|b{Yorkshire_Writers}
|b{Richard_Rolle_of_Hampole_and_His_Followers_Vol._II}
|b{ed._C._Horstman}
|b{Library_of_Early_English_Writers,_1896}
|b{pp.367-455}



|p367


|rWorks_wrongly_attributed_to_R._Rolle.


|rI._[Consilia_Isidori].


|r[Ms._Harl._1706.]

|r[f.140]


   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.

   |r<b> O Man, knowe i-sylfe, knowe what ou arte, knowe y begynnynge: whye
ou were borne, into what vse or ende ou were goten, why ou were maade,
to what inge in is worlde ou were formede. Haue mynde of y makynge, b[e]
suche as ou were maade, ee such as i maker formede ee, suche as i creator
ordeyned ee.

     Off yuel outtys.

   |r<b> Euery day ransake in herte, euery day examyne in herte; kepe i soule
fro synnefulle oute, and lette not foule oute ouer-rowe i mynde. Whan a



|p368


schrewed oute toweche ee, consent not to hyt; kylle e serpent whane he
fyrste apere, trede a-downe e serpentys hede,  caste vnder foote e by_gynnynge 
of yuelle suggestyon or styrynge to synne, amend synne ere w[h]ere yt
is knowen. In e bygynnynge wistond a schrewde oute, and ou schalte
ascape welle the remenaunte.

     Off chastyte.

   |r<b> Be ou not defoulyd wi eny vnclennes, be ou not spotted orue eny luste;
lete lechyrye growe no more in e.  Chastyte ioyne a man to god, to chastyte
ys byhyte e kyngdome of heuen. Yf ou ite fele the styryngges of i flesche,
yf ou ite be touched wi pryckenges of i flesshe, yf ou ite be styryd wi
e suggestyon of luste, yf e mynde of lecherye tykylle ite i wylle, yf i flesshe
ite fyte aens e, yf lecherye it tempte e, and yf luste it styre the to
synne: sette byfore ee e mynde of dee, putte byfore ee e day ofe i dee,
sette byfore inne yen e ende of i lyf, putte byfore ee e streyte dome at
is to come, putte byfore ee e hard tormentys at ben to come, sette byfore
ee e euerlastynge fyer of helle, putte byfore ee e orryble peynes of helle.

     Off contynuale preyer.

   |r<b> Preye wi wepynge contynually, preye besylye, byseche god day and nyte,
morne and sorowe euer for synne. Aryse in e nyte to preyer. Lette preyer
be to e contynualle armure.  is ys e fyrste vertu aens temptacyon: deuellys
ben ouercome by preyer; preyer avayle aen alle yuellys.

     Off fastynge.

   |r<b> Chastyse i body, by fastynge, by abstynence and by scarsnese; ou ma[i]ste
not ouercome temptacyons in her hye hete, but yf ou be lerned to faste. oru
mete forsoe growe luste, plente of mete styre e flessh to lecherye; but by
fastynge luste ys restreyned, by fastynge lecherye ys ouercome.

     Off drynke.

   |r<b> Drynke forsoe ys e instrumente of lecherye. Fyer by castynge-to of wode
encrese more and more; e more mater ys in e fyer, e more ys e flame.

     Off lokynge.

   |r<b> Thynne yen ben e fyrste dartys of luste, syte ys desyer of woman, and
woman of man; mynde ys caute by e yen. Wi-draw in yen 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 ee e mater of trespassynge; yf
ou wolte be sure fro lecherye, be ou desceuered fro women, bo in body
and syte.

     Off wommen.

   |r<b> If ou be departed in body from wommen, ou schalte [falle] from e entente
of synne. Yf ou sytte bysydys a serpente, ou schalte not longe be unhurte; yf
ou be longe byfore a fyre, he alle-ou ou were made of yren, sume tyme
ou schuldeste melte; yf ou abyde ryte nye perelle, ou schalt not longe be
syker. Ofte-tyme leyser ha ouercome whom wylle myte not.

     Off good bysynes.

   |r<b> Lecherye ouercome soone a man ouen to ydylnes, luste brenne greuousely
whom sche fynde ydylle. Luste eue place to trauele, to werke, to bysynes
and to laboure. erfore be ware of ydylnes, lede not i lyfe in ydylnes, spende
i body in laboure, vse sume maner of bysynes, seke vnto e some profytable
werke where-vpon e entent of i soule may be sette.



|p369


     Off redynge.

   |r<b> eue e moche to redynge, take hede in medytacyon of scrypture, bysye e in
e lawe of god; haue a customable vse in deuyne bokes. Redynge trewely [teche]
what ou schalt schone..., redynge telle whyder ou goeste. In redynge,
wytte and vndyrstondynge encrese. ou schalt moche profyte in redynge, yf
ou do as ou redyste.

     Off mekenesse.

   |r<b> Be ou meke, be ou grounded in mekenesse, [be ou] laste and loweste of alle.
By mekenesse make i-selfe leste, sette i-selfe before noman, trowe i-selfe a_boue 
noman; a-vaunte not i-selfe, boste not i-selfe, enhaunce not i-selfe
wanntounly; streche not fore e wynges of pryde; so moche ou schalt be e
more precyouse afore god, at ou setteste lytylle pryce by i-selfe.  Bere
erfore schamefastenes in chere by mynde of i defauttes, for schame of i
synnes be dysmayed to loke prowedly, walke wi a lowe chere, wi a meke
moue, and wi a sad vysage. In hye worschype, haue grete mekenesse; alle_ou
ou be of hye power, restreyne hynes in i-sylfe, lete not worschype
make e prowde; e heyer ou arte in dygnyte, e lower by mekenesse ou
make ee.

     Sadnes of mynde.

   |r<b> Be not sory in i dysesys, in i sekenesse anke ou god.  Be rather
more bysy to be hoole in soule, an in body. If prosperytees come; be ou
not prowde; yf aduersytees falle: be ou not heuy. Knowe in i-selfe at god
ha prowued e in sorowe for at ou schuldeste not be prowd. Be euen
erfor in alle inges; for ioye neyer for sorowe chaunge neuer i mynde.
Vnderstonde welle ere is noinge but yt may falle as god wolle, and yf ese
inges be ou[t]e on byfore, ei ben e esyer whan ey fallen; and erfor what_so-euer
happe, suffre yt mekely wi fre wylle.

     Off paciencye.

   |r<b> Be more redy to suffre dysese, en to do yt. Be pacyent, be meke, be softe,
be esy. Kepe pacyence in alle inges, kepe softenes, kepe mekenes. Sette by_fore
a scharpe worde e schylde of sufferaunce, and ou eny man sterre e to
wrae, ou he whette ee, ou he chyde ee, ou he blame e, ou he
repreue ee, ou he do wronge to ee; be ou stylle, holde i pees, sett not 
ere-by, speke not a worde ere-aens; for by sylence ou schalte e
sonner ouercome.

     [Of manhod.]

   |r<b> 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 wi ornes, dampned to e crose:
euermore helde hys pees;... and so tempre ou i dysese by consyderacyon of
rytewysnes - and ou schalte suffre yt e lytelyer, yf ou take hede wherefor
yt come.

     Off peece.

   |r<b> Loue peece wioute-fore, loue peece wiinfore, kepe peece wi alle
men, wiholde alle men in myldenesse, beclyppe charyte, proue more i-selfe to



|p370


loue en ou to be louyd. Make peece ere 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 e occasyon of stryffe, dyspyse stryffe,
and lyue alwey in peece; stryffe not in eny wyse.

     Off compassyon.

   |r<b> Be not glade vppon e dee of in enemye, leeste perauenture vppon e
falle e same, he and leeste god turne hys wrae fro hym to ee. Who forsoe
ioye of e falle of hys enemye, he schalle sone falle into e same.  Be
[not] glade to sorow vppon hym at ys dy[s]esyd; in oer mennys mysesys be not
harde-hertyde, and so oer mennys myscheefe morne as in owne.

     Folowynge of goodnesse.

   |r<b> In alle i bysynes, in alle i werkys, in alle i lyuynge folowe good men,
folowe hooly men, haue before in yen e ensample of seyntys, take hede to
worche welle after vertues of hooly men, lerne to lyue welle by e techynges
of rytewys men.

     Dyspysynge of preysynge.

   |r<b> Dispyse ou cheryschynge, preysynge and fauoure of peplys; stodye raer to
be good en to seme good; take noon hede who preyse ee, or who dyspyse
ee, leste preysynge dysceyue ee, or blamynge lete ee. If ou sette not be
preysynge, lytely ou schalt sette bysydys e blamynge. erfor suppose not i_selfe 
good, ou ou be holde goode in oer mennys tungges; aske in owen
conscience, deme i-selfe by in owne dome, and not by oer mennys speche
but in in owne mynde enscherche i-selfe; ere may noman knowe better what
ou arte, en ou at knoweste i-selfe; what profyte [it] ee, syen ou arte a
schrewe, to be hoolde goode?

     Honeste conuersacyon.

   |r<b> Flee ou symulacyon, feyne not holynes in derke cloinge, suche as ou
woldeste be holde in alle i conuersacyon, suche be ou in dede. Schewe y
professyon in lyuynge, and not in tokenes oonly; in cloinge and in-goynge haue
wi e sympylnesse, in i gate and in i mouynge clennes, in i berynge sadnes,
in i walkynge honeste; noinge of vylonye, noinge of vnclennes, noinge of
wantownes, and noinge of wyldenes.  Be ware in i gouernaunce at ere
apere noinge of beestelynes. eue not to oer men cause to scorne ee, eue
not to eny man occasyone to bacbyte ee.

     Good felowschype.

   |r<b> Schone yuele men, be ware of wyked men, flee schrewys, dele not wi bro_elles;
flee e companyes of o men raeste whiche ben euer redy to vyces.
Ioyne e wi good men, desyre e felouschyppe of dyscrete men, seke e com_panyes
of vertues men; for who [so] goe wi wyse men, he schall be wyse; and
who so drawe to folys, schalle be lyke to hem; for lyke to lyke ys woned to
be ioyned.

     Kepynge of inne eres.

   |r<b> Schytte in eres at ou here none yuele; forsake vnchaste spechys, flee
vnhoneste wordys; for a vayne worde soon defoule e soule; and at ys lytly
doon [at is] gladly herde soone.



|p371


     Kepynge of inne moue.

   |r<b> Lete noinge passe i moue at myte lette vertue. Lete e sowne of i
voyce breke noinge but at at nedy. Lete at procede of i lyppys at
defoule not e erys of e herer. A veyne worde ys taken of a veyne conscyence;
e tunge of man schewe hys maners, and suche as e worde ys, suche ys e
soule, for e mou speky of e habundaunce of e herte. Refreyne i 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 lytely
in to synefule wordys. Lete i worde be wi-owte reprefe, lete yt be profitable to
the herers.  Bysye e not [to] speke at at lyke, but at at nede. Take hede
what ou spekeste & what ou spekeste not, and boe in spekynge and not
spekynge be ryte ware. Take good avysemente what ou seyeste, leste ou
mayste, not calle aen at at ou seydeste. Flee e chaunces of tunge, lete
not i tunge lese ee. Haue euermore scylence to i frende; speke whan tyme
ys, and be stylle whan tyme ys; speke not or ou here, and lete askynge open
i moue.

     Synne of bacbytynge.

   |r<b> Bacbyte not e synner, but be sory for hym. Kutte fro i tunge the synne
of bacbytynge, hurte not a noer manys lyfe.....  That at ou bacbytyste in
a noer, drede ou at in i-selfe, whan ou blameste anoer, rep[reue] in
owen defawtys. If ou wolte bacbyte, enke on in owen synnes; byholde not
oer mennys trespasses, but inwardely by-holde in owne; ou schuldeste neuer
bacbyte, yf ou wolte byholde i-selfe.  Here no bacbyters, lysten not to
tale-tellers; for lyche gylty ben e bacbyters and e herers. Desyre not ou to
wytte at at perteyny not to e; o ingges at men speken by-twene hem_selfe,
bysye e not to knowe; axe ou neuer what eny man speke, seye or
doe; be not to bysye, leue suche [bysynes at perteyne not to ee; by as
grete] to bysynes amende in synnes, by howe myche ou byholdyste oer mennys.

     Off lyynges.

   |r<b> Flee bysylye alle maner of lyynge, and neyer by hape ne be avysemente sey
ou neuer fals; ffor the moue ar lye: slee e soule. erefor 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 inge
& doo a noere; sey not oo inge and Mene anoere,

     Off swerynge.

   |r<b> Putte from e swerynge, doo awey e vce of swerynge, Vengiaunce goo
not fro e housys of hem at swere myche, but schulde to be fulfyllyd wi
wyckednesse.  Hit ys perylouse soely for to swere, for ofte swerynge make
e custome of swerynge. Treue nede noon ooe; a feyfulle speche holde
the place of a sacramente - as who sei: a feyfulle worde ys as myche as alle
the swerynge of e worlde.

     Off a-vowe made.

   |r<b> Do e good at ou haste be-hote; be not lyte in worde and harde in
dede, ou schalte be myche gylty to god, yf ou eelde not at at ou haste
a-vowede; ei dysplesen god at fulfylen not her avowys; ey ben a-counted
amonges heen men at performen not her avowys. I seye not of avowes at
ben yuelle, but good; ffor yf ou oru in owne folye haste made a fonned a_vowe,
oru e doome of a dyscrete man be yt wysely turned in to good.



|p372


      To god alle inge ys open.

   |r<b> Seye not an yuele worde in in herte: an yuele worde may not be hydde in
scilence; at inge at ou doeste or seyeste wi-in i-selfe, byleue ou verely
at yt ys open be-fore god; if men ben stylle, bestes speken. erfor flee synne
as ou ou myte not kepe yt preuye, synne ou ere where ou knoweste
god ys not; for ere ys no inge hydde fro hym. on schalte be funden gylty
in e iugementys of god, ou ou be hydde to mannys iugementys; ffor he be_holde
e herte, at ys wiinfore he see, and knowe at man hym-selfe
knowe not.  Turne y counceylle and i werke euermore to god, in euery
dede aske goddys helpe; arette ou alle inges to goddys grace and to goddys
ifte, truste not to in owne desertys, in in owene vertu presume ou noinge.

      Off conscience.

   |r<b> There may no man flee hym-selfe, & ou an opene fame harme e not, [yit]
in owne conscience dampne ee; ffor ere ys no peyne gretter en ys
pryckynge of conscience. If ou woldeste neuer be sorye, lyue welle; a syker
conscyence suffere esylye heuynes, a good lyuer ha euermore ioye; e con_science
of a synnefulle man ys euermore in peyne, a gylty soule ys neuer_more
syker; neyer wounde neier dee schalle fere e, yf ou lyue welle
and treuely,

      Hydynge of vertu.

   |r<b> If ou wolte multyplye i vertues, schewe hem not by i wylle, [hide thi vertues]
for dred of pryde and veyneglorye; flee to be seen and an ou deserueste
mede; at at ou mayste lese by schewynge, kepe ou yt be hydynge.

      Off confession.

   |r<b> Schewe e synnys of in herte, make open i sch[r]ewed outtes. A synne
schewed ys sone helyd; a defaute forsoe hyde ys made more, synne doon by
scylence encrese more and more. Truly yt behoue more to schone yuele en
to amende yt, leste parauenture whan ou falleste ere-ynne, ou mayste not
avoyden yt.

      Of fore-oute.

   |r<b> By-inke e longe byfore e deede, avyse [e] longe byfore e warke at ou
wolte doo; encerche yt longe, proue yt longe and so do yt. And whan ou
haste longe by-oute ee, do ou anne as ou haste proued; in inges at
ben certeyne of welle-doynge, tary not in puttynge -ouer tylle to e morowe.
 In good inges tariynge harme, and lette[] o inges at ben nedfulle.

      Off techynge.

   |r<b> Lerne at ou canste note, lest ou be founden an vnprofytable techer; e good
at ou haste herde, seye yt; e good at ou haste lernyd, teche yt; e more [at
it is yeuen, e more] yt wexy. But [yet] lette dedys goo byfore e worde e
whyche ou scheweste wi i moue; ffulfylle ou at in warke whyche ou
techeste in wordys, in schewynge yt by ensample; ffor yf ou teche and doo yt, ou
schalte be holden gloryous. In i techeynge kepe e from mannys preysynge;



|p373


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

      Curiosite.

   |r<b> Be not besy to knowe at ys hyde, couyte note to knowe at owe not to
be knowe. In dysputynge do awey stryfe, do awey frowardnesse and assente
sone to e troue; seye not aens rytewysnesse, stryfue not to avoyde at ys
ryte; loue more to here an to seye, here in e begynnynge & speke e laste
of alle; e laste speche [is] better en e former.

      Off obedience.

   |r<b> Worsshype euery man for e meryte of hys holynesse, after her worines
eue to eche man honoure. Suppose not i-selfe euyn to i souereyn, eue
obedience to in elders, serue to her byddyngges, bowe to her auctoryte, folowe
her wylle; abeye to alle men in good byddynges; ite so obeye ee to man at
ou offende note e wylle of god. erfor fulfylle mekely e charges at ou
haste take vpon ee, be obedyente to goddys ordynaunce, be not hardy to do
aens hys wylle. Dyspose alle inges not wi a sturdy wylle, but wi an esye
herte. Be ware of worshippes [which ou maist not haue withoute synne; the
lightnes of worshippis] ys e grettenes of synnes, and e gretter i degre ys
e gretter ys e peyne.

      Off souereynte.

   |r<b> Be besy raer to be loued of i sogettys, en to be drade; lette i sogettys
raer worschyppe ee and serue e for loue, en for drede or nede. Qwyte
e so to i sogettys at ou be more loued en dred. Wi a souereyne goodnes
gouerne i sogettys; be not feerdefulle to i sogettys, be suche lorde to hem
at ey may be glad to serue e. Boe in ponsshynge and in cheryschynge
kepe a maner; be not to streyte, ne foreue not to sone, but kepe maner in alle
i werke. Hit longe to a wyse man to mesure alle ingges, leste of good be
made yuelle. Byholde certeynly what ys conuenyable for e tyme, wher, whan,
howe, and wherfor, ou comaundeste eny inge to be done; and at ou woldeste
were doon to ee, do ou at to a noer. Be suche to oer men as ou
desyreste oer men be to ee.  Hynder noman wi i wytnes; do noman
harme, leste ou suffre e same. Kepe manerlynes, kepe rytewysnes; defende
noman aens troue; whyle ou demeste, be he pore be be ryche, byholde e
cause and not e persoone. Kepe troue in alle ingges; sytte ou neuer in
dome wioute mercy. Be as meke in oer mennys defautys as in in owne;
 so deme oer men as ou desyreste to be demed i-selfe. Whyle ou arte
mercyfulle in oere mennys gylte, ou haste mercy on i-selfe; the doome at
ou putteste vpon a noer, ou schalte bere i-selfe. By what mesure ou
mesureste, yt schalle be mesured aen to e.  Deme noman by suspecyon;
fyrste prou and so deme. In doutys reserue e sentence to goddys iugemente,
and at hys dome be yt demed; and at at ou welle knoweste, at in owne
dome be yt demed.



|p374


      Dyspyte of the worlde.

   |r<b> Iffe ou wolt be in reste, desyre noinge of e worlde; ou schalt haue reste
of soule yf ou putte fro e e bysynes of e worlde. Caste fro e alle at
may lette e fro good purpose. Be mesured to the worlde, and e worlde to e.
As ou ou were dede, byholde not the glorye of e worlde; sette not by
at, whyle ou lyueste, at ou mayste not haue whan ou arte dedde. What_so-euer
ou eueste, eue yt wi good wylle; do mercy wioute ifte, eue
almes wioute heuynes; e good wylle is more en e inge at is euen. at
at ys euen wi good wylle, at god accepte; but he at eue wi heuynes,
schalle leese hys mede; ere ys no mercy wher ys no good wylle. Doo noinge
for preysynge, noinge for worldly opynyon, but oonly for lyffe euerlastynge.
Amen.
   These ben e counselles of seynte Ysodore, whiche ben good and holsume, yf
ere be hade in e reders and louers of hem wylfulle execucyon.


2. Augustinus de contemptu mundi.

|r[Ms._Harl._1706.]

|r[f.142b] Augustinus de contemptu mundi.


   Iffe ou sey to me "is ys an harde worde whiche ou spekeste; who may
forsake e worlde as ou seyeste and hate hys flesshe? I seye e forsoe I may
not so doo":  To hym at ha is mocyon or is consyderacyon, seynte
Augusten answere to hym us and sei: "My frende, I prey e telle ou me
where ben nowe e louers of e worlde, whiche weren wi vs here but a whyle
a-goo? ere ys nowe noute lefte of hem but asshes and wormes. Byholde
bysyly in i mynde and se a-ferre wi i gostely yen, what ey weren sumtyme,
and what ey ben nowe in tyme presente. Forsoe men and wommen ey weren
as we be nowe; ey eten, ey drunken and made hem merye, and lede alle her
dayes in lustys and lykyngges after e wylle of her concupyscence, and wolde
not be aene-seyde, but leften vtterly e wylle of god. ese peplys a lytyle whyle
floryschydden in her lustys, and in a poynte ei fellen doune to helle. A, what
profytyde to hem her veyne worschyppe and a schorte gladnes, e pryde of e
worlde, e luste of her flesshe, and false rychesse, a grete meyne, and yuelle
coueytyse? Where ys nowe her loude lauynge? where ys nowe [her] grete braggynge
and al[l]e her bostynge? Of her gladnes ys nowe made grette heuynes, after a grette
luste sue a fulle greuous ferdefulle peyne wi alle vntellable wyckednes.  And
what-so-euer ha fallen to hem, e same may falle to e, for ou arte a man
as ey were, ee a man made of cley-molde. Of e ere ou arte, and of the
ere ou lyueste; forsoe and in to ere ou schalt turne". is sentence sei
seynte Austyne.

Whye ys e worlde byloued at ys fals and veyne, syen at hys welis been
   vncerteyne?
Also soone slydi hys power away: as doe a brokele potte at fresshe ys
   and gay.
Truste e raer to letters wrytten in yis: an to e wrecched worlde at fulle
   of synne ys.



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Hyt ys fals in hys byheste and ryte deceyueable, yt ha bygyled manye men, yt
    ys so vnstable,
Hyt ys raer to byleue e wagerynge of e wynde: en e chaungeable worlde
    at make men so blynde,
Wheer ou slepe eier wake ou schalte fynde yt fals, boe in hys bysynessys
    and in hys lustys als.
Telle me where ys Salamon, sumtyme a kynge ryche? or Sampson in hys strenge,
    to whom was no man lyche?
Or e fayre man Absolon, meruelous of chere? or e duke Ionatas, a welle_beloued
    feere?
Where ys bycome Cesar at lorde was of alle? or e ryche man cloed in purpur
    and in palle?
Telle me where Tullyus ys, in eloquence so swete? or Arystotel e fylosofre wi to
    hys wytte so grette?
Where ben ese wori at weren here-byforen, boe kyngges and bysshopes?
    her power ys alle lorn.
Alle eys prynces wi her power so hye, ben vanysched awey nowe in twynke_lynge
    of an yee.
The ioye of thys wrecched worlde ys a schorte feeste, yt ys lykened to a schadewe
    at may not longe laste:
And it yt drawe man from heuenes ryche blyse, and ofte-tyme make hym to
    synne and doo amys.
Calle noinge in owne ere-fore at ou mayste here leese, for at e worlde
    ha lente ee, efte he wolle yt cese.
Sette in herte in heuene aboue and enke what ioye ys ere, and us to dyspyse
    e worlde y reede at ou leere.
Thou at arte but wormes mete, powdre and duste, to enhaunce i-selfe in pryde
    sette not i luste,
For ou woste not to-day at ou schalte lyue to-morowe; erfore do ou welle,
    and an schalt ou not sorowe.
It were fulle ioyfulle and swete, lordshipe to haue, yf so at lordshype myte a
    man from dee saue;
But for as myche as a man muste deye at e laste, yt ys no worschype but a
    charge lordschype to taste.


|r3._[IX_poyntys.]

   A man at wylne for to profyte in e wey of perfeccyon and souereynly to
plese god, he moste bysylye studye to haue e maters of ise .IX. poyntys in hys
herte at folowe after:

   |r<b> Fyrste byenke e howe ou myte holde i-selfe wrechyde, foule, and
vnwori to eny benefyce of god,  Also studye howe ou myte dysplese i_selfe,
and desyre to plese god aloone.  Also desyre ou not to be holden
good & meke, holy and vertuouse, but desyre ou to be holde suche of oere
as e inke at ou art to i-sylfe; and of is knowe ou e grette goodnes
of almyty god at alle-be-hyt at man ys so vnwori and freyle for to synne
and for to offende god, ite he wolle vouchesafe for to [take] man to hys seruaunte,
and desyere man to be hys chylde: and erfor holde ou not myche at



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ou serueste god, but holde yt a souereyn goodnes of god at he wolle brynge
e to very meekenes of herte, and at ys e bygynnynge of perfeccyon & of
goodnes of man.    The .ii. poynte ys at ou be not sory neyer mys-payed
wi noinge at falle, but for synne oonly eyer for inge at ledy to synne:
But of alle maner tribulacyon and wronge, dyseses and dyspytys, study for to be
glaade, and hem at dysesen e studye for to loue specyallye, and for hem prey
to god inwardely, and of alle maner tribulacyon and woes anke god lowely and
freendly -- for certys o at god loue he bete hem and chastyse by woo of
e worlde, e which wo and dysese make man to turne to god and hate of e
worldys condycyons. And is medytacyon make a man pacyent, and wi eese
of herte to suffre anguysch and woo for goddys loue, at suffred alle maner woo
for e loue of man. The iiide poynte ys at ou studye for to loue pouerte,
mekenesse and symplenesse, and for to conforme i lyuynge to Crystys lyuynge
i lorde, and of worldly goodys haue not ouer-moche bysynesse, ne couetyse but
ereto at e nede to e sustynaunce of i body. And byenke e welle and
ofte at e more ryche and worschypfulle at ou arte: e more vnlyche ou
arte to Cryste i lord in lyuynge, and so myche more mater ou haste of sorowe,
And erfor yf ou wolte lyfe withe Cryste in blys, folowe hym in lyuynge and
conforme i lyffe to hys.     The iiiithe poynte ys at ou dyspyse no creature
seme he neuer so yuele, synnefulle and vnwori or symple, but haue rewe, pytee
and compassyon of alle as a moder wolde haue of her chylde.  And enke
and holde at e dysese and mysese of in euyncrysten ys i dysese;  And as
ou woldeste ese i-selfe, or ellys as ou woldeste at he esyd e in i dysese,
so be aboute to esyn hym.     The .v.the poynte ys at ou deme no man ne
no womman, for ou wooste not what e grace of god worche in hys soule;
but whan e seme by eny worde or dede at eny man or womman ys falle into
synne, be more sory for hys synne en for eny bodyly myschefe at myte falle
to e, and enke inwardly at more precyouse ys at soule at ys wownded wi
synne, en be alle e erely bodyes at Cryste ha made.  And erfor a man
skylfully schulde be more sorye whan he wyste hys euencrysten falle in to a
deedly synne, an he schulde for bodyly dee of hym-selfe or of enye frende
of hys, for god ys more myspayde wi gostly deee of soule, wiche make a
man to be departed from hym and from hys blysfule ende, en for bodely dee
of eny man or womman.     The .VI.te poynte ys at ou loue e go[o]d and e pro_fyte
and e worschype and preysynge of in euyncrysten as myche as of i-selfe,
and as e moder ys glade of e profyte of her chylde, so be ou glade of e
good and profyte of in euyncrysten, and namly of gostly goodys and profyte.
The .VII.the poynte ys at ou loue man neyer womman ne eny oer inge but
oonly for god, so at ou loue god for hym-selfe, and alle oer inge for
god; for god wole haue noinge euen loued wi hym; for e loue of god where
euer yt be, eyer yt ys aloone eyer yt ys souereyne. The .VIII. poynte
ys, what-euer ou doo at ou studye to haue god specyally in i mynde, & in
alle i werkys princypally desyre the worschyppe of god and e profyt of in
euencrysten. And in alle ingys and werkes bysyly be aboute for to haue god
present in i mynde and in in herte as ou ou sye hym present wi i
bodyly ye, and so drede hym and reuerence hym and loue hym as he were
euermore in i syte; for goddys seruaunte schulde neuermore enke ne speke
ne do but as he wolde do in e presens of god. For certeynly al at ou
enkeste, spekeste or doeste, god see yt as verely as ou ou were in hys
presence, ere as he sytty in heuene. And for goddys loue take hede, yf ou
arte a-schamed for to do a deedly synne byfore in euyncrysten e whiche ben
freyle & synfulle as ou arte and may not greue but i body, moche more
schuldeste ou be agaste to synne byfore i god at neuer trespased and schalle
be i domysman at e day of dome.     The .IX. poynte ys at incaas ou



|p377


mytteste come to e perfeccyon of t[h]ys poyntys, at ou knowe welle at yt ys
a grette grace of goddys goodnes at he wolle vochesafe to eue e so myche
grace and perfeccyon.  Neuereles ofte byenke e of oer manye benefetys
of god: how he ha worschyppyd i soule by inpryntynge of hys owne ymage,
and howe he ha graunted to be i foode in is lyfe, and wolle be i ioye and
i blysse in a noer lyffe.  And for encheson at ou myte not see hym in
hys godhede whylys ou arte in is worlde, erfore ofte byholde hym in hys
manhede, hongynge for e vpon e crosse, And haue sorowe and compassyon
of hym as ou ou haddeste and sufferdyste alle hys woundys and peynes in i
body, and be inwardely sory at ou myte not feele in i body e peynes at
he suffred for ee, synfulle wrecche.  ese poyntys haue ofte in i mynde,
and specyally whan ou seeste e holy sacramente of Crystys body at e masse
or on e auter; And an sey in is maner:  "Lorde Ihesu Cryste at arte
breede of lyffe, at camste oute of heuene to fede me an[d] to fulfylle me wi
ee, so graunte me at y haue noon hunger after eny inge but oonly after ee,
And so make me druncke wi i blood and of i loue at y be not a-urste
but after ee; lord holde so faste my soule and my loue to ee, at for noon
oer loue ne for synne y neuer be departed from e. Amen."
   Man byholde byfore ee howe i lyffe waste .... Man byholde on i ryte
syde howe e worlde e bygyle, Man byholde on i lyf[t] syde howe e feende
e fyle. Man byholde bynee ee e peyne at ende neuer, O man byholde
aboue to at ioye at laste euer.
   [Follows Contemplations of the love and dread of God, ed. p. 72].


4. Meditacio S. Augustini.

|r[Harl._1706.]

|r[f.81]           Meditacio Sancti Augustini.


   |r<b> 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 mercey 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 be 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



|p378


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 sholde 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:  Al_myghty
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 dredeffulle dome, he knoweth the domesmane so wytty that noone may
hyme begyle, so ryghtffulle 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 e] 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,  Mercy_fulle
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 [at] 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 quecum_que
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



|p379


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 qua_cunque
[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 thoo 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 synffulle 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



|p380


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 man_kynde.
 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 synffulle 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] com_forte
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 ther_for,
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 for_sakene
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."



|p{The_texts_of_pages_381-389_are_in_verse.}



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|r6._[The_profits_of_tribulation.]


|rA.

|r[Ms._Reg._17_A_XXV]
|r[f.62.]


   Here begynnyth a litil schort tretice that tellyth how er weren sixe maisters
asembliden to-gidur, and askiden eche oon of oere what ey myte best speke
of that myte moost plese god & were moost profitable to e peple, and alle
ey weren acordied to speke of tribulacioun.

   |r<b> THe friste maistir seyde at if eni inge hadde be bettir to eny mannis
lyuynge in is world an tribulacioun, god wolde haue eue it to his sone; but
for he say wel er was no inge better an it, erfore he af it to him, and
made him to suffre moost tribulacioun in is wrecchid worlde, more an dide
euere eny man or euere schal.      (T)he secunde maistir seide at if er were eny
man in is world that myte be with-oute spot of synne as oure lorde Ihesu Crist
was, and myte lyue here ritti eer and it were possible with-oute mete and
drinke, and were also so deuout in preynge at he myte speke with aungelis in
e eir as dide Marie Maudeleyn, it myte he not deserue in that lijf so greet
mede as a man deserue in sufferyng of a litil tribulacioun.     (T)he ridde
maister seyde that if it so were at the modir of god and alle e halewis of
heuene preieden alle for oo man, it schulde ei not gete him so myche meede
ne so greet as he schulde gete hym-silf bi meeknes in suffringe of a litil tribu_lacioun.
     (T)he foure maistir seide: We worschipe e cros for oure lord Ihesu
Crist hyng ther-upon bodili, but I seye we schulde raer and by more rit and
resoun haue in mynde e tribulacion at he suffride ther-upon for oure gyltis and
trespasis.     (T)he fife maistir seide: I hadde leuere be of myte, of strenke
and of power to suffre e leste peyne of tribulacioun at oure lorde Ihesu Crist
suffride here in ere wi meeknes in herte, an e meede or the reward of alle
worldly goodis, for as seint Petir sei at noon ys wori to haue tribulacioun
but o that desyren [it] with clene herte and wi-oute errour; for tribulacioun quen_chi
synne, and it lerne a man to knowe e priuytees of god, and tribulacioun
maki a man to knowe hym-silf and his euen-cristin, and it multiplie vertues,
in a man, and purgith hym and clensith hym lijk as fer doo golde; and what
man that meekli in herte suffri tribulacioun, god is with-inne hym and berith
at heuy charge of tribulacioun wi hym; also tribulacioun beye aen the tyme
at is lost, and holdi a man in e wey of ritwisnes; and of alle e iftis at
god eue vnto man, tribulacioun is e moost wori ifte, also it is [a] tresour
to e which no man may make comparisoun; and tribulacion ioyne a mannis
soule vnto god.     Now axi e sixte maistir whi we suffren tribulacioun with
so euel wil; and it is answerid er-to & seyd us: for re thingis. The firste
is for we haue litil loue to oure lord Ihesu Crist. The secunde is for at we
thenke litil of e greete meede and profite at come erof. The irdde is at
we enke ful litil or nout of e bittir paynes and e greete passioun at oure
lord Ihesu Crist suffride for us in redempcioun of oure synnes, and to bringe us
to his blis that neuer schal haue ende. A M E N. -- -- 


|r[In_Ms._Rawl._C_894_&c._then_follows:]


|rB. Nota de paciencia infirmatis.


|r[6_lines_of_old_Latin_text]



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|r[29_lines_of_old_Latin_text]


|rC.


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

   Da nobis domine auxilium de tribulacione,

   |r<b> "LOrd god, graunte us helpe of tribulacion, To e, soule, at art distroublid
and temptid, to e is purposed at ou schalt lerne wherof tribulacions seruen,
and [not] only at ou schalt suffre hem paciently, [but] gladlye, and comforte
the inwardly of at ou arte discomforte outwarde. For Seneca seie: Non est ita
magna consolacio sicut illa que ex desolacione extrahitur, There is none so gret
comforte as is at at is drawen oute of discomforte. Which comforte may noman
haue, but he know first the frute of tribulacion, at is to seye, but he know how
god sendith tribulacions and ordeynee heme to e prophet of the soffrers, but
if it so be that rebelnesse of frowardnes with-stonde e ordinaunce of god.
Therfor ei at knowen her defautes one at one parties, and ee profetis of
tribulacion on at oer parti, askyn to be holpyne in tribulacion, & not tribula_cion
to be put a-weye from hem; for if ei askyn puttynge awey erof, ei
askene a-yence hym-selfe, as seynt Poule dyd which asked ries e 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 er 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 noute.

   Of the first prophet of tribulacion. Capitulum primum.

   |r<b> The firste prophet of tribulacion is vnderstond at it is a trew socoure of
help sent frome god to delyuer the soule fro e handis of his enemyes, whiche
enemyes ben ese: preuy suggestions of e fende at cruel enemy, ffalse ioyes



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& richesse of the world at disseiuable enemy, vnclene lustis of the flessh
at homly enemy. Thes enemyes sleen e soule, and so mych e more (perl)osly,
at ei 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 e chyne as be wold haue kyssed hyme, and so with his swerd in at oder
hond preuyly stiked hyme. Vpone is seie seint Gregor: Yf euery fortune is
for to be drad, moch more is for to be drad prosperite an aduersite -- as schewe
opynly. And note wel at god ordeyneth all ingis in tribulacion to [e] dely_ueraunce
of his seruauntis, as he behotie be e prophet Dauid, seying us: Cum
ipso sum in tribulacione, eripiam eum & glorificabo eum, I am with hym in tribu_lacion,
I schal delyuer hym of tribulacion, and I schal glorifye hym for tribula_cion.
For als much an as god is with vs in tribulacion, we schal suffre it
paciently and gladly, for e more at tribulacion groweth to e, the more nere
god neihith to e, as e prophet seith: Iuxta est dominus hijs qui tribulato
sunt corde, & humiles spiritu saluabit, Oure lord is faste-by to hem at ben in
tribulacion of herte, and he schal saue hem at ben meke of spirite. Therfor
if the peyne of tribulacion make the heuy and greuyth the, e myt and the
mercy of god thy sauioure at is with the in tribulacion, schall inwardly comfort
the. But now perauenture ou mytest 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 an ou dedist whan ou
were in tribulacion. Here-to may be answered, at e 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 at be in castellis
besegid of her enemyes, ryt so oure lord god sendie comfort of grace to soules
at ben be-segid with temptacions & tribulacions. The secund maner of the
fellowschype of god in tribulacion may be vnderstonde by the comforte at he
sendith hem at bene in tribulacion; as the apostil seithe, I Cor. IIo: Sicut habun_dat
passiones Christi in nobis, ita habundat consolacio nostra, As the 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 [e] lyknesse of hym mekely & paciently
suffer hem as goddis seruauntis, and not as mansleers and thevis, whiche hane
deseruid at ei sufferne. And vnderstond well, at comforte of grace in tribula_cion
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 at 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 abowt mydnyt; and
an by the will ofe god he releued and bad his seruaunt preuyly, all other sclepyng,
bere hym aen; and so he did. And whan he was brout ayen thedir so feble
at he myt not stonde, but sittynge vp he seid us: "Where bene ye euill
spiritis, wicked feendis? lo I am here be e myt of god redy to withstond all youre
malice. & after es and many [othir] wonderfull temptacions: oure lord appered
to hym in wonderful lyt & comfortable. To whom hooly Antone seid: "A lord
Ihesu, where hast ou bene? good lord, where hast ou 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 ou well at comforte oweth not to
com, tyl that a place be rayed therto by tribulacion. Also we rede of Sare, the



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douter of Raguell, Tobie IIIo: Hoc autem certum habet omnis qui colit te qia
vita eius si in temptacione fuerit coronabitur, si autem in tribulacione fuerit libera_bitur,
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 at worschippith
the, god, hath this for certeyn that yf bis 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 i mercy; ou delitest not in oure per[i]chynge, for
after tempestis ou makist tranquillite, & after teers and wepyng ou sendist
gladnesse. as the prophet seith: Secundam 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 e sorrowes of tribulacion of many eris; ffor god at commyth for to
helpe & comforte, after tribulacion schal abyd with e, gladdynge i soule. And
perauenture yf ou pleineste e at ou tarrieste ouer-longe abydynge his com_forte,
as louers be wont to pleyne: here-to answerie 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 at is
moche couetyd semeth grete tariyng] to a louynge soule. an of ese tofore_seid
may be concluded at a soule discomforted in tribulacion oweth not to hold
hym-selfe ouercom of his enemyes, but rather delyuerde. Sie an at is is
sothe at tribulacions delyueren us from oure enemyes, ough so be at ei be
heuy and chargeable yet neuer-the-lesse ei schulden be suffred paciently &
gladly, with-out grocchynge a-ens tribulacions; for yf we gruche a-yence hem,
an 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.

   |r<b> The secund prophet of tribulacion is at it stoppith the malice of the fend;
for he is a-ferd to tempt e soule at is in tribulacion, for he dredith hym to
be ouercome or ellis refused. & at is figured by the frendis of Iobe, where it
is seyd, Iob, IIo: Nemo loquebatur ei uerbum, videbant enim dolorem eius uehe_mentem,
Noman speke to hym a word, ei sigh his sorrowes werne grete. The
feyned frendis of Iobe betokyn wicked feendis at wexen or troublyn soules,
which dare not com nye a soule at is in tribulacion, ne tempt it beynge
distroublyd. & not oonly tribulacion stoppith the malice of the fende, but also
ere-thorou 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 at stodyne about be spake with hem; and en ei prayeden [hym] at he
schuld tel hem with whom at he spake, and he answerid and seid: "with holy
angels at commyn to take my soule; and I prayed hem to byd[e] a while, at I
schuld suffre more pennaunce; and ese wordis I-seyd, e spirit passeth with
gret lyt, all ei felynge a wonderfull swete sauoure. Note well at ere is no
perell in tribulacion of temptacions so at ou answere not to hem by dilectacion or
consentynge, as e spech of ane opyne cursed man noyeth not but yf ou answere
to hym. at is figured in holy wrytt where it is seyd, Ysaie XXXVIo: Mandauerat
enim rex Eechias ne populus responderet blasfemijs Rapsacis, Kynge Eechie
commaunded at e peple schuld not answere to the blasfemis of that tiraunt



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

   Of the thrid prophet of tribulacion, Capitulum tercium.

   |r<b> The thrid prophet of tribulacion is at it purgie the soule. But it is to wit
at ther bene V. maner of materiall purgyngis. On is purgynge of mannys body
for corrupcion of humoris wicked; & at is in two maners: one ys be medi_cinable
drynkys, a nother be crafty blood-lettynge. The secund purgynge ys of
metal, as gold be e 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 us 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 is
medicyne of tribulacion sent to the fro god, for he is a wise leche and knoweth
all i preuy syknesse & how much ou maist suffre and how much ou nediste,
for he sendie the no thynge but at at is profitable to the. And he
hae tasted and assayed and drunke afore the, not for hym-selfe but for i
purgynge he suffred e passione of deth; wherof he seyd to the apostellis Iohn
and Iamys, Mat. XXo: Potestis bibere calicem quem bibiturus sum, Mow ye drynke
e passione at I schal drynke? an sith this wise lech hath dronke this medicyn
for i loue, drynke ou 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 e
inke it bitter, clepe i lord god vnto i 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 dis_putynge
or rebellyone or grucchynge. But now be wel ware: for as some-tyme
e prophet of the medicyne is letti[d] and worchith the contrary to corrupcion,
not for the defaute of e medcyne, but for e euel disposicion of hym at
receyueth hit, so in the same wise the prophet of tribulacion is lettid of purga_cion
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 at he was visettid by tribulacion, the more his rebellious herte encresyet
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 e
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 rytful man is the veyne of lijf; for the ryghfull
man in the begynnynge accuseth hym-selfe, at 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



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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 anke
e 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 at I haue. Lo here ou
maist vnderstond by this pharase a false feyned and a prowd confession. Sed publi_canus
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 ien 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 vnrytwisnes, and ou haste foreuen
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 an the smytynge of the blood-yryne may
be suffred the more esily; so it is spedful afore tribulacion at the hert be hett
with parfite loue and charite, at 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 at
afterward ei werene gladd and yedyn Ioyinge for ei were maade worthi to
suffer tribulacion, angre and repreue for the name of Ihesu. The which afore at
tyme were so dredful at ei fleddyn aweye fro hym and som forsokun [hym],
as Petir - at was prince of the apostilles - for fere of a woman swore at he
knew hym not, the which after [e] commynge of the holygoste dred not the
cruell turment of Nero the emperour, but paciently and gladly suffred to be cruci_fied
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 mettallis,
and purgith hym of ruste and fylth, and makie hire faire and clene: so tribula_cion
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 at 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 at
passith by fire. And note at 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 -- at 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 bryt; so is the soule purged by tribulacion from vnclennesse
& comforted with gostly lyt. And as a knyfe at is not vsed, abydynge in the
sheth draweth ruste: so doth the soule with-owte excersise of tribulacion, desireth
vnclene luste; as we redyne of Dauid, IIo Reg. IIo, [at] whan he was with-owt
tribalacion of werrynge with his enemyes, fell into auoutrye with the wife of Vry
at wori knyt, & after into homicide or manslauter. erfor seie e prophet
Ieremye: Fertilis erat Moab in diebus adolescencie sue, & requieuit in [fecibus] suis:



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Moab. e 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 lyt,
or els may it neuer com to haue of hym that blissed syt whereof it is seide
Mat. Vo: Beati mundo corde quoniam ipsi deum videbunt, Blessed bene ei at bene
clene of hert for ei schull se god.  The thrid maner of purgynge at accordyth
to tribulacion, is of trees, as cuttynge of vinis, or wedyng of vnfrutefull braunchis;
wherof Crist seith, Iohn. XXo: Omnem palmitem in me non ferentem fructum,
tollet eum, & omnem qui fert fructum, purgabit eum, ut fructum plus afferat,
Euery vyne-braunche at bringeth forth no frute in me at am a warre vyne,
my fader, at is a tilier, schal kut hym of and cast hym a-weye, and at braunche
at beryth frute he schall purge hym, at he may bringe forth more frute. By
this vyne may be vnderstonde mannys herte, bi tho humoris is vnderstond affec_cion
or loue, and by vnfrutfull braunchis bene vnderstond flesshly lustis, vnordinate
loue of creaturis, carnall affeccions of kynred, and worldly richesse. When e
humoris of a vyne or of a tree is spred aboute vnto ouer many vnfrutefull
braunchesse, hit bringeth fore the lasse frute or ellis none; erfor it longith
to a wise tilier or to a good gardiner to cut of es vnfruteful braunches, at the
vyne or the tree may brynge forth the better frute and the more. Right so
almyti god, which is a wise tilier & a souereyne gardiner, cuttie a-wey vnclene
lustis of e flessh with the knyfe of bodyly siknesse, he cuttee a-wey vnordinate
loue of creatures with the hoke of aduersite & tribulacions, he cuttith a-wey
carnall affeccions of kynred with e swerd of dee, & he cuttie a-wey worldly
riches with is irone rodde, as with brennynge of fyre, drenchynge of water, rob_byng
of theves and such other. On all these maners doth god chastice and
purge by tribulacion, ffor he wold at 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 at lenee to a fallynge inge, nedis with at
fallynge he most fall.
   The foureth maner of materiall purgynge at acordie to tribulacion, is of
corne, as by betynge or thresshynge with a flayle, to departe e corne fro e
chaffe; wherof seith seith 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 seruie to yren, so seruith tribulacion to
e rytful man. As we rede at the angel Raphael seid to Tobye, Tobie XIIo:
Et quia acceptus eras deo, necesse fuit ut temptacio probaret te, And for ou were
acceptable to god it was nedfull at tribulacion schuld preue the. For as betyng
of a flaile constreyneth the corne to departe fro the chaffe, so tribulacion con_streyneth
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 e 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 con_querere
de flagello tribulacionis, si vis habere purum granum, & reponi cupis in
celo vbi non nisi purum granum reponetur, Pleyne e not of e fleyle of tribu_lacion,
if ou wilt haue clene corne of concience, & if ou wilt coueit to be in
e garner of e blisse of heuen into e which ou maist not com till ou be
clene purgied. Be well ware: for as corne at 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 at hertis which arne grene in begynnyng of conuer_sion
and moiste in carnall affeccions, which hane not assaid e profet of tribula_cion,
be not departed from e fals frendship of hir enemyes, but rather cleuen
to hem as ou ei wold be comforted by hem; ffor when god sendie us
visitacions for to purge e soule at he louyth, be it be bodyly siknesse or by
losse of godes at ben temporall or aduersite of enemyes or eny other temptacion



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or heuynesse, anon e herte rennyth all aboute to seke comforte of his fals
frendis, & it hath grete dred ere as is no nede, as e prophet seie: Ibi ceci_derunt
timore vbi non erat timor, Thei fellyne doun for dred ere as no dred
was. Hit may be clepid a cursed comforte at is sett raer in a creature an in
god, ffor e prophet Ieremie seith, Ieremie XIIIIo: Maledictus homo qui confidit in
homine, & ponit carnem brachium suum, & a deo recedit cor eius, Cursed be at
man at tristith in man, & he at settith any creature to be his strength, & he
at departie his herte from god. But it may be clepid a blessid comforte at
is sett in god, as e same prophet seith: Benedictus uir qui confidit in domino,
& erit dominus fiducia eius, Blessed be at man at tristeth in oure lord god, &
oure lord schalbe his trust. And at 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 e kynge at sent messangers to Belsabub e
feend of Acharon to haue comforte & councell where he schuld escape e tribu_lacion
of siknesse or no; & god sent an angel to Hely e prophet & bad hym
sey to Ochosi: "For ou hast sent messengers to aske councell of Belsebub e
feend of Acharon, as ou er were no god in Israel of whom ou myteste
asken councell & comforte, erfor ou schalt not go oute of i bed at ou
yedist vpon, but ou schalt dye erin. Also that we schuld not loue e world
ne truste worldlye ingis, seint Iohn biddith, Io Ioh. IIo: Nolite diligere mundum
neque ea que in mundo sunt, Will ye not loue e worlde ne worldly ingis.
   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 e soule at he louee 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 persecu_cion
or slaunder of euell men and enemyes, some-tyme for lackynge of noble
kynred or by the deth of feythfull frendis; and erfor suffre paciently the prophet
of is pressoure, yf ou wilt be brout into Cristis blessed seller, of which is
seyd Cant. IIo: Introduxit me dominus in cellam suam vinariam, The lord e
kyng hath brout me in to his wyne-seller. Herto accordith seint Austen & seith
at holy martires were so pressid be tribulacion in is present lyfe, at e bodyly
mater lefte in the pressoure of is erth, but e precious soules were resseyued
vnto the seller of euerlastyng blesse. Gruch not an ayence god if he haue put
e in his pressoure of tribulacion; for he hath asayed it afore the, as Ysaie the
prophet seith in the person of Crist, Ysaie lXIIIo: Torcular calcoui solus & de
gentibus non est uir mecum, I alone haue tred e pressoure of tribulacion & no
man is with me of folkis. And at he seith, not "no woman", for at blessed
woman moder & maide oure lady seynt Mary abode with hym in full feith when
all o apostilles fled from hym, & was redy to suffre deth by compassyon of hyr
son, as e prophet Symeon seith, Luc. IIo: Et tuam ipsius animam pertransibit
gladius, The swerd of deth schall passe thorow thyne owen soule. Now an sith
is is soth at oure lord Ihesu Crist hath seyd is pressoure of tribulacion and
that blessed lady his moder mayd Marye, what so euer ou be at feliste e in
is pressoure of tribulacion, take it mekely & gladly, praying with e prophet Da
nobis domine auxilium de tribulacione, Lord graunte us helpe of tribulacion.

     Of e IIII=th= prophet of tribulacion. Capitulum quartum.

   |r<b> The IIII=th= profet of tribulacion is at it lytneth e to haue e knowynge of
god, in which is perfeccion & e profet of mannys knowynge; e which seynte
Austyn desired seing in the boke of answers to hym-selfe -- libro soly-loquiorum -- 
thus: "Wold god I schuld know e, lord, wold god I schuld know the the!" And also
it is writtun in e boke of Wisdom, Cap. XV: Nosce te iusticia est consummata,



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To know e, lord god, it is fulfilled ritwisnes endid. To this knowyng 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 e 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. Dauid IIIIo, of this we haue 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 life up his ye to his maker
of hole herte, his witt was restored to hym aen & he knew god at chastised
hym in tribulacion; as is the maner of children, when ei felen scharpe strokis
of the rod, ei lifte up her yen to hym at smytten [!] hem, for ei wolden at
he schuld turne his face to hem by pite & compassione. Now an, ou lowly
soule at arte vnder e rod of tribulacion, considre & know wele at e 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 oer; on e 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 e thevis, & died e
schamfullest deth at the Iues cowde ordeyne for hym; and after at he was
resen fro deth & yed vp vnto  heuen, he kept his woundis as for tokynnes, at
ou schuldest know wel at he wold haue mynde of e, as he seith by the
prophet Ysaie, Ysaie XlIX: Numquid obliuisci potest milier 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, at sho
haue no mercy of the sone of hir owen body, and oue sche foryete her child, I
schal neuer foryete e; lo I haue writtyn the in my handis, -- at is, in all my
woundis whiche I suffred for love of the. Sithen it is so at he kepith e
shewynge of his woundis as for a tokyn of love to haue mynde on the, why
shuldist ou not be glad when he sendith to the such tokyns of loue as he toke
here for the, for he wold ou 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 ou hast, clepyng e & warnynge
e to haue mynde on hym. But now perauenture ou wilte sey at such tribula_cions
ar not most necessary to clepe e 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 noinge ellis but warnyng
or clepyng to com to hym. To this may be answerid: All-ou e 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,
at it draweth ine herte rather to haue mynde on the yeftis an on e yeuer;
wherfor he pleyneth to e prophet seying: Expandi manus meas & non erat qui
respiceret, I haue spred oute my handis, at is, yeuyng benefettis, & ere was no
man at 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 &
ei pursuen after rewardis, fro e most to e leste; But ther bene few or ellis
none at beholdyn, mekely knowynge the euer of hem. Also perauenture ou
woldist sey: all-ou 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



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

     The fyfte profet of tribulacione. Capitulum quintum.

   |r<b> The fyfte profet of tribulacion is at it reuokith or bringeth e to e knowynge
of i-selfe. For at hert at hath not put a-wey fer from hym worldly veyn_glory,
may not trewly fele ne know hym-selfe, for at hert hae not verry
knowynge of lit; wherof e prophet Dauid seith: Lumen oculorum meorum, &
ipsum non est mecum, Lyt of knowynge ere is of myn yen, but at lyt is not
with me, [Wo] vnto hem at dispendyn hyr lyt of her knowynge in veyne ioies
& worldly ingis, & noing kepyn to knowen hem-selfe, at ben not with hym_selfe;
for e more at e soule loueth & desireth vayne ioyes & worldly pro_speritees,
e more ferther he draweth fro knowynge of hym-selfe, & erfor seith
seint Gregor: As he at is be-seged with enemyes dar not go fer oute but he is
constreined to turne aen for dred, so tribulacions constreynen e hert to turne
into hym-selfe, & e mo aduersitees at ben aboute hym, e fewer he hathe of
rennyngis-oute fro hym-selfe. Than it is a blessed aduersite at bringith e to
i-selfe & makith e, at ou hast mysgo, to turne a-yene. Wherof it is seid
Exodi XIIo: Maneat vnusquisque apud semetipsum, Dwell ech man with hym_selfe
 -- at 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 nout,
ryt so e herte at dwyllie or abydith not with hym-selfe. Wo to at herte
at renneth from hym-silfe all abowt like as doth a iaper or a iogiller vnto
oer mennys howsis, for e more he syngith & iapith & ioiee in oer mennys
placis, e more cause he fyndis in his owene place of sorrow & of wepynge;
so the more at e herte delyteth hym owtward in vayne inkingis & worldly
ioyes, e lasse he fyndeth in hym-selfe wherof he schuld be comforted. Therfor
tribulacion is well necessary to e 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 ou my soule vnto i reste. & also oure lord god, hauynge
pyte of at soule at hath for-wrappid hym-selfe with worldly ingis, seith thus:
Reuertere reuertere, sunamitis, reuertere reuertere, ut intueamur te, Turne aene,
turne aen ou wrecchid caitiffe soule, turne aene turne aene, at we may
be-hold e; at ou behold i-selfe with e eye of concience, & at I mowe
be-hold e with e eye of mercye. O ou soule at arte distroublyd in aduer_sitees,
suffer e to be reuoked to knowynge of i-selfe by tribulacion; and namly
for at tribulacion byndeth or knytteth to e i maker, whom wicked & large



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fredom of e world hathe lettun rynne longe louce fro i-selfe. Wherof spekith
e prophet us: In funiculis Adam traham eos & in uinculis caritatis, I schal
drawe hame in e smale cordis of Adam & in e bondis of charite. ese 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 e 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. erfor ou at art streyned with
es cordis & bondis of charite, suppose not at ou arte defouled or forsakyne,
but raer maad fayre & chosyn of god, all-ou ou haue not all at ou askist;
ne trow not hem at be not streyned with ese bondis to be in verry liberte,
ou ei han at ei asken; for like as e lech whan he graunteth to e sike
all at he desireth, it is a certeyne signe of deth, ryt so the false fredom of
this world is a certeyne signe of p[e]rechinge. For e more frely ai desyre &
fulfillen her owen desire with-oute tribulacion, the rather ei fall down vnto hir
dampnacion. Therfor ou sely soule at art troublyd, yf ou wilte haue god to
e merciable, suffre e to be restreyned with es bondis of tribulacion, which
come from god. Wherof oure lord seyd to e prophet Eechiel: Ecce dedi uin_cula
mea super te, Lo I haue eue my bondis vpon the. Be is is vnderstond
at bondys of tribulacion bene yeftis of god, & e more tribulacion is, e strenge
hyt byndeth thy soule to god.
   Also e prophet of tribulacion is at it spedith the wey to god; ffor als
many tribulacions as ou hast, so many messengers god hath sent to the at
ou schuld haste to hym & not lett be the weye. Whereof seith the prophet:
Multiplicate sunt infirmitates eorum & postea accelerauerunt, Hir seknesse were
multiplied & afterward ei hastest hem to god. Hereof seynt Gregor seith:
Disesis at oppressen vs, to haste to god compellene us. Suppose ou not e
benefette of tribulacion to be disese; for it delyueryth e from a greuouse presone
& hastith i weye to the kyngdom of heuene, as it is seid Ecci. 4o: De carcere
cathenisque interdum quis introducitur ad regnum, From preson & from yron
bondis oer-while a man is brout into a kyngdom. is preson is called all at
e herte loueth inordinatly in is world; ese irone bondis arne such ingis at
wicked affeccions bene boundyn too. Oute of is presone god delyueryth many
oone by tribulacion, as when he putteth a-weye from hem such ingis as ei
loue inordinatly; and at is fygured be seint Peter at 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 i brother, at cam owte of at
same syde at ou cam of, or ellys generally all o at arne alyed to e by
kynred or by affynite. For when enye of these or all which be lawe of nature
out to be i frendis, is contrarious to e, or elys is taken fro the by deth or
elly[s] by ony other maner, vnderstond ou art smytte in the syde, for at ou
schuldiste go oute of the preson of inordinate loue, & sett in herte only in god
at may not fayle e. But take good heed at as Peter pleyned not vpon e
smytynge in his syde, so ou 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 & i brother wounded in the syde for i loue, & ou
schalte suffre it e more esily, as a trew knyt when he seeth his lordis woundis,
he felyth not his owen woundis. Therfore refuse not i lordis messengers at
commyne & clepe e with hym & constreyne e to haste toward hym; for he
at refuseth e messengere, refuseth his lord. Whan is a messengere refused?



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

     Of the VI profet of tribulacion. Capitulum VIm.

   |r<b> The sixte profet of tribulacion is at it is a efte in payinge of i dettis in
which ou art boundyn to god, whom ou may not flee ne disseiue ne hyde
noinge fro hyme ofe i dettis. These dettis bene pennaunce which ou owest
for thy synnes; & oue euerlastyng pennaunce be det for on dedly synne by
the rytwisnesse of god, neuerthelesse by his mercy it is chaunged in to temporall
pennaunce by contricion & confession, & ferthermore it is for-yeuen by satis_faccion.
& 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 a_compted
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
inge of a lytyll value to be worth or sygnifie an hundrie pound of gold or
syluer, so tribulacion of lytill tyme, with pacience receyued in is present lyfe,
delyuerth e from euerlastynge tribulacion of e peynes of hell & bryngeth e
into euerlastynge blisse of the rich kyngdom of heuen. Wherof we hane ensample
of the efe at hynge on Cristis ryt syd, at, when he suffred e tormente of
e crosse & was bound by du det of syn to peyne of hell, he, hauynge contri_cion
of his wickidnesse, in at same oure turned hym to [his lord & seyde: "Lorde,
when ou comest in to i kyngdom,] enke on me": & anone he was vnbounde
& delyuerd from all e dette of peyne & herd e swete voice of Crist seiyng to
hym: Amen dico tibi, hodie mecum eris in paradiso, Sothly I sey ou schalt to-day
be with me in paradise. Wo to hym at noinge payeth of his dette in is
lyfe, but addith syn ypon syn; wo to hym: of large expencis at he makith he
schalbe constreyned to com to streyte accomptis. Soely such as hath leued
euer with-oute acomptis, must pay for her dettis euerlastynge payne in hell with_owte
any relese. er schullen wepe many marchauntis at in is lyf lawhen &
ioyen; wherof it is seyd in e boke of Apocolipsis: Mercatores terre flebunt,
Marchauntis of e ere schullene wepe. Marchauntis of the erth, arne o at
sett all er out & her loue on erely ingis; which shullen wepe bitterly, ffor
god schall schew her marchaundyse to all the world. But marchauntis of heuen,
ei schullene lawe & enioye, for ei 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 er bene at byen much inge with lyttill price,
at is to seye, pacience in tribulacion of this present lyfe, at god receyueth for
i gret dette, for it is communly seid: "of an euyll payer men receyueth otis for
whete". & oue it be so at ou 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 inno_cencia
que cito innocenciam perderent, nisi ea tribulaciones p[reseru]arent,  Many ben
innocentus the which schuld lese innocensi, bot yf tribulacion preserue hem.
Therfor ou soule at fyndest e bounde in dettis, or ou at dredist e pay_ment,
suffer paciently tribulacions as longe as tyme indureth, hyt payeth to god
for in dettis in the which ou arte bounden as by an oblygacion. For ou
all e tribulacion[s] of is world weryne to-gyder, ei myt not be lykened to e
leste payne of tribulacion of hell. Ne all e tribulacion[s] of erth be not in com_parisone



|p402


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 is tyme to e blysse at is to come
at schalbe shewed in vs. Vpone is 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 e syne at is foryeuen us, to
e present grace at is yeue[n] us, [&] to blisse commynge at is be-hyt vs.

     Of e seuenth prophet of tribulacion. Capitulum septimum.

   |r<b> The seuenth profet of tribulacion is at it spredith a-brode or opynneth in
herte to receyue e 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-myty god makith of euery creature, & ordeyneth
tribulacion to sprede or open the soule to put er-in eftis of his grace. Wherof
seith the prophet in e salme: In tribulacione dilatasti michi, In tribulacion thou
hast spred abrode e herte, in suffrynge paciently & e more gladly eftis at
oure lord god putteth therin graciously. & considre as e more [pre]ciouse metall
is more ductible & obeyinge to e strokis of e goldsmyth, so e more prec[i]ouse
& meke herte is more pacient in tribulacion. & all-ou e scharpe stroke of
tribulacion greuously turmentith e, yet comforte e, for e goldsmyth, almyti
god, holdynge e hammer of tribulacion in his honde, knoweth full well what
ou maist suffre, & mesureth his smytynge after i freel nature. Ne will not ou
be an 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 ou not be as an oold fryinge-panne at for frelte of a lytill stroke [al
to-breste in mannys brekynge; right so farin frele & impacient hertis in tribula_cion,
by a litille stroke] in temptacion of assayinge ei fall in to many gret
harmys of apayrynge. Therfor suffre with good will tribulacion to worch his crafte
in e; for so byddith Salomon Ecci. IIo: Sustine sustentaciones dei coniungere [te]
deo, & sustine ut crescat in nouissimo uita tua, Suffer e berynge -- vp of e
helpis of god to ioyne e to god, & suffre, at i [lyfe] increce at i laste
ende; as who seith: Suffer tribulacion in is world for god, for whi god suffred
many for the, & yeld hym somwhat e whyle of his seruyse; & what tribulacion
he putteth to the, take it mekely, & know well at he woll not charge e ouer
i myt, as seynt Poule wittenessith, ad Corinth. Xo: Fidelis [est], deus, qui non
pacietur vos temptari super id quod potestis, Sothly god ys full trew, at schal
not suffre you to be temptid ouer at ye mow suffre. Therfor suffre tribulacion in
such maner, at i lyfe increce at e laste ende; for er-by ou schalt leue
after ou hast made ende in is world.

     Of e VIII profety of tribulacion. Capitulum VIII.

   |r<b> The VIII profet of tribulacion is whereby god shettith owte of the soule all
worldly comfortis at bene here-benethe, & constreyneth e to seke heuenly
comfortes at bene above. As an erthly lord, whan he wyll sell hys wyne, for_byddith
all oer to open her tauernes, till at he haue sold his: so oure lord
god som-tyme forbyddyth erthly comfortis, at he may brynge forth hys comforte.
& at 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



|p403


bestis of the feeld bene as drye erth desyrynge reyne, ey loken vp to the, for
e wellis of watris ben drye. The bestis of the feld ben clepid affeccions &
flesshly desyres, the wellis of e water be clepith a worldly comfortis; erfor
whan e erthly confortis faylen in aduersite, an is e 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 e hert fynt gretter bitternesse in inward ingis.
But now by these ingis ou maist sei: "[Of] at I am not sory at e tauerne of
erely comfortis is not opyn to me, but for e tauerne of heuenly comfort is so
longe shit fro me, for neer hyer ne lower I fynd no comforte. To is may
be answered us: ou owest to haue gostly comforte, yf ou besy the desyrynge
& sekynge, for er is more myrth in the desyrynge & sekynge of god an [in] delytinge
in hym; for whi e more ou desirest & sekyst god, e more comforte he schal
brynge e, & e more swetnesse ou schalt fynde in hym, as mete sauereth more
to an hungry man an to an vnhungrye man; & wit ou well at heuenly com_fortis
schul not longe be deferred, yf worldly comfortis be shette owt by tribula_cion,
yf ou aske desyryngly & seke besylye, as Salomone seyth: Desiderium
suum iustis dabitur, To rytwismen schalbe euen her desyre &c.

     Of the IX=th= profet of tribulacion, Capitulum nonum.

   |r<b> The IX profet of tribulacion is at it putteth e vnto the mynde of god, &
e more e tribulacion be, e more he impressith e in his mynde. Not for at
god foretteth e or eny creature, e which seie & knoweth all e preuyte of
e herte, but for at scripture seith god foryettith a man at tribulacion ys not
euene to; ffor hym at he sendyth tribulacion he hath in mynd, euynge goostly
comforte & incresynge of grace. Therfor O ou good soule, ef ou wilt be
put in e mynde of god in whoes mynd is in helth & i saluacion, in whoes
foryettynge is in harme & i dampnacion, leren erfor to suffre paciently aduer_sitees
& tribulacions, & in i suffring inke mekely in god, & he eftsons schall
inke mekly on the & merciably; for a trew frend inketh more frendly on his
frende at is in disese, an yf he were withowte desese. In figure here-of oure
lord seith Exo IIIo: Vidi affliccionem populi mei qui est in Egipto, & clamoerem eius
audiui, I haue seyen the desesis of my peple at is in Egipt, & I haue herd hyr
cryinge for e duresse of hem at bene ouerseers of e werkes, & I know her
sorrow, & I haue goo downe to delyuer hem from e hondis of e Egipcions,
Therfor all-ou e Egipcions, at is to sey euell men or enemyes. turmentyne
& desesyn e, be ou comforted, for e merciable beholdynge of god in i disese
much more avayleth the; as we redine of Dauid, II Regum XVIo ffleyng from his
sone Absolone, at Semey, which was Dauid his enemye, cursed hym & spake
euel to hym & seyd: Egredere egredere, uir sanguinum & uir Beliall, as who
seith go i weye go thi wey, ou mane of synnes & ou man of Belyall; and
Abisay, at was Dauid is frend, seynge is 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 e commaundement
of god; perauenture god will be-hold my desese & yeld me good for his mysseyinge
& cursynge is same daye". Considre in is at Dauid wold suffer e mysseyinge
or e cursynge of is aduersarye, at he myt gett e blissynge of god; an
loke how much ou desire[st] e blessynge of god, suffer so much paciently e
mysseyinge or cursynge of e aduersarye, ffor pacience, of euell mennys cursynge
disserueth to haue goddis blissynge. & at is tokened where it is seyd Dauid IIIo:
That the angel went doun with Aarye & his felowes in to e forneis, & he
made e myddes of the forneis as a blowynge wynde of a dewe; but e flame
brent e kyngis mynisters at hett e forneis, but sothly e fyre touched not ne
greued hym in any maner. Lo here ou mayste see at e fire not oonly brente



|p404


hir fomen; but also it refresshed hem; be which is vnderstond at Crist is present
with hem at be in tribulacion, & yeueth hem refresshynge in desese, & blessith
hem at ben mysseyde or cursed for his name. Therfor yf ou desyre refresshynge
in tribulacion, & in enemyes to he brent, suffer paciently tribulacions, for in
tribulacion god is with e, & fro tribulacion he schall delyuer the, & for tribula_cion
gret meed he schall yeld the. Of thes thre spekyth e prophete where he
seith us: 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.

   |r<b> The X profet of tribulacion is at it makith i praier to be herd of god; ffor
it is note e maner of god to put awey the praier of hym at is in tribulacione,
but rather mekely to here his prevy praier. Wherof seith Salomon: Ecce depreca_cionem
lesi exaudiet, Lo oure lord schall here e praier of hym at is hurte. Sothly
god smytyth & chastiseth many men & sent hem tribulacion, for to compell hem
to aske or to cry mercy, & at ei schuldy[n] opyne hyr mouthes to god in tribula_cion
for to aske help, which hadden schett hyr mouthes frome hyme in prosperite.
Wherof seith seynt Austene at god sendith tribulacion to some men to styre hem
to aske at he woll graunte. In e persone of such seith e prophet: dominum
cum tribularer clamaui, et exaudit me, When I was in tribulacion, I cryed to
oure lord, & he herd me. & oue-all it hap at in prosperite ou prayest god,
at prosperite schull not make e to slowe, yet neuertheles it makyth the sume_tyme
both insolente & slowe, so at i prayer in prosperite is not so spedfull as
it [is] in aduersite. & all-oue aduersite occupye so much in hert at ou enkest
at it hath none entente ne deuocion lyke as it had in prosperite, yet at same
aduersite makith i prayer more precious. And sothely all-oue tribulacion
oppresse the so moch at ou maist not open i mouth to crye to god, certeinly
thi tribulacione crieth and prayeth to god for e, so at ou haue pacience; for
as seith a gret clerke, Magister Petrus, of Lazar, That als many woundis, so
many prayers or cryers he had to god: ffor when Laar stilled with his mouth,
his woundis cryeden to god for hym. Wherof oure lord seyd to Cayme at 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 an ite
schewyth at tribulacion makith the prayer e more preciouse & e 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 schal geve me
myn askynge, & who schal graunt me at I abyde? god at began me, he comforte
me, louse he his hondis, & cut me vp, & at be to me comforte at he turmen_tynge
me spare not my sorrow. Note well at Iobe, which had lost his posses_sions,
His sonnes & his douters, & all his body was smyten with woundes of
leper fro e sole the fote vnto e ouer-parte of e heed, & was repreued of
his frendis & scorned of his wyfe, he desired in none other inge comforte, but
at god schulde not spare hym. Yf ou aske what perteyneth [it] to his delyueraunce,
hit may be answered us: he asketh his ra affliccion, or turmentis, for his turmentis
wer paymentis of his dettus; [as] it is vsed in som place at 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 ou aske where-in was [the] comforte of this
Iobe when he asked to be turmentyde: Seynt Gregor answeryth & seith That god



|p405


spareth sum men here in is world, to turmente hem afterward, & som men he
turmentith here which he afterward [wil] spare. The comforte of Iobe was, at
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 ing, & erfor is same Iobe, at askith at god schuld not
spare hyme here in is world, asked in a nother place and [seid]: Parce michi
domine, Lord spare me in tyme commyng. Therfor at god spare e in tyme
commynge, suffer paciently here in is 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.

   |r<b> The XI profit of tribulacion is at it kepie & norissheth e herte. Sothly
ryt as fyre is kept in asshis, rit so e hertis of e frendis of god arne kept in
tribulacion. Therfor oure lord commaunded Exodi, quod tabernaculum saccis
silicinis cooperi[re]tur: at e tabernacle of god schuld be heled with heren sackis,
and goddis rich vessellys of gold & siluer a-yence wyndis & reynes; in tokenynge
at vertues of goddis seruauntis, & namly mekenesse, ben kept in aduersite of
tribulacion. For tribulacion inforceth the herte to enke on e 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
at mete is turned into mylke to norissh the chyld, so Crist, at in holy chirch
is clepid oure moder for e gretnesse of hys tendyr love at he hath to vs, he
chewed for vs bitter paynes, hard wordis, repreves & sclaundrys, with bitternesse
of his passione at he suffred for us. To noryssh us & strengh us gostly by en-sample
of hyme to suffer tribulacions & aduersitees of is world. As wyne at
is clensed orrow a bage-ful of spicis, chaungith his owen sauoure, drawynge to
hym the sauour of e spicis, so a man suffrynge tribulacion oweth to clense hyme
by the blessed body of oure lord Ihesu, considerynge e passyon at he suffred
for hym; & so schul it be swete & tollerable, at to-fore semed full bitter &
vntollerable &c.

     Of the XII profett of tribulacion.   Capitulum duodecimum.

   |r<b> The XII profet of tribulacion is at tribulacion is a certeyne tokyne of loue
at god hath to hem at [it] is sente to. Wherof be seith: Quos amo, arguo &
castigo, Hem at I loue I vndernym & chastiseth. & also Salomon seith Ecci.:
Qui diligit filium, assiduat ei flagella, He at loueth his sone, he scorgith it ofte_tymes.
Whereof seith seynt Ierome: Summus pater Ihesus Christus filios suos semper
sub aliquo flagello uel uirga retinet, ut quando eripiuntur ab vno, sub alio capiun_tur:
Oure sauyoure fader Ihesu Criste kepith euer his children vndyr a scorge or
a rodde, & whene ei bene delyuerd of oone ei bene cawt 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 be will at no mane perisshe, but he
will at all men be saafe. But euell men & wicked at leuen hym not ne louyn
hym notte, e 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 at now ben departed
abowt in all is world, than schulbe gadered to-gider & abyde as in her owen
place; as oure lord seith Deuteronom XXXIIo: Congregabo super eos mala, &
sagittas meas complebo in eis, I schal gader to-gider euell ingis vpone euell



|p406


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


|r7._(The_boke_of_the_craft_of_dying].

|r[Ms._Rawl._C_894.]


     Here beginneth the boke of crafte of dyinge.

   |r<b> FOr as much as e 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 reli_giouse
men & deuoute personys semith wonderfull harde & ryt perlouse & also
ryt ferefull & horrible: erfor in this present mater & tretis, at is of the crafte
of dyinge, is draw & conteyned a schorte maner of exortacion for techynge &
confortynge of hem at bene in poynt of deth. This maner of exortacion ought
sotely to be considryde, notid & vnderstond in the syght of mannys soule, for
doutles yt is and may he profitable generally to all cristen men & women to
haue e crafte knowynge forto dye well.



|p407


     This mater & tretis conteynee VI partis:

   |r<b> The firste is [of] commendacion of deth, & of cunnynge to dye well. The secunde
conteyneth e temptaciouns ofe men at dyene. The thrid conteyneth e inter_rogacion
at schuld be asked of hem at bene in her deth-bed while ei may
speke and vnderstond. The IIIIth conteyneth ane informacion with certeyne ob_secracions
to hem at schulden dye. The fyfte conteyneth an instruccion vnto
hem at schulden dye. The VI conteyneth praiers that schulden be seyd vpone
heme at bene adyinge of sum man at is abovte heme.

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

   |r<b> Thoue bodyly deth be most dredfull of all ferefull ingis as the philosopher
seith in the thrid boke of Etikis, yet spirituall deth of e soule is as much more
horrible & detestable as the soule ys more worthy & more precious an e body,
as the prophet Dauid seith Mors peccatoram 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 syt
of god, what maner of bodyly deth at euer thei dye. & ou schalt vnderstond
also at a not only the deth of holy martires is so preciouse, but also e deth
of all other rytfull & [good] cristen men; & ferthermore doutlesse e deth of all
synfull men, how longe, how wicked & how cursed ei hane bene all her lyfe
be-fore to her laste ende, & ei dye in e state of verry repentaunce & contri_cion
& in e a verrey feith & vnite & charite of holy chirch, is acceptable & pre_ciouse
in the sight of god; as seint Iohn seith in e apocalipse: Beati mortui
qui in domino moriuntur, Blessed be all ded men at dien in god. & erfor god
seith in the fourth chapter of the boke of Sapience: Iustus si morte preocupatus
fuerit in refrigerio erit, A rytfull man oue he be hasted or hastyly or sodenly
dede, he schalbe had to a place of refresshynge, & so schal euery man at dieth,
yf it so be at he kepe hym-selfe stably & gouerne hym wisely in e temptacion[s]
at he schall haue in the agony (or stryfe) of his deth as it schalbe declared
afterward. And erfor of e commendacion of [e deth of] good men only, a wyse
man seyth us: "Deth is noing els but a goynge owt of presone, & endynge of
exile, a a dyschargynge of a heuy bordone at is e body, fynysshyng of all infir_mytees,
escapynge of all perellys, distroynge of all euell ingis, brekynge of all
bondis, payinge of dette of naturall dutee. Turnyng aen into his contree, &
entring into blisse & ioye". & erfor it is seyde in e VII chapter of Ecclesiastes:
Melior est dies mortis die natiuitatis. The [day] of mans deth is better an e
day of his birth -- & is is [to] vnderstond oonly of goodmen & e chosyne peple
of god, for to euel men & repreuable neer e day of hir byrth neer e day of
her deth may be callyd gode, & erfor euery good parfit cristen man, & also
euery oer mane oue he be vnparfite & lat conuerted fro synne, so he be verryly
contrite & beleuyth in god, schuld not be sory ne troublyd neer dred e deth
of his body in what maner of wise & for what maner of cause at he be pute
therto, but gladly & wilfully, with reson of his mynde at 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 e wise man seiynge us: Bene mori est libenter
mori. To dye well is to dye gladlye & wilfully, & erefor he addith erto &
seith: Vt satis vixerim nec anni nec dies faciunt, sed animus, Nether many
dayes nether, many eres cause me to sey & fele at I haue leued longe Inow,
but oonly the resonable will of myn herte & of my soule. Sith more an
at of dute & of naturall ryte alI men muste nedly dye, & at whan [&] how



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& where at almiti god will, & goddis will is euermore & ouyr-all good in
all ingis, good & iuste & rytfull, for as Iohn Cassian seith in his Collacions:
"Almyty god of his wisdome & his goodnesse all ingis at fall, both prosperite
& aduersite, disposith euer finally for oure profete & for e beste for us, & more
prouideth & is besy for e hele & saluacion of his chosyn children an 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, orou e myt & e boldnesse of e
will of oure soule vertuousely disposed & gouerned by reason & verry discrecion,
oue e lewd sensualite & the freelte of oure flessh naturally gruch or stryue
ere-aence; wherof Seneca seith thus: Feras, non culpes, quod immutare non
potes, Soffer esely & blame ou noute at ou maist not chaunge ne voyde; &
e same clerke addith & seith: Si uis ista cum quibus vrgeris effugere, non ut
alibi sis oportet sed alius, Yf ou wilt ascape at at ou art streitly be-trapped
in, it nedith not at ou be in a noer place, but at ou be anoer man.
Forermore, at a cristynman may dey well & surely, hym nedi at 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, at whan
at 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 at he had long abyd and lokid after. This cunnynge is most prophe_table
of all cunnynge; in e which cunynge religiouse men specially more an
oer, & euery day contynually schuld stody more diligently an oer men at
ei myt apprehende yt namly for e state of religyone aski & requireth it
more in hem en in other, not-withstondynge at euery seculer man, boe clerke
& laye-man, where he be disposed to dye or no yet neuerelesse he must nedis
dye whan god will, Therfor ought euery man not only religiouse but also euery
good & deuout cristen man at desire to dye well & surely, leve in such wise
& so be-haue hym-silfe all-wey at he may sauely deye euery oure when god
will, & so he shuld haue his lyfe in pacience, & his de in desire, as seynt Poule
had whan he seyde: Cupio dissolui & esse cum Christo, I desire & coueit to be
dede & to be with Crist. / & us much suffisith at is tyme schortly seyd of e
crafte of dyinge.

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

   |r<b> Knowe all men doutles at men at dyen in her last siknesse & ende hane
grettest & most greuouse temptacions, & such as ei neuer had be-for in all her
lyfe; & of ese temptacions V be most principall. The first is of e feie, for
as much as feyth ys fundament of all mannys soule-hele, wittnessyng the apostill
at seie: Fundamentum aliud nemo potest ponere, Oer fundament no man may
put; & erfor seynt Austen seie; Fides est bonorum omnium fundamentum &
humane salutis inicium, Feie is fundament of all goodnesse, & begynnynge of
mannys hele; & erfor sei seint Poule: Sine fide impossibile est deo placare, Yt
is vnpossible to plese god withoute feie; & seynt Iohn seyth: qui non credit
iam indicatus est. He at beleui not is now demyd. & for as much [as] ere is
such & so gret strengh in feie at withoute it no man may be sauid, erfor e
deuyll with all his myte is besy to auerte fully a man fro e feie in [his] last
ende, or yf he may not at, he laborie besily to make hym dout erin or
sumwhat draw hym out of e wey, or disceyue hym with som maner of super_sticiose



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& false errouris or herisies. But euery good cristene man is bound
naturally namely habitualle ou he may not actually & intellectually apprehende
hem, to beleve & full feie & credence yeue not only to e principall articles of
e feie but also to all holy wrytt in all maner of ingis, & fully to obey e
statutis of e chirch of Roome, & stabilly to abyd & dey in hem; ffor also sone
as he begynnee to erre & dout in eny of hem all, as sone he goe out of e
weye of lyfe & his soule-hele. But witt ou well withowte doute at in is tempta_cion,
& all oer at followene after, the deuyll may not noy e 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; & erfor no verrey
cristen man out not to dred eny of his illusions or his false persuasions or his
feyned feryngis or gastyngis, for Crist hym-selfe seie in e gospell: Diabolus
est mendax & pater eius, The deuell is a lyar & fader of all lesyngis; but manly
erfor & styfflye & stedfastly abyde & perseuyr & dey in e verrey feie & [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 hy voice oft-tymes to sey e crede before hym, at he at is sike may be
[fortifed] in stablenes of e feie, & fendis at mow not suffre to here ite mow
be voyded & drawen awey from hym, Also [to] stablenesse of verry feie schuld
strengh a sike man principally the stable feie of oure holy faders Abraham, Isaac &
Iacob, the perseuerantly abydynge feie of Iobe, of Raab e womane, & Achior, &
such oer, [and also the feie of the apostils, and of] martiris, confessours & virgyns
vnnombirable; ffor by e feie all o at haue [be] of old tyme befor vs, & all ei
at be nowe & schalbe here-after, ei all plesene & haue & schall plese [god] bi
feyth; for as it is aforseyd, withoute feie it is impossible to plese god. Also double
profytt schuld induce euery syke man to be stable in feie: One ys for feie may
do all ingis, as oure lord hym-selfe witnessith in the gospell & seie: Omnia
possibilia sunt credenti, All ingis be possible to hym at beleuyth stedfastly.
Anoer is, for verry feie getti a man all ingis, as oure lord seie: Quiquid
orantes petitis, credite quia accipietis, & fiet vobis, What inge at euer it be at
ye wollen praye & [aske], beleuyth verryly at ye schull take it & [ye] shull haue
it, oue at ye wold sey to an hyll at he schuld lyfte him-selfe vp & fall in to
e see, -- as e hilles of Capsie be preier & peticion of kynge Alysaunder e gret
conqueroure were closed to-gider. The secund temptacion is disperacion, e
which is a-yenst hope & confidence at euery good man schuld haue vnto god;
for when a sike man ys turmentid sore & vexid with sorow & siknesse of his
body, an e deuell is most besiest. To superad (or put-vpone) sorrow to sorrow,
with all e weyes at he may obiectynge his synnes ayence hym for to induce
hym into dispeire. Forthermore, as Innocente e pope in his rid boke of e
wrecchidnesse of mankynd seie: Euery man boe good & euell, er his soule pas
out of his body, he seith Crist put in e crosse, the good man to his consolacion,
the euell man to his confusion, to make hym aschamyd at he hath lost e frute
of his redempcion. Also, the deuell bryngith aen to mannys mynde that is in
poynt of deth, specialli the synnes that he hath don & was not schreven of, to
draw hym erbye vnto dispaire. But erfor ther schuld no man dispaire in no
wyse; for ough 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 bad do pennaunce for hem afore ne neuer had bene
shreven of hem afore, neither an myt haue no tyme for syknesse or lacke of
spech or schortnesse of tyme to be shreuen of hem, yette schuld he neuer dis_peire;
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 euer_lastyngly;
as the prophet witnessith in the psalme: Cor contritum & humiliatum



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deus non despicies, Lord god thou wilt neuer dispice a contrite & a meke hert;
and Eechiel seith also: In quacunque hora conuersus fuerit peccator et ingemuerit,
saluus erit, In what oure at euer it be at the synful man is sory inward &
conuerted fro his syne, he schalbe saued, & erfor seynt Bernard seith: The pite
& e mercy of god is more en eny wickidnesse; & Austene vpon Iohn seith:
We schuld neuer dispeire of [no]man as longe as he is in is bodily lyfe, for ere
is no syn so gret but it may be helyd, outakyn dispaire alone; & seynt Austen
seith also: All synnes at a man hath done afore, mow not noye ne dampne a
man, but he be well a-payde in his herte at he hath don hem. erfor no
mane schulde dispaire, oue it were so & it were possible at he alone had
don all maner of synnes at myt be done in e world; for be dispaire a man
gettith nout ellys but at god is moch more offendid erby, & all his oer
synnes bene more greuouse in goddis syt, & euerlastyng payne is therby aug_mentyd
infnitlye to hym at so dispaireth. Therfor a-yence dispeire for to induce
hym at is syke & laborith in his dying to verry trust & confidence at 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 at
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 houdis I-thrilled to yeue the, his syde opened to loue the,
hys body alonge straut 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 confdenciam vestram, que magnam habet remunera_cionem,
Lesith not youre hope & confidence in god, e which hath gret reward
of god. Forthermore at 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 con_tynued
therin, we haue [open] ensample [in] Peter at denyed Crist, in Poule
at pursued holy chirch, in Matheu & Zache the publicanes, in Mary Maudeleyne
the synful woman, in the woman at was takyn in avoutry, in the thefe at
honge on the crosse be-sid Crist, in Mary Egipciane, & vnnomberable oer gre_uouce
& grete synners. The thrid temptacion is in-pacience. The which is ayenst
charite bi the which we be bounden to loue gode above all ingis; for ei at
bene in syknesse in her deth-bed suffren passyngly gret payne & sorrow & woo,
& namly they at dyen nor be nature & course of age at hapynneth ryght selde
as [open] experience scheweth all daye to euery mane, but dyen oft-tymes thorow
an accidentall sekenesse, 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, at other-while thorow woo & inpacience ei be-com wood & witles,
[as] it hath ofte be seyen in many men; & so be at it is open & certeyne at
ey at dyen in at wyse faylen & lac verry charite, wittnessynge seynt Ierome
at seith us: 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 at he louyth not god
sufficiently. Therfor a man at wyll dey well, yt is nedfull at he gruche not
in no maner of seknesse at 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 ingis at we suffren we
suffyr ryghtfully, & erfor we ben vnrytfull yf we grucch of at we suffer rytfully.
Than eueryman schuld be pacient, [for] as seynt Luke seith: In paciencia, vestra possi_debitis
animas vestras: In youre pacyence ye schull possesse youre soules; for [as]



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be pacience mannys soule is trewly  had and kept, so be vnpacience & murmuracion
it is loste & dampned, wittnessyng seynt Gregory in his omely at seith us:
Regnum celorum nullus murmurans accipit, nullus qui accipit murmurare potest,
Ther schal no man haue e kyngdom of heuen at grucchit[h] & is inpacient, and
ther may no man gruch at hath it. But as e 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, at he may therby satisfye god
worthyly for his offensis: moch more [an] schuld euery sike man suffer paciently
& gladly his owen seknesse a-lone, at is lyter withoute comparison an many
syknessis at other men suffer; namlye sythen at siknes be-fore a mannys dee
is as a purgatory to hym whan at it is suffred as it ought, at is to vnderstonde,
yf it be suffred pacientlye & gladly, with a fre [kynd] wyll of herte. For as the
same clerke Albert seyth: we haue neede to haue a free kynd wyll to god not
only in such ingis as bene to oure [consolacion, but also in such ingis as
bene to oure] a affliccion. [And] seynt Gregor seyth: Diuina dispensacione agitur
ut prolixiori vicio prolixior egritudo adhibeatur, It is do by the dispensacion &
e rytfull ordynacion of god at to the lenger syn is ordeyned the lenger sik_nesse,
& erfor lett euery sykman & namely he at schall dye, sey as seynt Austen
dyd to god: Hic seca, hic vre, ut ineternum michi parcas, Here cutt, here brenn,
so at ou spare me euerlastynglye. And seynt Gregor seith: Misericors deus
temporalem adhibe[t] seueritatem, ne eternam inferat vlcionem, God at is mercy_full
yeveth his chosyn children temporall ponysshyngis here, lest he yeve hem
euerlastyng vengeaunce ellys-where. This temptacion of inpacience fytteth ayenst
charite, & with-oute charite may no man be saued; & therfor, as seith seynt
Poule: Caritas [vera] paciens est, omnia suffert, Very charite ys paciente & suffreth
all ingis. & in es wordis yt is notably to be marked at he spake of suffryng of
all ingis, & oute-take noing: an 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 at loueth ther is no inge hard
ne no inge impossible. The 111th temptacion is complacens or plesaunce of
a man at he hath in hym-selfe, at is spiritual prid, with the which e devyll
temptyth & vexith most relygiouse & deuoute & parfite men; for when e deuel
seth at he may not brynge a man oute .of e feie, ne may not induce hym
vnto dispaire, ne into impaciens: an he assaileth hym be complacens of hymselfe,
puttyng such maner of temptacions in his herte: O how stable arte ou in e feie,
how stronge in hope, how sad in pacience! O how many good dedis hast ou do!
& such oer outtis. But ayenst ese temptacions Isodor seith thus: Non te arroges,
non te iactes, non te [insolenter] extollas vel de te presumas, nichil boni tibi tribuas,
Ne bost e not, ne vaunte e not proudly, ne make not moch of thi-selfe wantonly,
neer adiecte no goodnesse to i-selfe, For a man may haue so much delectacion
in such [maner of complacens] of hym-selfe at a man schuld be dampnyd euer_lastyngly
erfor. And erfor seynt Gregor seith: Quis reminiscendo bona que gescit
dum se apud se erigit, apud auctorem humilitatis cadit: A man at inkee in good
dedis at he hath do & is proud therof of hym-selfe, he fallith down anon
erfor be-for hym at is auctor of meknes. & erfor he at schall dye most be
ware when he felith hym temptid with pride, at an he low & meke hym_selfe,
inkinge in his synnes & at he wit neuer wheer he be wori loue or
hate, at is to sey saluacion or dampnacion. Neuerthelesse, lest he dispayre, he
mote lyfte vp his herte to god by hope, enkynge & remembrynge stably at e
mercy of god is above all inge & all his werkis, & at god [at] is trewe in all
his wordis, & at is treue & rytwysnes at nether begilee neer is begiled,
be-hight & swor by hym-selfe & seid by the prophet: Vino ego, dicit dominus,



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nolo mortem peccatoris, God all-myti seith: be my lyfe, I will not the deth noer
the dampnacion of no synner or of no synfull man, but at he conuerte hym_selfe
to me & be saued. Euery man schuld followe seynt Antonye to whome the
deuell seyd: "Antony, ou hast ouercomme, ffor when I wold haue the vp by
pride, ou kepist i-selfe a-downe by meknesse, & whan I wold draw e downe
by disperacion ou kepist i-selfe vp by hope", --thus schuld euery man do
both seke & hole, & an ys the deuel ouer-com. The Vth temptacion at
temptith & greuyth most carnall men & seculer men, [is] ouer-much occupacion &
besynesse a-bout outward temporall ingis [as her wyfes, her children, her carnall
frendes, and wordely riches and other ingis] at ei haue loued inordinatly be_fore.
For he at will dey wyll & surely, most vtterly & fully put oute of hys
mynde all temporall & outward ingis, & plenerly commytt hym-selfe all to god.
& erfor the gret clerke Duns (Scotus) seith us ypon the fourth boke of
Sentence: Whatman at is seke whan he seth at he schall dey, If he put hys
wyll erto to dey wilfully & consentith fully into deth as oue he had chosyn
hym-selfe [e] payne of e deth voluntaryly, & so suffreth deth paciently, he
satisfyeth to god for all his veniall synnes, and further more he takyth aweye a
parcel of satisfaccion at he oweth to do for dedly synnes, & erfor it is ryght
profitable & necessarye in such a poynte [of] nede at a man conforme his will to
goddis will in all ingis [as] eueryman owt both seke & hole. but seld it is seyne
at any seculer & carnall man or relygiouse man [other] will dispose hym-selfe to
deth, other ferthermore, at is wors, will here ony inge of the mater of deth
oue in-dede he be laborynge faste to his ende-ward, hopynge at be schall
escape e deth--& at is [e]  most perlous inge & most inconuenient at may be
in eny cristen man, as seith the worthy clerke Cantor parisiensis. But it is to
be noted well at the deuell in all e 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,--
at euery good cristen man & also euery synful man be he neuer so grete a
synner owt to be were of aboue all thyngis. For e 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 tempted more an ye may bere, but he will yeue yow such supporta_cion
in youre temptacion[s] at ye may bere hem. Whervpon seith the glose: God
is [trew], in his promissis, & yeuyth us grace to withstond myttyly, manly, &
perseuerantly; yevyng us myt at we be not ouercome, [grace to gete vs meryte,
stedfastnes to ouercome]; with at he yeueth such increse of vertu at we may
suffre, and not faylle ne fall. & at is by mekenesse, for as seynt Austen seith:
Thei breken not in the forneyse at haue not e wynde of pride. Therfor
euerry man, ryghtfull & synfull, l[ow]e hym-silfe fully vnto the myty 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 rid chapiter conteynee the interrogacions at schulden be asked of
      hem at were in her deth-bed while ei may speke and vnderstond.
      Capitulum tercium.


   |r<b> Now followyth the interrogacions of hem at drawen to the deth-ward while
ei haue reason with hem & her spech, for is cause at if ony man be not
fully disposed to dye, he may better be enformed, & confortid therto. And as
Ancellyne e bisshop techith, the[se] interrogacions schuld be had vnto hem at
ben in at plyte. Fyrst aske hym is: Brother, art ou glad at ou schalt dey in



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[e] ferth of Crist? The seke man seie, e. Knowest ou well at ou hast not
do so well as ou schuldist haue do? He answereth, e. Repentis ou e erof?
He answerith, e. Hast ou will to amend, & ou haddist space and lyfe? He
amswerith, e, Beleuist ou fully at oure lord Ihesu Crist goddis son dyed for
the? He answeryth, e. Thankyst ou hym therof with all thy herte? He answeryth,
e. Beleuist ou verily that thow maist not be sauyd but be Cristis deth and his
passion? He answerith, e. Than anke hym euer therof while the soule ys in
e body, and put all thi troste [in his passion and in his dethe onely, hauyng truste]
in no other ingis; to this deth commyt the fully, with is 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 at [thou hast]
deserued dampnacion, sey thou aen: 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 rytwysnes. an lat hym sey is
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 ei at 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 thoue ese 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
chaunnceller of Parise, in her laste end schuld be examyned, enquered and informed
more certeynly [& clerly] of the state [&] e hele of hir soule[s]; and fyrst thus: Bele_vyst
thowe principally an fully in the articles of the feyth, and also all holy scripture
in all ingis after e 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 at ou schalt dey in the feyth of Criste & in e vnite & obedience of holy
chirche? The secund interrogacion shalbe this: Knowe[lege]st ou at often_tymes
and many-maner wises and greuously ou hast offendid i lord god at made
the of nout? For seynt Bernard seie us vpon Cantica canticorum; I know
well at er maye no man be saued but yf he knowe hym-selfe, of the which
knowynge wexith in a man the moder of his hele 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 ou sory in thy herte of all maner of synnes at ou hast don ayenst the hye
mageste & e loue & e goodnes of god, & of all goodnes at ou hast not
& myttest haue do, & of all graces at ou hast for-slewthed; not oonly for
drede of dee or ony other payne, but rather more for love of god & rytwisnes
and for ou hast displeased his grete goodnes & kyndnes, & for e due ordre
of charite by the which we be bound to loue god above all ingis; & of all ese
ingis ou askyst foryevenes of god? Desirest ou in in herte also to haue verry
knowynge of all the offensis at ou hast doo ayenst god and for[yete], to haue
speciall repentaunce of hem all? The IIIth interrogacion schalbe is: Por_posist
ou verrily and art in full wyll to amende the, and ou myght leve lenger,
and neuer to synne more dedly wittyngly and with i will, and rather an ou
woldist offend god dedly  eny more, to leve & lese wylfully all erely ingis
were ei neuer so lefe to the, and also the lyf of i body therto; and forther_more
ou prayest god to yeve the grace to contynue in this purpose? The Vth
interrogacion schalbe is: Foryevist ou all maner of men at euer hae don



|p414


e ony wronge or grevance vnto is tyme or in word or in dede, for e love
of oure lord Ihesu Crist of whome ou hopyst to haue foryevenes also i-selfe;
[& askist also thi-selfe foryeuenes] of all hem at ou hast offendyd in ony maner
wise? The VIth interrogacion shalbe is; Wilt ou at all maner of ingis
at ou hast in eny maner wise mysgett, be fully restored als much as ou
maist and art I-bounde, after the value of i good, & rather leve and forsake all
i goodys of the world, yf ou maist make due satisfaccion in none other wise?
The seuynth interrogacion schalbe this: Belevist ou fully at Crist dyed for the
& at ou maist neuer be saued but by the merite of Cristis passion, and ankist
erof god with in hert as much as ou canst or maist? Who so euer
may verrily of verrye good conscience and trouth with-owte eny feynynge answere
ee to these forseyd sevyn interrogacions, he shalbe savyd verrily and hath an
euydent argument I-nough of the hele of his soule, at, & he dye soo, he
schalbe of the nombre of hem at schalbe saued. Who so evuer 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 at have e 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 [at] a man
be disposed in such wise fynally, ere may no man doutles be saved euer_lastyngly.
And what man at 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 inke in the passyon of crist; for therby all the deuellys tempta_cions
and giles be most  ouercomm and voyde[d].

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

   |r<b> FOrthermore for as much as seynt Gregor seith "euery doynge of Crist ys oure
instruccion & techynge": erfor such ingis 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 ingis in the crois: he prayed, [for he prayed] these psalmes: Deus deus
meus respice and all e psalmes followyng next vnto at vers In manus tuas, and
also at vers: and he cryed in the crosse as e 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
at is in poynt of deth schuld prey, namely with  his herte yf he may not with
his mouth, ffor seynt Isodyr seyth at it is better to pray styll in the hert with_oute
ony sounde of voyce outeward, an 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 e herte, not with e moue, ffor god takie more heed of
e desire of the herte an of the cryinge of the voice. The criynge of the hert
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 ye but with the terys of [his] herte, that is to sey,
verrily repentynge hym of all his misdedis. The IIIIth was he commendyde his
soule to god; so shuld euery man in his ende, seyinge us with herte & mouth
if he may, and ellys in his herte: "Lord god, into in handis I commende my
spirit; ffor truly ou i-selfe bout me dere." The Vth was he yafe vp wilfully
his spirit; so schuld euery man in his deth, at is to sey, he shulde dye wilfully, con_formynge
fully erin his owen will to god[is will] as he is bounde. Therfor
als longe as he at is in poynte of deth may speke & haue e vse of reson with hym,
lett hym sey the prayers followyng. Oracio: "O thow hie godhed and endeles



|p415


goodnes, most mercyable & gloriouse trinite, at art byest 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 i mercy to me i
pore creature, helpe now lord my nedy & dissolate soule in her last nede, at hell
houndis deuoure me not. [Oracio:] Most swettest and most louely lord my lord Ihesu,
Criste goddis owen dere sonne, for the worship and e vertue of i blessid passion
admytt and receyue me with-in e nombre of i chosen peple; my sauyoure &
redemptor, I yeld all my-silfe fully to i grace and mercy, forsake me not; to
e, lord, I com: put me not aweye, Lord Ihesu Crist, I aske i paradise and
blysse, not for the worthynes of my deseruyngis at am but dust & asshis and a
synfull wrech, but orow e vertu & effecte of i holy passion, [bi] the which
ou vouchist-safe & woldist by me synfull wrech with i preciouse bloode &
brynge me into paradise". Let hym sey also ofte is verse: Dirupisti domine
vincula mea, tibi sacrificabo hostiam loudis: Lord ou hast broke my bondis, and
erfor I shall anke e with e sacrifice of the oblacion of worship; For is
verse, as Cassiodir seie, ys of [so] grete vertue at a mannys synnes bene foryouen
hym, and it be seyd rise with good trewe feyth at a mannys last ende. Oracio:
"Lord Ihesu Crist, for at bitternesse at ou suffrist for me in the crosse, & most
in at oure whan i most blissed soule passid out of i body, haue mercy of my
soule in hir streite passynge". Also afterward with all e instaunce & deuocion
at he may, with herte & mouth, lett hym cry to oure blessyd lady seynt Marye
at is most spedfull and most redy mene and helpe of all synfull men to god,
seying us: Oracio: "O gloriouse [lady] quene of heuen, moder of mercye, & refuge
of all synfull men, reconsile me to i 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". an lat hym pray to angellis & sey thus: Oracio: "Holy
angels of heuen, I besech yow at e wold assist to me at schall now passe
out of is world, & mytyly delyuer & kepe me from all myn enemyes, and take
my soule vnto youre blissed company; & namly ou good blissed aungell at
hast bene my contynuall keper ordeyned of god". an lett hym pray the same
wise deuoutly to all the apostillys, martires, confessoures, and virgines, & specially
to o seyntis which he loued & worschipped moste specially in his hele, at ei
will helpe hym an in his last & most neede. an afterward lett hyme sey ries
or more ese 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 e
signe of the holy cros, & e maydenhed of oure lady blyssed, seynt Marye, & e
blyssynge of all seyntis, & e kepinge of all angels, & e suffrage of all e chosen
people of god be betwene me & all myn enemyes visible & invisible, in is oure of
my dee. Amen" Aftyrward let hym sey rise is verse: Largire clarum vespere,
quo vita nusquam decidat, sed premium mortis sacre, perhennis instet gloria, Graunt
me lord a c]ere ende, at my soule fall neuer downe-ward, but yeve me euer_lastyng
blisse, at is e reward of holy dying". And if he at is sike can not
all is prayers, or may not sey hem for greuouse[nes] of his siknesse, lett som man
at is about hym sey hem be-fore hym as he may c]ere]y here hym sey hem,
chaungynge e wordis at ought to be chaunged in his seyinge; and he at is
dy[i]nge, also longe as he hae vse of reasone , lett hym prey deuoutly within
hym-selfe with his herte & his desire as he cann & may: & so ye]d e gost vp
to god, & he shalbe saued.

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

   |r<b> But it is gret]y to be notid & to be take heed of, at rit seld any man, [e]
amonge religiouse & deuoute men , disposeth hym-selfe to dee be tymes as he



|p416


ought, ffor euery man weneth hym-selfe to leve longe, & trowyth not at
he schall dye in short tyme; & doutles at sterynge commyth of the deuel]ys
sottill temptacion, and ofte-tymes it is seyne opynly at many men orow such
Idyll hope & trust hath for-slewthed hem-selfe & dyed or vntestate or vnavised
& vndisposed soden]y. Therfor euery man at hath, loue & drede of god & a
eele of e hele of mannys soule, let hym besyly induce & warne euery of his
euencristen at is seke or in any perill of body or of soule, at principally &
fyrst of all oer ingis withoute ony oer delayes or longe tarryi[i]ngis he dyli_gently
prouid & purvey for e spirituall medycyne and remedy of his soule, For ofte_tymes,
as a certeyne decretall seyth, bodyly syknes commyth of the siknes of the 
soule; and therfor e pope in e same decretall chargith streitly euery bodyly
lech at he eue no sekman no bodyly medicyn, vnto e tyme at he haue warned
& inducid hym to sech his spirituall lech. But is councell ys now for-slewthed
almost of all men, & is turned in to e contrary; ffor men seken sonner & besi_lier
after medicynes for e body, an for for e soule. Also soe euellis & aduersitees
be rytwise dome of god come euer-more to men for syn, as e prophet witt_nessith
at seie us: Non est malum in ciuitate quod dominus non facit. Ther
is non euell in the cite but god do it. ou schalt not vnderstonde at god doeth
e euell of syn, but he yeldith ponysshinge for syn. Wherfor euery sikman, &
euerey other man at is in ony perill shuld be diligently inducid & exhortid at
he make hym-selfe be-fore all oere ingis pes with god, resseyving spirituall
medicins, at 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. & ere shuld not be yeue [first] to no man to miche
hope of bodyly hele; but the contrary erof now ys ofte-tymes do [bi] many men
[into] gret perill of soules, & namely of hem at actually & openly ben drawynge
& in poynt hastily to deye, for none of hem will here noinge of deth; and so,
as the gret clerke the chaunceler of Parise seie: oft-tymes bi such a veyne &
a false cherynge & comfortyng & feyned behotynge of bodyly helth, & trustynge
ervponn, men ryn and fall in to certeyne dampnacion euerlastingly. And erfor
a seke man shuld be councellyd & exortid to prouide & procure hym-selfe his
soule-hele be verry contricion & confession; & if it he expedient for hym, at
schall gretly avayle to his bodyly helth, and so he schalbe mo[r]e quiete & sure,
And for als much, wittnessinge seint Gregor, as a man hath seelde verry contri_cion,
And as seint Austen seie also in the fourth boke of sentence the twel[f]the
distinccion, and oer doctours also, Repentaunce at is deferryde and had in a
mannis last ende, vnneth is verry repentance or pennaunce sufficient to euerlastynge
hele, and specially in hem at all her tyme before nether the commaundementis
of god nether her voluntarye vowes kepten not effectually ne truly, but only
feynyng[ly] & to e semynge owtward; therfor euery seke man at is in such
case & is com to his last ende, is to be counselled besily at he labour with
reason of his mynde after his power to haue ordynate & verry repentaunce; at
is to me[n]ynge. not-withstondynge the sorrow & greuaunce of his seknes and
[e] drede at he hath of hasty deth, at he vse reason als much as he maye,
& [in]force hym-selfe to haue full displesynge of all synnes for the due ende &
parfite intent, at is for god, and withstand his euell naturall in-clynynge to
syn ough he myt leve lenger, and also e delectacion of his synnes be-fore,
and labour als much as he maye to haue a verry displesaunce of hem oue it
be neuer so shorte; and lest he schall fall in dispeire tell hym & arme hym
with such ingis at bene seyde above in the secund parte of the temptacion of
dispeire. Exorte hym also at he be stronge in his soule ayenst [e] oer tempta_cions
at be put and tolde ere also, mytily & manly withstonde [hem] all, for he
may not be compellyde by the deuell to consent to none of hem all. Also lett him



|p417


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



|p418


while ou maist be maister of i-selfe & of i [dedis]. O lord god, how many [e]
with-oute nombre at hane abyden soo vnto her last ende haue forslouthed
& deceyued hem-silfe euerlastingly. Take heed broer & suster, & be ware if
ou list, lest it happen e [e] same wise. But lett no man wondre ne inke at it
is inconuenient at so grette charge & dilligence & wise disposicion & prouidence
& besy exortacion shuld be had & mynystred to hem at bene in poynt of dee
& in her last ende as it is above seyd; for ei be in such perill & so grete nede
at at tyme at, & it were possible, all a cite schuld com to-geder with all the
haste to a man at is in dyinge; as e maner ys in som religiouse, in which it
is ordeyned at whan a seke man is nye e deth an euery of the breerne
schall when ei here e table ysmyte, what oure at euer it be & where at
euer ei be, all inge I-lefte hastily to com to hym at is dying; & erfor it is
redde at religiouse people, & women, for e houeste of hir astate schall not
ren, but to a man at is a-dyinge, [&] for fere.

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

   |r<b> LAst of all it is to be knowe at e praiers at followen mow, be con_ueniently
seyd vpon a seke man at laborith to his ende. & if it be a religiouse
person, an when e couent is gadrid to-gidre with e smytynge of the table
as e maner is, an shall be seyd first the letanye with the psalmis & orisons
at ben vsed er-with; afterward, if he leue yet, let some man at is aboute hym
sey the orisons that followen after as the tyme & oportunyte will suffre, & ei
mowen be oft rehersid ayene to excite e deuocion of the seke man if he haue
reason & vnderstondynge with hym; but netheles is ought not to be do of
necessite, as oue he myt not be saued but ite were do, but for e profett
& deuocion of the seke at laboreth to his endeward it may, and it is well doo
at it be so doo. But amonge seculers at be seke, lett es praiers be seyd
as deuocion & disposicion & e perfett of hem & oer at ben about hem askyn
& requiren, & as the tyme woll suffre. But alas er ben full few not only amonge
seculers but also in dyuerse religiouse, at haue e kunnynge of is craft & will
be nyh and assist to hem at ben in poynt of dethe & departynge out of this
world, askyng hem, & exortyng & enformynge & prayinge for hem as it is above
seid, namly whan ei at ben in dyinge wolden not or hopyn not to dye yet, &
[so] e seke mennys soules stonden in gret perell.
   Oracio: For at loue at made e to he wounded & dey for e hele & salua_cion
of mankynde, at were most wori & delicate loue of god i blessed fader
of heuen & for oure sake made man, swete lord Ihesu full of mercy, foryeve
i seruaunte all at he hae trespased in out, word & dede, in all his affec_cions,
desires, mocions, strenghthis & wittis of his soule & of his body, & in
verrye remission of hem all yeve hym at most sufficient amendement bi the
which ou wyssh awey e synnes of all e world, & in supplecion of all his
necgligencis adde &  put to hym at holy conuersacion at ou haddist from e
oure of i concepcion vnto e oure of i dee, & forthermore e frute of all
good dedis e which han pleased & shullen [please] e in all i chosen people
fro e begynnynge of the world vnto e ende therof, swete lord Ihesu at leuest
& regnest with i fader & e holy gost, o verri god withowten ende amen.
   [Oracio:] For e vnyon of e most feruent loue at stered & made e, life of
all ingis at is levynge, to be incarnate of oure lady, & with gret anguysshis of
e spirit to dey for cherite & e love of vs, we crye to e rote of i moste
benigne herte at ou foryeve e soule of i seruaunte (me) all his (my) synnes,
& with i most holy conuersacion & [e] most worthi merite of thi passion fulfill all
his (my) necligence & omyssions, & make hym (me) to fele by experience e



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most superhabundaunt gretnes of i mercies, and us all & specially is (my)
person oure broer e which ou hast disposed hastily for to be called before
i gloriouse mageste in e most plesaunt maner to e & most profitable to hym
(me) & vs all make hym (me) to be presentid to you with swete pacience, verry
repentaunce & full remission, with rytfall feie, stable hope & parfite charite,
at he may dye blissedlye in parfite state be-twene i moste swettest [clippyng
& moste swettest] kyssynge, vnto in euerlastynge worshipe & preysynge, amen,
   Oracio: IN to the handis of in endelesse & vnquenchable mercy, holy fader,
ryghtfull & moste beloued fader, we commaunde the spirit of oure broder 
seruaunt after the gretnes of loue at e holy soule of thi blessed som commendid
hir-selfe to the in the crosse, prayinge interly [at] for ilke inestimable charite
at i holy godhed & faderbed drow fully to i-selfe at blissed soule of i
sonn, at now in his last oure ou receyue swetly e spirit of oure broer i
seruaunt in e same love. Amen.
   Oracio: SEynt Michael e archangell of oure lord Ihesu Crist, helpe us at oure hye
Iugement. O ou most wori gyaunte & protectour at neuer maist [be] ouercom,
be nyt to oure broer (me) i seruaunt laborynge now sore in his (myn) ende, &
defende hym (me) mytfully from e dragon of hell & from all maner of gile of
wicked spiritis. Forthermore we praie e at art so clere & so wori a mynyster
of god, at in is last ende or houre of e life of oure broer (me) ou will
receyve e soule of hym esyly & benignly into in 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 broer (me) i seruaunt
i graciouse visage now in his (my) last ende, and voyde all his (my) enemyes fro
hym (me) thorow e vertu of i dere beloued son oure lord Ihesu Crist & of e
holy crosse, & delyuer hym (me) from all maner of desese of body & soule, at
he (I) may anke & worship god without ende. Amen.
   Oracio: My moste swete redemptore, most mercyable Ihesu & most benigne
lord, for at sorowfull voyce at ou haddist in i manhed when ou shuldist dye
for vs & were so consumed with sorowes & trauellys of i gret passyon at ou
cridest e for-sake of i fader, be not fer fro oure brother (me) i seruaunt but yeve
hym (me) [e helpe of] i mercye in e houre of his (my) dee, & haue mynde of [e]
greuous affliccion & payne of hys (my) soule the which in his last houre of passynge
for faylinge & consumynge of his spiritis hae no myt to call vpone e of helpe;
but by e victory of the crosse & by e vertu of i holy passion & in amorous
dee inke vpone her outis of pes, & not of affliccion but of mercye, & com_forte
& delyuer hyr fully from all maner of anguysshis; with e same handis at
ou suffrest to be nayled vpon e crosse for hir sake with sharpe nayles, good
Ihesu swete fader & lord, delyuer hir fro e turmentis ordeyned for her, & bryng
her into euerlastinge reste with a voyce of exultacion & knowlechyng of i
mercy, amen.
   Oracio: MOst merciable lord Ihesu Crist goddis sonn, for e vnyon of at recom_mendacion
at ou commendist ine holye soule to in heuenly fader dyinge in
the cros, we commende vnto in vnnombrable pyte e soule of oure broer (me)
i seruaunte, praiynge i most merciable goodnesse at for all e worship &
meritis of i most holy soule by e which all soules be saued & delyuerde from e
dett of dee, ou haue mercy vpon e soule of oure dere broer i seruaunte,
delyuerynge hir mercyably fro all myseries & peynes, and for e loue & medi_acion
of i swete moder brynge her to e contemplacion of e ioy [of i most]
swete & mery syght euerlastynge, amen,
   Oracio: MErcifull & benigne god, at for e, michellnes of i mercies doyst
aweye e synnes of hem at be verry repentaunte, & voydist e blame of synnes



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at ben passed & done before orow grace [of] foryevenesse, we be-sech at ou
loke mercyably vpon oure broer (me) i 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 ingis at is corrupt in hym be
bodily freelte or defouled with e fraude of the deuell, & geder hym in to e
vnite of the body of holy chirch & make hym a membre of i redempcion; haue
mercy, lord, vpon his wirkynge, haue mercye vpon his teris, & admytte hym
to the sacramentis of i reconsiliacion, at hath no truste but vpon i mercye,
by oure lord Ihesu Crist. Amen.
   Oracio: DEre broer, I commende e to almyti god, & commyt the to hyme
whoes creature oth art, [at] whan i manhed hath payd his det by the mene of
deth, at ou turne a-yene to god i creature at made e 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 e. The fayre shynnynge company of holy confessoures, with e victoriouse
nombre of gloriouse martires com abowte the, & e worthi felowship e Ioyfull
companye of holy uirgynes receyve e, & e wori felawship of holy patriarchis
open to the [the] place of her ioye & rest & deme e to be amonge hem at ei
be amonge euerlastyngly. Know ou neuer at is horrible in derknes, at gryntie
& flamee fyre, at ponysshee in tormentis; yeue place to e & greve e not
at foule sathanas with all his seruauntis; in his commynge a-yence [e] agast
hym the presence of holy angels, & flee [he] vnto the derkenes of euerlastynge nyt,
vnto e grete troublous see of hell. Oure lord aryse & his enemyes be dispart_lyd
aboute, & fle ei [at hath hym fro his visage, faile ei] as e smoke fayleth, as
e wexe meltie at the fyre so perissh synners fro the visage of god; & lett rytfull
men entre & reioyce in e syght of god. All e contrarie [legions] and mynystres
of sathanas be not so hardy to lett i iornaye. Crist delyuer e from turment,
at vouched-safe to deye for the; Crist goddis sonn brynge e to Ioyes of mery
paradyse, & e verry shipperd know e amonge his shepe; be assoyle e from
all synnes & put e in his ryt syd in e [sorte] of his chosen children, at ou
may see thi redemptour visage to visage & presenciall[i] assistynge to him [se
wie] ine Ie I-blessid euerlastynge true openly; & amonge e blissed companye
of the children of god haue ou & reioice e ioye of e contemplacion of god
withoute ende, amen.
   Oracio: GO, Cristen soule, out of is world, in e name of e almyty fader
at made e of nout, in e name of Ihesu Criste his sone at suffred his passion
for e, [& in e name of e] holy gost at was infounded into e; holy angels
[&] archangels, trones & dominaciones, princehodes, potestates & vertuis, cherubyn
& seraphin met with e; patriarches & prophetis, apostiles & euangelistis, mar_tires
& confessoures, monkis & heremytis, maydyns & wedowes, childrene &
Innocentis helpe e; [e] prayer of all prestis & dekens & all e degrees of
holy chirch helpe e; at in pes be i place, & i dwellynge in heuenly Ierusalem
euerlastingly, by the mediacion of oure lord Ihesu criste at is most hyest
mediatoure be-twixt god and man. Amen.


8. A Tretyse of gostly batayle.


|r[Ms._Harl._1706,_f._36b.]



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Here |r.. begynneth a tretyse of gostly batayle.


   |r<b> 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 ende_les
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 grete peynes. Trybulacions and sclaunders, reproues
and shamefulle dethe vpone the rode-tree. The whyche was for pure lofe and con_passyone
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 ful_fylle
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 lorde seyth by holy Iob: Milicia est vita hominis super
terram, Iob 8o. 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 Wys_dome,
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 off 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 fyte 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 wenethe.
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 com_passe
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 be be brydelyde. And yeff he be



|p422


wylde and off euylle condycions, than nedeth the brydelle to be heuy and sum_dele
sharpe. To restrayne hyme fro 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 fflesshe 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 good_nes,
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 e] lese the
victory off thys gloryous batayle.
   Reynes. The two reynes off thys brydelle shullene be two partyes off tem_peraunce:
that ys to say, neythere tomoche 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 vn_profytable
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 man 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 werk 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 dys_cretely,
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 vic_torye
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



|p423


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 [off] 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 wor_des,
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 rygth_wysnes
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 hyghfulnes 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
goode 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 theroff yff thou wylle", Genes. 4o,
And so Cayn be mysgouernaunce off hys horse felle owte off the sadylle off pa_cience
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 as 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 haue 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 1o & 2o capit.
   The master off kynde telleth libro 4o de qualitace elementorum, that there ys a
byrde callede a barnake. Thys byrde vexeth owte off a tree [ouer the watir, and



|p424


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 fflessh 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 baptyede, 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., 1o Petri 2o: "Ab_steyne
yow frome flesshly desyres that fyghtene ayenst the soule". Sythene thane
that all 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 fyghtyng 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 busshemen_tis
and the sleyghtis of 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 oure 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 passed owte
off thys worlde with almesdede doyng and yeldyng off dettis, and to hem that
bene to come in sayng off her ryghte inherytaunce. Thus armeth you with the
habergeone of ryghtwyssnes, bothe before 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 muche 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 woman ought to haue gostly pouerte, whyche Cryste taughte
in the gospelle where he seyeth thus: Beati pauperes spiritu quonam ipsorum
estregnum celorum. Also thow owest to forthere the gospelle and susteyne
bothe in worde, wylle and deeede vn-to thy powere; yef thow be a preste,
than preche hit and teche hit dewly and trewely, reuerentely and charytabely,



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with meke herte and parfyte lyuyng, where-thorowgh sympelle mene that be
nat letterede and haue 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 haue 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 haue 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 wast_yng
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. 33o: "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 nesshe_nes
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



|p426


charyte, pacience and benignite, with compassyone-hauyng off othere mennys
myscheff, bene the pryncypalle armoure that longeth to Crystis peple. Thys
lacke 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 fygthe 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 syn_fulle
peese, but to sende the swerde off separacion in erthe to dystroye wyckede
peese that mene haue 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 ta_keth
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 bothe 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 deedys of mercy doyng. Take hede
how hys body was alle for-rente and alle to-fore 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 be 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 yoore 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:



|p427


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 with_stande
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 be 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 as 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 at he schewed to mankynde in hys
mercyffulle redempcion; and for the vysytacions that he sheweth to you coty_dyally
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 pec_catoris
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
plenteusly 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 lefe 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 ant hys leen_dys",
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 confor_table.
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 assyg_nede
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 well 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



|p428


long as thow arte lyuyng, but [be] the soule onys departyde fro the body, than,
whether thou lyke welle or euylle, nedys thou most kepe hit, and neuer after to be
chaungyde; for thane, lyke as thou hast trauayled in the kepyng off goddis com_maundementis
and in the fulfyllyng off e dedys of mercy, so shalle thow be
rewarded, that ys for to say: yeff thow hast kepte goddys commaundementis and
fulfydlyde 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 wyll nat withstande the tempta_cions
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 satysfac_cion
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 bryn_nyng
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 quenched; adders, toodys ande alle venemous wormes [at] one the synfulle
shullene gnawe; wepyng, gronyng and gryntyng off tethe; fulle off derkenes,
smoke and smother, at 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 tur_ment.
They hatedene dethe whane they lyuedene in lustis ande lykyngis of this
worlde and fulfylled 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 paynffulle, 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 ou 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



|p429


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 pro_phete
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, wheroff Cryst seyth in the gospelle: Venit hora ut omnes qui in monu_mentis
sunt audient uocem filii dei, procedent hii qui bona egerunt in resurrec_cionem
uite, qui uero mala egerunt in resurreccionem iudicii, that ys: "the oure
cometh in the whyche alle mene that bene ded in beryelles shulle here [the] voyce
off goddys sone, and they that haue done goode thyngis shullene gone in to ayene_rysyng
off lyff, but they that haue 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 cursyde 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 tamede 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 may nat forsake the nor thy cursyde com_pany
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 rygthful 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 futore 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 syn_ners,
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 ther_fore
in e 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, in  arguyng in thy



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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 into lykenesse [of] shenshypp. We un_wytty
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 of 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 perdecion, and we haue 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 brought to vs? but [they] bene passyd as the shadowe. And
nowe we may shewe no tokyne off holynesse, for we bene wastyde in wyked_nesse".
And amonge alle the multydude off seyntis they shullene fynde nat oone
that shalle haue compassyone of hem, but [ei] shullene be gladde and consent with
gode in hys ryghte Iugement off here dampnacion. Thys wytnesseth the pro_fete
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] dough_ter
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
women, 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 herborowed 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
[off] 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 shalle be the
voyce of hyme whene [he] shalle come vndedely with hys oste off aungellys and off
seyntys to deme the qwykke and the dede lyke as they haue deseruede. Wherfore
Iob seyth: Cum vix paruam sintillam sermonum eius audire non possunt, toni_truum
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 domes_mane?
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 e voyce off gode to suffre". And therfore the
profete Ieremye seyth: Sagitta vulnerans lingua eius, that is: the tunge of hym
shalle be as an arrowe woundyng. And thys ys the wounde of the secunde arowe.



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   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 e 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 haue 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 suff_redene,
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 aano 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 thone 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 forth 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 IIIde 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 clary_fyede
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 shalle 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



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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 pured.
   The fyfte payne ys the sekenesse that the soule shalle be greuede with; for
[lyke] as the body ys peynede ande greued  with dyuerse sekenes [here] so the
soule shalle be peynede ande greuede [in purgatori] with dyuerse peynes in dyuers
partyes or powers off the soule in whyche he synnede in thys lyfe. Som shalle
be as they were in as dropesye, for mysconetyse off erthely thyngis; som as
they were in a pallsey, for slougthe in goddis seruyce; som as they were in the
feuers, for wratth; som as they were in the iaundys, for enuy; som as they were
in the menysone or in the flyxe, for lecherye; som as they were in the
meselry, for pryde; off the whyche synnes they were shryvene, but they hade
nat doone theyre penaunce parfytely or they passyde hennes.
   [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 [shall 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 thane 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, ney_ther
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 [at] therto foryeueth the thy peynes of purga_tory
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 somany there mowene be that yeff they be
nat caste [out] 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 dyshonowred by venyalle
synnes. That be callede smale synnes, how moche more thane ys he dyshonourede
and dysplesyd 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 thought, in dely_tyng
and 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 tiny goodys wolle streeche; ande yeff thy goode wolle nat suffyse, thane be_houeth
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 illumina_cion
of the holy gost, dredyne thyse two placys, that ys, helle ande purgatory,



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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 wep_yngys,
sorowdene for her synnes, thorow the whych they were clensyde and caste
oute off the soule. Also som mene that haue 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 com_passyone
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 mercyfalle 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 with_stande
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 fulle 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,



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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 swet_nesse
that they myghte dey for ioye, but at 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 thou at hane kepte hys commaunde_mentis
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 commaun_dementis,
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 whychen 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 [at] suche a soule shulde haue to gode, and e 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 vertuosly; 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 [at] 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, desy_ryng
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 wel_fare,
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 off 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 e 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 haue so moche loue and lykyng one theyre
erthely moder ande of theyre company, that ys to say one erthely thyngis, that
they haue no lykyng in heuynly thyngis ne longyn nat ther-after; for though



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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 of heuyne,
hit ys to theyme but a dreme as the tale off the moder ys to the chylde in pry_sone,
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 andeworshyppes 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 bylle 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; aferwarde alle
hys lyfe in thys worlde was to hyme a peyne, so moche be 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,



|p436


and Moyses werene fulfylled and myght haue lyfede withoutene ende in the syghte
off that lytelle blysse, mochemore 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 trost
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 fyrst creacione, amen.
     Explicit tractatus de bello spirituali et Armatura pertinente.


|r9._[The_myror_of_synneres.]


|r[Ms._Univ._Coll._97,_p._253.]


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


   |r<b> For at we been in the wey of this failyng lyf ande oure dayes passen as a
schadewe, erfore it nedeth ful ofte to recorde in oure mynde that oure freelte
and oure deedly seeknesse maketh vs so ofe to forete. But what thyng is at?
Certis, it is at highe sentence of hooly writ e whiche al-myty god, wilnyng
oure profit orugh his grace, hath euen to vs by at blessed Moyses his prophete,
seienge thus: Vtinam saperent & intelligerent, ac nouissima prouiderent  that is:
Wolde god at men sauouredyn and vnderstoden, and purueieden for the laste
thynges! O at noble and at profitable sentence, nor oones but ofte-tymes
needful to be rehersed, that is: Wolde god at men sauouredyn and vnderstoden
and purueieden for the laste thynges!  My deere brother, i. prey ee vnderstond
wel what ow redist. For e 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,



|p437


and reparaylyng of euerlastynge heelthe, and erfore the prophete pleinyng oure
greete blyndenesse, preieth with pitee seiynge thus: Wolde god at men sauouredyn
and vnderstooden and purueiedyn for the laste inges! But allas, allas! for al
to fewe han this vertew, fful fewe eer been at sauouren is heelful sentence:
fful fewe there been at setten bifore e eien of here mynde e knowynge of
here owen infirmyte, here bodily corrupcion, e mynde of here synnes, e 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 at men sauouredyn and vnderstoden, and purueieden for
the laste thynges! For ef ow ofte biholde thi-self in this myrour, And ef ow
bisily studye to sette thus i-self bifore thy-self, doutelees. thow schalt be strengere
an Sampson, moore waar an Dauyd, and wiser than Salomon. Thise men, For
ei 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 ise
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
anne 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 ise
re men i.-red and i.-spoken of in hooly churche. That ei schulden be to vs a
myrour of for[e]seynge, and not to e ensaumple of fallynge; so at noon of vs
truste in his owene strenthe, ne presume in his owene wisdom, but euermoore
to be bisy for the helthe of oure soule, and neuere to forete oure deedly
corrupcion. For alle ei at been recheles in suche maner of lokynge in
this myrour, neither thei sauouren, ne thei vnderstondyn, ne ei bysyen hem
to purueye for the laste inges. And for at 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
at thei sauouredyn, and vnderstoden, and purueieden hem for e laste thynges!
To this heelful sentence loke at ow biholde, and that nout passyngly, but
with greet studye & rit good auysement: ffor rit as encens smelleth not but
ef it be put in to the fuyr, so no sentence of hooly scripture may sauoure to
the redere ne to e herere eerof but ef it be i-boyled in herte with bisy and
brennyng studye of it. And therfore, wolde god at men sauouredyn and vnder_stoden,
and purueieden for the laste thynges. Biholde, brother, thre thynges
been set bifore e in this myrour: Sauoury knowyng, vnderstondyng, and pur_ueaunce.
For god wole that ow sauoure at ou knowest; that ow vnderstonde;
and at [ow] be of good purueaunce. As for the firste, god wole at ow knowe
at this lyf is passyng, al bilapped in wrecchednesse, soiet to alle maner of vanytee,
defouled with filthes of synne, corrupt with couetise, and at it schal perisshe
with-ynne schort tyme; so at in us muche as this world is knowen to bee moore
vil, in so muche it may the litloker be dispised for loue of at lif that euer
schal laste.  For the secounde, god wole at ow vnderstonde at ow koome
naked in to this world, and naked ow schalt goon hennes; ffor of eerthe ow
weere i.-maad, and in to eerthe ow schalt turne. Wepynge ow koome in to
this wrechednesse, with teene and traueil ow hast endured thi dayes, and
with sorwe & woo ow schalt passe hennes. Vnderstond erfore how wooful is in
entree, how chaungeable is thy lyuynge heere, & how feerful is thy passyng awey.
Ande passyng al this vnderstonde, i. prey ee, that in this vaale of weepyng ow
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 ee
bee ef owe sauoure & vnderstonde thise thynges at i. telle ee, and ef ow
wolt write hem in thyn herte as in a book; & namely ef thow bisye the to keepe in
thy mynde thise two versis next folwynge: Viue deo gratus, mundo toto tumutatus,
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 ow i-seye in this myrour what ow schalt
sauoure, and what thow schalt vnderstonde.  But now as for the thridde, lat



|p438


see what ow 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 at profitable preyer, at heelful
contemplacioun, and at necessarie askynge of god; nout for to coueite to knowe
bifore tymes & momentis, the whiche the fader of heuene hath sette in his owen
power, but at ow knowe and vnderstonde that ow 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 is eerthe. For ef ow hiholde wel to the schort_nesse
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, ow schuldest bothe sauoure and vnderstonde; and ef ow
wolt sette the sodeynle of deeth bifore e eien of i mynde, doutelees ow
schuldest anne withouten lette dispise al e boost of is lyf, e bisynesse of
worldly vanytee, & alle e lustes at longen to the flesch, and sette wise & waar
kepynge of thi wittes, and bisily purueye ee 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 enketh of rekenyng
bifore rekenyng, at he may after in tyme of rekenyng eschewe peril of rekenyng.
 But now perauenture ow seist to me thus: "Sire, i am al reedy to doo after the
counseil of god, at i. may sauoure & vnderstonde & purueye for the laste thynges:
but whiche been my laste thynges that ow spekest of? Soothly thei been thoo
the whiche e holy goost spekith of to ee by Salomon, seiynge thus: Fili, in
omnibus memorare nouissima, et ineternum non peccabis, at is: "Sone, in alle
thynges haue in mynde thy laste thynges and ow 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 at it is deed". And therfore ful blessed schalt ow be
ef ou holde with contynuaunce this holy bithenkyng of thi laste thynges.

   |r<b> "But whiche been ise laste thynges for the whiche men schulden purueie?"
Sykerly thei been tho thynges that schullen falle to ee in that feerful hour of
thi deeth, whan i wrecchede soule schal passe out of thi careful body dredyng
and quakyng. For trust it wel at in at dreedful hour ee were leuer to haue
the freendschip of god, an alle the lordschipes of the world. For whiche of
thi freendis ou thei comen with swerdis & armes, with oostis of poeple or with
mylions of goold, mowe in at laste grisly and dreedful hour doo ee eny comfort
or help? Sothly, eer schal noon mowe comforte the of alle at ow now loueste
cleerly without a cleene conscience of thyn owene, ough ow loke to be holpyn
of men; for refut schal eer noon bee anne, but at god al-one. Thenk er_fore
by the self, i. prey ee, 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 myty to
do vs refut after oure deth. And erfore 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 erfore nowe suche thynges
that mowen bothe helpe & spede ee in at way, and leeue ilke thynges at
mowen lette ee.  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 at sonner meeuyth a man to mekenesse, to kepyng of hym-self
fro vanytee, to voydynge of vnritwisnesse, & to perfeccioun of holynesse, than



|p439


doth the consideracioun of a mannes corrupcioun and hys freelte. of his deedly_nesse,
and of the dreedful day of his deeth? For whan a man bigynneth to wex
seek & his seeknesse groweth, e conscience dreedith, e 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 sit; but
it is a [ful] profitable myrour. O ful happy is he at bisily biholdeth hym-self in
this myrour: ffor eer is no craft, medicyne, ne techyng, at so soone distruyeth
vice, & plaunteth vertewes, as doth e inwardly biholdyng thus of a mannes laste
thynges. And erfore, wolde god at men sauouredyn & vnderstoden, and
purueiedyn for the laste thynges!  For what thyng, after at 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 eerof: 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, e skyn & e boones. Be a-schamed, ow proude
man, bee aschamed! thow at hast moore likynge to leerne & to reede on the
bokes of vanytees than on the bookes of holy writ! it be a-schamed, & heere
what the prophete seith to ee and to alle suche in his psalme: Apprehendite
disciplinam, ne quando irascatur dominus et pereatis de via iusta, that is: "Take e
techyng of amendement of maneres, lest oure lord bee agreued and e perissche
fro the rite way".

   |r<b> O how feerful a sentence is this, and howe muche to be drad! ffor it is
openly schewed be this sentence, that alle oo schullen perisshe that taakyn not
this heelful techyng of amendement. And therfore oure lord seith us by Moyses
his prophete: Omnis anima que non fuerit afflicta die hac, peribit de populo meo,
that is: "Euery soule schal perisshe at 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 lit 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 foreuyng. And erfore be soore a-dred ow wrecched chaityf
synner, ow proude flesch, thow vile careyne, bee soore a-dred! ow wrecche,
bee a-dred! Cast awey thi pryde, fflee fro vanytee, and taak to the this heelful
techyng of amendement, lest ow perissche. Be-hold in this myrour and see what
ow hast been, what ou art, and what thow schalt bee.  Thenk of how vile
a mater ow 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 ow schalt be lyggyng in thy graue, Bihold now,
ow wrecche, what mateer ow hast of sorwe moore than of ioye, what mater
of meeknesse moore an of pruyde. And what so euer at fooles doon, loke
euer at ou be munnyng of thy-self: Let the world wexe vil to ee, eer thou
be vil to hit. And ouer al is bihold in this myrour how at in the laste horrible
& dreedful houre, whan thi wrecchide soule schalle passe fro thi body, anoon
eer schullen be reedy & present a greet & an horrible multitude of wykked spirites,
mynistres of the foule feend of helle, rit as it weeren as meny lyouns rorynge
for to chase thy soule as for here pray.  Thanne sodeynly eere 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, e synful wrecchede sones of Eue"! And whan alle thise thynges
and oother moo lyk to ise, ee and a owsand-foold worse thynges en 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 thaane profite to e al thy boost of kunnynge,



|p440


e 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 eere.
And therfore amende ee now, whiles tyme is of mercy, so at ow be not
dampned in the dreedful day of goddes greete vengeaunce, And leerne wel, eer
ow go hennes, to sauoure, to vnderstonde, and wisely to purueye ee for the
laste inges; so at ow bee euere-moore reedy, what tyme at oure lord cometh
to clepe thee, for to entre with hym in to the blisse at euer schal laste. To
e whiche blisse god brynge vs, that boughte vs with his precious blood. AmeN.


         |r10.

     A meditacion of e fyue woundes of Ihesu Crist.
|r[Ms._Univ._Coll._97,_p._262]


   |r<b> Byhold specialy in e fyue mooste notable woundes, two in his blessed
hoondys, & two in his blessed feet, and e mooste opene wounde in his rit
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 outes & desires. And
in the wounde of Cristes blessed syde, sytthen it is the largeste and deppest, put
in alle in hoond, that is to seye al i lyf and alle ine werkes, and eere
feel Cristes herte so hoote louynge ee; ande also eere feel Cristis blessed
herte-blood sched for thee and to raunsome thi soule, also eere feel the watir
of Cristis syde stremynge out as of a welle of lyf, for to wassche e and alle
mankynde of synne. And anne cleeche vp watir of euerelastynge lyf withouten
ende of ise fyue mooste opene woundis of Crist as out of fyue welle-sprynges.
And vnderstond, see & bihoolde & leerne at e wounde in Cristes rit hoond is
the welle of wysdom. The wounde in Cristis lyft hoond is the welle of mercy.
The wounde in Cristis rit foot is the welle of grace. The wounde in Cristis lyft
foot is the welle of goostly comfort. The largeste and the deppeste wounde e
whiche is in Cristis rit syde, is the welle of euerlastyng lyf.  Out of e welle
of wysdom in Cristis rit hoond, cleech vp e holsum watir of trewe lerynge and
techyng; leerne eere 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, at is the wysdom of the fadir of heuene, schulde and wolde by e
ordynaunce of the blessede trynytee suffre his ritwys rit hoond so dispitously to
be nayled to e cros.  Out of e welle of mercy in Cristis lyft hoond, cleech
vp deuoutly the swete watir of remission and foreuenesse of oure synnes, and
leerne bisyly heere for thy sauacion this lessun of mercy; for not-withstondyng
at the while mankynde was enemy to god, and eer that man hadde deserued it
of god, et oure blessed fadir of heuene spared not his owen sone but suffrede
hym to be streyned on the harde cros, moore dispitously & greuously an euer
was schepys skyn streyned on the wal or vp-on e parchemyn-makeris harowe
aens e sonne to drye, ffor it is likly at e blessed armes of Ihesu Crist
weren so soore i-strayned and sprad abrood on e cros for oure loue, at e
veynes to-broston. Leerne heer anne 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 at flood euer flowyng and also
spryngynge of his mercy frely profred to man, at suffrede so grisly and greuously
his blessede armes to be sprad and nayled to e 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 myt to do mercy, at neuer may ceese ne
faile but ef god loste his kynde, or loste his vertue, or loste his myt; but
sitthe this may neuer faile in goode god al myty, al connynge & al welwillynge;
erfore tristily and stedefastly out of is welle of the wounde of Cristys lyft



|p441


hoond clecch vp e watir of euerlastynge mercy of Ihesu Crist.  Out of e
welle of grace in Cristys rit foot, clecch vp e watir of goostly refresschynge,
by bithenkyng e inwardly what grace of sauacion was profred to vs alle in
at at Crist hym-self wolde suffre his rit foot so grisly to bee wounded of the
whiche foot holy wryt speketh at the foorme at it tredith vp-on is worschipful
for it is holy; and so hard to be nayled to the cros at he wolde neuere parte
fro thee but ef ow wolt alweies forsake hym. Heere ou myt litly cleche
vp watir of greet grace profred to vs alle.  Out of e welle of gostly comfort
in Cristys lyft foot, cleech vp e Ioyeful watir of spiritual comfort & gladnesse,
at e kyng of blisse louede so hertly oure soules at for sauacion of vs he wolde
suffre so soore a wounde with at hydous nayl orugh his lift foot at was so
tender -- ffor eer koomen to-gidere e veynes fro Cristys herte; and us suffrede
oure blessede Ihesu for helpyng of vs. Heer we mowen cleche vp of is blesside
welle watir of goostly comfort and ioyeful gladnesse of oure soules with-outen
eende.  Out of e largeste and deppeste welle of euere-lastyng lif in e moste
opene wounde in Cristys blessed syde, cleech vp deppest and hertyliest watir of
ioye and blisse withouten eende, biholdyng eere Inwardly how Crist Ihesu god
and man, to brynge ee to euerlastynge lyf, suffrede at harde and hydous deeth
on e cros and suffrede his syde to be opened and hym-self to be stongyn to e
herte with at grisly spere, and so with at deelful strook of e spere eere
gulchide out of Cristys syde at 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 ise blessede woundes creep in to is hoot baa of Cristys herte-blood, and
eer bathe ee; ffor eer was neuer synne of man ne of womman out ne
wrout at was laft with louely sorowe and hertly repentaunce, at eer ne ys
in is welle fully remyssion to buggen it, and watir of lyf fully to clensen it and
wasshen it. Therfore reste ee heere, counforte ee heere, lyue in Cristys herte
with-outen eende AmeN.


                    |r[Follows_E._Rolle's_Form_of_living.]


11.


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

|r[Ms._Univ._Coll._97,_p._305.]

   |r<b> ef ou coueite to be maad cleene in soule as it may be heere, of al e stathel
of synne the which wol alweies leeue in ee after i confession be ow neuer so
besy, so at ow mowe by at clennesse bee maad able to receyue e special
grace of god in encresynge of i perfection: thanne bihoueth e a certeyn tyme nyt
by nyt or day by day contynuynge, as longe as e inketh it doth e good, in
sum pryue place [be] by i-self, and eere gedere to-gidere e mytes of i soule,
& specially i mynde, in biholdyng of i wrecchide lyuyng, seiynge us with herte
or with mowth, or with bothe to-gedere, ef e bothe leste, & ef e enketh
at it doth e good to do so: "Lord Ihesu Crist", and eft-soones reherse ise thre
wordes "lord Ihesu Crist", til e tyme at e enke & at ow feele verreily in
herte acorde with i mouth, and anne passe forth & not erst, ough ow schuldest
seie it neuer so ofte til at it so bee. And whan at it is so, seie anne us
forth as i. telle ee, with at saame acordaunce of herte and with mowth: "Lord
Ihesu Crist, i am at wrecche, e mooste wykkede synnere & e mooste wlatsum
of alle, e whiche so wondirfullye haue wratthed in highe maieste & so ofte,
at my wyt may not suffice to telle it; for my synnes been as e soond of e
see, e whiche for multitude mowen not be noumbred." In is biholdyng &
heere, ow schalt sighe and sorwe as deeply and as hertly as ow maist; ffor,
at at smythes file dooth to e rusty iren, e saame goostly doth a sorweful



|p442


and a deep-fet sighynge to a synful herte. After is biholdynge thus of i
wrecchide lyuynge in general, ow schalt haue mynde and biholdynge of e
kyndenesse of i lord god; and seie us, bothe with herte & with mouth as it
is seid bifore; "Lord god al-myty, sum tyme whan i. hadde no beynge and was
nout, ow broutest me forth to in ymage and to i liknesse in to so noble
a beeynge aboue alle oother creatures, orugh e whiche, hadde i. not synned,
i. myte haue had ee by grace in is lif, and in at oother haue seie ee face
to face in blisse. And i, is wrecchide erthely worm, e mooste vyleste synnere
of alle, haue in so muche deserued e streitnesse of i ritwys doom, at but
ef ow helpe me euyng me i mercy, it weere bettere to me neuere to haue
been bore". Heere schalt ow sighe & sorwe as ow dedist bifore. And after
haue mynde of e kyndenesse of his incarnacion, seiynge us, bothe with herte &
with mouth ef e bothe luste: "Lord Ihesu Crist, art ow not he at highe kyng
of aungelis, so lowely mekynge ee and so wilfully for me takynge vpon ee
alle e charges & e wrecchednesses of mankynde as hunger, urst, and coold,
with al e remanant saue synne & ignorance; and i. lord, this wrecchide erthely
worm, not mekyng me but highyng me in so muche at i haue displesyd in
highe maieste, chaungynge ee at art e welle of euerlastynge goodnesse for
a fewe foule stynkynge fleschly delytes of is wrecchide lif? A deere Ihesu,
whider may i flee? huyde me may i. not, and schew me dar i. not". Heere
schalt ow sighe & sorwe as ow dedist bifore. And after haue mynde of the
kyndenesse of his passion, and seye us: "Was it not Inough to e, my swete
lord Ihesu, us to bicome man for e loue of man, but ef ow ouer at for e
releeuynge of so menye deedly wrecches tokest vpon ee to suffre so harde
betynges, so innumerable woundes, at fro e sole of i feet to e coroune of
ine heed was no lyme ne skyn of i blessede body at it ne fomede ful of i
precious blode? A, i. wikkede curside wrecche, what may i doo? i am cause of
i deeth. Wheer may i wone? for by ritwis doom of resun alle the creatures
at been bitweene heuene & helle schulden fte aen my oonly body. Nowe
trewely, lord, i. am wel apaied at ei so doo: Let hem ryse, lord, as in
owene seruaunt of in owene houshold, and venge with maistrie her lord &
here makere of me is straunche fremde wrecche, at so traytourly haue been
cause of my lordes turment". Here ow schalt sighe & sorwe as ow dedist
bifore, hauynge goostly mynde of his precious passion, wounde by wounde, to e
holugh of his herte. But by-cause at thise three kyndenesses bifore nempned,
at is to seye: thy makynge, his mankynd takynge, and his precious passion,
haan bee do generally to alle oothere as wel as to ee: erfore schalt ow after 
is haue special mynde of sum special kyndenesse doon to in oonly body bifore
menye oothere, and seye us: "A goode swete lord Ihesu Crist, how menye as
worthi and by a ousand-foold moore worthy an i, han be suffred of ee, 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 in ouerhaboundaunt goodnesse & orugh
e grace of bapteem, am brout in to i foold, e whiche is holy churche, to
be a scheep of i flokke pasturynge in i lawe, ere be kept and saued fro at
apert dampnacion of alle mysbyleuynge". Here schalt ow anke i lord god
as hertly as ow maist; & after ow schalt enke us and seye with i mouth:
"How meny moore worthy and fer moore able to grace anne i. am, by-cause of
meny moo goode dedes doon after here bapteem an i. haue doon after myn,
been ritfully suffred of ee, 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? e sikerly, lord, it may be at a owsand moore worthy anne



|p443


i. am haan bee lawefully dampned to e boilynge put of helle, eere for to wone
as longe as ou schalt be in heuene, for fewere synnes an i. haue doon myn
oonly body. And et hast ow, my swete Ihesu, cleped me aen to e grace of
repentaunce in is lif, orugh e whiche i. may be kept & saued fro al apert
vengeaunce in is lif, and after is lif fro at horrible dampnacion of alle fals
cristene men in e day of doom". Heere schalt ow anke i lord as hertly as
ow maist; and afterward enk us & seye with i mouth: "Lord god fadir of
mercy and of comfort, what schal i. doo? for i may not make amendis of myne
innumerable synnes at i. haue wrecchedly wrout aens i wil, I may not anke
ee of e ouerhaboundant goodnesse & kyndenesse at ow hast graciously doon
to me, and et in is stynkynge wrecche, vnnethes kan see ise greete kyndenesses
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, erfore
i. biseche ee, lord god al-myti, at ow wolt sle me i-self, at so wrecchedly
haue doon to ee. And ef it so bee at i greete pitee and i greete goodnesse
so bynde-In i ritwisnesse at ow like not to slee me thy-self, anne i. biseche
ee at ow wolt sende in aungel of ritwisnesse with his brennynge swerd, to
taake vengeaunce vpon me. And ef i muchel meeknesse & i grete mercy
wol not suffre ee to fulfille e vengeaunce at i. haue deserued, and me oute
not by i lawe lord for to slee my-self for anne dampnede i. my soule, anne
wol i. do at in me is, and alle at i. may doo: Heere i. elde me to e as
i boonde-man and i prisoner, & i perpetuel seruaunt, and alle e dayes of
my lif neuer to departe fro i seruyce. And is, lord, wol i. do as mannes
freelte wol suffre & specially myn, e whiche freelte i. biseche ee to strengthe
with i grace for i muchel mercy AmeN". Heere shalt ow falle to e grounde
& elde ee to him as meekly and as hertly as ow maist; and after at sitte
vp and reste ee, enkynge thus: How gode at god is in him-self, and how
fair at he is in his aungelis, and how lordly at be gouerneth alle hise creatures;
and after at, how swete he is in his loueres; and last of alle, how mercyful
he is in synneres. And anne seye us 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 ough i. haue most neede, but in alle e creatures quyke and deede whiche
ow hast bout with thy precious blood AmeN."


|r12.


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


|r[Ms._Univ._Coll._97,_p._310.]


   |r<b> My lif fereth me soore, ffor whan i. bisyli enserche it it semeth to me outher
synne, or withouten fruyt wel-nygh al my lif, and ef eny tyme eer be seyn
eny fruyt eer-Inne, et it is anne but us it weere feyned, or imparfit, or in
sum manere corrupt, so at outher it may not plese god as it schulde do, or
ellys it fully displesith him. Therfore now ow synful wrecche, i lif not wel_neigh
al, but fulliche al, outher it is in synne & dampnable, or it is vnfruytful &
despisable. But wharto make i. departesun bitwene vnfruytful and dampnable? ...
ffor it is certeyn & trewe at Treuthe seyde him-self in e gospel: Omnis arbor
que non facit fructum bonum, excidetur et in ignem mittetur, that is to seyn:



|p444


"Euery tree at bereth not good fruyt schal be kut doun and cast in to e fuyr".
And verreiliche, what profitable ing at i do, outrely i. acounte it nout for to
answere to e sustynaunce of body at i. mysuse. But who fedith eny beest e
whiche profiteth not as muche as it wasteth? and et neuerthelees, mercyful
god, ow norisschest, fedist, and abidist in 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, an is a synful soule to god; and
muche moore wlatsum is such a soule to god, at is such an hound to men.
Allas allas, now may i. clepe e no man, but schame & repreue of al men,
moore vile an a beste, and worse an 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 ou now doo, a ow synnere? Certes nout, but at al i lyf ow
wepe al i lif, so at it al weepe it al. But et in is also is i synful soule
wrecchidly wondirful and wonderfully wrecchede, by-cause at it sorweth not so
muche as it knoweth at hit schulde; but us it slepeth siker in slouthe, rit as
it knewe not what it were worthy to suffre, What dost ow, ou bareyne soule?
whi art ou so slough, ow synful soule? e day of i doom cometh, It is rit
nei and swift in his comynge. A day of wrath is at 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 at bitter voys of e deedful day of oure lord! Whi slepist
ou, ow synful soule and worthy to be wlated; whi slepist ow? For who so
waketh not, & who so quaketh not at so greet a under, certes he slepeth not,
but he is deed. Thow vnfruytful tree, wheer been i fruytes? Thow tree at
art worthy an ax & a fuyr, worthy to be kut and brent, wheere been i fruytes?
Sothly ow hast nout but prikkynge ornes and bitter synnes; e whiche wolde
god at ei prikkeden ee so soore by forthenkynge at ei weren broke, and
so schulden ei waxe to e so bittre at ei schulden vanyssche awey. Perauenture
ow wenest at eny synne be luytel: but wolde god at e streyte doomesman
heelde eny synne luytel. But allas, is it not so at alle synne by brekynge of
goddes heestes vnworschipeth god? us sikerly, us. What synne anne dar eny
synnere seie at is luytel? forto vnworschipe god whanne is at luytel? A ow
druye and vnprofitable tree worthy to euerlastyng fuyr, what schalt ou answere
in ilke day, whan it schal been asked of ee to e twynclynge of an ee alle
e tyme of lyuynge euen to e how ou hast dispended it? Thanne it schal be
dampned in e what so euer may be founden of werk or of slouthe, of woord
or of sylence, to e leeste out, e and of alle at ow hast i-lyued, ef it
haue not be dressed to e wil of god. Allas! how meny synnes schullen breste
vp eere without warnynge as it were enemyes liggynge in a wait . e whiche
ow seest not now? Certes fer moo, & happily moore grysly, an been ilke
at ou seest now. How menye ow wenest now been not yuele, how menye
ow wenest now been gode, with open visage schullen anne schewen hem to
e alther-derkest synnes? Theere withouten doute ou schalt receyue as ow
hast wrout heere with i body. Thanne, as now, schal not be tyme of mercy:
Thanne, as now, schal no forthenkynge be receyued ne eny amendement suffred.
Thenk erfore heere what ow art worthy to receyue eere, and what ow hast
doo. ef ei been meny goodes and fewe yueles, make muche ioye; ef ei been
[meny] yueles and fewe goodes, make muche sorwe. A thow vnprofitable synnere,
whethir ise thynges suffice not to ee for to make in e hidous and greet
gronyng in sorwe? whether ise inges suffice not to ee for to drawe out of
ee mergh and blood in wepynges? Cursed be at wrecchede hardnesse, e
whiche us heuy hameres been to lite for to breke! A at ouer-dulled slouthe,
e whiche us scharpe prikkes been to blunte for to stire! Allas for sorwe of
at deede slepe, e which so grisly a under is to hoos for to wakene! A ow



|p445


vnprofitable synnere, ynou ise thynges schalden bee to ee euere for to contynewe
in waymentynge: thise inges oughten to suffice ee euermore to sobbe bisyly
in wepynges. But wharto schal i. feynyngly be stille, and stele eny ing fro e
eyen of my soule, of e heuynesse and e gretnesse of my wrecchede outhe: In
pyne of e whiche eer schal anne aryse withoute eny auysement so hastif
sorwes & so wonderful woes, at sodeynly of hem ere schal growe an vnsuffrable
tempest? Ceertes, ow wykkede synnere, al is spedeth not to ee. And nathelees,
ou i. seie al at i. may enke, et may it not be lykned to at at e ing is
in it-self. And erfore let in eyen weep by day & by nyt, and neuere to be
stille. Put-to weite vp-on weite, & sorwe vpon sorwe, fferdnesse vpon feerd_nesse,
and woo vpon woo: ffor he schal deeme ee to whom it falleth to punysche
what at eny trespassour or inobedient to god synneth; e whiche hath olde
me good for euelle, and to whom i elde yuel for good; the whiche is now e
mooste suffrynge, and anne schal be e mooste vengynge; now e mooste
mercyful anne e mooste ritful. Allas allas, to whom haue i. synned? God
i. haue vnworschiped. The al-myty i. haue wratthed. O i. wrecchede synnere,
what haue i. doo? to whom haue i doo? how yuele haue i doo? Allas
ow wratthe of e al-myty, falle ow not vpon me. Thow wratthe of e al_myty,
where maist ow be taken in me? Ceertes eer is no ing in al me at may
suffre ee, e anguyssches and e annoyes at schullen anne bee: For on
at oo syde schullen bee synnes accusynge, on at oother syde streit ritfulnesse
soore afferynge; bynethe, e opene derkenesse of helle, aboue, e wrathful
domesman; withinne, a smertynge concience, and withoute, e brennynge world.
Vnnethes e ritwys shal bee saued; a synnere us 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, who is he at schal delyuere me fro
e hoondis of wratthed god? where schal i haue helthe? where schal i. haue
counseyl? Who is he at is cleped e aungel of greet counseil, e whiche is
cleped sauyour, at i may crye on his naame? Ceertes, it is Ihesu, he him-self
is e iuge whom i. dreede so soore. Looke vp erfore aen now, ow synnere,
bee of good hope and dispeire not. Hope in him whom ow dreddest. Fle to
him fro whom ow fleddest. Crie vpon him meekly for mercy, whom ou hast
soore agreued by pruyde. Ihesu, Ihesu, for in naame Ihesu, do to me after i
naame Ihesu. Foret now Ihesu is proude trespassour, and bihold with mercy
is wrecche clepyng i 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 in owene self be to me Ihesus. Thow at maadest
me, lat me nout perisschen. Thow at boutest me, lat me not he dampned,
Thow at maadest me orwe i goodnesse, lat me not perisschen oru my
wykkednesse. And as ow art e mooste mercyful, suffre not my wykkednesse
to leese at in al-myty goodnesse hath maade. Mercyful Ihesu, i. biseche ee
know at in is, and wipe it a-wey at is ootheres. Ihesu, Ihesu, haue mercy
whiles tyme is of mercy, at ow dampne not in tyme of i doom. For what
profit schalle be to ee in my bloode, ef i. schal descende in to euerlastynge
corrupcion? "For dampnede men schallen noone preise ee, ne eny of ou at
goon down in to helle". ef ow wolt suffre me lord entre in to e broode
bosum of i mercy, it schal neuere bee e streiter for me. Receyue me erfore,
moost desirable Ihesu, Receyue me with-inne e noumbre of in chosyn; so at
i. bee fed in ee with hem, and preise ee with hem, and at i. withouten
eend ioye in ee, with alle ou at louen i name. Amen.



|p446


|r13._[Of_three_arrows_on_Doomsday].

|r[Ms._Univ._Coll._97,_p._316.]

        Of ree arwes at schullen bee schot on domesday.


   |r<b> Who so wol haue in mynde e dreedful day of doom so at he mowe be
moeued with dreede to flee fro synne, as e wise man biddeth his sone -- Memorare
nouissima et ineternum non peccabis, at is: "Haue mynde on e laste inges, at
is day of doom, and it schal kepe e fro synne": heere e mowen fynde sum_what
writen eerof, how oure lord speketh by Ysaie e prophete seienge us:
Egreditur dominus de loco suo vt visitet iniquitatem habitatorum terre, that is:
"Oure lord schal weende out of his place for to visite e wikkednesse of hem
at enhabiten e eerthe". Ceertes is doom schulde souereynly be drad; ffor, as
muche as he now doth mercy, so muche schal he anne doo streit vengeable
ritwisnesse. For it is of god in liknesse, as it is of e sonne. The sonne
holdynge his cours passeth out of e signe of e lyoun in to e signe of e
virgyne, and out of e signe of e virgyne in to e signe of e balaunce. The
lyoun is a strong beest and a fel & in is signe was Crist e sonne of ritwis_nesse
bifore e incarnacioun; ffor at tyme he was so fel at what man at
braake hise biddynges, anoon he schulde bee deed -- ffor, as it is seid, a man
was doon to deeth for he gederede stikkes on e sabat-day. But out of is
signe of e lyoun he passide in to e signe of e virgyne, whan be took man_kynde
& was borne of o virgyne Marie: and anne was he maade moore redy
to doo mercy, an euere he was to doo vengeaunce. Thanne it bigan, & et it
lasteth, at he, at seide whanne he was in e signe of e lyoun: Anima que
peccauerit cito morietur, at is: "The soule at synneth, anoon it schal dye"; now,
whanne he is in e signe of e virgyne, seith us: Nolo mortem peccatoris, sed
magis ut conuertatur et viuat, at is: "I wol not e deeth of a synnere, but
moore at he be turned eer-fro and lyue". But, certes, out of is signe us
of e virgyne, he schal passe in to e signe of e balaunce, at e day of doom,
wheere he schal weye alle oure outes, oure woordes, and oure werkes in euene
peys of his ritwisnesse, at he may elde to euery man after e trouthe of his
desert. And what he schal anne doo? heere ow what he seith now by e
prophete: Congregabo super eos mala, et sagitas meas complebo in eis, at 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 at day vpon
hem at eere schullen be dampned. The firste arwe schal be of clepynge to
e 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 malo, in resurreccionem iudicii, at is: "Tyme schal come at alle ou at
been in graues, schullen heere e voys of e sone of god, and so passe forth
to e doom". Thanne e wrecched dampned soule schal come to e body, and
seye to hit: "Aryse ow curside caityf careyne, fro is tyme forth withouten eny
eende to be felow to e deuel, and enemy to al-myty god. Now i ioye schal
be turned in to woo, i delit in to bitternesse, and i lautre in to wepynge.
Now i wrecchide schort lust schalle passe in to euerlastynge sorwe. Now it is
fulliche fallen fro the, what so ow desiredest; now it is comen to ee alle at
ow dreedest. Now it is agoo al at ow louedest; and now it is comen al
at ow hatedest. Cursid be ow, ow wrecched careyne; for in pyne of i
synnes, i delices, and i wykkednesses, sith i. passide fro ee i. haue besyly
brend in helle. Cursed be ow helle-brode, ordeyned to e fuyr of helle at
neuere schal be quenehed. Cursed be e tyme in e whiche i. fist was coupled



|p447


to ee, for now i. may not leeue ee, thi cursed companye i. may not eschewe;
wol i. or nyl i., I am constreyned to be knyt aen to ee. Goo we erfore to_gidre
bifore e dreedful domesman, eere for to heere oure euerlastynge damp_nacion".
Thanne shullen alle e wykkede men see e iuste cause of here owene
dampnacion writen with here owene hoondes in e book of here consciences,
boothe leerid and lewed, and reedyn it hem-self. And ef ou seie at lewede
men kunne not reede, .i. seye at eer is noon so lewede at he ne kan reede
e lettre of hys owene writynge. Thanne ei schullen see e domesman as he
weere wood, forwratthed aens hem. Of is woodnesse & is wratthe speketh
e prophete in e firste psalme of penaunce, where he preieth to be delyuered
of hem boothe, seienge us: Domine ne in furore tuo arguas me, neque in
ira tua corripias me, That is: "Lord, in i woodnesse ouercome me not with
skiles, and chastise me not in i wratthe". Noman enke at wratthe or wood_nesse
or eny suche troubled mannes passion may be in god; but herfore ei
been set in scripture, for e werkes of god in punyschynge and vengynge of
synne schullen taake effect of suche passions as been wratthe and woodnesse in
al synneres, at outher schullen be chastised by pyne at schal haue eende as is
purgatorie, e whiche pyne is cleped heere e wratthe of god, or elles at
schullen be pyned by vengeaunce in e horrible peyne of helle at neuer schal
haue eende, e whiche is cleped heere e woodnesse of god. Al is e pro_phete
Dauid sau in spirit, and erfore be in persoone of alle synneres, felyng
him vnmyty to bere euer either, first asketh to be delyuered of helle, and sitthen
of purgatorie, seienge us Domine ne in furore &c., as ef he seide us to
oure vnderstondyng: "Lord, i. biseche ee at in e dreedful day of doom, wheere
ow schalt haaue e to synneres as a man at weere wood, spaaryng no ing,
at ow ouercome me not with skiles in fynal conclusion, so at 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 ef me grace, goode lorde, so to argue
and forto ouercome with skiles of i lawe e erroures of my blynde conscience
heere in is lif, whiles tyme is of mercy, at 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 at ou haue no wil to chastise me in i wratthe after
is lif in purgatorie. And at it be us, Miserere mei domine quoniam infirmus sum,
at is: Haue mercy on me lord; tor i. am vnmyty to bere euereyther, that is
in arguyng in e doom, ne i chastysement in purgatorie, but it so be at i.
be vp born with i mercy". O that dreedful day of oure lord! anne schullen
alle wykked men see hem sitte in e doom with Crist, whom ei haue heere
dispised; and in is sight been troubled with an horrible dreede, seyenge e
woorde of e wise man: Hii sunt quos aliquando habuimus in derisum &c. Nos
insensati &c., at is: "Thise been ou e 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 ei been acounted amonges e sones of god".
Thanne amonges al at multitude ei schullen not fynde oon at schal haue
compassion of hem, but alle schallen bee glaade & consent with god in here
iuste dampnacion, after e woordes of e psalme seienge us: Letabitur iustus
cum viderit vindictam, at is: "The ritwis man schal be gladed whan he schal
see e vengeaunce". Thanne, as Crist seith in e gospel: thei schullen seche
for to entre in to e creuys of stones, and in to e swelwys of e eerthe, fro
e dreedful face of oure lord. Thanne schullen ei preie monteynes to falle
vpon hem, and hulles to huyden hem, so woo ei schullen be on euery syde.
And is is e wounde of e firste arwe. The secounde arwe schal be an arwe
of scharp repreuyng of alle fals cristene men, whan he schal seie to hem us:
"I was an-hungred, and e eue me noo mete; I was a-urst and e eue me no
drynke; I was naked and e eue me noon herbere; I was seek and in prison



|p448


and e visyted me not ne dede me no comforth". O what is voys schal bee
dreedful whan it schal be seid to hem at as ofte as ei deden not ise inges
to eny at neede hadde in his naame, so ofte ei deden hem not to him. And
no wonder ou is voys schal bee dreedfulle in e day of doom, sitthe we reden
in e gospel at Crist, whan he koom in fourme of a seruaunt for to bee deemed
of e false Iewes, seide to hem at souten for to take hym: "I am he": and a_noon
ei eeden abak and fellen to e eerthe. ef he at whan he was deedly
and koom to he demed, hadde so feerdful a voys, at with his oo woord rew
to e grounde so meny steerne men of e Iewys, a fer moore feerdful voys
schal he haue whan he schal come vndeedly with his oost of aungelis & of
seyntes for to deeme e quyke and e deede, euery man after at he hath
deserued. And erfore seith Iob: Cum vix paruam stillam sermonum eius audire
non possunt, tonitruum magnitudinis eius quis potest sustinere? at is: "Sitthe man
may vnneethes heere a luytel drope of his woordes, e greete under of his
doom who schalle mowe suffre? As who seith noone. And erfore seith seynt
Bernard us: 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, at is: "Whanne e synful
kaityf schal be accused, & his owene conscience schal bere witnesse aens him,
and euery creature of god schal ryse aens him in vengeaunce: greuous as an
arwe schal anne be e voys of god to suffre". And e prophete Ieremie seith:
Sagitta vulnerans lingua eius., at is: "The tunge of him schal be as an arwe
woundynge". And is is e secounde arwe. The ridde arwe schal bee an arwe
of eendelees dampnyng of alle wykkede men, whan he schul seie to hem: Ite
maledicti in ignem eternum qui preparatus est diabolo & angelis eius, at is: "Goo
e cursede wites in to euerlastynge fuyre, e whiche is ordeyned to e feend
and to e aungelis of him". This arwe schal wounde hem at it falleth on so
greuously, at alle e lechis, phisiciens & surgiens, ne et alle e creatures in
heuene & in eerthe, schullen not mowe heele e wounde of it. Thanne schal
e opene eerthe swelwe hem down in to helle, wheere ei schullen be turmented
with feendis euermore withouten eende. But allas! eer been, i dreede, ful meny
at neuere wollen bileeue ise inges eer ei feelen hem. Of whom seith seynt
Euseby us: Ve ve quibus est datum hoc prius sentire quam credere, at is: "Woo,
woo be to hem to whom it is euen rather to feele ise inges an to bileeue
hem". & us eendeth e ridde arwe. But anne schal Crist turne to hem at
been on his rit half, and seie us: Venite benedicit patris mei, percipite vobis
regnum quod vobis paratum est a patre meo ab origine mundi, at is: "Cometh to
me e at been e blesside children of my fadir, and beeth parteneris of my
ioye in e kyngdom at was ordeyned for ow by my fadir fro e bigynnyng
of is world". To e whiche kyngdom and ioye he brynge vs at boute vs
with his precious blood. AmeN.


           Copia testamenti Roberti Folkyngham.


   |r<b> In e name of almyghty Ihesu I, Robart F., beynge in hool and cleere mynde,
e VI day of Iuylle e eere of our lorde a thousand re hundreth foure-score &
nynetene, make my testament and my laste wylle in is manere. First I by-take
my soule in to e hondes of al-myty god, bysechynge to oure lady seynte Marye
and to alle e hoole compaygnye of heuen to preye for mercy and grace for me.
Also I by-qwethe my wrecchyd synfulle body to bee heere in erthe, abydyng
e dredful doom of god, in suche place and manere as yt lyketh to his wyse
endeles purueaunce. Also I wylle at at myn enterement ere be a-bowte my
body but twey tapres of wex and foure torches of wex, e whiche torches I wille
be eue to brenne atte e leuacioun of e sacrement whil ei wil dare, in e
same chirche at I schalle be beryed Inne. Also I wille at in alle e haste at



|p449


|r{testament_cont`d}
yt may be doo after my deth ere be sayde a thousande masse for my soule &
for alle Criste soules. Also I be-quethe to be doo in almesse after dyscrecioun
of my Executours in alle e hast for my soule, for e soules of my fadre, modre
and of alle hem at I am endebtede to by way of kynde, by way of ffrendshipe,
or by way of restitucioun, for e gode I haue hade of heres by any way, fourty
pounde of golde, and ouer at, at ei haue part of alle e preyours, goode dedes
and almesse at I haue do or ordeyned to be doo, as wel in is testament as
to-fore in alle my lyf. Sythene I eue to William Flete my Cosy fourty marke
of golde, and alle myn horses, a blew bed of Arras werke, twey payre schetes,
my best haberioun, my pysa, my ketylle-hat, and myn armynge sworde of Bur_deux.
Also I be-queth to Iohan of Brugge an haberioun, a basynet, a longe
dagger of Burdeux harneyside with syluer in manere of a sword.  Also I eue
to Thomas Salman an haberioun and a basynet.  Also I by-queth to William
Flete my Cosyn alle e remanant of myne armeure.  Also I by-qweth to sir
William Countour a longe sangwyn gowne furryd with Calabir. Also I by-queth
to Thomas Heighelme a gowne of blak worstede furred with beuere.  Also I
wylle at alle e debte at any man cane resonably axe, at ei been payed.
And e remanant of alle my goode, where so it be in e handes of my debtours
or elles, I be-qweth it to Ionet my wyfe, to gouerne and susteyne with hir and
Elianore my doughtre, ande eke to doon in almesse for me, and for here, and for
alle hem at we been endebted to doo for by any way as sche may resonabely,
nout amenysynge gretely here lyflode ne here poure stat. The execucioun of
whiche thynges above-sayd after my laste wille to be doon and fulfillide, I make
myn Executours Ionet my wyfe, William Wenloke Squiere, Sire William Countour,
Preste Thomas Heighelme, Thomas Salman, William Flete my Cosyn; preyinge
to hem for goddes sake for charitable dede of almesse, and for e souereyn
trust I haue in hem at ei wille take is charge on hem and refuse it by no
maner way. Writen e day and ere to-fore nempned with my owen honde in
witnesse of my last wille, and ensealede with my seal. / Probatum fuit hoc testa_mentum
coram nobis Iohanne Lynto, Reuerendi patris domini Thome dei gracia
Cantuariensis Archiepiscopi Comissario generali, XII Kalend. Decembris, Anno
domini Millesimo CCCmo Nono. Et commissa est administracio Iohanne
relicte & executoribas Reseruatis.


|r14._[Visitatio_infirmorum].

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

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



|p450


to e to haue conseil of trewe preestes the whiche owen to blesse the poeple,
tellynge hem that been sorwful for here synnes that ei schullen thorugh goddis
mercy been asoylid of hem. The strokere wherwith ou slykest this stoon, is
verrey repentaunce at ou schalt haue in thyn herte sorwyng of i synne, smy_tynge
thi-self on e brest with greete sighyng of sorwe and stedefast wil to turne
no moore aeyne to synne. And whan ou hast maad redy us thi stoon, at
is thi sowle, thanne myght ou go the redy wey to god, and legge i stoon
sykerliche with-owten noyful noyse in e citee of heuene. And therfore i. con_seile
e in is lyf at ou schryue the cleene to god and make e 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 eres, the moore he vnwexith. For, as seyntes seyn: e
firste day in the whiche a man is born is e firste day of his deth, ffor euery day
he is diynge while he is in this lyf. And therfore seith e gospelle: "Awake, for
ou wost neuere whiche hour god is to come, in thi outhe or in thi myddel age
or in thi laste dayes, or preuyliche or openliche". And therfore [loke] at ou be al_wey
redy! For it is semliche at e seruaunt abyde e lord, and not the lord his
seruaunt. And nameliche whan greet haste is, he is worthi blame at is vnredy. But
grettere haste no man redith of, than schalle be in e comynge of Crist. And ther_fore
waketh in vertues; ffor whan the ate is schet, it is neuere aftir openyd. And
erfore, brother or suster in god, wete ow at 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 ef at synne were clene awey, thanne seeknesse schulde slake.
Here-of bereth e gospel witnesse where Criste seide to ten myselis whanne thei
weren heelyd of here lepre: "Goth, he seith, and nyle e synne moore, lest e
fallen wersse", als who seith: for oure synne e hadde this seeknesse. And
erfore e lawe wolde by ryght iustice at no leche schulde eue bodyliche
medicyne to a seek man, but ef he were in wille to take goostliche medicyne
and to leue e synne at 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 at is treweliche thus i-schryuen and dwellith in verrey repen_taunce,
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 much
merit in blisse after is lyf. erfore ef thi peynes slake not, comforte the in
god in this manere.


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


   Brother or suster, louest ou god thi lorde? he or sche, ef thei mowe speke,
wol seye e; or perauenture, if they mowe not speke, Thei wole thenke e.
Thanne thus: ef thow louest god, ow louest alle at he doth; ande he scor_geth
the for thi profit and not for his; and erfore ou schaldest gladliche suffre
hym and loue hym, ffor he wol not punyssche twyes hem at meekeliche suffren
hym. And at his chastisynge in this lyf is alle for loue, scheweth Salomon
wher he seith: "Sone, grucche not a-eyns 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 ef a man see a nother mannys childe
do euele in his faders presence, and his fader chastiseth him nought, thanne wol
at other man say that it is not his childe, or ellis that he loueth hym nout;
ffor ef he were his child or ellis at he louede hym, he wolde chastise hym.
And therfore be nought euele paied of thi fadres chastisynge of heuene, ffor he



|p451


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, anke
hym and loue hym, at he amendeth the, vndirnemeth e, 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
e ef ou wolt leeue thi synne. And erfore ank 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 at wol not dampne the but ef
ow wolt not for lust and coueitise leeue thi synnne, but he wol haue mercy on
the, and therfore mercifulliche he chastiseth the, and ther ow 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 erfore dispise not his erde of mercy, ne grucche
not theraeyns, but suffre it gladliche, ffor alle e domes of god been rightfulle.
Now anne, sitthe seeknesse of body is helthe of soule, and wole or nyle ou ow
schalt haue it er ou dye, and ef ou grucche aeyns god, with i grucchynge
ou makest thi sowle moore feble and so ou harmest thi-selfe with thi grucchynge
ffor nothyng is wers to a seeek man an to be malencolious, and eke ou
greuest thi fadir e whiche coueiteth to be thi leche, and us as a fool ou
harmest thi-self in double manere: oon is at ou greuest thi god, another is
ou lesist thi meede at ou schuldest haue ef ou suffredest alle maner diseses
pacientliche to e deth; and ogh a man sum-tyme may not kepe pacience in
sekenesse for greet accesse  of diuerse passions, neuertheles he schulde, byfore
thei koomen and after e passynge of hem, purpose in his sowle to suffre alle
anoyes pacientliche, and whan his hors grucchith, at is his flesch, his spirit
schulde be redy to suffre, and aske mercy for e grucchynge of his flesch, know_ynge
at alle bodiliche anoyes suffrid meekliche in this lyf maketh e 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
at ef ou haddest be traytour to the kynge wherfore ou haddest deseruyd
hangyng and drawynge, and he hadde foreue the thi deth and punyssched the
but a lytul while in an esy prisoun: how moche were ou holden to hym. Muchel
moore ou schaldest bythenke the how thow hast be traytoor to god and therfore
deseruyd euerlastynge peyne, and et this merciful lord foreueth vs heere een_deles
deeth e whiche we deseruyd, and punysscheth vs here but a lytel with
bodiliche seeknesse, ef we wollen meekly take his chastysynge.


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


   |r<b> Brother or suster in god, if ou sawe or bithoughtest in thyn herte e
meschiefs of this wrecchid world and e ioyes of heuene, ou schuldest desire
to be with god ough ou were lord of alle this world, and ef ou stode in
grace, thow schuldest desire to forsake it to come to heuene; ffor hooly writ
seith: "Blessede be ei at dyen in god". Loke e bigynnynge of this lif is oure
and sorwe; lyuynge ther-Inne, what is it but muchel trauail withowte fruyt,
tene and disese, where-orugh many men been ouer-comen with diuers tempta_cions
and foretyn here god, and so ei comen to an euyl ende? Loke nowe
whethir it is better to dye wel or to lyue euele, ef ou stonde in verray repen_tance
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 e holy prophete seith at "eueriche man is a lyere", at 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 at he semeth hym
not afor his worthynesse; ffor hooly writte seith at seuene sithes in the day
falleth the ritwyse man, and seynt poul seith that no man lyueth in this lyf with_owte



|p452


defaute. Ther-fore we schulden prey to god with greet desir, if it were
his wille, at we weren deede and lyueden with hym. For e wrecchidnesse
of this world may no man telle, For heere is hunger of goddis lawe and fewe
at desiren ther-aftir, and ei at thristen er-aftir, been ofte-tymes slaked
with bittere venym; and therfore e charite of menye wexith coold thorugh
e heete of wykked couetise, ffor long trauaille and greet at men han aftir
worldliche bisynesse, and lustes maken meny men so weery at ei 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 at spryngen of thise, and ther nys no man at 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 et thei kanne not ne wollen not
dischargen hem. Ande therfore ise philosofres e whiche knewen the wrecchyd_nesse
of this lyf, maaden greet sorwe whan here children weren bore, and greet
ioye whan thei dyeden and passeden from e 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 ou art ende of trauaille
to hem at han heere wel trauaillyd; ffor thanne and no rathere bygynneth
parfitliche goode mennes eese in endeles blisse. What man may by-thenke e
profit and e blisse at thow bryngest with e? Therfore ou 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 ef ou myght not for hast
      of deeth: bygynne heere eer his mynde goo from hym:


   |r<b> Brother or suster, art ou glad at ou schalt dyen in cristene feith? R/ e.
Knowlechist ou to god at ou hast not lyued aftir his comaundement? R/ e.
Art ou soory at ou lyuedest not as ou schuldest? R/ e. Art ou in good
wille to amende alle trespassis doon aens god and thyn euencristene, ef ou
haddest space to lyue? R/ e. Truste[st] ou stedefastliche that god may foreue
the and alle men here synnes, though ou ne noon othere make heere fulliche
asseth for hem? R/ e. Leuyst ou in god fadir alle-myghty, makere of heuene
and of erthe and of alle at been in hem? R/ e. Leuyst ou at the fadir and
the sone and the holy goost been re persones and oo god? R/ e. 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/ e. Leuyst thow at oure lorde Ihesu
Crist suffrede harde peyne and deeth for oure trespassis and not for his gylt?
R/ e. Leuyst ou at he was aftir his deeth boryed, nad roos the thridde day
in flesch, and steygh to heuene, and sente e holy goost, ande schal come to
deeme boothe wikkede and goode, eldyng hem aftir here trauaille? R/ e.
Thankest thow hym of al thyn herte for thise greete goodnesses, at he hath
doon wilfollyche to mankynde? R/ e. Leuyst ou at ou ne no man may be
sauyd but thorugh his passioun and his mercy? R/ e. 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 at he wol of his goodnesse doo to the bettre an ou kanst desiren.
And haue ou 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 ought with his passioun, & wrappe e as in a cloth in his
mercy, and trust stedefastliche ther-Inne; nout 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 at oure lord Ihesu Crist suffrede
on the cros lastyngliche in thi mynde. And ef ou byholde any cros or ymage



|p453


y-maad with mannys hondys, wite ou wel at it is not god, and therfore sey or
thenk in thyn herte: I woot wel ou art nought gods but ymaad aftir hym,
to make men haue e moore mynde of hym after whom ou art ymagid. Ther_fore,
lord fadir at art in heuene, mercy I aske the of alle at I haue trespassid,
and e wilful passioun of oure lord Ihesu Crist the whiche he suffrede for man_kynde,
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 e for al at I
schulde haue disseruyd and do and dede not; and also, mercyful lord fader
of heuene, ef it be thi wille, i byseche e that alle e beenfetis [at] oure
lord Ihesu Crist aftir thi biddynge dede heere in erthe for saluacioun of man_kynde,
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 ou disseruedest byfore alle wommen orugh the goodnesse of god to
beren with-owten wem of thi maydenhood Ihesu Crist saueour of mankynde, soo 
ou biseche thi blessed sone for me that alle myne synnes be foreuen.
And lord al myghty Ihesu Crist, sitthe thyn hooly gospel witnesseth at ou 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 ou blamedest Sym_ount
for be hadde indignacioun at Marie magdeleyne for hire synnes schulde
neighe the, haue mercy of me moost synful, and lord Ihesu as ou clepedist
achee and Poul and oothere diuerse from here synnes, dispise nought me at
come to the wilfulliche wyth-owten suche clepynge; and though i haue longe leyn
in my synne, thenk lord on the greete mercy at ou haddest and schewedest
to mankynde that he schulde not schame ne despeire of thi mercy alle-though
he hadde longe leyn in synne, whan ou haddest no desdayn to reere Laar alle_though
he hadde leyn in his grace foure dayes stynkynge. And herfore i. truste
to e, lord, for ou art fadir al-myghty in whos mercy i. truste, to whos refuyt
i. fle. With greet desire I come to e 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 at i. may not helpe my-self ne aeyn-bugge me with my
dedys: but stedefastliche i. truste in thi passioun, that it suffiseth to make ful
asseth to e 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 ou 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, at art
ful of mercy, i. knowleche my synne e whiche i. haue doon thourgh myn owene
defaute. I knowleche my gilt: haue mercy of me, ffor i. trowe treweliche at
ou denyest thy mercy to noone at treweliche trusten therto. And in trust ther_of
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.



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                          15.


|r[Ms._Univ._Coll._97.]


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


   |r<b> "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
comaundement hangeth alle the lawe and prophetis.  Thanne ou louest god
of al thyn herte. That is to seye of al thyn vndirstondyng: whanne ou schapist
alle thyn vndirstondyng pryncipalliche to knowe the endeles myght and right_wysnesse.
The endeles wysdom and charite & mercy of thi god: howe god is redy
& wylly & kunnynge to venge synne and punyssche wykkide men at wylle not
leue here synne, and how god is mercyful and kunnyng & myghty to foreue
synnes to hem at han verray repentaunce of there wykkide synnes; and for this
vndirstondyng of thi god ou most fle and destruye synne bothe in the & in other
men vp thi power and wit, and kepe and teche the comaundement of god,
and mayntene rightfulnesse and good lyuynge, verray pees & charite; and an
ou louest wel god of alle thyn herte, at is of al thyne vndirstondyng.  Also
ou louest god of alle thi lyf: whanne ou schapest alle thi lyf bothe in outhe
and in age, and in prosperite and aduersite, to [e] 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 at he sendeth to e in this lyf.
 Also ou louest god of alle thi mynde: whanne thou schapest al thi mynde to
thenke of e goodnesse of god, how he maade alle thynges of nout, not for his
owne neede ne auantage but for his owne goodnesse and [e] profit of his trewe
seruant, 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 e 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 ou louest god
of al thi strengthes or myghtes: whanne ou spendist alle i 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 at ou waaste nout
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 at ou 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 ou god wel of thi strengthes.
Thou louest thi neighebor as thi-self: whan ou willist hym good bothe in body
& soule as ou schuldest by charite; as, ef thi neighebor be in goode lyf towarde
god, be ou glad and ioyful therof, and norissche hym, conforte hym, and help
hym ther-Inne, and ef he be in synful lyf, haue greete compassion & sorwe
therfore, and vp al thi kunnynge & myt bryng hym out therof by deuout preyer,
by holy conseillyng and techyng, and by ensample euynge of thi good lyf, by
dreede of greete peynes bothe in this world and purgatorie & in helle, and by
confort of the greet 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. ef 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; ef he be at malese of body
or ful nedy of worldlys catel, help hym and socour hym as ou woldest he hulpe
e ef ou were in the same disese, and algates as ou schuldist wilne to be
releuyd by godis lawe of other myghty men.  And not oonly loue thus thi
neighebor at hoom, at is thi frend, but straunge man and thyn enemy, e



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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.


|p{455-458:_the_rest_of_the_book_is_in_verse.}
