|b[Three_Middle_English_Sermons_from_the_Worcester_Chapter
|b_Manuscript_F._10,_ed._D._M._Grisdale._Leeds:_Titus_Wilson_of
|b_Kendal,_1939,_pp._1-80.]
|b{Note:_No_bybed_lines.}



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                          FIRST SERMON
                            |r[f.8r]
                          HUGONIS LEGAT
                        in Passione Domini.

      |r<b> Accipiant repromissionem Vocati - Accipiant repromissionem
           Vocati. The help and the grace of Crist Iesu be wyth
           vs now and euere, amen.
      INTRODUCTIO THEMATIS ANTE ORATIONEM.
    5    I rede in Genesi, the firste book of holi write, 12, 16 &
      17 capitulis, at God, thorw e hee loue at He had in-to
      e progenie and te posterite of Abraham, com on a tyme
      to his dwelling place & bad hym gon out of hys fadris hows
      & come in-to a contre at he schulde schowe hym. This
      feithful man, aftur e commaundement of God, wandride forth
   10 with gret trauele & gret tene, til he com to the same contre
      where he cast hym to abyde, & tanne God Almiti spak to him e
      secounde tyme and seyde, "Abraham," quod he, "for as muche
      as u hast left in owne lond & com in-to this vncnown contre for
      e loue of me, y schal graunte by chartier to all thin eyres aftur e
   15 e plentwis lond of Chanaan to in-habite and to dwelle." Here
      was a faire promis, a faire bi-hest. it forthirmore, whan this
      feithful man had afturward getyn a chyld of a serwand at was
      clepid Ismael, God spak to hym e ridde tyme & seyde: "For
      as miche," quod he, "as tow hast wrowth mi wylle in alle thy
   20 werkys, thow schalt no lengur be clepyd Abraam, but y name
      schal be Abraham, and, as y seyde e by-fore, to e & to thyn



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      eyres |r[f.8v] i eue e for-seid lond at y spake of, to hab & to
      hold in euerlastyng possessioun. For as whos seyth, i haue
      ordenid him & clepyd hym byfore al our to receyue this bihest.
   25 And ter-for al this trauel & tene i ha mad te take from o
      cuntre to anour, vt repromissionem accipiant vocati, 'at tei
      mow take this biheste at ben clepid' as for e beste, ffrelich &
      fullich aftur her deseruing. Accipiant 'let hem take' e lusti
      lond of Chanaan melke & methe wellyng, secundum repromis_sionem,
   30 'aftur mi bihest' they at namlich and no nis sunt ad hoc
      vocati, 'e, ey at namlich & no nis ben i-clepud of me erto.'
      Sic igitur accipiant repromissionem vocati, 'thus erfor let hem
      take e biheste at ben clepid.' Be this gode, trewe man
      Abram, ich vndurstonde at tis time vr blessid Lord Crist Iesu;
   35 to this holi Abram, to this blessid lord, come e hee fadur of
      Heuen orw e gret loue at He had to e posterite of man_kinde
      & bad hym com doun from his fadris hous, from his holi
      habitacyoun a-boue in-to e cuntre of this wrechid world, to
      suffre soru & care for mannis misdedis; he dud His commaunde_ment,
   40 lefte his fadris hous, e pierles place of Heuen, com doun
      in-to e careful cuntre of this worlde & ter suffred trauel & tene,
      e, he was scornid, scorgid, at e laste was nailud op-on e cros
      at hit was pite to bi-hold: er God, e hee fadur of Heuen
      spake eft-sonis to him & seyde, "Mi derworth child Abram,"
   45 interpretatur excelsus seu eleuatus, 'Abram is as muche to mene as
      heyth or litt op hie;' "Mi derworth sone, at," quod he,
      "thus art haunsid & lift vp on e cros, for as muche as thou art
      come in-to e vnknowyn cuntrey of ys world, to suffre is peyne
      & es passioun for e loue of me & myne, y schal graunte bi e
   50 chartier of i passioun, writen wit e rede blod of i bodi, selid
      with e scharp nailis at urlith in hondis & ti fet, indentid wit
      e bittur spere at persid thin herte, to alle e eirys of mankinde



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      at kepith mi commaundementis & wirkyn mi wylle, e plentuvs
      lond of Chanaan, e, e ioyfull place of Heuen, to in-habite & to
   55 dwelle world with-oute ende;" & sic repromissionem accipiant
      vocati, '& scho schul ey take e byheste at bu clepid' to
      at holi feste. Thus tanne, whan Crist orw e bittur peynis
      at he suffrid in his passioun had gete at fayre child Ismael,
      at precious tresour, mannis soule, of a seruant, e, out of e
   60 bondage & te thraldom of e deuel, he was letoun doun of e cros
      & leid in his graue & his name was i-changid from Abram in-to
      Abraham; for he was no lengur clepid e fadur lift op-o e cros,
      but a fadur of miche peple; for Abraham interpretatur pater mul_tarum
      gentium, 'Abraham is as muche to say as a fadur of
   65 muche peple,' for er Crist sauyd & bouth wyth his blod nawth
      on-lich o peple or tweyne, but al maner peple of e world, e,
      almankynde, at wolde sewe hys doctrine |r[f.8r] & performe
      his teching; & ter-for he was resonablych clepid e fadur of
      muche peple, fadur of almankinde. O is wys, anne, Crist
   70 dying o e cros, as Seint Poul berith witnes in e pistul of this
      same day, offerd vp him-self clene with-oute any spot or wemme,
      to clense owre consciens from wykyd werkys, to serue God in
      clennis of leuyng, to wasche a-way with his deth at was wrowth
      vndur e Olde Testament, & vt repromissionem accipiant vocati,
   75 e, & cheflich ' at ey mouth take e byhest & te promissiun at
      were clepid 'from e bigin[ni]ng to euerlastyng ioy & blis. Sacra
      morte dei superi rectoris olimpi - Accipiant - Purpureo claram
      Christi cum sanguine scriptam - repromissionem - Ante serena poli
      nostri seu lumina mundi - vocati. 'Thorw e delful deth of
   80 God, gouernour of all thyngys,' Accipiant 'lete hem take, write
      wyth e rede blod at Crist sched for oure synnis,' repromis_sionem
      'e byheste.' 'Be-fore e makyng of heuenlich lithis,
      at brithlich schynun in-to al e worlde,' vocati 'ei at ben



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      i-clepid'. Thus tanne lethe hem take e byhest at ben
   85 clepid. That e may thenne, thorw e precius passioun of
      Crist, be clepid a-mong ese at tus schal be sauid & reseyue this
      glorius biheste, e schul lift vp or hertis hollich to God & with a
      mike spirit prey him vt dignetur vocare vos vocatione sua, secunda
      ad Tess. primo, e, 'at he wille of his gret grace clepe ow in his
   90 calling' & numbur ow a-mong hem at ben predestinat from
      e biginning. And e this preyer e schal ha recomendit al e
      clergise, e knithhode & al e gode comenalte, with al o at
      ben went out of this world & e wey of saluacioun. For ese & for
      al our at e our i ben y-holde to prai fore at tis time & for
   95 grace at is nedful boe to ow & to me, y pray ow seith with a
      deuowte herte a pater noster & an aue.

      INTRODUCTIO THEMATIS ANTE PARTIPATIONEM.

      <b> Accipiant repromissionem vocati vbi supra, lete hem take e
           biheste at ben clepid as i seide be-fore. As Seint Jerom
           seyth in principio cosmographie ethici philosophi, God in
      biginning made a mater, a lumpe, with-outun schap, with-outun
    5 ani forme, where-in were conteinyd boe heuen & helle, ere &
      eire & al this worlde; owt of this statu, of this mas, he drow e
      ere & printid hit ful of herbis & floures, e watir & te eire &
      fulfullid hem with fischis & foulis, e fir & te firmament, &
      fastnid hem with planetis & sterris, & ate laste that holi habi_taciun
   10 of heuene, & sette ther-inne ix orderis of angelis a-mong
      the which was tat glorius angel, at glorius spirit lucifer, at in
      bewte & brythnes passid alle our; but, for as miche as he was
      proude of his passing brithnes & wolde not mekelich worschip
      God for his wondurful wirking as our angelus dude, he fel down
   15 with his compani as depe in-to helle as he purposid him to han
      ben lift vp & enhythtid in heuene. To fulfulle an e place of
      lucifer & his compani, at was, as we saith, void & vacant in
      heuene, God in e bigining ordenid & |r[f.8v] disposid by pre_destinaciun
      in his owne wit a certeyn numbur at schulde leue



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   20 vpon his lawis & wirkyn his wille, & hem he hath i-clepid be-fore
      al our to fulfille this ioyful place. For as Seint Poul seyth, ad
      romanos 8=o=, quos predestinauit hos et vocauit, 'hem,' he seith, 'at
      he hath ordeinid be predestinaciun to ben his trewe laborers & his
      trew seruauntus, hem he hath i-clepid to inhabite is place.,
   25 And of hem schal e fadur sei to e at e dai of dome voca
      operarios, sone, 'clepe i laborers,' i seruantis, wher-to vt
      repromissionem accipiant vocati, 'at tei mowe take e bihest of
      gladnes at tus ben clepid trewe laborers.'

      TRIMEMBRIS PARTICIO THEMATIS PRO PROCESSU
      TOTIUS SERMONIS.

         For e processe of this sermon e these thre wordis may open_lich
   30 be schewid re diuers thingus e mente latens hominis
      secretum suscipientis dinoscitur in acceptione. Alta dei dantis
      discretio cuncta librantis explicatur in promissione. Sed tandem
      qualitas vocitati facta videntis de[monstra]tur in vocacione. 'The
      preui wil of mannus receyuing schit with innes forth in his
   35 thouth is clirlich i-knowyn' in acceptione, is clirlich i-knowin ' in
      taking.' 'The hie discreciun of God, e bihitht at mannes
      merit for-etith nouth, is fullich openid' in repromissione, is
      fullich openid 'in be-hithting,' 'but e qualite at e laste & te
      condiciun of hym at is clepid, being e werkis at he hath
   40 wrouth, is hollich declarid' in vocacione, is hollich declarid 'in
      cleping'.'To hem anne at reseyue Cristis sonde goodly,
      Cristys biheste hertili, & his cleping louly, it schal be seid
      Accipiant repromissionem vocati, it schal be seid, 'let hem take
      e biheste at ben clepid.'

      PRIMUM MEMBRUM PRINCIPAlE.

      <b> I seyde firste & principalich, at e preui wil of mannys res_seyuing
           schit with-inne forth in his towth is clirlich
           i-knowing in takynge. I rede e e storys of Rome, at te
      grete Emperour Octauiani, whan he had i-subduid & maad subiet
    5 al the worlde, he het wryte certayn lawis in a parchemyn leef,



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      selit with is owne signet, & send hem with a messager to e cieteis
      of Cartage, & bad te messager at he schulde take good hede &
      good a-visement, what chere & what contenaunce eueri mon
      made to his letteres e e resseyuing of his lawis. This messager,
   10 whan he had don this message, com a-eyn to e Emperour &
      seyde': 'my lord,' quod he, 'i ha bore our letteres & our lawis to
      e citey of Cartage aftur our commaundement, & summe er
      were at stowlich withstood & for-suk hem, summe at meklich
      took & resseyuid hem, & summe at gladlich opnid & redde hem.'
   15 And anne e Emperour, as a discrete domisman, het hange &
      drawe al hem at stoulich with-stood his sondes, encresid hem in
      catell at meklich resseyuid his lawis, & hem made chefteynis
      oueral e cite at gladlich redden is letteris. Rith tus doth e
      hie Kinge of heuen & te Emperour of is world, God Almithti; he
   20 send his soondis & his lawis from ere to ere, from day to dai,
      to e cite of this world, to e comente of mankinde; who trowis
      tow be his messager ? So God me helpe, iusticia 'e rithwesnes'
      of God. This mayde, this messager, summe tyme bringeth soon_dis
      of prosperite, summe time of aduersite, summe time of riches,
   25 summe time of pouerte, e, summe time of on, summe time of
      a-nour, as te hee wisdom of God ordeynith & disposith.
      These ben preui statutis, e rithful lawis of God, maad for hem
      at be misdoers & rebellis a-ens his real power. E e reseyuing
      of ise soondus, is messager, Goddus rithwesnes, takith good
   30 hede of eueri man & makith a |r[f.9r] trewe relatiun to God of e
      contenaunce & te chere at is with-inne forth in his herte, for
      rith as it ferde be e citiers of Cartage, rith so it farith be al
      mankinde. Summe er be at stoulich with-stonde is sondis &
      his lawis, summe at meklich & loulych taken hem, & summe
   35 at gladlich rede & resseyue hem. PARTITIO TRIMEMBRIS
      To stoutlich with-stonden hem PRIMI PRINCIPALIS.
      makith stowte pride, to meklich taken hem makith lownes
      drede, & to gladlich rede & reseyue hem makith hi loue or mode.



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      PRIMUM MEMBRUM PRIMI PRINCIPALIS.

      <b> I sey first, at summe er be at stoulich with-stonde Goddus
           sondis & his lawis & tat makith pride. Thou seist weel
           oftin timis, at mani man, if God Almithti sende him a
      litul tribulatiun, a litul siknes for his synnes, a-non rith he
    5 stoutlich & proudelich gruchith a-enus God & demith him in his
      herte vniust & vnrithwus to ponesch him o us wise, & so often
      timis fallith in-to blasfemie & afturward in-to dispit, orw e
      pompe & te pride of his hie herte. These maner of men, at tus
      haue leuer breke & to-berste an bowe & bende vor to resseyue
   10 e correctiuns & to soondis of God, schul at to laste, wil ei nil
      ei, delfullich be dryuen down withe e dredful dart of euerlasting
      deth; for God seith him-self e e Olde Testament, deuter. 17=0=,
      ` Whos euer wil nat for pride be obedient to myn ordinaunce &
      resseyue my dette, he schal be ded,' he seith, '& damnid be
   15 deuelis decre, at he ches to be rulit by wil he lyuide e is
      worlde; '& trulich, it is litul wondur ei ow dispise & set at
      nauth e statutes & te correctiuns of i souerens here on er,
      at tus grevuslich gruchith a-enust to lawis & to ordenaunce of
      God; was it neuer wirse i dar wel say for a souereyne to chastise
   20 his subiettes, an it is rith now & tat boe e e spiritual side &
      eke e temperal ? For let a man now do neuer so euel, be neuer
      so wrechid, neuer so vnrithti of his lyuynge, we et he wil take
      no chastisynge, no correctiun, he is so obstinat & so stiburne.
      This maner of folk, be ey neuer so miche schrewis, holt hem-self
   25 so parfit, so wise & so gret with God, that ei take hede of non
      our man. And tei faste a day or tweyne, ei wene with here
      fasting to fle vp to heuene; & tey haue an olde quaier with a fewe
      custummes or a fewe statutis, ei teche & preich as boldlich as
      he at hath go to scole al his life time. And litul wondiris, for,
   30 aftur e comen sawe, er is non so bolde as is blind bayard.
      Summe for leudnes & for vnkuningnes preche e preuitise at
      schuld not be rehersed in no congregaciun, but onlich in confes_siun.
      For God is for-bed at i schulde crie ate cros al at euer i



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      schulde finde writen e mi book. For ef i dude i schul make al
   35 e world wondur vp-on mi bodi. And ter-for a clerke schulde
      haue it of kinde for to kepe cownsell. But tis peple at tis
      prechith, ow ey vownd a bole-fot writen in hir book, trust it
      wel er-to, ei wolde tel it forth, & tat is for no-thing ellus but
      wantyng of wit & of discreciun. And ter-for thei schulde not
   40 preche to hure pareschon, but onlich swiche thing as tei knowe
      skel vpon, as te 5 wittis, the 7 dedly synnes, e 10 comaunde_mentis
      & swich our at longen to here estat for to preche of.
      Our er ben |r[f.9v] at for a preui pride in hir herte wil take no
      scripture but tat hem luste for to take, for in his geometrie
   45 ptolemee, in his astronomie & swiche our at parawntur knewe
      neuer e leeste conclusiun writin in hir bookis, for mani, manime
      seith, spekith of Robyn Hood at schotte neuer in his bowe.
      Thus ei damne & deme our mennis bokis, & all for ei drowe
      neuer e draugh of vndurstonding in non of hem alle. This
   50 pride & tis obstinacie makis mani man falle in-to heresie, for
      hit makith hem peruerte e texte of holy writ & wirkin aftur hir
      owne wille, & ter-for ei wilnot resseyue e teching of holichirch,
      but despise e lawis of oure Lord God, & Christes correctyuns
      set at rith nawth. Trowste tow at tese maner of men be clepid
   55 to resseyue e bihest of e erytage of heuene ? & ay, so God me
      help, ei whi so ? Quia hec est gens que non audiuit vocem domini
      dei sui nec accepit disciplinam, Jer. 7=o= -- 'For is [is] a peple,' seith
      God Almithti be e proffit Jeromie, ' at wolde not hure e vois
      of hire Lord God, no, nor resseyue his doctrine & his teching.'

      SECUNDUM MEMBRUM PRIMI PRINCIPALIS.

   60    I seide al-so at summe er be at meklich takyn Goddis
      sondis & his lawes & tat makith drede. We knowin wel
      euerichon, at if e kinge wolde make an ordynaunce or a lawe
      to be resseyud in his reme vndur a certeyn peyne, mani men
      wolde meklich resseyue hit, more for drede of e peyne at is
   65 put er vp-on, an for ani loue at tei had to e makir. Thus



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      do miche folk now a-dayes bi Cristes ordinaunces & Cristes
      lawes, for ei raur resseiue hem for drede of e peyne of helle,
      at is ordeynid for hem at despisen hem, an for e lowe of
      owre Lord Iesu, at ordeynid hem & made hem; but et i sai,
   70 this maner of taking, is maner of resseyuing, ow hit mith be
      betur, nis nauth euel, for hit let te for to do synne, it with_drawit
      e from i lustis, it for-bit te for to greue God & disposiz
      e to heier grace. For bi is dredful resseyuing at is callit
      timor seruilis, at is callid 'drede of peyne,' e schalt come ad
   75 timorem filialem, e, e schalt come to e drede at is callid
      'drede onlich for lowe.' And tanne, e schalt resseyue & kepe
      e commaundementis of God, nauth onlich for drede of peyne,
      but chiflich for drede of His wrath & lesing of His loue, & tat is
      e heiest poynt of perfectiun at tow maste haue in is world.
   80 And ter-fore augh e maynat ate firste come to is heie poynt
      of perfectiun, loke e lowlich & meklich ate hardeste way, for
      drede of peyne resseyue what so euere God sond ow, be it hele,
      be it heuines, be it wele, be it wo, being aftur e holi man
      Iob 2=o= capitulo; 'ef we ha reseyuid good & gladnes of oure
   85 Lord, whi schulde we nauth as wel take turment & tene, sen we
      han deseruid hit ?' ey thanne, at tus gon bi e gree of drede,
      cli[m]bing to e heie degree of e loue of good, erunt vocati
      'schul be clepid,' wher-to vt accipiant repromissionem 'to
      take e promis of yoi & blis.'

      TERTIUM MEMBRUM PRIMI PRINCIPALIS.

      <b> I seide forthermor, at summe er be at gladlich resseyue
           Goddis soondis & is lawes & tat makith loue. The grete
           philosophre Plutarcus seith, 8=o= memorabilium, at ter is a
      tre in certeyn cuntreys at is clepid palma, 'e palme tre,' of an
    5 our spice & kinde an any at is her a-monge vs; e bodi of
      this tre, he seith, is smalliste ate ground, & a-enis te kynde of
      al our maner of trees, euermore vpward |r[f.10r] encressis in
      gretnes, & to more at te leist ervpon, e more rithter it stond



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      vpward, so at it noier bowith ner bendith for ani maner of
   10 birdine at it mai resseyue; ef e wilte breke a bowth is tre,
      e mayst not bowe it dounward, for anne it wil sitte e fastir,
      but e moste drawe it vpward & tanne e schalt haue e maistry
      roffe. And for is cause & tis kinde, he seith it is clepid arbor
      victorie, it is clepid 'te tree of victorie.' This tree schuldiste u
   15 be, & te dedist as te owest for te do. Al i luste, al i likinge, al
      i loue, al i herte, at is vndurstonde be e bodi of e tre,
      schulde incresse vpward, schulde be holich in God, hoolich in
      heue[n]lich thingus & smal dunward, e, dispising alle erelich
      goodis & prosperities of is world; & tanne schuldist u gladlich
   20 take & willefullich resseyue al e birdons at were leid vpon e,
      e, al e tribulaciuns & deseses at God Almithti sent te here e
      is world, in encresinge of i merit & wasshinge a-way of i
      synnis; and more-ouer, euermore strenger & strenger & strenger,
      rise vpward toward him in loue & in charite, thonking him of his
   25 soondis at he sendith the for i beste. Lete nauth e deuel
      breke a-doun e bowis of i goode dedis be no sotil deseit, no
      cursid temptatiun, but euermore prei God, at he wol drawe hem
      vp to him & rule hem aftur is owne wille, & tanne, ef e is
      doest a-doun e deuil & ouercomest al his temptatiuns, u schalt
   30 be clepid arbor victorie, u schalt be clepid 'e tre of victorie.'
      And trulich me semith & it were wel avisid, u were hielich
      ihold to gladlich resseyue e lawis & te correct[i]uns of God & tat
      onlich for his loue; was he nat i-nailid hond & foot for i loue,
      was he nat i-stung to e herte with a scharpe spere for i loue,
   35 e, deid he nauth on e cros ate laste & al for i loue ? Alas,
      vnkinde wrech, what woldist u more ? Al is he dide for i
      loue, & it e maistnat finde it in in herte for to loue him a-en;
      it e kans finde it e in herte for to loue a creature her' on ere
      onlich for his beute & for his fairenes, why kanst nat finde it e
   40 in herte for to loue him, at is, as Bede seith, pulcherrimus ipse



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      mundum mente gerens, at is, as is clerk saith, 'e fayrest thing
      at may be founde bering e forme & te schap of this world in
      his soule ? 'if e kans loue a man for in owne proffit & tin
      owne avauntage, whi kans nat loue him at wil e e for i loue
   45 e riche reem of heuene ? e, if u kans forurmore loue a
      bodi for is vertues & is goodnes, whi kanst nat loue him at is,
      as Dauid seith, deus uirtutum, 'lord of alle vertues, & god of
      alle goodnes ? Thus tanne resun wil, at it e loue a ing at
      is faire weel, at is fairer betere as kinde constraineth e, loue
   50 God at is fairest best, & tanne rulest to weele i loue; & te
      same u schalt do in loue for profit & loue, for vertue, for trust
      wel erto God is most profitable to e, most vertues & most loue
      hath i-schewid to e an euer did ani our man, as it may be
      schewid be certeyn signes. Aristotil seith, whan a man hath
   55 at in presens, wheyer in sith or in outh, at he passinglich
      louyth, if he be malancoli he quakith, if he be fleumatik he
      wexith pale, if he be colerik he swet, & if he be sangin he waxi
      rodi & reed; al us passiuns & tus signes had Crist for e loue of
      at faire child, at bewtuvus creature, mannis soule, nauth with_stonding
   60 at he loued vertueslich al e world wel; is was & is
      te delicacies of Cristes fadir, e hie lord of heue[n] while at he
      wieldoth; & ter-for seith Virgile in buc. egloga 2=o=, |r[f.10v]
      formosum pastor coridon ar[d]ebat alexim, delicias domini. This
      vers bi gramer is construid o is wis: Coridon, 'at shepherd
   65 Coridon,' ardebat, i.e. ardenter amabat, 'brinyngliche louede'
      formosum alexim 'at schaplich chil Alexis,' delicias 'e deli_cacies'
      domini. Be is Coridon is vndurstonde Criste & be is
      Alexis mannis soule. Quakid euer Criste, owre Coridon, for e
      loue of is Alexis, e, for soe he, whanne he was nailud hand &
   70 foot o e cros, e Iuwes tokin hit with his bodi er vp-on &
      squatten it so ofte in-to e ground til hit wolde stonde rith vp bi
      himsilf. Aud terwith, alle e veynus & te sennus in Christis
      bodi to-barste, e bonus ratelyd to-gedur as tey wolde han falle
      from him & alle is flessh chencride for e grete peynus & te



|p12


   75 desesis at he suffride; his modur stode be-sedis seynge alle ese
      desesis, &, after Seint Bernard, seide is wordis: "Mi dere child,"
      quod sche, "mi dere childe, u at art mi o suetnes, mi singuler
      ioye, e liff of mi soule & hollich mi solas, mak at i mai die with
      e at brouth e forth in-to is world to is schameful deth, e,
   80 swete child," quod sche, "knowe i modur & ha ruthe & com_passiun
      vpon hire, & here hure preyer; for hite be-semith," sche
      seith, "a lovinge child to knowe & to comford is modur, at is
      desolat & for-sakin." us Crist tremelid for e loue of Alexis,
      bi-holding his modur he wax al so pale for his loue, whanne he
   85 had bled so miche blod at er was scarselich a drope biden in his
      boodi; forurmore he swette, for his passiun was so peinywus,
      at he swette water & blood in eueri membre at he hadde; was
      he al so reed ? e, for sothe, for he had so mani woundis, what with
      e bittir scorges, with e scharpe nailis & with e cruel spere,
   90 at ter was left no hol place in his bodi, but al so rodi as rose ran
      on rede blood. This rednis & tis peyne durid so longe vp-on
      him, at ate laste for veri loue at he had to mannis soule, his
      herte to-barste & dide for e time. This sieth e meke mayde,
      is bihilde his blessid moder & with a weping chere seyde, "alas,"
   95 quod sche, "mi derworth child, what hast tu doon, at tus e
      Iuwes ha killid e o e cros ? e, alas ! " sche seith, "where is
      at ilke ioye bi-come at i hadde, whanne i lullid e in i cradil,
      whanne i fedde e with mi pappis, whanne i hoclid e on mi kne
      & kissid i lippus & ti mouth as a kinde modur schulde ? Al
  100 is is a-goon & i am laft alone as a woful womman & a modur
      for-sakyn.' 'is was a soruful lamentaciun of at blessid ladi.
      Take hede, anne, for Cristus sake, u vnkinde wrech, & leerne
      of is ladi to suffre disese & aduersite for e loue of Criste. For al
      o at so do, truste well er-to, schal sue Cristis modir. Whidur ?
  105 Trulich to e kingdom of heuene, to be refreshed with e blisful
      feste of euerlasting murthe & ioye. For Crist schal seie enne to
      is modur, "Modir, take in i seruauntes & mine, at suffrede
      with e sorw & dessese ffor e loue of me, wher-to vt repromis_sionem
      accipiant vocati, 'at tey mow take e biheste at tus



|p13


  110 be clepid' to e feste. Qui feruore dei tulerant suspiria morbi --
      Accipiant -- jam super etheream fulgentis sidera claram -- repromis_sionem
      -- Sic ad festa poli venerande uirginis ore -- vocati 'ei at
      suffere desese of siknes & of sorwe for e loue of God', Accipiant
      'lette hem take e blis at is a-boue al e brith sterris,' in
  115 repromissionem 'in-to hir biheste. For ei at of at maidenis
      mouth,' |r[f.11r] at is Goddis modir, sunt vocati 'ben i-clepid',
      e is wise anne, lete hem take e biheste at ben clepid.

      SECUNDUM MEMBRUM PRINCIPALE.

         I seide e secunde time principaliche & a gredel schorter, at e
      hie discreciun of God, e bihiht' at mannes merit for-eti[t]h
  120 nauth, is fullich opnid in bihithtinge. Thus auteres at treten de
      picturis deorum tellen at Apollo, deus sapientie, was peyntid
      with a bowe & an arwe in his on hond, an harpe in his our & on is
      heuid a chapelet with grene lori leuis, in tokeninge at bi his wit
      & bi his discreciun summe aftir hire deseruing he behatte peyne,
  125 summe grace & summe ioye. This Apollo, at is God of wit &
      of dome, is Crist, Goddes sone of heuene, for he is e wisdom of
      e fadir, springing owt of e welle of glorius Godhede. The
      bowe & te arwe in his on hond is noing ell but e streyte rith_fulnesse
      of ponesching of hem at be rebellis & contrarius a-ens
  130 him; at harpe in his our hand is e    PARTIPARTIO TRI_MEMBRIS      mekenes & te melodie of is merci, to     SECUNDI
      comford hem at loulich dreden him,      PRINCIPALIS.
      & te garlond of his heuid is his grace & his goodnes, to riallich
      rewardun al o at louen him; us dide e grete Emperour
  135 Octauian at i tolde ow of langeer. For he het hange & drawe,
      as i seide er, o at were rebel, encreside in catel o at were
      dredful, & hieliche enhaunside o at were louinge. Thes re
      maner of inges, tanne, at tis Apollo had, hath God be-hith to
      e re maner of men at i rithnow rehersid ow on rowe. For
  140 to o at stowliche withstonde his customs & his correctiuns
      he hath be-hith e arwe of ponesching & of peyne, to o at



|p14


      meklich takyn hem e harpe of pite & of merci, & to hem at
      gladlich resseyue hem e croun & te garlond of blis & of ioye.
      This is an hie wit, a good discreciun of God, is to reward eueri
  145 man aftir his deseruing.

      PRIMUM MEMBRUM SECUNDI PRINCIPALIS.

         I sei firste, at to hem at stoulich withstonde Goddis customs
      & is correctiuns he hath behith e arwe of ponesching & peyne.
      The grete clerk Virgilius, 6=to= eueydos, seith at owth a man had
      an hundred of mowes & eueri mouth an hundrid of tunges &
  150 euery tonge wer maad of bras, it he were nawth suffisaunt, he
      seith is clerk, for to telle plenerlich e peynus at ben in helle.
      For er is nyth with-owten dai, peyne with-owte pyte, dispeir
      withouten hope & soru withowten ende; is is a cruel arwe, is
      is a careful ponesching; e, God for his grete merci graunte vs
  155 neuer to come er for to be woundid with is arwe, neuer to be
      ponesched with is peyne. For is cruel arw & tis careful peyne
      is behith to hem at ben stoud & proud & gruch a-ens e
      ordenaunce of God; is is a sori biheste & alenge promis; is
      schal sinful man take in reward of wikydnes as Salamon berith
  160 witnes, Ecc. 29=o=, seing o is wise, peccator transgrediens man_datum
      Domini incidet in promissionem nequam; 'at sinful
      man,' he seith, 'at proudelich brekit e commaundement of
      God & stoulich withstond his couistoms & is correctiuns, schal
      falle in-to a wikkid biheste, e, in-to e peyne at is ordeynid, as
  165 i seide, for swich maner of men.'

             SECUNDUM MEMBRUM SECUNDI PRINCI(PALIS).

         I sey also, at to hem at meklich takyn Goddis costoms & his
      correctiuns he ha behith e harpe of pyte & of mercy. Whan
      Crist com doun from e hie toure of heueue in-to e dunioun of
      is wrechid world & was borun f |r[f.11v] at meke mayde in-to
  170 e saluaciun of al mankinde, angelus of heuene with here harpes
      & here giternis sunge is delicius dite & tis suete songe: "Ioye &



|p15


      blis," quod ey, "be to God at reynith a-boue & in erthe pes &
      reste to men at bun of soft wil." This was a mury melodi to
      man, e, while is songe was a-syngyng misericordia & veritas
  175 obuiauerunt sibi, 'mercy & rigoresnesse metten to-gedere,' &
      iusticia & pax osculate fuerunt '& rith-vuesnesse & pes kissid
      hem to-gedere.' For al e rigoresnes & te rithwuesnes at God
      vside e e Olde Testament, be now i-changed in-to mekenes & to
      mercy to vs, at ben vnder e Newe Testament ! For at tyme
  180 was ee for ee, hond for hond, heuid for heuid, deth for deth,
      e, hollich veniaunce with-owt ani mercy, but now, what so u
      hab don, ha ou synned neuer so sore, trispasid neuer so gretlich,
      e schalt ha mercy withowte ani veuiaunce, & te wilt loulich
      askyn hit. This [is] a gret goodnes of God, a gracius chong
  185 for us at aldai falle e sorwe & e synne. er-for be ou nothing
      aferid, ha ou be neuer so wikkid a man, neuer so cursyd a leuer,
      e, ow u haddist done al so mech synne as al e men e e
      worlde mith do & a thousond-fold more, to aske hym for_iuenes;
      for truste wel erto, u schalt nauth be so redi to aske
  190 him, but he wil be miche more redy to ha ruthe & compassiun
      vp-on e & for-iue e i synne. And ter-for er schuld melodie
      of no minstracie, no, nouer harpe nor luet, citole nor sautrie,
      fithele no simphonie, glade so gretlich in herte as schulde is
      harpe of Goddis mekenes & his mercy at sow[n]it al in on acord
  195 & makis no maner of dyscrasie; sin he is anne so meke & so
      merciable to e, be nouth u stowt & proud a-ens him, but
      loulich take his customs, e ordenaunce of i souereynes, e
      statutes of holichirch & meklich suffre his correctiuns, at is to
      sey, tribulaciuns & aduersite here e is world, in parti of pen_aunces
  200 at God Almithti sendith e, witte ow well for i beste;
      for ta al hem at so don aftir his hie wit & is hie discreciun
      he hath behith grace. What grace ? Grace to rise out from his
      synne of disese at stont as for his penance & come to e hie
      wey of parfitnesse of leuinge, and ter-for seith holy writ, 2=o=



|p16


  205 paralyp. 36=o=, Tu domine secundum bonitatem tuam promisisti
      penitentiam promissionis peccatorum, 'u Lord,' he seith,
      'eraftur i mercy & ti goodnes hast iuen vs penaunce & behith
      vs grace of for-iuenes of oure synnes.'

      TERTIUM MEMBRUM SECUNDI PRINCIPALIS.

         I seide firurmore, at to hem at gladlich resseyue Goddis
  210 customs & his correctiuns he hath be-hith e crowne of blis & of
      ioye. The hie divin Dionisius in celesti Jerarchica capitulo 7=o=
      seith, at a-mong al e jerarchies of al e 9 ordres of angelus, e
      jerarchie of cherubin, seraphin & trones is e heyist & te neste
      God. And tese he seith, sin ei be nauth componid ex materia
  215 & forma, 'of mater & of forme,' noyur ex genere & differentia,
      'of comen quidite |r[f.12r] & vniuersal qualite' as our bestis ben,
      but onlich ex vsuali & yypostasi or ellus ex actu & potentia, onlich
      'of being & a power resseyuid withowte for,' for to be hit is
      gret wundur how ei synge & make al at meri melodie a-boute
  220 God at tey make, with-oute ani pype or arteri material. For
      ei ben, as who seith in reward of erelich inges, simple in
      composiciun & et tey singe is glorius songe, sanctus, sanctus,
      sanctus, dominus deus sabaoth, 'i-blessid be e fadur, i-blessid be
      e sone, i-blessid be e holigost, at is o God in substaunce &
  225 lord of alle vertues.' To telle ow how is mith, it were to long
      atariing, for ei i stode here al is twelue monthe i chain secur,
      i schulde nauth make summe of ow clirlich to conseyuen it.
      But how at euere it be, is is a swete armonie, e, wiel were him
      at euere was borne of his moder, at mithe come to at place
  230 where is melodie [is] maad, for er is e loue of e apostoles,
      e senatorie of martires, e quiet of e confessors, e cumpanie of
      virgins, e, al e glorius peple of e holi seyntes of heuene.
      A-mong hem is dawusyus, e, nauth onlich in diatessaron, but
      al-so in diapente & eke in diapason. There is, contrarie to at i
  235 seyde be-fore, day with-owten nith, pite with-owte peyne,
      sekernes with-owte dispeir, & ioie with-owte ende. A-boue al
      hem sit God in his Godhed, hauing e chapelet of lory leuis at



|p17


      euermor ben grene, e, holding in his hond e glorius crowne of
      liffe, at euermore florescheth e ioye & in blis & neuermore fadith
  240 nor fallith a-wey. This crowne schal he take, at gladlich
      resseyuith e correctiuns of God, ffor e hie loue at he hath
      him, as Seynt Iames berith witnes, iac. primo, where he seith,
      Beatus vir qui suffert temptationem: qui cum probatus fuerit,
      accipiet coronam vite, quam repromisit deus diligentibus se, 'j-bles_sid
  245 be at man,' a seith is apostil, 'at gladlich suffereth tempt_aciun
      & disese for e loue of God; for whanne he is prouid be e
      iuggement at e day of dome, he schal take e crowne of life at
      God Almithti be-hith to al o at louen him.' For swich maner
      of men were clepid from e beginning of e world, nauth for to
  250 haue her lust & her liking her e is world, sed vt repromissionem
      accipiant vocati in an our world, 'but for to take is crowne,
      is bihest, ei at tus ben i-clepid' in an-our world, at is to
      seye, e blis of heuene. Postquam nostra dies fuerit consumpta
      perenne -- Accipiant -- Lumen celeste fulgens diodema serenum -- in
  255 repromissionem -- Inter sacra cheli gratulantis munera celi -- vocati.
      'Aftir at oure daies for age ben i-endid,' Accipiant, 'let hem
      take e diodeme of lief with sterris faire i-peyntid,' in repromis_sionem
      'in-to hir biheste, ei at a-mong e compani at with e
      harpe of heuene ioifullich ben gladid,' sunt vocati, 'ben i-clepid,'
  260 & tus let hem take e bihest at ben clepud. |r[f.12v].

      TERTIUM MEMBRUM PRINCIPALE.

      <b> I seyde e ridde time principalich & here i make an ende,
           at te qualite at e laste & te condiciun of him at is clepid,
           being e wirkis at he hath wrouth, is hollich declarid in
      cleping. Whan Crist schal come at e dai of dome, al bleding
    5 as he was don on e cros, he schal be so steerne as doctors tellen
      and so ferful to biholde, at al e world schal ben a-ferid in his
      presence; e angeles of heuene schul quake for drede, whan al
      maner of men schul be clepid be-fore e iugge, to ilden a-cowntes
      of here lief-time. There will be an hard rekening, for eueri man



|p18


   10 schal se er e e glorius glas of Cristus owne face al e wirkis
      at he hath wrowth while he wonid her e is world; at schal
      ben an hard clepinge, at schal be an hidows calling, for eueri man
      schal be clepid er aftir his deseruing. Thei at ha stoutelich
      with-stonde Goddis soondes & his lawes schul be clepid as
   15 enimis to resseyue e arwe of ponesching & of peyne. Thei at
      meklich ha taken hem schul be clepid as seruauntes to resseyue
      e harpe of pite & of mercy. And ei at gladlich ha resseyuid
      hem schul be clepid as eires to resseyue e crowne of ioye & of
      blis.

      PARTIPARTIO TRIMEMBRIS TERTII PRINCIPALIS.

      <b> I sei first, at ei at ha stoulich withstonde Goddis soondis
           & his lawes schul be clepid as enmies to resseyue e arwe
           of ponesching & of peyne. Thei at ha prowdlich broke
      e comaundementis of God & wold nat amende hem here e is
    5 world schul arise at day on Cristis lift side & he schal say to
      hem o is manerwise: "For e wolnat," he schal seye, "kepe
      mi comaundementis, leue opo mi lawis & wirkis at was lifful to
      me, e be noing mi frendis but fullich min enmies; for whan i
      was hungri e af me no mete, whan i was risti e af me no
   10 drinke, whan i was nakid e af me no clois, nor whan i was
      disesid e sokerid me nauth; & ter-fore ite, maledicti in ignem
      eternum, qui preparatus est diabolo & angelis eius, & ter-for 'go
      e cursid men,' he schal sei, at tus be clepid as min enmies &
      noing as mi frendis 'in-to e euerlasting fyr of helle, at is
   15 ordeynid to e deuil & to al is angelus;'" here schal be weyling,
      here schal be weping of hondes & ter-fore seith e prophet,
      Ysaie 22=o=, vocabit dominus in die illa ad fletum, & planctum,
      'God Almithti,' he seith, 'schal clepe is maner of peple at
      day, to weylyng & to weping.'

      SECUNDUM MEMBRUM TERTII PRINCIPALIS.

   20    I sey al-so, at tey at mekelich han take Goddis soondis &
      Goddis lawes schul be clepid as seruauntes to resseyue e harpe



|p19


      of pite & of mercy. Thow a seruaund at is trewe & seruabil &
      dreful to greue or displesin his lord ha trespassid a-ens him &
      deseruid his wrath, it, & he wil loulich & meklich aske him for_euenes,
   25 his [lord] wil for-iuet him & oftetimes clepe him to an
      heier degre an he was at er bi-fore; rith tus it farith bi
      Crist & his seruauntes, for ha ei trisspassid neuer so sore, do
      neuer so muche synne as i seyde be-fore, it & tey wil be soori &
      schrife hem throffe & aftirward aske him for-euenes, trist wiel
   30 er-to he wil a-non rith for-iue hit hem, clepe hem to an hier
      degre, an heier perfecciun an ei wer in to-for |r[f.13r]. Here
      e maist se at confessiun is a gret preparatif to for-iuenes of
      i sinnes. And ter-for as sone as u art defowlid with ani maner
      file of sinne, go to a priest & with e trewe schrift of mouth
   35 wasch it clene a-way. Loke also at ones e e er at te leste
      wei u go to i curat, i souereyne at ha cure & keping of i
      soule, & schewe to him fullich & clirlich al at euer at u hast
      doon at er, boe in general & eke in special, & tanne doost u
      as a trewe seruaunt schulde. But loke anne, u at art a
   40 curat or a souereyne or ell' boe, o e tour syde, whan e hast
      i-herd al e liff of i subiectes make hem neuer e worse chere,
      loue hem neuer e lesse, hindur hem neuer e more, for if u do,
      trist wel er-to, u art more abhominable e e sith of God, par_euenture,
      an ei ben, for [ei] may be clepid to an heier state of
   45 grace & perfectiun be e sorwing of on houre, an euer were u
      in al i liff-time, & her i schal telle ow a litel tale at i rede in
      alphabeto narrat[i]onum. I rede er at er was onne a time a
      bischop & hadde a seruaunt, a cursid man & a wikkid leuer with
      alle. It happid is man was sor syke & schulde be deed & tanne
   50 he had gret sorw in his herte of his wikkid leuing er be-fore, &
      went to his lord e bischop & schrof him, & a-non afturward,
      scarselich e space of an hour orw e preui sorwe at he had
      for his [sinnes] with-in-forth deide. This bischop had so gret
      abhominatiun of is for his wikkid leuing at he wolde ley him



|p20


   55 in no place wher he wont for to walke, but in an old for-sakin
      chircheord at was with-owte e cite. It be-fel afturward in a
      may mornyng, maydenis of e cite went to e same place for to
      gadere floures & o is mannes graue ei founde a faire lilie with
      certeyn wordes writen er vpon. Thei woldenat pulle hit vp, as
   60 ei dude our, but fette hure felawes to wonder her vp-on. Whan
      tiding her-of come to e bischop, he com to is gra[u]e, lokid on
      is lilie & redde is verse writen on e leuis, vt florem flora me tristis
      candidat hora; e sentens of is vers was is: 'As white as kinde
      makis is lilie en i sith, so whit makis mi sowle e sorw of on
   65 hour e e sith of God.' Here u mayst se how at confessiun,
      contriciun, at is to sei, sorw of i sinne, waschet a-way al i
      wikkidnes & bringis e owt of deueles serueis; & ter-for seith
      Seint Poul, prima ad Cor. 7=o=, liber vocatus seruus Iesu Christi
      'e seruant of God,' he seith, 'o is maner wise is i-maad fre
   70 & brouth owten of thraldom.'

      TERTIUM MEMBRUM TERTII PRINCIPALIS.

         I seide firermore, at ei at gladlich ha resseyuid Goddis
      soondis & is lawes schul be clepid as eyres to resseyue e crowne
      of ioye and of blis. The hooli apostil Seint Peter, prima Petri
      3=o=, speking to al cristen men, seith es wordes, Ad hoc vocati
   75 estis, vt bened[ic]tionem hereditate possideatis, 'e beth clepid,'
      he seith, 'to at entente,' if hit so be at e ha trulich disposyd
      our fadris tresour, at is to sey e vertues at God Almithti ha
      send ow, & gladlich resseyuid his costoms & his correctiuns, 'to
      take e blessinge of blis as e rith eires of heueue.' This blessing
   80 was behith to swich maner of men e e be-ginninge of e world
      & ter-fore ei schul be clepid of Cristes mouth vt repromissionem
      accipiant vocati, e, 'to take is bihest,' is crowne, is blessing,
      'at be clepid ' for e rith eires of heuene, as i seyde at e bi_ginninge.
      A plasmante manu terrarum nuper & orbis |r[f.13v] --
   85 Accipiant. Signum fractum signum cunctis benedictum -- in re_promissionem.
      Qui modo veraces regni celestis heredes -- sunt



|p21


      vocati. 'Of e hond at formede heuene & erthe of nowth,'
      Accipiant 'lete hem take ' the blessing & te benefet at ei ha
      longe i-south, in repromissionem 'in-to her bi-hest' at to e
   90 holi eritage with Cristis blod i-bowth, sunt vocati 'ben i-clepid'
      and o is wise lete hem take e bihest at ben i-clepid.

      RECITATIO BREUIS TOTIUS MEI SERMONIS.

         And u wil schortelich bere a-way e mater of is sermon,
      take hede ! This sermon is deuidid in-to re principalis & ech of
      e principalis in-to re parties, & bi-twixte singuleres of ech of
   95 e parties is a maner sequele & a maner folwing o is maner wise.
      Summe er be at stowlich with-stonde Goddis soondis & his
      lawes as it was seit e e firste partie of e firste principal, & to
      hem he hath behith e arwe of poneschinge & of peyne, as it was
      seit e e firste parte of e secunde principal, & ter-fore ei be
  100 clepid as enmies, as it was seit o e firste of e ridde principal.
      Our er ben at meklich take Goddis soondis & is lawes, as it
      was seit e e secunde of e firste principal, & to hem he ha
      behith e harpe of pite & of merci, as it was seit in e secunde
      part of e secunde principal, for ei be clepid as seruauntes, as hit
  105 was seit e e secunde parte of e ridde principal. The ridde
      er ben at gladlich resseyue Goddis soondis & his lawes, as was
      seit in e ridde parte of e firste principal; & to hem he hath
      behith e crowne of ioye & of blis, as it was seit e e ridde parte
      of e secunde principal, & ter-fore ei be clepid as eires, as it was
  110 seit e e rid parte of e ridde principal. So anne, to resseyue
      Cristes soondis & his lawes, at we may take e crowne of ioye &
      of blis & be clepid as eires of e eritage of heuene, he graunt boe
      ow & me at for vs alle with scharpe orne was crowned vp-o
      e rode tre, qui cum patre & spiritu sancto viuit & regnat deus
  115 per omnia secula seculorum Amen. In nomine patris & filii &
      spiritus sancti amen.



|p22


      SECOND SERMON
      |r[f.42r]

      <b> [L]iberauit nos -- ad gal. 4=o= & in epistola presentis
           dominice. The helpe & e grace of Almyghty
           God, thorw e be-sekyng of Hys blissyd modyr &
      maydyn Mary, be wyght vs att owr begynnynge, help vs & sped
    5 vs in hour varkys wyrkyng & bryng vs to a good endyng, Amen.
         Crysten peple, thier wordis at I af take to speke of at this
      tyem, ay er e wordis of Seynt Powl, wryten in e pistell of is
      day, & er thus myche to say in englice tong to your vndir_stondyng,
      'He as deliueryd our ell He as mad fre.' I rede in
   10 haly wryte, I sey noght at I red in ouidie, noyer in oras. Vor
      e last tyme at I was her ich was blamyd of som men word,
      be-cause at I began my sermon wyt a poysy. And ter-vorn, I
      say at I red in haly wryt, in e secund book of haly wryt, at [I]
      suppoise be sufficiant inowgh of autoritee, at wen e childyr of
   15 at Israel wer in e land of Egipt, ondyr e bondag & e seruice
      of Kyng Pharoo, i wer so truwold & so dysesyd wyt gret wykes
      & hunger also, at i mad fro day to day gret sorw and hee
      lamentaciun wyth-all; and wat trowste ay dede ? i geddyr
      tham to-gedyr diuers tyms & sayd & cride to God, hertlyche
   20 prayng Hym, at He wald of Hys hy grace & gret godnesse rew
      & haue compassioun o-pon thame & deliuer thame out of thar
      myscheue & e dises at ay war in, &, as I find thare, God
      Almyghty hard gracyusly e praer of e peple, com to Hys
      seruaunt Moyses & sed to hym on thys wyse -- vidi afflict[i]onem
   25 populi mei in egypto & clamorem eius audiui & sciens dolorem
      eius descendi vt libarem exod. 3=o= capitulo. 'Ich ha seen,' a sed



|p23


      God Almyghty, 'ich wot truly e afflicoun of & e dises of my
      peple at es in Egyp, & hard e cry & e praur at i haaf mad
      to me, & for be-cause at I know e sorw at ay haue, ich am
   30 com doune to deliuer hem out of e mischef at ei beyn in.'
      Be is Kyng Pharoo I vndirstond no-thyng ell at this tyem bot
      hour gastlyche enmy, e deuel of hell, is kursyd ie, is wyckyd
      Pharoo; drede ha hold a gret hep of odyr [in] hys seruice, & at
      rithe a long tyme e e lond of Egypt. Egyptus interpretatur
   35 tenebre siue angustia -- 'Egypt es als mych to sey as dyrknes or
      disese.' Is a man in dirknes or dises wan he es in dedly synne ?
      e, wor-soe, vor rythe as a man at es in a dyrk presune may
      not see e brynnyng bemes at stretch out e material sunne
      e chyny to is world, ryth so a man at es in dedly synne es
   40 vnable to rysseue e bemes of grace at spryngs fro e sunn of
      ryghtwesnes, at es Crist is-selfe, tyl it be so at he haue
      a-mendid hym. & truliche, sirs, & we loke wel a-bout, I trew er
      be bot ryght few of vs all, bot at he as ben is er be-for in
      Egypt, e, e is derknes and tys sorw of synne. Vor let eueriche
   45 of vs all enserche wel hys owne consciens, & loke vor he hanat
      prowd in rameunt, in beryng, or ell en any vertu at God haue
      sent hym; vor a hanat be enmyus to hys neybour, to his
      broder, whan a as be better an he, e, vor an hanat trespasyd
      en owth, in word or ell in dede, & hardelyche i dowtnat tyr off
   50 vs all, bot if a ha be gilty e som o eser and go vndyr e
      bondage o thys kyng Pharao, e, vndyr e seruice of e deuell
      of hell. Bot how schall we do an er we war deliuerid out of is
      sory Egypt or is dyrknes of synne, e, of is bondag of Pharoo,
      o is seruice of e deuel o hell ? Trulyche I red at we do
   55 rythe als e childyr of Israel dede, gedder vs to-gedre ryght als
      we be now at thys tyme & pray to God artliche & mekeliche,
      at He wyll of Hys hy goodnes bryng vs owt of this myschiefe
      & dises at we be in. & what shal bien hour priour ? Lat vs
      take e same prayour at holy chirke makis in a certen tym of



|p24


   60 e er & es this -- O Oriens sol iusticie & splendor lucis eterne
      veni & libera sedentes in tenebris & vmbra mortis -- 'A u spryng_yng
      sunne & rulur of as rith-wyssness, Crist, Godesson, at artte
      bewtee & bryghnes of euerlastyng lyght of e Vader of heuen,
      cum e, cum tan & deliuer & lythne vs at sitten her e e
   65 dyrknes & vmbre of sorw & sinne.' & hardelych, ef ye us pray
      wit a good entent, ye shal be myche e suner deliuerid out of
      is seruice of our gostlych enmy; vor yf a man be in disese, e,
      wedyr it be erdlych or gostlyche, preyour is on of e soueranest
      thyng of al e warld to deliuer hym out trof. Vor e se wel, ay
   70 a man haf trespasyd an-ans an ertlyche lord neuer so myche,
      yt, and e lord be meke & merciable of hymself & he pray to
      hym, a wyll voryuyt hym. Sotheliche ryght tus it fars be
      Crist, at es mekest & merciablest lord of all thys vorld. What
      man at as trespast a-ense Hym, at will aske Hym grace, or
   75 es in any deses & wil pray to Hym of help, o-non He es redy to
      her hym & to deliuer hym owt trofe. Vor He seith Hym-selfe
      en e sauter-booke by e haly profit Dauid, In tribulatione
      inuocasti me, & liberaui te, Pmo. 80 -- 'ow man,' a seith Crist,
      'ter-vor be-cause at e e deses u hast clepyd to me & preyd
   80 me o help, ich af herd te graciuslyche & broght te out trofe';
      as who seyth, what tyme u wilt clepe to me i desese, ich am
      redy to help e. And ter-vorn I consell ow, at e lyft hup
      our hertys to thys lord & prayez hym as bydde e apostell
      Seint Poll, 2da ad thess., 3=o=, whor he saith o is wyes,
   85 Orate vt sermo Dei currat & clarificetur & vt liberemur ab impor_tunis
      & malis; |r[f.42v] 'e schul praye,' seyth Seint Powl, 'at e
      word o God may go vorth & clerliche be declaryd, & tat we may
      be deliuerid vrom all importune enmyes & all euel yngis 'at tis
      kursid kyng' Pharao, e deuel of helle, be wykkyd syggestiun
   90 hath browth vs ynne. And e is prayer, e schul ha recomendid
      e vnite & te tranquilite of al holichirche, vr holy vader e Pope,
      Bonif. te 9, al his cardinals & al oer statis & degres vrom e



|p25


      heyest to e lowest, at be growndid & apreuyd e e rithful
      lawes of holy chirche, & specialiche vor vr wurschipful vader &
   95 prelat o is place, & o at be soget to hym, boe o e spiritual
      side & o e temperal. O e toer party, e schul ha recomendid
      to ur preyours e pes & te prosperite o is rem, vr lige lord te
      kyng, al oer lordis & gouerners of is rem, with al e gode
      comeners, & specialiche vor e trewe cristen peple & comeners
  100 o is toun, at God vor His miche myth kepe hem & defende
      hem from al maner enmyes, boe bodiliche & gostiliche, &
      incresse hem in hir gret godnes & hir vertuesnesse o leuyng.' e
      schul, mor-ouer, pray vor al e sowles at byen in purgatorie,
      at ly er & abyde e mercy of God, at tey may orwth ur
  105 prayours e sunner be releued & browth owt o e grete peynes
      at tey liggen inne. Vor es & al oer, & for grace at is nedful
      boe to ow & to me, to ow, at e may dewowthliche her e
      word o God, & to me, at i may tell sum crafte wher orw e may
      deliuere our sowles owt o e seruise o dedli sinne, I pray e
  110 seyth with a good entente a pater noster & an aue.


      INTRODUCTIO.

         Liberauit vbi supra, 'He hat deliuered as I seyde be-fore.'
      And I schulde openliche declare ow to what entente Seynt
      Poul seyde is word', i most tel ow sumwhat e effecte o e
      pistol o is same day. & ter-vor, e schul vndirstonde at
  115 Genesis, te virste book of holi writ, makis mynde be a long
      prosses, how at a good rithwus man, at was clepid Abraham,
      hadde of twey wommen twey children, ow a hadde o e
      ridde mony mo; e ton was getyn of a seruaunt, of an hand_mayde
      & te toer of a vre womman, at is to seye of his owne
  120 wyf, e whiche was fre & no seruaunt. is same prossese
      rehercis e a-postil e e bygynnyng o e pistil o is day, wher
      a seith o is wyse: Abraham duos filios habuit, vnum de ancilla,
      & vnum de libera, 'Abraham,' a seith, ' had twey sones, on of a
      seruaunt, a-noer of a vre womman,' & a morellizith e same o
  125 is maner wyse. Be is twey wommen, a seith, ben vndirstond



|p26


      e twey testamentis; e olde is likenid to e seruaunt & te newe,
      e whiche is likenid to e vre womman, to e wyf. e olde with
      al her children, as Iwwes & oer at bien soget to hir, is vndir
      bondage, is vndir seruise; vor as te comyn glose sey e e same
  130 place, rith as te olde testement be-hatte onliche peynis o e to
      seyde & temperal godes o e toer: rith so e peple at was
      bownde erto;; seruid onliche vor drede o peynis o e to seide,
      and for loue o temperal godes o e toer. But e newe teste_ment,
      e whiche is owr' modir;; at is to seie holichirche, at is
  135 growndid in heuene, wher Crist at is heued troffe specialiche
      abide;; is fre with al her' children & al her meyne, as wittenessis
      wel e pistil o is same day, seynge o is wyse, illa que sursum
      est irusalim, libera est; que est mater nostra; 'at irusalim, at
      holi-chirche,' a sey, 'at is aboue in heuene, e whiche is owr
  140 modir;; is fre vrom al maner seruise, vrom al maner bondage, &
      we also for because o her.' And ter-vorn, vor Cristis sake, syn
      we be us fre orw holichirche at is vr modir;; lette vs be no
      maner o wey mak vr-silf bonde be vallyng e dedli synne; vor
      hardeliche who at euere is e dedly synne, vor e tyme at a
  145 his terynne;; a nis nat fre, a nis nat sone of holichirche, but a his
      soget & seruaunt to synne. Vor Crist sei Hymsilf e e gospel
      I=o= 8, 'Whos tat euere do sinne: liuis nat fre but a his soget, he
      is seruaunt o e same synne.' Loke ervor, at te lese nat tyn
      eritage: at is to seye e blis of heuene, at is ordeynid to e be
  150 y modir' seide, be vallyng' e dedli synne orw e deuelis
      suggestiun; vor be e wel sikir' & te do;; e schalt neuer cum
      ere, but te schalt lese it. Vor e nart nat te child o e
      vrewomman, no e child of holy-chirche, but te child o e
      seruaunt, e child of synne, & swychoun' schal neuer chalange
  155 eritage e e kyngdoum of heuene. Vor Seynt Poul seith e e
      pistil o is day: non enim heres erit filius ancille cum filio
      libere, 'e sone,' a seith Seynt Poul, 'o e seruaunt, e sone of
      synne schal neuer chalange eritage e e blis of heuene, at is
      ordeynid to e sone o vertu & of holileuyng'. And ter-vor



|p27


  160 perauntur, ey it so be at we haue [bien] al is er' be-fore e
      deuelis seruise, e e dirknis & sorwe of synne; it let vs go e is holi
      tyme o lente to vr gostliche vadir' & schriue vs of al vr misdidis,
      be sori & repentaunt of hem;; & kast vs neuer aftirwarde vor to
      synne more;; & hardeliche i schal now dur boldeliche sey anne
  165 of vs alle, e [wordes] tat be writen e e pistil o is day & be
      ese: itaque, fratres, non sumus ancille filii, sed libere. 'Vor,
      breeren, we be nat now e children o e seruaunt, e children
      of synne, but we be e children of holichirche,' e, Cristes owne
      children; vor we ha vor-sake al vr synne & al |r[f.43r] vr wretch_idnes
  170 at we wer' ynne: & eue vs onliche to vertues & clennes
      o leuyng', & tervorn we be now owt of al manner bondage &
      ha vul liberte & vul vredom. But how come we to is fredom?
      Trowste;; truliche, no-yng be vr-silf, vor nad Crist deid o e
      cros vor to mak vs fre;; ei we had e-leuyd neuer so vertuisliche,
  175 do neuer so miche penaunce, neuer so gret almisdede;; what
      truliche, it we schuld neuer ha cum to is fredom at we now
      haue, if at we wyel do. & tervorn, to delyuere vs owt of al
      maner raldum o e deuel;; Crist com in-to is world & stied
      vp-o e cros o good vriday, & ter suffride His owne blesside herte
  180 to be perschid & rillid orw-owt with a scharp sper' & so offrid
      vp His precius blod to e Vader' of heuene & deliuerd vs
      from al maner subiectiun & seruise of e deuel, as wittnesis wel
      Seynt Ion, apoc 5, wer a sey: 'ow hast bowth vs, Lord,' seyt
      Seynt Ion, '& payd raunsum vor vs, e what: truliche yn owne
  185 precius blod & no-yng' ell, & ter-with e hast mad vs fre &
      deliuerd vs from al maner raldum.' And o is wyse us tanne,
      i seye, 'He hath deliuerd', e, o is wyse 'He hath maad fre';
      and e is sentens is tis word liberauit takyn e e pistil o is
      same day.
  190    But her' a man mythte couenabeliche aske re questiuns, e



|p28


      virste mythte be, who ha deliuerd? e secunde, whom a hath
      deliuered? & e ridde, be a hath deliuerd? As to e virste,
      wher' it is askit, who hath deliuered? and answereth Seynt
      Poul e e pistil o is same day;; and seit at it was --
  195    A leche o e lasours lawfulliche y-leuyd,
         A mayster of maydenhede to mercy y-meuyd,
         e, a prince pesable of pes pertliche y-preuyd,
      whan a seyth at liberauit, whan a seit it was Crist at 'ha
      deliuerid'.
  200    To e secunde, wher' it is asked whom a ha deliuerid, an_swer
      e same e e same place;; & seith at it wer, -- 
      louers in lust longyng',     whan a seit Christus
      men in mischif mornyng',     nos liberauit, whan a seith
      and peple in prisoun peris_schyng',  'Crist hath deliuerid vs.'
  205    
      And to e ridde, wher it is asked wher-be a hath deliuerid;;
      answert also Seynt Poul e e same pistil & seith
      Bi lithnes,  whan a seit Christus nos libenter liberauit, whan
      Bi mekenes,  a seith, 'Crist orw fredum ha deliuered vs,'
  210 & bi priuines, vor e lithnes of His beryng', e mekenes of His
      dyyng' and te priuines of His a-rysyng', wher at fredum at
      wer deliuered by. Now anne, vor to ioyne eche partie with
      oer & to gadder owt e principals o is schort colaciun, i sei
      virst -- at Crist leche o e lasours lawfulliche yleuyd, at
  215 Crist louers in lust longyng' be lithnes ha ilerid & liberauit,
      at Crist mayster of maydenhede to mercy e-meuid;; I sey also
      men in mischif mornyng' mekenes ha be-meuyd, prince
      pesable of pes pertlich epreuyd;; peple in prisoun perisschyng'
      be preueynes ha i-plesid & liberauit, & I sey virermor' &
  220 liberauit.

      PRIMUM MEMBRUM.

         Virst i say, & for me virst principal, at Crist, leche o e
      lasours lawfulliche eleuyd;; louers in lust longyng' be lithnes ha



|p29


      e-lerid & liberauit, at hie fesician & deliuerer of al maner syknes.
      Crist, Godessone, whan a was her' walkyng' e e wildirnes o
  225 is world, a-mong' e senatorie & cumpany of His twelue
      a-postolus, a dede gret cures and vndirful with-al, vor a made
      blynd men to se, lame men to go, deve men to here, dummen to
      speke;; & as te gospel make mynd Luc 17=mo=, as a wante in-to a
      castelward;; er cum ten lepres & stode a bit vrom Hym & cride to
  230 Hym & seid: "Iesu, u comandur: e, u deliuerur of al maner
      sores, ha mercy vp-on vs & deliuere vs owt o e vowl siknes at
      we wayment vndir'." And as it is wreyten er, a bad hem go &
      schewe hem to prestus, & euen as tey wer' goyng' ei wer' helid
      & deliuered owt o e vowl vele at was grownded vpon hem.
  235 Be is leprus men ich vndirstonde a tis tyme;; al maner o volk
      at liggen her e is world e e siknes & te sorw of dedli synne;
      vor trist wel erto: if e be e e scabbe;; e e lepur o dedli
      synne;; e art more vowler' & mor horrible e e sith o God;;
      anne euer was any mesel at euer was maad her' be-fore. But
  240 what schalt do anne? e schalt crie to God as tey dede &
      aske Hym of help & of grace, e, & sey to Hym e same wordis
      at te profit Dauid seith e e sawterbook, whan a was in his
      desese: Intende anime mee & libera eam, p=mo= 68. 'Lord God,
      take hede,' e schalt seye, 'to me sowle & be-hold how vowl it is
  245 be-spottid with e lepur in-to e scabbe of synne & deliuere it
      from al e vile & vnclennes at is trinne.' And e hast us i-do,
      go to y priste, to i gostliche fadir', & schrife to hym of al i
      misdedis and be sori & repentaunt of hem & hardeliche e
      schalt a-non-rith be deliuered vrom is vicius lepir' of dedli
  250 synne. & truliche me semeth, at i may wil clepe is lepur vicius,
      vor a-mang al maner siknes tat ben;; it is on e most wikkyd,
      vor' re schrewid condiciuns at it hath.
      It is first e floratif of fairnes,
      It is also infectif for' fell[n]is,
  255 & it is firermor' coruptif of clernes.
      Vor hardeliche, be a man neuer so vair;; it wil a-non-rith defade
      hym of al his bewte;; vor it is so fel of hym-silf;; at it wele
      infecte al e peple at is ter abowt; vor be a man neuer so gret a



|p30


      chaunter, haue he neuer so cler voys, it, & tis disese cum vp-on
  260 hym;; it wil make hym a-non-rith for to lese it. Be e virst it
      may be-takene -- Excesse in etyng' & dryngkyng', be e secunde
       -- Euel speche & bakbityng', and be e ridde -- Wikkid
      doctryne & falsnis of techyng.
         Virst, i sey, is lepur is defloratif of fairnes & |r[f.43v] ter-bi it
  265 be-tokene excesse in etyng' & dryngkynge. A gret clerk & est
      Joh. Saresburi. in suo policraticon libro 8, capitulo 7, & a leyth for
      hym pompeium trogum -- is clerk seyth er vndir' e autorite
      o troge, at te wikkid tiraunt Dionisius, at was kyng' o
      Sicilie, was in his ungage as fair' of face, as bewtewus o bodi &
  270 as lusti vor to loke vpon: as any man mythte a-wher be maad be
      e operatiun & te wurkis o kynde. But afterwarde, whan a af
      hym to lustis & likyngis of his flesch, to delices o mete & drynk
      & to mysrule at sue er-of;; a-non rith a lost al e flowres of his
      fair-hede;; al e hele of his body;; & in-to gret siknes & strong'
  275 disese & a-mong al oer;; a lost e sithte o boe his een. Vor
      as tis clerk seith e e same place;; er is noyng' e e world at so
      sone wil make a man val in-to siknes and to lese his sith;; as
      wil is fowle vis o glotene, at is to seye, excesse o mete & drynk.
      And ter-vro' vor Cristis sake, be-war' o is vis & tis synne &
  280 specialiche e is holi tyme o lente; & tak hede how many men
      it makis podagre, how many volk it makis falle in-to e dropesie,
      & many oer siknes brynkis vp-o men & o wommen ar ei
      be-war' rof: & tanne, haue ei neuer so meche gold, haue ei
      neuer so meche siluer;; it oftyn tymes, for be-cause at tey ben
  285 vncurable;; ei die orw e wielens o e same siknes. & harde_liche,
      mor'-ouer, if ei die with-owte repentauns;; i dar bolde_liche
      seie, ei schal be demid ate day o dome to euerlastyng' de.
      Vor ei it be so, at gold & siluer may oer while help a man or a
      womman her e is world, be medyng' to fisicians, & so bryng'
  290 hym owt of siknes;; trist wel er-to, it schal nat help ere;; vor
      e fisicians tat be ere;; couyte noyer gold no siluer as tey doun
      her'. And ter-vorn, seith e profit Ezechiel, ezech. 7=mo=,



|p31


      argentum eorum & aurum eorum non valebit liberare eos in die
      furoris domini: (& subdit) animam suam non saturabunt, & ventres
  295 eorum non implebuntur; 'e gold & te siluer,' a seith e profit,
      'o is glotuns at tus ha lyued al hir, lif-dayes e lust & lykynge
      of hir' vlesch, truliche ate day o dome, whan Crist schal deme
      eueriche man rithwusliche;; schal noyng' help hym', schal
      noyng stonde hem e stede;; vor ei schal vynde no fisicians ter,
  300 at wil reseyue it of hem, no, nor hir' sowles schal nat be
      fulfild of meri desires, nor hir belies of lust,' delices o mete &
      drynke as tey wer while ei wer' hir'. But what truliche ei
      schal haue e stede o ese? E e sowle euerlastyng' sorwe;; & e
      e bodi euerlastyng' peyne & turment at neuer schal haue
  305 ende. Her' e maist wel se at tis is a wikkid vis & a kursid,
      at nat onliche defowli a man or a womman her e is world &
      brynggis hym to bodiliche de;; but also it defowli hym e e
      sichte o God;; & brynggis hym her'-afterward to euerlastynge
      de. Vor er is no lepur' e e world at semy so vowl & so
  310 orrible in owr sichte;; as do a glotun e e site of God; vor it
      bryngis nat onliche a man or a womman in-to dedli synne;; but
      it makis hym valle in-to manie. It makis hym virst valle into
      slowe, vor whan his beli is so vul o mete & drynke at a may no
      mor;; a-non he is sluggi, a-non he is slepi, e, a-non he is weri to
  315 serue God, or to do ani oer good work at mythte profit hym to
      bodi or to sowle. It makis hym also valle in-to lecherie, vor
      whan he is ouercome with swich maner excesse;; resun is exilid;;
      & he is rulid onliche be sensualite;; at techi hym to desir'
      nawth ell;; but lust & likyng' at longe to e vlesch. Truliche,
  320 he at tus do, he is fowl defigured & defadid of his fairnes, vor
      o a schon be-for mor clerliche e e sith o God, be brithnes &
      clennes o leuyng', an do e sunne e e somer mornyng';; now
      a stynke mor' vowlir' an do any lepur e e world be e quiter
      & scabbe o dedli synne, and tus vor' a ha maad his sowle at
  325 was so clene & so vre;; soget & seruaunt to e strumpet of synne.
      And tervorn, ese men at tus do;; may seye of hir' owne sowle



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      e wordes at i vynde writen in holi writ, primo machab., 2=o=,
      que erat [libera], facta est ancilla, & pulchritudo nostra, &
      c[l]aritas nostra desolata est; 'owr' sowle,' ey may sei, 'at was
  330 fre be vertues & clennes;; is now be e tiraunt & te kursid vis of
      glotenie maad seruaunt to e deuel, & so vr vairnes & vr
      brithnes ha for-sake vs & is al vanesschid a-way vrom vs.'
      Alas, her is a sori chong, vor to chonge a yng' at is of so hi
      pris;; vor a yng' at is rith nawth, is synne, i sei.
  335    Also glotenie makis a man or a womman nat onliche blynd
      bodiliche;; but also gostliche. Vor it bryngis him, as we se wel,
      a-non-rith in-to drunkunhede;; & tanne i sei he is blynd. ow a
      now se re candeles, e, re mones er a-noer man seth but on,
      it i seye he is blynd. How truliche, a maynat se what is good
  340 & what is euel, for al his witis be vulliche e-stoppid boe
      with-owt & with-inne;; he is so dullid & dreyent e deliciuste o
      mete & drynke. I pray e, is nat tis a grete blendnes, ynkiste,
      whan a man ha sete ate nale-hows or ate tauerne alday;; e, nat
      onliche alday;; but also meche o e nith terto;; & ate laste cum
  345 hom as drunke as a dosel, a chit his. wyf, repreui his children,
      bet his meyne, e, vnnee a kan go to bedde;; but as a his browth
      terto with his seruauntis hondis? But, perauentur, is man or
      is womman at tus do, wil sey -- "Ser, whi may nat i ete &
      drynke i-now & be at festis with-owten trespas, syn God
  350 Amythte made feste to viue owsynd, as te gospel makis mynde
      at was red tis day?" Truliche, her-to ich answar e & sei at
      te maist lawfulliche i-now & with-owten synne be at festis, e e
      miserabiliche ete i mete & drynke no more an wil be |r[f.44r.)
      suffisiaunt to norsche i kynde. Vor Crist, e at feste at te
  355 gospel o is day makis mynd of, vedde viue owsund of folk
      with twei vissches & fi barli-loues, & hardeliche her i trow was
      but litel excesse. Vor er was nobodi at we rede of at fil in
      ani glotenie or ani oer disese be-cause o is feste, & it eueri



|p33


      man ha i-now & miche mete left after; but for to declare e how
  360 & o what maner, it wold aske a longe processe, & also it is but litel
      to e purpos a tis tyme;; & tervor i pas ouer. Lokis anne vor
      Cristis sake, ow e ha ben gilti her' be-for' e is synne or in ani
      oer, it cast e vor to come owt troffe: & ha good trust & good
      hope in Crist, at a wil deliuere ow vrom is seruise & tis
  365 bondage o e deuel. Vor Seynt Poul seyth ad ebr.: Quia
      ergo pueri communicauerunt carni & sanguini;; & ipse similiter
      participauit eisdem: vt per mortem destrueret eum qui habebat
      mortis imperium, id est diabolum: & liberaret eos qui timore
      mortis per totam vitam obnoxii erant seruituti. e comen glose
  370 declari is texst o is wyse & i pray e takis good hede, vor it
      is a perlus texst but a man take e glose er-with;; 'Vor be_cause,'
      a seith Seynt Poul as te comen glose declare, 'at men
      be maad of flesch & blod & as be em kyndeliche disposid to
      valle e lustis & likyngis at longe to e vlesch;; Crist took flesch
  375 & blod with hem, to distree by His de;; hym at was autur o
      de, at is to sey, e deuel of helle;; & deliuere hem at for drede
      o bodiliche de, e, vor drede o lakkyng o mete & drynke,' as
      te comen glose sei, at is cause ofte-tymes of bodiliche de;;
      'wer sogectis & rall bi al hir lyf-tyme to e deuelis seruise, te e
  380 vis & te synne o sori glotenie.' Her' anne, e maist wel se
      at tir' is no defawte but if it be o i side, vor Crist is goodliche
      & graciusliche inow on His side, if it so be at te wilt amende
      e & aske Hym o foreuenes. And tervorn vor Cristis passiun,
      whan e art aty mete, whan e art aty soper, whan e art at ani
  385 feste, e, whan e art at ani gossibbis intorn, as ich chot wel
      nedis te most ouerwhille be e cowrs o e world now-a-dayes;;
      enk on Hym at is aboue yn heued, at schal deme e ate day
      o dome, how a ha His swerd redi ydrawyn to smyte e erwith
      whan e lest wost, if a vynde e gilti e is foul synne. And
  390 her-bi ich chil tel e an open sawmple at Macrobius tellis super
      sompn[i]um Scipionis, libro primo, & is tis. is clerk tellis er,



|p34


      at tis kyng' Dionisius of whom i spak be-for, made a vrende
      of his, at supposede at a hadde ihad al e felicite o is world;;
      sate on a certeyn day ate mete in his halle e e rialiste aray & te
  395 most delicius seruise;; at a cowde ordeyne e is world; and
      aboue his heuid;; a let honge a nakyd swerd bi a litel twyn red
      & e poynt donward, euermor redi vor to valle o is man. & for
      drede o is kene swerd at hyng' euen a-boue hym ' a took non
      hede, nor no lust hadde in al at grete aray. Ry tus, whan e
  400 art at i mete, be e grete, be e smal;; enk how is swer'
      hongis ouer yn heued, enk how at Crist, if e valle e is
      synne ' wil take veniauns vp-on e;; & tat te nere nost how sone.
      & hardelich, e schalt tanne no nise lust haue e no swich
      deliciuste o mete & drynke. Lef i sittyng' ate a nale-hous;
  405 lef i goyng' to e tauerne;; & tak hede what te gret clerk,
      valerius maximus in de dictis & factis memorialibus libro
      9, capitulo primo, sei o is synne. 'What yng';; a seith is
      clerk, 'i pray e, is mor' styngkyng' & mor wikkid an is tis
      vicius lepur of glotenie? It distreyez vertu, it lettis victories
  410 of enmyes, it turne gloriuste in-to sclawnder', e, it ouercum
      boe strenes o e bodi & ek o e sowle, at te nost ner',' a
      seith, 'wheier it be wurs vor to be take with enmyes or ell to
      be ouercome with is vis.' Syn anne e se wel, at tis vis is so
      wikkid & so perlus, vor' Cristis sake kep e er-vorn as miche as
  415 e may, if e to abstinence, if e to clene rule o ursilf, & tei
      e ha ben e is synne be-for' is tyme;; for-sake it & be
      namor' e wil to val reinne her'-afterward. & tanne i schal mow
      truliche sey o ow e wordes at Seint Poul seith ad rom. 6, & be
      ese -- nunc autem liberati a peccato, serui autem facti Deo;;
  420 habetis fructum vestrum in sanctificationem, finem vero vitam
      eternam. 'Now if e us do, e be deliuered & clensid vrom
      is fowl lepur' o glotenie, e, & e be made godesowne seruauntis,
      godesowne children; & tervorn al ur fruit her turny fulliche
      in-to holines & ur ende stretchid in-to euerlastyng' lyf', e,
  425 euene in-to e blisse of heuene.



|p35


      SECUNDUM MEMBRUM.

         I seyde also, at tis lepur' is infectif for felnis, & ter-be it
      be-tokenith euel speche & bakbytyng. e wori clerk Seynt
      Tomas, 2=da= 2=de=, Q.73, seith at bakbityng' & detracciun is so
      wikkid of hym-silf at it infectis nat onliche hym at do it &
  430 makis hym synne dedliche;; but also hym at herit it;; if it so
      be at a ha lust trynne |r[f.44v] & be wil payed ter-with. 'Vor
      i cannat seye,' seyth Seint Gregori, 'vor he be mor, dampnable
      at is bakbiter hym-silf;; or ell he at hery hym.' Lord God,
      vor er be ani swich maner o men now-a-day;; e truliche, i drede
  435 me al to manie. Vor e schalt se now, if a man be ani yng
      vertuus toward for to ryue or to cum to ani oer estat;; a-non
      oer kurside schrewes haue enuye er-to, a-non ey be abowte
      with al e craftis at ei can to lette his good name; e, ei go to
      his frendes preuiliche & ter, vnder a vals colour, a vals confessiun,
  440 al-to rende hym, al-to terre hym, in as miche as in hem is, a_kursid
      helle-howndes as tei ben;; e, is man or is womman
      at tus do, trist wel er-to, but if he a-mende hym e sunner;;
      schal be rowin down to e brennyng veir' of helle;; & ter abide
      world with-owtyn ende with e deuel hym-silf, at is fader of
  445 lying' & fals bakbityng'; nor a schal neuer be deliuerid owt o
      e styngkyng' pich & te brynnyng' brymstoun, at a schal
      continualiche be turmentid inne. Vor a seith e wisman
      Salamon sap. primo; liberabit maledicum a labiis suis; quoniam
      renum illius testis est deus;; & cordis eorum scrutator est verus;; &
  450 lingue illius auditor. 'He at is so kursid a bakbiter with his
      lippis, so wikkid a spekir' with his tunge, Crist schal neuer
      deliuere hym, nor ha rewe vp-on hym, vor He is witnes of al
      his schrewid owtis, ensercher of al e priuites of his herte, e,
      & he [hydi] hym neuer so williche in halkes & in hernes;;
  455 it God Amythte heri his tunge, whan a spekith a-mys.'
         Her' e maist wel se, at tis is a wikkid vis & a kursid;; e, it
      is wirse, as Seynt Tomas preuith wel er i leyd hym be-for',



|p36


      to ben a bakbiter ane to ben a ef. Vor a if do nawth ell to
      a man;; but takis away his riches;; but a bakbiter takis a-wey
  460 mannes good name;; at is better to e an al e tresur e e
      world;; as wittnessis wel e wisman Salamon Ecc. 4I, wher a
      seith o is wyse: "Take hede," a seith, "of i good name; vor
      at proffit e more an al e tresur & al e riches at is e is
      world." Whi so? "Vor i riches," a seith, "schal abide but
  465 a whil; but i good name schal lest in eternum;; i good name
      schal lest ' euermore'." And truliche docturs holde, & special_iche
      Seint Tomas put it for a conclusiun;; at rith as te art holde
      to restore a-en yng' at e hast stolyn, rith so e art holde to
      restore a-en a mannes name in as miche as te maist, whan e
  470 hast payred it, or truliche at dedli synne of bakbityng nis nat
      for-iue e. It farit be ese wikkid spekers, be is deuelis
      children;; rith as it farith be grete wyndes & grete tempestis. We
      se wil at tei er stonde a litil spryng' in a place whoyer it be of
      an ok, of ani oer tre;; & a ha noyer fruit nor bowes vp-on hym;;
  475 b[l]owe e wynde neuer so blist, haile it neuer so harde, undre
      it neuer so oribiliche;; we[l] a stont stille, a nis noyng greuid nor
      disesid with hem. But an tis be a vair tre, vul of fruit, bewtewus
      of bowes, loueliche al abowte & lusti of leuis;; e sowrenwynd
      schakis hym o e to side, e norynwynd blastis hym o e toer;;
  480 e, he is so vor'-puffid & so vorblowyn;; at vnnee a may kepe
      his bowes hole to-gedder: but it, tei it be so at a lest ouer_while
      a bow or a tweyene;; it for e most part, & a be wel rotid',
      e rotis abide euermor stedvastliche e e grownde, but if e
      wynde be e greter. Truliche rith tus a farith be is kursid
  485 peple. & tey se a man at is but a wretche, at is but vnrifti,
      ha noyer fruit nor leues vp-on hym, is nat able to come to non
      estat, no degre of wrschepe her-afterward;; hym ei pas ouer,
      hym ei speke nere a word of -- & why? ei wot wil inow a may
      nat be miche wors an a his. But, an tey se a-noer at
  490 bigynny to floressche with e flowres o vertu, bigynny to



|p37


      bryng' vorth fruit of good doctryne, e, bigynny for to take e
      bowes of estat & of wrschepe;; at hym ey puf & blowe with al
      e myth in hir bodi, vor to bryng hym downe, & tey mythte; ei
      fantesie vals lesyngis, vals talis vp-on him & sowe him preuiliche
  495 a-bowte in eueri mannes er, boe of his frendis;; & also of his
      enmyes; e, he is so vor'-rent o e to side & so vor-puld o e
      toer, vnnee a mai stonde stedvastliche with-owte vallyng'.
      But it, hardeliche & a be wel set;; God Amythte schal deliuere
      hym ate laste, vor Salamon sei sap. 2: filius dei suscipiet illum,
  500 & liberabit eum de manu contrariorum, 'Crist, Godessone,' a seit
      is wisman, 'schal take hym ate laste & deliuere hym from al his
      enmyes, from al is kursid bakbiters.' And ervorn, what-euer
      ei speke, what-euer ey iangle o e, it caste te vor to do as
      wel as te cans be ani wey e e world: vor e most confusiun at
  505 mai be to yn enmie is for to se e do wel. And loke be no
      maner o wey, vor be-cause of hem at woxy vnrifti, at te wex
      nat tersites, vor at schal be a grete gladnis to hem. Seneca
      tellis, at ter was on a tyme a tal ungman & a rifti & com to a
      filisofr' & seide: "Sir, how schal i do? I leue as vertuisliche
  510 as i can & as wel lerne, & it i maynat be i pes;; men ha so grete
      enmie to me, & so miche euel speke om me. Vor ei sey i ler'
      nat as i schul do: whan i schulde be at scole ei sei ich am
      ennis, e, i ynme to iustes & trifold, ei sei, at neuer schal do
      me good no wrschepe." I va sei nat at men sei us o me, but
  515 i speke is e e ungmannes persuntat, "& ter-vorn i pray e,"
      a seith, "til me how i schulde leue, so at no man speke euel om
      me." And tis filisofr, answerd & seith, "Selp me God," a seith,
      "i can no noer; but, if e ha lyued wel |r[f.45r] her' be-for';; i rede
      e go & do rith betere and ate laste ei wil wexe wery &
  520 leue al her euel speche of e." is ungman wente vorth & dide
      as a bad hym, but what? Truliche it was neuer e bet;; but
      raer e wors. A cum to hym e secunde tyme & a hadde e
      same answard at a had befor'. We, it was neuer e bet, but a
      com to hym e rid tyme & tan is filisofr' seid to hym: "Tru_liche,"



|p38


  525 a seith, "syn e maist nat lyue e pes bi vertu & goodnes,
      i can no mor' sey to e but sis tersites, be swich a lord, swich an
      vnrifti man as tersites was, & tanne hardeliche er wil no man
      haue enme to e." But for al at, i consel e, what tat euere
      men speke, do neuer e wors but raer lyue e mor' vertuisliche,
  530 as tis filisofr' bad e virste tyme & te secunde; & tanne harde_liche
      ate laste, e schalt verilich be i vertu & ty goodnes
      ouercome hem;; & make hem behold vals schrewis & swich
      vnrifti gromes as tei be; and be nat tersites, be nat vnrifti be
      no maner o wey, vor e most ioie at tyn enmi may haue;; is
  535 whan a syth e do amis. anne if e us dost;; e schalt mow
      sei of i-silf e wordes at be writyn in holi writ, ecc=ti=. 5I=o=, a
      lingua coinquinata, & a verbo mendacii liberasti me: 'Lord God,
      i onke e with al myn herte, vor e hast deliuerid me vrom e
      tunge fowlid with wikkid speche & from e vals lesyng' o is
  540 bakbiters & sette me saliche now e quiet & e reste.' Syn anne
      e sest wel at tis is so gret a synne, vor Cristis sake leue it;
      stond nat in halkis nor in hyrnes, bi day nor bi nith, demyng' i
      neebours & demyng' i breerin, iuggyng' i souerein; but go
      and ocupi e abowte sum oer good ocupatiun. if e be a man
  545 o e world, ocupi e a-bowte bodiliche trauaile or ell a-bowte
      sum oer yng' at longis to e; if e be a man of holi chirche;; go
      bid i bedis, sey i sawter or el ocupi e a-bowte sum oer holi
      contemplaciun. But perauntur, e seist to me -- "Sir', me
      tunge is for' e most part so drie & so weri whan i sei ani yng',
  550 at i mai nat bidde me bedis, i-make no praours, no i mai nat
      dur' ani while e seyng of my sawter." A vundir yng' a-bowte
      cawtil of e deuel.' Whan e schalt serue God, a-non rith e
      tunge is drie; but it is nat weri vor' to stonde al day, e, vrom
      morn til euen, vrom midday to midnyth, iuggyng' i neebours,
  555 demyng i breerin & ti souereyne at is a-bowte e. I speke
      noyer of Richarde, nor of Robert, nor of William, nor of Dan
      Ion; & tervorin no man ha me su[s]pect at i speke of hym;; but
      if it be swich an vnrifti man at be gilti e is same synne at i
      speke of: vor wite he wel;; of him i speke & of no oer. is



|p39


  560 tanne is a vowl scabbe, is is a vowl lepir'; vor as i seide befor,
      it nat onliche infectis hym at do it, but also hym at herith it,
      if a be consentynt er-to, & so makis hym boe valle e dedli
      synne. if it infectis, vir'ermor, al a congregaciun, it makis
      eueri man at bat with oer, it mak at noman trist to his felew;;
  565 but eueri man er is synne is reynyng';; ha oer su[s]pect. Wilte
      her how orrible is synne is e e seith o God & how hiliche a
      punsche it, bi a litel tale? & i pray e, take hede;; vor it is rith
      a notable tale, as me semis, & specialiche vor men o religiun. I
      rede at ter was in an hows of religiun swich on as tis is -- God
  570 saue --  or swich a-noer, an holi man with al at was sexteyn of
      e place, vor comenliche sexteyns, sowsexteyns, fretereres & swich
      oer men at longis to e chirche be seit in heur contemplaciun
      an be e oer. is holi man was wunt, after midnyth, whan
      e couent was go vro matyns;; vor to go in-to e quier;; and ter
  575 bien in his prayours tweyn owres or re;; liggyng' in his longe
      veyne. And as a com on a certeyn nith vor to ha go to his
      prayours as a was wunt to do;; a seith a man as blake as ani pich
      in al e world, syttyng' in a se & a stretch owt his tunge, at
      brente as brith as ani veir';; euen vrom his mow down to e
  580 ere, & with a scher' at a hadde in his hond, a began ate neer
      ende;; & clippid a-wey euche meel euen til a com to e mouth &
      whan a was ter;; is tunge sodeynliche wax as long' as it was;; &
      a clippid rith as a dide be-fore. & tus a was o-cupied a long' tyme
      with alle, at it was doel & ruthe to be-holde hym. is holi man
  585 ha miche vunder' what tis schuld mene: & ate laste a took a
      good herte & spak to hym: "I charge e," a seith, "e e vertu
      of e blessid trinite, vadir' & sone & holigost, at e tel me
      or ell, if e maistnat spek to me;; mak me sum syne what e art
      & whi e sist her' e swich a-ray!" & he answerd & seith;
  590 "Ich was," a seith, "sum tyme a broer of ine, dwellyng' e e



|p40


      same place; and, for be-cause at ich was a misspekir', a bak_biter
      & sue ofte-tymes e sed of detractiun a-mong mi breerin;;
      ich am punschid e e same membir' at i trespasid with, at is mi
      tunge, & schal be re hundrid wynter her'-afterward, as sum
  595 bokes seie. e, & ter is no vir' e is world be e ridpart so hot;;
      as is tis at te seist o mi tunge, & euery clip at i clippe is now
      mor' greuis to me an it wold ha be sume tyme & a man had
      stekid me to e herte;; at is e grettiste peyne at a man may
      haue her' e is world." is was an |r[f.45v] hi punschyng' & an
  600 hard. & tervorn, vor e passiun of Crist, enke ronne, let it
      synke in-to yn herte;; & tak hede how disese is leper of bak_bityng'
      is to e, in at it bryngi e e dedli synne, how infectif it
      is to men at ben a-bowte e; & tei e ha ben gilti er-inne her'
      be-for;; it be sori roffe;; & aske God Amythte of help & o grace;;
  605 & hardeliche a wil help e & deliuere e owt of at fowl siknes.
      Vor holiwrith sei, Tob. 4: ab omni peccato & a morte liberat, &
      non patietur animam ire in tenebras, 'Crist,' a seith, 'deliuered a
      man from al maner synne & gostliche deth, if it so be at wil
      kast hym to amende & pray Hym of help; nor a schal nat
  610 suffr' his sowle go into e dirknes, in-to e peynes of helle, but
      a schal bryng' hym to lithnes, e, to e ioie at neuer schal haue
      ende.'

      TERTIUM MEMBRUM

         I seide firermor, at tis lepir is coruptif of clernes, & ter-bi
      it bitokenid wikkid doctrin & falsnis of techyng'. e holi
  615 doctur & te gret clerk, Seint Austin, de ciuitate dei, libro 18,
      capitulo 5I, seith, at fals techers as lollardes & swich oer at
      be now a-daies at be takyn vor cristen men;; make an orrible
      noise & a grews e is eris o godemen;; whan ei stond vp & preche
      ing', be e contrarie to hir' feith. & whi trowste? e sist wil,
  620 an harpe, as long, as it is in a-cord & of tune;; so longe it is
      delicius & lusti to e heryng', but whan it is owt of tune & o
      streng discordis from an-oer, a-non-rith it is grews & disese to



|p41


      e heryng'. Truliche rith tus it farith be em, as long' as tei
      teche wel, as long' as tei preche e rithful lawes of holichirche;;
  625 & discorde nat e e feith vrom oer good cristynmen, so longe
      ei make a meri melodie e e symple peples heryng'. But a-non
      as tei ben infect with e stynkinge lepir of errours & erisies,
      discordis from e feith of holichirche, vor-sake e lawis at
      Crist ha ordeynid & sue hir' own wil;; & a-non hir' vois is
  630 chongid from goodnes into schrewidnes, e, a-non al hir
      mere & hir' melodie is turnid into murnyng' & mischief; vor
      wher-o e virste suid fredum o e blisse of heuene, o e
      secunde suid bondage of euerlastyng peynis of helle. To is
      maner of peple at tus prechith, spekis Crist Hym-silf be e
  635 profit Ieremie, Jer. 34, sayng o is wise, & i pray e takis hede
      to is autorite, vor as me seme it myth neuer be bet verified;;
      an it may be now adaies. Vos non audistis me, vt predicaretis
      libertatem vnusquisque fratri suo: (& subdit) ecce ego predico
      libertatem, ait Deus, ad gladium, ad pestem & famem: & dabo vos
  640 in commotionem cunctis regnis terre. 'Vor be-cause at e
      woldnat her' mi lawes nor mi doctryn,' a seith Crist, 'vor to
      preche to our breerin how ei schuld go to e liberte of e blis
      of heuene, lo, i preche to ow vredum,' a seith. 'What truliche?
      Nat te vredum of e blis of heuene, but e vredum of e swerd:
  645 vor i tel e sekirlich, e schul ha batile, e schul ha pestilens, e
      schul haue hunger, e, e schul be in-to hatrede & abominaciun
      to al e kyngdomes of e world.' And i pray e, loke vor it
      stonde nat tus with vs now adaies! e sist wel what bataile &
      what werr we haue among' vr-silf, at God for' His miche mercy
  650 cesse it whan a sei His tyme: what pestilens also, what scarse_nes
      of good, vor er is no man almest, now pouer, now reche;; but
      a playnyth hym of good. e, & al maner remis haue vs in
      hatrede & dispit & holde vs e wirst peple & te valsist vundir
      sunne; and is, trist wil erto, is for vr wikkidnes & vr mislevyng'



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  655 & tis kursid errours & erisies at be maynteynid a-mong' vs.
      Ich schul tel e a gret hep of hem, but for' taryng' o tyme i pas
      ouer. And ter-vorn, whan swich maner o peple cum to e to
      teche e or to preche e, her' hem nawth, but her' hem at ha
      cler' voys, e, at preche e feith & te rithful lawes of holi
  660 chirche, lest te be infect with is fowl lepir' of herisie; and tan,
      if e us dost, be e wil siker, ate day o dome, whan ei schal be
      damnid to e pit of helle;; u at art rithful e e fei schalt be
      deliuerid from hem & browth to e blisse of heuene. Vor a
      seith holi writ, sap. 10, hec iustum a pereuntibus liberavit, 'is
  665 feith & at is wisdum, schal deliuerie a rithwus man vrom is
      wikkid peple at peresschen' vor hir vals opiniuns.' And ter_vorn,
      ha e neuer so vowle hir' be-for' be infect with is lepir;;
      e, wheyer it ha ben in glotenie, in bakbityng' or ell e wikkid
      techyng';; it turne aen & set ti loue e Crist, longe & desir as a
  670 louer after his blisse;; vor al swich, He, as a passyng' leche be-hith
      of His blessid bire, ha helid & deliuerid, as witnessis wel e
      proffit Dauid;; seynge o is wise: misit de celo & liberauit ps. 56.
      'e Kynge of blis ha sent His sone from heuene to be born of a
      blessid mayde, e whiche ha helid & deliuerid hem' at wer e
  675 siknes, at louede Him & desirede after Him.
         A softenes of a soueryn to sogectis a ha e-schewid;; in at
      a ha i-sent vrom a mownte of maieste mythtiliche e-mayntenid,
      in at a ha i-sent from heuene;; |r[f.46r] but sike men from hir'
      sorines suerliche a ha e-sauid;; in at a ha sent from heuene &
  680 deliuerid;; us tanne i seie He ha deliuerid.

      SECUNDUM PRINCIPALE.

         I seide e secunde tyme principaliche & a gredel schortir';; at
      Crist, maister of maydenhede to mercy e-meuid;; men in mischief
      murnyng' be mekenes ha be-meuid & liberauit. e flour & te
      fairnes of al clene maydenes, Crist Iesu;; seyng' e mischif & te
  685 disese at wer' browth inne be at venemus serpent, e deuel of
      helle;; com down vrom e hi se of heuene, to cunforte vs with His



|p43


      goodnes & bryng' vs owt of sorwe;; e, a was born of clene mayde,
      to teche vs how we schul leue e chastite & clennes, and after_ward
      lowliche suffrid e de, to informe vs how we schule be
  690 lowlich & meke, & so deliuerid vs owt of seruise & br[o]wth vs owt
      of raldum. Vor a seith Seint Poul, ad heb 7, it was semeliche to
      vs to ha swich a bisschep, swich a deliuerer', at schuld make
      sacrifise, e, offre vp His owne blod to e vadir' of heuene vor
      mannes sake;; at was innocent & meke, chast & clene, partid
  695 from al maner synne;; & a-boue al e creaturs & te aungelis of
      heuene. A certeyn doctur at was but late sei hir', at it
      be-semid Crist to be chast & meke;; specialiche vor twey
      propertes at tese twey vertues haue: e virste, a seith, clennis;;
      makis a man or a womman bewtwus of brithede in bodiliche
  700 beholdyng', e secunde, mekenes;; makis a man or a womman
      gracius & gostliche in godenis o leuyng. e virste i sey, clennes,
      makis etc.

      PRIMUM MEMBRUM.

         e gret clerk Tullius, 2 reth., tel e, at ter was on a tyme a
      peyntur, at was clepid Zeusis;; & a schuld make an ymage of a
  705 mayde in a certeyn temple, with-owten vowlnes or defawte,
      at schuld be so lusti & so vair' at eueri man schuld ha likyng'
      to wurschepe it & loke er vpon. And what trowste a dide?
      Vor be-cause at a supposide wel, at kynde had nat spendid al
      hir riches & hir bewte in o body, a wente & ches owt viue e
  710 vaireste maydenes at a kowde vynde in any place, to loke
      vp-on hem while a peyntid is ymage & after certyn pointis of
      echone of hem, a made it with-owten fawte to ani mannes sichte.
      Of e virste a toke e liknes of e een, at wer as cler as ani
      cristal & as brith as bemis of e sunne. Of e secunde a toke e
  715 liknes of e lippis, at wer as rodi [as] a rose;; & as delicius as ani
      honikombis. Of e ridde a toke e liknes of e nose, at was
      noyer to longe nor' to schort, but schapen & figurid in a good
      mene. Of e vowre a toke e liknes of e eren at wer' with_owt 



|p44


      vile;; & of e vifte a tooke e liknes of e hondis at wer'
  720 boe onest & clene. is Zeusis, is peyntur schal tow be & te
      wil leue e clennis; vor e schalt peynt e of a mayde y-mage,
      e, e image of chastite e e temple of i sowle, & how schalt te
      do? e schalt take ese viue maydenes at is nawth ell but ti
      v wittes & looke wher-inne ech of hem is fairest;; & ter-after
  725 peynt is damsel of chastite. What schalt take of e virste?
      Truliche e brithnes of hir een. Loke, wher-so-euer e go,
      wher-so-euer e be, kep e een vrom vlesliche desires, vor e
      sith oftetymes is chif cause at a man or a womman val e e
      synne of lechiri. And ter-vor let hem be as cler as ani cristal,
  730 let hem nat defowle with non vuliful luste; vor & te make hem
      to fre in biholdyng' e chirche or e chepynge, of fair men, vair
      wumman;; hardeliche e schalt nat refreyne hem vrom swich
      vnclene sichtis a-noer tyme whan e woldest. Vor holi writ
      seith, deu' 15, non auertes ab eis oculos tuos, quando dimiseris eos
  735 liberos: 'e schalt nat turne a-wey en een,' a seith, 'vrom
      swich vnclene desires whan e woldist aftetyme e hast maad
      hem to vre & euen hem to miche liberte;; Of e secunde e
      schalt take e lippis, e mowth. Loke e, spek no rebaldri,
      spek no-yng at may inclyne a man or a wumman to e synne of
  740 lecheriward, but al at euere cum owt of i mow, let it awne
      euermor to chastite & clennis of leuyng'. e, e schalt abstene
      e also vrom hote metis, hote drynkis, but it so be;; at te haue
      need to hem, vor ese intise a man or a wumman to valle ofte_tymes
      e is synne. Of e ridde e schalt take e nose. Loke
  745 e, ha no luste or no likynge e smellyng' of hote spiceri, hote erbis
      or ani oer at mithte stir e to vlesliche lustis & likyngis of e
      bodi. Of e vowre e schalt take e eryn. Loke, whan e
      herist ani man or wumman speke of harlotri, speke of vnclennis;;
      turne awey yn eryn vrom hem & her hem talke of holines,
  750 speke e word of God & tanne hardeliche e schalt make i



|p45


      sowle vre vrom al maner vnclennes. Vor God Almiti sei
      Him-silf be e profit Ezech., Ezech. 3, audies ex ore meo verbum,
      & tu animam tuam liberasti,' e schalt her' me word,' a seith
      God Almiti, & non oer wretchidnes, non oer vnrift, '&
  755 tanne e hast deliuerid ti sowle & mad it fre vrom al maner
      synne.' Of e vifte & te laste e schalt take e hondis; ley non
      hond o man nor o womman be wey of vnclennes, vor as seit e
      wisman Sal., ecc, 13, 'whos at euere towchi pich;; but te mor
      |r[f.46v] wundir be;; a schal be defowlid er-with.' Truliche rit
  760 so, if a man towche a wumman or a wumman a man, harde_liche
      but te mor grace of God be, a schal be defowlid with sum
      vnclenne ow vor e same tyme. & ter-vorn tanne, if e us
      peynte is swete maide, is fair damsel;; we hardeliche it wil be
      a loueliche ymage boe e Godis si & eke e mannes. But e
  765 most, tanne, also kepe it wil; how schalt te kipe it? A man, e
      wost wil, at ha miche tresur', a wil gladliche drawe him trewe
      mennis cumpany & to no nevis; so schal tow do, e schalt drawe
      to swiche men at e knowist wel be good of conuersaciun &
      clene of levinge, & to non vnrifti volk at levin al e lustis & e
  770 likyngis of hir' vlesch. And it be so, perauntur, as Gode fforbede
      it schulde, at te defowle is ymage of chastite, it be sori
      roffe, e, go to e prest & schrif e & a-cuse i-silf ere &
      noman ell. Donat as many men do now-a-dai! Vor many
      men, whan ei cum to schrifte wher' ei schulde a-cuse hem_silf.
  775 'ei ex-cuse hem-silf & a-cuse oer volk;; vor ei sei, "Sir,
      ich ha synnid e pride, ich ha synnid e glotenie, e, ich ha synnid
      e lecheri, but truliche it was noynge defawte but al e defawte
      was o e wummannis sied." And a lie falsliche, it is noynge
      so, but it is his owne wretchidnes & his owne vnrift. And
  780 tervor, as sei e wisman, prouer.12=o=, os iustorum liberabit eos,
      'e trewe schritte of mow of swich men at truliche schriue
      hem-silf;; schal deliuere hem & make hem vre vrom al maner
      bondage of synne.'



|p46


      SECUNDUM MEMBRUM.

         e secunde i sei, mekenes etc. I rede e kyng' Alisaundir' lif,
  785 at whan a hadde ouercome miche of al e world, a com to
      paradis, & ter was iuen hym a geme of precius ston at hadde
      is kynde. As longe as it was clene of it-silf, hade a man leid in
      balunse neuer so miche gold, it wold a-non rit ha weyid it a_dounn,
      but & it hadde be sprenglid with a litil ere, a litil veere
  790 of a brid wold a weyid mor an at. Truliche, is geme ha
      God Almythte iue e, at is naw ell i sowle, e whiche is mor'
      riche & mor precius an ani perl or precius ston e is world.
      is sowle, as longe as it is in his owne degre, at is to seie, e
      mekenes & paciens as it schulde be;; it weie dounn & ouercome al
  795 maner grevauns, al maner disese at ani man wil do erto, but,
      & it be a litil sprenglid with e powdir' of pride;; with e leste
      word at a man spekis;; e leste inge at a bodi do erto;;
      schal greve it & disese it. And ter-vorn, vor Cristis sake, take
      is vertu of mekenes to e & hardeliche Crist wil wiel rewarde
  800 e ervor' in an oer place. Vor Seint Peter sei, prima pe. 5,
      `u at art a ungman,' a seith, `be meke & lowliche to in
      elders, schwe mekenes & godnis to i neebours, vor Crist
      wistont prowde men & ifis grace to meke men;; e, be meke &
      lowliche,' a seith, `e Cristis seruise & hardeliche a wil enhaunce
  805 e ate dai o dome, whan a schal come & visite a mankynde.'
      e, is vertu disposi a man to al maner grace, to al maner good
      leuinge, vor it mak him euermor e quiet & in ese & so lusti to
      serue his God. Take hede of Crist Him-silf & loke how meke &
      lowliche He was. Vor, as seit e profit Isa., Isa. 53, `whan a
  810 was led to His passiun, to His de-ward, a was as meke as ani
      lomb, nor' a neuer grutchid, nor spake word a-ens hem.' e,
      whan a was nailid an hie o e cros, at al e world mite gawr
      vp-on His bodi;; behold how lowliche & how goodliche a spak to
      His modir' at was ter present, as witnessis wel e gospel Io. 19,
  815 whan a seide "Wumman." Quo a "Wumman," vor as
      docturus sei, a wuste wel inow e more mildeliche a had spoke to



|p47


      hir';; e more disese sche schulde have had; e, & a had i-sei
      "Modir";; a wuste wel hir' herte schuld ha broke a-tow vor
      veri sorwe, & tervorn a seide "Wumman." Quod a " Wum_man,
  820 take hede & bihold how i derwore sone, e, i derwore
      child is for-flageld & forbetyn, how He is fastnid boe hond &
      foot to e cros with gret nailes & scha[r]pe, & how His heuid is
      rillid orw-owt felle prikkynge ornes: e, bihold how Ich am
      vor-buffet & for-bete, how al e veynis & te synwes e mi bodi ben
  825 al to-crais & al to-brokyn, e, loke vor ani man e is world mith
      suffr' so grete peyne as I do." & as sei e devowt clerk, Seint
      Bernard, His modir' vor sorwe at sche took of is speche, wil
      down in a swown & ter wold ha deid, nat sche ben hold vp with
      oer wommens hondis. But as sone, a seith is clerk, as sche
  830 took herte to hir';; sche answerde a-en & seid, "Alas, alas,
      mi owne der' child, alas, mi owne swete sone, whi suffirs tow al
      is mischif & al ese peynis for' mannis sake, sin e mithtist
      with a word, with o comawndement;; ha restorid him a-en
      with-owtyn de ? e, alas, mi blessid child, wher schal i haue
  835 ani cumfort or ani refresschinge whan u art ago, vor al e ioie &
      e blisse at ich hadde e is world go a-wey e i deying'."
      Her' was a rewful mone, e, a rewful lamentaciun of so blessid
      a mayde. But tanne, as seit is clerk, Crist answerde a-en &
      clepid hir' Modir' & seide, "Now Modir'," a sei, "gode Modir',
  840 be noinge desamaied nor' disesid for Me, vor' I go streith to e
      vadir' of heuene;; nor' be nat aferit who schal cumfort e &
      do e solas hir' whan Ich am ago;; vor I schal leue her' wi e
      Ion, Myn owne der' broere, at schal rule e & loke to e as to
      his owne modir'." |r[f.47r].
  845    Truliche hir' was a pitewus condicciun & a ruliche, e, hir' was
      a gret mekenes & a gret goodnes schewid e Crist, at a wold suffr'
      so hidewus o de vor mannes saluaciun. And tervorn, vor e
      loue o God, take hede roffe & do ter-after; lef al e pride & te
      pompe of is world & ber e mekeliche boe to God & to man.
  850 Vor al swich maner of men wer' deliuerid vrom bondage of e



|p48


      deuel be Cristis de, & tei schal ate laste go to blisse at neuer
      schal haue ende, as witnessis wel e profit Isaie, Isa. 35, wer a
      seith o is wise: Qui liberati fuerunt, & redempti a Domino;;
      venient in Syon cum letitia sempiterna super caput eorum: (&
  855 subdit) gaudeum et letitiam optinebunt ' & fugiet dolor & gemitus --
      `al meke men & gode men,' a sei e profit, 'at ben deliuerid
      from e seruise of e deuel be Cristis passiun, schal come in-to
      Syon, at is to seie, in-to e blisse of heuene with mure & ioie,
      & te crowne of euerlastyng' gladnis schal be set on hir heuedis,
  860 e, ei schal gete ioie & blisse, & murnyng' & sorwe schal vle awei
      vrom hem.' Vor as sei e proffit Dauid, Ps. 36, Clamauerunt
      iusti, & Dominus exaudiuit eos; ex omnibus tribulationibus
      eorum liberauit eos -- 'ese riwus men,' a seith e proffit Dauid,
      `e, ese meke men ha cried to God Almity & He ha herd
  865 hem & graciusliche deliuerid hem vrom e trubulaciun & te
      mischif at tei wer' inne.'
      Siknes of hir' synne sorfulliche was i-schewid,
      Cristis owne kyndenes clerliche was declarid,
      But goodenes of e Godhede graciusliche was grauntid,
  870 In at at tat ei cride to God,
      In at tat herde hem,
      In at tat a ha deliuerid hem & o is wise I sei He ha deliuerid.

      TERTIUM PRINCIPALE.

         I seide e ridde tyme principaliche, & i pray ow ynkid nat
      to longe, vor it is but a weri schort word, at Crist prince etc.
  875 A gret clerk & est orosius de ormesta mundi libro 6 -- is clerk
      tellis ere at whan Iulius Cesar was sclawyn of his enmies e e
      Capitolie of Rome, e wori Emperour Octouianus wente after_ward
      & slow & ouercom al o at had don him to de, & so
      made pes & reste orwowt al e remis of e world. Be is
  880 Octouian ich vndirstonde a tis tyme owr Kyng' & owr Emperour,
      Crist, Godessone of heuene. Vor, He, whan Iulius Cesar, e, vr
      virst vadir' Adam, was slawyn gostliche e e meri place of
      Paradys be e deuelis suggestiun;; com longe tyme afterwarde



|p49


      in-to is world, & ter set vp His owne baner, whan a strete His
  885 bodi o e cros & rew doun mannis enmy, e deuel of helle, &
      hadde e victorie of him, & so made loue & pes be-twix God &
      man, be-twix man & aungelis, e, & be-twix man & man. Vor,
      as sei e gospel Luc. 2, aungelis sang at tyme a meri song.
      What was tat ? " Ioie & blisse be to e vadir of heuene, at ha
  890 sent down His owne sone to a-en-bi mankynde, e, & reste &
      pes be in ere to em at ben of good wil." Lo! How a sei of
      good wil, vor eueri man schul cast him to lyue with oer euermor
      e loue & charite --  vor is is a vertu at makis a man most
      acceptable to his God of ani oer. Vor, as docturs seie & Seint
  895 Poul acordis with e same, ow a man ha neuer so gret fei,
      neuer so miche mekenes, e, neuer so hi perfectiun, but a ha
      charite erwith, it it schal neuer proffit him, but if it be
      onliche to mitagaciun of his peynes. Trowstenat at Crist was
      e gret charite, if a man schulde so sei, & gret loue hadde to
  900 man, whan a schedde vor him His owne blod, & in His vp-resyng'
      deliuerid him owt of e prisun of synne & browth him in e wey
      toward e blisse of heuene ? Take hede an, vor Cristis sake,
      to is vertu;; & printe it e in herte. Vor, as sei Seint Ambrose
      in his exameron de opere 3 diei, charite is tat ing' at knitti vs
  905 to God, makis vs euene with aungelis;; & bringis vs to euer_lastyng'
      blisse. Her ich hade cast to ha told ow how e schuld
      ha desired charite, how e schuld ha gotin it;; & how e schuld ha
      kept it, but, for' be-cause at vr' ungiste broer declarid it to
      ow so wel & so openliche is dei seueni;; ervorn i pas ouer &
  910 drawe to an hende-ward. Be is vertu, an, i sei charite;; eueri
      creatur schal be deliuerid from raldum of synne, as witnessis
      wel Seint Poul, ad ro. 8, wher' a seith, Creatura liberabitur a
      seru[i]tute cor[r] uptionis, in libertatem gloriefiliorum Dei. ' Eueri
      cristen creatur,' sei Seint Poul, `at had is vertu of charite,'
  915 as wil e comen glose e e same;; `schal be deliuerid vrom al
      maner coruptiun & seruise of synne;; & a schal be browth in-to
      liberte of euerlastyng' ioie;; at is ordeynid for Cristis owne
      children;; e, hardeliche, & tat is an hege liberte & a gret



|p50


      ioie, vor it is so miche;; at no tunge mai telle it, no herte mai
  920 enk it, no, nor' no wit mai comprehend it; & tervorn, Crist, at
      is prince of pes & lord of al e world, to bring vs to is ioie;;
      bowth vs o e cros & deliuerid vs owt of al maner bondage, as
      witnessis wel e proffit Ier., Ier. 3I, seyng o is wise, Dominus
      redimit & liberauit: `Vr' Lord God,' a sei e profit, `ha
  925 bowth vs, e, & deliuerid vs owt of e prisun at we wer' perisch_yng
      inne.'
         A rulur of al remis rialiche araied is Crist, in at a his a lord,
      orw riches of His rawnsum riliche a ha vs raisid, in at a ha
      ebowt vs, & mor-ouer, with e cristal of charite a ha vs crownid,
  930 in at a ha deliuerid vs; us tanne i sei He ha deliuerid. Of
      al hem, anne, at tus du as ich ha seid ow -- virst kepiz em
      of e lepir' of glotenie, bakbiting & falsnis of techyng'; e
      secunde tyme kepiz hem e e fairnes-hede of clennis & mekenes,
      & e rid tyme vsiz e nobil vertu o loue & of charite;; -- i schal
  935 mow truliche sei e wordis tat be writen e e sawterbook & be
      ese -- adiuuabit eos Dominus, & liberabit eos; & saluabit eos,
      quia sperauerunt in eo. Ps. 36. `Vr, Lord God schal help hem
      be e lines of His beryng' as for e virst, deliuerid hem be e
      mekenes of His diyng' as for e secunde, & for ei ha louid Him
  940 & trowid in Him;; a schal saue hym |r[f.47v] be e preuinis of His
      vprisyng' as for e ridde. e, wher' schal He saue hem ?
      Truliche e e blisse of heuene, wher is lith with-owten dirknes,
      mure with-owt sorwe & ioie with-owten ende. To e whiche
      ioie & whiche blis He bringe boe ow & me;; at for e saluaciun
  945 of mankynde sched His blod o e rode tre, Qui cum patre etc.


      THIRD SERMON.

         Christus semetipsum optulit Deo, Christus etc. ad Heb. 9no.
      The help & te grace of Almity God, orwth e besechyng' of
      His blisside modir, Marie, be with vs at owr' bygynnyng, help



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      vs & spede vs in vr' forth-leuyng' and bryng vs al to a good
    5 endyng', amen.
         Cristen peple, es wordes at ich ha take to prech of at tis
      tyme, ei be e wordes of Seint Poul, writen e e pistel o is day
      & tus miche to seie on engliss tunge to our vndirstondyng',
      `Crist hath offred Him-silf to God, Crist etc.' A gret clerk &
   10 est Dionisius super valerium maximum de dictis & factis memorali_bus
      libro primo, primo capitulo, & te text emplieth e same -- 
      is clerk sei ere, at it was sum tyme e maner a-mong' e
      romaynes, whan ei had any gret yng' for to do at ei dredde
      miche of, ei wolde make befor' certeyn sacrifices & oblatiuns to
   15 hir' goddes & to hir' mawmetes, orw e whiche, as sei e
      clerk, ei hopedoun to spede wel in hir' nedes at tei hadde for
      to do;; & also for' to bryng hem wurschipefulliche to a good ende.
      Rith o e same wyse, seres, we ha now at tis tyme a gret acte &
      a perlus for' to do, at is forto schewe into lorne e word o God.
   20 Wher,-for i counsel vs, at we make an offryng' as te romannes
      dede ar' we go erto, at we may bryng it to swiche ende;; at
      it be wrschipe to God & profit to vr sowles. But wher'-of schal
      is offryng' be mad ? Truliche, best is, at we make it as i rede
      it was mad e e olde testement, Leuiti. 2=o= capitulo, wher' i fynde
   25 at God bad Moyses, at a schul chard[g]e e children of Irael
      to offr' vp to ym e cleir' flowr' & te tus o e corn temprid with
      oyle, with salt & encense sprenklid ter a-mong. For sekirliche
      if owr' offryng', whiche is nat ell but owr' prayour at we schuld
      make at tis tyme, schuld be acceptable to God, it be-houed to be
   30 make rith o is wise, wirst o e flowr o e corn, noyer o e
      holis nor' of e brun as many men mak it, but o e clene flowr';
      for' e prayour o tes ypocrites & tes lollardes make be noyng'
      o e flowr' o e corn;; but o e holis & o e brun, for ei be
      noyng' in hir' herte inward;; but onliche with-owt-forth in hir'
   35 lyppis & hir' cher'. erfor', i sei, it schal be maad o e white



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      flowr' at is e yn herte; for bifor' e makst e prayer e schalt
      left vp e herte to God, & enke how wikked & synful u art;;
      & how good & gracius He is, & dispose e erwith to ben e
      charyte with yn emkristen;; an pray Him to graunte y bone
   40 at u askyst. For Crist sei Him-silf e e gospel Math. 5=o=,
      vade prius reconciliari fratri tuo;; & tunc veniens offeres munus
      tuum -- 'go,' a seith Crist, `& first be e charite and at on with i
      broer, at is for to seie with yn emkristun;; & afterward cum &
      offr' vp y prayer' to God;; & if e us dost;; trist wel erto,
   45 it schal ben acceptable to Him. is offryng' most also be
      tempred with oyle. Oyle, as sei Rabanus, de naturis rerum
      libro 19, capitulo 6, be-tokenez charite & mercy & it hath is
      properte, at with what yng' euere it be meynd;; it wil euermor'
      ben a-boue. erfor e schalt tempre e prayer with is oyle.
   50 Loke, whan e prayest, e be e ful loue & charite, hauyng' rewth
      & mercy & compassiun o i pouer neebours, & be e ful wil, if it
      wer' e i powir;; to releue hem & to hape hem & an schal i
      prayer be euermor' goyng' vp-ward, e, e so miche;; at it schal
      persche e heuen & entr' be-for e presence o God & al e blessid
   55 company at is ter. For, as Alesaunder nekham super talia,
      libro x, capitulo 4, to eueri good deuociun & good prayer e
      entry of heuene is open, nor it schal neuer be let in any place,
      seith is clerk;; tyl it come be-for' e presence & te sithte o e
      hie iugge of heuene. But it vs nedeth anoer yng' & tat is
   60 salt. Isider' in his ethimologiis, libro 16, capitulo 2=o=, seith at
      salt wil make a man ha gret lust & apetit to drynke, & if it be
      spreynd on a yng', it wil kipe it fro fele & corupciun. erfor
      e schalt sprinkle yn offryng' with is salt. What is tat for to
      seie ? e schal take to e beternes & sorwe o penaunce & con_triciun,
   65 e whiche ben vndirstonde be salt. & take hede how
      fowle e hast be al is er' befor' e e dongel o dedly synne, how
      vnkynde e hast be to i God & how wikkydliche offended Him,
      & let tis salt us synke in-to i sowle, & hardeliche it wil clense
      e fro al maner o fele & corupciun o synne, and make e also
   70 euer mor' & mor' to thirst & to desir' after e loue & te swetnes o



|p53


      i God. e, & He schal an seie to e ! at a seith e e gospel,
      Iohn 7, si quis sitit, veniat ad me & bibat, `whos-euer,' a schal seie
      Crist anne, `at tus thirstez after me loue & my swetnes;; let
      him come to Me & I schal refresch him with e drenke of euer_lastyng
   75 ' ioie & blis.' But o yng it vs wantis of vr offryng' &
      tat is sens. Papias in verbo tus seith at sens, if it be cast e e
      fer;; it wil a-non-rith clerliche brenne, & te swete sauer' roff wil
      clense e eir al abowte fro al maner wikkyd spirites. Be is
      sense i vndirstonde noyng' ell but trewe schrift o mowth, at
   80 vs nedeth for' to haue & specialiche aens tis holi tyme of
      Estron, e e whiche we schul resseyue vr' blessid Sauyour.
      erforn, let vs take is noble sauer' o confessiun, & clense e
      fowle eir' of vr consience from al maner filthe o dedli synne: &
      tanne hardeliche we schul brenne as cler' as euer dede any sens
   85 e e loue & te sithte of owr God. us terfor, e is offryng & e
      is prayer', whan e haue arayed it o is maner wyse;; e schal ha
      recomended al e states of holi chirche, vr holi fadir e Pope,
      Boniface e nynthe, al his cardinal[es], erchebisschap[es] &
      bysschapes, abbotes, priars & al oer degres of holi-chirche, &
   90 specialiche vr noble fader & prelat o is place, & al o at ben
      soget to him, |r[f.48r] boe o reglers & o seclers. O e toer side
      e schal ha recomended to our prayer' e pes & te tranquilite
      of is rem, vr lege lord te kyng', al oer lordes & comeners, &
      specialiche e comeners o is town. Mor,-over', e schal praye
   95 for' al e sowles at ben in purgatorie, at God for' His miche
      mercy wil releue hem sunner' for' our praiours o e grete
      peynes at ei ben inne. For is & for al oer, at e or i be hold
      to pray for at tis tyme & for grace at is nedful boe to ow &
      to me;; i pray ow deuowliche a pater noster and an aue.
  100    Christus etc. vbi supra. Crist etc. as i seide be-for'. Prudentius
      sei in sua Sicomachia, & holi writ ha e same in Genesi be a
      gret processe, at God Amythte bad neuer Abraham make any
      offryng til a hadde ouercome e fowr' kyngis, e whiche wer'



|p54


      grete enmyes to al his kynrede, but a-non as a hadde ouercome
  105 hem, God bad him ofr' vp to Him his owne sone, Isaac, at a louede
      best of any yng' e is world. Truliche, seres, rith tus most we
      do, & we schuld make an offryng' plessyng' to God;; we most virst
      ouercome is fowr' kynges, is fowr stronge geauntes. But,
      for, as miche as Plynie seith, at a man, whan he is browth first
  110 e is world, is mor' vnmythte & mor' lethi an any oer beste,
      erfor' we ha gret ned to be wel armet & strongliche, e, & to ha
      good helpe aens we go to is batayle. erfor', aens e first
      kynge, at is for to seie pride;; let vs arme vs wel with mekenes &
      paciens & lowliche ber' vs boe to God & to man;; & hardeliche we
  115 schal ouercome him & ha e beter of him. Aens e secunde
      kynge, at is glotenie, to e whiche be ioyned tweyn oer
      schrewes, slowthe & lechery, let vs take with vs abstinence of
      mete & drynke, fastyng', good rulyng' of vr-silf, & no dowte we
      schul put him ate wurs. Aens te ridde kyng', be e whiche is
  120 vndirstonde enuey, with whom cumth a wiked Teraunt, wrathe,
      & with pese hardeliche we schull cast hym doun & ha e beter of
      hym. As te fowrthe kyng', be e whiche i vnderstonde noyng'
      ell but couetise, at is worst of hem al, we most ha with vs
      meserablenes, spend e good at God ha sent vs e good vse,
  125 with good descreciun, parte it with vr pouer neebours at ha
      no good to leue by, & coueyte no mor' an suffisauntliche wil
      fynd vs vr lyuelode;; & tanne, triste wel erto, we schal kast doun
      is enmye & ha e victorie of him. And whan we ha us
      ouercome vr' enmyes, e, es fowr' kyngis, es fowr' terauntes
  130 with al her' retynu;; an let vs offr' vp vr sone, let vs lene al vr'
      herte & al vr' loue to God Almithty: for He dede miche mor'
      for vr loue, whan a offred vp His owne sone, at a loued best of
      any yng', to die for mankynd, as witnessis wel Crist Him-silf e
      e gospel Iohannis. 3=o=, wher a seith sic Deus dilexit mundum;;
  135 vt Filium suum vnigenitum daret -- `God,' a seith, `loued so
      miche e world, e, a loued so miche mankynde;; at a wold e
      His owne sone, at a wold make His owne derworth child offr'



|p55


      vp Him-silf o e cros for e loue of mankynde.' And erfor
      o is wise, onliche for owr' loue, Crist hath offred Him-silf to
  140 God, as I seith be-for.'
         But, for as miche as in eueri offryng' may resonabeliche be
      asked re questiuns, at is to seie, who offred, what a offred, &
      to whom a offred;; erfor, to es re ich answer' [in] a rewe be e
      re wordes at ben e me tyme.

      DIVISIO SERMONIS.

  145    As to e firste, wher' it is asked who offred;; iche answer' &
      seie, a kyng' o mercy & goodnesse, e preste o perfectiun & holi_nes,
      & te ambassiatour o trowthe & sothnesse, e whiche ben
      vndirstonde e e firste worde o my tyme, whan i sei `Crist.' To
      e secunde questiun, whan it is asked what a offred;; ich answer'
  150 & seie at a offred raunsom for' owr redempciun, sacrifise for
      owr' purgaciun, & letters for owr' reconciliaciun, & tese ben
      vndirstonde e e secunde worde o my tyme, whan i seie `He
      offred Him-silf.' As to e ride questiun, whan it is asked to
      whom a offred;; ich answer' & seie;; to vr' special lord & emperour,
  155 to vr' curius maker' & creatur, & to vr gracius fader & sauyur,
      & ese ben vndirstonde e e rid word o me tyme, whan i sei
      `God'. Now, seres, for to gader' al ese to-geder & ioyne eche
      partie with oer, i sei firste, at Crist, kyng o mercy & goode_nesse,
      ha offred Him-silf raunsum for vr redempciun;; to God,
  160 at is vr special lord & emperour. I sei also at Crist, prest of
      perfectiun & holinesse, ha offred Him-silfun sacrifise for owr
      purgaciun to God, at is vr curius maker' & creatur;; & i seide
      firrmor', at Crist, embassiatur o trewthe & sothnesse, ha
      offred Him-siluen as a letter for' owr' reconciliatiun to God, at
  165 is owr' gracius fader & sauiour.
         Firste, at Crist, kyng' o mercy & goodnesse etc. The holi
      doctur Seint Ambrosse seith in his exameron de opere vti. diei
      at aftur Good had maad man & put him e e delicius place o
      Paradys.' He af him e cler' well o wyt & o wisdom, e florys_schyng'



|p56


  170 flowres of innocens & bewte, & te schenyng towres o
      clennes & chastite, orwth e whiche, as seith is clerk, a mythte
      boldliche ha fowthte aens his enmye;; & also mithteliche haue
      ouercome e ferful ostis o e deuels temtaciuns. For mannes
      sowle mith truliche ha seid anne of him-silf, at is writen Esaie
  175 XXVII capitulo, ciuitas munita & obcessa ` i '-- myth mannes
      sowle ha seide tanne -- 'am a cite defended & be-seget ', e, i_be-seget
      al abowte o e deuel & of his knythtes, but i-strened &
      defended be e vertuus wepenes at God ha ynme, nor me
      nedeth neuere to ben afered, for God Him-silf is my constable &
  180 my defendur'. But a-non, as he had broke e comaundement o
      God, a made a sori chong', for a tuk to him e e stede o ese;; lust
      & lykenge of his fless, brennyngbrond o stynkynge lecherie;; &
      te prykkynge ornes o wrae & enuye, e which browthten
      him in-to e dyrke prison of euerlastynge dampnaciun. But
  185 who was tanne o so gret power' or so gret myth to paye raun_som,
      for to [haue] deliuerid mannes sowle of is prison ? Truliche
      no man, no womman, nor non oer creatur' in al is world but God
      Him-selue. For, & te take good hede, e art o litil power' or ell
      o non, to help i-silf or any oer man. & terfor' seith holi writ,
  190 sapien. 6=to=, data est uobis a Domino potestas, `e, al e power,'
      seith holi writ, '& al e myth at we haue e is world;; we haue
      it noynge of vr-silf, but it is yuen vs onliche of vr Lord God.'
      |r[f.48v] For tak consideraciun, seith Seint Ambrose, & loke in-to
      e beryels o dede men, & ter e schalt wil perseyue;; at ter schal
  195 nawth leue o i bodi but stynkyng' dust & rotun bones. A say
      also er, weier u maist knowe who was pouere & who was
      riche, or who was lethi or who was strong', & truliche, seith is
      clerk, i dar' wel seie e schalt nat perseyue er any defference
      be-twyx a begger & a kyng;; nor be-twyx a maister & his knaue.
  200 For u, er-for, wer vnmythti to bryng' i-silf owte o is sori
      prison, Crist, at is e mithtieste kyng' of al e world, hauyng
      ate laste rewthe & pit[i] vp-on de;; payed raunson for e to e
      fader of heuene, whan a offred vp Him-silf o e cros a Godfridai



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      & browth te owt of e deueles bondes & of e hauy veteres of
  205 Adammes synne, as witnessis wel Seint Poul, ad eph. 5, wer a
      seith, Christus dilexit nos, & tradidit semetipsum pro nobis
      oblationem & hostiam Deo -- 'Crist,' seith Seint Poul, `loued vs
      so miche;; at a offred vp His owne bodi in raunson, to bryng
      vs fro is sori prison to e kyngdom of euer-lastyng' ioie.' &
  210 ter-for her' Crist schewid wil at a was a gracius kynge & a kynde
      to His sogectes. For' e maner, as seith Aris. of a good kynge is,
      if any of his peple be tak prison, to paye raunsom for' him &
      merciable deliuere him fro e prison & te disese at he is inne.
      But her, perchaunce, e wilt aske me, how i proue at Crist was
  215 a kyng': at i proue boe be autorite & be propertes & con_diciuns
      at longe to a kynge, & first be autorite. We rede e e
      gospel Marci 15=mo=, at whenne e Iuwes had nailed Crist boe
      hond & fot o e cros, & set on His heued a scharp crowne o
      prikkynge ornes;; e prestes & te doctors o e lawe seide
  220 a-monst hem-silf, let Crist, e kyng' of Irael, deliuere now Him_silf
      & kum doun o e cros;; & we schul trowe in Him & bileue at
      Hi is very Godessone of heuene. us, ter-for, be is autorite &
      be many oer at ben in holi writ, at wer' long' now to reherce,
      may we wil se at Crist was a kyng'. This also we may se
  225 openliche be propertes & condiciuns at perteyne to a kyng.
      re condiciuns i rede a-monge al oer er ben, e whiche euery
      good man bihoueth for to haue. e first is, as seith Aris. in
      secretis secretorum, at his wyt & his wisdom be knowe in diuers
      cuntreys, at his enmyes because erof;; mai e mor' take hede
  230 of him & also e mor drede him. For as seith Apuleius in de
      deo socratis capitulo 3=o=, ow a man be gentyl o blod, we[l] at te
      seyst [a] hath of his fader & of his modir', ow a be ryche;; at a
      hath of fortune, ow a be now fair' & ong';; we[l] a litil while e
      seyst her-after a schal be old & al defaded, but, and a be wis,
  235 an hardeliche, seyth is clerk, u boe praysest him & dredest



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      him;; for at is nat of e ifte of fortune, noyer of his fadres
      eritage, nor' chongable for non age. But what maner o wisdom
      schuld tis be ? Truliche, is schuld be at wisdom at Arestotle
      spekis of, libro primo magnarum moralium ethicorum. e
  240 wisdom, seith is clerk er, at a man schulde haue;; it schulde
      be a-bowte ynges at wer euerlastyng' & perteynynge to God.
      erfor is wisdom nedez euery good kyng' to haue & nat onliche
      eche kyng, but also euery cristenman; for euery cristenman e
      is world hath a ryche tresur & a perlus to kepe;; at is to seie,
  245 his owne sowle, e whiche is te fayrest tresur' at euer God made
      vp-on erthe. For as seith Auicen, 6 naturalis, man passis al
      oer bestis onliche be his sowle, e e whiche is printyd &
      peyntyd e liknes & te forme of his owne maker', of his owne
      creatur. Wher'-for e castel & te rem at so noble a tresur is
  250 inne;; sikyrliche as me yngis, ha gret nede o strong' defens &
      also o wis gouernaile. erfor to rule wisliche e rem of vr bodi
      & kepe deyntiliche e tresur of vr sowle;; i rede we do after e
      counsel of Seint Ambrose in de bono mortis, wher a seith re_linquamus
      quecunque terrena sunt etc. `let vs for'-sake,' seith is
  255 doctur, 'al erliche ynges,' & lift vr sowle fro e stynkynge
      dingel o lustes o is world, at vr enmy, e deuel of helle, be
      a-ferd for vr wise gouernayle to entr' vr' rem & chalange e
      precius tresur' of vr' sowle. & tanne, when we go owt o is
      world;; vr' sowle schal fle vp to heuene & se ere his Creatur' &
  260 His Godhede, mor' clerer' an dede any egle e schynyng sunne
      o is world. For as seith Isider' in his ethimologiis, libro 12,
      capitulo 7=o=, e egle ha is properte, a wil fle a-boue al oer
      briddes & a wile also loke openliche o e sunne whan a schynez
      clerest & neuer twynkle with his een: rith so schal mannes sowle
  265 do, if a kepe it with e wyt & reson at God hath euen him,
      i-teche it to dispice e deuel & al hese & loue his God aboue al
      oer ynges. For hardeliche, if he us be ruled & tus in_formed;;
      a schal neuer be take with no grene of enmye, nor with
      no lyme o coueytese, but a schal fle vp with e vethres o god
  270 lyuyng', & abyde continuelliche e e presens & te sythte of his



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      God. e, & we schal anne truliche inow seie of vr' sowle, at is
      writen e e sawterboke ps. CXXIII. anima nostra sicut passer'
      erepta est de laqueo venantium: `vr sowle is deliuerid of e grene,
      o e snar' at te deuels temptaciuns had telt for' him;; & a is
  275 flown vp as any sparwe in-to e kyngdom of heuen,' & ter
      ioiffulliche abidez e e presence o God, as His dir' child & His
      owne derlynge. Ther'for for' Cristessake let vs kepe wel is
      tresur', for truliche & we lese is;; we schul be cast owt of e
      kyngdom, at Crist, vr kyng', ha ordeined for vs. e, & we
  280 schul anne seie at is writen in holi writ trenorum 5=o=, cecidit
      corona capitis nostri: ve nobis, quia peccauimus, 'e crowne of
      vr' hed is fallen doun' & we be mad o kynges wretchis, e, &, alas,
      'al is for we ha synned ' e misgouernynge |r[f.49r] at tresur at
      God tuk vs for to kepe. But it, perauntur ei so be at be e
  285 dartes o dedli synne we ha maad be-for is tyme wr sowle
      prison to e deuel, it let vs offr' vp e raunsom o schrifte
      & contriciun aens tis holi tyme of Estron to Crist, Godessone
      of heuen, e whiche is vr special kyng' & vr emperur. For e
      maner was sum tyme & it vsed e many place, if a seruaunt or
  290 a grom of a lord had take a prison;; e raunsum at schuld be
      payd for him schuld nat be payd to e seruaunt;; but to e lord
      or to e maister o e seruaunt. Ryth o e same wise offr' we
      vp is schrifte, is raunsum, but nat to deuel at hath is
      prison;; but to vr principal maister & lord, at is Crist Him-selue.
  295 e, & tis raunsom most be o pure gold; gold, as seith clerkes, it
      wil gladliche take no corupciun, but it wil kepe it-silf euermor'
      clene &, ei it be cast e e ver', it wil onliche purifie & clense
      it-self & nawth brene. O e maner o metel most te raunsum of
      i schrifte bi; e schalt first open & clerliche tell al e synnes
  300 at te hast doun, with al e circumstaunces at long' to am &
      specialiche now e is holi tyme o penaunce, for', as Seint Austyn,
      now is tyme of schrifte. erfor schryue e now, abit tis clerk, of
      al at te hast trespased in word or e dede, be day or be nythte,



|p60


      at te maiste tak ate day o dome e tresur' of euerlastyng' ioie.
  305 e most also clense & purifie e schrifte e e. Wer, e what fer ?
      E e ver' of charite. Whan e cumst to confessiun ! e schalt
      ben e charite with yn emcristen, tel nat ti neebours dedes, but
      acuse i-silf to i gostiliche fader & no man ell; for many foke
      er ben, & te mor rewth is, whan ei come to schrifte ei tel
  310 noyng' her owne dedes ! but onliche acuse her' neebours &
      sey, "Sir', y may nat loue my neebour, he is a-bowth euermo
      to take my good fro me, euery dai he pundis my bestes & wher'
      at euer a comth;; a speke al e harme at a can sey by me."
      at is a wikkid schrifte & a kursid, for hardeliche is schrifte is
  315 noer pur' ne clene. A gret clerk et est Asterlodotus in suo cal_chidion
      libro, capitulo 2=o=, capitulo 3=o= -- is clerk seith, at if
      man wolde priueliche ponysse his enmye;; a schal take an ymage
      o wex with oer certeyn ynges at a rehercis ere & hold so
      long' aens e ver' til al e substans roff wer' almest consumed
  320 & molte awey, & rith as tis ymage malt a-ens te ver, so schuld
      e fless of his enmy vaness a-way, at te schal noyng leue but
      te very skyn & te bar bones. Rith tus schalt tow hold te
      schrifte a-ens te ver', e, e schalt hold it e e brennyng' loue
      o i God & tyn emkrysten, molt a-wei al fals accussaciuns, al fals
  325 bakbityngis o i neebours, & til noyng' but te bar' bones o
      yn owne mysdedes, & tan schriueste e sumwhat as te oweste
      for to do. The schalt, mor'-ouer, whan e schriueste te, go to
      him at hath cure o i sowle, as to i paro prest, i person or i
      pentauncer', & to no ronners ouer cuntreys. For, trest wel erto,
  330 ei ha no powr for e most part to a-soyle e; & ter-for, e mor
      harm is, ei by-gyle fowle hem-silf & te boe. For ese it be
      at Seynt Peter speke of, secunda petri 3=o=, venient in nouissimis
      diebus in deceptione illusores, iuxta proprias concupiscentias
      ambulantes;; ` er schal come,' seit Seint Peter, 'e e laste dayes,



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  335 glosers & deseyuers o e peple, goyng abowte onliche for hir'
      owne profit & hir' owne coueytise.' For we se now alday, ei a
      man had slawe his fader or his modir', e, or do e grettyste
      synne in al is world, we[l] for a peny or tweyn a schuld be boe
      schreyue & soyled. erfor i rede we schreue vs nat to no swiche;;
  340 for truliche & we do, we fowle by-gylt vr-silf;; but let vs go to him
      at hath cur' & kypyng' of vs, & schryue vs to him e e same
      forme as ich ha seith e be-for';; & tanne hardeliche it schal ben a
      suffisaunt & an acceptable raunsum to Crist, to deliuere vr'
      sowle owt of prison. For Seint Ion seith, prima Io., primo,
  345 si confitiamur peccata nostra, fidelis est & iustus, vt demittat
      nobis peccata nostra, & emundet nos ab omni iniquitate: ` if we
      schriue vs,' seith Seint Ion, ` wil & clyrliche as we owthte for to
      do, e hie iustise of heuen is so rithwus, so trewe & so gracius,
      at a wil for-yue vs al vr wikkydnes & al vr synne at we ha
  350 doun,' e, & mak vs mor clonner;; an we wer at day at we first
      wer' browth in-to is world. And truliche me semez, if e loke
      wel a-bowte;; e hast gret cause to a-ray wil & clenliche is
      schrifte & tis raunsum at e schalt paye & offr' vp for i synne,
      for' al e precius stones;; ne al e gret richess o is world;; be nat
  355 o so miche valur' as is onliche mannes sowle. Tak hede o
      Crist, & ter e maist wil i-se, at nat wytstondyng a was kyng'
      of heuene & erthe & al is world & no ned hadde to i sowle, it,
      what dide a onliche of His owne goodnesse ? A payd raunsum for
      it, noer gold no siluer;; but Is owne precius blod, to bryng' it fro
  360 e prison of euerlastyng' dampnaciun. Whan a us had idon '
      a toke e is tresur' to kepe & af e boe armur' & wepene
      mithtiliche for to defende it, e, e armur of Cristendom &
      feith;; & te wepene o e ten comaundementis; for' hardeliche,
      if e be armed with is armour & wel vithte with is maner of
  365 wepene;; trest to, e schal kepe surliche i-now e riche tresur' o
      i sowle. is was an hy wit o Crist, us to strenthe e castel
      at His tresur was inne, e, with-owten dowte, is was a wise
      prince. For let a man reherce e lesson at He hath tawth
      him, at is, e lesson o Cristes owne passiun, how a was scorget



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  370 fro e tot o e hed to e sole o e foot, how a was nailed
      beterliche o e rode tre & how a was stunge to e herte with a
      scharpe sper', & hardeliche er schal no deuel, nor no wikkid
      spiryt be so bold to abyde, |r[f.49v] but for fer' o is wise lesson
      fle fast a-way, boe fro is kyng', at is Crist, & also from any
  375 at bereth His leuery. For' as seith holi writ 3 Reg. timuerunt
      regem, videntes sapientiam Dei esse in illo, `ei dredde,' seith
      holi writ, at is to seie e deuel & al his, `when ei se Crist, vr
      kyng e so ryal a powr';; & te wisdom o e fader of heuene
      spryngyng' within Him.' Wher'-for is condiciun & tis
  380 properte, at is wisdom;; may we wil se at Crist is a glorius
      kyng', e, passyng e wisdome al oer at ben in erthe.
         e secunde properte & condiciun at a kyng' haue is as seith
      Aris. in secretis secretorum, at a be clenliche cloed & paliche
      arayd, at a may e e sith of his peple aper e mor' amyable &
  385 te mor' glorius. I rede e e stories o Rome, at sum-tyme, if a
      kyng or a knyth or any oer man had don a gret victorie or ell
      any oer gret bonchef to e cite;; whan a com hom;; a schuld ha be
      set in a schynyng' char', & cloed in a riche robe, prented ful o
      perles, with safires & deamaundes deyntliche i-browden, & al e
  390 peple schuld meryliche mete him;; & do him al e wurschepe at
      his worynesse askede; e, & tis was tat tyme e grettesste
      wursc[h]epe at any man e is world myth haue. For, as seith
      Esider in his ethim. libro 18, capitulo 2, is garnement at a
      schal haue on was o purpur;; & it was doun to e vot, in tokene
  395 at whos-euere had it on, wer a powr, wer a riche, a schuld be
      hyliche wurschepd & gretliche dred a-mong' e comen peple &
      also a keper & a ruler o e pees;; at no disese wil with-inne e e
      cite. Her may we wel se, at clene cloyng' & honest doth a
      man miche wurschepe as to e world-ward. For we may se now
  400 alday, at, be it neuer so pouer a man, & a haue on a gay gowne
      of selk or ell a pair' o curel bedes hongyng abowte his nekk, euery
      man is fain to make him cher & also for to be mek & lowliche to
      him;; & ter-for', seith petidoctrinal, men of-tymes be mor'
      wurschepd for hir' gay cloes at tey haue on;; an be for hem_silf.
  405 er-for, syn e sest wel at worldliche cloyng' maad of



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      her' or o wlle of vnresonable bestes do a man so miche worschepe
      e is world: trest wel erto, e gostliche cloyng' at a man
      schuld haue be vertuus leuyng' of him-silf;; schal do him a
      owsynfold mor wurschipe in an oer world. Wher' it a wil do;;
  410 -- a schal come vorth e e presence o his God & al e holi
      aungeles at ben in heuene; but how schal we clo vs with good
      leuyng' ? Truliche we schal vp-on vs e garnement & te mantel
      of mekenes & paciens, for is disposez a man mest to al oer
      vertuus & to e wisdom o knowlachyng' of his God. For we
  415 rede in holi writ, sapien. 7=mo=, at Salamon, whan a told how a
      man schuld tak wit & wisdom to knowlachyng' of his God;; a
      toke considerasiun of sorwe & wretchednes o mankynde;; &
      mekeliche seide -- sum quidem & ego mortalis homo etc: 'ich am
      a dedliche man,' seith Salamon, 'lich al oer o e kynde of him
  420 at first was formed o e erthe; & e my modres wombe was a
      wowl lu [m]pe of fles, nyne mones congeled togeder' e my modres
      blod. & be e norschyng of slep ate last was browth forth into
      e wretchid vorld & sorliche wepte, as al oer don. & tus with
      miche kar' & miche sorwe lyue vorth a-mong oer men.' is
  425 considoraciun & tis mekenes schuld euery cristenman haue.
      First enke how wretchidliche a was browth in-to is world,
      how a schal be her' but awhile, & whan a goith hennys a not
      whider a schal go, & hardeliche is, a way o comyng to hy wit
      o perfit leuyng & despysyng o is world. Seint Ierom sei in
  430 a pistel at a makis ad Paulinum, at hy lythliche dispisez al
      worldliche ynge;; at enkis euermor at a schal dye, but it, a
      sei is doctur, er be vewe at wil enk er vp-on. We se
      wel, at e pekok whan a loke abowte on his fair vetherus;; his
      vndirliche prowd & miche ioie makis of hem, but whan a lokez
  435 doun & seith e vowlne[s] of feet;; an a take gret sorw to him &
      wext hegeliche a-schamed of him-silf. Truliche ri tus schuld
      eche man e is world do, whan a hath be-hold e gaie veerus o
      myrthe & prosperite o is world;; an let him take hede of his
      feet, at is to seie his endyngday;; e whiche is nat onliche



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  440 wretchid;; but also perlus, e, so perlus, at but a ber him e beter,
      a schal be dampned to euerlastyng' peyne. er-for, if a us do '
      hardeliche a schal put awey al maner occasiun o pride, nor a
      schal neuer synne, no do no gret trespas a-ens his God; for holi
      writ sei Ecc=ci= 7=mo=, in omnibus operibus tuis memorare nouissima
  445 tua, & in eternum non peccabis: `in al i wurkes,' seith holi
      writ, `ha mynd o i last ende;; & hardeliche e schal neuer do
      synne no trespas gretliche e is world.' Loke er-for, whan e
      schalt make e offryng', at is to sei, whan e schalt do any dede
      o charite, as visite folk at byn syk & sory, help e pouere with
  450 any almesdede, haue on is garnement, is mantel o mekenes,
      e, & tuk it ner' to e, & hardeliche e good dedes at te payest
      for raunsum o i synnes schule be miche e mor acceptable to
      i God. For as tellis Lucanus, libro primo de bello ciuili, er
      was a certeyn peple at wer' clepid Gabini & tis peple, whan ei
  455 schuld offr', wer' euer mor' tukked vp;; &, as seith e comentur
      o e same texst;; e cause was tis. Ones tei mad her offryng, &
      her enmyes fil vpon hem & took a-wai al hir offryng fro hem;
      is peple, Gabini, wer wrot er-with & tei tukked vp her' clothes
      & fawth with am longe & ate last gat a-ens al hir' offryng '
  460 & be-cause hir'-of, euermor after, whan ei schuld offr', ei vsede
      for to tukk vp her' cloes. Rith tus schuld we do whan we
      make vr offryng' to e fader of heuene; as whan we praye, whan
      we vaste or whan we do any oer good dede, let vs tukk vp vr
      cloes ner' vs, at vr enmyes cum nat vp-on vs & take vr'
  465 offryng' from vs. What is tis to seie ? Let vs nat sprede vr'
      good dedes to wyde; whan we vaste, tel it nat to al e world,
      when we do almesdede, yue it [nat] in open place for e nones
      to be praysyd of oer men, as do is lollardes & tis fals ypocrites
      at be now-aday, but let vs gyrt hem ner' vs, kepe hem preue
  470 |r[f.50r] be-twyx God & vs, as byde Crist Him-silf e e gospel
      Mathei. VI=o=, tu autem cum oraueris, intra in cubiculum tuum, &
      clauso hostio, ora patrem tuum: `whan e prayest', abit Crist,
      'or dost any oer good dede;; go in-to i chaumber;; 'e, wheier



|p65


      it be e cherche or i towne or in any oer place;; go in-to i
  475 chaumber' o in herte, bee wil e in owne herte at no man wyt
      roff but God & ti-silf, & tan abyt i vadir of heuene;; & harde_liche
      a wil graunte te i bone at tow askest. & hardeliche, if
      we us do;; vr enmy, e deuel, schal ner take a-way vr offryng'
      from vs. But & we lat e cloes of vr good dedes sprede to
  480 wyde, hold te fowlest with-in vs & schewe e vairest owtwarde
      as many volk do;; trest wel vr' offryng' nor vr raunsom schal nat
      ben acceptable to God, for e deuel hath be-nomt vs with e
      swerd o vayn glorie & te dart of ypocrisie. I rede e e storie o
      Irusalim, & Egesippus rehercez e same in his Cronycle, libro 3=o=,
  485 at when Titus & Vespasianus had so longe be-seged o e cite o
      Irusalim, at te peple with-in-for had al-mest no mor likur to
      staunche with hir' yrst;; Iosephus, at was e grettest clerk
      a-mongs tem, let honge owt o e wall cloes, as schetes, blanketes
      & swich oer, for to ha maad hem at be-seged te cite suppose
  490 at tey had had water inow with-in hem & so be is cawtel to ha
      maad hem turn hem a-en ! & lett fulliche hir' sege o e cite.
      Lord, for any men hong owt tes wete cloes now-aday ! e,
      vor'-soe God Amythty a-mend it, i trowe neuer so miche. For
      we se now so miche folk & specialiche es lollardes, ay go
  495 barfot, ei gon openhed, e, ei wassche soylike hir' cloes
      with-owten with teres of hir' een ! at miche o e peple is fowle
      blynded & deseyuyd bi hem. For ei wene at tei haue plente
      inow with-in hem o e water of holi leuyng';; & truliche it is
      noyng' so. For er was a lollard at Oxanfort but awhile agon;;
  500 at for,-suk al his errours & al his misleuyng';; & turnyd aen to
      e leuyng' of oer good cristenmen, & tan a told certeyn rytes &
      doyng' of hem, e, so cursed & so oreble to her';; at, e good
      feyth, ich am greuyse for to telle hem, & ich am sikir' & e wste
      tey wer';; e wuld hold e ere veriliche a-cursed ter ei wente ! &
  505 ha merueyle e our herte at God Amythty takis nat open
      veniaunce vp-on hem;; & kast hem doun in-to helle al quik.
      er-for, if any swich come to ow to preche or to teche e;; for'



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      Cristis sake, her' him nawth, but put him away fro e, as bidde
      Crist e e gospel Math. 7=o=, attendite a falsis prophetis, qui
  510 veniunt ad vos in uestimentis ouium, intrinsicus autem sunt lupi
      rapaces. `Take non hede,' abyt Crist, `of false profites, e, valse
      lollardes, at cum to ow e cloyng' o mekenes & holi leuyng' for
      to teche or to preche ow;; for hardeliche,' a seith Crist, 'ei be
      with-in-forth mor cruwel an any wlues, e, & mor cursedde an
  515 any hondes.' But do forth as e ha doun it heder-to-for; i
      blesse God, it is seide in oer cuntreys at it e ha wel holde
      swich maner o men owt o is toun. & ter-for, i dowt nat
      troffe, e spede e beter in al our doyng';; e, & ha miche e
      mor' worschipe e is world, & also gret onk o God Almithte.
  520 Her' erefor we may wel se, at tis maner o peple hath nat on
      e cloyng' of veri mekenes & good leuyng', for hardeliche ei
      e go to-ragged & to-rent & schewe owt-ward;; it is noyng' in
      her herte; for' mor' prowder' men, nor enuyvs men an ei be
      with-inne;; be er none in is world. es do noyng' after e
  525 doctrine & te lore o Crist. For whan Crist, Godessone of
      heuene, com in-to is world & cloid Him e e cloyng of man_kynde;;
      rith as His cloyng was lowliche & symple, so was He e
      most mekeste man at euere was browth forth e is world; e so
      miche, at wha [n] a was led to His passiun-ward.' He neuer
  530 gretched, no neuer spak word a-en, as wytnessis Seint Poul ad
      philipenses 2=o=, wher a seith factus est obediens vsque ad mortem,
      'e, a was euermor meke,' seith Seint Poul, '& obedient til a cum
      to e deth,' til a com euen to passiun at a suffred for vs. es
      was a cloyng' o gret mekenes, e, & also o gret clennes, for it
  535 was maad of a clene maydenes fless & of hir' blod. it Crist
      had ouer is a-noer cloyng' o rithwesnes, at is His godhede,
      e whiche is mor' brith & mor schynyng' an euer was any sunne
      bem or any oer lyth maad e is world;; e, it is so brith, as
      doctours seie ! at ter may no erliche man loke ron with his
  540 bodiliche een: it is also amiable e e syth o e blessid cumpany



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      at is in heuene. For as seith Dauid e e sawter-boke, psalmo
      106=o=, videbunt recti, & letabuntur: `rithwus men,' a seith e
      profit, `schul se is blessid sauyur, is blessid kyng ' e e garne_ment
      of His godhede;; `& tan ei schul make miche ioie & miche
  545 blis, `e, mor an any may telle e is world. Syn an it is so,
      at Crist cloyng' is so rial & so amiable e e sith of His peple;;
      semis wel be is properte & tis condiciun, at Crist is a kyng'
      passyng' al oer.
         e rid condiciun, i sei, at a kyng' schuld ha, is, as seith
  550 Dio[ni]sius super valerium maximum libro primo, capitulo 3=o=,
      at a schuld raer suffr e deth of him-silf;; an se his rem or his
      peple destryed with enmyes. A gret clerk & est Ioh. Sales_buriensis
      in suo policraticon, libro 4=o= capitulo 3=o=--is clerk tellis
      at on a tyme it happed at a certeyn peple, e whiche wer
  555 cleped Dorenses, schuld hold a day o batayle aens te volk of
      Athene & tei wente & asked hir' mawmetes & hir' goddes how
      ei spede e e bataile, & tei answard hem & seide at tei schuld
      ha e betere, but it it wer so at tei kilde e kyng' of Athene,
      e whiche was aens |r[f.50v] hem. And as sone as te kyng' of
  560 Athene, at cleped Codrus, herd o is maner o doyng', what
      trowst a dide ? Whan e day of bataile com, a put a-way al his
      riche aray & cloed him in a gromes garnement & e e same aray,
      for a wold be det, wente into e tentes of his enmyes, & ter a-non_rith
      was al to-hakked & to-hewen amongste hem. But a-non
  565 as te Dorenses perseyued at it was e kyng' of Athene;; ei made
      miche sorwe & wente a-way fro e bataile. & o is wise wer'
      e volk of Atene deliuerid of hir enmyes, be e deth of hir kyng',
      at wilfulliche offrd him-silf to deye for e saluaciun of his
      peple. Be is peple o Dorens i vndirstonde noyng' ell at tis
  570 tyme but te deuel & his ostes, at werred strongliche aens te
      peple of Atene, at is to seie, al mankynde. For hardeliche e
      deuel was so prowd & so sikir', as him semede to haue had te
      victori of mankynde;; at he neuer was aferd to vith with man,



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      soposyng' at a schuld takyn him prisoun & kast him into e
  575 pit of euerlastyng' dampnaciun. But te gode kyng' Codrus,
      at is vr blessid sauiur, Crist Iesu, seyng e pride & te power o
      e deuel, consideryng' also e lownes & te lethines o mankynde;;
      what dide a ? A cast of his riche aray;; e, & com doun fro e
      precius paleis of His hie heuene & cloed Him e e symple wede o
  580 mankynde & so wente forth in-to e tentes of His enmyes, in-to
      e temples o e Iwes, at wer' e most enmyes at euer a hadde;
      & ter wilfulliche offred Him-silf to hem, to suffr' e deth for e
      saluaciun of His peple, as witnessis wel e apostel Poul, 2=o=. ad
      cor. 5, wher' a seith, Christus pro omnibus mortuus est: ` Crist, '
  585 seith Seint Poul, `deide nat onliche for o man;; but for al men,'
      for al His peple;; & hardeliche e most orrible deth at euer e
      Iuwes kowd cast or be-enke for' Him. For ei bownde His
      hondes be-hynde Him, as te passiun makez mynde & led Him to
      Pilat, & tere buffat Him & scorged Hym;; at it was rewe for any
  590 man e is world to a be-holdenyt. Afterward, ei set on His
      heued a fel garlond o prykkyng' ornes & rist it so vast on His
      heued, at te blod boe stert owt at His eren & at His een.
      is was a cruel dede & an vnkynde, is for to var' wyth Him at
      neuer had trespassed a-ens hem. it hem semede is was nat
  595 inow;; but tei wente & leit te cros on His bak, at a schulde be
      henged on, & e is maner wise;; let Him orw e cite o Irusalim,
      toward te Mount of Caluery, wher ei cast for to do Him to e
      deth. & as seith a deuowt clerk & est Willi[l]m[u]s Haugustaldensis
      in suis meditacionibus, whan Crist was orw e cite o Irusalim to
  600 His deth-ward;; e children & te me[n] at wer e e cite cast
      podayle & dryt o e stret at His heued;; & dede Him al e
      schame & te vilny at tei cowd enke e e world for to Him.
      Hir we mai wel se at tis was a gret vnstabelnesse o e Iuwes
      us vilensliche to var' with Him;; at tei had o e next Sunday
  605 befor' resyued so rialiche & do so miche wurschipe, in so miche;;



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      at tey had strawed flowres & as te gospel seith, Math. XXI=mo=,
      leyd doun her' cloes e e way er a schuld ride. But a-non as
      tat blessid lady, Cristes owne moder, seith her' derworth sone,
      at sche loued passyngliche of any-yng' e is world, so felliche
  610 i-bownde, so crueliche i-despised & so schamfulliche e-defowled
      with fele o e strete;; sche wente to Him, seith is clerk, &
      with her'-zelu sche wyped a-way e fele fro His face. & Crist
      loked aen vp-on hir' at same tyme so myldeliche & so vair';;
      at ter was neuer yng' e is world at wente so ner & so
  615 greuuslich to hir' herte as tat dide, in so miche at sche vil a-doun
      a-swoun a-mong' al e peple at wer er present. Alas,
      blessid lady, a seith is clerk anne, what herte or what mynde
      haddestow, whan e se i derworthe child us fowl e-var' with,
      us kursidliche e-scorned & tus enuivsliche e-dampned to e
  620 deth;; Truliche er was neuer no womman at be a owsynd
      part had so miche sorwe fo[r] hir' child as tow haddeste for' yn.
      & for-soe, me seme, it was litel wundir', for a seith Arestotel,
      euery wumman hath it o kynde to loue mor' specialiche e child
      an doth e vadir', & if sche se it in any disese;; to mak mor'
  625 sorwe vor it an any oer bodi. But tis blessid ladi had boe
      sorwe kyndeliche as oer wummen haue;; & also sorwe aboue
      kynde at passed oer wummens sorwe, in as miche as hir' child,
      at sche was tus disesed for';; was lord & kyng' aboue al kynd_liche
      yngis at ben e is world: is was a gret disese & a gret
  630 sorwe, boe to Crist & to His modir'. But it te Iuwes wer nat
      conteyned hir'-with, but tei dede mor'; for ei mad Him to go [to]
      e hie hil o Caluerye;; & ter offr' vp Him-silf to e vader of heuene,
      in raunsom & sacrifise for mannes redemptiun. & hardeliche er
      lakked noyng' e is sacrifise at longed to be er; for' er was
  635 boe harpyng' & syngyng', as te maner is for to be at offryng',
      mor delicius an sun was any herd be-for', e, hardeliche
      Orpheus nor' Amphion, at wer' e best harpurs at euer wer';;
      mad neuer so delicius a melody as ter was herd. But who



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      harpid er ? Truliche Crist Him-silf and non oer; what was
  640 harpe ? Noyng' ell but His owne precius bodi. is harpe
      was wrafte so hie whan it was nailed o e rode tre;; at al e
      strengis o e harpe, e, al e synwes & al e veynes e Cristes
      bodi;; al to-rayssched & to-brak at tones. Let tis sink in-to
      yn herte whan e art tempted to any synne, & harpe o is
  645 harpe;; & hardeliche e deuel wil leue of his temptaciun, for a
      wil nat abide ere, at te swetnes & te melodi is mad o is harpe.
      Nicomake seith, as rehercez bois libro primo sue musice,
      capitulo XXI=mo=, at whan musyk was firste vownde;; ere wer
      but fowr' strengis e e harpe; e [virst] was clepid Ypate, e
  650 secunde Parypate, e rid was cleped Lychanos & te vowre
      Mese. Had Crist es fowr' strengis in His harpe ? e, vor_sotha
      a had -- e virst streng' in His rith arm, e secunde in His
      left arm, |r[f.51r] e rid streng' in His rith leg', & te vowre in
      His left leg. Wyth is strengis Crist, for a wulde be vyr herd,
  655 wente vp on to an hy hil, on to e hil o Caluerye, & ter tempred
      His harpe & song' so hie erto;; at a was herd boe to heuene &
      to helle & te al e world ouer; e so miche at ate laste ende of
      His song', rith whan a schuld die, whan a seith consummatum
      est, e, when a seith, at al e trauaile & te disese at a had
  660 suffred e is world for mankynde wer browth to an ende;; e
      erthe quaked, e stones ran togeder' & brak echon oer, & te
      men at wer dede be-for', as witnessis wel e gospel Math.
      XXVII, a-ros vp of hir broxels, & after Cristes arysyng' comen
      in-to e cite o Irusalim, & ter wer' sen to a gret hepe o peple.
  665 us ter-for we mai wil se at tis was a kyng' of hi mercy &
      goodness, at o is wise wold suffr' e deth for e saluaciun of
      His peple. Wher-for y mai couenabliche conclude of Him bi
      is condiciun, at is to deie for His peple, at He is a noble



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      kyng' & a merciable, e, & also truliche verefie onym e wordes
  670 tat i took to my virst principal, at Crist kyng' etc. And of al
      ese re condiciuns spekis Seint Poul primo ad Corynth, primo,
      wher' a seyth o is wise. Christus factus est pro nobis sapientia,
      & sanctificatio, & redemptio -- 'Crist,' seith Seint Poul, 'was
      mad for vs wisdom,' & tat is for e virste properte, wher' i prouede
  675 at bi wisdom Crist was a kyng' passyng' al oer; a was also
      maad for' vs `holinesse', as for e secunde properte, wher' i
      prouede at Crist was a glorius kyng' be e cloyng' o clennes &
      holi leuyng'; mor'-ouer, a was maad for' vs 'raunsom &
      redemptiun ' as for e last condiciun, wher i proued at Crist, as
  680 a merciable kyng', offred vp Him-silf to e deth for redemptiun
      of His peple. Wher-for i may truliche reherce of Him e word
      tat i took to mi prechyng';; at for e saluaciun o mankynde
      Crist hath offred etc.;; as i seide ate be-gynnyng'.
         I seid e secunde tyme & a gredel schorter, at Crist, prest
  685 etc'. As witnessis wel Seint Poul ad hebr. 5=o=, euery prest &
      prelat at is chosyn be e peple;; is ordeyned for to ben a media_tur
      be-twyxst te peple & God & to offr sacrifise for' hir' synnes;;
      e, & also mekeliche to haue ruthe vp-on hem at err' & do
      amys;; for He is, as seyth Seint Poul, ' dedliche & synful as tei
  690 ben;; ervor euery prest & euery man o religiun, at is as it
      wer' a prest o perfectiun & holinesse, at schuld make or reseyue
      is sacrifise, at is to sei e holi sacrament o Cristes owne bodi,
      hath gret nede to be clene in his sow[l]e & haue his herte fulliche
      to God-ward, for it is maad o e preciust yng' at may be e is
  695 world; it is noyer i-maad o kow nor of oxe, o schep nor, o swyn, as
      it [was] maad in olde tyme;; but it is maad o Cristes owne fless &
      His blood, at a took o e mekenes o mayde Marie for purgaciun
      o mannes synnes. erfor u at schalt make is sacrifise, loke
      e ha yn herte holliche to God, put it nat away in oer ocu_paciuns,
  700 drench it nat e e dich o dedlich synne, as glotenie &
      lechery & swiche oer. For truliche & te do;; yn offryng', i



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      sacrifise, schal nat be acceptable to God;; but it schal raer be
      cause o i dampnaciun an anyyng' ell. As seith Seint Poul
      primo ad cor., XI=o=, Quicumque manducaverit panem, & biberit
  705 calicem Domini indigne, reus erit corporis & sanguinis Domini,
      `whos-euere,' seith Seint Poul, `et tis bred or drynkis is drynk,
      e, reseyuy is sacrament owt o clenleuyng', na his herte to
      Godward as him owte for to haue, a schal be gilte o Cristes fless &
      His blod,' & torw is gilt, but a mend him e sunner;; a schal deie
  710 gostliche & be cast doun to e prisun of euerlastyng peyne.
      Wher'-vor' i red e, what-euer e be at schalt offr' is sacra_ment
      or ell reseyue it;; & specialiche u at art a prest;; loke yn
      herte be fulliche set for to loue God & to dred Him, & put it nat
      a-way abowte oer worldlich ynges, for' sikir'-liche & te do it
  715 is an euel synne. For', as seith Valerius Maximus, libro primo
      capitulo 4, whan e emperur o Rome, Iulius Cesar, whan a had
      ouercome e gret Pompeye at was on e gretteste man o e
      cite, a com hom to Rome & offred to his goddes;; to his mawmetes
      an oxe, & whan e oxe was opened;; er was non herte vownd
  720 in him, and at was a syne, as e glose seith e e same place,
      at te emperour schuld nat longe lyue afterward. & nomor
      a dide, for a litel while after as to regard a was sclawyn a-mong'
      e senaturs e e capitolie o Rome. Rith o is same wise harde_liche
      schal he be seruid, what man euer it be, at set nat his
  725 herte e e loue of his God whan a makis his offryngis, & special_iche
      is blessid sacrament;; vor a schal be slawn e e kursed
      capitolie of helle a-mong' e schrewid senaturs o e deuels
      lordschipe. But it, whos tat schuld make suffisaunt is
      offryng';; him neded for to ha tweyn maner o offryngis at i
  730 red of in holi writ. e virst is an offryng' & a sacrifise o rithwus
      demyng', & tis perteinez specialiche to prelatis & to souereyns
      at haue sogectis vnderneem for to rule & to kepe; wher,-of
      speked Dauid e e sawterbok, p=s= 4, wher' a seith sacrificate
      sacrificium iustitie, 'offr' vp,' abit tis profit Dauid, e prelatis &
  735 e souereyns, e, boe spiritual & temperal, for i speke o boe,



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      `an offryng' to God o rithwusnes' or ell o rithwus demyng'.
      Lord God ! For souereynes make is offryng' now-a-day;;
      truliche i dred me nat alle, vor ich am ferd a gret hepe of hem be
      croked, tat tey may nat stonde euen vp-ryth for to make is
  740 offryng'. What trowes te makis a souereyn or' a iugge croked ?
      Truliche gret iftes o gold or o siluer or any oer riches, or ell tis
      glosers at kum pik a straw from his berd, schake of e dust of
      his cloes oft-tyme er non is; is mak him at a maynat stonde
      vprith for to eue a rithwus dom, e, es make his sensualite,
  745 at is |r[f.51v] as it wer an handmayde, to ben aboue resoun at
      schuld be chef lady. Vor of-ten tymes ei make him dime after
      sensualite & onliche after carnal affectiun;; & noyng after
      resun. us is a vowl abusiun & a vowl errour e kende, at te
      handmayde schal us ha lordschipe ouer hir owne lady. Pris_cian
  750 techith in maiori libro primo capitulo de positione sill[ab]a_rum,
      at if a sillable end in `s' e next sillab at cumth after e
      e same word schal nat begynne with `r.' & ter-for seith e olde
      autor' Florencius in suo libello lectione 5=ta=, at tei err' vowle e
      gramer;; at sei `Israel ' & nawt `Irael '; if it be so, seith is
  755 autor', at tei write it with `z', as tei do `Esrom ' & `Bosra ' &
      a gret hep of oer at he rehercis ere. Be is `s' y vnder_stonde
      noyng' ell but sensualite, & be is `r' mannes resun, e
      whiche schuld evin be preferrid be-for' sensualite & ner cum
      after. Vor if a souereyne or a iugge put sensualite & carnel
  760 affectiun befor r[e]sun;; trist wil erto, a schal err' as fowl e kynde
      & e rithwus demyng';; as doth e toer e gramer'. But & a schal
      be a rithwus demer;; it be-houede virst, at a wer a good leuer
      himsilf, vor ell a schal ben afered to corecte his soget whan a
      doth amys;; or ell for to eue any rithwus dome in any cause
  765 at towche is sogectis, lest tat a wil reproue him of his owne
      mysdedes & of his owne mysleuyng'. For, as tellis Auenet e a



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      fable o e crabbe, er wer' on a tyme, a sei, twey crabbes,
      an older' & a unger, & as te crabbe went be-for' e olde a went
      al croked & al bakward as a crabbe doth & ta[n] e olde reproued
  770 him & bad him go rith forth, & seit it was a fowl sichte to se him
      go so as a dide. & tanne e unge preide him to go forth be-for'
      him & tel him how a schuld do;; & he wold go after him. & so
      e olde crabbe went forth be-for' him, & if e unge ded euel,
      e olde ded miche worse. us often-tyme it fare be prelates & be
  775 souereynes at ha sogectis for to rule. Vor a-non, if [on] o am
      do amys;; ei wil alto-bost him & al chide him & bid him a-mend
      his goyng' & go rithliche e e wey o godleuyng', but, and his
      soget wuld bid him go be-for' & teche him, e, reherse his doyng'
      & his maner o leuyng';; a schuld se at a went wurs an he;; & be
  780 an vndridpart mor' wurs were in his leuyng'. ervor', let euery
      prelat & euery souereyne virst loke at a be e clen lyff to-ward
      him-silf, rule wil his sogectis at a hath be-net him, & teche
      hem & dem hem as te lawe o God aske;; and tan schal a
      stonde vp-rith & noyng' crokyd;; e, & offr' to God e sacrifise
  785 of holi leuyng' & also of rithwus demyng'.
         e secunde offryng' is an offryng' o good workyng' & tis per_tenez
      to sogectis & to me[n] at be o low statis. O is [s]pekez
      e wisman Salamon, Ecc=ti= 14=o=, wher a seith benefac tecum, &
      dignas offeres oblationes, 'do wil,' a seith Salamon, 'with i-silf,
  790 e, wurk wel e vertuus leuyng', & tanne schal te offr' to God
      wuri offryng' & acceptable.' Seint Austen seith de ciuitate
      Dei, libro XIX, capitulo 4=o=, at a mannes sowle e so miche is te
      lest soget & seruisable to his God;; at he is ocupied e vayn
      owttes & e swwch maner yngis at be nat plesyng' to God.
  795 ervor u at art a soget & specialiche a man of holi chirche,
      ocupi e abowte swich yngis at mow be plesyng' to God; loke
      on holi writ, take e bible e yn hond & get te ere a rule o
      rithwus leuyng'; lerne er how e schal plese e God & be
      obedient to i prelat, & tan schalt te offr' vp a good sacrifise & a



|p75


  800 plesyng' to i God. But i dred me e tyme is cum at Seint
      Poul spekis of ad Timoth. 4, erit enim tempus, cum a veritate
      auditum auertent, ad fabulas autem conuertentur: `er schal be a
      tyme,' seiz Seint Poul, `whan men schul turne awei hir' eres fro
      e trewe & onliche conuert hem [to] folies & to fables,' & soliche
  805 it seme wel at tis tyme is com. Vor cum now to a man of holi
      chirche;; e, a seculer or a regler, at owth for to cunne his bible,
      & comen with him in holi writ, or ell in Austyn or Ierom or any
      oer, & truliche vor a gret hep e schalt wel perseyue at a can
      rith nawt tron, & te cause is for a seit neuere; but aske him e
  810 fables o Piramus & Tisbe or Iphis or Pante;; & hardeliche e
      schalt se it at a can hem as wel as his pater noster. is is a
      wowl doyng' in holi chirche, e, is makis holi chirche e so litel
      reputaciun as it is; vor is peple offr' nat to God hir' virst frutes
      as biddis Crist Him-silf, Exodi XXXIII, primitias frugum
  815 terre tue offeres in domo domini: 'e frutes o i corn,' abit Crist,
      `at growyth o i ground;; offre it in-to Godes howes,' at is for
      to seie, look first Crist lawes how e schalt rule i consience,
      how e schalt kepe e owt of dedli sinne & o is maner o wise
      offr up e virst frutes o i wurkyng' to God. & whan e art tus
  820 wel saddid in holi writ, anne e maiste te beter loke posies &
      fables & swich maner yngis; vor' i tel e wel it is ful perlus for a
      ung man to loke oft-tyme swich maner yngis but if it so at
      a be e beter groundied in holi scriptur. e schalt also be
      obedient to i prelat & to i souereyne at is aboue e, do as abit
  825 te, deme nat his workes nor' his doyngis; for truliche & te do;;
      e trespasyd greuusliche a-ens God, as witnessez wel e lawe
      of holi chirche XXI distinctione capitulo submittitur. Crist also
      teche e openliche e e gospel how e schalt |r[f.52r] do, Math.
      XXIII, wer' a seith o is wise -- quecumque dixerint vobis,
  830 facite;; secundum autem opera eorum nolite facere: " do as
      tei bidde e," abit Crist, "& if ei be good men;; do as tei do;;
      if ei be nawth, do noyng after hir' workyng'." But many
      er be, boe lered & lewed, at nat onliche deme hir soueyne



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      h[e]r' in erthe, but also oft-tyme ei deme & gruche a-ens hir
  835 God; vor let God Amythte send hem a litel tribulaciun, a litel
      aduersite, as tak a-way hir' good from hem, send hem bodiliche
      siknes or ell any oer maner disese, e, anon ei grucche a-ens
      God, a-non ei deme God & sey 'whi send God me al is tribula_ciun,
      al is sorwe ? truliche i trespased neuer so miche a-ens Him;;
  840 at ich was wori to ha so miche diseses & aduersite e is world;;
      is peple tris[t] wel erto, but tei amend hir', ei wil be demed
      ate dredful dai o dome to e dep pit of helle. & truliche me
      merveilez sore at men dred no mor helle now-a-daies tan ei
      do, vor i dowtnat, & tey west veriliche what peyne & what sorwe
  845 wer' er;; ei wold dred it mor', a owsendpart mor' anne ei do;
      vor hardeliche er be gretter peynes ter an any tunge may telle,
      e, er is non man now leuyng' at mith writ or enk e peynes
      at be ere. Vor a seith Virgilie, 6 eneidos, ow it wer' so at a
      had an hundred tunges & an hundred mowes, e, and vois wer'
  850 as strong & as durable as any orn;; it, a seith is poet, a schuld
      nat be suffisaunt to telle al e peynes tat ben in helle. Syn an
      a poet & a paynem vond be resun at te peyne of helle be so gret
      & so greuus;; miche mor' u, at art a cristenman, schuld ben
      afered;; & dred e gret peynes tat ben er, e, & be e sacrifise o
  855 good workyng' auoyden a-way fro e at e cum nat a-mongst
      tem. ervor, for to deliuere e fro is prisun & tese peynes;;
      Crist, as a good prest, offred vp Him-silf in sacrifise for pur_gaciun
      o i synne: wer y may truliche reherce of Him e wordes
      tat i toke to my secunde principal;; at Crist, prest etc; & o
  860 ese twey maner offryng' spekis holi writ Exodi XXII=o=, wher' a
      seith, decimas tuas & primitias tuas non tardabis offerr' Domino,
      'e schalt nat tarie,' bit holi writ, 'to offr' to i Lord God;; e
      ties of rithwus demyng' as for e virste, nor be nat slow to
      offr' to God e virste frutes o i good workyng' as for e secunde.
  865 Vor boe ese, & te loke wel a-bowte;; e schalt fynde at Crist



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      fulfilde in His owne person; wher' waster a mor' rithwus iugge
      or a beter wurker' an Crist was ? Truliche, as te gospel makis
      mynde e diuers place;; e is world was neuer non swiche; but, for
      as miche as tis was nat inow for' mannes redempciun;; a offred
  870 Him-silf wilfulliche to e vader of heuene vor purgaciun of vr
      synne. Wher i may rithwusliche reherce e word at i toke to
      my time;; at Crist etc;; as i seide be-for,.
         I seide also e rid tyme, & i pray e enk nat to longe, vor it is
      but a very schort word, at Crist am[bas]siatur etc. We se wel
  875 be comen experiens, at if any of vs ha to do with a gret lord;;
      hath ned to send hym a letter be swich a message at a surposez
      be most likyng' to him, at a mow sped e beter in his ned at a
      hath for to do; rith o e same wyse, mankynde, whan a was
      dampned to euerlastyng prison, hath ned to send a messager to e
  880 hie lord of heuene, at a wold be goodliche & gracius to him.
      But who was best to be is ambassiatur & tis messager ? Truliche
      e lordes owne sone, Crist Him-silf, vor He schulde [be] most
      acceptable to ym of any oer. is messager neuer recused it nor
      deneyd it, but mekeliche & wilfulliche offred vp is letter, at
  885 was His owne bodi, to e vader of heuene. e, is letter & tis
      charter was gayliche writen with diuers letters, vor e vi voels
      e is letter wer' Cristes vi wondes at a suffred o e cros, whan a
      was nailed terto, e consonauntes wer' oer wondes at Cristes
      bodi was fulfild with, whan a was betyn & scorget abowte te
  890 piler'. is was a precius letter & comfortable to mankynd, e,
      is was noyer writ ne capias as men mak now-a-dayes. Vor'
      we se now-alday, & truliche a gret sorwe it may be to vs, at a
      vals tyraunt & a kursed iourour o e cuntrey, e, an oppressor
      o e pouer peple, schal get him a writ or a capias to disese his
  895 pouer neebours tat ben a-bowt him,& teyth at ha non;; it a wil
      cum o e kyng' behalue or sum oer grete lordes name, hardeliche



|p78


      whan ei wot rith nawth troff;; & or while a-bowt mydnyth with
      fors of armes, with bowes ybent & arwes true, with gisarmes
      in hir' hond & swordes edrawe, & blow owt ho[r]nes vpon him;;
  900 at al e world may vnder up-on his bodi, tak owt a pouer o
      man of his hows, make his wif & his children runne abowte e e
      cuntrey, barfot & barleggid abowt e dirk mydnyth, at wo is
      hem at er war' ei bare e is world. is is a kursed
      dede & an orrible, us a kristenman to var with a-noer. I may
  905 rithfulliche like is wikked men, es deuels children, to e lion;
      vor as seith Marcial totus, li. primo epigramatum epigramate
      XXIII=o=, e lion, whan a is an-hungred, a wil nat gladliche tak a
      litel beste as an har' or a konyng' or a swich anoer;; but a wil
      take a grete beste & a vat, at a may wel slake his hunger vp-on.
  910 Ryth tus far' es maner o men; & tey haue a pouere neebour
      be-side hem, at hath nat scarseliche a peny or an halpeny in al
      is world to [s]pende;; him ei lat pas ouer, him ei lat go vor, vor
      ei wot wil inow |r[f.52v] ei schal but litel good wyn of him; but
      & ter be any bi hem at is any ing rifti, or hath any good for
  915 to lese, on him ei go with al e wiles o e lawe to tull him & to
      disese him, & but if ei may haue his good o is maner o wyse;;
      e wil haue it be very tyrrauntri & be veri maistri. Her' e wel
      se at tis a kursed peple, vor' hardeliche al e disese at cumis e
      is lond, as resyng' o e peple, pestilens, dere & ere-quakes;;
  920 cum for' hir' cursidnes & hir' mysleuyng'. Had we any ere_quakes
      late e is lond ? e, for'-soe. In ere-quakes com[un]_liche
      hie yngis, as steples & mownteyns, val virst adoun. Was
      ter any hi hil e is lond ? e, hi hil Olimpe, at var e crowne vor
      e heyeste hil in al Ynglond;; with a litel ere-quake, with a litel
  925 whap o e wynd was kast heuedlyng'. Oer hill, also Sichyn,
      at wer' an he as Pelion & Ossan, Otris & Pyndis, e topetes
      of hem wer' smyt doun & kast in-to e valeis. er-vor', for



|p79


      Cristes sake, e at tus wikkydliche ha take pouer menns good
      fro hem & tus vnlawfulliche disesed hem;; kast to amend ow,
  930 lest' ter valle an ere-quake a-mong e valeis;; a-mong' e comen
      peple as hath doun a-mong e hill. Vor hardeliche, & tir do,
      but God help it;; al Ynglond wil be destreid;; & merueyle e
      nawth, seres, at i speke so miche to ow as i do;; vor' truliche i
      se nat tis o myn owne heued, vor' ich was in a certeyn place
  935 with-in is six wokkis wher' is mater was somynd boe e
      g[e]neral & e special a-mong grete men at longid to e kyng'
      & rith preue of his consel, & ter ich was preid and e-charged
      boe at y schuld preche to e is same mater whan i prechid next
      her'. Vor, as it was seid tere, er is no maner doyng' in Engelond
  940 at greue wors e kyng an at do, as me sopose e schal
      knowe with-in a schort while her'-after.
         er-vor, vor e loue o God, e at be gilti o swich maner
      ingis amend ow, enk how miche sorwe & how miche grete
      peynes, as i told ow, to swich mys-doers & mys-leuers is
  945 ordeyned, enke o e toer side, how miche mure & ioie is
      ordeyned to em at be god men, e, mor' ioie & blis an any
      tunge mai tell or any herte enke. Vor', as seyth Alanus in
      suo anticlaudiano, er is euermor' mire with-owte sorwe,
      brithenes with-owte cloude, pes with-owte hadride & riste with_owte
  950 trauaile.
         ervor', let euer-mor' our wil & our loue be hederward,
      turnit for' noyng' bakward. Vor' a seith Statius, 7. thebaidos,
      men wer' wunt to ben armed al be-for' & noyng' be-hynd; ryth
      so let vs euermor' set vr' herte vor-ward to is ioie & tis blis &
  955 noyng' bakward to lustis o is wurld. For' at er we wer
      be-for' bonde & exilde;; Crist ha reconciled vs & mad vs'
      fre. Wher'-vor i may resonabliche reherce of Him e word
      at i toke to my rid principal;; at Crist ambassiatur etc. For
      es r[e] principales it is writen in holi writ Ysaie XXXIII,



|p80


  960 Dominus rex noster, Dominus iudex noster, Dominus legifer
      noster, 'vr Lord,' seith is profit Ysaie, at is to sey Crist, 'is
      vr' kyng,' as to e virst principal, wher' i proued at Crist was a
      kyng' boe be wysdome, be clene cloyng' & also be kendenes
      aens His rem & His peple. 'Crist is also vr' iugge,' as to e
  965 secunde principal, wher' i seide at Crist was a iugge & a prest of
      perffectiun & holines, be e offryng' o rithwus demyng' & also o
      good workyng'. 'Crist is fer[]ermor' vr man o lawe,' as to e
      rid principal, wher' i seide at Crist, as a good man o lawe, as
      a good ambassiatur, offr' vp letters for to bryng' vs to at ioie
  970 & tat blis, at quod oculus non vidit, auris non audiuit;; nec cor
      hominis ascendit,' e, at neuere bodiliche ee se, nor' mannes
      er' herde, nor' any herte myth enke.' To is ioie & tat blis He
      vs brynge;; at for' e saluaciun of al mankynde offr' Him-silf to
      e vader' of heuene, Qui cum p. & s. s. v. & r. D. p. o. s.
  975 seculorum. Amen. In nomine p. & f. & s. s. Amen.
