuld] fele noo paynes that myghte be putte therto; neyther hit shulde haue no ioye of noone erthely goodys neyther off worldely worshyppys, but rather noying thane plesyng therto. Thys loue steryth a mane more be a thowsandefolde thane done the peynes of helle eyther of purgatory, to lyue vertously; ffor loue perysshyth and putteth oute drede, and clenseth the soule fro synne, and maketh hit to see gode thorough gostly thoughtis, thorow gostly redyngis of holy wrytte, and thorow gostly and holy prayers, and to sty to heuynly desyres. But I drede ther be many [þat] farene as a chylde that ys borne in a depe prysone whyche ys bothe stynkyng and horryble to see. The moder, knowyng the wellefare that she hadde owte of prysone, ys in moche sorowe and care ande heuynesse, desyryng with alle her myghte to be oute of prysone ayene in hyr welfare: but the chylde borne in myscheff of the prysone, ande neuer hade better knowyng of welfare, yeueth lytelle tayle to that myscheff in the prysone, for as longe as he hath hys moder with hyme and hys sustenaunce thowgh hit be but ffebylle, he maketh neyther sorowe ne care, for he longeth after no better fare, for he knoweth no better; for though hys moder telle hyme off the ioye ande off the welffare that ys oute off prisone, off the sone ande off the mone eyther off the sterres, or off the fayre floures spryngyng opone the erthe, or of the byrdys syngyng, off myrthe, of melody, or of ryche aray of lordys, of ladyes, and of welthes owte of prisone the whyche she was wonte to haue, yet alle hyr tale ys but a dreme to the chylde, for he leueth hit nat and therfor he longeth nat ther-after, and wylle nat for alle that blysse and welfare that she spekyth of forsake hys moder ne hys febylle fare that he hath with hyr; and that ys for he leueth hit nat. Ande yet hit ys as þe modere seyth. But were the chylde onys owte off prysone, and se the myrthe, welthe ande welfare that she spake off, he wolde be fulle sory to go ayene in to prysone there to lyfe with hys modere; ffor alle hys lyf in prisone, whyche was furst lykyng Inowgh to hym, shalle thane be to hyme fulle bytter and paynfulle, and therto he shulde neuer haue ioye ne reste in herte tylle he were ageyn in that welffare whyche he sawe oute of prisone. Ryghte so this folk of thys worlde borne and browgth forth in sorowe and care and moche trauayle in thys wrecchede worlde that ys foule and stynkyng as a prisone; for they hane so moche loue and lykyng one theyre erthely moder ande of theyre company, that ys to say one erthely thyngis, that they hane no lykyng in heuynly thyngis ne longyn nat ther-after; for though

her gostly moder, holy chyrche, ande her gostely ffader gode hym-self, fader off alle, telle hem the blysse ande the wellfare whyche ys in the blysse off heuyne, hit ys to theyme but a dreme as the tale off the moder ys to the chylde in prysone, that they hane noo sade feyth theryne. And tryste itt fully, though they beleue nat that hit ys so as oure moder holy chyrche tellyth, howe ther ys in this worlde but stynke ande horrybylyte and a foule dongeone in comparysone of that heuynly blysse, yet hit ys so as her gostly fader seyth, ande nat the lese for her mysbeleue. Neuer-the-lese take hit for certeyne that they shalle neuer haue parte neyther ffelyng of that blysse, but they wol beleue ande trust fully that hit ys so as theyre modere holy chyrche telleth. Wherfore withdrawe youre hertis from erthely thyngis and sette [not] youre loue to moche one youre erthely moder, ne truste her nat, for though she speke neuer so fayre and behote yow neuer so welle, she ys false ande wolle dysceyue yow at the last. For she fareth as the nykare or meremaydene, that cast opone the water syde dyuerse thyngis whyche semene fayre and gloryous to mane, but anone as he taketh hit ande weneth to be sure theroff, anone she taketh hyme ande deuoureth hym. Ryghte so thyne erthely moder casteth oute fayre ande gloryous thyngis to thy syghte, she casteth oute grete rychesse and worldely goodys ande worshyppes ande flesshly lustis, whyche bene fastnede to the rope off hope of longe lyff, and assone as thow towchest heme, that ys to say as sone as thow desyrest heme and laborest with alle thy myghte, with alle thyne herte and with alle thyne thoughtis to haue heme, anone she draweth the rope off longe lyfe, that ys, she seyth 'thow arte yonge and may lyue longe, ande therfor laboure to haue goodys ande gete the worschypp, that thow mayst lyue esyly in thyne age. And thow lyue in lechery, in glotony, in pryde, in extorsyone or in any wrongfulle takynge, whene thou comest to age than shalt thow mowe doo grete almes, and so by prayers off pore men shalt thow haue foryeuenesse'; and so thorow hope off longe lyfe ande of other mennes prayers thowh thou lyue stylle in synne, [she] wylle take ande deuoure the in the fyre off helle. And therfor trust her nat; but set thy trust, thyne hope, thyne loue in thy gostly moder that ys to beauteuouse and trust[i] to be-leue opone hyr, for she seyth nowthere behotyth but that shalle be performede, yeff thou wolt obey to here byddyngis. For yeff thou haddest felt ore seyne the lest blysse that ys in heuyne, thene alle the ioyes and lykyngis that thow hast in thys worlde of erthely thyngis, shalle thane be to the grete bytternes, sorowe ande care. Example haue we off seynt Petyr whom Cryst ladde opone the hylle off Thabor with Iohne ande Iames, and ther he schewede but a lytylle off [the] blysse of hys manhode, whyche was hys face shynyng as the sonne, hys clothys were whyte as snowe, ande Moyses ande Helyas apperede with hyme in grete blysse ande in grete mageste. Than Petyr seyde vnto oure lorde Ihesu: Lorde, hit ys good to vs to be here, and make we thre tabernacles, on to the, another to Moyses, and another to Hely, and late us allewey dwelle here', and so anone in the syghte of that lytelle blys in comparysone off the blys that ys in heuyne, he forgatte alle the blysse off thys worlde, for he carede neythere for mete ne drynke ne for clothyng; hym thoughte he myghte haue lyuede there withoutyne ende by that blysfulle syghte, Luc. 9o. Also seynt Powle was rauysshede in to heuene ande hade seene the vysyons and the pryuytees off gode; afterwarde alle hys lyfe in thys worlde was to hyme a peyne, so moche he longede agayne to that blysse: wherfore he seyde: Infelix ego homo sum, quis me liberabit de corpore [mortis] huius, that ys: '[I] vnsely mane, who shalle delyuer me from the body [of this deth? I covett to be departid the soule from the body] and to be with Cryste withoutyne ende?' Moyes was with gode in the mount of Synay fourty dayes and fourty nyghtes meteles ande drynkles, fedde be the presence and the speche of gode; and yet sawe he but lytelle off hys blysse. Sythene than Petyr, Powle,

and Moyses werene fulfyllede and myght haue lyfede withoutene ende in the syghte off that lytelle blysse, moche more thene after the day of dome alle tho that shullene be sauyde and go to blysse bothe body and soule, shullene be fulfyllede with ioye, blysse and comforte whyche neuer shalle haue ende.

Now, brother or syster that heryst or redest thys sympylle wrytyng, take hede off thy horse, whyche ys thy body, that he be made buxome and mylde vnto the soule whyche ys hys master. Also take hede that the soule be welle armede with gostly armour, whyche beene vertewes, and that the spere, [the] swerde, and the shelde be nat lefte be-hynde; and haue mynde off thyne rewarde whyche ys putte in thyne eleccione. Thynke what blysse thow mayst haue, yeff thow wolt trauayle and quyte the as a trewe knyghte in thys gostly batayle; and ther-ayens what peyne, woo and tormentys thow shalt haue in fyre off helle, yeff thow be a cowarde and wylle nat fyghte ayenst thy gostly enemyes but consentest to there wykede counsellys and wylle nat obey to goddys commaundementis and to hys lawe. Also be ware off thy erthely moder that she dysseue the nat; but trust in thy gostly moder, for she ys trew ande trusty to truste vpone and to be-leue vpone; and yeff thou doo thus, thane shalle thow come to endeles blysse whyche man was ordeynede to in hys furst creacione, amen.

Explicit tractatus de bello spirituali et Armatura pertinente.

The Mirror of Sinners [A loose and abridged translation of the Speculum peccatoris.]

Ms. Univ. Coll. Oxford 97

[page 253]

Heere bigynneth a sentence ful good and profitable to rede, which is i.-cleped 'the myrour of synneres'.

For þat we been in the wey of this failyng lyf ande oure dayes passen as a schadewe, þerfore it nedeth ful ofte to recorde in oure mynde that oure freelte and oure deedly seeknesse maketh vs so ofte to forȝete. But what thyng is þat? Certis, it is þat highe sentence of hooly writ þe whiche al-myȝty god, wilnyng oure profit þorugh his grace, hath ȝeuen to vs by þat blessed Moyses his prophete, seienge thus: Vtinam saperent & intelligerent, ac nouissima prouiderent, that is: Wolde god þat men sauouredyn and vnderstoden, and purueieden for the laste thynges! O þat noble and þat profitable sentence, not oones but ofte-tymes needful to be rehersed, that is: Wolde god þat men sauouredyn and vnderstoden and purueieden for the laste thynges! ¶ My deere brother, i. prey þee vnderstond wel what þow redist. For þe bisy vnderstondyng of this sentence is distruccion of pruyde, quenchyng of enuye, medicyne of malice, dryuyng awey of licherie, voidyng of boost and of vanytee, informacion of leernyng, perfeccion of hoolynesse,

and reparaylyng of euerlastynge heelthe, and þerfore the prophete pleinyng oure greete blyndenesse, preieth with pitee seiynge thus: Wolde god þat men sauouredyn and vnderstooden and purueiedyn for the laste þinges! But allas, allas! for al to fewe han this vertew, fful fewe þeer been þat sauouren þis heelful sentence: fful fewe there been þat setten bifore þe eiȝen of here mynde þe knowynge of here owen infirmyte, here bodily corrupcion, þe mynde of here synnes, þe day of here deeth, and the horrible peynes of helle. Be-hold now, freend, how profitable a myrour it is for synneres, the inwardly biholdyng of this highe sentence, that is: Wolde god þat men sauouredyn and vnderstonde, and purueieden for the laste thynges! For ȝef þow ofte biholde thi-self in this myrour, and ȝef þow bisily studye to sette thus þi-self bifore thy-self, doutelees, thow schalt be strengere þan Sampson, moore waar þan Dauyd, and wiser than Salomon. Thise men, for þei weren rechelees in biholdyng of hem-self in this myrour of for[e]sight, thei fellen in to here lusty desires, and to blyndenesse of here flesch. And sitthe þise men fellen in to so horrible synne, in the whiche theer was so greet strengthe, so heigh wisdom, and so greet waarnesse: with how muche studye mooten we þanne awake in biholdyng on this myrour, in the whiche is soo muche freelte, so greet vnkunnyng, and so muche recheleeshede. And for this skyle been þise þre men i.-red and i.-spoken of in hooly churche, that þei schulden be to vs a myrour of for[e]seynge, and not to þe ensaumple of fallynge; so þat noon of vs truste in his owene strenȝthe, ne presume in his owene wisdom, but euermoore to be bisy for the helthe of oure soule, and neuere to forȝete oure deedly corrupcion. For alle þei þat been recheles in suche maner of lokynge in this myrour, neither thei sauouren, ne thei vnderstondyn, ne þei bysyen hem to purueye for the laste þinges. And for þat we schulden euere be bisy aboute this studye of bifore-waarnesse, the sentence of god moeuyth vs, seiynge thus: The men that been withouten counseil and purueaunce, wolde god þat thei sauouredyn, and vnderstoden, and purueieden hem for þe laste thynges! ¶ To this heelful sentence loke þat þow biholde, and that nouȝt passyngly, but with greet studye & riȝt good auysement: ffor riȝt as encens smelleth not but ȝef it be put in to the fuyr, so no sentence of hooly scripture may sauoure to the redere ne to þe herere þeerof but ȝef it be i.-boyled in herte with bisy and brennyng studye of it. And therfore, wolde god þat men sauouredyn, and vnderstoden, and purueieden for the laste thynges. Biholde, brother, thre thynges been set bifore þe in this myrour: Sauoury knowyng, vnderstondyng, and purueaunce. For god wole that þow sauoure þat þou knowest; that þow vnderstonde; and þat [þow] be of good purueaunce. ¶ As for the firste, god wole þat þow knowe þat this lyf is passyng, al bilapped in wrecchednesse, soiet to alle maner of vanytee, defouled with filthes of synne, corrupt with couetise, and þat it schal perisshe with-ynne schort tyme; so þat in as muche as this world is knowen to bee moore vil, in so muche it may the liȝtloker be dispised for loue of þat lif that euer schal laste. ¶ For the secounde, god wole þat þow vnderstonde þat þow koome naked in to this world, and naked þow schalt goon hennes; ffor of eerthe þow weere i.-maad, and in to eerthe þow schalt turne. Wepynge þow koome in to this wrecchednesse, with teene and traueil þow hast endured thi dayes, and with sorwe & woo þow schalt passe hennes. Vnderstond þerfore how wooful is þin entree, how chaungeable is thy lyuynge heere, & how feerful is thy passyng awey. Ande passyng al this vnderstonde, i. prey þee, that in this vaale of weepyng þow art bothe seeke and an outlawe, ful poore in vertues, fful vnstable in thy lyuyng, and happily thow schalt not abide til to-morwe. Oo brother, ful wel schal þee bee ȝef þowe sauoure & vnderstonde thise thynges þat i. telle þee, and ȝef þow wolt write hem in thyn herte as in a book; & namely ȝef thow bisye the to keepe in thy mynde thise two versis next folwynge: Viue deo gratus, mundo toto tumulatus, Crimine mundatus, semper transire paratus, that is: 'Lyue thankful to thi god, buried al to the world, Maad al cleene of synne, & reedy euer to goon henne'. Lo nowe, my deere brother, now hast þow i-seye in this myrour what þow schalt sauoure, and what thow schalt vnderstonde. ¶ But now as for the thridde, lat

see what þow schalt purueye: preynge thus with the prophete: Notum fac michi domine finem meum, et numerum dierum meorum quis est, ut sciam quid desit michi, that is: 'Lord, make myn eende i.-knowe to me, & which is the noumbre of my dayes, that i. may knowe what me fayleth'. O þat profitable preyer, þat heelful contemplacioun, and þat necessarie askynge of god; nouȝt for to coueite to knowe bifore tymes & momentis, the whiche the fader of heuene hath sette in his owen power, but þat þow knowe and vnderstonde that þow art but an outlawe, a gest, and a pilgrym heer in this wrecchide lyf, a freel man and a feble, and luytel while abydyng vpon þis eerthe. For ȝef þow biholde wel to the schortnesse of this lyf, and seest how the lakketh sufficeaunt tyme to fulfille inne penaunce for thy synnes in trew keepyng of the heestis of god and in encresyng of thi perfeccion, þow schuldest bothe sauoure and vnderstonde; and ȝef þow wolt sette the sodeynte of deeth bifore þe eiȝen of þi mynde, doutelees þow schuldest þanne withouten lette dispise al þe boost of þis lyf, þe bisynesse of worldly vanytee, & alle þe lustes þat longen to the flesch, and sette wise & waar kepynge of thi wittes, and bisily purueye þee for the laste thynges. For alle wise men awaiten as bisily to the eende of euery thyng, as to the bigynnyng, and rathere moore; & verreily he is proeued for wise, that so wel þenketh of rekenyng bifore rekenyng, þat he may after in tyme of rekenyng eschewe peril of rekenyng. ¶ But now perauenture þow seist to me thus: 'Sire, i am al reedy to doo after the counseil of god, þat i. may sauoure & vnderstonde & purueye for the laste thynges: but whiche been my laste thynges that þow spekest of?' Soothly thei been thoo the whiche þe holy goost spekith of to þee by Salomon, seiynge thus: Fili, in omnibus memorare nouissima, et ineternum non peccabis, þat is: 'Sone, in alle thynges haue in mynde thy laste thynges and þow schalt not synne with-outen eende'. He synneth with-outen eende, that deserueth peyne withouten eende; the which synne and peyne a man may redilokest eschewe by contynuel thenkynges of his laste thynges, as it is schewed by thise verses that folwen: Non melius poterit caro luxuriosa domari, Mortua qualis erit quam semper premeditari, that is: 'A lecherous flesch may no better be temed, than euere to thenke byfore what it schal be after þat it is deed'. And therfore ful blessed schalt þow be ȝef þou holde with contynuaunce this holy bithenkyng of thi laste thynges.

'But whiche been þise laste thynges for the whiche men schulden purueie?' Sykerly thei been tho thynges that schullen falle to þee in that feerful hour of thi deeth, whan þi wrecchede soule schal passe out of thi careful body dredyng and quakyng. For trust it wel þat in þat dreedful hour þee were leuer to haue the freendschip of god, þan alle the lordschipes of the world. For whiche of thi freendis þouȝ thei comen with swerdis & armes, with oostis of poeple or with mylions of goold, mowe in þat laste grisly and dreedful hour doo þee eny comfort or help? Sothly, þeer schal noon mowe comforte the of alle þat þow now loueste cleerly without a cleene conscience of thyn owene, þough þow loke to be holpyn of men; for refut schal þeer noon bee þanne, but at god al-one. Thenk þerfore by the self, i. prey þee, with what dreed he schulde be dred, with what loue he schulde be loued, and with what honour he schulde be worschiped, oure lord & oure god verrey Crist Ihesu, the whiche oonly by hym-self is myȝty to do vs refut after oure deth. And þerfore bryng it ofte to thi mynde, that dreedful day of thy passynge, and eer thi wrecched soule departe fro the prison of thi flesch, let it purueye whider it may goo. Worche þerfore nowe suche thynges that mowen bothe helpe & spede þee in þat way, and leeue þilke thynges þat mowen lette þee. ¶ In this maner of thenkynge the soule conceyueth forthenkynge, fforthenkyng bryngeth forth confessioun, and confession norisscheth amendynge and ful asseth makyng, and alle thise togidere engendryn in a man verrey hope strecchyng in to god, and parfit meeknesse in a man self. For what thyng is in eny mannes wit þat sonner meeuyth a man to mekenesse, to kepyng of hym-self fro vanytee, to voydynge of vnriȝtwisnesse, & to perfeccioun of holynesse, than

doth the consideracioun of a mannes corrupcioun and hys freelte, of his deedlynesse, and of the dreedful day of his deeth? For whan a man bigynneth to wex seek & his seeknesse groweth, þe conscience dreedith, þe herte quaketh, the heed stoupeth, the wyttes waasten, his strengthe faileth, the visage wexeth paale, the tunge engleymeth, the teeth stynkyn, the speche wexeth thynne, the breeth gooth awey, the body croketh, the flesch widerith, and alle the beaute is turned in to filthe and corrupcioun; whan the body is buried, it falleth in to powdir, & is turned alle in to wormes. Bihold now, brother, this is an horrible siȝt; but it is a [ful] profitable myrour. O ful happy is he þat bisily biholdeth hym-self in this myrour: ffor þeer is no craft, medicyne, ne techyng, þat so soone distruyeth vice, & plaunteth vertewes, as doth þe inwardly biholdyng thus of a mannes laste thynges. And þerfore, wolde god þat men sauouredyn & vnderstoden, and purueiedyn for the laste thynges! ¶ For what thyng, after þat it is deed, waxeth so vyl as a man? For the flesch of a man is moore vyl than the skyn of a schepe. For though a schepe dye, sum profit cometh þeerof: the skyn is take fro the flesch, and on it men writen in both sydes; and whan a man dieth, alle dieth with hym the flesch, þe skyn & þe boones. Be a-schamed, þow proude man, bee aschamed! thow þat hast moore likynge to leerne & to reede on the bokes of vanytees than on the bookes of holy writ! Ȝit be a-schamed, & heere what the prophete seith to þee and to alle suche in his psalme: Apprehendite disciplinam, ne quando irascatur dominus et pereatis de via iusta, that is: 'Take ȝe techyng of amendement of maneres, lest oure lord bee agreued and ȝe perissche fro the riȝte way'.

O how feerful a sentence is this, and howe muche to be drad! ffor it is openly schewed be this sentence, that alle þoo schullen perisshe that taakyn not this heelful techyng of amendement. And therfore oure lord seith þus by Moyses his prophete: Omnis anima que non fuerit afflicta die hac, peribit de populo meo, that is: 'Euery soule schal perisshe þat chastiseth not it-self' by hertly forthynkyng and laweful amendement of his maneres, 'this day', that is to seye: in this present lyf, whan the liȝt of grace & of mercy schynyth openly, take it who take wole; ffor who so wol not now taake tyme of forthynkyng, schal after hys deeth haue no place of forȝeuyng. And þerfore be soore a-dred þow wrecched chaityf synner, þow proude flesch, thow vile careyne, bee soore a-dred! þow wrecche, bee a-dred! Cast awey thi pruyde, fflee fro vanytee, and taak to the this heelful techyng of amendement, lest þow perissche. Be-hold in this myrour and see what þow hast been, what þou art, and what thow schalt bee. ¶ Thenk of how vile a mater þow woxe vp in thy modris wombe, how vyl al thyng is whan it passeth fro thee, be it neuer so deynteuous whan thow receyuest it; and last of alle, bihold how vile wormes mete þow schalt be lyggyng in thy graue. Bihold now, þow wrecche, what mateer þow hast of sorwe moore than of ioye, what mater of meeknesse moore þan of pruyde. And what so euer þat fooles doon, loke euer þat þou be munnyng of thy-self: Let the world wexe vil to þee, eer thou be vil to hit. And ouer al þis bihold in this myrour how þat in the laste horrible & dreedful houre, whan thi wrecchide soule schalle passe fro thi body, anoon þeer schullen be reedy & present a greet & an horrible multitude of wykked spirites, mynistres of the foule feend of helle, riȝt as it weeren as meny lyouns rorynge for to chase thy soule as for here pray. ¶ Thanne sodeynly þeere schullen appeere ful horrible plases of peyne and of derkenesse, Places of drede and of quakynge, Places of gryndynge of teeth & of wepynge. Theer schal bee fretynge of wormes, and the hidous noyse of punysschede soules cryengge: 'Woo! Woo! Woo be to vs, þe synful wrecchede sones of Eue'! And whan alle thise thynges and oother moo lyk to þise, ȝee and a þowsand-foold worse thynges þen mowen be spoken, [ben] i-herd, i-seye and felt of the wrecchid soule passynge out of the caareful body: how grysely and how muche dreed, feerdnesse & tremblynge schal thanne be in it, the whiche tunge may not telle. ¶ But no[w] i. aske of thee, seyenge thus: ¶ What schal it thanne profite to þe al thy boost of kunnynge,

þe pompe of the poeple, the vanytee of the world, and al the dignytee of worldly couetise? Sothly, it schalle but encrece thi peyne & thi woo, and after the quantite of thi lusty lyuyng heere, schal stoonde the quantite of thi peyne þeere. And therfore amende þee now, whiles tyme is of mercy, so þat þow be not dampned in the dreedful day of goddes greete vengeaunce. And leerne wel, eer þow go hennes, to sauoure, to vnderstonde, and wisely to purueye þee for the laste þinges; so þat þow bee euere-moore reedy, what tyme þat oure lord cometh to clepe thee, for to entre with hym in to the blisse þat euer schal laste. To þe whiche blisse god brynge vs, that boughte vs with his precious blood. AmeN.

A meditacion of þe fyue woundes of Ihesu Crist

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[page 262]

Byhold specialy in þe fyue mooste notable woundes, two in his blessed hoondys, & two in his blessed feet, and þe mooste opene wounde in his riȝt syde. In to thise woundys of Cristes blessed hoondys & feet, with Thomas of Ynde put In thyne fyngres, that is to seye thyne mooste sotyle þouȝtes & desires. And in the wounde of Cristes blessed syde, sytthen it is the largeste and deppest, put in alle þin hoond, that is to seye al þi lyf and alle þine werkes, and þeere feel Cristes herte so hoote louynge þee; ande also þeere feel Cristis blessed herte-blood sched for thee and to raunsome thi soule, also þeere feel the watir of Cristis syde stremynge out as of a welle of lyf, for to wassche þe and alle mankynde of synne. And þanne cleeche vp watir of euerelastynge lyf withouten ende of þise fyue mooste opene woundis of Crist as out of fyue welle-sprynges. And vnderstond, see & bihoolde & leerne þat þe wounde in Cristes riȝt hoond is the welle of wysdom. The wounde in Cristis lyft hoond is the welle of mercy. The wounde in Cristis riȝt foot is the welle of grace. The wounde in Cristis lyft foot is the welle of goostly comfort. The largeste and the deppeste wounde þe whiche is in Cristis riȝt syde, is the welle of euerlastyng lyf. ¶ Out of þe welle of wysdom in Cristis riȝt hoond, cleech vp þe holsum watir of trewe lerynge and techyng; leerne þeere how muche Crist god and man louede mannes soule, and how precious is mannes soule, ffor by-cause of the greete loue of mannes soule Crist Ihesu, þat is the wysdom of the fadir of heuene, schulde and wolde by þe ordynaunce of the blessede trynytee suffre his riȝtwys riȝt hoond so dispitously to be nayled to þe cros. ¶ Out of þe welle of mercy in Cristis lyft hoond, cleech vp deuoutly the swete watir of remission and forȝeuenesse of oure synnes, and leerne bisyly heere for thy sauacion this lessun of mercy; for not-withstondyng þat the while mankynde was enemy to god, and eer that man hadde deserued it of god, ȝet oure blessed fadir of heuene spared not his owen sone but suffrede hym to be streyned on the harde cros, moore dispitously & greuously þan euer was schepys skyn streyned on the wal or vp-on þe parchemyn-makeris harowe aȝens þe sonne to drye, ffor it is likly þat þe blessede armes of Ihesu Crist weren so soore i-strayned and sprad abrood on þe cros for oure loue, þat þe veynes to-broston. Leerne heer þanne in this welle of mercy in Cristis lyft hoond, in whos lyft hoond hongynge and weldynge been alle richesses in heuene and in eerthe, how muche is his loue & how greet is þat flood euer flowyng and also spryngynge of his mercy frely profred to man, þat suffrede so grisly and greuously his blessede armes to be sprad and nayled to þe cros, to profre his mercy and hym-self to vs his vnkynde enemyes. Therfore sitthen euerlastynge goode god hath it of kynde, of custome & of myȝt to do mercy, þat neuer may ceese ne faile but ȝef god loste his kynde, or loste his vertue, or loste his myȝt, but sitthe this may neuer faile in goode god al myȝty, al connynge & al welwillynge: þerfore tristily and stedefastly out of þis welle of the wounde of Cristys lyft

hoond clecch vp þe watir of euerlastynge mercy of Ihesu Crist. ¶ Out of þe welle of grace in Cristys riȝt foot, clecch vp þe watir of goostly refresschynge, by bithenkyng þe inwardly what grace of sauacion was profred to vs alle in þat þat Crist hym-self wolde suffre his riȝt foot so grisly to bee wounded of the whiche foot holy wryt speketh þat the foorme þat it tredith vp-on is worschipful for it is holy; and so hard to be nayled to the cros þat he wolde neuere parte fro thee but ȝef þow wolt alweies forsake hym. Heere þou myȝt liȝtly cleche vp watir of greet grace profred to vs alle. ¶ Out of þe welle of gostly comfort in Cristys lyft foot, cleech vp þe Ioyeful watir of spiritual comfort & gladnesse, þat þe kyng of blisse louede so hertly oure soules þat for sauacion of vs he wolde suffre so soore a wounde with þat hydous nayl þorugh his lift foot þat was so tender�ffor þeer koomen to-gidere þe veynes fro Cristys herte; and þus suffrede oure blessede Ihesu for helpyng of vs. Heer we mowen cleche vp of þis blesside welle watir of goostly comfort and ioyeful gladnesse of oure soules with-outen eende. ¶ Out of þe largeste and deppeste welle of euere-lastyng lif in þe moste opene wounde in Cristys blessed syde, cleech vp deppest and hertyliest watir of ioye and blisse withouten eende, biholdyng þeere Inwardly how Crist Ihesu god and man, to brynge þee to euerlastynge lyf, suffrede þat harde and hydous deeth on þe cros and suffrede his syde to be opened and hym-self to be stongyn to þe herte with þat grisly spere, and so with þat deelful strook of þe spere þeere gulchide out of Cristys syde þat blysful floode of watir and blood to raunsone vs, watir of his syde to wasshe vs, and blood of his herte to bugge vs. For loue of þise blessede woundes creep in to þis hoot baaþ of Cristys herte-blood, and þeer bathe þee; ffor þeer was neuer synne of man ne of womman þouȝt ne wrouȝt þat was laft with louely sorowe and hertly repentaunce, þat þeer ne ys in þis welle fully remyssion to buggen it, and watir of lyf fully to clensen it and wasshen it. Therfore reste þee heere, counforte þee heere, lyue in Cristys herte with-outen eende AmeN.

A meditacion for oon to seie by him-self al-oone

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[page 305]

Heere bigynneth a ful good meditacion for oon to seie by him-self al-oone.

Ȝef þou coueite to be maad cleene in soule as it may be heere, of al þe stathel of synne the which wol alweies leeue in þee after þi confession be þow neuer so besy, so þat þow mowe by þat clennesse bee maad able to receyue þe special grace of god in encresynge of þi perfection: thanne bihoueth þe a certeyn tyme nyȝt by nyȝt or day by day contynuynge, as longe as þe þinketh it doth þe good, in sum pryue place [be] by þi-self, and þeere gedere to-gidere þe myȝtes of þi soule, & specially þi mynde, in biholdyng of þi wrecchide lyuyng, seiynge þus with herte or with mowth, or with bothe to-gedere, ȝef þe bothe leste, & ȝef þe þenketh þat it doth þe good to do so: 'Lord Ihesu Crist', and eft-soones reherse þise thre wordes 'lord Ihesu Crist', til þe tyme þat þe þenke & þat þow feele verreily þin herte acorde with þi mouth, and þanne passe forth & not erst, þough þow schuldest seie it neuer so ofte til þat it so bee. And whan þat it is so, seie þanne þus forth as i. telle þee, with þat saame acordaunce of herte and with mowth: 'Lord Ihesu Crist, i am þat wrecche, þe mooste wykkede synnere & þe mooste wlatsum of alle, þe whiche so wondirfullye haue wratthed þin highe maieste & so ofte, þat my wyt may not suffice to telle it; for my synnes been as þe soond of þe see, þe whiche for multitude mowen not be noumbred'. In þis biholdyng & heere, þow schalt sighe and sorwe as deeply and as hertly as þow maist; ffor, þat þat smythes file dooth to þe rusty iren, þe saame goostly doth a sorweful

and a deep-fet sighynge to a synful herte. After þis biholdynge thus of þi wrecchide lyuynge in general, þow schalt haue mynde and biholdynge of þe kyndenesse of þi lord god; and seie þus, bothe with herte & with mouth as it is seid bifore: 'Lord god al-myȝty, sum tyme whan i. hadde no beynge and was nouȝt, þow brouȝtest me forth to þin ymage and to þi liknesse in to so noble a beeynge aboue alle oother creatures, þorugh þe whiche, hadde i. not synned, i. myȝte haue had þee by grace in þis lif, and in þat oother haue seie þee face to face in blisse. And i, þis wrecchide erthely worm, þe mooste vyleste synnere of alle, haue in so muche deserued þe streitnesse of þi riȝtwys doom, þat but ȝef þow helpe me ȝeuyng me þi mercy, it weere bettere to me neuere to haue been bore'. Heere schalt þow sighe & sorwe as þow dedist bifore. And after haue mynde of þe kyndenesse of his incarnacion, seiynge þus, bothe with herte & with mouth ȝef þe bothe luste: 'Lord Ihesu Crist, art þow not he þat highe kyng of aungelis, so lowely mekynge þee and so wilfully for me takynge vpon þee alle þe charges & þe wrecchednesses of mankynde as hunger, þurst, and coold, with al þe remanant saue synne & ignorance; and i. lord, this wrecchide erthely worm, not mekyng me but highyng me in so muche þat i haue displesyd þin highe maieste, chaungynge þee þat art þe welle of euerlastynge goodnesse for a fewe foule stynkynge fleschly delytes of þis wrecchide lif? A deere Ihesu, whider may i flee? huyde me may i. not, and schew me dar i. not'. Heere schalt þow sighe & sorwe as þow dedist bifore. And after haue mynde of the kyndenesse of his passion, and seye þus: 'Was it not Inough to þe, my swete lord Ihesu, þus to bicome man for þe loue of man, but ȝef þow ouer þat for þe releeuynge of so menye deedly wrecches tokest vpon þee to suffre so harde betynges, so innumerable woundes, þat fro þe sole of þi feet to þe coroune of þine heed was no lyme ne skyn of þi blessede body þat it ne fomede ful of þi precious blode? A, i. wikkede curside wrecche, what may i doo? i am cause of þi deeth. Wheer may i wone? for by riȝtwis doom of resun alle the creatures þat been bitweene heuene & helle schulden fiȝte aȝen my oonly body. Nowe trewely, lord, i. am wel apaied þat þei so doo: Let hem ryse, lord, as þin owene seruauntȝ of þin owene houshold, and venge with maistrie her lord & here makere of me þis straunche fremde wrecche, þat so traytourly haue been cause of my lordes turment'. Here þow schalt sighe & sorwe as þow dedist bifore, hauynge goostly mynde of his precious passion, wounde by wounde, to þe holugh of his herte. But by-cause þat thise three kyndenesses bifore nempned, þat is to seye: thy makynge, his mankynd takynge, and his precious passion, haan bee do generally to alle oothere as wel as to þee: þerfore schalt þow after þis haue special mynde of sum special kyndenesse doon to þin oonly body bifore menye oothere, and seye þus: 'A goode swete lord Ihesu Crist, how menye as worthi and by a þousand-foold moore worthy þan i, han be suffred of þee, swete lord, for to dye, summe in here modres wombes, and summe soone after here burthe bifore eny bapteem, and so to bee dampned to eendeles derknesse; and summe to lyue in here hethenesse to here [deth]-day, and so to be dampned to eendeles peyne? And i., sweete lord Ihesu, of þin ouerhaboundaunt goodnesse & þorugh þe grace of bapteem am brouȝt in to þi foold, þe whiche is holy churche, to be a scheep of þi flokke pasturynge in þi lawe, þere be kept and saued fro þat apert dampnacion of alle mysbyleuynge'. Here schalt þow þanke þi lord god as hertly as þow maist; & after þow schalt þenke þus and seye with þi mouth: 'How meny moore worthy and fer moore able to grace þanne i. am, by-cause of meny moo goode dedes doon after here bapteem þan i. haue doon after myn, been riȝtfully suffred of þee, swete lord, summe to been honged or heded, styked or drenched or sodeynly deed in sum deedly synne, and so to be dampned to eendeles fuyr? ȝe sikerly, lord, it may be þat a þowsand moore worthy þanne

i. am haan bee lawefully dampned to þe boilynge put of helle, þeere for to wone as longe as þou schalt be in heuene, for fewere synnes þan i. haue doon myn oonly body. And ȝet hast þow, my swete Ihesu, cleped me aȝen to þe grace of repentaunce in þis lif, þorugh þe whiche i. may be kept & saued fro al apert vengeaunce in þis lif, and after þis lif fro þat horrible dampnacion of alle fals cristene men in þe day of doom'. Heere schalt þow þanke þi lord as hertly as þow maist; and afterward þenk þus & seye with þi mouth: 'Lord god fadir of mercy and of comfort, what schal i. doo? for i may not make amendis of myne innumerable synnes þat i. haue wrecchedly wrouȝt aȝens þi wil, I may not þanke þee of þe ouerhaboundant goodnesse & kyndenesse þat þow hast graciously doon to me, and ȝet i., þis stynkynge wrecche, vnnethes kan see þise greet kyndenesse doon to me. Now trewely, lord, i. weere worthy to be deed, slayn other hanged as an hound. But for i. may not sle me my-self, & also i. shulde not, þerfore i. biseche þee, lord god al-myȝti, þat þow wolt sle me þi-self, þat so wrecchedly haue doon to þee. And ȝef it so bee þat þi greete pitee and þi greete goodnesse so bynde-In þi riȝtwisnesse þat þow like not to slee me thy-self, þanne i. biseche þee þat þow wold sende þin aungel of riȝtwisnesse with his brennynge swerd, to taake vengeaunce vpon me. And ȝef þi muchel meeknesse & þi grete mercy wol not suffre þee to fulfille þe vengeaunce þat i. haue deserued, and me ouȝte not by þi lawe lord for to slee my-self for þanne dampnede i. my soule, þanne wol i. do þat in me is, and alle þat i. may doo: Heere i. ȝelde me to þe as þi boonde-man and þi prisoner, & þi perpetuel seruaunt, and alle þe dayes of my lif neuer to departe fro þi seruyce. And þis, lord, wol i. do as mannes freelte wol suffre & specially myn, þe whiche freelte i. biseche þee to strengthe with þi grace for þi muchel mercy AmeN'. Heere shalt þow falle to þe grounde & ȝelde þee to him as meekly and as hertly as þow maist; and after þat sitte vp and reste þee, þenkynge thus: How gode þat god is in him-self, and how fair þat he is in his aungelis, and how lordly þat he gouerneth alle hise creatures; and after þat, how swete he is in his loueres; and last of alle, how mercyful he is in synneres. And þanne seye þus bothe with herte and with mowth, withouten eny feynynge: 'My goode Ihesu, haue mercy on me. My faire Ihesu, haue mercy on me. My lord Ihesu, haue mercy on me. My swete Ihesu, haue mercy on me. My mercyful Ihesu, haue mercy on me. And not oonly on me Ihesu þough i. haue most neede, but in alle þe creatures quyke and deede whiche þow hast bouȝt with thy precious blood AmeN'.

(St. Anselm's) Meditation I

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Heere is a good meditacion, the which seynt Anselme maade.

My lif fereth me soore, ffor whan i. bisyli enserche it is semeth to me outher synne, or withouten fruyt wel-nygh al my lif, and ȝef eny tyme þeer be seyn eny fruyt þeer-Inne, ȝet it is þanne but as it weere feyned, or imparfit, or in sum manere corrupt, so þat outher it may not plese god as it schulde do, or ellys it fully displesith him. Therfore now þow synful wrecche, þi lif not welneigh al, but fulliche al, outher it is in synne & dampnable, or it is vnfruytful & despisable. But wharto make i. departesun bitwene vufruytful and dampnable?... ffor it is certeyn & trewe þat Treuthe seyde him-self in þe gospel: Omnis arbor que non facit fructum bonum, excidetur et in ignem mittetur, that is to seyn:

'Euery tree þat bereth not good fruyt schal be kut doun and cast in to þe fuyr'. And verreiliche, what profitable þing þat i do, outrely i. acounte it nouȝt for to answere to þe sustynaunce of body þat i. mysuse. But who fedith eny beest þe whiche profiteth not as muche as it wasteth? and ȝet neuerthelees, mercyful god, þow norisschest, fedist, and abidist þin vnprofitable worm, and stynkynge in synne. And wel i. may seie 'stynkynge in synne': ffor withoute comparisun moore suffrable is a roten hound to men, þan is a synful soule to god; and muche moore wlatsum is such a soule to god, þan is such an hound to men. Allas allas, now may i. clepe þe no man, but schame & repreue of al men, moore vile þan a beste, and worse þan a careyne. My soule is soore anoyed of my lif; I am soore a-schamed for to lyue, and dye dar i. not. Therfore what schalt þou now doo, a þow synnere? Certes nouȝt, but þat al þi lyf þow wepe al þi lif, so þat it al weepe it al. But ȝet in þis also is þi synful soule wrecchidly wondirful and wonderfully wrecchede, by-cause þat it sorweth not so muche as it knoweth þat hit schulde; but þus it slepeth siker in slouthe, riȝt as it knewe not what it were worthy to suffre. What dost þow, þou bareyne soule? whi art þou so slough, þow synful soule? Þe day of þi doom cometh, It is riȝt neiȝ and swift in his comynge. A day of wrath is þat day. A day of trouble & of anguyssch. A day of caare and of wrecchednesse. A day of myst and of derkenesse. A day of cloude and of whirlewynd. A day of trumpe & of clarionynge. A þat bitter voys of þe dreedful day of oure lord! Whi slepist þou, þow synful soule and worthy to be wlated; whi slepist þow? For who so waketh not, & who so quaketh not at so greet a þunder, certes he slepeth not, but he is deed. Thow vnfruytful tree, wheer been þi fruytes? Thow tree þat art worthy an ax & a fuyr, worthy to be kut and brent, wheere been þi fruytes? Sothly þow hast nouȝt but prikkynge þornes and bitter synnes; þe whiche wolde god þat þei prikkeden þee so soore by forthenkynge þat þei weren broke, and so schulden þei waxe to þe so bittre þat þei schulden vanyssche awey. Perauenture þow wenest þat eny synne be luytel: but wolde god þat þe streyte doomesman heelde eny synne luytel. But allas, is it not so þat alle synne by brekynge of goddes heestes vnworschipeth god? ȝus sikerly, ȝus. What synne þanne dar eny synnere seie þat is luytel? forto vnworschipe god whanne is þat luytel? A þow druye and vnprofitable tree worthy to euerlastyng fuyr, what schalt þou answere in þilke day, whan it schal been asked of þee to þe twynclynge of an ee alle þe tyme of lyuynge ȝeuen to þe how þou hast dispended it? Thanne it schal be dampned in þe what so euer may be founden of werk or of slouthe, of woord or of sylence, to þe leeste þouȝt, ȝe and of alle þat þow hast i-lyued, ȝef it haue not be dressed to þe wil of god. Allas! how meny synnes schullen breste vp þeere without warnynge as it were enemyes liggynge in a wait, þe whiche þow seest not now? Certes fer moo, & happily moore grysly, þan been þilke þat þou seest now. How menye þow wenest now been not yuele, how menye þow wenest now been gode, with open visage schullen þanne schewen hem to þe alther-derkest synnes? Theere withouten doute þou schalt receyue as þow hast wrouȝt heere with þi body. Thanne, as now, schal not be tyme of mercy: Thanne, as now, schal no forthenkynge be receyued ne eny amendement suffred. Thenk þerfore heere what þow art worthy to receyue þeere, and what þow hast doo. ȝef þei been meny goodes and fewe yueles, make muche ioye; ȝef þei been [meny] yueles and fewe goodes, make muche sorwe. A thow vnprofitable synnere, whethir þise thynges suffice not to þee for to make in þe hidous and greet gronyng in sorwe? whether þise þinges suffice not to þee for to drawe out of þee mergh and blood in wepynges? Cursed be þat wrecchede hardnesse, þe whiche þus heuy hameres been to liȝte for to breke! A þat ouer-dulled slouthe, þe whiche þus scharpe prikkes been to blunte for to stire! Allas for sorwe of þat deede slepe, þe which so grisly a þunder is to hoos for to wakene! A þow

vnprofitable synnere, ynouȝ þise thynges schulden bee to þee euere for to contynewe in waymentynge: thise þinges oughten to suffice þee euermore to sobbe bisyly in wepynges. But wharto schal i. feynyngly be stille, and stele eny þing fro þe eyen of my soule, of þe heuynesse and þe gretnesse of my wrecchede ȝouthe: In pyne of þe whiche þeer schal þanne aryse withoute eny auysement so hastif sorwes & so wonderful woes, þat sodeynly of hem þere schal growe an vnsuffrable tempest? Ceertes, þow wykkede synnere, al þis spedeth not to þee. And nathelees, þouȝ i. seie al þat i. may þenke, ȝet may it not be lykned to þat þat þe þing is in it-self. And þerfore let þin eyen weep by day & by nyȝt, and neuere to be stille. Put-to weiȝte vp-on weiȝte, & sorwe vpon sorwe, fferdnesse vpon feerdnesse, and woo vpon woo: ffor he schal deeme þee to whom it falleth to punysche what þat eny trespassour or inobedient to god synneth; þe whiche hath ȝolde me good for euelle, and to whom i ȝelde yuel for good; the whiche is now þe mooste suffrynge, and þanne schal be þe mooste vengynge; now þe mooste mercyful, þanne þe mooste riȝtful. Allas allas, to whom haue i. synned? God i. haue vnworschiped. The al-myȝty i. haue wratthed. O i. wrecchede synnere, what haue i. doo? to whom haue i doo? how yuele haue i doo? Allas þow wratthe of þe al-myȝty, falle þow not vpon me. Thow wratthe of þe almyȝty, where maist þow be taken in me? Ceertes þeer is no þing in al me þat may suffre þee. O þe anguyssches and þe annuyes þat schullen þanne bee: For on þat oo syde schullen bee synnes accusynge, on þat oother syde streit riȝtfulnesse soore afferynge; bynethe, þe opene derkenesse of helle, aboue, þe wrathful domesman; withinne, a smertynge concience, and withoute, þe brennynge world. Vnnethes þe riȝtwys shal bee saued; a synnere þus biseged, where schal he holde hym? Thus constreyned, where schal i. huyde me? how schal i. appere? For to huyde me it schal be impossible, and for to appere it schal bee vnsuffrable. I schal seeche where to huyde me, but nowhere fynde it; me schal agrise to appere, and euere i. schal be present. A who is he þat schal delyuere me fro þe hoondis of wratthed god? where schal i haue helthe? where schal i. haue counseyl? Who is he þat is cleped þe aungel of greet counseil, þe whiche is cleped sauyour, þat i may crye on his naame? Ceertes, it is Ihesu, he him-self is þe iuge whom i. dreede so soore. Looke vp þerfore aȝen now, þow synnere, bee of good hope and dispeire not. Hope in him whom þow dreddest. Fle to him fro whom þow fleddest. Crie vpon him meekly for mercy, whom þou hast soore agreued by pruyde. Ihesu, Ihesu, for þin naame Ihesu, do to me after þi naame Ihesu. Forȝet now Ihesu þis proude trespassour, and bihold with mercy þis wrecche clepyng þi naame, Thy sweete naame, Thy delitable naame, Naame of comfort to synneres and of blessede hope. For what is Ihesu to seie but 'sauyour'? Therfore Ihesu, for þin owene self be to me Ihesu. Thow þat maadest me, lat me nouȝt perisschen. Thow þat bouȝtest me, lat me not be dampned. Thow þat maadest me þorwe þi goodnesse, lat me not perisschen þoruȝ my wykkednesse. And as þow art þe mooste mercyful, suffre not my wykkednesse to leese þat þin al-myȝty goodnesse hath maade. Mercyful Ihesu, i. biseche þee know þat þin is, and wipe it a-wey þat is ootheres. Ihesu, Ihesu, haue mercy whiles tyme is of mercy, þat þow dampne not in tyme of þi doom. For what profit schalle be to þee in my bloode, ȝef i. schal descende in to euerlastynge corrupcion? 'For dampnede men schullen noone preise þee, ne eny of þoo þat goon down in to helle'. ȝef þow wolt suffre me lord entre in to þe broode bosum of þi mercy, it schal neuere bee þe streiter for me. Receyue me þerfore, moost desirable Ihesu, Receyue me with-inne þe noumbre of þin chosyn; so þat i. bee fed in þee with hem, and preise þee with hem, and þat i. withouten eend ioye in þee, with alle þoo þat louen þi name. Amen.

Three Arrows of Doomsday [This text is not to be confused with "Meditations on the Passion and Of Three Arrows on Doomsday," given in the Rolle volume under "Works of Doubtful Authenticity."]

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Of þree arwes þat schullen bee schot on domesday.

Who so wol haue in mynde þe dreedful day of doom so þat he mowe be moeued with dreede to flee fro synne, as þe wise man biddeth his sone�Memorare nouissima et ineternum non peccabis, þat is: 'Haue mynde on þe laste þinges, þat is day of doom, and it schal kepe þe fro synne': heere ȝe mowen fynde sumwhat writen þeerof, how oure lord speketh by Ysaie þe prophete seienge þus: Egredietur dominus de loco suo vt visitet iniquitatem habitatorum terre, þat is: 'Oure lord schal weende out of his place for to visite þe wikkednesse of hem þat enhabiten þe eerthe'. Ceertes þis doom schulde souereynly be drad; ffor, as muche as he now doth mercy, so muche schal be þanne doo streit vengeable riȝtwisnesse. For it is of god in liknesse, as it is of þe sonne. The sonne holdynge his cours passeth out of þe signe of þe lyoun in to þe signe of þe virgyne, and out of þe signe of þe virgyne in to þe signe of þe balaunce. The lyoun is a strong beest and a fel, & in þis signe was Crist þe sonne of riȝtwisnesse bifore þe incarnacioun; ffor þat tyme he was so fel þat what man þat braake hise biddynges, anoon he schulde bee deed�ffor, as it is seid, a man was doon to deeth for he gederede stikkes on þe sabat-day. But out of þis signe of þe lyoun he passide in to þe signe of þe virgyne, whan he took mankynde & was borne of þe virgyne Marie: and þanne was he maade moore redy to doo mercy, þan euere he was to doo vengeaunce. Thanne it bigan, & ȝet it lasteth, þat he, þat seide whanne he was in þe signe of þe lyoun: Anima que peccauerit cito morietur, þat is: 'The soule þat synneth, anoon it schal dye'; now, whanne he is in þe signe of þe virgyne, seith þus: Nolo mortem peccatoris, sed magis ut conuertatur et viuat, þat is: 'I wol not þe deeth of a synnere, but moore þat he be turned þeer-fro and lyue'. But, certes, out of þis signe þus of þe virgyne, he schal passe in to þe signe of þe balaunce, at þe day of doom, wheere he schal weye alle oure þouȝtes, oure woordes, and oure werkes in euene peys of his riȝtwisnesse, þat he may ȝelde to euery man after þe trouthe of his desert. And what he schal þanne doo? heere þow what he seith now by þe prophete: Congregabo super eos mala, et sagittas meas complebo in eis, þat is: 'I schal heepen vpon hem here eueles, and i schal dispende alle myne arwes vpon hem'. Three scharpe arwes schullen bee schot of oure lord in þat day vpon hem þat þeere schullen be dampned. The firste arwe schal be of clepynge to þe doom, whan as him-self seith: Venit hora ut omnes qui in monumentis sunt, audient vocem filii dei. et procedent qui bona egerunt in resurreccionem vite, qui vero mala, in resurreccionem iudicii, þat is: 'Tyme schal come þat alle þoo þat been in graues, schullen heere þe voys of þe sone of god, and so passe forth to þe doom'. Thanne þe wrecched dampned soule schal come to þe body, and seye to hit: 'Aryse þow curside caityf careyne, fro þis tyme forth withouten eny eende to be felow to þe deuel, and enemy to al-myȝty god. Now þi ioye schal be turned in to woo, þi delit in to bitternesse, and þi lauȝtre in to wepynge. Now þi wrecchide schort lust schalle passe in to euerlastynge sorwe. Now it is fulliche fallen fro the, what so þow desiredest; now it is comen to þee alle þat þow dreddest. Now it is agoo al þat þow louedest; and now it is comen al þat þow hatedest. Cursid be zt;ow þow wrecched careyne; for in pyne of þi synnes, þi delices, and þi wykkednesses, sith i. passide fro þee i. haue besyly brend in helle. Cursed be þow helle-bron¯de, ordeyned to þe fuyr of helle þat neuere schal be quenched. Cursed be þe tyme in þe whiche i. first was coupled

to þee, for now i. may not leeue þee, thi cursed companye i. may not eschewe; wol i. or nyl i., I am constreyned to be knyt aȝen to þee. Goo we þerfore togidre bifore þe dreedful domesman, þeere for to heere oure euerlastynge dampnacion'. Thanne shullen alle þe wykkede men see þe iuste cause of here owene dampnacion writen with here owene hoondes in þe book of here consciences, boothe leerid and lewed, and reedyn it hem-self. And ȝef þou seie þat lewede men kunne not reede, .i. seye þat þeer is noon so lewede þat he ne kan reede þe lettre of hys owene writynge. Thanne þei schullen see þe domesman as he weere wood, forwratthed aȝens hem. Of þis woodnesse & þis wratthe speketh þe prophete in þe firste psalme of penaunce, where he preieth to be delyuered of hem boothe, seienge þus: Domine ne in furore tuo arguas me, neque in ira tua corripias me, That is: 'Lord, in þi woodnesse ouercome me not with skiles, and chastise me not in þi wratthe'. Noman þenke þat wratthe or woodnesse or eny suche troubled mannes passion may be in god; but herfore þei been set in scripture, for þe werkes of god in punysschynge and vengynge of synne schullen taake of suche passions as been wratthe and woodnesse in al synneres, þat outher schullen be chastised by pyne þat schal haue eende as is purgatorie, þe whiche pyne is cleped heere þe wratthe of god, or elles þat schullen be pyned by vengeaunce in þe horrible peyne of helle þat neuer schal haue eende, þe whiche is cleped heere þe woodnesse of god. Al þis þe prophete Dauid sauȝ in spirit, and þerfore he in persoone of alle synneres, felyng him vnmyȝty to bere euer either, first asketh to be delyuered of helle, and sitthen of purgatorie, seienge þus Domine ne in furore &c., as ȝef he seide þus to oure vnderstondyng: 'Lord, i. biseche þee þat in þe dreedful day of doom, wheere þow schalt haaue þe to synneres as a man þat weere wood, spaaryng no þing, þat þow ouercome me not with skiles in fynal conclusion, so þat i. be not convict for euere and be ateynt in a schameful inconuenyent of euerlastynge reproeue; & herfore i. seye Argue me not, ffor arguynge, as clerkes knowen wel, is to ouercome an oothere with skiles. But ȝef me grace, goode lorde, so to argue and forto ouercome with skiles of þi lawe þe erroures of my blynde conscience heere in þis lif, whiles tyme is of mercy, þat i. may hertly forthenke hem, and cleerly confesse hem, and lawefully amende hem, by ensaumple of newe cleene lyuyng to men, feruent preier to god, and by discreet chastisement of my-self heere whiles i. lyue, so þat þou haue no wil to chastise me in þi wratthe after þis lif in purgatorie. And þat it be þus, Miserere mei domine quoniam infirmus sum, þat is: Haue mercy on me lord; for i. am vnmyȝty to bere euereyther, that is þin arguyng in þe doom, ne þi chastysement in purgatorie, but it so be þat i. be vp born with þi mercy'. O that dreedful day of oure lord! Þanne schullen alle wykked men see hem sitte in þe doom with Crist, whom þei haue heere dispised; and in þis sight been troubled with an horrible dreede, seyenge þe woorde of þe wise man: Hii sunt quos aliquando habuimus in derisum &c. Nos insensati &c., þat is: 'Thise been þoo þe whiche sum tyme we hadden in scorn and despit. We vnwitty wrecches heelden here lif woodnesse, and here eende withouten honour: but lo now how þei been acounted amonges þe sones of god'. Thanne amonges al þat multitude þei schullen not fynde oon þat schal haue compassion of hem, but alle schullen bee glaade & consent with god in here iuste dampnacion, after þe woordes of þe psalme seienge þus: Letabitur iustus cum viderit vindictam, þat is: 'The riȝtwis man schal be gladed whan he schal see þe vengeaunce'. Thanne, as Crist seith in þe gospel: thei schullen seche for to entre in to þe creuys of stones, and in to þe swelwys of þe eerthe, fro þe dreedful face of oure lord. Thanne schullen þei preie monteynes to falle vpon hem, and hulles to huyden hem, so woo þei schullen be on euery syde. And þis is þe wounde of þe firste arwe. The secounde arwe schal be an arwe of scharp repreuyng of alle fals cristene men, whan he schal seie to hem þus: 'I was an-hungred, and ȝe ȝeue me noo mete; I was a-þurst and ȝe ȝeue me no drynke; I was naked and ȝe ȝeue me noon herbere; I was seek and in prison

and ȝe visyted me not ne dede me no comfort'. O what þis voys schal bee dreedful whan it schal be seid to hem þat as ofte as þei deden not þise þinges to eny þat neede hadde in his naame, so ofte þei deden hem not to him. And no wonder þouȝ þis voys schal bee dreedfulle in þe day of doom, sitthe we reden in þe gospel þat Crist, whan he koom in fourme of a seruaunt for to bee deemed of þe false Iewes, seide to hem þat souȝten for to take hym: 'I am he': and anoon þei ȝeeden abak and fellen to þe eerthe. ȝef he þat whan he was deedly and koom to be demed, hadde so feerdful a voys, þat with his oo woord þrewȝ to þe grounde so meny steerne men of þe Iewys, a fer moore feerdful voys schal he haue whan he schal come vndeedly with his oost of aungelis & of seyntes for to deeme þe quyke and þe deede, euery man after þat he hath deserued. And þerfore seith Iob: Cum vix paruam stillam sermonum eius audire non possunt, tonitruum magnitudinis eius quis potest sustinere? þat is: 'Sitthe man may vnneethes heere a luytel drope of his woordes, þe greete þunder of his doom who schalle mowe suffre? As who seith noone. And þerfore seith seynt Bernard þus: Cum peccator accusatus fuerit & consciencia propria contra eum testimonium perhibuerit et omnis creatura dei insurrexerit contra eum in vindictam, grauis vt sagitta erit vox domini ad sustinendum, þat is: 'Whanne þe synful kaityf schal be accused, & his owene conscience schal bere witnesse aȝens him, and euery creature of god schal ryse aȝens him in vengeaunce: greuous as an arwe schal þanne be þe voys of god to suffre'. And þe prophete Ieremie seith: Sagitta vulnerans lingua eius, þat is: 'The tunge of him schal be as an arwe woundynge'. And þis is þe secounde arwe. The þridde arwe schal bee an arwe of eendelees dampnyng of alle wykkede men, whan he schal seie to hem: Ite maledicti in ignem eternum qui preparatus est diabolo & angelis eius, þat is: 'Goo ȝe cursede wiȝtes in to euerlastynge fuyre, þe whiche is ordeyned to þe feend and to þe aungelis of him'. This arwe schal wounde hem þat it falleth on so greuously, þat alle þe lechis, phisiciens & surgiens, ne ȝet alle þe creatures in heuene & in eerthe, schullen not mowe heele þe wounde of it. Thanne schal þe opene eerthe swelwe hem down in to helle, wheere þei schullen be turmented with feendis euermore withouten eende. But allas! þeer been, i dreede, ful meny þat neuere wollen bileeue þise þinges eer þei feelen hem. Of whom seith seynt Euseby þus: Ve ve quibus est datum hoc prius sentire quam credere, þat is: 'Woo, woo be to hem to whom it is ȝeuen rather to feele þise þinges þan to bileeue hem'. & þus eendeth þe þridde arwe. But þanne schal Crist turne to hem þat been on his riȝt half, and seie þus: Venite benedicti patris mei, percipite vobis regnum quod vobis paratum est a patre meo ab origine mundi, þat is: 'Cometh to me ȝe þat been þe blesside children of my fadir, and beeth parteneris of my ioye in þe kyngdom þat was ordeyned for ȝow by my fadir fro þe bigynnyng of þis world'. To þe whiche kyngdom and ioye he brynge vs þat bouȝte vs with his precious blood. AmeN.

De Visitacione infirmorum [The Manual of Writings in Middle English, vol. 7, refers to the version recorded in this MS as Version E. A related text, based on portions of St. Anselm's Admonitio morienti, is given above from MS Rawl. C 285.]

Ms. Univ. Coll. Oxford 97

Here begynneth how men þat been in heele schulde visite seeke folke.

My deere sone or doughter in god, it semeth þat þou hiest the faste in þe way fro this lyf to godward. Ther þou schalt see alle þi forme-fadres, apostles, martirs, confessours, virgines, and alle men and wommen þat been sauyd; and for gladnesse of suche felaschipe be þou of good confort in god. And þenk howe þou most after this lyf legge a stoon in þe walle of þe citee of heuen slighliche with-owte eny noyse or stryf. And therfore eer þou wende out of this worlde, þou most polissche thi stoon and make it redy, ȝef þou wolt not ther be letted. This stoon is þi sowle, which þou most make stronge thorugh riȝt byleue, and faire þou most it clense þorghe hope of goddis mercy and parfit charyte, the whiche heelyn the multitude of synnes. The noyse þat þou most make heere in worchynge of this stoon, is ofte for-thynkynge of þi synne, whiche þou most knowleche to god knowyng the gilty, and ther-after it is profitable

to þe to haue conseil of trewe preestes the whiche owen to blesse the poeple, tellynge hem that been sorwful for here synnes that þei schullen thorugh goddis mercy been asoylid of hem. The strokere wherwith þou slykest this stoon, is verrey repentaunce þat þou schalt haue in thyn herte sorwyng of þi synne, smytynge thi-self on þe brest with greete sighyng of sorwe and stedefast wil to turne no moore aȝeyne to synne. And whan þou hast maad redy þus thi stoon, þat is thi sowle, thanne myght þou go the redy wey to god, and legge þi stoon sykerliche with-owten noyful noyse in þe citee of heuene. And therfore i. conseile þe in þis lyf þat þou schryue the cleene to god and make þe redy; ffor grisely deuelys, the whiche han tempted men to synne in this lyf, wollen in the laste hour been ful besy to begile hem, and nameliche with wanhope of goddys mercy. And this is not oonliche to telle to syke men, but eke to hoole men, ffor euery day a man neigheth his deeth neer and neer, ffor the moore a man in this lyf wexith in dayes and ȝeres, the moore he vnwexith. For, as seyntes seyn: þe firste day in the whiche a man is born is þe firste day of his deth, ffor euery day he is diynge while he is in this lyf. And therfore seith þe gospelle: 'Awake, for þou wost neuere whiche hour god is to come, in thi ȝouthe or in thi myddel age or in thi laste dayes, or preuyliche or openliche. And therfore [loke] þat þou be alwey redy! For it is semliche þat þe seruaunt abyde þe lord, and not the lord his seruaunt. And nameliche whan greet haste is, he is worthi blame þat is vnredy. But grettere haste no man redith of, than schalle be in þe comynge of Crist. And therfore waketh in vertues; ffor whan the ȝate is schet, it is neuere aftir openyd. And þerfore, brother or suster in god, wete þow þat god visiteth men for here synnes diuersliche: summe been visitid with scharp prisonynge, summe with sclaundre and bacbytyng, summe with ontrowthe of fals men, and summe with diuerse seeknesse; and ȝef þat synne were clene awey, thanne seeknesse schulde slake. Here-of bereth þe gospel witnesse where Criste seide to ten myselis whanne thei weren heelyd of here lepre: 'Goth, he seith, and nyle ȝe synne moore, lest ȝe fallen wersse', als who seith: for ȝoure synne ȝe hadde this seeknesse. And þerfore þe lawe wolde by ryght iustice þat no leche schulde ȝeue bodyliche medicyne to a seek man, but ȝef he were in wille to take goostliche medicyne and to leue þe synne þat woundeth his sowle, schryuyng hym trewliche with good wille to don no moore euyl. For so he resceyueth god, dwellynge in parfit charite. And who þat is treweliche thus i-schryuen and dwellith in verrey repentaunce, I drede not that the seeknesse ne schalle slake whiche he hadde for his synne. Or elles his peyne suffred with meekenesse, schal turne hym to muche merit in blisse after þis lyf. Þerfore ȝef thi peynes slake not, comforte the in god in this manere.

How a man schulde comforte a nother þat he grucche not whanne he is seeke.

Brother or suster, louest þou god thi lorde? he or sche, ȝef thei mowe speke, wol seye ȝe; or perauenture, ȝif they mowe not speke, thei wole thenke ȝe. Thanne thus: Ȝef thow louest god, þow louest alle þat he doth; ande he scorgeth the for thi profit and not for his; and þerfore þou schuldest gladliche suffre hym and loue hym, ffor he wol not punyssche twyes hem þat meekeliche suffren hym. And þat his chastisynge in this lyf is alle for loue, scheweth Salomon wher he seith: 'Sone, grucche not a-ȝeyns the chastisynge of thi fader': ffor it is no sone whom the fader chastiseth not'. And this acordeth with resoun, and eke with comun manere of speche; ffor ȝef a man see a nother mannys childe do euele in his faders presence, and his fader chastiseth him nought, thanne wol þat other man say that it is not his childe, or ellis that he loueth hym nouȝt; ffor ȝef he were his child, or ellis þat he louede hym, he wolde chastise hym. And therfore be nought euele paied of thi fadres chastisynge of heuene, ffor he

seith hym-self: 'Whom i loue I chastise'. Also seeknesse of body, meekliche suffrid, maketh helthe of sowle, and soule-helthe is not but oonliche of god. Therfore despise not goddis scorgynge, but whanne god chastiseth the, þanke hym and loue hym, þat he amendeth the, vndirnemeth þe, and blameth the; ffor alle this is token of loue ande scheweth that he wol not punyssche the in his wrathe ne in his woodnesse, but of his greet goodnesse he wole haue mercy on þe ȝef þou wolt leeue thi synne. And þerfore þank thi god, and specialliche that he hath largid to synful men his mercy aboue his wrathe. Drede this lord as sone & not as seruaunt: ffor he is thi iuge þat wol not dampne the but ȝef þow wolt not for lust and coueitise leeue thi synne, but he wol haue mercy on the, and therfore mercifulliche he chastiseth the, and ther þow hast deseruyd euerelastyngliche his wrathe and to be dampned for euere, he putteth-ouer his vengeaunce and of grete mercy he suffreth vs to amende owre defautes, and punysscheth vs but a while. And þerfore dispise not his ȝerde of mercy, ne grucche not theraȝeyns, but suffre it gladliche, ffor alle þe domes of god been rightfulle. Now þanne, sitthe seeknesse of body is helthe of soule, and wole or nyle þou þow schalt haue it er þou dye, and ȝef þou grucche aȝeyns god, with þi grucchynge þou makest thi sowle moore feble and so þou harmest thi-selfe with thi grucchynge ffor nothyng is wers to a seeek man þan to be malencolious, and eke þou greuest thi fadir þe whiche coueiteth to be thi leche, and þus as a fool þou harmest thi-self in double manere: oon is þat þou greuest thi god, another is þou lesist thi meede þat þou schuldest haue ȝef þou suffredest alle maner diseses pacientliche to þe deth; and þogh a man sum-tyme may not kepe pacience in sekenesse for greet accesse of diuerse passions, neuertheles he schulde, byfore thei koomen and after þe passynge of hem, purpose in his sowle to suffre alle anoyes pacientliche, and whan his hors grucchith, þat is his flesch, his spirit schulde be redy to suffre, and aske mercy for þe grucchynge of his flesch, knowynge þat alle bodiliche anoyes suffrid meekliche in this lyf maketh þe sowle fayre and stronge and rightliche to passe from purgatorie to heuene: wherfore we schulden with good wille herie god, and with glad herte take diseses. Thenk þat ȝef þou haddest be traytour to the kynge wherfore þou haddest deseruyd hangyng and drawynge, and he hadde forȝeue the thi deth and punyssched the but a lytul while in an esy prisoun: how moche were þou holden to hym. Muchel moore þou schuldest bythenke the how thow hast be traytour to god and therfore deseruyd euerlastynge peyne, and ȝet this merciful lord forȝeueth vs heere eendeles deeth þe whiche we deseruyd, and punysscheth vs here but a lytel with bodiliche seeknesse, ȝef we wollen meekly take his chastysynge.

Ȝef deeth goo faste on a man, speke to hym thus.

Brother or suster in god, ȝif þou sawe or bithoughtest in thyn herte þe meschiefs of this wrecchid world and þe ioyes of heuene, þou schuldest desire to be with god þough þou were lord of alle this world, and ȝef þou stode in grace, thow schuldest desire to forsake it to come to heuene; ffor hooly writ seith: 'Blessede be þei þat dyen in god'. Loke þe bigynnynge of this lif is care and sorwe; lyuynge ther-Inne, what is it but muchel trauail withowte fruyt, tene and disese, where-þorugh many men been ouer-comen with diuers temptacions and forȝetyn here god, and so þei comen to an euyl ende? Loke nowe whethir it is better to dye wel or to lyue euele. ȝef þou stonde in verray repentance and laste ther-Inne, stedefastlyche byleuyng in the mercy of god, thow maist dye wel. But harde it is to lyue wel fulliche in this wrecchede worlde, ffor þe holy prophete seith þat 'eueriche man is a lyere', þat is to seye, for his firste forfeture euerich man synneth whiles he lyueth in this wrecchide lyf outher for lyinge of seruynge god after his comaundement, or ellis for þat he serueth hym not aftir his worthynesse; ffor hooly writte seith þat seuene sithes in the day falleth the riȝtwyse man, and seynt Poul seith that no man lyueth in this lyf with-

owte defaute. Ther-fore we schulden prey to god with greet desir, ȝif it were his wille, þat we weren deede and lyueden with hym. For þe wrecchidnesse of this world may no man telle. For heere is hunger of goddis lawe and fewe þat desiren ther-aftir, and þei þat thristen þer-aftir, been ofte-tymes slaked with bittere venym; and therfore þe charite of menye wexith coold thorugh þe heete of wykked couetise, ffor long trauaille and greet þat men han aftir worldliche bisynesse, and lustes maken meny men so weery þat þei suffisen not to come to a good ende. For this lyf is ful of envye, wrathe, glotonye, lecherye, prude, slouth, couetise, ffalshed, manslaughtre, and thefte, and of manye othere wykkednesse þat spryngen of thise, and ther nys no man þat he ne hath summe of thise, ffor no man in this lyf lyueth with-owte synne; and manye men been acombrid with alle thise, and ȝet thei kunne not ne wollen not dischargen hem. Ande therfore þise philosofres þe whiche knewen the wrecchydnesse of this lyf, maaden greet sorwe whan here children weren bore, and greet ioye whan thei dyeden and passeden from þe wo of this fals worlde; and as men fynden write, seynt Austyn whan he schulde be deed, spak to deeth in this manere: 'Welcome Deeth, end of alle wykkednesses; ffor þou art ende of trauaille to hem þat han heere wel trauaillyd; ffor thanne and no rathere bygynneth parfitliche goode mennes eese in endeles blisse. What man may by-thenke þe profit and þe blisse þat thow bryngest with þe? Therfore þou art desirful to me. For a trewe cristene man may not euele dien, ffor aftir this lyf he schalle lyue with Criste.

Whan thowe hast tolde hym alle this, or ellys ȝef þou myght not for hast of deeth: bygynne heere eer his mynde goo from hym:

Brother or suster, art þou glad þat þou schalt dyen in cristene feith? R ȝe. Knowlechist þou to god þat þou hast not lyued aftir his comaundementȝ? R ȝe. Art þou soory þat þou lyuedest not as þou schuldest? R ȝe. Art þou in good wille to amende alle trespassis doon aȝens god and thyn euencristene, ȝef þou haddest space to lyue? R ȝe. Truste[st] þou stedefastliche that god may forȝeue the and alle men here synnes, though þou ne noon othere make heere fulliche asseth for hem? R ȝe. Leuyst þou in god fadir alle-myghty, makere of heuene and of erthe and of alle þat been in hem? R ȝe. Leuyst þou þat the fadir and the sone and the holy goost been ȝre persones and oo god? R ȝe. Leuyst thow that oure lord Ihesu Crist goddis sone of heuene was y-conceyued oonliche of the hooly goost and tooke flesshe and blood of oure lady seynte Marie, and sche mayden ande moder aftir his burthe? R ȝe. Leuyst thow þat oure lorde Ihesu Crist suffrede harde peyne and deeth for oure trespassis and not for his gylt? R ȝe. Leuyst þou þat he was aftir his deeth buryed, nad roos the thridde day in flesch, and steygh to heuene, and sente þe holy goost, ande schal come to deeme boothe wikkede and goode, ȝeldyng hem aftir here trauaille? R ȝe. Thankest thow hym of al thyn herte for thise greete goodnesses þat he hath doon wilfullyche to mankynde? R ȝe. Leuyst þou þat þou ne no man may be sauyd but thorugh his passioun and his mercy? R ȝe. While thi sowle is in thi body, put hoolliche alle thi trust in his mercy, preiynge hym for his moder loue to sette his greete passioun by-twixe his doome and thi synnes, ande trust treweliche þat he wol of his goodnesse doo to the bettre þan þou kanst desiren. And haue þou therfore stedefastliche to thyn ende his passioun and his greete mercy in thi mynde, ffor there-thorugh oonliche been alle enemyes ouercomen. Therfore medle thi þought with his passioun, & wrappe þe as in a cloth in his mercy, and trust stedefastliche ther-Inne; nouȝt thenkynge on thi wyf, ne on thyne children, ne on thi richesse, but oonliche and stedefastliche on the passioun of owre lord Ihesu Crist, hauynge the hard passioun þat oure lord Ihesu Crist suffrede on the cros lastyngliche in thi mynde. And ȝef þou byholde any cros or ymage

y-maad with mannys hondys, wite þou wel þat it is not god, and therfore sey or thenk in thyn herte: I woot wel þou art nought god but ymaad aftir hym, to make men haue þe moore mynde of hym after whom þou art ymagid. Therfore, lord fadir þat art in heuene, mercy I aske the of alle þat I haue trespassid, and þe wilful passioun of oure lord Ihesu Crist the whiche he suffrede for mankynde, mercyful fadir of thi goodnesse be it bitwyxe me and myne euele dedys, and the greete merite of oure lord Ihesu Crist queeme it to þe for al þat I schulde haue disseruyd and don¯ and dede not; and also, mercyful lord fader of heuene, ȝef it be thi wille, i byseche þe that alle þe beenfetis [þat] oure lord Ihesu Crist aftir thi biddynge dede heere in erthe for saluacioun of mankynde, stoonde bitwixe me and thi wratthe. And blisful lady moodir of mercy seynte Marie, qwene of heuene, lady of alle this worlde, and emperise of helle, as þou disseruedest byfore alle wommen þorugh the goodnesse of god to beren with-owten wem of thi maydenhood Ihesu Crist saueour of mankynde, soo þou biseche thi blessed sone for me that alle myne synnes be forȝeuen. And lord al myghty Ihesu Crist, sitthe thyn hooly gospel witnesseth þat þou wolt nought the deeth of synful man but that he bee turnyd from synne and lyue, haue mercy of me synful wrecche, after thi woord, and as þou blamedest Symount for he hadde indignacioun þat Marie magdeleyne for hire synnes schulde neighe the, haue mercy of me moost synful, and lord Ihesu as þou clepedist ȝachee and Poul and oothere diuerse from here synnes, dispise nought me þat come to the wilfulliche wyth-owten suche clepynge; and though i haue longe leyn in my synne, thenk lord on the greete mercy þat þou haddest and schewedest to mankynde that he schulde not schame ne despeire of thi mercy alle-though he hadde longe leyn in synne, whan þou haddest no desdayn to reere Laȝar alle-though he hadde leyn in his graue foure dayes stynkynge. And herfore i. truste to þe, lord, for þou art fadir al-myghty in whos mercy i. truste, to whos refuyt i. fle. With greet desire I come to þe hyenge: lord, dispise me not, thowgh i. be wrecched and synful, ffor i. truste fulliche to thyn help in alle my greete neede. For i. knowleche þat i. may not helpe my-self ne aȝeyn-bugge me with my dedys: but stedefastliche i. truste in thi passioun, that it suffiseth to make ful asseth to þe fadir of heuene for my synnes. Therfore, lord, brynge me out of care and haue mercy on me; I trust not to my dedys but i. despise to trusten in hem, ffullyche trustynge to thi greete mercy, dispisynge my wikkide dedys. For þou art my god in whom i. trowe stedefastlyche is alle myght and mercy and good wyl, wherethourgh i. hoope to be sauyd. And therfore to the, þat art ful of mercy, i. knowleche my synne þe whiche i. haue doon thourgh myn owene defaute. I knowleche my gilt: haue mercy of me, ffor i. trowe treweliche þat þou denyest thy mercy to noone þat treweliche trusten therto. And in trust therof i. forsake wyth alle myn herte this lyf, to lyue with the. In thyne hondis, lord alle-myghty and mercyful, I bitake my soule; For fro the bygynnynge of this worlde hath thi mercy be reedy to synful men, and so i. truste it schal be to me in myn ende. Therfore, god my lorde ful of trewth, take my sowle, for it is thyn; doo therto as the lyketh; ffor i. woot wel of thy goodnesse it schalle fare bettere than it hath disseruyd. Receyue it, and help it: for in thyne mercyful hondys I putte it. AmeN.

Diliges dominum

Ms. Univ. Coll. Oxford 97

Diliges dominum deum tuum ex toto corde tuo, ex tota anima tua, et ex tota mente tua &c., Luce decimo.

Thou schalt loue thi lord thi god of al thyn herte, of al thy lyf, of al thi mynde, and of al thi strengthes or myghtes; and thyn neighebor as thi-self'. In thise two comaundementȝ hangeth alle the lawe and prophetis. ¶ Thanne þou louest god of al thyn herte, that is to seye of al thyn vndirstondyng: whanne þou schapist alle thyn vndirstondyng pryncipalliche to knowe the endeles myght and rightwysnesse, the endeles wysdom and charite & mercy of thi god: howe god is redy & wylly & kunnynge to venge synne and punyssche wykkide men þat wylle not leue here synne, and how god is mercyful and kunnyng & myghty to forȝeue synnes to hem þat han verray repentaunce of there wykkide synnes; and for this vndirstondyng of thi god þou most fle and destruye synne bothe in the & in other men vp thi power and wit, and kepe and teche the comaundementȝ of god, and mayntene rightfulnesse and good lyuynge, verray pees & charite; and þan þou louest wel god of alle thyn herte, þat is of al thyne vndirstondyng. ¶ Also þou louest god of alle thi lyf: whanne þou schapest alle thi lyf bothe in ȝouthe and in age, and in prosperite and aduersite, to [þe] worschip of god in clennesse and holynesse, herieng and thankyng thi god for al his grace and goodnesse and mercy, and for alle diseses and tribulacions þat he sendeth to þe in this lyf. ¶ Also þou louest god of alle thi mynde: whanne thou schapest al thi mynde to thenke on þe goodnesse of god, how he maade alle thynges of nouȝt, not for his owne neede ne auantage but for his owne goodnesse and [þe] profit of his trewe seruantȝ, as been goode angelis and goode men; and to haue mynde on Cristes wylful and peynful passioun and deth, not for his owne synne but for oure greete synnes; and to haue mynde on þe dredful day of doome, and on the endeles blisse in heuene to goode men, and on the endeles stronge peynes in helle to cursede men that wol neuere amende wel ther foule lyf. ¶ Also þou louest god of al thi strengthes or myghtes: whanne þou spendist alle þi myghtes bothe of soule and body in seruise of god, and algates that thi wille be sugget to resoun, and in alle thynges y-confourmed to the wylle of god; and þat þou waaste nouȝt the strengthe of thi body in vanytees and ydelnesse and synne, but kepe it in good mesure to do goode dedis to worschip of god and help of othere cristene men, ¶ and þat þou spende wel thi fyue wyttes, as Sight, Heryng, Smellyng, Tastyng, and Touchyng, and also spekyng; also to despise synne and to do good, and mayntene trouthe of godis lawe vp al thi power and kunnynge, and greet desire of rightwisnesse; and thanne louest þou god wel of thi strengthes. Thou louest thi neighebor as thi-self: whan þou willist hym good bothe in body & soule as þou schuldest by charite; as, ȝef thi neighebor be in goode lyf towarde god, be þou glad and ioyful therof, and norissche hym, conforte hym, and help hym ther-Inne, and ȝef he be in synful lyf, haue greete compassion & sorwe therfore, and vp al thi kunnynge & myȝt bryng hym out therof by deuout preyer, by holy conseillyng and techyng, and by ensample ȝeuynge of thi good lyf, by dreede of greete peynes bothe in this world and purgatorie & in helle, and by confort of the greete mercy of god, and by confort of the endeles blisse of heuene how soone he may gete that by godes mercy and verray repentaunce & amendyng of his wykkide lyf. ȝef he be at welfare of body and prosperite of worldly goodis with trewe lyf kepyng godis hestis, be glad therof and help hym ther-Inne, and apeyre hym not for no maner good of this world; ȝef he be at malese of body or ful nedy of worldlys catel, help hym and socour hym as þou woldest he hulpe þe ȝef þou were in the same disese, and algates as þou schuldist wilne to be releuyd by godis lawe of other myghty men. ¶ And not oonly loue thus thi neighebor at hoom, þat is thi frend, but a straunge man and thyn enemy, ȝe

though he be hethen or soudon; for alle ben bretheryn in kynde of o fadir & o modir, and so neighebors, & we ben i-holde by charite to brynge men to good lyf vp oure kunnyng and myght.

Explicit.