|b{Yorkshire_Writers} |b{Richard_Rolle_of_Hampole_and_His_Followers_Vol._II} |b{ed._C._Horstman} |b{Library_of_Early_English_Writers,_1896} |b{pp.367-455} |p367 |rWorks_wrongly_attributed_to_R._Rolle. |rI._[Consilia_Isidori]. |r[Ms._Harl._1706.] |r[f.140] These ben the gadered counsey[les] of seynte Isodre, to conferme man howe [he] schalle fle vyces and folowe vertues.  Consyderacyon of a man hym-selfe. |r O Man, knowe či-sylfe, knowe what čou arte, knowe čy begynnynge: whye čou were borne, into what vse or ende čou were goten, why čou were maade, to what činge in čis worlde čou were formede. Haue mynde of čy makynge, b[e] suche as čou were maade, ¨ee such as či maker formede čee, suche as či creator ordeyned čee. Off yuel čou¨ttys. |r Euery day ransake čin herte, euery day examyne čin herte; kepe či soule fro synnefulle čou¨te, and lette not foule čou¨te ouer-črowe éi mynde. Whan a |p368 schrewed čou¨te towecheč čee, consent not to hyt; kylle če serpent whane he fyrste apereč, trede a-downe če serpentys hede,  caste vnder foote če by_gynnynge of yuelle suggestyon or styrynge to synne, amend synne čere w[h]ere yt is knowen. In če bygynnynge wičstond a schrewde čou¨te, and čou schalte ascape welle the remenaunte. Off chastyte. |r Be čou not defoulyd wič eny vnclennes, be čou not spotted čoru¨e eny luste; lete lechyrye growe no more in če.  Chastyte ioyneč a man to god, to chastyte ys byhyte če kyngdome of heuen. Yf čou ¨ite fele the styryngges of či flesche, yf čou ¨ite be touched wič pryckenges of či flesshe, yf čou ¨ite be styryd wič če suggestyon of luste, yf če mynde of lecherye tykylle ¨ite či wylle, yf či flesshe ¨ite fy¨te a¨ens če, yf lecherye ¨it tempteč če, and yf luste ¨it styreč the to synne: sette byfore čee če mynde of deeč, putte byfore čee če day ofe či deeč, sette byfore činne y¨en če ende of či lyf, putte byfore čee če streyte dome čat is to come, putte byfore čee če hard tormentys čat ben to come, sette byfore čee če euerlastynge fyer of helle, putte byfore čee če orryble peynes of helle. Off contynuale preyer. |r Preye wič wepynge contynually, preye besylye, byseche god day and ny¨te, morne and sorowe euer for synne. Aryse in če ny¨te to preyer. Lette preyer be to če contynualle armure.  éis ys če fyrste vertu a¨ens temptacyon: deuellys ben ouercome by preyer; preyer avayleč a¨en alle yuellys. Off fastynge. |r Chastyse či body, by fastynge, by abstynence and by scarsnese; čou ma[i]ste not ouercome temptacyons in her hy¨e hete, but yf čou be lerned to faste. éoru¨ mete forsoče groweč luste, plente of mete styreč če flessh to lecherye; but by fastynge luste ys restreyned, by fastynge lecherye ys ouercome. Off drynke. |r Drynke forsoče ys če instrumente of lecherye. Fyer by castynge-to of wode encreseč more and more; če more mater ys in če fyer, če more ys če flame. Off lokynge. |r Thynne y¨en ben če fyrste dartys of luste, sy¨te ys desyer of woman, and woman of man; mynde ys cau¨te by če y¨en. Wič-draw čin y¨en from wantownes, set hem not in the bewte of flesshe; byholde not a woman to desyre hyr, do awey the cause of synnynge, and leue bysydes čee če mater of trespassynge; yf čou wolte be sure fro lecherye, be čou desceuered fro women, boč in body and sy¨te. Off wommen. |r If čou be departed in body from wommen, čou schalte [falle] from če entente of synne. Yf čou sytte bysydys a serpente, čou schalte not longe be unhurte; yf čou be longe byfore a fyre, ¨he alle-čou¨ čou were made of yren, sume tyme čou schuldeste melte; yf čou abyde ry¨te nye perelle, čou schalt not longe be syker. Ofte-tyme leyser hač ouercome whom wylle my¨te not. Off good bysynes. |r Lecherye ouercomeč soone a man ¨ouen to ydylnes, luste brenneč greuousely whom sche fyndeč ydylle. Luste ¨eueč place to trauele, to werke, to bysynes and to laboure. éerfore be ware of ydylnes, lede not či lyfe in ydylnes, spende či body in laboure, vse sume maner of bysynes, seke vnto če some profytable werke where-vpon če entent of či soule may be sette. |p369 Off redynge. |r żeue če moche to redynge, take hede in medytacyon of scrypture, bysye če in če lawe of god; haue a customable vse in deuyne bokes. Redynge trewely [techeč] what čou schalt schone..., redynge telleč whyder čou goeste. In redynge, wytte and vndyrstondynge encreseč. éou schalt moche profy¨te in redynge, yf čou do as čou redyste. Off mekenesse. |r Be čou meke, be čou grounded in mekenesse, [be čou] laste and loweste of alle. By mekenesse make či-selfe leste, sette či-selfe before noman, trowe či-selfe a_boue noman; a-vaunte not či-selfe, boste not či-selfe, enhaunce not či-selfe wanntounly; streche not forče če wynges of pryde; so moche čou schalt be če more precyouse afore god, čat čou setteste lytylle pryce by či-selfe.  Bere čerfore schamefastenes in chere by mynde of či defau¨ttes, for schame of či synnes be dysmayed to loke prowedly, walke wič a lowe chere, wič a meke mouče, and wič a sad vysage. In hy¨e worschype, haue grete mekenesse; alle_čou¨ čou be of hy¨e power, restreyne hy¨nes in či-sylfe, lete not worschype make če prowde; če hey¨er čou arte in dygnyte, če lower by mekenesse čou make čee. Sadnes of mynde. |r Be not sory in či dysesys, in či sekenesse čanke čou god.  Be rather more bysy to be hoole in soule, čan in body. If prosperytees come; be čou not prowde; yf aduersytees falle: be čou not heuy. Knowe in či-selfe čat god hač prowued če in sorowe for čat čou schuldeste not be prowd. Be euen čerfor in alle činges; for ioye neyčer for sorowe chaunge neuer či mynde. Vnderstonde welle čere is nočinge but yt may falle as god wolle, and yf čese činges be čou¨[t]e on byfore, čei ben če esyer whan čey fallen; and čerfor what_so-euer happeč, suffre yt mekely wič fre wylle. Off paciencye. |r Be more redy to suffre dysese, čen to do yt. Be pacyent, be meke, be softe, be esy. Kepe pacyence in alle činges, kepe softenes, kepe mekenes. Sette by_fore a scharpe worde če schylde of sufferaunce, and čou¨ eny man sterre če to wrače, čou¨ he whette čee, čou¨ he chyde čee, čou¨ he blame če, čou¨ he repreue čee, čou¨ he do wronge to čee; be čou stylle, holde či pees, sett not čere-by, speke not a worde čere-a¨ens; for by sylence čou schalte če sonner ouercome. [Of manhod.] |r Lerne of Cryste manlynes, take hede at Cryste and be not heuy; he sufferynge wrongges lete to vs ensample.  He bobbyd and buffetyd, spytte vpon and scorned, nayled honde and foote, crowened wič čornes, dampned to če crose: euermore helde hys pees;... and so tempre čou či dysese by consyderacyon of ry¨tewysnes - and čou schalte suffre yt če ly¨telyer, yf čou take hede wherefor yt comeč. Off peece. |r Loue peece wičoute-forče, loue peece wičinforče, kepe peece wič alle men, wičholde alle men in myldenesse, beclyppe charyte, proue more či-selfe to |p370 loue čen čou to be louyd. Make peece čere hate ys; haue stabylnes of mynde, haue goodnes of wylle, be redy in good desyre, speke gladly to alle men; flee chydynge, be ware of stryues, do awey če occasyon of stryffe, dyspyse stryffe, and lyue alwey in peece; stryffe not in eny wyse. Off compassyon. |r Be not glade vppon če deeč of čin enemye, leeste perauenture vppon če falle če same, ¨he and leeste god turne hys wrače fro hym to čee. Who forsoče ioyeč of če falle of hys enemye, he schalle sone falle into če same.  Be [not] glade to sorow vppon hym čat ys dy[s]esyd; in očer mennys mysesys be not harde-hertyde, and so očer mennys myscheefe morne as čin owne. Folowynge of goodnesse. |r In alle či bysynes, in alle či werkys, in alle či lyuynge folowe good men, folowe hooly men, haue before čin y¨en če ensample of seyntys, take hede to worche welle after vertues of hooly men, lerne to lyue welle by če techynges of ry¨tewys men. Dyspysynge of preysynge. |r Dispyse čou cheryschynge, preysynge and fauoure of peplys; stodye račer to be good čen to seme good; take noon hede who preyseč čee, or who dyspyseč čee, leste preysynge dysceyue čee, or blamynge lete čee. If čou sette not be preysynge, ly¨tely čou schalt sette bysydys če blamynge. éerfor suppose not či_selfe good, čou¨ čou be holde goode in očer mennys tungges; aske čin owen conscience, deme či-selfe by čin owne dome, and not by očer mennys speche but in čin owne mynde enscherche či-selfe; čere may noman knowe better what čou arte, čen čou čat knoweste či-selfe; what profyteč [it] čee, syčen čou arte a schrewe, to be hoolde goode? Honeste conuersacyon. |r Flee čou symulacyon, feyne not holynes in derke cločinge, suche as čou woldeste be holde in alle či conuersacyon, suche be čou in dede. Schewe čy professyon in lyuynge, and not in tokenes oonly; in cločinge and in-goynge haue wič če sympylnesse, in či gate and in či mouynge clennes, in či berynge sadnes, in či walkynge honeste; nočinge of vylonye, nočinge of vnclennes, nočinge of wantownes, and nočinge of wyldenes.  Be ware in či gouernaunce čat čere apere nočinge of beestelynes. żeue not to očer men cause to scorne čee, ¨eue not to eny man occasyone to bacbyte čee. Good felowschype. |r Schone yuele men, be ware of wyked men, flee schrewys, dele not wič bro_čelles; flee če companyes of čo men račeste whiche ben euer redy to vyces. Ioyne če wič good men, desyre če felouschyppe of dyscrete men, seke če com_panyes of vertues men; for who [so] goeč wič wyse men, he schall be wyse; and who so draweč to folys, schalle be lyke to hem; for lyke to lyke ys woned to be ioyned. Kepynge of činne eres. |r Schytte čin eres čat čou here none yuele; forsake vnchaste spechys, flee vnhoneste wordys; for a vayne worde soon defouleč če soule; and čat ys ly¨tly doon [čat is] gladly herde soone. |p371 Kepynge of činne mouče. |r Lete nočinge passe či mouče čat my¨te lette vertue. Lete če sowne of či voyce breke nočinge but čat čat nedyč. Lete čat procede of či lyppys čat defouleč not če erys of če herer. A veyne worde ys taken of a veyne conscyence; če tunge of man scheweč hys maners, and suche as če worde ys, suche ys če soule, for če mouč spekyč of če habundaunce of če herte. Refreyne či tunge from veyne speche and ydyle, for an ydyle worde schalle not passe vnponysshede; who so wylle not refreyne hys tunge from ydyle wordys, he schale falle ly¨tely in to synefule wordys. Lete či worde be wič-owte reprefe, lete yt be profitable to the herers.  Bysye če not [to] speke čat čat lykeč, but čat čat nedeč. Take hede what čou spekeste & what čou spekeste not, and boče in spekynge and not spekynge be ry¨te ware. Take good avysemente what čou seyeste, leste čou mayste, not calle a¨en čat čat čou seydeste. Flee če chaunces of tunge, lete not či tunge lese čee. Haue euermore scylence to či frende; speke whan tyme ys, and be stylle whan tyme ys; speke not or čou here, and lete askynge open či mouče. Synne of bacbytynge. |r Bacbyte not če synner, but be sory for hym. Kutte fro či tunge the synne of bacbytynge, hurte not a nočer manys lyfe.....  That čat čou bacbytyste in a nočer, drede čou čat in či-selfe, whan čou blameste anočer, rep[reue] čin owen defawtys. If čou wolte bacbyte, čenke on čin owen synnes; byholde not očer mennys trespasses, but inwardely by-holde čin owne; čou schuldeste neuer bacbyte, yf čou wolte byholde či-selfe.  Here no bacbyters, lysten not to tale-tellers; for lyche gylty ben če bacbyters and če herers. Desyre not čou to wytte čat čat perteynyč not to če; čo čingges čat men speken by-twene hem_selfe, bysye če not to knowe; axe čou neuer what eny man spekeč, seyeč or doeč; be not to bysye, leue suche [bysynes čat perteyneč not to čee; by as grete] to bysynes amende čin synnes, by howe myche čou byholdyste očer mennys. Off lyynges. |r Flee bysylye alle maner of lyynge, and neyčer by hape ne be avysemente sey čou neuer fals; ffor the mouče čar lyeč: sleeč če soule. čerefor flee dysc[e]yte, avoyde lesynges, be ware of falsenes, speke clenly, be trewe in worde; deceyue no man in lyinge, ne brynge no man in to mys-wenynge.  Speke not oo činge & doo a nočere; sey not oo činge and Mene anočere, Off swerynge. |r Putte from če swerynge, doo awey če vce of swerynge, Vengiaunce gooč not fro če housys of hem čat swereč myche, but schulde to be fulfyllyd wič wyckednesse.  Hit ys perylouse sočely for to swere, for ofte swerynge makeč če custome of swerynge. Treueč nedeč noon ooče; a feyčfulle speche holdeč the place of a sacramente - as who seič: a feyčfulle worde ys as myche as alle the swerynge of če worlde. Off a-vowe made. |r Do če good čat čou haste be-hote; be not ly¨te in worde and harde in dede, čou schalte be myche gylty to god, yf čou ¨eelde not čat čat čou haste a-vowede; čei dysplesen god čat fulfylen not her avowys; čey ben a-counted amonges hečen men čat performen not her avowys. I seye not of avowes čat ben yuelle, but good; ffor yf čou čoru¨ čin owne folye haste made a fonned a_vowe, čoru¨ če doome of a dyscrete man be yt wysely turned in to good. |p372 To god alle éinge ys open. |r Seye not an yuele worde in čin herte: an yuele worde may not be hydde in scilence; čat činge čat čou doeste or seyeste wič-in či-selfe, byleue čou verely čat yt ys open be-fore god; if men ben stylle, bestes speken. éerfor flee synne as čou¨ čou my¨te not kepe yt preuye, synne čou čere where čou knoweste god ys not; for čere ys no činge hydde fro hym. éon schalte be funden gylty in če iugementys of god, čou¨ čou be hydde to mannys iugementys; ffor he be_holdeč če herte, čat ys wičinforče he seeč, and knoweč čat man hym-selfe knoweč not.  Turne čy counceylle and či werke euermore to god, in euery dede aske goddys helpe; arette čou alle činges to goddys grace and to goddys ¨ifte, truste not to čin owne desertys, in čin owene vertu presume čou nočinge. Off conscience. |r There may no man flee hym-selfe, & čou¨ an opene fame harme če not, [yit] čin owne conscience dampneč čee; ffor čere ys no peyne gretter čen ys pryckynge of conscience. If čou woldeste neuer be sorye, lyue welle; a syker conscyence suffereč esylye heuynes, a good lyuer hač euermore ioye; če con_science of a synnefulle man ys euermore in peyne, a gylty soule ys neuer_more syker; neyčer wounde neičer deeč schalle fere če, yf čou lyue welle and treuely, Hydynge of vertu. |r If čou wolte multyplye či vertues, schewe hem not by či wylle, [hide thi vertues] for dred of pryde and veyneglorye; flee to be seen and čan čou deserueste mede; čat čat čou mayste lese by schewynge, kepe čou yt be hydynge. Off confession. |r Schewe če synnys of čin herte, make open či sch[r]ewed čou¨ttes. A synne schewed ys sone helyd; a defau¨te forsoče hyde ys made more, synne doon by scylence encreseč more and more. Truly yt behoueč more to schone yuele čen to amende yt, leste parauenture whan čou falleste čere-ynne, čou mayste not avoyden yt. Of fore-čou¨te. |r By-činke če longe byfore če deede, avyse [ée] longe byfore če warke čat čou wolte doo; encerche yt longe, proue yt longe and so do yt. And whan čou haste longe by-čou¨te čee, do čou čanne as čou haste proued; in činges čat ben certeyne of welle-doynge, tary not in puttynge -ouer tylle to če morowe.  In good činges tariynge harmeč, and lette[č] čo činges čat ben nedfulle. Off techynge. |r Lerne čat čou canste note, lest čou be founden an vnprofytable techer; če good čat čou haste herde, seye yt; če good čat čou haste lernyd, teche yt; če more [čat it is yeuen, če more] yt wexyč. But [yet] lette dedys goo byfore če worde če whyche čou scheweste wič či mouče; ffulfylle čou čat in warke whyche čou techeste in wordys, in schewynge yt by ensample; ffor yf čou teche and doo yt, čou schalte be holden gloryous. In či techeynge kepe če from mannys preysynge; |p373 so enforme očere čat čou kepe či-selfe, so teche čat čou lese not če grace of mekenesse; be ware whyle čou reyseste očer by techynge, čat čou falle not či-selfe be desyre of preysynge. Whan čou techeste, vse note derkenesse of wordys, sey so čat čou mowe be vnderstonde; če dyuersyte of personys ys to been seen; where, howe, and whom čat čou techeste be avysed; speke comon činges to alle men, and to fewe men schewe čat ys hyd. Be not aschamed to speke čat čat čou canste welle defende; čat čat čou wanteste of kunnynge, aske of očer men. By kunnynge trewely schewed hyde činges ben openned, and harde činges ben made ly¨te. Curiosite. |r Be not besy to knowe čat ys hyde, couyte note to knowe čat oweč not to be knowe. In dysputynge do awey stryfe, do awey frowardnesse and assente sone to če trouče; seye not a¨ens ry¨tewysnesse, stryfue not to avoyde čat ys ry¨te; loue more to here čan to seye, here in če begynnynge & speke če laste of alle; če laste speche [is] better čen če former. Off obedience. |r Worsshype euery man for če meryte of hys holynesse, after her worčines ¨eue to eche man honoure. Suppose not či-selfe euyn to či souereyn, ¨eue obedience to čin elders, serue to her byddyngges, bowe to her auctoryte, folowe her wylle; abeye to alle men in good byddynges; ¨ite so obeye čee to man čat čou offende note če wylle of god. éerfor fulfylle mekely če charges čat čou haste take vpon čee, be obedyente to goddys ordynaunce, be not hardy to do a¨ens hys wylle. Dyspose alle činges not wič a sturdy wylle, but wič an esye herte. Be ware of worshippes [which čou maist not haue withoute synne; the lightnes of worshippis] ys če grettenes of synnes, and če gretter či degre ys če gretter ys če peyne. Off souereynte. |r Be besy račer to be loued of či sogettys, čen to be drade; lette či sogettys račer worschyppe čee and serue če for loue, čen for drede or nede. Qwyte če so to či sogettys čat čou be more loued čen dred. Wič a souereyne goodnes gouerne či sogettys; be not feerdefulle to či sogettys, be suche lorde to hem čat čey may be glad to serue če. Boče in ponsshynge and in cheryschynge kepe a maner; be not to streyte, ne for¨eue not to sone, but kepe maner in alle či werke. Hit longeč to a wyse man to mesure alle čingges, leste of good be made yuelle. Byholde certeynly what ys conuenyable for če tyme, wher, whan, howe, and wherfor, čou comaundeste eny činge to be done; and čat čou woldeste were doon to čee, do čou čat to a nočer. Be suche to očer men as čou desyreste očer men be to čee.  Hynder noman wič či wytnes; do noman harme, leste čou suffre če same. Kepe manerlynes, kepe ry¨tewysnes; defende noman a¨ens trouče; whyle čou demeste, be he pore be be ryche, byholde če cause and not če persoone. Kepe trouče in alle čingges; sytte čou neuer in dome wičoute mercy. Be as meke in očer mennys defau¨tys as in čin owne;  so deme očer men as čou desyreste to be demed či-selfe. Whyle čou arte mercyfulle in očere mennys gylte, čou haste mercy on či-selfe; the doome čat čou putteste vpon a nočer, čou schalte bere či-selfe. By what mesure čou mesureste, yt schalle be mesured a¨en to če.  Deme noman by suspecyon; fyrste prou and so deme. In dou¨tys reserue če sentence to goddys iugemente, and at hys dome be yt demed; and čat čat čou welle knoweste, at čin owne dome be yt demed. |p374 Dyspyte of the worlde. |r Iffe čou wolt be in reste, desyre nočinge of če worlde; čou schalt haue reste of soule yf čou putte fro če če bysynes of če worlde. Caste fro če alle čat may lette če fro good purpose. Be mesured to the worlde, and če worlde to če. As čou¨ čou were dede, byholde not the glorye of če worlde; sette not by čat, whyle čou lyueste, čat čou mayste not haue whan čou arte dedde. What_so-euer čou ¨eueste, ¨eue yt wič good wylle; do mercy wičoute ¨ifte, ¨eue almes wičoute heuynes; če good wylle is more čen če činge čat is ¨euen. éat čat ys ¨euen wič good wylle, čat god accepteč; but he čat ¨eueč wič heuynes, schalle leese hys mede; čere ys no mercy wher ys no good wylle. Doo nočinge for preysynge, nočinge for worldly opynyon, but oonly for lyffe euerlastynge. Amen. These ben če counselles of seynte Ysodore, whiche ben good and holsume, yf čere be hade in če reders and louers of hem wylfulle execucyon. 2. Augustinus de contemptu mundi. |r[Ms._Harl._1706.] |r[f.142b] Augustinus de contemptu mundi. Iffe čou sey to me "čis ys an harde worde whiche čou spekeste; who may forsake če worlde as čou seyeste and hate hys flesshe? I seye če forsoče I may not so doo":  To hym čat hač čis mocyon or čis consyderacyon, seynte Augusten answereč to hym čus and seič: "My frende, I prey če telle čou me where ben nowe če louers of če worlde, whiche weren wič vs here but a whyle a-goo? éere ys nowe nou¨te lefte of hem but asshes and wormes. Byholde bysyly in či mynde and se a-ferre wič či gostely y¨en, what čey weren sumtyme, and what čey ben nowe in tyme presente. Forsoče men and wommen čey weren as we be nowe; čey eten, čey drunken and made hem merye, and lede alle her dayes in lustys and lykyngges after če wylle of her concupyscence, and wolde not be a¨ene-seyde, but leften vtterly če wylle of god. éese peplys a lytyle whyle floryschydden in her lustys, and in a poynte čei fellen doune to helle. A, what profytyde to hem her veyne worschyppe and a schorte gladnes, če pryde of če worlde, če luste of her flesshe, and false rychesse, a grete meyne, and yuelle coueytyse? Where ys nowe her loude lau¨ynge? where ys nowe [her] grete braggynge and al[l]e her bostynge? Of her gladnes ys nowe made grette heuynes, after a grette luste sueč a fulle greuous ferdefulle peyne wič alle vntellable wyckednes.  And what-so-euer hač fallen to hem, če same may falle to če, for čou arte a man as čey were, ¨ee a man made of cley-molde. Of če erče čou arte, and of the erče čou lyueste; forsoče and in to erče čou schalt turne". éis sentence seič seynte Austyne. Whye ys če worlde byloued čat ys fals and veyne, syčen čat hys welčis been vncerteyne? Also soone slydič hys power away: as doče a brokele potte čat fresshe ys and gay. Truste ¨e račer to letters wrytten in yis: čan to če wrecched worlde čat fulle of synne ys. |p375 Hyt ys fals in hys byheste and ry¨te deceyueable, yt hač bygyled manye men, yt ys so vnstable, Hyt ys račer to byleue če wagerynge of če wynde: čen če chaungeable worlde čat makeč men so blynde, Whečer čou slepe eičer wake čou schalte fynde yt fals, boče in hys bysynessys and in hys lustys als. Telle me where ys Salamon, sumtyme a kynge ryche? or Sampson in hys strengče, to whom was no man lyche? Or če fayre man Absolon, meruelous of chere? or če duke Ionatas, a welle_beloued feere? Where ys bycome Cesar čat lorde was of alle? or če ryche man cločed in purpur and in palle? Telle me where Tullyus ys, in eloquence so swete? or Arystotel če fylosofre wič to hys wytte so grette? Where ben čese worči čat weren here-byforen, boče kyngges and bysshopes? her power ys alle lorn. Alle čeys prynces wič her power so hy¨e, ben vanysched awey nowe in twynke_lynge of an yee. The ioye of thys wrecched worlde ys a schorte feeste, yt ys lykened to a schadewe čat may not longe laste: And ¨it yt draweč man from heuenes ryche blyse, and ofte-tyme makeč hym to synne and doo amys. Calle nočinge čin owne čere-fore čat čou mayste here leese, for čat če worlde hač lente čee, efte he wolle yt cese. Sette čin herte in heuene aboue and čenke what ioye ys čere, and čus to dyspyse če worlde y reede čat čou leere. Thou čat arte but wormes mete, powdre and duste, to enhaunce či-selfe in pryde sette not či luste, For čou woste not to-day čat čou schalte lyue to-morowe; čerfore do čou welle, and čan schalt čou not sorowe. It were fulle ioyfulle and swete, lordshipe to haue, yf so čat lordshype my¨te a man from deče saue; But for as myche as a man muste deye at če laste, yt ys no worschype but a charge lordschype to taste. |r3._[IX_poyntys.] A man čat wylneč for to profy¨te in če wey of perfeccyon and souereynly to plese god, he moste bysylye studye to haue če maters of čise .IX. poyntys in hys herte čat foloweč after: |r Fyrste byčenke če howe čou my¨te holde či-selfe wrechyde, foule, and vnworči to eny benefyce of god,  Also studye howe čou my¨te dysplese či_selfe, and desyre to plese god aloone.  Also desyre čou not to be holden good & meke, holy and vertuouse, but desyre čou to be holde suche of očere as če činkeč čat čou art to či-sylfe; and of čis knowe čou če grette goodnes of almy¨ty god čat alle-be-hyt čat man ys so vnworči and freyle for to synne and for to offende god, ¨ite he wolle vouchesafe for to [take] man to hys seruaunte, and desyereč man to be hys chylde: and čerfor holde čou not myche čat |p376 čou serueste god, but holde yt a souereyn goodnes of god čat he wolle brynge če to very meekenes of herte, and čat ys če bygynnynge of perfeccyon & of goodnes of man. The .ii. poynte ys čat čou be not sory neyčer mys-payed wič nočinge čat falleč, but for synne oonly eyčer for činge čat ledyč to synne: But of alle maner tribulacyon and wronge, dyseses and dyspytys, study for to be glaade, and hem čat dysesen če studye for to loue specyallye, and for hem prey to god inwardely, and of alle maner tribulacyon and woes čanke god lowely and freendly -- for certys čo čat god loueč he beteč hem and chastyseč by woo of če worlde, če which wo and dysese makeč man to turne to god and hate of če worldys condycyons. And čis medytacyon makeč a man pacyent, and wič eese of herte to suffre anguysch and woo for goddys loue, čat suffred alle maner woo for če loue of man. The iiide poynte ys čat čou studye for to loue pouerte, mekenesse and symplenesse, and for to conforme či lyuynge to Crystys lyuynge či lorde, and of worldly goodys haue not ouer-moche bysynesse, ne couetyse but čereto čat če nedeč to če sustynaunce of či body. And byčenke če welle and ofte čat če more ryche and worschypfulle čat čou arte: če more vnlyche čou arte to Cryste či lord in lyuynge, and so myche more mater čou haste of sorowe, And čerfor yf čou wolte lyfe withe Cryste in blys, folowe hym in lyuynge and conforme či lyffe to hys. The iiiithe poynte ys čat čou dyspyse no creature seme he neuer so yuele, synnefulle and vnworči or symple, but haue rewe, pytee and compassyon of alle as a moder wolde haue of her chylde.  And čenke and holde čat če dysese and mysese of čin euyncrysten ys či dysese;  And as čou woldeste ese či-selfe, or ellys as čou woldeste čat he esyd če in či dysese, so be aboute to esyn hym. The .v.the poynte ys čat čou deme no man ne no womman, for čou wooste not what če grace of god worcheč in hys soule; but whan če semeč by eny worde or dede čat eny man or womman ys falle into synne, be more sory for hys synne čen for eny bodyly myschefe čat my¨te falle to če, and čenke inwardly čat more precyouse ys čat soule čat ys wownded wič synne, čen be alle če erčely bodyes čat Cryste hač made.  And čerfor a man skylfully schulde be more sorye whan he wyste hys euencrysten falle in to a deedly synne, čan he schulde for bodyly deče of hym-selfe or of enye frende of hys, for god ys more myspayde wič gostly deeče of soule, wiche makeč a man to be departed from hym and from hys blysfule ende, čen for bodely deeč of eny man or womman. The .VI.te poynte ys čat čou loue če go[o]d and če pro_fyte and če worschype and preysynge of čin euyncrysten as myche as of či-selfe, and as če moder ys glade of če profyte of her chylde, so be čou glade of če good and profyte of čin euyncrysten, and namly of gostly goodys and profyte. The .VII.the poynte ys čat čou loue man neyčer womman ne eny očer činge but oonly for god, so čat čou loue god for hym-selfe, and alle očer činge for god; for god wole haue nočinge euen loued wič hym; for če loue of god where euer yt be, eyčer yt ys aloone eyčer yt ys souereyne. The .VIII. poynte ys, what-euer čou doo čat čou studye to haue god specyally in či mynde, & in alle či werkys princypally desyre the worschyppe of god and če profyt of čin euencrysten. And in alle čingys and werkes bysyly be aboute for to haue god present in či mynde and in čin herte as čou¨ čou sy¨e hym present wič či bodyly y¨e, and so drede hym and reuerence hym and loue hym as he were euermore in či sy¨te; for goddys seruaunte schulde neuermore čenke ne speke ne do but as he wolde do in če presens of god. For certeynly al čat čou čenkeste, spekeste or doeste, god seeč yt as verely as čou¨ čou were in hys presence, čere as he syttyč in heuene. And for goddys loue take hede, yf čou arte a-schamed for to do a deedly synne byfore čin euyncrysten če whiche ben freyle & synfulle as čou arte and may not greue but či body, moche more schuldeste čou be agaste to synne byfore či god čat neuer trespased and schalle be či domysman at če day of dome. The .IX. poynte ys čat incaas čou |p377 my¨tteste come to če perfeccyon of t[h]ys poyntys, čat čou knowe welle čat yt ys a grette grace of goddys goodnes čat he wolle vochesafe to ¨eue če so myche grace and perfeccyon.  Neuerčeles ofte byčenke če of očer manye benefetys of god: how he hač worschyppyd či soule by inpryntynge of hys owne ymage, and howe he hač graunted to be či foode in čis lyfe, and wolle be či ioye and či blysse in a nočer lyffe.  And for encheson čat čou my¨te not see hym in hys godhede whylys čou arte in čis worlde, čerfore ofte byholde hym in hys manhede, hongynge for če vpon če crosse, And haue sorowe and compassyon of hym as čou¨ čou haddeste and sufferdyste alle hys woundys and peynes in či body, and be inwardely sory čat čou my¨te not feele in či body če peynes čat he suffred for čee, synfulle wrecche.  éese poyntys haue ofte in či mynde, and specyally whan čou seeste če holy sacramente of Crystys body at če masse or on če auter; And čan sey in čis maner:  "Lorde Ihesu Cryste čat arte breede of lyffe, čat camste oute of heuene to fede me an[d] to fulfylle me wič čee, so graunte me čat y haue noon hunger after eny činge but oonly after čee, And so make me druncke wič či blood and of či loue čat y be not a-čurste but after čee; lord holde so faste my soule and my loue to čee, čat for noon očer loue ne for synne y neuer be departed from če. Amen." Man byholde byfore čee howe či lyffe wasteč .... Man byholde on či ry¨te syde howe če worlde če bygyleč, Man byholde on či lyf[t] syde howe če feende če fyleč. Man byholde byneče čee če peyne čat endeč neuer, O man byholde aboue to čat ioye čat lasteč euer. [Follows Contemplations of the love and dread of God, ed. p. 72]. 4. Meditacio S. Augustini. |r[Harl._1706.] |r[f.81] Meditacio Sancti Augustini. |r SEynt Austyne the holy doctour techeth thorough declaracion of holy wryte that the synfulle mane for noo synne falle in despeyre; ffor more ys the mercy of gode to mane thane any mannes synne, yef mane wolle forsake hys synne and be sory theroff and turne no more ayene; for mannes synnes may be nombred or tolde, but the mercy of gode may nomane telle, for mercey ouercometh synne be hit neuer so grete; and therfor seyde Dauyde the prophete forthynkyng hys synnes: Miserere mei deus secundum magnam misericordiam tuam,  "Haue mercy one me, almyghty gode, for thy grete mercy, and for the mekelheede off thy[n] endeles mercy do awey my wyckednes". Hit ys trewe that the holy gost thys prayer made, thorough whos steryng synfulle mane ys prycked with a bytter sorow of hys synne, and yeff he [be] feythfulle with a sely hoope be seketh one gode as he that knoweth hym_self gylty, and with a grete drede as a nedeffulle wrecche he falleth doune and cryeth to hys gode and beseketh [hym] for the mekelheede of hys endeles mercy haue mercy vpone hyme and for hys moche pyte foryeue hyme hys synnes.  Thys ys the offyce off the holy gost to stere the synffulle thus to forthynke hys synne, and to doo the werkis that most may pay hys lorde, as he that hath nede of helpe for to haue off hyme that alle goodnes and grace lyeth in; for that noone may do thys thorow no myghte of hym-selfe but thorough grete steryng before of |p378 the holygost that oonly vysyteth whane so he wolle with bytternes and loue of hys holy grace, and maketh the synffulle to ryse fro derkenesse of syne and rewffull[y] to crye to hyme that ouer alle myghtis may and with these wordys dolfully say: Miserere mei deus,  Haue mercy one me gode. With thys prayere Dauyde cryede one gode, that prophete was and kyng, and knew that he hade synnede and was gylty to gode in .III. heede-synnes: of spousebreche, of manslawghter, and tresone. These the holygost let wryte in bookis, nat that the lytelle sholde be welle payde that the grete dyde amys, but that the fallyng off the grete be drede to the smale; thys ys nat wretyne in ensample to falle in to syne, but, yeff mane be fallene, with contrycione and penaunce ryse owte off hys synne, and worschyp heme that be[n] nat fallene, and lere to heme that bene fallene; with a trysty hope besechyng almyghty gode, seying or crying with this holy prophete: Miserere mei deus:  Al_myghty gode, for thy endeles mercy haue mercy one me. The synfulle mane that knoweth hyme-selfe gylty in many lothely and horryble synnes, and that he shalle come to a dredeffulle dome, he knoweth the domesmane so wytty that noone may hyme begyle, so ryghtffulle that hyme behoueth to doo ryghte, so myghtfulle and stronge that nomane may hyme withstande, so pryuey that nothyng may be hydde -- for alle thyng he seeth, and alle thyng to hyme ys knowene; the synffulle mane thane seeth that there ys noo helpe ne defence in noo[n] other mane but nedys hym behoueth, to come before the domysmane and of hyme be demed, and with a dredeffulle and a sorowfulle herte fleeth to mercy and falleth doune, and as [he] that ys fulle of alle sorowes cryeth after helpe to hyme frome [whom] alle helpe cometh, seying these wordys that the holy [gost] wryteth [in če] hertys of hem that shalle be sauyde: Miserere mei deus.  A, what vertu and powere bene in these wordys that the synffulle with thus to gode prayeth with a fulle tryste that he may and wylle and [can] helpe, that of hyr grete sekenes wolde fayne be hoole for drede off the dethe that hit wolle brynge heme to, and therfor in these wordys the synfulle mane seyeth:  "O lorde, I knowe me synfulle and graunte me gylty to the, I knowe what I haue done and what I haue seruyde, and [that] to thy dome me behoueth bowe and come, and ther off alle my lyfe yelde a strayte accounte, and suffer ther alle that that thoue wylt to me doo. My synnes I wolde fro the hyde, but thow heme alle knowest; I wolde withstande the yff I myghte, but ouer alle my myghtes thoue mayst; wheder so I go or what so I do, alle thou beholdest. Forthy I se no better to doo in harde stresse but fle fro the vne-to thee, that ys, fro thy wretthe I flee that fereth me owte off wytte, and vn-to thy endeles mercy that alle helpeth fully I take me, ande thys I hope be best, Miserere mei deus,  Mercy_fulle lorde, helpe me of my synnes and brynge me to thy grace: so seyne they that goode bene, and so seyne they that clene bene, and so seyne they [that thi] frendys bene, that pe[y]neth hem or besyeth heme nyghte and day how they may plese the and do thy wylle;  and so seyne thy chyldrene and thyne heyres, lorde gode. I [čat] am so vnclene and so fowlede, that outtakyng ame of [alle], that forsakyne haue my fader and solde me to the fende folyly for a stynkyng lust of the flessh that sone shalle rote and passe awey; for, welawey the whyle, owtlawede I am fro my faderes reame, that lost haue alle the goodys that gode me hat[h] lent, and wasted hem so in lusty lyfe and many other synnes that noughte now with me ys lafte but forthynkyng ande ferdnes of endeles peyne: wherfor I dare nat calle hym my fader ne my lorde, ne nat elles dar I sey but: Miserere mei deus, Lorde gode haue mercy one me; Et fac me vnum ex mercenariis tuis, quia non sum dignus vocari seruus tuus,  and make me on of thy hyrede mene yeff hit be thy wylle, fo[r] vnworthy I am, sothely I hit knowe, to be callede thy seruaunt, or thy chylde, And therfor, lorde fulle of mercy and of pyte, haue mercy one me yef hit be thy wylle.  I knowe that thou art al myghtfulle, and what thou wolt so behoueth [it] be, for thy prophete thus wytnesseth by the there he seyth thus; Omnia quecum_que voluit dominus fecit, in celo et in terra,  Lord, alle thyng that thou wylt ys done, in heuene and in erthe, and yet in helle and in alle other places. And I |p379 knowe lorde, and sothely I wote, that thou wolt [nat] the dethe of the synfulle, as thou seyst thy-sylfe thorough the prophete: Nolo mortem peccatoris, sed ut magis conuertatur et viuat,  I wol nat the deth of the synfulle; but thow wolt that the synfulle turne fro hys synne and lyue thorough thy grace.  And lorde, sythene thou art alle trewe and may nat contrary thy[n] owne wordis that seyth thow wolt helpe me oute of syne, that I may lyue with the in ioye; and lorde, I wote welle thy mercy ys moche more then my synnes or alle the mennys synnes vpone erthe, for alle the erthe ys fulle of mercy as the prophete seyeth: Misericordia domini plena est terra --  and therfore Dauid the prophete of alle hys synnes that were many and grete, thorough grace hade knowyng of thy mercy that was so moche, and to the comfortyng of alle synfulle mene that wol forsake her syne he seyth the mercy of gode he shalle haue withoutene ende: Misericordias domini in eternum cantabo;  and lorde, thorough a nother [prophete] thou seydest: In qua_cunque [hora] peccator conuersus fuerit et gemuerit, omnia peccata eius in obliuione erunt coram deo,  That in what oure so a synffulle mane were turned fro hys synnes [and be full sory for his synnes], alle hys synnes shalle be forye[t]ene before gode: And therfor, lorde, feythfully I trow that thou wolt doo fully alle thyngis that thou seyst, syth thow art alle trewthe that may nat fayle by no wey; synfulle as I ame, fully to thy grete mercy I me take, forthynkyng for alle my synnes that I haue done ayenst thy wylle. And also lorde, by olde tyme thow seydest [thow woldest come] opynly to make thy peple [safe] of hyr synnes: Deus noster manifeste ueniet, vt saluum faciat populum suum a peccatis eorum.  Lorde, [for] thy wylle was euer to haue mercy on the synffulle mane, lorde thou come in to thys worlde, as in the gospelle thy-selfe wytnessest where he thus seyth: Non veni vocare iustos sed peccatores ad penitenciam,  I come nat to clepe ryghtwysemene but synfulle vnto penaunce.  Therfor, lorde, for thy endeles mercy graunt me thorough thy grace suche penaunce for my synnes, to do that that most may please the and [ys] most helfulle for my synnes. And that hath, lorde, ben euere thy werke to make ryghtwyse of hem that bene synfulle, to shap worthy of vnworthy, and to reyse Abrahame ys chyldrene of harde stones, and reyse tho that fallene bene, and helpe tho that syke bene; for they that bene hole han no nede of leche, but they that ben syke, as thou seyst thy-selfe: Non egent qui sani sunt medico, sed qui male habent.  Off whyche sykenesse I may [pleyne] most of alle other, that of longe tyme haue rootyde in sykenesse of synne and as a sory wrecche peyned to the dethe. Thys sekenesse that I me off compleyne, that many one hath pyned, made the to come fro heuyne to erthe, to brynge oute of sykenes tho that sore were pyned with yuelle; of whych nombre I ame one that most ys syke, for-thy lorde thy mercy, yeff hit be thy wylle, that to synffulle mane euer hast bene redy, as the prophete seyth: Misericordia autem domini ab eterno et vsque in eternum super timentes eum,  Sothely the mercy of gode fro the begynnyng was, and shalle be with-outene ende, vpone tho that drede hyme. Therfore, lorde, wrecchede as I ame with a grete drede, as he that moche hath trespassede ayene the wylle of hys lorde, but for the grete goodnesse and pyte that I here telle of the that foryeuest alle, be her trespasse neuer so grete, that asketh the foryeuenesse, with a trusty hope, as I dare [I] clepe vn-to the: Miserere mei deus,  Haue mercy on me almyghty god, and for [the] mekylnes of thy mercy do awey my synnes, and wasshe me clene yef hit be [thy] wylle. And, lorde, syth thou woldest thy[n] enemyes, that euer withstode the and were ayenst the, drawe hem to the with harde peynes and with thy precyous bloode hele heme of her synnes: whether thoo wolt lese me, or suffre me fro the passe, that haue so moche nede, and so rufully cryed after helpe? But sothely, lorde, I trust on thy goodnes and knowe hit so moche that hit may nat so be and I durst sey as I thynke, for grete lykyng hit ys to the to rewe on the synffulle mane and haue mercy one hyme whene he wolde leue hys syne and amende hyme; for haddest thou [nat] hade grete lykyng the synfulle to amende thorow thy mercy and thy grete pyte, thow woldest nat haue suffred |p380 so harde peynes, [betyn] with scorges that alle thy body was with noo[n] hoolle place, nayled feete and handys to the roode-[tree], alle to-drawe with roopys that the synewes [of] the body brostyne, woundyde in to the herte with a sharpe spere; and suffrede one the crosse an horryble deth; and thus woldest [thow] nat suffre, haddest thou nat hade lykyng one the synfulle mane to haue hade mercy one man_kynde.  Therfor, lorde, for the grete loue thow haddest to mankynde, haue mercy, haue mercy apone me; lorde, sythene thou graunted to a legyone of fendys that askede the with thy leue to entre into a drove of swyne to graunt heme here askyng, with better wylle lorde I knowe hit thou wylt graunte to thy pore creature and frende, that thou madest lyke to thy-selfe, that prayer to the of mercy [to] graunte hyme [that] with syghyngis and sorowfulle herte asketh foryeuenesse of hys synnes that he hath doone ayenst thy wylle, and resceue hyme in to thy grace to be oon of thyne. Lorde, alle the bookis that we redyne in holy chyrche, of thy mercy vs tellyne how thou vs louest, and of thy grete pyte that so redy ys to alle the synffulle that wolde hit aske or seke:  Whether thow shalt nat saue me as thou other hast sauyde that her synnes forthynkene? lorde, shulde the condyte of mercy that alle resceyueth and gladeth that soore repenteth heme of her mysdedys, shal [!] become drye oonly for me? And for the grete hope that in the ys thorough, the whyche alle manere of folke bene sauyde:  allas why shulde hit peryssh in me? whethere thow wolt be so harde to me, that alle mene prechene so large to alle that nede hathe? Yeff I haue noone? Who ys syke yeff I am hoole, who hath nede of [mercy but I? who hath nede of] com_forte but I? And therfor O pater misericordiarum et deus tocius consolacionis, qui consolaris nos in omni tribulacione nostra,  O fader of alle mercy and gode of alle comforte, that comforteth vs in alle oure trybulacion: haue mercy one me, and brynge me owte of synne, and comforte me in thys woofulle sykenes, and rewe one me though I haue longe tyme leyne in syne; for in thy grete goodnesse I truste for the wordys that by the prophete ys seyde: In eternum seruabo illi misericordiam,  Withoutene ende I shalle kepe mercy to synffulle mane; and ther_for, lorde, ayenst thy kynde hit were and thy trewthe, but thou one synfulle hade mercy that forethynketh hys synne and wolle aske mercy. And I forthynkyng my synne in alle my[n] herte, pray the allemyghty gode for thy endeles mercy haue mercy one me, that thou most swete art. My gode, my goode lorde, hertyly I be-seche the to my seke soule and synffulle thou sende some comforte and socoure off thy grace, and for thy moche mekenesse be mercyffulle to me that ame thy pore creature, off thy[n] owne makyng. And thy mercy, lorde, ouerpasseth alle thyng that thow madest, as the prophete seyth, that thow may nat for thy goodnesse for_sakene heme that askene thy mercy: Quia misericordia eius super omnia opera eius,  For [thy] mercy ys aboue alle thy werkis; and therfor, lorde, welle I wote that thow may nat for thy goodnes and for thy endeles mercy put me fro thy mercy, yeff alle myne synnes be neuer so many ne neuer so grete; for thane thow were nat gode whos mercy and goodnesse passeth alle mennes wyckednes that wolle leue her wyckydnesse and here synne with alle here herte, as the prophete seyth: Cor contritum et humiliatum deus non despicies,  The herte [that is] contryte and mekyde, God shalle nat despyse, Wherfor fully I trust and hoole I me take to thy endeles mercy: and for mykylnesse off thy mercy haue mercy one me, Ihesu, Ihesu, Ihesu, amene." |p{The_texts_of_pages_381-389_are_in_verse.} |p390 |r6._[The_profits_of_tribulation.] |rA. |r[Ms._Reg._17_A_XXV] |r[f.62.] Here begynnyth a litil schort tretice that tellyth how čer weren sixe maisters asembliden to-gidur, and askiden eche oon of očere what čey my¨te best speke of that my¨te moost plese god & were moost profitable to če peple, and alle čey weren acordied to speke of tribulacioun. |r THe friste maistir seyde čat if eni činge hadde be bettir to eny mannis lyuynge in čis world čan tribulacioun, god wolde haue ¨eue it to his sone; but for he say wel čer was no činge better čan it, čerfore he ¨af it to him, and made him to suffre moost tribulacioun in čis wrecchid worlde, more čan dide euere eny man or euere schal. (T)he secunde maistir seide čat if čer were eny man in čis world that my¨te be with-oute spot of synne as oure lorde Ihesu Crist was, and my¨te lyue here čritti ¨eer and it were possible with-oute mete and drinke, and were also so deuout in preynge čat he my¨te speke with aungelis in če eir as dide Marie Maudeleyn, ¨it my¨te he not deserue in that lijf so greet mede as a man deserueč in sufferyng of a litil tribulacioun. (T)he čridde maister seyde that if it so were čat the modir of god and alle če halewis of heuene preieden alle for oo man, ¨it schulde čei not gete him so myche meede ne so greet as he schulde gete hym-silf bi meeknes in suffringe of a litil tribu_lacioun. (T)he fourče maistir seide: We worschipe če cros for oure lord Ihesu Crist hyng ther-upon bodili, but I seye we schulde račer and by more ri¨t and resoun haue in mynde če tribulacion čat he suffride ther-upon for oure gyltis and trespasis. (T)he fifče maistir seide: I hadde leuere be of my¨te, of strenkče and of power to suffre če leste peyne of tribulacioun čat oure lorde Ihesu Crist suffride here in erče wič meeknes in herte, čan če meede or the reward of alle worldly goodis, for as seint Petir seič čat noon ys worči to haue tribulacioun but čo that desyren [it] with clene herte and wič-oute errour; for tribulacioun quen_chič synne, and it lerneč a man to knowe če priuytees of god, and tribulacioun makič a man to knowe hym-silf and his euen-cristin, and it multiplieč vertues, in a man, and purgith hym and clensith hym lijk as fer dooč golde; and what man that meekli in herte suffrič tribulacioun, god is with-inne hym and berith čat heuy charge of tribulacioun wič hym; also tribulacioun beyeč a¨en the tyme čat is lost, and holdič a man in če wey of ri¨twisnes; and of alle če ¨iftis čat god ¨eueč vnto man, tribulacioun is če moost worči ¨ifte, also it is [a] tresour to če which no man may make comparisoun; and tribulacion ioyneč a mannis soule vnto god. Now axič če sixte maistir whi we suffren tribulacioun with so euel wil; and it is answerid čer-to & seyd čus: for čre thingis. The firste is for we haue litil loue to oure lord Ihesu Crist. The secunde is for čat we thenke litil of če greete meede and profite čat comeč čerof. The čirdde is čat we čenke ful litil or nou¨t of če bittir paynes and če greete passioun čat oure lord Ihesu Crist suffride for us in redempcioun of oure synnes, and to bringe us to his blis that neuer schal haue ende. A M E N. -- -- |r[In_Ms._Rawl._C_894_&c._then_follows:] |rB. Nota de paciencia infirmatis. |r[6_lines_of_old_Latin_text] |p391 |r[29_lines_of_old_Latin_text] |rC. Here sueth a prologe vpone če XII prophetis and auauntegis of tribulacion. Prologus. Da nobis domine auxilium de tribulacione, |r "LOrd god, graunte us helpe of tribulacion, To če, soule, čat art distroublid and temptid, to če is purposed čat čou schalt lerne wherof tribulacions seruen, and [not] only čat čou schalt suffre hem paciently, [but] gladlye, and comforte the inwardly of čat čou arte discomforte outwarde. For Seneca seiče: Non est ita magna consolacio sicut illa que ex desolacione extrahitur, There is none so gret comforte as is čat čat is drawen oute of discomforte. Which comforte may noman haue, but he know first the frute of tribulacion, čat is to seye, but he know how god sendith tribulacions and ordeyneče heme to če prophet of the soffrers, but if it so be that rebelnesse of frowardnes with-stonde če ordinaunce of god. Therfor čei čat knowen her defautes one čat one parties, and čee profetis of tribulacion on čat očer parti, askyn to be holpyne in tribulacion, & not tribula_cion to be put a-weye from hem; for if čei askyn puttynge awey čerof, čei askene a-yence hym-selfe, as seynt Poule dyd which asked čries če prikynge of his flessh to be done a-weye; to whome god answeryd thus, IIo ad Corrinth. 12o: Sufficit tibi gracia mea, My grace suffiseth to the. Many prophitis čer ben of tribulacion, but of XII I purpose to speke in speciall; the which who so will with good diligens reed or here, he schal lyghtly with goddis grace fynde gostly sauoure. For ryght as mete euel chewed is euel to defye, ryght so techynge of hooly writt neccligently redd or herd profiteth lytell or ellis nou¨te. Of the first prophet of tribulacion. Capitulum primum. |r The firste prophet of tribulacion is vnderstond čat it is a trew socoure of help sent frome god to delyuer the soule fro če handis of his enemyes, whiche enemyes ben čese: preuy suggestions of če fende čat cruel enemy, ffalse ioyes |p392 & richesse of the world čat disseiuable enemy, vnclene lustis of the flessh čat homly enemy. Thes enemyes sleen če soule, and so mych če more (perl)osly, čat čei disseiuen it with false feyned frendshyp and so preuyly. The which ben figured bi Ioas, IIo Regum .XX., that feyned hym frend to Amas holdynge hyme by če chyne as be wold haue kyssed hyme, and so with his swerd in čat oder hond preuyly stiked hyme. Vpone čis seiče seint Gregor: Yf euery fortune is for to be drad, moch more is for to be drad prosperite čan aduersite -- as scheweč opynly. And note wel čat god ordeyneth all čingis in tribulacion to [če] dely_ueraunce of his seruauntis, as he behotiče be če prophet Dauid, seying čus: Cum ipso sum in tribulacione, eripiam eum & glorificabo eum, I am with hym in tribu_lacion, I schal delyuer hym of tribulacion, and I schal glorifye hym for tribula_cion. For als much čan as god is with vs in tribulacion, we schal suffre it paciently and gladly, for če more čat tribulacion groweth to če, the more nere god nei¨hith to če, as če prophet seith: Iuxta est dominus hijs qui tribulato sunt corde, & humiles spiritu saluabit, Oure lord is faste-by to hem čat ben in tribulacion of herte, and he schal saue hem čat ben meke of spirite. Therfor if the peyne of tribulacion make the heuy and greuyth the, če my¨t and the mercy of god thy sauioure čat is with the in tribulacion, schall inwardly comfort the. But now perauenture čou my¨test answere & sey thus: "The bitter payne ofe tribulacion I fele wel, but swettnesse of his fellowshyp I fele none; ffor if he schewed to me the present swetnesse of hy[s] myrth as he doth the bitternesse of tribulacion, I schuld suffer it gladly" Also perauenture thow woldist seye that afore tribulacion thow felist more swetnesse in god čan čou dedist whan čou were in tribulacion. Here-to may be answered, čat če frendshipe of god in tribulacion is vnder-stond in twey maners. First: as tribulacion encresith, so god multiplieth grace & vertu for to suffre tribulacion paciently & gladly. Example: as lordis send socoure and helpe to comforte hyr seruauntis čat be in castellis besegid of her enemyes, ry¨t so oure lord god sendiče comfort of grace to soules čat ben be-segid with temptacions & tribulacions. The secund maner of the fellowschype of god in tribulacion may be vnderstonde by the comforte čat he sendith hem čat bene in tribulacion; as the apostil seithe, I Cor. IIo: Sicut habun_dat passiones Christi in nobis, ita habundat consolacio nostra, As the the passion of Criste, encresith in us, so encresith oure comforte. Cristis passions encresyne in us when thei be sent fro hym and we to [če] lyknesse of hym mekely & paciently suffer hem as goddis seruauntis, and not as mansleers and thevis, whiche hane deseruid čat čei sufferne. And vnderstond well, čat comforte of grace in tribula_cion is for he schulde dred god and trist in hym to be delyuerde; as we rede in the boke of holy fader seint Anton, how he after many gret spirituall temptacions was troublyd of fendis, bodyly betone and woundid all hys body, so čat whan his seruaunt cam to viset hym he found hyme lying dede & so he toke hym vp and bare hym to the next towne where he watched tyll abow¨t mydny¨t; and čan by the will ofe god he releued and bad his seruaunt preuyly, all other sclepyng, bere hym a¨en; and so he did. And whan he was brou¨t ayen thedir so feble čat he my¨t not stonde, but sittynge vp he seid čus: "Where bene ye euill spiritis, wicked feendis? lo I am here be če my¨t of god redy to withstond all youre malice. & after čes and many [othir] wonderfull temptacions: oure lord appered to hym in wonderful ly¨t & comfortable. To whom hooly Antone seid: "A lord Ihesu, where hast čou bene? good lord, where hast čou be so longe fro me in tribulacion? And oure lord answered and seyd: "here with the, beholdynge thi fyghtynge, redy to reward the and comforte the after thi uictory, as I am wont to do for my chosin childerne". For wit čou well čat comforte oweth not to com, tyl that a place be rayed therto by tribulacion. Also we rede of Sare, the |p393 dou¨ter of Raguell, Tobie IIIo: Hoc autem certum habet omnis qui colit te qia vita eius si in temptacione fuerit coronabitur, si autem in tribulacione fuerit libera_bitur, et si in correpcione fuerit ad misericordiam tuam peruenire licebit. Non enim delectaris in perdicionibus nostris; quia post tempestatem tranquillum facis, et post lacrimacionem et fletum exultacionem infundis: Euery man čat worschippith the, god, hath this for certeyn that yf bis lyfe be here in temptacion, he schalbe crowned, and yf he be in tribulacion he schalbe delyuerd. & [yf] he be in chastisyng it schalbe leffull to com to či mercy; čou delitest not in oure per[i]chynge, for after tempestis čou makist tranquillite, & after teers and wepyng čou sendist gladnesse. as the prophet seith: Secundam multitudinem dolorum meorum in corde meo consolaciones tue letificauerunt animam meam, After the multitude of the sorrowes in myn herte thi comfortis hane gladdid my soule. The comforte of on oure passith če sorrowes of tribulacion of many ¨eris; ffor god čat commyth for to helpe & comforte, after tribulacion schal abyd with če, gladdynge či soule. And perauenture yf čou pleineste če čat čou tarrieste ouer-longe abydynge his com_forte, as louers be wont to pleyne: here-to answeriče a gret clerke, Cassiodorus: Ipsa uelocitas dei desideranti & amanti tarditas videtur, The swiftenesse of god to a desirynge & a louynge soule semyth longe tariynge, [or thus: a thyng čat is moche couetyd semeth grete tariyng] to a louynge soule. éan of čese tofore_seid may be concluded čat a soule discomforted in tribulacion oweth not to hold hym-selfe ouercom of his enemyes, but rather delyuerde. Siče čan čat čis is sothe čat tribulacions delyueren us from oure enemyes, čough so be čat čei be heuy and chargeable yet neuer-the-lesse čei schulden be suffred paciently & gladly, with-out grocchynge a-¨ens tribulacions; for yf we gruche a-yence hem, čan we strive a-yenst oure helpers & we helpen oure enemyes. And for we be not stronge of oure-silfe to delyuer vs from oure enemyes, pray we to god mekelye seyinge with the prophet: Da nobis domine auxilium de tribulacione, Lord god graunte us helpe of tribulacion. The secund prophet of tribulacion. Capitulum secundum. |r The secund prophet of tribulacion is čat it stoppith the malice of the fend; for he is a-ferd to tempt če soule čat is in tribulacion, for he dredith hym to be ouercome or ellis refused. & čat is figured by the frendis of Iobe, where it is seyd, Iob, IIo: Nemo loquebatur ei uerbum, videbant enim dolorem eius uehe_mentem, Noman speke to hym a word, čei sigh his sorrowes werne grete. The feyned frendis of Iobe betokyn wicked feendis čat wexen or troublyn soules, which dare not com ny¨e a soule čat is in tribulacion, ne tempt it beynge distroublyd. & not oonly tribulacion stoppith the malice of the fende, but also čere-thorou¨ the soule deseruith comforte as of angels and of seyntis, as we rede of holy faders many oone. Of which one commyth to mynde. Abbot Sisoy after meke sofferrynge of tribulacions & desesis, a litill to-fore the soule schuld passe from the body, he seyd: "brethern, bene glad, lo holy Anton commyth to us"; & sone after he seyd: "lo here commyth the worshypful company of prophetis"; and the thrid tyme he seid: "now commyne the holy apostillis"; and as it semed to hem čat stodyne abou¨t be spake with hem; and čen čei prayeden [hym] čat he schuld tel hem with whom čat he spake, and he answerid and seid: "with holy angels čat commyn to take my soule; and I prayed hem to byd[e] a while, čat I schuld suffre more pennaunce; and čese wordis I-seyd, če spirit passeth with gret ly¨t, all čei felynge a wonderfull swete sauoure. Note well čat čere is no perell in tribulacion of temptacions so čat čou answere not to hem by dilectacion or consentynge, as če spech of ane opyne cursed man noyeth not but yf čou answere to hym. čat is figured in holy wrytt where it is seyd, Ysaie XXXVIo: Mandauerat enim rex E¨echias ne populus responderet blasfemijs Rapsacis, Kynge E¨echie commaunded čat če peple schuld not answere to the blasfemis of that tiraunt |p394 Rapsacis. By Rapsacis is vnderstond the feend, and by his blasfemyes bene vnder_stond temptacions of wicked čou¨tis, which noyeth nou¨t but yf čou wilfully assent to hem. And if čou fele če feble by frelet[e] of the flessh, pray čou god besily in tribulacion čat he stop the malicions temptacion of the fend, as the prophet seith: Lord god graunt us helpe of tribulacion. Of the thrid prophet of tribulacion, Capitulum tercium. |r The thrid prophet of tribulacion is čat it purgiče the soule. But it is to wit čat ther bene V. maner of materiall purgyngis. On is purgynge of mannys body for corrupcion of humoris wicked; & čat is in two maners: one ys be medi_cinable drynkys, a nother be crafty blood-lettynge. The secund purgynge ys of metal, as gold be če fire, & iron be the fyle. The thrid purgynge is of trees, as cuttynge of vynes, and voydynge of onfrutfull branches. The fourth purgynge is of corne, as betyng or thresshyng with a flayle. The fyfte purgynge is of grapis, & that is by a pressoure. One čus many maners god doth purge the soule by tribulacions. For as the body is purged by medicinalle drinkis of euell humoris, ryght so is the soule made clene by tribulacions sent from the souereyne leche oure lord god of veyne affeccions and euell maners; for seynt Gregor seyth: Mali humores sunt mali mores, Euel humoris bene euel maners. Drinke čis medicyne of tribulacion sent to the fro god, for he is a wise leche and knoweth all či preuy syknesse & how much čou maist suffre and how much čou nediste, for he sendiče the no thynge but čat čat is profitable to the. And he hače tasted and assayed and drunke afore the, not for hym-selfe but for či purgynge he suffred če passione of deth; wherof he seyd to the apostellis Iohn and Iamys, Mat. XXo: Potestis bibere calicem quem bibiturus sum, Mow ye drynke če passione čat I schal drynke? éan sith this wise lech hath dronke this medicyn for či loue, drynke čou therof with-oute drede, for it is holsom. This drynke thirsted the prophet Dauid whene he seid: Calicem salutaris accipiam et nomen domini inuocabo, I schal take the holsome passione of tribulacion. And if če činke it bitter, clepe či lord god vnto či helpe as he seid: Da nobis domine auxilium de tribulacione, Lord god graunt us helpe of tribulacion. And as a purgacion schuld be receyued hastyly with-oute ouer-much tastynge or longe tarryng, so schuld tribulacion be acceptid wilfullye with-out argumentis of dis_putynge or rebellyone or grucchynge. But now be wel ware: for as some-tyme če prophet of the medicyne is letti[d] and worchith the contrary to corrupcion, not for the defaute of če medcyne, but for če euel disposicion of hym čat receyueth hit, so in the same wise the prophet of tribulacion is lettid of purga_cion and doth the contrary, for it is begynnynge of payne, after which foloweth euerlastynge dampnacion; as we reden of kyng Pharo kynge of Egipt, for the more čat he was visettid by tribulacion, the more his rebellious herte encresyet in to his dampnacion. The secund purgacion of mannys body for euel humoris is by crafty blood-lettynge, and that is of two maners, as by openynge [of če veyne, or els by boxynge or ventusynge. Openynge of the veyne] is properyd to confession, and boxynge or ventusyng, to tribulacion. And not[e] wele, ryght as foule blode corruptith the body, so syn which is called in holy writ "blood" defouleth the soule. The veyne be the which blod or syne ys voidid oute, is the mouth, as it is seyd Prouerb. X: Vena vite os iusti; quia iustus in principio accusator est sui, The mouth of a ry¨tful man is the veyne of lijf; for the ryghfull man in the begynnynge accuseth hym-selfe, čat is to sey, be confession. Also note that as a man oweth by this veyne to voyde oute wicked blood for the purgynge of his body, and kepe his good blood for his norisshynge, ryght so in confession he oweth by his mouthe to shew all his synnes, and with-hold and kepe preue all his good dedis for fere of lesynge; for good [dedis] schewed in |p395 confession by veyneglory or avauntynge, turnyn fro vertu vnto vicis for defaute of wise kepyng, as we redyne of the pharase that seyd, Luc. XVIIIo: Gracias ago tibi domine quia non sum sicut ceteri hominum, raptores, adulteri, uelut eciam hic publicanus; Ieiuno bis in sabbato, decimas do omnium que possideo: Lord I čanke če for I am not lyke as other men, robbers and auoutrers, also not lyke this publycan; I fast twise in a weke, I paye tythes of all čat I haue. Lo here čou maist vnderstond by this pharase a false feyned and a prowd confession. Sed publi_canus a longe stans noluit oculos ad celum leuare, sed percuciebat pectus [suum] dicens Deus propicius esto michi peccatori: But the publican stondynge a-ferre behynde, holdynge hym-selfe vnworthi, wold not lyfte up his ¨ien to heuen, but he smote his herte and seyde God haue merci on me synner; and so this publican yode thens iustified, or made ryght, by his verry meke confessione. To this acordith the prophet Dauid where he seith thus: Dixi confitebor aduersum me iniusticiam meam domino, & tu remisisti impietatem peccati mei: I schall knowlege [by] meke confession ayence my-silfe to my lord myn vnry¨twisnes, and čou haste for¨euen the wickidnesse of my synne.  Boxynge or ventusyng, a-cordyth to tribulacion; for als many desesis as god sendith to the in tribulacion, so many remedies he ordeynith for thi purgacion. But note wel as it is nedeful afore ventusynge, the flessh to be het and clensid, for čan the smytynge of the blood-yryne may be suffred the more esily; so it is spedful afore tribulacion čat the hert be hett with parfite loue and charite, čat temptacion of tribulacion may be suffred the more paciently and gladly. In figure here-of the holygoste cam downe to the apostilys in lyknesse of fire, bi whome thei were so strengthid and comforted čat afterward čei werene gladd and yedyn Ioyinge for čei were maade worthi to suffer tribulacion, angre and repreue for the name of Ihesu. The which afore čat tyme were so dredful čat čei fleddyn aweye fro hym and som forsokun [hym], as Petir - čat was prince of the apostilles - for fere of a woman swore čat he knew hym not, the which after [če] commynge of the holygoste dred not the cruell turment of Nero the emperour, but paciently and gladly suffred to be cruci_fied and dede. The secund maner of materyall purgacion is of metallis, as gold be fyre, and irone by file, For ryght as fire departith gold from other mettallis, and purgith hym of ruste and fylth, and makiče hire faire and clene: so tribula_cion departith the soule of his aduersaries, and clensith hym of the filth of synnes, and it makith hym to god lovely and acceptable; and therfor it is seyd Sapienc. Vo: Tamquam aurum in fornace probauit electos dominus, et quasi holocausta hostii accepit illos, & in tempore erit respectus illorum, Oure lord hath preued his chosen men by tribulacion as gold is preued in the fornaise, and he hath accepted hem as sacrifice of offrynge, & in tyme of reward čat schuld be hold. With this fire of tribulacion was Iob preved when he seyd, Iobe XXIIIo: Probauit me deus sicut aurum quod per ignem transit, God preuith - by tribulacion - me as gold čat passith by fire. And note čat amonge all metallis gold is moste preciouse, and leed is leste of price, & yet neuertheles gold is not purged with-oute leed, for leed draweth with hym in the forneis the filthes of gold. On the same maner chosine soules [the whiche be likned to gold], bene purged by dampned soules the which be likened to leed; wherof Salomon seith: Stultus seruiet sapienti, The fole schal serue to the wise man -- čat is to seye, euell men schal serue to purge good men by tribulacion.  Also Iron is purged bi the file of ruste, and made schynyng and bry¨t; so is the soule purged by tribulacion from vnclennesse & comforted with gostly ly¨t. And as a knyfe čat is not vsed, abydynge in the sheth draweth ruste: so doth the soule with-owte excersise of tribulacion, desireth vnclene luste; as we redyne of Dauid, IIo Reg. IIo, [čat] whan he was with-owt tribalacion of werrynge with his enemyes, fell into auoutrye with the wife of Vry čat worči kny¨t, & after into homicide or manslau¨ter. éerfor seiče če prophet Ieremye: Fertilis erat Moab in diebus adolescencie sue, & requieuit in [fecibus] suis: |p396 Moab. če which is vnderstonde the son of my people, was plenteuous by grace in tyme of his tribulacion, and he hath rested in filthes of syn. Than gruche not ayence god whan he filyth thi soule to make it faire and clene, louely and ly¨t, or els may it neuer com to haue of hym that blissed sy¨t whereof it is seide Mat. Vo: Beati mundo corde quoniam ipsi deum videbunt, Blessed bene čei čat bene clene of hert for čei schull se god.  The thrid maner of purgynge čat accordyth to tribulacion, is of trees, as cuttynge of vinis, or wedyng of vnfrutefull braunchis; wherof Crist seith, Iohn. XXo: Omnem palmitem in me non ferentem fructum, tollet eum, & omnem qui fert fructum, purgabit eum, ut fructum plus afferat, Euery vyne-braunche čat bringeth forth no frute in me čat am a warre vyne, my fader, čat is a tilier, schal kut hym of and cast hym a-weye, and čat braunche čat beryth frute he schall purge hym, čat he may bringe forth more frute. By this vyne may be vnderstonde mannys herte, bi tho humoris is vnderstond affec_cion or loue, and by vnfrutfull braunchis bene vnderstond flesshly lustis, vnordinate loue of creaturis, carnall affeccions of kynred, and worldly richesse. When če humoris of a vyne or of a tree is spred aboute vnto oučer many vnfrutefull braunchesse, hit bringeth forče the lasse frute or ellis none; čerfor it longith to a wise tilier or to a good gardiner to cut of čes vnfruteful braunches, čat the vyne or the tree may brynge forth the better frute and the more. Right so almy¨ti god, which is a wise tilier & a souereyne gardiner, cuttiče a-wey vnclene lustis of če flessh with the knyfe of bodyly siknesse, he cutteče a-wey vnordinate loue of creatures with the hoke of aduersite & tribulacions, he cuttith a-wey carnall affeccions of kynred with če swerd of deče, & he cuttiče a-wey worldly riches with is irone rodde, as with brennynge of fyre, drenchynge of water, rob_byng of theves and such other. On all these maners doth god chastice and purge by tribulacion, ffor he wold čat the loue of thine herte schuld abyde with hym & bringe forth plenty of spiritual frute in hym, & not abyde ne trust in such deseyuable frendshyp; for seynt Gregory seith: Qui autem labenti adheret, necesse est ut cum labente labatur, He čat leneče to a fallynge činge, nedis with čat fallynge he most fall. The foureth maner of materiall purgynge čat acordiče to tribulacion, is of corne, as by betynge or thresshynge with a flayle, to departe če corne fro če chaffe; wherof seith seith Austene: Quod flagellum grano, quod fornax auro, quod lima ferro, hoc facit tribulacio viro iusto, As the fleile seruith to corne, as the fornais seruith to gold, & as the fyle seruiče to yren, so seruith tribulacion to če ry¨tful man. As we rede čat the angel Raphael seid to Tobye, Tobie XIIo: Et quia acceptus eras deo, necesse fuit ut temptacio probaret te, And for čou were acceptable to god it was nedfull čat tribulacion schuld preue the. For as betyng of a flaile constreyneth the corne to departe fro the chaffe, so tribulacion con_streyneth the herte to forsake the disseiuable loue of the world and the false frendship of synners, which ar vnderstond in chafe. The prophet of this flayle knew če prophet when he seid: Ecce ego in flagella paratus sum, Lo I am redy to suffer the betynge of tribulacion. And therfor seith seynt Austin: Noli con_querere de flagello tribulacionis, si vis habere purum granum, & reponi cupis in celo vbi non nisi purum granum reponetur, Pleyne če not of če fleyle of tribu_lacion, if čou wilt haue clene corne of concience, & if čou wilt coueit to be in če garner of če blisse of heuen into če which čou maist not com till čou be clene purgied. Be well ware: for as corne čat is grene & moiste, & not ripe ne drye, is not departed from the chaffe with betynge ofe the flaile, but rather cleuith therto, so it is for to dred čat hertis which arne grene in begynnyng of conuer_sion and moiste in carnall affeccions, which hane not assaid če profet of tribula_cion, be not departed from če fals frendship of hir enemyes, but rather cleuen to hem as čou¨ čei wold be comforted by hem; ffor when god sendiče us visitacions for to purge če soule čat he louyth, be it be bodyly siknesse or by losse of godes čat ben temporall or aduersite of enemyes or eny other temptacion |p397 or heuynesse, anon če herte rennyth all abou¨te to seke comforte of his fals frendis, & it hath grete dred čere as is no nede, as če prophet seiče: Ibi ceci_derunt timore vbi non erat timor, Thei fellyne doun for dred čere as no dred was. Hit may be clepid a cursed comforte čat is sett račer in a creature čan in god, ffor če prophet Ieremie seith, Ieremie XIIIIo: Maledictus homo qui confidit in homine, & ponit carnem brachium suum, & a deo recedit cor eius, Cursed be čat man čat tristith in man, & he čat settith any creature to be his strength, & he čat departiče his herte from god. But it may be clepid a blessid comforte čat is sett in god, as če same prophet seith: Benedictus uir qui confidit in domino, & erit dominus fiducia eius, Blessed be čat man čat tristeth in oure lord god, & oure lord schalbe his trust. And čat we schul haue ful trust oonly in god in all maner of tribulacion, & dred fals comforte & euel concell of oure enemyes, we hane ensample of Ochosias če kynge čat sent messangers to Belsabub če feend of Acharon to haue comforte & councell where he schuld escape če tribu_lacion of siknesse or no; & god sent an angel to Hely če prophet & bad hym sey to Ochosi: "For čou hast sent messengers to aske councell of Belsebub če feend of Acharon, as čou¨ čer were no god in Israel of whom čou my¨teste asken councell & comforte, čerfor čou schalt not go oute of či bed čat čou yedist vpon, but čou schalt dye čerin. Also that we schuld not loue če world ne truste worldlye čingis, seint Iohn biddith, Io Ioh. IIo: Nolite diligere mundum neque ea que in mundo sunt, Will ye not loue če worlde ne worldly čingis. The fifte maner of materiall purgacion is as of grapis, and that is by a pressoure. For as a pressoure pressith the grapis to departe the preciouse liquore of wyne fro draffe & drastis, so god purgith če soule čat he loueče in the pressour of tribulacion fro corrupcion & wickednesse of syn, som-tyme by bodyly seknesse or preuy gostly heuynes, & some-tyme be losse of temporall goodis or persecu_cion or slaunder of euell men and enemyes, some-tyme for lackynge of noble kynred or by the deth of feythfull frendis; and čerfor suffre paciently the prophet of čis pressoure, yf čou wilt be brou¨t into Cristis blessed seller, of which is seyd Cant. IIo: Introduxit me dominus in cellam suam vinariam, The lord če kyng hath brou¨t me in to his wyne-seller. Herto accordith seint Austen & seith čat holy martires were so pressid be tribulacion in čis present lyfe, čat če bodyly mater lefte in the pressoure of čis erth, but če precious soules were resseyued vnto the seller of euerlastyng blesse. Gruch not čan ayence god if he haue put če in his pressoure of tribulacion; for he hath asayed it afore the, as Ysaie the prophet seith in the person of Crist, Ysaie lXIIIo: Torcular calcoui solus & de gentibus non est uir mecum, I alone haue tred če pressoure of tribulacion & no man is with me of folkis. And čat he seith, not "no woman", for čat blessed woman moder & maide oure lady seynt Mary abode with hym in full feith when all čo apostilles fled from hym, & was redy to suffre deth by compassyon of hyr son, as če prophet Symeon seith, Luc. IIo: Et tuam ipsius animam pertransibit gladius, The swerd of deth schall passe thorow thyne owen soule. Now čan sith čis is soth čat oure lord Ihesu Crist hath seyd čis pressoure of tribulacion and that blessed lady his moder mayd Marye, what so euer čou be čat feliste če in čis pressoure of tribulacion, take it mekely & gladly, praying with če prophet Da nobis domine auxilium de tribulacione, Lord graunte us helpe of tribulacion. Of če IIII=th= prophet of tribulacion. Capitulum quartum. |r The IIII=th= profet of tribulacion is čat it ly¨tneth če to haue če knowynge of god, in which is perfeccion & če profet of mannys knowynge; če which seynte Austyn desired seing in the boke of answers to hym-selfe -- libro soly-loquiorum -- thus: "Wold god I schuld know če, lord, wold god I schuld know the the!" And also it is writtun in če boke of Wisdom, Cap. XV: Nosce te iusticia est consummata, |p398 To know če, lord god, it is fulfilled ri¨twisnes endid. To this knowyng helpith tribulacion; ffor as the rod constreyneth a child to bowe doun his heed & take heed of his boke & record his lesson, so tribulacion meketh če herte & makith hym to be-hold his owene freelte & to know god. Wherfor seith seint Bernard: Deus se facit cognosci verberando, qui oblitus & incognitus erat parcendo, God makith hym-selfe to be knowen in betynge with tribulacion, which was for-yete & vnknowe in his mercyfull sparyng. Dauid IIIIo, of this we haue ensample of the kynge Nabugodonosor, which for prid was cast oute of his kyngdom & leued with wild bestis & ete hey as an oxe, but when he life up his y¨e to his maker of hole herte, his witt was restored to hym a¨en & he knew god čat chastised hym in tribulacion; as is the maner of children, when čei felen scharpe strokis of the rod, čei lifte up her yen to hym čat smytten [!] hem, for čei wolden čat he schuld turne his face to hem by pite & compassione. Now čan, čou lowly soule čat arte vnder če rod of tribulacion, considre & know wele čat če maner of louers is for to send yeftis, tokens and prevy, letters ecch of hem to other, for to kepe loue & mynde of knowynge eche to očer; on če same maner oure lord Ihesu Crist, as a trew louer, sendith to his beloued children such siknesse as he toke here for hem. For here he toke mankynde [in] which he suffred many tribulacions, detraccions, blasphemies, scornes, repreues, sclaundris, hungir, thrist, & cold, & many betyngis, scharpe scourgyngis, gret strokis, many thousand of depe woundis, & was nayled vpon the crosse be-twene če thevis, & died če schamfullest deth čat the Iues cowde ordeyne for hym; and after čat he was resen fro deth & yed vp vnto heuen, he kept his woundis as for tokynnes, čat čou schuldest know wel čat he wold haue mynde of če, as he seith by the prophet Ysaie, Ysaie XlIX: Numquid obliuisci potest milier infantem suum ut non miseriatur filio vteri [sui]? Et si illa oblita fuerit, ego tamen non obliuiscar tui. Ecce in manibus meis discripsi te: Whether a woman may foryete her child, čat sho haue no mercy of the sone of hir owen body, and čou¨e sche foryete her child, I schal neuer foryete če; lo I haue writtyn the in my handis, -- čat is, in all my woundis whiche I suffred for love of the. Sithen it is so čat he kepith če shewynge of his woundis as for a tokyn of love to haue mynde on the, why shuldist čou not be glad when he sendith to the such tokyns of loue as he toke here for the, for he wold čou schuldist haue mynde on hyme & know hym? for he is thi frende & wil not for-yete the. For als many dyuerse tribulacions as he sendith the, so many sondre messengers čou hast, clepyng če & warnynge če to haue mynde on hym. But now perauenture čou wilte sey čat such tribula_cions ar not most necessary to clepe če to haue mynde of hym, but rather his gracious benefices of profet, for seynt Austyn seith: Dei beneficia nil aliud sunt nisi moniciones veniendi ad eum, The beneficis of god bene nočinge ellis but warnyng or clepyng to com to hym. To this may be answerid: All-čou¨ če gracious benefettis of god & yeftis of profet, riches, bewte & bounte, clepyn the to haue mynde on hym, yet neuerthelesse inordinate loue is so cleuynge to such yeftis, čat it draweth čine herte rather to haue mynde on the yeftis čan on če yeuer; wherfor he pleyneth to če prophet seying: Expandi manus meas & non erat qui respiceret, I haue spred oute my handis, čat is, yeuyng benefettis, & čere was no man čat wold [behold. He seid not that ther was no man that] wold take hem, Quia omnes diligunt munera, sequntur retribuciones, For all men loue yeftis & čei pursuen after rewardis, fro če most to če leste; But ther bene few or ellis none čat beholdyn, mekely knowynge the ¨euer of hem. Also perauenture čou woldist sey: all-čou¨ it be accordynge to god to clepe indurat & rebellyng hertis to know hym by tribulacion, neuer-the-lesse it nedith note so to god and meke hertis, the which desiren to know hyme by benefettis & yeftis. To |p399 this may be answeryd: All-čou¨ good meke hertis by naturall delytynge in benefettis knowyn če yeuer of hem, yit neuerthelesse to če profet [of] parfite knowynge of god mow čei not com without provynge of tribulacion. Example here-of we redyn čat Salomon was clepyd by benefettis & yeftis, Iobe was called by drawynge awey of his temporall goodis & sendyng hym tribulacions & aduer_sitees. But čes tribulacions brou¨t Iobe to če parfite knowynge of god; Salomone be prosperite fill vnto folye, lesyng če profet of če parfite knowyng of god. Yf Salomon, čat was so wise, lost če profet of če parfite knowynge of god: what_so-euer čou arte trist not čat čou my¨teste longe abyd in čis knowynge [in] such prosperite. & čerfor suffer paciently tribulacions & aduersitees: & if čou be dis_comforted čat čei be many & grete, be čou comforted, for če more & gretter čat čei ben če more profet of knowynge of god čei brynge to če. & if čou can not yett fele any comforte for frowardnesse or freelte of či-silfe, pray to god čat he comforte the in tribulacion & graunt če grace to com to če profet of parfite knowynge of hym, & sey Da nobis domine &c., Lord graunte us helpe of tribulacion. The fyfte profet of tribulacione. Capitulum quintum. |r The fyfte profet of tribulacion is čat it reuokith or bringeth če to če knowynge of či-selfe. For čat hert čat hath not put a-wey fer from hym worldly veyn_glory, may not trewly fele ne know hym-selfe, for čat hert hače not verry knowynge of li¨t; wherof če prophet Dauid seith: Lumen oculorum meorum, & ipsum non est mecum, Ly¨t of knowynge čere is of myn yen, but čat ly¨t is not with me, [Wo] vnto hem čat dispendyn hyr ly¨t of her knowynge in veyne ioies & worldly čingis, & nočing kepyn to knowen hem-selfe, čat ben not with hym_selfe; for če more čat če soule loueth & desireth vayne ioyes & worldly pro_speritees, če more ferther he draweth fro knowynge of hym-selfe, & čerfor seith seint Gregor: As he čat is be-seged with enemyes dar not go fer oute but he is constreined to turne a¨en for dred, so tribulacions constreynen če hert to turne into hym-selfe, & če mo aduersitees čat ben aboute hym, če fewer he hathe of rennyngis-oute fro hym-selfe. Than it is a blessed aduersite čat bringith če to či-selfe & makith če, čat čou hast mysgo, to turne a-yene. Wherof it is seid Exodi XIIo: Maneat vnusquisque apud semetipsum, Dwell ech man with hym_selfe -- čat is, know hym-silfe, take he kepe to hym-selfe, abyd he with hym_silfe; for as an howse in which noman dwellith, is wasted, & fallyth to nou¨t, ry¨t so če herte čat dwylliče or abydith not with hym-selfe. Wo to čat herte čat renneth from hym-silfe all abow¨t like as doth a iaper or a iogiller vnto očer mennys howsis, for če more he syngith & iapith & ioieče in očer mennys placis, če more cause he fyndis in his owene place of sorrow & of wepynge; so the more čat če herte delyteth hym owtward in vayne činkingis & worldly ioyes, če lasse he fyndeth in hym-selfe wherof he schuld be comforted. Therfor tribulacion is well necessary to če herte to make hym turne vnto hym-selfe, & it constreineth hym to seye with the prophet; Conuerte, anima mea, in requiem tuam, Torne a-yen čou my soule vnto či reste. & also oure lord god, hauynge pyte of čat soule čat hath for-wrappid hym-selfe with worldly čingis, seith thus: Reuertere reuertere, sunamitis, reuertere reuertere, ut intueamur te, Turne a¨ene, turne a¨en čou wrecchid caitiffe soule, turne a¨ene turne a¨ene, čat we may be-hold če; čat čou behold či-selfe with če eye of concience, & čat I mowe be-hold če with če eye of mercye. O čou soule čat arte distroublyd in aduer_sitees, suffer če to be reuoked to knowynge of či-selfe by tribulacion; and namly for čat tribulacion byndeth or knytteth to če či maker, whom wicked & large |p400 fredom of če world hathe lettun rynne longe louce fro či-selfe. Wherof spekith če prophet čus: In funiculis Adam traham eos & in uinculis caritatis, I schal drawe hame in če smale cordis of Adam & in če bondis of charite. éese smale cordis of Adam oure fore-fader, which longyn to us as by weye of heritage, ar clepid all maner of pouertees sent from god to refreyne če hert frome veyne & worldly comfortes; by which god draweth many one as it semeth by vyolence. Wherof seith seynt Bernard: Trahimur, quando tribulacionibus excercemur, We bene drawe, when we ben haunted with tribulacion. éerfor čou čat art streyned with čes cordis & bondis of charite, suppose not čat čou arte defouled or forsakyne, but račer maad fayre & chosyn of god, all-čou¨ čou haue not all čat čou askist; ne trow not hem čat be not streyned with čese bondis to be in verry liberte, čou¨ čei han čat čei asken; for like as če lech whan he graunteth to če sike all čat he desireth, it is a certeyne signe of deth, ry¨t so the false fredom of this world is a certeyne signe of p[e]rechinge. For če more frely čai desyre & fulfillen her owen desire with-oute tribulacion, the rather čei fall down vnto hir dampnacion. Therfor čou sely soule čat art troublyd, yf čou wilte haue god to če merciable, suffre če to be restreyned with čes bondis of tribulacion, which come from god. Wherof oure lord seyd to če prophet E¨echiel: Ecce dedi uin_cula mea super te, Lo I haue ¨eue my bondis vpon the. Be čis is vnderstond čat bondys of tribulacion bene yeftis of god, & če more tribulacion is, če strenge hyt byndeth thy soule to god. Also če prophet of tribulacion is čat it spedith the wey to god; ffor als many tribulacions as čou hast, so many messengers god hath sent to the čat čou schuld haste to hym & not lett be the weye. Whereof seith the prophet: Multiplicate sunt infirmitates eorum & postea accelerauerunt, Hir seknesse were multiplied & afterward čei hastest hem to god. Hereof seynt Gregor seith: Disesis čat oppressen vs, to haste to god compellene us. Suppose čou not če benefette of tribulacion to be disese; for it delyueryth če from a greuouse presone & hastith či weye to the kyngdom of heuene, as it is seid Ecci. 4o: De carcere cathenisque interdum quis introducitur ad regnum, From preson & from yron bondis očer-while a man is brou¨t into a kyngdom. éis preson is called all čat če herte loueth inordinatly in čis world; čese irone bondis arne such čingis čat wicked affeccions bene boundyn too. Oute of čis presone god delyueryth many oone by tribulacion, as when he putteth a-weye from hem such čingis as čei loue inordinatly; and čat is fygured be seint Peter čat was kept in Heroudis presone, whane oure lordis angel stode be-syde hym, on Petris syd smote, he excited hym and seyd: "ryse vp swyth", & anone the yron bondis fellen from hys hondis. Be the syde of Petir is vnderstond či brother, čat cam owte of čat same syde čat čou cam of, or ellys generally all čo čat arne alyed to če by kynred or by affynite. For when enye of these or all which be lawe of nature ou¨t to be či frendis, is contrarious to če, or elys is taken fro the by deth or elly[s] by ony other maner, vnderstond čou art smytte in the syde, for čat čou schuldiste go oute of the preson of inordinate loue, & sett čin herte only in god čat may not fayle če. But take good heed čat as Peter pleyned not vpon če smytynge in his syde, so čou owest not to pleyne ne to gruche of tribulacion, which delyuerth the fro the false & disseyuable loue of flesshly & worldly frendis; & if the smytynge of tribulacion in the side be scharpe & greuouse to suffer, be-hold Crist thi maker & či brother wounded in the syde for či loue, & čou schalte suffre it če more esily, as a trew kny¨t when he seeth his lordis woundis, he felyth not his owen woundis. Therfore refuse not či lordis messengers čat commyne & clepe če with hym & constreyne če to haste toward hym; for he čat refuseth če messengere, refuseth his lord. Whan is a messengere refused? |p401 whan the herte with avisement contrarieth & grucchith a-yence tribulacion. Note well čat tribulacion turmentith in purgynge, and it purgith in turmentynge; but when the herte grucchyth a-yence tribulacion, čan he partith purgynge fro tur_mentynge of tribulacion, & he leseth the swete & profitable purgynge čorow his foly & contrarious grochynge. Of the VI profet of tribulacion. Capitulum VIm. |r The sixte profet of tribulacion is čat it is a ¨efte in payinge of či dettis in which čou art boundyn to god, whom čou may not flee ne disseiue ne hyde nočinge fro hyme ofe či dettis. These dettis bene pennaunce which čou owest for thy synnes; & čou¨e euerlastyng pennaunce be det for on dedly synne by the ry¨twisnesse of god, neuerthelesse by his mercy it is chaunged in to temporall pennaunce by contricion & confession, & ferthermore it is for-yeuen by satis_faccion. & som-tyme it is all relesed namely by tribulacion. Wherof vnderstond well; ffor what-so-euer thow suffreste paciently in trybulacion, afore god it is a_compted to hym as a fore-paymente of thy dette. For as a lordis auditor som_tyme in the ende of acompte leyth a cownter of brasse or coper or a nother činge of a lytyll value to be worth or sygnifie an hundriče pound of gold or syluer, so tribulacion of lytill tyme, with pacience receyued in čis present lyfe, delyuerth če from euerlastynge tribulacion of če peynes of hell & bryngeth če into euerlastynge blisse of the rich kyngdom of heuen. Wherof we hane ensample of the čefe čat hynge on Cristis ry¨t syd, čat, when he suffred če tormente of če crosse & was bound by du det of syn to peyne of hell, he, hauynge contri_cion of his wickidnesse, in čat same oure turned hym to [his lord & seyde: "Lorde, when čou comest in to či kyngdom,] čenke on me": & anone he was vnbounde & delyuerd from all če dette of peyne & herd če swete voice of Crist seiyng to hym: Amen dico tibi, hodie mecum eris in paradiso, Sothly I sey čou schalt to-day be with me in paradise. Wo to hym čat nočinge payeth of his dette in čis lyfe, but addith syn ypon syn; wo to hym: of large expencis čat he makith he schalbe constreyned to com to streyte accomptis. Sočely such as hath leued euer with-oute acomptis, must pay for her dettis euerlastynge payne in hell with_owte any relese. éer schullen wepe many marchauntis čat in čis lyf law¨hen & ioyen; wherof it is seyd in če boke of Apocolipsis: Mercatores terre flebunt, Marchauntis of če erče schullene wepe. Marchauntis of the erth, arne čo čat sett all čer čou¨t & her loue on erčely čingis; which shullen wepe bitterly, ffor god schall schew her marchaundyse to all the world. But marchauntis of heuen, čei schullene law¨e & enioye, for čei for suffryng lyttill schort tribulacion hane gette the blysse of paradyse; where-of yt is seyd in Ecclesiastici: Est qui multum redimit de modico precio, Some čer bene čat byen much činge with lyttill price, čat is to seye, pacience in tribulacion of this present lyfe, čat god receyueth for či gret dette, for it is communly seid: "of an euyll payer men receyueth otis for whete". & čou¨e it be so čat čou arte not bounde in eny dette of dedly syne or veniall fro which tribulacion schulde delyuer the, neuerthelesse tribulacion reseruith the frome fallynge into dette, [for] as seynt Gregor seith: Multa sunt inno_cencia que cito innocenciam perderent, nisi ea tribulaciones p[reseru]arent, Many ben innocentus the which schuld lese innocensi, bot yf tribulacion preserue hem. Therfor čou soule čat fyndest če bounde in dettis, or čou čat dredist če pay_ment, suffer paciently tribulacions as longe as tyme indureth, hyt payeth to god for čin dettis in the which čou arte bounden as by an oblygacion. For čou¨ all če tribulacion[s] of čis world weryne to-gyder, čei my¨t not be lykened to če leste payne of tribulacion of hell. Ne all če tribulacion[s] of erth be not in com_parisone |p402 of the leste ioye of paradyse, as seynt Poule seith: Non sunt condigne passiones huius temporis ad futuram gloriam que reuelabitur in nobis, Ad Romanos octauo; Ther be non worthi passions of čis tyme to če blysse čat is to come čat schalbe shewed in vs. Vpone čis seithe seynt Bernard: Non sunt condigne passiones ad preteritum peccatum quod nobis dimittitur, ad presentem gloriam que nobis inmittitur, Ther be no worthy passions to če syne čat is foryeuen us, to če present grace čat is yeue[n] us, [&] to blisse commynge čat is be-hy¨t vs. Of če seuenth prophet of tribulacion. Capitulum septimum. |r The seuenth profet of tribulacion is čat it spredith a-brode or opynneth čin herte to receyue če grace of god. For gold with many strokis of the hammer spredith abrode, as a pece of gold or of syluer to make a vessell for to put in wyne or preciouse licoure; so all-my¨ty god makith of euery creature, & ordeyneth tribulacion to sprede or open the soule to put čer-in ¨eftis of his grace. Wherof seith the prophet in če salme: In tribulacione dilatasti michi, In tribulacion thou hast spred abrode če herte, in suffrynge paciently & če more gladly ¨eftis čat oure lord god putteth therin graciously. & considre as če more [pre]ciouse metall is more ductible & obeyinge to če strokis of če goldsmyth, so če more prec[i]ouse & meke herte is more pacient in tribulacion. & all-čou¨ če scharpe stroke of tribulacion greuously turmentith če, yet comforte če, for če goldsmyth, almy¨ti god, holdynge če hammer of tribulacion in his honde, knoweth full well what čou maist suffre, & mesureth his smytynge after či freel nature. Ne will not čou be čan as metall in a boystous gobette, with-owte spredynge of schape, as hard hertis bene with-oute techynge, in which god fynt no place in worchynge. Ne will čou not be as an oold fryinge-panne čat for frelte of a lytill stroke [al to-breste in mannys brekynge; right so farin frele & impacient hertis in tribula_cion, by a litille stroke] in temptacion of assayinge čei fall in to many gret harmys of apayrynge. Therfor suffre with good will tribulacion to worch his crafte in če; for so byddith Salomon Ecci. IIo: Sustine sustentaciones dei coniungere [te] deo, & sustine ut crescat in nouissimo uita tua, Suffer če berynge -- vp of če helpis of god to ioyne če to god, & suffre, čat či [lyfe] increce at či laste ende; as who seith: Suffer tribulacion in čis world for god, for whi god suffred many for the, & yeld hym somwhat če whyle of his seruyse; & what tribulacion he putteth to the, take it mekely, & know well čat he woll not charge če ouer či my¨t, as seynt Poule wittenessith, ad Corinth. Xo: Fidelis [est], deus, qui non pacietur vos temptari super id quod potestis, Sothly god ys full trew, čat schal not suffre you to be temptid ouer čat ye mow suffre. Therfor suffre tribulacion in such maner, čat či lyfe increce at če laste ende; for čer-by čou schalt leue after čou hast made ende in čis world. Of če VIII profety of tribulacion. Capitulum VIII. |r The VIII profet of tribulacion is whereby god shettith owte of the soule all worldly comfortis čat bene here-benethe, & constreyneth če to seke heuenly comfortes čat bene above. As an erthly lord, whan he wyll sell hys wyne, for_byddith all očer to open her tauernes, till čat he haue sold his: so oure lord god som-tyme forbyddyth erthly comfortis, čat he may brynge forth hys comforte. & čat is tokened by the prophet Ioell where it is seyd: Bestie agri quasi arena sciciens ymbrem suspexerunt ad te: quoniam exsiccati sunt fontes aquarum, The |p403 bestis of the feeld bene as drye erth desyrynge reyne, čey loken vp to the, for če wellis of watris ben drye. The bestis of the feld ben clepid affeccions & flesshly desyres, the wellis of če water be clepith a worldly comfortis; čerfor whan če erthly confortis faylen in aduersite, čan is če herte constreyned to loke vp & to seke help of heuenly comfortis; and so much more benynge is oure lord god to the soule, in asmuch as če hert fynt gretter bitternesse in inward čingis. But now by these čingis čou maist sei: "[Of] čat I am not sory čat če tauerne of erčely comfortis is not opyn to me, but for če tauerne of heuenly comfort is so longe shit fro me, for nečer hy¨er ne lower I fynd no comforte. To čis may be answered čus: éou owest to haue gostly comforte, yf čou besy the desyrynge & sekynge, for čer is more myrth in the desyrynge & sekynge of god čan [in] delytinge in hym; for whi če more čou desirest & sekyst god, če more comforte he schal brynge če, & če more swetnesse čou schalt fynde in hym, as mete sauereth more to an hungry man čan to an vnhungrye man; & wit čou well čat heuenly com_fortis schul not longe be deferred, yf worldly comfortis be shette owt by tribula_cion, yf čou aske desyryngly & seke besylye, as Salomone seyth: Desiderium suum iustis dabitur, To ry¨twismen schalbe ¨euen her desyre &c. Of the IX=th= profet of tribulacion, Capitulum nonum. |r The IX profet of tribulacion is čat it putteth če vnto the mynde of god, & če more če tribulacion be, če more he impressith če in his mynde. Not for čat god for¨etteth če or eny creature, če which seiče & knoweth all če preuyte of če herte, but for čat scripture seith god foryettith a man čat tribulacion ys not ¨euene to; ffor hym čat he sendyth tribulacion he hath in mynd, ¨euynge goostly comforte & incresynge of grace. Therfor O čou good soule, ¨ef čou wilt be put in če mynde of god in whoes mynd is čin helth & či saluacion, in whoes foryettynge is čin harme & či dampnacion, leren čerfor to suffre paciently aduer_sitees & tribulacions, & in či suffring činke mekely in god, & he eftsons schall činke mekly on the & merciably; for a trew frend činketh more frendly on his frende čat is in disese, čan yf he were withowte desese. In figure here-of oure lord seith Exo IIIo: Vidi affliccionem populi mei qui est in Egipto, & clamoerem eius audiui, I haue seyen the desesis of my peple čat is in Egipt, & I haue herd hyr cryinge for če duresse of hem čat bene ouerseers of če werkes, & I know her sorrow, & I haue goo downe to delyuer hem from če hondis of če Egipcions, Therfor all-čou¨ če Egipcions, čat is to sey euell men or enemyes. turmentyne & desesyn če, be čou comforted, for če merciable beholdynge of god in či disese much more avayleth the; as we redine of Dauid, II Regum XVIo ffleyng from his sone Absolone, čat Semey, which was Dauid his enemye, cursed hym & spake euel to hym & seyd: Egredere egredere, uir sanguinum & uir Beliall, as who seith go či weye go thi wey, čou mane of synnes & čou man of Belyall; and Abisay, čat was Dauid is frend, seynge čis seyd to kyng Dauid: "This dede hounde hath mysseyd or cursed my lord the kynge; I schal goo & smyte of his heed": & Dauid answerd: "Suffer hym to mysseye or curse Dauid vp če commaundement of god; perauenture god will be-hold my desese & yeld me good for his mysseyinge & cursynge čis same daye". Considre in čis čat Dauid wold suffer če mysseyinge or če cursynge of čis aduersarye, čat he my¨t gett če blissynge of god; čan loke how much čou desire[st] če blessynge of god, suffer so much paciently če mysseyinge or cursynge of če aduersarye, ffor pacience, of euell mennys cursynge disserueth to haue goddis blissynge. & čat is tokened where it is seyd Dauid IIIo: That the angel went doun with A¨arye & his felowes in to če forneis, & he made če myddes of the forneis as a blowynge wynde of a dewe; but če flame brent če kyngis mynisters čat hett če forneis, but sothly če fyre touched not ne greued hym in any maner. Lo here čou mayste see čat če fire not oonly brente |p404 hir fomen; but also it refresshed hem; be which is vnderstond čat Crist is present with hem čat be in tribulacion, & yeueth hem refresshynge in desese, & blessith hem čat ben mysseyde or cursed for his name. Therfor yf čou desyre refresshynge in tribulacion, & čin enemyes to he brent, suffer paciently tribulacions, for in tribulacion god is with če, & fro tribulacion he schall delyuer the, & for tribula_cion gret meed he schall yeld the. Of thes thre spekyth če prophete where he seith čus: Cum ipso sum in tribulacione, eripiam eum, et glorificabo eum, I am with hym in tribulacion -- lo here a graciouse fellowshyp comfortyng; I schall delyuer hym -- lo here a full feith of delyuerynge; & I schall gloryfye hyme -- lo here a serteyne hope of rewardynge. The X profet of tribulacion. Capitulum decimum. |r The X profet of tribulacion is čat it makith či praier to be herd of god; ffor it is note če maner of god to put awey the praier of hym čat is in tribulacione, but rather mekely to here his prevy praier. Wherof seith Salomon: Ecce depreca_cionem lesi exaudiet, Lo oure lord schall here če praier of hym čat is hurte. Sothly god smytyth & chastiseth many men & sent hem tribulacion, for to compell hem to aske or to cry mercy, & čat čei schuldy[n] opyne hyr mouthes to god in tribula_cion for to aske help, which hadden schett hyr mouthes frome hyme in prosperite. Wherof seith seynt Austene čat god sendith tribulacion to some men to styre hem to aske čat he woll graunte. In če persone of such seith če prophet: dominum cum tribularer clamaui, et exaudit me, When I was in tribulacion, I cryed to oure lord, & he herd me. & čou¨e-all it hap čat in prosperite čou prayest god, čat prosperite schull not make če to slowe, yet neuertheles it makyth the sume_tyme both insolente & slowe, so čat či prayer in prosperite is not so spedfull as it [is] in aduersite. & all-čou¨e aduersite occupye so much čin hert čat čou čenkest čat it hath none entente ne deuocion lyke as it had in prosperite, yet čat same aduersite makith či prayer more precious. And sothely all-čou¨e tribulacion oppresse the so moch čat čou maist not open či mouth to crye to god, certeinly thi tribulacione crieth and prayeth to god for če, so čat čou haue pacience; for as seith a gret clerke, Magister Petrus, of Lazar, That als many woundis, so many prayers or cryers he had to god: ffor when La¨ar stilled with his mouth, his woundis cryeden to god for hym. Wherof oure lord seyd to Cayme čat had kylled his broder Abell, Genes.: Vox sanguinis fratris tui Abel clamat ad me de terra, The blood of thy broder Abell crieth to me fro the erth. Thus čan ite schewyth čat tribulacion makith the prayer če more preciouse & če more acceptable to god. Tribulacions ben as it were a payment for a letter seled of delyueryng; wherof seith Iob: Quis michi det ut ueniat peticio mea, et quod expecto tribuat michi deus, qui cepit me ipse me conuertat, soluat manum suam et succidat me, & [hec] michi sit consolacio ut affligens me dolorem non parcat: Who schal geve me myn askynge, & who schal graunt me čat I abyde? god čat began me, he comforte me, louse he his hondis, & cut me vp, & čat be to me comforte čat he turmen_tynge me spare not my sorrow. Note well čat Iobe, which had lost his posses_sions, His sonnes & his dou¨ters, & all his body was smyten with woundes of leper fro če sole the fote vnto če ouer-parte of če heed, & was repreued of his frendis & scorned of his wyfe, he desired in none other činge comforte, but čat god schulde not spare hym. Yf čou aske what perteyneth [it] to his delyueraunce, hit may be answered čus: he asketh his ra affliccion, or turmentis, for his turmentis wer paymentis of his dettus; [as] it is vsed in som place čat whan a pore man drynketh in a tauerne & hath not wher-with to paye his scott, he asketh to be bettun & so to be delyuerde. Yf čou aske where-in was [the] comforte of this Iobe when he asked to be turmentyde: Seynt Gregor answeryth & seith That god |p405 spareth sum men here in čis world, to turmente hem afterward, & som men he turmentith here which he afterward [wil] spare. The comforte of Iobe was, čat he wist well be present tribulacion he schuld escape euerlastyng dampnacion -- ffor, as it is seyd: Non iudicabit bis deus in idipsum, God schall not punnysh or deme twyse for o čing, & čerfor čis same Iobe, čat askith čat god schuld not spare hyme here in čis world, asked in a nother place and [seid]: Parce michi domine, Lord spare me in tyme commyng. Therfor čat god spare če in tyme commynge, suffer paciently here in čis world tribulacion; for tribulacion sauith the soule, as Iob seith: Ipse vulnerat & medicinat, he wondyth & he helyth; for he woundeth the body, & helyth the soule. Of the XI profett of tribulacion. Capitulum vndecimum. |r The XI profit of tribulacion is čat it kepiče & norissheth če herte. Sothly ry¨t as fyre is kept in asshis, ri¨t so če hertis of če frendis of god arne kept in tribulacion. Therfor oure lord commaunded Exodi, quod tabernaculum saccis silicinis cooperi[re]tur: čat če tabernacle of god schuld be heled with heren sackis, and goddis rich vessellys of gold & siluer a-yence wyndis & reynes; in tokenynge čat vertues of goddis seruauntis, & namly mekenesse, ben kept in aduersite of tribulacion. For tribulacion inforceth the herte to čenke on če wrecchidnesse of his owen infirmitee, & so it constreyneth a man to be meke, whan worldly prosperite had enhaunced hym be veyne-glorye above hym-selfe. Also tribulacion noryssheth the herte, as a norice her chyld. For as a moder with chyld cheweth hard mete, which the chyld may [not] chewe, & drawith it in to her body where čat mete is turned into mylke to norissh the chyld, so Crist, čat in holy chirch is clepid oure moder for če gretnesse of hys tendyr love čat he hath to vs, he chewed for vs bitter paynes, hard wordis, repreves & sclaundrys, with bitternesse of his passione čat he suffred for us. To noryssh us & strengh us gostly by en-sample of hyme to suffer tribulacions & aduersitees of čis world. As wyne čat is clensed čorrow a bage-ful of spicis, chaungith his owen sauoure, drawynge to hym the sauour of če spicis, so a man suffrynge tribulacion oweth to clense hyme by the blessed body of oure lord Ihesu, considerynge če passyon čat he suffred for hym; & so schul it be swete & tollerable, čat to-fore semed full bitter & vntollerable &c. Of the XII profett of tribulacion. Capitulum duodecimum. |r The XII profet of tribulacion is čat tribulacion is a certeyne tokyne of loue čat god hath to hem čat [it] is sente to. Wherof be seith: Quos amo, arguo & castigo, Hem čat I loue I vndernym & chastiseth. & also Salomon seith Ecci.: Qui diligit filium, assiduat ei flagella, He čat loueth his sone, he scorgith it ofte_tymes. Whereof seith seynt Ierome: Summus pater Ihesus Christus filios suos semper sub aliquo flagello uel uirga retinet, ut quando eripiuntur ab vno, sub alio capiun_tur: Oure sauyoure fader Ihesu Criste kepith euer his children vndyr a scorge or a rodde, & whene čei bene delyuerd of oone čei bene caw¨t of a nother. But oure god meke fader sent not all his scorgyngis all at onys togeder, but one after another, knowynge oure frelte: ffor be will čat no mane perisshe, but he will čat all men be saafe. But euell men & wicked čat leuen hym not ne louyn hym notte, če which leuen with-owte scourge or tribulacion, whan no correccion of chastisynge may with-drawe heme fro her errowris, God schal ponyssh with all his arowes of vengeaunce. For sothly all tormentis čat now ben departed abow¨t in all čis world, than schulbe gadered to-gider & abyde as in her owen place; as oure lord seith Deuteronom XXXIIo: Congregabo super eos mala, & sagittas meas complebo in eis, I schal gader to-gider euell čingis vpone euell |p406 men, & I schall spende all myne arowes of vengeaunce amonge hem. čerfor čou good soule, yf čou wilt be loued of god, will čou not put awey tribulacions, for čey schewen to če wittnesse & tokens of če loue of god. But perauenture yf čou seiest čat goddis childerne take of hym boče good čingis & euell čingis, [why is če] takynge of euell čingis schewynge or tok[n]ynge of če loue of god more čan če takynge of good čingis? To this may be answeryd čat god geuyth many good čingis & gret to his spiritual frendis, & better & gretter to hem čat he loueth more; but če blissed fader of heuen louith with-oute comparisone more his blissed sone oure lord Ihesu Crist čan all če world, & yet he sent hym here many anguyshis, pouertees, tribulacions, aduersitees, sclaunders, repreves, scornyngis, many woundis, & cruell deth, & but fewe temporall goodis. Than is če ¨efte of aduersite more schewynge [or] tokyne of loue of god čan če ¨efte of temporall prosperite. Also forčermore oure lord Ihesu Criste goddis sone, čat leued here in čis world, as a wise marchaunte vsed to ches good marchaundyse & refused če bad; for when čei wold haue maade hym kynge of Iude, he refused it & ches rather to flee in to deserte, & when čei sou¨t him to turment hym & to sle hym, he fled not but ches rather for to deye & seid Ego sum, I am he whome ¨e sech. čan yf Crist was wisest in chesynge, če which ches aduersitees, čei bene moch folys čat dispisene tribulacion & aduersitees, & chosyn worldly prosperitees čat may not delyuer hem in tyme commynge from če handis of her enemyes, the cruell fendis. Suffer čan with Criste tribulacion, [čat] čou mow take afterward če crowne of lyfe in the blysse of heuen; for sothly [othir-wyse] mayst čou not come to čat blysse, for the apostill seith: Per multas tribulaciones oportet nos intrare in regnum celorum, Hit behoueth us by many tribulacions to entre in to če kyngdome of heuen. To the which kyngdome brynge he all us, That suffred deth oure lord Ihesus, amen. |r7._(The_boke_of_the_craft_of_dying]. |r[Ms._Rawl._C_894.] Here beginneth the boke of crafte of dyinge. |r FOr as much as če passage of deth owt of the wrecchidnesse of the exile of this world for vnkunnyng of dyinge, not oonly to lewd men but also to reli_giouse men & deuoute personys semith wonderfull harde & ry¨t perlouse & also ry¨t ferefull & horrible: čerfor in this present mater & tretis, čat is of the crafte of dyinge, is draw & conteyned a schorte maner of exortacion for techynge & confortynge of hem čat bene in poynt of deth. This maner of exortacion ought sotely to be considryde, notid & vnderstond in the syght of mannys soule, for dou¨tles yt is and may he profitable generally to all cristen men & women to haue če crafte knowynge forto dye well. |p407 This mater & tretis conteyneče VI partis: |r The firste is [of] commendacion of deth, & of cunnynge to dye well. The secunde conteyneth če temptaciouns ofe men čat dyene. The thrid conteyneth če inter_rogacion čat schuld be asked of hem čat bene in her deth-bed while čei may speke and vnderstond. The IIIIth conteyneth ane informacion with certeyne ob_secracions to hem čat schulden dye. The fyfte conteyneth an instruccion vnto hem čat schulden dye. The VI conteyneth praiers that schulden be seyd vpone heme čat bene adyinge of sum man čat is abovte heme. Capitulum primum. The ffirst chapter is of commendacion of deth, & [of] cunnynge for to dye well. |r Thou¨e bodyly deth be most dredfull of all ferefull čingis as the philosopher seith in the thrid boke of Etikis, yet spirituall deth of če soule is as much more horrible & detestable as the soule ys more worthy & more precious čan če body, as the prophet Dauid seith Mors peccatoram pessima, The deth of a synfull man ys worst of all dethis; but as the same prophet witnessith: Preciosa est in conspectu domini mors sanctorum eius, The deth of good men is euer preciouse in the sy¨t of god, what maner of bodyly deth čat euer thei dye. & čou schalt vnderstond also čat a not only the deth of holy martires is so preciouse, but also če deth of all other ry¨tfull & [good] cristen men; & ferthermore dou¨tlesse če deth of all synfull men, how longe, how wicked & how cursed čei hane bene all her lyfe be-fore to her laste ende, & čei dye in če state of verry repentaunce & contri_cion & in če a verrey feith & vnite & charite of holy chirch, is acceptable & pre_ciouse in the sight of god; as seint Iohn seith in če apocalipse: Beati mortui qui in domino moriuntur, Blessed be all ded men čat dien in god. & čerfor god seith in the fourth chapter of the boke of Sapience: Iustus si morte preocupatus fuerit in refrigerio erit, A ry¨tfull man čou¨e he be hasted or hastyly or sodenly dede, he schalbe had to a place of refresshynge, & so schal euery man čat dieth, yf it so be čat he kepe hym-selfe stably & gouerne hym wisely in če temptacion[s] čat he schall haue in the agony (or stryfe) of his deth as it schalbe declared afterward. And čerfor of če commendacion of [če deth of] good men only, a wyse man seyth čus: "Deth is nočing els but a goynge owt of presone, & endynge of exile, a a dyschargynge of a heuy bordone čat is če body, fynysshyng of all infir_mytees, escapynge of all perellys, distroynge of all euell čingis, brekynge of all bondis, payinge of dette of naturall dutee. Turnyng a¨en into his contree, & entring into blisse & ioye". & čerfor it is seyde in če VII chapter of Ecclesiastes: Melior est dies mortis die natiuitatis. The [day] of mans deth is better čan če day of his birth -- & čis is [to] vnderstond oonly of goodmen & če chosyne peple of god, for to euel men & repreuable nečer če day of hir byrth nečer če day of her deth may be callyd gode, & čerfor euery good parfit cristen man, & also euery očer mane čou¨e he be vnparfite & lat conuerted fro synne, so he be verryly contrite & beleuyth in god, schuld not be sory ne troublyd nečer dred če deth of his body in what maner of wise & for what maner of cause čat he be pute therto, but gladly & wilfully, with reson of his mynde čat rulyth his sensualyte, he schuld take his deth & suffer it paciently, conformynge & committynge fully his wyll vnto goddis will [& disposicion alone, if he will go hens and dye well] & surely, witnessynge če wise man seiynge čus: Bene mori est libenter mori. To dye well is to dye gladlye & wilfully, & čerefor he addith čerto & seith: Vt satis vixerim nec anni nec dies faciunt, sed animus, Nether many dayes nether, many ¨eres cause me to sey & fele čat I haue leued longe Inow, but oonly the resonable will of myn herte & of my soule. Sith more čan čat of dute & of naturall ry¨te alI men muste nedly dye, & čat whan [&] how |p408 & where čat almi¨ti god will, & goddis will is euermore & ouyr-all good in all čingis, good & iuste & ry¨tfull, for as Iohn Cassian seith in his Collacions: "Almy¨ty god of his wisdome & his goodnesse all čingis čat fall, both prosperite & aduersite, disposith euer finally for oure profete & for če beste for us, & more prouideth & is besy for če hele & saluacion of his chosyn children čan we oure_selfe may or can be; and sith, as it is afore seyd, we may not in no wise nether flee ne escape nether chaunge the in-euitable (or [in]-eschewable) necessite & passage of deth; therfore we ought to take oure deth whan god will wilfully & gladly without any gruchchynge or contradiccion, čorou¨ če my¨t & če boldnesse of če will of oure soule vertuousely disposed & gouerned by reason & verry discrecion, čou¨e če lewd sensualite & the freelte of oure flessh naturally gruch or stryue čere-a¨ence; wherof Seneca seith thus: Feras, non culpes, quod immutare non potes, Soffer esely & blame čou nou¨te čat čou maist not chaunge ne voyde; & če same clerke addith & seith: Si uis ista cum quibus vrgeris effugere, non ut alibi sis oportet sed alius, Yf čou wilt ascape čat at čou art strei¨tly be-trapped in, it nedith not čat čou be in a nočer place, but čat čou be anočer man. Forčermore, čat a cristynman may dey well & surely, hym nedič čat he cun dey; and as a wiseman seyth: Scire mori est paratum habere cor suum et animam ad superna, ut quandocunque mors venit paratum eum inueniat ut absque omni retraccione eam recipiat, quasi qui socii sui dilecti aduentum desideratum expectat; To cun dey is to haue a herte & a soule euer redy vp to godward, čat whan čat euer deth com he may be founden a-redy, & withoute any retraccion or withdrawynge receyue hym as a man wold receyue his welbelouyd & trusti frende & felow čat he had long abyd and lokid after. This cunnynge is most prophe_table of all cunnynge; in če which cunynge religiouse men specially more čan očer, & euery day contynually schuld stody more diligently čan očer men čat čei my¨t apprehende yt namly for če state of religyone askič & requireth it more in hem čen in other, not-withstondynge čat euery seculer man, boče clerke & laye-man, where he be disposed to dye or no yet neuerčelesse he must nedis dye whan god will, Therfor ought euery man not only religiouse but also euery good & deuou¨t cristen man čat desireč to dye well & surely, leve in such wise & so be-haue hym-silfe all-wey čat he may sauely deye euery oure when god will, & so he shuld haue his lyfe in pacience, & his deč in desire, as seynt Poule had whan he seyde: Cupio dissolui & esse cum Christo, I desire & coueit to be dede & to be with Crist. / & čus much suffisith at čis tyme schortly seyd of če crafte of dyinge. The secund chapter is of če temptacion[s] of men that dyene. Capitulum secundum. |r Knowe all men dou¨tles čat men čat dyen in her last siknesse & ende hane grettest & most greuouse temptacions, & such as čei neuer had be-for in all her lyfe; & of čese temptacions V be most principall. The first is of če feiče, for as much as feyth ys fundament of all mannys soule-hele, wittnessyng the apostill čat seiče: Fundamentum aliud nemo potest ponere, Očer fundament no man may put; & čerfor seynt Austen seiče; Fides est bonorum omnium fundamentum & humane salutis inicium, Feiče is fundament of all goodnesse, & begynnynge of mannys hele; & čerfor seič seint Poule: Sine fide impossibile est deo placare, Yt is vnpossible to plese god withoute feiče; & seynt Iohn seyth: qui non credit iam indicatus est. He čat beleuič not is now demyd. & for as much [as] čere is such & so gret strengh in feiče čat withoute it no man may be sauid, čerfor če deuyll with all his my¨te is besy to auerte fully a man fro če feiče in [his] last ende, or yf he may not čat, he laboriče besily to make hym dou¨t čerin or sumwhat draw hym out of če wey, or disceyue hym with som maner of super_sticiose |p409 & false errouris or herisies. But euery good cristene man is bound naturally namely habitualle čou¨ he may not actually & intellectually apprehende hem, to beleve & full feiče & credence yeue not only to če principall articles of če feiče but also to all holy wrytt in all maner of čingis, & fully to obey če statutis of če chirch of Roome, & stabilly to abyd & dey in hem; ffor also sone as he begynneče to erre & dou¨t in eny of hem all, as sone he goče out of če weye of lyfe & his soule-hele. But witt čou well withowte doute čat in čis tempta_cion, & all očer čat followene after, the deuyll may not noy če ne prevaile ayence no mane in no wise as longe as he hath vse of his free will & of reason well disposed, but yf he will wilfully consent to his temptacion; & čerfor no verrey cristen man ou¨t not to dred eny of his illusions or his false persuasions or his feyned feryngis or gastyngis, for Crist hym-selfe seiče in če gospell: Diabolus est mendax & pater eius, The deuell is a lyar & fader of all lesyngis; but manly čerfor & styfflye & stedfastly abyde & perseuyr & dey in če verrey feiče & [vnite] & obedyence of oure moder holy chirch. & it is ryght prophetable & good, as it is vsed in some re[li]giones whan [a] man is in his agonye (or stryfe) of dyinge, with an hy¨ voice oft-tymes to sey če crede before hym, čat he čat is sike may be [fortifed] in stablenes of če feiče, & fendis čat mow not suffre to here ite mow be voyded & drawen awey from hym, Also [to] stablenesse of verry feiče schuld strengh a sike man principally the stable feiče of oure holy faders Abraham, Isaac & Iacob, the perseuerantly abydynge feiče of Iobe, of Raab če womane, & Achior, & such očer, [and also the feiče of the apostils, and of] martiris, confessours & virgyns vnnombirable; ffor by če feiče all čo čat haue [be] of old tyme befor vs, & all čei čat be nowe & schalbe here-after, čei all plesene & haue & schall plese [god] bi feyth; for as it is aforseyd, withoute feiče it is impossible to plese god. Also double profytt schuld induce euery syke man to be stable in feiče: One ys for feiče may do all čingis, as oure lord hym-selfe witnessith in the gospell & seiče: Omnia possibilia sunt credenti, All čingis be possible to hym čat beleuyth stedfastly. Anočer is, for verry feiče gettič a man all čingis, as oure lord seiče: Quiquid orantes petitis, credite quia accipietis, & fiet vobis, What činge čat euer it be čat ye wollen praye & [aske], beleuyth verryly čat ye schull take it & [ye] shull haue it, čou¨e čat ye wold sey to an hyll čat he schuld lyfte him-selfe vp & fall in to če see, -- as če hilles of Capsie be preier & peticion of kynge Alysaunder če gret conqueroure were closed to-gider. The secund temptacion is disperacion, če which is a-yenst hope & confidence čat euery good man schuld haue vnto god; for when a sike man ys turmentid sore & vexid with sorow & siknesse of his body, čan če deuell is most besiest. To superad (or put-vpone) sorrow to sorrow, with all če weyes čat he may obiectynge his synnes ayence hym for to induce hym into dispeire. Forthermore, as Innocente če pope in his črid boke of če wrecchidnesse of mankynd seiče: Euery man boče good & euell, er his soule pas out of his body, he seith Crist put in če crosse, the good man to his consolacion, the euell man to his confusion, to make hym aschamyd čat he hath lost če frute of his redempcion. Also, the deuell bryngith a¨en to mannys mynde that is in poynt of deth, specialli the synnes that he hath don & was not schreven of, to draw hym čerbye vnto dispaire. But čerfor ther schuld no man dispaire in no wyse; for čough eny o man or woman had do als many theftis or manslauters or as many other synnes as be droppis of water in the see & grauell-stones in the stronde, though he neuer bad do pennaunce for hem afore ne neuer had bene shreven of hem afore, neither čan my¨t haue no tyme for syknesse or lacke of spech or schortnesse of tyme to be shreuen of hem, yette schuld he neuer dis_peire; ffor in such a cas verry contricion of herte with-in, with wyll to be schreven if tyme sufficed, is sufficient & acceptable to god for to [s]aue hym with euer_lastyngly; as the prophet witnessith in the psalme: Cor contritum & humiliatum |p410 deus non despicies, Lord god thou wilt neuer dispice a contrite & a meke hert; and E¨echiel seith also: In quacunque hora conuersus fuerit peccator et ingemuerit, saluus erit, In what oure čat euer it be čat the synful man is sory inward & conuerted fro his syne, he schalbe saued, & čerfor seynt Bernard seith: The pite & če mercy of god is more čen eny wickidnesse; & Austene vpon Iohn seith: We schuld neuer dispeire of [no]man as longe as he is in čis bodily lyfe, for čere is no syn so gret but it may be helyd, outakyn dispaire alone; & seynt Austen seith also: All synnes čat a man hath done afore, mow not noye ne dampne a man, but he be well a-payde in his herte čat he hath don hem. čerfor no mane schulde dispaire, čou¨e it were so & it were possible čat he alone had don all maner of synnes čat my¨t be done in če world; for be dispaire a man gettith nou¨t ellys but čat god is moch more offendid čerby, & all his očer synnes bene more greuouse in goddis sy¨t, & euerlastyng payne is therby aug_mentyd infnitlye to hym čat so dispaireth. Therfor a-yence dispeire for to induce hym čat is syke & laborith in his dying to verry trust & confidence čat he schuld principally haue to god at that tyme, the disposicion of Criste in the crosse schuld grettly draw hym, of the which seynt Bernard seith thus: What man is it čat schuld not be rauysshed & draw to hope & to haue full confidence in god, & he take heed diligently of the disposicione of Cristis body in the crosse; take heed & see his heed enclyned to salue the, his mouth to kysse the, his armes I-spred to be-clyp the, his houdis I-thrilled to yeue the, his syde opened to loue the, hys body alonge strau¨t to yeue all hym-selfe to the. Therfor no man schuld dispeire [of] foryevenesse, but fully haue hope & confidence in god; for the vertu of hope is gretly commendable & of gret merite before god, as the apostill seith & exortith us: Nolite amittere confdenciam vestram, que magnam habet remunera_cionem, Lesith not youre hope & confidence in god, če which hath gret reward of god. Forthermore čat no synfull man schuld in no wyse dispeire haue he synned neuer so gretly ne neuer so sore ne neuer so ofte, ne neuer so longe con_tynued therin, we haue [open] ensample [in] Peter čat denyed Crist, in Poule čat pursued holy chirch, in Matheu & Zache the publicanes, in Mary Maudeleyne the synful woman, in the woman čat was takyn in avoutry, in the thefe čat honge on the crosse be-sid Crist, in Mary Egipciane, & vnnomberable očer gre_uouce & grete synners. The thrid temptacion is in-pacience. The which is ayenst charite bi the which we be bounden to loue gode above all čingis; for čei čat bene in syknesse in her deth-bed suffren passyngly gret payne & sorrow & woo, & namly they čat dyen nor be nature & course of age čat hapynneth ryght selde as [open] experience scheweth all daye to euery mane, but dyen oft-tymes thorow an accidentall sekenesse, as a fever, a posteme & such other greuous & paynfull & long seknes. The which many men, & namly hem the which bene vndisposed to dye & dyen ayenst her wyll, & lackene verry charite, makyth so inpacyent & grucchynge, čat other-while thorow woo & inpacience čei be-com wood & witles, [as] it hath ofte be seyen in many men; & so be čat it is open & certeyne čat čey čat dyen in čat wyse faylen & lac verry charite, wittnessynge seynt Ierome čat seith čus: Si quis cum dolore egritudinem uel mortem suscipit, signum est quod deum sufficienter non diligit, that is to seye: Who so takyth syknesse [or deth] with sorrow & displesaunce of herte, it is ane open sygne čat he louyth not god sufficiently. Therfor a man čat wyll dey well, yt is nedfull čat he gruche not in no maner of seknesse čat fallyth to hym be-fore his deth or in hys dyinge, be yt neuer so paynefull or greuouse, longe tyme or schort tyme durynge; for as seynt Gregory witnessith in his Morallys: Iusta sunt [cuncta] que patimur, et ideo valde iniustum est si de iusta passione murmuremus: All čingis čat we suffren we suffyr ryghtfully, & čerfor we ben vnry¨tfull yf we grucch of čat we suffer ry¨tfully. Than eueryman schuld be pacient, [for] as seynt Luke seith: In paciencia, vestra possi_debitis animas vestras: In youre pacyence ye schull possesse youre soules; for [as] |p411 be pacience mannys soule is trewly had and kept, so be vnpacience & murmuracion it is loste & dampned, wittnessyng seynt Gregory in his omely čat seith čus: Regnum celorum nullus murmurans accipit, nullus qui accipit murmurare potest, Ther schal no man haue če kyngdom of heuen čat grucchit[h] & is inpacient, and ther may no man gruch čat hath it. But as če gret clerke Albert seyth, spekyng of verry contricion: [If] a verry contrite man offerryth hym-selfe gladly to all maner affliccion of seknesse & ponysshynge of his synnes, čat he may therby satisfye god worthyly for his offensis: moch more [čan] schuld euery sike man suffer paciently & gladly his owen seknesse a-lone, čat is ly¨ter withoute comparison čan many syknessis čat other men suffer; namlye sythen čat siknes be-fore a mannys deče is as a purgatory to hym whan čat it is suffred as it ought, čat is to vnderstonde, yf it be suffred pacientlye & gladly, with a fre [kynd] wyll of herte. For as the same clerke Albert seyth: we haue neede to haue a free kynd wyll to god not only in such čingis as bene to oure [consolacion, but also in such čingis as bene to oure] a affliccion. [And] seynt Gregor seyth: Diuina dispensacione agitur ut prolixiori vicio prolixior egritudo adhibeatur, It is do by the dispensacion & če ry¨tfull ordynacion of god čat to the lenger syn is ordeyned the lenger sik_nesse, & čerfor lett euery sykman & namely he čat schall dye, sey as seynt Austen dyd to god: Hic seca, hic vre, ut ineternum michi parcas, Here cutt, here brenn, so čat čou spare me euerlastynglye. And seynt Gregor seith: Misericors deus temporalem adhibe[t] seueritatem, ne eternam inferat vlcionem, God čat is mercy_full yeveth his chosyn children temporall ponysshyngis here, lest he yeve hem euerlastyng vengeaunce ellys-where. This temptacion of inpacience fy¨tteth ayenst charite, & with-oute charite may no man be saued; & therfor, as seith seynt Poule: Caritas [vera] paciens est, omnia suffert, Very charite ys paciente & suffreth all čingis. & in čes wordis yt is notably to be marked čat he spake of suffryng of all čingis, & oute-take nočing: čan schuld all syknesse of the body [bi reson] be suffred paciently without murmuracion or difficulte; and therfor seynt Austen seith: Amanti nichil difficile uel impossible. To hym čat loueth ther is no činge hard ne no činge impossible. The 111th temptacion is complacens or plesaunce of a man čat he hath in hym-selfe, čat is spiritual prid, with the which če devyll temptyth & vexith most relygiouse & deuoute & parfite men; for when če deuel seth čat he may not brynge a man oute .of če feiče, ne may not induce hym vnto dispaire, ne into impaciens: čan he assaileth hym be complacens of hymselfe, puttyng such maner of temptacions in his herte: O how stable arte čou in če feiče, how stronge in hope, how sad in pacience! O how many good dedis hast čou do! & such očer čou¨ttis. But ayenst čese temptacions Isodor seith thus: Non te arroges, non te iactes, non te [insolenter] extollas vel de te presumas, nichil boni tibi tribuas, Ne bost če not, ne vaunte če not proudly, ne make not moch of thi-selfe wantonly, nečer adiecte no goodnesse to či-selfe, For a man may haue so much delectacion in such [maner of complacens] of hym-selfe čat a man schuld be dampnyd euer_lastyngly čerfor. And čerfor seynt Gregor seith: Quis reminiscendo bona que gescit dum se apud se erigit, apud auctorem humilitatis cadit: A man čat činkeče in good dedis čat he hath do & is proud therof of hym-selfe, he fallith down anon čerfor be-for hym čat is auctor of meknes. & čerfor he čat schall dye most be ware when he felith hym temptid with pride, čat čan he low & meke hym_selfe, činkinge in his synnes & čat he wit neuer whečer he be worči loue or hate, čat is to sey saluacion or dampnacion. Neuerthelesse, lest he dispayre, he mote lyfte vp his herte to god by hope, čenkynge & remembrynge stably čat če mercy of god is above all činge & all his werkis, & čat god [čat] is trewe in all his wordis, & čat is treuče & ry¨twysnes čat nether begileče nečer is begiled, be-hight & swor by hym-selfe & seid by the prophet: Vino ego, dicit dominus, |p412 nolo mortem peccatoris, God all-my¨ti seith: be my lyfe, I will not the deth nočer the dampnacion of no synner or of no synfull man, but čat he conuerte hym_selfe to me & be saued. Euery man schuld followe seynt Antonye to whome the deuell seyd: "Antony, čou hast ouercomme, ffor when I wold haue the vp by pride, čou kepist či-selfe a-downe by meknesse, & whan I wold draw če downe by disperacion čou kepist či-selfe vp by hope", --thus schuld euery man do both seke & hole, & čan ys the deuel ouer-com. The Vth temptacion čat temptith & greuyth most carnall men & seculer men, [is] ouer-much occupacion & besynesse a-bou¨t outward temporall čingis [as her wyfes, her children, her carnall frendes, and wordely riches and other čingis] čat čei haue loued inordinatly be_fore. For he čat will dey wyll & surely, most vtterly & fully put oute of hys mynde all temporall & outward čingis, & plenerly commytt hym-selfe all to god. & čerfor the gret clerke Duns (Scotus) seith čus ypon the fourth boke of Sentence: Whatman čat is seke whan he seth čat he schall dey, If he put hys wyll čerto to dey wilfully & consentith fully into deth as čou¨e he had chosyn hym-selfe [če] payne of če deth voluntaryly, & so suffreth deth paciently, he satisfyeth to god for all his veniall synnes, and further more he takyth aweye a parcel of satisfaccion čat he oweth to do for dedly synnes, & čerfor it is ryght profitable & necessarye in such a poynte [of] nede čat a man conforme his will to goddis will in all čingis [as] eueryman ow¨t both seke & hole. but seld it is seyne čat any seculer & carnall man or relygiouse man [other] will dispose hym-selfe to deth, other ferthermore, čat is wors, will here ony činge of the mater of deth čou¨e in-dede he be laborynge faste to his ende-ward, hopynge čat be schall escape če deth--& čat is [če] most perlous činge & most inconuenient čat may be in eny cristen man, as seith the worthy clerke Cantor parisiensis. But it is to be noted well čat the deuell in all če temptacions above-seid may compell no man, [neither] in no maner of wyse prevayle ayenst hym to consent to hym, als long as a man hath the vse of reason with hym, but if he woll wilfully consent to hym,-- čat euery good cristen man & also euery synful man be he neuer so grete a synner ow¨t to be were of aboue all thyngis. For če apostell seyth: Fidelis est deus qui non pacietur vos temptari supra id quod potestis, sed faciet eciam cum temptacione prouentum ut possitis sustinere, God, he seith, is trew & will not suffre yow to be tempted more čan ye may bere, but he will yeue yow such supporta_cion in youre temptacion[s] čat ye may bere hem. Whervpon seith the glose: God is [trew], in his promissis, & yeuyth us grace to withstond my¨ttyly, manly, & perseuerantly; yevyng us my¨t čat we be not ouercome, [grace to gete vs meryte, stedfastnes to ouercome]; with čat he yeueth such increse of vertu čat we may suffre, and not faylle ne fall. & čat is by mekenesse, for as seynt Austen seith: Thei breken not in the forneyse čat haue not če wynde of pride. Therfor euerry man, ryghtfull & synfull, l[ow]e hym-silfe fully vnto the my¨ty honde of god, and so with his helpe he shall surely opteyne and haue the victorye in all maner of temptacion, seknesse & tribulacions, euyllys & sorrowes, & deth therto. The črid chapiter conteyneče the interrogacions čat schulden be asked of hem čat were in her deth-bed while čei may speke and vnderstond. Capitulum tercium. |r Now followyth the interrogacions of hem čat drawen to the deth-ward while čei haue reason with hem & her spech, for čis cause čat if ony man be not fully disposed to dye, he may better be enformed, & confortid therto. And as Ancellyne če bisshop techith, the[se] interrogacions schuld be had vnto hem čat ben in čat plyte. Fyrst aske hym čis: Brother, art čou glad čat čou schalt dey in |p413 [če] ferth of Crist? The seke man seiče, ¨e. Knowest čou well čat čou hast not do so well as čou schuldist haue do? He answereth, ¨e. Repentis čou če čerof? He answerith, ¨e. Hast čou will to amend, & čou haddist space and lyfe? He amswerith, ¨e, Beleuist čou fully čat oure lord Ihesu Crist goddis son dyed for the? He answeryth, ¨e. Thankyst čou hym therof with all thy herte? He answeryth, ¨e. Beleuist čou verily that thow maist not be sauyd but be Cristis deth and his passion? He answerith, ¨e. Than čanke hym euer therof while the soule ys in če body, and put all thi troste [in his passion and in his dethe onely, hauyng truste] in no other čingis; to this deth commyt the fully, with čis deth couer the fully, [in this deth wrap all thi-self fully]; and [if] it com vnto thy mynde or by thin enmye be put in to thy mynde that god will deme the, sey thus: Lord I put the deth of oure lord Ihesu Crist be-twene me & myn euell dedis, be-twene me and thi Iugement, other-wise I wyll not stryve with the; Iff he sey čat [thou hast] deserued dampnacion, sey thou a¨en: The deth of oure lord Ihesu Crist I put be_twene me and all myn euell meritis, and the merite of his worthi passione I offre for the merite that I shuld haue had and alas I haue it not; Sey also: Lord put the deth of oure lord Ihesu Criste be-twene me and thi ry¨twysnes. éan lat hym sey čis thrise: In manus tuas [domine] commendo spiritum meum, in to thin handis I commyt my soule; and lett the couent sey the same; and if he may not speke lett the couent, or čei čat stont aboute, sey thus: In manus tuas commendo spiritum eius, In thin hondis lord we commend his spirit or his soule. And thus he dyeth surely, and he schal not dye euerlastyngly. But thou¨e čese interrogacions above-seyd be competent and sufficient to religiouse [and deuoute persones, neuertheles all crysten men bothe seculers and religiouse] after the doctour the noble clerke the chaunnceller of Parise, in her laste end schuld be examyned, enquered and informed more certeynly [& clerly] of the state [&] če hele of hir soule[s]; and fyrst thus: Bele_vyst thowe principally an fully in the articles of the feyth, and also all holy scripture in all čingis after če exposicion of the holy and trew doctours of holy chirche, and forsakist all heresies, errouris and oppinions dampnid by the chirch, and art glad also čat čou schalt dey in the feyth of Criste & in če vnite & obedience of holy chirche? The secund interrogacion shalbe this: Knowe[lege]st čou čat often_tymes and many-maner wises and greuously čou hast offendid či lord god čat made the of nou¨t? For seynt Bernard seiče čus vpon Cantica canticorum; I know well čat čer maye no man be saued but yf he knowe hym-selfe, of the which knowynge wexith in a man the moder of his helče that is humilite, and also the dred of god. The which drede [as it is the begynnyng of wisdom, so it] is the begynnynge of helth of mannys soule. The thryde interrogacion schalbe this: Art čou sory in thy herte of all maner of synnes čat čou hast don ayenst the hy¨e mageste & če loue & če goodnes of god, & of all goodnes čat čou hast not & my¨ttest haue do, & of all graces čat čou hast for-slewthed; not oonly for drede of deče or ony other payne, but rather more for love of god & ry¨twisnes and for čou hast displeased his grete goodnes & kyndnes, & for če due ordre of charite by the which we be bound to loue god above all čingis; & of all čese čingis čou askyst foryevenes of god? Desirest čou in čin herte also to haue verry knowynge of all the offensis čat čou hast doo ayenst god and for[yete], to haue speciall repentaunce of hem all? The IIIth interrogacion schalbe čis: Por_posist čou verrily and art in full wyll to amende the, and čou myght leve lenger, and neuer to synne more dedly wittyngly and with či will, and rather čan čou woldist offend god dedly eny more, to leve & lese wylfully all erčely čingis were čei neuer so lefe to the, and also the lyf of či body therto; and forther_more čou prayest god to yeve the grace to contynue in this purpose? The Vth interrogacion schalbe čis: Foryevist čou all maner of men čat euer hače don |p414 če ony wronge or grevance vnto čis tyme or in word or in dede, for če love of oure lord Ihesu Crist of whome čou hopyst to haue foryevenes also či-selfe; [& askist also thi-selfe foryeuenes] of all hem čat čou hast offendyd in ony maner wise? The VIth interrogacion shalbe čis; Wilt čou čat all maner of čingis čat čou hast in eny maner wise mysgett, be fully restored als much as čou maist and art I-bounde, after the value of či good, & rather leve and forsake all či goodys of the world, yf čou maist make due satisfaccion in none other wise? The seuynth interrogacion schalbe this: Belevist čou fully čat Crist dyed for the & čat čou maist neuer be saued but by the merite of Cristis passion, and čankist čerof god with čin hert as much as čou canst or maist? Who so euer may verrily of verrye good conscience and trouth with-owte eny feynynge answere čee to these forseyd sevyn interrogacions, he shalbe savyd verrily and hath an euydent argument I-nough of the helče of his soule, čat, & he dye soo, he schalbe of the nombre of hem čat schalbe saued. Who so evuer is not askyd of a nother man of thes seven interrogacions when he is in such a perell of deth, for ther be ryght fewe čat have če kunnynge of this crafte of dyinge, he most remembre hym-selfe [in his soule & aske hym-selfe], & sotely fele & considre where he be so disposed as it is above seyde or no; for with-owte [čat] a man be disposed in such wise fynally, čere may no man dou¨tles be saved euer_lastyngly. And what man čat is disposed as yt is above-seyd, let hym commend and commytt hym-selfe all in-fere fully to the passion of Crist, and contynually als much as he may and as hys syknesse will suffre hym lett hym remembre hym-selfe and činke in the passyon of crist; for therby all the deuellys tempta_cions and giles be most ouercomm and voyde[d]. The IIII=th= chapiter conteyneth ane instruccion with certeyne obsecracions to hem čat schullen dye. Capitulum IIIIm. |r FOrthermore for as much as seynt Gregor seith "euery doynge of Crist ys oure instruccion & techynge": čerfor such čingis as Crist dyd dyinge on the crosse. The same shuld euery man do at hys laste ende after his connyng and power. And Crist dyd fyve čingis in the crois: he prayed, [for he prayed] these psalmes: Deus deus meus respice and all če psalmes followyng next vnto čat vers In manus tuas, and also čat vers: and he cryed in the crosse as če apostil witnessith; also he wept in the cross; also he commyt his soule to his fader in the cros; [also he yaf vp wilfully the gost in the crosse. Furst he prayed in the crosse]; so a seke man čat is in poynt of deth schuld prey, namely with his herte yf he may not with his mouth, ffor seynt Isodyr seyth čat it is better to pray styll in the hert with_oute ony sounde of voyce outeward, čan to pray with wordis alo[ne] without any deuocion of herte. The secund was he cryed; soo shuld euery man in his dying crye strongly, with če herte, not with če mouče, ffor god takiče more heed of če desire of the herte čan of the cryinge of the voice. The criynge of the hert to god is not ellys but the gret desiringe of a man to haue foryevenesse of his synnes and euer-lastyng lyfe. The IIId was he wept; so shulde euery man in his dyinge wepe, not with his bodyly ye¨ but with the terys of [his] herte, that is to sey, verrily repentynge hym of all his misdedis. The IIIIth was he commendyde his soule to god; so shuld euery man in his ende, seyinge čus with herte & mouth if he may, and ellys in his herte: "Lord god, into čin handis I commende my spirit; ffor truly čou či-selfe bou¨t me dere." The Vth was he yafe vp wilfully his spirit; so schuld euery man in his deth, čat is to sey, he shulde dye wilfully, con_formynge fully čerin his owen will to god[is will] as he is bounde. Therfor als longe as he čat is in poynte of deth may speke & haue če vse of reson with hym, lett hym sey the prayers followyng. Oracio: "O thow hi¨e godhed and endeles |p415 goodnes, most mercyable & gloriouse trinite, čat art by¨est loue [&] charyte, haue mercy on me wrecchid sinfull man, for to the I commende fully my soule". Oracio: "My lord god most benyng fader, [fader] of mercy, do či mercy to me či pore creature, helpe now lord my nedy & dissolate soule in her last nede, čat hell houndis deuoure me not. [Oracio:] Most swettest and most louely lord my lord Ihesu, Criste goddis owen dere sonne, for the worship and če vertue of či blessid passion admytt and receyue me with-in če nombre of či chosen peple; my sauyoure & redemptor, I yeld all my-silfe fully to či grace and mercy, forsake me not; to če, lord, I com: put me not aweye, Lord Ihesu Crist, I aske či paradise and blysse, not for the worthynes of my deseruyngis čat am but dust & asshis and a synfull wrech, but čorow če vertu & effecte of či holy passion, [bi] the which čou vouchist-safe & woldist by me synfull wrech with či preciouse bloode & brynge me into paradise". Let hym sey also ofte čis verse: Dirupisti domine vincula mea, tibi sacrificabo hostiam loudis: Lord čou hast broke my bondis, and čerfor I shall čanke če with če sacrifice of the oblacion of worship; For čis verse, as Cassiodir seiče, ys of [so] grete vertue čat a mannys synnes bene foryouen hym, and it be seyd črise with good trewe feyth at a mannys last ende. Oracio: "Lord Ihesu Crist, for čat bitternesse čat čou suffrist for me in the crosse, & most in čat oure whan či most blissed soule passid out of či body, haue mercy of my soule in hir streite passynge". Also afterward with all če instaunce & deuocion čat he may, with herte & mouth, lett hym cry to oure blessyd lady seynt Marye čat is most spedfull and most redy mene and helpe of all synfull men to god, seying čus: Oracio: "O gloriouse [lady] quene of heuen, moder of mercye, & refuge of all synfull men, reconsile me to či swete sonne my lord Ihesu, and pray for me synfull wrech to his gret mercye. That for loue of the, swete ladye, he woll foryeve me my synnes". éan lat hym pray to angellis & sey thus: Oracio: "Holy angels of heuen, I besech yow čat ¨e wold assist to me čat schall now passe out of čis world, & my¨tyly delyuer & kepe me from all myn enemyes, and take my soule vnto youre blissed company; & namly čou good blissed aungell čat hast bene my contynuall keper ordeyned of god". éan lett hym pray the same wise deuoutly to all the apostillys, martires, confessoures, and virgines, & specially to čo seyntis which he loued & worschipped moste specially in his hele, čat čei will helpe hym čan in his last & most neede. éan afterward lett hyme sey čries or more čese wordis or lyke in sentence the which ben ascryved to seynt Austene: Oracio: "The pese of oure lord Ihesu Criste, and the vertu of his passione, and ée signe of the holy cros, & ée maydenhed of oure lady blyssed, seynt Marye, & ée blyssynge of all seyntis, & ée kepinge of all angels, & ée suffrage of all ée chosen people of god be betwene me & all myn enemyes visible & invisible, in éis oure of my deée. Amen" Aftyrward let hym sey érise éis verse: Largire clarum vespere, quo vita nusquam decidat, sed premium mortis sacre, perhennis instet gloria, Graunt me lord a c]ere ende, éat my soule fall neuer downe-ward, but yeve me euer_lastyng blisse, éat is ée reward of holy dying". And if he éat is sike can not all éis prayers, or may not sey hem for greuouse[nes] of his siknesse, lett som man éat is about hym sey hem be-fore hym as he may c]ere]y here hym sey hem, chaungynge ée wordis éat ought to be chaunged in his seyinge; and he éat is dy[i]nge, also longe as he hače vse of reasone , lett hym prey deuou¨tly within hym-selfe with his herte & his desire as he cann & may: & so ye]d ée gost vp to god, & he shalbe saued. The fyfte chapiter conteyneth an instruccion vnto hem éat shullen dye. Capitulum quintum. |r But it is gret]y to be notid & to be take heed of, éat ri¨t seld any man, [¨e] amonge religiouse & deuoute men , disposeth hym-selfe to deée be tymes as he |p416 ought, ffor euery man weneth hym-selfe to leve longe, & trowyth not éat he schall dye in short tyme; & dou¨tles éat sterynge commyth of the deuel]ys sottill temptacion, and ofte-tymes it is seyne opynly éat many men éorow such Idyll hope & trust hath for-slewthed hem-selfe & dyed or vntestate or vnavised & vndisposed soden]y. Therfor euery man éat hath, loue & drede of god & a ¨eele of če hele of mannys soule, let hym besyly induce & warne euery of his euencristen čat is seke or in any perill of body or of soule, čat principally & fyrst of all očer čingis withoute ony očer delayes or longe tarryi[i]ngis he dyli_gently prouid & purvey for če spirituall medycyne and remedy of his soule, For ofte_tymes, as a certeyne decretall seyth, bodyly syknes commyth of the siknes of the soule; and therfor če pope in če same decretall chargith strei¨tly euery bodyly lech čat he ¨eue no sekman no bodyly medicyn, vnto če tyme čat he haue warned & inducid hym to sech his spirituall lech. But čis councell ys now for-slewthed almost of all men, & is turned in to če contrary; ffor men seken sonner & besi_lier after medicynes for če body, čan for for če soule. Also soče euellis & aduersitees be ry¨twise dome of god come euer-more to men for syn, as če prophet witt_nessith čat seiče čus: Non est malum in ciuitate quod dominus non facit. Ther is non euell in the cite but god do it. čou schalt not vnderstonde čat god doeth če euell of syn, but he yeldith ponysshinge for syn. Wherfor euery sikman, & euerey other man čat is in ony perill shuld be diligently inducid & exhortid čat he make hym-selfe be-fore all očere čingis pes with god, resseyving spirituall medicins, čat is to seye takynge the sacramentis of holy church, ordeynynge and makynge his testament, & laufully disposynge for his household & other nedis if he haue any to dispose for. & čere shuld not be yeue [first] to no man to miche hope of bodyly hele; but the contrary čerof now ys ofte-tymes do [bi] many men [into] gret perill of soules, & namely of hem čat actually & openly ben drawynge & in poynt hastily to deye, for none of hem will here nočinge of deth; and so, as the gret clerke the chaunceler of Parise seiče: oft-tymes bi such a veyne & a false cherynge & comfortyng & feyned behotynge of bodyly helth, & trustynge červponn, men ryn and fall in to certeyne dampnacion euerlastingly. And čerfor a seke man shuld be councellyd & exortid to prouide & procure hym-selfe his soule-hele be verry contricion & confession; & if it he expedient for hym, čat schall gretly avayle to his bodyly helth, and so he schalbe mo[r]e quiete & sure, And for als much, wittnessinge seint Gregor, as a man hath seelde verry contri_cion, And as seint Austen seiče also in the fourth boke of sentence the twel[f]the distinccion, and očer doctours also, Repentaunce čat is deferryde and had in a mannis last ende, vnneth is verry repentance or pennaunce sufficient to euerlastynge hele, and specially in hem čat all her tyme before nether the commaundementis of god nether her voluntarye vowes kepten not effectually ne truly, but only feynyng[ly] & to če semynge owtward; therfor euery seke man čat is in such case & is com to his last ende, is to be counselled besily čat he labour with reason of his mynde after his power to haue ordynate & verry repentaunce; čat is to me[n]ynge. not-withstondynge the sorrow & greuaunce of his seknes and [če] drede čat he hath of hasty deth, čat he vse reason als much as he maye, & [in]force hym-selfe to haue full displesynge of all synnes for the due ende & parfite intent, čat is for god, and withstand his euell naturall in-clynynge to syn čough he my¨t leve lenger, and also če delectacion of his synnes be-fore, and labour als much as he maye to haue a verry displesaunce of hem čou¨e it be neuer so shorte; and lest he schall fall in dispeire tell hym & arme hym with such čingis čat bene seyde above in the secund parte of the temptacion of dispeire. Exorte hym also čat he be stronge in his soule ayenst [če] očer tempta_cions čat be put and tolde čere also, my¨tily & manly withstonde [hem] all, for he may not be compellyde by the deuell to consent to none of hem all. Also lett him |p417 be monysshed & conceilede čat he dye a verry trew cristen man & full beleuyd. Also it is to be considred whether he be in-volued with eny sensuris of the chirch, and if [hel be, lett hym be taught čat he summytte hym-selfe with all his my¨te to the ordynaunce of holy chirch, čat he may be assoyled. Also yf he čat schall dye haue longe tyme and space to be-činke hym-selfe, and be not take with hasty deth: čan may be red afore hym, of hem čat be abowte hym, deuou¨t histories and deuoute praiers in the which he delyted moste in whan he was in hele; or reherse be-fore hym če commaundementis of god, čat be may be-činke hym če more profoundly if he may fynde in hym-selfe čat he hače necligently trespased a-yenst hym. And if če seke man haue lost his spech, [but] yit he hath hole & full knowlech of the interrogacions čat be made to hym or the prayers čat bene rehersid be-fore hym, čan with som vtterly sygne or only with consent of herte lett hym answere therto. Neuerthelesse it is gretly to be charged & hasted čat če interrogacions be made vnto hym or he lese his speche; for if his answere[s] be not lycly or shewith not in all sides to be sufficient to full hele & perpetuell remedye of his soule, čan must be put čerto remedy & councell in the best maner čat it may be doo: čan čere schuld be told to hym če perill čat he shuld [plainly] fall in, čou¨e he shuld & wold gretly be a-ferde therof; - it is better and ryghtfuller čat he be compuncte and repentaunte with holsom fere and dred and so be saued, čan čat he be dampned with flaterynge and false dissimilacion; for it is to inconuenient & contrary to cristen relygion and [deuellike], čat če perill of deth & of a soule for eny veyne drede of a man lest he ware ony činge distrobilled therby shuld be hyd to ony cristen man or woman čat shuld dye. but Isaye če prophet did če contrarie, ffor when kynge E¨echi lay seke & vpon če poynt of deče, he glosed hym not ne vsed no simulacion, to hym, but playnly & hol_somly agasted hym, seyinge čat he schuld dye; & yet nathelesse he dyed not at čat tyme. And seint Gregori also holsomly agasted če monke čat was a pro_prietarie, as it is red in če [fourthe] boke of his Dialogis. Also present to the seke če Image of the crucifix če whiche shuld be euermore aboute seeke men, or ellys če Image of oure lady, or of a seynt če which he loued or worshipped in his hele. Also lett čer be holy water abowte če seke, & sprynge oft-tymes vpon hym & očer čat bene abou¨te hym, čat fendis mowe be voyded from hem, therbye. Yf all čingis above-seid may not be do for hastines & shortnes of tyme, čan put forče praiers, & namely such as be directid specially to oure sauyoure lord Ihesu Crist. Whan a man is in poynt of deče & hastis fast to his ende, čan schuld čere no carnall frendis ne wife ne children ne riches ne no temporall goodis be reducid to his mynde nečer be comoned of before him, but [in] as much [as če] spirituall helče & profett of če seke man askyth & requireth. In čis mater čat is of oure last & moste neede, all maner of poyntis & sentencis čerof, with aduerbis also čat ben put čerto, shuld most sotely & diligently be chargid & con_sidered of euery man, for alse muche as čer schal no man be rewardid for his wordis alone but for his dedis also Ioyned & accordyng to his wordis, as it is seid in če boke čat is clepid Compendy of the truče of diuinite, če secund boke če tenth chapiter. And what man čat listeče, & will gladly dye well & surely and meritorily withoute perill, he most take heede besyly and stody & lerne diligently čes craft of dyinge and če disposicions čerof above-seyd while he is in hele, & not abyde vntill čat deth entre in to hym; for in truth, dere brother or sistre, I tell the soth - leve me therof - čat whan deth or gret seknesse fallith vpon the, deuocion passith owt from the, & če more nere čat [čei taken] če & gripen če. The ferther fleyth deuocion from the. Therfor yf čou wilt not be disseyued ne erre, if čou wilt be sure, do besily what čou maiste while čou art here in hele & hast the vse & fredam of či wittis & reason well disposed, & |p418 while čou maist be maister of či-selfe & of či [dedis]. O lord god, how many [¨e] with-oute nombre čat hane abyden soo vnto her last ende haue forslouthed & deceyued hem-silfe euerlastingly. Take heed bročer & suster, & be ware if čou list, lest it happen če [če] same wise. But lett no man wondre ne činke čat it is inconuenient čat so grette charge & dilligence & wise disposicion & prouidence & besy exortacion shuld be had & mynystred to hem čat bene in poynt of deče & in her last ende as it is above seyd; for čei be in such perill & so grete nede at čat tyme čat, & it were possible, all a cite schuld com to-geder with all the haste to a man čat is in dyinge; as če maner ys in som religiouse, in which it is ordeyned čat whan a seke man is ny¨e če deth čan euery of the brečerne schall when čei here če table ysmyte, what oure čat euer it be & where čat euer čei be, all činge I-lefte hastily to com to hym čat is dying; & čerfor it is redde čat religiouse people, & women, for če houeste of hir astate schall not ren, but to a man čat is a-dyinge, [&] for fere. The sixte Chapiter conteyneth praiers čat shullen be seid vpon hem čat bene a-dyinge of som man čat is abowt him. Capitulum VIm. |r LAst of all it is to be knowe čat če praiers čat followen mow, be con_ueniently seyd vpon a seke man čat laborith to his ende. & if it be a religiouse person, čan when če couent is gadrid to-gidre with če smytynge of the table as če maner is, čan shall be seyd first the letanye with the psalmis & orisons čat ben vsed čer-with; afterward, if he leue yet, let some man čat is aboute hym sey the orisons that followen after as the tyme & oportunyte will suffre, & čei mowen be oft rehersid ayene to excite če deuocion of the seke man if he haue reason & vnderstondynge with hym; but netheles čis ought not to be do of necessite, as čou¨e he my¨t not be saued but ite were do, but for če profett & deuocion of the seke čat laboreth to his endeward it may, and it is well doo čat it be so doo. But amonge seculers čat be seke, lett čes praiers be seyd as deuocion & disposicion & če perfett of hem & očer čat ben abou¨t hem askyn & requiren, & as the tyme woll suffre. But alas čer ben full few not only amonge seculers but also in dyuerse religiouse, čat haue če kunnynge of čis craft & will be ny¨h and assist to hem čat ben in poynt of dethe & departynge out of this world, askyng hem, & exortyng & enformynge & prayinge for hem as it is above seid, namly whan čei čat ben in dyinge wolden not or hopyn not to dye yet, & [so] če seke mennys soules stonden in gret perell. Oracio: For čat loue čat made če to he wounded & dey for če hele & salua_cion of mankynde, čat were most worči & delicate loue of god či blessed fader of heuen & for oure sake made man, swete lord Ihesu full of mercy, foryeve či seruaunte all čat he hače trespased in čou¨t, word & dede, in all his affec_cions, desires, mocions, strenghthis & wittis of his soule & of his body, & in verrye remission of hem all yeve hym čat most sufficient amendement bi the which čou wyssh awey če synnes of all če world, & in supplecion of all his necgligencis adde & put to hym čat holy conuersacion čat čou haddist from če oure of či concepcion vnto če oure of či deče, & forthermore če frute of all good dedis če which han pleased & shullen [please] če in all či chosen people fro če begynnynge of the world vnto če ende therof, swete lord Ihesu čat leuest & regnest with či fader & če holy gost, o verri god withowten ende amen. [Oracio:] For če vnyon of če most feruent loue čat stered & made če, life of all čingis čat is levynge, to be incarnate of oure lady, & with gret anguysshis of če spirit to dey for cherite & če love of vs, we crye to če rote of či moste benigne herte čat čou foryeve če soule of či seruaunte (me) all his (my) synnes, & with či most holy conuersacion & [če] most worthi merite of thi passion fulfill all his (my) necligence & omyssions, & make hym (me) to fele by experience če |p419 most superhabundaunt gretnes of či mercies, and us all & specially čis (my) person oure bročer če which čou hast disposed hastily for to be called before či gloriouse mageste in če most plesaunt maner to če & most profitable to hym (me) & vs all make hym (me) to be presentid to you with swete pacience, verry repentaunce & full remission, with ry¨tfall feiče, stable hope & parfite charite, čat he may dye blissedlye in parfite state be-twene či moste swettest [clippyng & moste swettest] kyssynge, vnto čin euerlastynge worshipe & preysynge, amen, Oracio: IN to the handis of čin endelesse & vnquenchable mercy, holy fader, ryghtfull & moste beloued fader, we commaunde the spirit of oure broder č seruaunt after the gretnes of loue čat če holy soule of thi blessed som commendid hir-selfe to the in the crosse, prayinge interly [čat] for čilke inestimable charite čat či holy godhed & faderbed drow fully to či-selfe čat blissed soule of či sonn, čat now in his last oure čou receyue swetly če spirit of oure bročer či seruaunt in če same love. Amen. Oracio: SEynt Michael če archangell of oure lord Ihesu Crist, helpe us at oure hy¨e Iugement. O čou most worči gyaunte & protectour čat neuer maist [be] ouercom, be ny¨t to oure bročer (me) či seruaunt laborynge now sore in his (myn) ende, & defende hym (me) my¨tfully from če dragon of hell & from all maner of gile of wicked spiritis. Forthermore we praie če čat art so clere & so worči a mynyster of god, čat in čis last ende or houre of če life of oure bročer (me) čou will receyve če soule of hym esyly & benignly into čin holy bosom, & brynge her into a place of refresshyng & of pes & rest. Amen. Oracio: Euer clene & blessed mayde Marye, synguler helpe & socoure in euery anguyssh & necessite, helpe us swetly & shew to oure bročer (me) či seruaunt či graciouse visage now in his (my) last ende, and voyde all his (my) enemyes fro hym (me) thorow če vertu of či dere beloued son oure lord Ihesu Crist & of če holy crosse, & delyuer hym (me) from all maner of desese of body & soule, čat he (I) may čanke & worship god without ende. Amen. Oracio: My moste swete redemptore, most mercyable Ihesu & most benigne lord, for čat sorowfull voyce čat čou haddist in či manhed when čou shuldist dye for vs & were so consumed with sorowes & trauellys of či gret passyon čat čou cridest če for-sake of či fader, be not fer fro oure brother (me) či seruaunt but yeve hym (me) [če helpe of] či mercye in če houre of his (my) deče, & haue mynde of [če] greuous affliccion & payne of hys (my) soule the which in his last houre of passynge for faylinge & consumynge of his spiritis hače no my¨t to call vpone če of helpe; but by če victory of the crosse & by če vertu of či holy passion & čin amorous deče činke vpone her čou¨tis of pes, & not of affliccion but of mercye, & com_forte & delyuer hyr fully from all maner of anguysshis; with če same handis čat čou suffrest to be nayled vpon če crosse for hir sake with sharpe nayles, good Ihesu swete fader & lord, delyuer hir fro če turmentis ordeyned for her, & bryng her into euerlastinge reste with a voyce of exultacion & knowlechyng of či mercy, amen. Oracio: MOst merciable lord Ihesu Crist goddis sonn, for če vnyon of čat recom_mendacion čat čou commendist čine holye soule to čin heuenly fader dyinge in the cros, we commende vnto čin vnnombrable pyte če soule of oure bročer (me) či seruaunte, praiynge či most merciable goodnesse čat for all če worship & meritis of či most holy soule by če which all soules be saued & delyuerde from če dett of deče, čou haue mercy vpon če soule of oure dere bročer či seruaunte, delyuerynge hir mercyably fro all myseries & peynes, and for če loue & medi_acion of či swete moder brynge her to če contemplacion of če ioy [of či most] swete & mery syght euerlastynge, amen, Oracio: MErcifull & benigne god, čat for če, michellnes of či mercies doyst aweye če synnes of hem čat be verry repentaunte, & voydist če blame of synnes |p420 čat ben passed & done before čorow grace [of] foryevenesse, we be-sech čat čou loke mercyably vpon oure bročer (me) či seruaunte, & grac[i]ously here hym (me) askynge with all confession of his (my) hert remission of all his (my) synnes, Renu in hym (me), most mercyable fader, all čingis čat is corrupt in hym be bodily freelte or defouled with če fraude of the deuell, & geder hym in to če vnite of the body of holy chirch & make hym a membre of či redempcion; haue mercy, lord, vpon his wirkynge, haue mercye vpon his teris, & admytte hym to the sacramentis of či reconsiliacion, čat hath no truste but vpon či mercye, by oure lord Ihesu Crist. Amen. Oracio: DEre bročer, I commende če to almy¨ti god, & commyt the to hyme whoes creature čoth art, [čat] whan či manhed hath payd his det by the mene of deth, čat čou turne a-yene to god či creature čat made če of the slyme of the erth. When thi soule passith oute of thi body, gloriouse companyes of angellys com ayenst the, [the] victoriouse oste worthie Iuges and senatourys of holy apostilys met with če. The fayre shynnynge company of holy confessoures, with če victoriouse nombre of gloriouse martires com abowte the, & če worthi felowship če Ioyfull companye of holy uirgynes receyve če, & če worči felawship of holy patriarchis open to the [the] place of her ioye & rest & deme če to be amonge hem čat čei be amonge euerlastyngly. Know čou neuer čat is horrible in derknes, čat gryntiče & flameče fyre, čat ponyssheče in tormentis; yeue place to če & greve če not čat foule sathanas with all his seruauntis; in his commynge a-yence [če] agast hym the presence of holy angels, & flee [he] vnto the derkenes of euerlastynge ny¨t, vnto če grete troublous see of hell. Oure lord aryse & his enemyes be dispart_lyd aboute, & fle čei [čat hath hym fro his visage, faile čei] as če smoke fayleth, as če wexe meltiče at the fyre so perissh synners fro the visage of god; & lett ry¨tfull men entre & reioyce in če syght of god. All če contrarie [legions] and mynystres of sathanas be not so hardy to lett či iornaye. Crist delyuer če from turment, čat vouched-safe to deye for the; Crist goddis sonn brynge če to Ioyes of mery paradyse, & če verry shipperd know če amonge his shepe; be assoyle če from all synnes & put če in his ry¨t syd in če [sorte] of his chosen children, čat čou may see thi redemptour visage to visage & presenciall[i] assistynge to him [se wiče] čine Ie I-blessid euerlastynge truče openly; & amonge če blissed companye of the children of god haue čou & reioice če ioye of če contemplacion of god withoute ende, amen. Oracio: GO, Cristen soule, out of čis world, in če name of če almy¨ty fader čat made če of nou¨t, in če name of Ihesu Criste his sone čat suffred his passion for če, [& in če name of če] holy gost čat was infounded into če; holy angels [&] archangels, trones & dominaciones, princehodes, potestates & vertuis, cherubyn & seraphin met with če; patriarches & prophetis, apostiles & euangelistis, mar_tires & confessoures, monkis & heremytis, maydyns & wedowes, childrene & Innocentis helpe če; [če] prayer of all prestis & dekens & all če degrees of holy chirch helpe če; čat in pes be či place, & či dwellynge in heuenly Ierusalem euerlastingly, by the mediacion of oure lord Ihesu criste čat is most hy¨est mediatoure be-twixt god and man. Amen. 8. A Tretyse of gostly batayle. |r[Ms._Harl._1706,_f._36b.] |p421 Here |r.. begynneth a tretyse of gostly batayle. |r BRother or sustere that desyrest to come to the endeles blysse that mankynde was ordeyned to in hys fyrst creacion, whyche oure fadere Adame lost thorow brekyng off [the] commaundement off oure lorde gode, and commyttede to ende_les trauayle, woo and payne, and alle mankynde in hym, that neuer shulde haue hade ende, ne hade oure lorde off hys endeles mercy becomyne mane; in the whyche manhode he suffrede grete peynes. Trybulacions and sclaunders, reproues and shamefulle dethe vpone the rode-tree. The whyche was for pure lofe and con_passyone that he hade in mannes soule, and made aseeth to the fader in heuyne for the gylt off mankynde. Also oure gracyous [lord] Cryste Ihesu, that ys bothe gode and mane, hath grauntede to alle tho that kepe hys commaundementis, louene vertew and hatyne syne, the pardone off hys mercyfulle redempcion, and there-ayens [to] alle tho that brekyne hys commaundementis and wolle nat restreyne hem fro synne and wyckydnes but enforse hem to lyfe in lustis and lykyngis and to ful_fylle the apetytis off her fleysshly desyres, endeles peyne: and therfore, yeff thow wolt come to endeles blesse and avoyde frome endeles peyne, the be-houeth to haue in mynde that oure lorde seyth by holy Iob: Milicia est vita hominis super terram, Iob 8o. That ys: Alle mannes lyfe vpone erthe ys but fygthynge and knygthode ayenst gostly enemyes. These enemyes bene the fende, the worlde, and the flessh. And therfore the holy gost techeth vs in [the] booke of Wys_dome, seying to eche mane thus: "Son, when thow be-gynnest to serue gode, loke thow stande styfly in rygthwysnes and drede, and make redy thy soule to with-stonde the dysceytis off the fende". Also seynt Powle byddeth you to clothe yow in trewe armoures of gode, that ye mowe myghtyly with-stande the temptacions of oure enemyes. For mannes body ys [as] a clothe in the whyche the soule ys clothede. Horse. Also hit ys lykenede to an horse; for lyke as ane horse welle-taughte beryth hys mastere ouer many peryllys and saueth hym fro perysshyng, so the body welle-rewled bereth the soule ouer many peryllys off thys wrecched worlde. And lyke as ther longeth many thyngis to the horse thorow the whych hys mastere may sytte sadly and nat falle, and as there may noo mane fy¨te ayenst hys enemy but yef hys horse be meke and mylde, ryght so the sowle may nat fyghte ayenst the deceytis off the fende but yef the body by meke and mylde; ffor yeff the body lyfe in lustis and lykyngis at hys oune wylle, hit ys lyke to peryssh the soule in the fyre off helle, for holy wrytte seyth: "he that noryssheth, hys body delycatly and lustyly, shalle fynde hym rebelle whene he leste wenethe. For assone as a mane wolle lyfe wysely after the lawes of gode and to fle the false lustes off thys worlde and to withstonde fflesshely desyres and to bowe hym vnder the yooke off goddys lawe, than begynneth hys enemyes to com_passe hym with wyles and wrenches, to make hyme ouerthrowe frome the blysse that he ys ordeynede to, in to the horryble pytte off helle; wherffore hit ys behouefulle that the body be buxome and mylde to the soule in thys gostly batayle, yeff he shalle haue victory off hys enemyes. For yeff the body and the sowle be welle accordede to-gydere and eche helpe othere in thys gostly batayle, thane shalle the enemyes soone fflee, ffor holy wryte seyeth: "Withstande the ffende and he shalle flee fro the". But hit were grete ffoly for any mane to fyghte apone ane horse vnbrydelyde: ffor yeff he be wylde and off euylle condycions, he ys lyke to be hys masters confusyone and to cast hym in to the handes off hys enemyes, and therfore hit ys nedeffulle that be be brydelyde. And yeff he be |p422 wylde and off euylle condycions, than nedeth the brydelle to be heuy and sum_dele sharpe. To restrayne hyme fro hys wyckyde lustys; and yef he be buxome and mylde, thane nedyth the brydelle to be softe and smothe. Brydylle. Thys brydylle ys clepede Abstinence, with the whyche the fflesshe shalle be refraynede from flesshly desires and worldely affecciouns to the loue off gode and heuynly desyres: for he ys wylde and wyllfulle, and lothe to bowe to good_nes, and therfore with thys brydelle thou must refreyne hyme tylle he be meke and mylde to the sowle. And yeff [he] be wylde in flesshly lustis and in worldely worschyppys, thane brydelle hym with sharpe abstynence, bothe with fastyng and wakyng and with honest occupacion doyng; for yeff thow on hym wolle fyghte and late hym lyfe after hys desyre. Truste sekyrly that thow shalt be ouercome. And ther[to] refreyne hyme discretely with abstynence, so that the kynde be kepte in strengthe; for ellys he xalle fayle the att nede and [make če] lese the victory off thys gloryous batayle. Reynes. The two reynes off thys brydelle shullene be two partyes off tem_peraunce: that ys to say, neythere tomoche nere to lytelle, knytte to-gedyr by the knot off discrecione. And holde the reynes euene to-gedyre by the knotte that none passe othere; ffor yeff any of hem be owte off mesure, hit wylle make thy horse to glyde a-syde, and so to lese the rygth waye of that gloryous blysse whyche mankynde was ordeyned to in hys furst creacion. That oone Reyene. That one reyne ys to large whane thow suffrest thy flessh to haue to moche hys wylle in etyng and drynkyng, in slepyng, in spekyng, in veyne talys tellyng other in rebaudy, in lesyngis, in sweryng or any other vn_profytable talkyng. Also hit ys to large yeff thow noryssh hit delycately in ouer_moche ease off softe lying, goyng, other syttyng, or in any othere thyng doyng that thow dost to fulfylle the [vnleful] desyres off thy flessh, and nat rewlede in mesure as reasone asketh. For euery thoughte and euery worde and euery dede that a man doth whyche ys nat pryncypally done in the worschyp off gode and to helpe and furtheryng off hys euy[n]crystene dewly and rygthfully as charyte asketh, hyt ys veyne, and synne, other venyalle or dedely synne, off whyche thow shalt yeue a ffulle streyte rekenyng at the dredeffulle day off dome, but yeff hit be amendyde in thys lyff here with sorow off herte and with confessyone and satisfaction makyng. That other Reyne. That other ys to streyte whene thow art to sterne ayenst thyne oune fleyssh, in with-drawyng that reasone wolde that he hadde bothe in mete and drynke, slepe, or [by] any other vnresonable abstynence, where-thorow hit ys so ffebylle that hit may nat serue gode durably with feruent herte, with myghty desyre and with parfyte loue, but hit ys so ffebylle that hit may neythere pray ne werk ner speke as hit oughte, but lyeth stylle as a vnresonable beste with grete fantasyes and vnclene thoughtis be cause off ydelnes off the hede or for febylnes off the body; and so yeff thow be ouersterne agayne thy fflessh, hit may lette the in [this] gostly batayle. And therfore susteyne thy body dys_cretely, so that he be neyther to wylde ne to febylle, but of euene strengthe. For yeff thow suffre hyme to haue alle hys fulle lykyngis and desyres, thane he that shulde be thy beste ffrende wolle be thy fulle enemy; and yeff thow with-drawe from hyme that he ougth for to haue in susteynyng hys kynde by reasone, than thow dystroyest hys mygth, where-throwe he may nat helpe the to haue the vic_torye off thyne enemyes, but [is] rather lykely to be thy confusyone. A Sadylle. Also thy horse be-houeth to haue a sadylle, that thow may sytte the more sadly and semely to othere mennes sygth. Thys sadylle ys Pacience and Mekenesse; that ys to say. Thow muste be pacient in aduersyte, both in sclaunders and reproues, in sekenes, in temptacion, in tribulacions, and in alle aduersytees, and so mekely resceue heme with dewe thankyngis to gode off hys gracyous vysytacions, thynkyng that thow were moche more worthy for thy grete offensys ande trespases that thow hast doone ayenst hyme. Also what-so-euer |p423 thow doo, thynke or speke. That hit be do with goode avysement, [&] wysely to thynke on the begynnyng and on the endyng; and that hit be doo swetely, benygnely and with mylde chere, and greue the nat in no wyse. And [čoff] thy flessh be grogyng thorow freelte off hys oune corrupcion that he hath in hys oune kynde, yet kepe mekenes in herte, and late hit nat owte with wykkede wor_des, but mekely resceue heme, and thynke that they bene grete matyers off mede in the blysse off heuene, and grete peyne to heme that doone so to the, wherfore thou owest to pray for heme with pure herte to almygthy gode, that they may haue grace off foryeuenes. And yeff thow do thus, thow shalt be gladde, for the prophete seyth that "the meke and the mylde suffryng trybulacions in rygth_wysnes for goddys loue, shullene ioye". Therfore meke the with ale thy mygth, bothe inwarde with herte thynkyng, and owtewarde with goode dedis werkyng, so that other mowe be conuertede by thy goode example yeuyng, and thane shalt thow haue grace, off synnes forgyfnes and to encrese in vertew, and so to come to endeles blysse that mane was ordeynede to in hys furst creacion. Stirop. The styropes of hys sadylle shalle be lownes and sadnes; lownes ayenst pryde, and sadnes ayenst worldly couetyse and flesshly lustis; so that thow be nat [to] sory for no wo, ne to glad for no wele ne welfare. Now syt sadly in thys sadylle and kepe welle thy styroppys. That for no pryde off strengthe, off byrthe, off fayrnes, off kunnyng, or ryches, or any vertew that gode hath sent the other bodyly or gostly, thow be not cast owte off thy styroppes off lownes and sadnes. Also [for] noo wrathe nere vnpacience for sekenes, or for losse off gode, ne losse of name, ne for no vysytacion that gode sendeth the, other sufferyng the fende to vexe the by temptacions, or by vexacion off thy euene-crystene, late nat thy horse caste the owte of thy sadylle off pacience; but sytte sadly and streyne thy ffeete in thy styroppys by the vertew [of] gostely strengthe, and doo as Cryste byddeth in the gospelle where he seyeth thus; In paciencia uestra possidebitis animas uestras. That ys: Ye shullene kepe your soulys in youre pacience. And thane lyke as the sadylle maketh the horse semely and lusty to the eye off mane, so pacience and mekenesse makis the soule louely and amyable in goddys sygth, semely and gracyous in mannys sygth, euylle and confusyously in the fendys sygth. And there-ayenst wratthe and impacience, hastynesse and hyghfulnes in herte makyne a mane vngracyous ande hatefulle in goddys sygth, sporte and gladnes to alle the deuylles in helle, and increasyn the peynes that neuer shalle haue ende. Off thys sadylle oure lorde spake to Cayne whane he was wroth with hys brothere Abelle: "Why, seyde oure lorde, art thow wroth, and why ys thy face and thy chere so fallene?" -- for he was fallene owte of the sadylle of pacience in to the foule pytt of wretthe; "for yeff thow doo welle, thow shalt resceue off me goode mede, and yeff thou do euylle, anone thy synne cometh to the yate, to be punysshede; but the desyre off synne shalle be vnder the and thy powere, [as] the horse vnder hys master, ande thow shalt be lorde theroff yff thou wylle", Genes. 4o, And so Cayn be mysgouernaunce off hys horse felle owte off the sadylle off pa_cience in to manslawghtere off hys brothere, be-cause he consentede to the wyckede desyres off hys flessh and wolde nat restreyne hym by the knotte off dyscrecion. But sytte sadly as Iob dyde, and sey as he seyde whane he had lost alle hys goode, and alle hys chyldrene were slayne and hym-self smytene with grete sekenes ful horryble; than he seyd: "Yeff we haue take goode thyngis off goddis sonde, why shulle nat we suffre paynffulle thyngis off hys vysytacion? Gode gaff and gode hath takene awey; as gode wolle so be itt doone, blessyde by oure lordis name, Iob 1o & 2o capit. The master off kynde telleth libro 4o de qualitace elementorum, that there ys a byrde callede a barnake. Thys byrde vexeth owte off a tree [ouer the watir, and |p424 als longe as it hongith one the tre] hit ys dede, but assone as hit loseth frome the tree and falleth into the water, anone hit ys quycke and swymmeth forth. Thys byrde hath lytylle fflessh and lasse blood. By thys tree I vnderstande mankynde that came off Adam ande Eue; by thys byrde I vnderstande euery crystene mane and womane; the whyche whane they be furst borne off here modere, be dede by orygynalle synne and nat able to the lyff off grace ne to blysse, for seynt Powle se[i]th: "we be alle borne chyldrene off wrathe": but assone as we falle in to the fonte-stone and in watere off bapteme bene bapty¨ede, anone we resceyue the lyff off grace and bene able to the blysse thate mane was ordeynede to in hys furst creacion, yeff we kepe vs fro the floode off syne. Seynt Petyr byddeth vs in thyse wordes: Abstinete vos a carnalibus desideriis etc., 1o Petri 2o: "Ab_steyne yow frome flesshly desyres that fyghtene ayenst the soule". Sythene thane that all mannys lyff ys but fyghtyng ayenst gostly enemyes; therfore hit [ys] nedefulle to euery crystene mane nat only to gouerne welle hys horse, but also to be suerly armede for to withstande the strokys of hys enemyes. Ryghte so hit ys nat Inowh to rewle thy body, but also thow must arme the with gostly armure to withstande the dyntis off the dartis off the deuyllis foundyng, for seynt Powle seyth Ad Eph. 6: Alle oure fyghtyng ys ayenst wyckyde spyrytes off derkenes, that ben prynces and gouernoures off synfulle mene. "And therfore, he byddeth, arme yow in gostly armure off gode, so that ye mowe withstande the busshemen_tis and the sleyghtis of the fende, and to stande stedefastly and parfytely in alle thyngis off ryghtwysnes. Stondeth, he seyth, in trowthe, and gyrde you with the gyrdelle off chastyte, and doth one the habergeone off ryghtwysnes, and keuer ¨oure feete in dyghtyng (or makyng redy) of the gospelle off peese; and in alle thyngis take to you the shelde of feyth, with the whyche ye may quenche alle the dartis of youre enemyes. And taketh to you the basnet off helthe, and the swerde off the holy gost, that ys goddes worde"; for, as he seyth in a nothere place, hit ys sharpere thene any two-egede swerde, Ad Hebre. 4. Thus Seynt Powle by lykenes off bodyly armoure techyth vs gostely armure. He byddyth yow arme yowre body by the vertew off trouthe that ys callede the Habergeoun off Ryghtwysnes; he byddeth you do ryghte to alle and yelde to gode that longeth to hyme, to youre euyncrystene that longeth to hem, bothe to youre sufferaynes and to youre felawes and to youre subgettis, and to hem that be passed owte off thys worlde with almesdede doyng and yeldyng off dettis, and to hem that bene to come in sayng off her ryghte inherytaunce. Thus armeth you with the habergeone of ryghtwyssnes, bothe before and be-hynde and on eyther syde. And as in the habergeone euery ryng accordeth with othere and ys knytte in othere, so shulde alle trouthe accorde and be knytte to-gedere in ryghtwysnes; for yef ye fauour othere lorde or lady spiritualle or temporalle, souereyne or subgette, kyne or frende, or any creature hygh or lowe, so muche that [it] ys hynderyng to a nothers ryghte, than youre ryngis in youre habergeone accordyne nat ne be nat welle knytte to-gedere, but there ys ane hole where-thorow the fende may sle youre sowle. And he byddeth that ye shalle arme youre leggis with gostly pouerte, so that youre hertis, and youre affeccions and youre desyres bene drawene frome erthely thyngis, and nat to sette youre loue to moche in worldely goodes ne flesshly lustis, neyther to stryue ne to plete for no worldely goode, but the more nede compelle, seeke to lyue in pease with alle mene yef ye mowene. And thus arme yow with gostly pouerte bothe leggis and feete, that ys to sey youre loue and youre affections, ayenst temptacions off false couetyse. And therfore he byddyth you shoo youre feet "in makyng redy off the gospelle of peese"; for euery crystene mane or woman ought to haue gostly pouerte, whyche Cryste taughte in the gospelle where he seyeth thus: Beati pauperes spiritu quonam ipsorum estregnum celorum. Also thow owest to forthere the gospelle and susteyne bothe in worde, wylle and deeede vn-to thy powere; yef thow be a preste, than preche hit and teche hit dewly and trewely, reuerentely and charytabely, |p425 with meke herte and parfyte lyuyng, where-thorowgh sympelle mene that be nat letterede and haue noo power of prechyng and techyng as thow hast, may be stabelede in trewe feyth off goddis lawe to encrese in vertewe and to hate synne; and yef thow be a lay-mane, the behoueth to helpe ande susteyne heme that haue powere ande trewly techyne hit. Also the be-houeth to here and to be-leue trewly one hit and in alle the sacrementis of holy churche, and nat [to] dyspute and ymagyne howe they myghte be so, but fully be-leve in heme, and so to conforme the in the lawes of gode and the ordynaunce off holy churche. Shelde. And taketh to yow the shelde off feythe; for as a shelde ys a tryangle and hath thre corners, in whyche tryangle yef frome the myddes be drawene thre lynes in to [the] thre corners, ther shulle be thre tryangles, whyche thre be but oone tryangle and yet noone off heme ys othere; and therfore the feyth off the holy trynyte ys lykenede to a shelde, for there be III persones ande oo gode, the ffadere the sone the holy gost, and yche of heme ys gode ande none of heme ys othere, ande yet they be alle thre but oo gode in mageste: Thys shelde of feyth of the holy trynyte ye muste take to youe in gostly fyghte, and so to sett alle youre feyghte and alle youre truste in o gode in trynyte, and prayeth to the fader almyghty that ye may haue myghte and powere, to the sone alle-wytty that ye mowe haue wytte and wysdome, ande to the holy gost that ye mowe haue grace and mercy, and so to haue myghte, wytte, and grace, to with-stonde alle gostly enemyes. Also ye muste take to yow the basnett of helthe. That ys hope off foryeuenes off alle the trespas that ye haue done ayenst gode, and to come to the endeles blysse off heuene thorow the endeles mercy that he schewyde in hys byttere passyone; and so to haue vyctory off [your] enemyes thorow hys gloryous vysytacions. And lyke as hitt ys clene, brygth and smothe, that shote ande strokes mowe sone glyde off: so muste youre herte be clene, brygth ande smothe ffrom wyckede thowgthys, wyckede desyres and wyckede wylles. Ande lyke as a basnet ys hyghest off alle armoure, goyng and gaderyng vpwarde in to a lytylle coppe; so muste youre hope ande youre truste pryncypally go vp to gode, and not to sette hitt to moche in mannys mygth ne in erthely goodys that ys but rust wast_yng the basnett off helthe. And therfore the prophete seyeth: "Acursyde be he that setteth hys truste in mane ande in fflesshly mygth, and letyth hys herte goo away fro gode; and blessyde be he that settyth hys hope ande [truste] in oure lorde gode", Ieremi 17. Also seynt Powle byddeth you take vambrace and rerebrace and gloves of plate, that ys goode occupacions and besynes in gostly werkes eyther bodyly whyche be in helpyng and sauyng thy soule frome synne and wyckednes. And therfore he byddeth you laboure ande wake in honest werkes ande in kepyng goddis commaund[m]ente. For the wysemane seyth Ecclesiast. 33o: "Idylnes ande slouthe ys cause off mochylle wyckydnes". For an Idyl mane ande lustles ys lykenede to a mane lustles ande handeles and wepynles amonge hys enemyes, or lyke a mane naked in bateylle, that for defaute off armure leseth bothe arme ande hande. So mane beyng Idylle in sufferyng hys wyttis to wandyr aboute in wordely desyres and flesshly lustis and vnclene ymagynacions, ys lykely to lese the soule with-outene ende. Also ye muste gyrde you with a gyrdelle off chastyte: for lyke as a gyrdylle fast gyrte to a mane beryth vp the haberioune and saueth the body from akyng ande werynesse, so the gyrdelle off chastyte wele festenede in the loue off gode with clene thowghtis ande heuynly desyres, bereth vp the soule from the foule pytte off synne and strengtheth hyme in vertew and goodenesse. Also ye muste haue the Iakke off fence that ys Charyte: ffor as the Iakke thorough the nesshe_nes and softenes that ys in hitt, feynteth ande wasteth alle the dyntes off thy enemyes that cometh ayenst hit, so charyte feynteth and wasteth alle the dyntes off thy enemyes; ande therffore Seynte Powle seyth Ad Cor. 14: Caritas omnia suffert, omnia sustinet, that ys: "charyte suffreth alle thynges paciently, and maketh euery trauayle soft, and beryth alle thyng esyly." Also the glose seyth there that |p426 charyte, pacience and benignite, with compassyone-hauyng off othere mennys myscheff, bene the pryncypalle armoure that longeth to Crystis peple. Thys lacke off charyte ys betokenede by the clothe off Cryste withoutene seme alle wouene aboue in to oone, [which] in tyme off hys passyone the knyghtys wolde not kytte hit but kepte hit hole and castyde lott therfore, in tokyne that euery goode knyght off gode besyly shulde arme hyme with the cloth off charyte to saue pease ande vnyte among alle mankynde to hys power. For the ende off euery batayle shulde be peese, and to that ende ant to no other shulde euery mane fygth, as seyth seynt Powle thus: leue ffrendes, I pray yow to arme yow in gostly armoure as goddys knyghtis, for though ye be natt able to bodyly fygth, yet be ye able to gostly fygth, and in that ye be crystenede ye Crystis knyghtis beene to fygthe in gostly batayle, yeff we wylle come to the blysse off heuene. Swerd. Also taketh with yow the swerde off goddis worde with the whych ye shulle defende yow from youre enemyes. For as the swerde peryssheth, kutteth and maketh separacion, so goddys worde be prechyng, redyng or heryng cutteth and maketh separacion be-twene the soule and synne, frome flesshly desyres and from wordly couetyse. And therfor Cryst seyde he came nat to make syn_fulle peese, but to sende the swerde off separacion in erthe to dystroye wyckede peese that mene haue in theyr hertis with synne. Therfore, goode frendys, as goode knyghtis haueth with youe the swerde of goddis worde bothe be heryng, redyng, and by dede werkyng. Spere. And thane taketh with youe the speare of Crystis passyone. Furst ta_keth hede how hys hede was crownede with a croune off thorne, that went in to hys brayne, & the bloode brestyng oute one euery syde. To dystroye the hygh synne off pryde. For lyke as the hede ys hyghest and most worthy of the vtter partes off mane, so pryde ys worst off alle synnes and most vnworthy in the sygth off gode. Take hede how hys armes were spredde abrode and drawene ffulle strayte in the tre tylle alle the synewes and veynes brestyne a-sondre, and hys hondys smytene thorowe with raggede nayles to the tre, and how grete stremes off bloode ranne owte. To dystroye the synne of wyckede werkes that mane doth with hys wykede handes. Take hede how hys syde was openede ande hys herte clovyne a-two with a sharpe spere, and how he shadde owte bothe bloode and water, the whyche [shewed] that yef he had hade more bloode, more he wolde haue yeuene for mannys soule to the fader of heuene; and water, to wasshe vs frome oure synne. Also he suffrede thys to dystroye pryde, couetyse, enuye, hate, wratthe and malyce, that renneth most in mannes herte and womans. Take hede how hys feete were naylede to the tree streynyng oute bloode, to dystroye the synne of slouthe in goddys seruyce and in the VII deedys of mercy doyng. Take hede how hys body was alle for-rente and alle to-fore with scharpe scourgis that frome the sole off the fote to the top off the hede there was noone hoolle place, and that was to dystroy the synne of lust and lechery that reygneth in mannes body & womans. Take hede how nakede and pore he hynge vpone the tree, to dystroye the synne of couetyse and wordely worschyppe. Take heede how he dranke eyselle and galle, to dystroye the synne of glotonye. And so be suffrede payne in alle partyes of hys gloryous body, to dystroye alle synne[s] in mannys [body] and womans. Thys spere of Crystis passyone ys the best and sykerest wepyne ayenst oure enemyes. [More]ouere ye schalle vnderstande that a wyse mane off armes wolle chese hym a goode grounde and a playne to fygth in, for itt ys perlyous to fygth in mory grounde or in stobely grounde or in pytty grounde. And therfore seynt Powle techeth yow stonde [fast] in trowthe and equyte, that in alle youre doyng ye loke that yoore grounde and youre cause be god and trewe, rygthfulle, clere and clene fro couetyse. And a wyse knygth wylle haue with hym the hylle and the sonne and the wynde. One the same wyse must ye in thys gostly fyght take with you the hylle of good lyuyng, that ye may sey with the apostylle: |p427 Nostra conuersacio in celis est, that ys: "oure conuersacione ys in heuyns and in heuynly thyngis, and therfor seynt Powle byddeth you stonde parfytely in these thyngys. Also ye must haue the sonne and the lygth of goddis grace, and the wynde off holy prayere, the whyche ys a specyalle remedy to gete grace to with_stande temptacions of oure enemyes. Sporys. Also ye muste haue a peyre of sporys, the whyche muste be sharpe to pryke with youre horse yef nede be, that be stynte nat in hys weye, ffor many horsys be dulle and slowe in theyre iorney but they be pryked. These sporys shalle be loue and drede of gode, whyche among al othere vertues displesyne most the fende and sonnest bryngeth as mane or woman to heuyne-blysse. Rigth spore. The rygth spore ys loue that mane oweth to god for the grete and excellent goodnesse that he [hath] shewed and sheweth at alle tymes. Furst how he made man off noughte to hys gloryous lykenes, and made hyme lorde of alle erthely thyngys; and for that excellent loue čat he schewed to mankynde in hys mercyffulle redempcion; and for the vysytacions that he sheweth to you coty_dyally bothe in sparyng yow fro endeles peynes off helle, and yeveth yow space and grace and tyme to amende yeff ye wolle, for Cryst seyth; Nolo mortem pec_catoris sed ut magis conuertatur et viuat, that ys: "I wylle nat the dethe of a synnere but rathere more that he turne therfro and lyue." Also he yeueth goodys plenteusly that bene necessary and profytabely to yow, yef they be gouernede dyscretely; and so sheweth yow alle-wey grete tokenes off loue and mercy. Lefte spore. The lefte spore ys dreede off paynes of helle and of purgatory that be Innumerable eyther to be thougth or seyd or tolde. Now with thyse II sporys pryke youre horse yeff he be dulle and euylle-wylde to goodnes-warde. Furst with the ryghte spore that ys loue; and yeff he wolle nat haste hym in hys iorney, than pryke hyme with the lefe spore, that wylle make hym to sprynge yef he be in the wey off grace. In thys manere, lyfe frendis, arme yow in thys gostly armure and myghteth yow in thys gostly batayle, and gouerne youre horse, that ys youre body, dyscretly, so that hit be nat ouer-feble by ouermeche abstynence and trauayle, ne to wylde by ouermoche ease and fulfyllyng of hys appetyte as in glotony or in lechery or in any other vngoodly desyres, for in case wykede lustes and desyres mowene be dedely synne, as thus: yeff thow luste to medle with womane or mane ayenst the lawe off gode and thow dost alle that lyeth in the to performe hitt in dede yeff thow myghtest, thane hit ys dedely synne. Dauyd seyth that "god knoweth and preueth mannes herte ant hys leen_dys", that ys to sey, god knoweth mannes wylle and hys lustys, for there ys no thyng so pryuey neyther in thoughte ne in dede but that ys opyn in goddys syghte. Therfor suche as a mane ys in herte and in wylle, suche he ys by-fore gode. Also a wysemane, or he goo to batayle, wol knowe for what cause he shalle fyghte and whethere that hit be trewe, ande what shalle be hys rewarde; and yef hit be sygnede in two thyngis hym to chese, thane he wolle sende hys most belouede and trusty frende to see and enquere whyche ys best and most confor_table. In the same wyse muste ye in thys gostely batayle. Ye muste fyghte to saue the soule that gode bougth so dere with hys precyous bloode vpone the rode-tree. Also hit ys rygthfulle, sythene god made the of noughte vn-to hys gloryous lykenesse and therto made the ffelaw with aungelys in blys that neuer shalle haue ende, that thow be fyghtyng ayenst thy gostely enemyes, and neuer to haue pease with heme -- for yeff thow doo, thou art traytoure to gode and lykely to lese thy herytage the whyche thow mayst haue by grace. Also thy rewarde ys assyg_nede in two thyngis. To chese the best as longe as thou trauaylyng arte in thys batayle, but be thow onys hynnes went, thow mayst not do soo, for [to] whether so thov furst comest, lyke hit the well or euylle, there the be-houeth to dwelle for euermore; shalt thow neuer after thys dwellyng chaunge, syt itt neuer so euylle with the. Heuene and helle ben these two thyngis whyche thow mayst chese as |p428 long as thow arte lyuyng, but [be] the soule onys departyde fro the body, than, whether thou lyke welle or euylle, nedys thou most kepe hit, and neuer after to be chaungyde; for thane, lyke as thou hast trauayled in the kepyng off goddis com_maundementis and in the fulfyllyng off če dedys of mercy, so shalle thow be rewarded, that ys for to say: yeff thow hast kepte goddys commaundementis and fulfydlyde the dedys off mercy and with-stande thy enemyes myghtfully, than shalt thou haue the blysse of heuene and be ffelaw with aungellys euerlastyng; and yeff thow breke goddys commaundementis and wyll nat withstande the tempta_cions off thy enemyes but consentest to theme and performest in dede, ande wylle natt amende the by sorow in herte, by confessyone of mouthe, and by satysfac_cion in dede, than shalle thy rewarde be endeles payne in helle withowtene ende. Wherfor my counselle ys that thow departe thy soule frome thy body by inwarde thoughte; and to sende thy herte, whyche ys [thy] most louyde and trusty frende, before, to wete off that two thyngis whyche ys moste profytable to abyde in. Sende thyne herte in to helle and ther shalt thou fynde [all] that that thou ha[te]st here, that ys a fawte off alle goodys, and plente off alle euylles: hote ffyre bryn_nyng with-outyne lyghte, with brymstone moste stynkyng; foule stormes and tempestis; gredy deuylles as wode lyones wyde yellyng; hunger ande thryst that neuer shalle be quenched; adders, toodys ande alle venemous wormes [čat] one the synfulle shullene gnawe; wepyng, gronyng and gryntyng off tethe; fulle off derkenes, smoke and smother, čat shalle make hem to wepe mo teerys glowyng thane ys water in the see; eueryche hatyng other as the deuylle most horryble, and euer cursyng the tyme that they were borne, and euer desyryng dethe. And so they be euer dying but neuer ffulle dede, but shul lyue euer in payne, woo and tur_ment. They hatedene dethe whane they lyuedene in lustis ande lykyngis of this worlde and fulfylled here flesshly appetytys and wolde not restreyne hym by the brydylle off abstynence, in holdyng the reynes of temperaunce by the knotte off dyscrecion. Also the soules that shalle be there must be dyrke ande dymme, hydously stynkyng and lothsome to see; for the bodyes off heme shulle be so febylle and so chargede with synne that they ne shalle [mow] remeve the lest worme frome no party off theyre body, but must suffre alle here malyce, and yet nat only heme, but alle the paynes, woo ande tormentis that herte may nat thynke ne tonge may nat telle, for they shal haue noo mynde off no goode to theyre comforte, but euer, in payne lyche newe. Ther ys ane olde prouerbe that, ne hope were, herte wolde breste; and ther shalle be neyther herte-breste ne hope off releuyng. O thow delycate creature tha[t] lyuest in wordely worschyppes and flesshly lustis in consentyng to the wykede intysyngis of thy enemyes: haue mynde how they shulle passe as the shadow, for thy body, be hit neuer so beauteuous and myghty, ande though thou kept hit neuer so welle with delycate metys and drynkes, with ryche clothes or eny other maner restorytyfys, yet hit shalle dye and turne ayene to erthe and wormes mete. Also haue mynde off thy[s] place that ys so horryble and so paynffulle, and forsake syne whyles gode suffreth the to lyue ande hast helthe ande thy wyttes at wylle; for Salomone seyth: "In alle thy werkes thynke one thy ende, ande thou shalt neuer doo syne". Thynke that thou shalt dye and thow wottest neuer where ne whene ne what dethe, ne in what state ne in what daye ne what tyme; ande therfore seyth seynt Austyn that euer shulde oure last day be in oure mynde, for whene čou rysest thow arte nat sykere to [liue to euen, ne when thou gost to thi bed thou art nat syker to] ryse with thy lyfe. Also haue mynde howe the sowle shalle departe frome the body with grete drede: for the fendys shulle be present and goode aungellis for to dyspute thy lyff fro the begynnyng to the ende, ande the goode aungellis shalle sey to the goode, ande the ffendys the wyckede, that noughte shalle be forgete to the leste thought that euer thou thowghtest other consentest to, ande alle the wordys that |p429 euer thow speke shullene be examynede, and alle thy dedys shewede. And thane many synnes that thow may nat now see nor thynke, shalle than come be-fore the opynly ande perauenture more to drede ande more grysely thane thoo that thow may now see, and many thyngis [that] thow wenyst be now welle done shalle schew than fowle synne. Moreouer haue mynde off the dredefulle day off dome: for than shalle oure lorde come and deme alle mankynde, as wytnesseth the pro_phete sayyng thus: Egredietur dominus de loco sancto suo ut uisitet iniquitatem habitatorum terre, "Oure lorde shalle wende oute of hys place for to vysyte the wykednes of hem that inhabytene the erthe". Certes, thys day oweth sore to be dredde, for as moche mercy as oure lorde sheweth nowe to mankynde, so moche shalle thane be shewede streyte vengeable ryghtwysnes; for oure lorde seyth by hys prophete Moyes: Congregabo super eos mala et sagittas meas complebo in eis, "I shal hepe vpone hem theyre euylles, and I shalle spende alle my arowes vpone heme". Thre sharpe arowes shalle be shotte off oure lorde in that day vpone hem that shullen be dampnede. The furst arowe shalle be off clepyng to the dome, wheroff Cryst seyth in the gospelle: Venit hora ut omnes qui in monu_mentis sunt audient uocem filii dei, procedent hii qui bona egerunt in resurrec_cionem uite, qui uero mala egerunt in resurreccionem iudicii, that ys: "the oure cometh in the whyche alle mene that bene ded in beryelles shulle here [the] voyce off goddys sone, and they that haue done goode thyngis shullene gone in to ayene_rysyng off lyff, but they that haue doo euylle thyngis in to ayene-rysyng off dome", that ys to say, to be demede. Than the dampnable soule shalle come to the body and sey to hit: "Aryse, thou cursyde caytyff [careyne], from thys tyme forwarde to be felaw with the horryble fendis in helle and enemy to almyghty gode. Nowe thy ioye shalle be tamede in to woo, thy delyte in to bytternesse, and thy laughyng in to wepyng; now thy wrechyde lust shalle passe in to euerlastyng sorowe and peyne; nowe ys falle to the alle that thow hatedest, and nowe ys passyde fro the alle that thow loue[de]st. Cursyde be thow wrecchyde careyne, for in payne for thy synnes and thy delytes and thy wykednes from the tyme that I passyde from the I haue brennede in helle; so cursyde be thow helle-bronde, ordeynede for thy synnes to the fyre off helle that neuer shalle be quenchede. Cursede be the tyme that I was coupelede to the, for now may nat forsake the nor thy cursyde com_pany I may nat eschewe, for wylle I nylle I I am constreynede to be knytte ayene to the. Goo we therfor to-gyder before the dredefulle and rygthful iuge to here the sentence of oure dampnacion". Thane shullene alle wykede mene se the iust cause of theyre dampnacion wretyne with theyre owyne handes in the booke of theyre conscyence, whyche booke both lernede and lewde shullene kunne rede. Than they shalle see the domys-mane syttyng vpone the reyne-bowe with [his] voundys bledyng, and with sterne loke one hem lokyng as he were wode for wretthe. Of thys wodnes [& wretthe] spekyth the profyte Dauyd where as he prayeth to be delyueryde of bothe, seying thus: Domine ne in futore tuo arguas me,that ys: "Lorde, in thy wodenesse ouercome me nat with skyles, and chastyce me nat in thy wrathe". Nomane thynke that wodenes or wratthe or any suche troblede passyons of mannys kynde be in gode; but they be sette in scrypture for the werkes of gode in punysshyng and vengyng synne in hem that be worthy to take suche passyons off punysshyng as beene wrothe and wodnes in alle syn_ners, that ys, eyther they muste be chastysede by paynes that shalle haue ane ende as purgatory, that ys clepyde in scrypture the wratthe of gode, or ellys they shalle be punysshede in the payne off helle that neuer shalle haue ende, that ys callyde the wodnes of gode. Alle thys the prophete Dauyd sawe in spyryte, and ther_fore in če persone off alle suche synners he, felyng hym-selfe vnmyghty to bere euer eythere, furst asketh to be delyueryd frome helle, and [sithen from] purgatorye, seying thus: Miserere mei domine quoniam infirmus sum, "Lorde haue mercy one me, for I ame vnmyghty to bere euereyther, that ys to sey, čin arguyng in thy |p430 dome, eyther thy chastyment in purgatory, but hit so be that I be vpborne or supportede by thy mercy." That dredeffulle day off oure lorde! thane shalle wykede mene seene hem sytte in dome with Cryste whome they haddene [here] in despyte, and in thys syghte they shalle be troblede with ane horryble drede, saying thus: Hii sunt quos habuimus aliquando in derisum et similitudinem improperii; nos insensati uitam eorum &c, that ys to say; "Thyse beene tho the whyche [sumtyme] we haddyne in scorne and into lykenesse [of] shenshypp. We un_wytty wrecches heldyne ther lyffe wodenes, ande here ende with-owtene honoure: but loo now thyse beene amonge the sonnes off gode countede, and amonge the seyntis of gode ys the lote off theme. Therfore we hane errede frome the wey off trewthe, and the lyghte of ryghtewysnes hath not shynede to vs, [and the son of vnderstondyng is not spronge to vs]; we be made wery in the wey off wykednes and of perdecion, and we haue goone harde weyes, for the wey off gode we knewe nat. What hat[h] pryde profyte vs? or the boste off rychesse what hath hitt brought to vs? but [they] bene passyd as the shadowe. And nowe we may shewe no tokyne off holynesse, for we bene wastyde in wyked_nesse". And amonge alle the multydude off seyntis they shullene fynde nat oone that shalle haue compassyone of hem, but [čei] shullene be gladde and consent with gode in hys ryghte Iugement off here dampnacion. Thys wytnesseth the pro_fete Dauyd, seying thus: Letabitur iustus cum uiderit &c. That ys to sey: "The ryghtwyse mane shalle be glade whene he shalle se vengeaunce." For the fadere that shalle be sauyde shalle ioye the dampnacion off hys sonne, the modere off the dowghter, the sone shalle ioye the dampnacion of hys modere, [the] dough_ter of the fadere. For Cryst seyth they shulle seche for to entre in to creues of stonys and in to swolowes of the see, for fere off the syghte of the dredefulle face of Cryste; thane they [shul] prey mounteyns to falle opone theme, and hylles to hyde theyme. So woo they shulle be one euery syde, for nothyng shalle res[ei]ue theyme but only helle. And thys ys the vounde of the furst arowe. The secunde arowe shal be sharpe reprovyng of alle false crystene mene and women, whene oure lorde shalle seye to hem thus: "I was hungry ande ye gaff me no mete, I was thrysty and ye gaue [me] noo drynke, I was nakede and ye gaue me noo clothes, I was herborowles and ye herborowed me nat, I was seke [&] in presone ande ye vysyte me nat ne dyd me no comforte". O what thys voyce shalle be dredefulle, for as ofte as they dyden nat thyse dedis off mercy to the leste off hys that had nede, so oftyne they dyde hit nat to hyme. And noo wondere [čoff] thys voyce be dredefulle in the day off dome, sythene we redyne in the gospelle that whane Cryste came in the forme of a seruaunt to be demede of false Iewes, he sayde to hem that came to take hyme: "I am he", [&] anone they yedyne abak and fellene to the erthe. Thene, yeff he whene he was deedly and cam to be demyde had so ferefulle a voyce that att one worde dyde throwe to grounde so many mene of Iewes, how moche [more] ferefulle thane shalle be the voyce of hyme whene [he] shalle come vndedely with hys oste off aungellys and off seyntys to deme the qwykke and the dede lyke as they haue deseruede. Wherfore Iob seyth: Cum vix paruam sintillam sermonum eius audire non possunt, toni_truum magnitudinis eius quis poterit intueri, Sythe mane vnnethes may here a lytylle drope of hys wordes suffre eyther beholde [!], how thane shulde they beholde the thundres of hys domes whene he shalle sytte as a ryghtfulle domes_mane? as who seyth, noone. And therfore seyth seynt Bernarde: "When the synfulle wreche shal be accusede and hys owne conscyence shal bere wytnesse ayenst hym [& euery creature of god shal rise ayenst hym] in vengeaunce, thane greuous as ane arowe shalle be če voyce off gode to suffre". And therfore the profete Ieremye seyth: Sagitta vulnerans lingua eius, that is: the tunge of hym shalle be as an arrowe woundyng. And thys ys the wounde of the secunde arowe. |p431 The thrydde arowe shalle be the sentence of endeles dampnacion of alle wykede mene, whene he shalle sey to heme thus: Discedite a me maledicti in ignem eternum qui preparatus [est] diabolo et angelis eius, that ys to sey: "Departe ye frome me, cursyde and wrecchede, in to euerlastyng fyre, the whyche ys made redy to the deuylle and hys angelys". Thys arowe shalle wounde heme so grevously that alle the leches ne alle če creatures in erthe neyther in heuyne shulle mowe hele the wounde of hit. Than shal the erthe opyne hys mowthe and swalowe hem doune in to helle, where they shalle be tormentyde with ffeendes withoutyne ende. But allas, ther be, I drede, fulle many that wolle natt beleue thyse thyngis, tylle they felene heme; of whome seyth seynt Euseby: Ve ue quibus datum erit prius sentire quam credere, that is: "Woo [woo] be to hem to whom hit shalle be youyn rather to fele thyse thyngis than to beleue heme". Thys ys the wounde off the thrydde arowe. More-ouer sende thyne herte in to purgatory, that ys the free prysone off oure lorde gode to punyssh heme that were clene-shryvene off alle here synnes or they passyne owte off thys worlde, and haue nat perfourmede here penaunce here in thys lyff ne were nat fully clensyd as hem behouyth for to be. In the whyche purgatory they shalle be purede with bytter peynes, and that paynes ys more harde to suffre eyther to fele than alle the paynes that euere martyres suff_redene, ande more payne thane tunge cane reherse or telle. Ther shalle thy soule be turment thorow ane hole yere for the penaunce that myght haue be done here in o day -- here-fore oure lorde seyth: Diem pro aano dedi tibi, that ys: "I haue yeuene [the] a day for a yere". And trusteth for certeyne that that payne doth nat ellys but clenseth the soule frome syne; for the more ioye in heuene shalle he neuere purchase therby for that peyne sufferyng, though he were there from the begynnyng off thys worlde in to the day of dome. But the payne that thou suffrest here with meke herte, thynkyng that thone art worthy hit and moche more for the grete trespaces and vnkyndenes that thou euery day dost ayenst oure lorde gode, shalle bothe helpe to clense thy soule, and to encrese thy blysse in heuene. Also haue mynde of .VII. paynes that thy soule shalle haue. The furst shalle be whane thy body ande thy soule shalle parte; for thane shullene the fendys appere in theyr lykenesse to rauyssh the soule in to helle with grysely chere, with chalangis ande thretenyngis as hit were theyre ryghte to haue hit, and so to brynge hit in to dyspeyre yeff they mowene. The seconde peyne ys thys: the grete drede that the soule shalle haue tylle the Iugement be endyde be-twene the aungelles ande the ffendis; for lyke as a mane beyng in grete tempestis on the see hath grete drede of drenchyng, so the soule heryng the grete and horryble synnes that he hath done rehersyde be the fende, stondeth in grete fere forth to be dronchede in the fyre of helle; for though the soule haue ryghte be-leue ande ryghte trusty hope to be sauyde, yet oure lorde suffreth hit to haue the drede, for to clense hit frome synne. The IIIde ys exylyng; for the soule ys exylyde oute off thys lyfe, from hys frendis, and from hys herytage - whyche ys paradyse - thorowgh syne; the whyche they shullene neuer be restorede to, vn-to the tyme that hit be purede and clary_fyede as clene as hit was att the day off bapteme; for seynt Austyne seyth: "lyke as golde ys purede and claryfyede be fyre here, ryghte so shalle the soule be purede ande claryfyede by the fyre there". And loke, howe moch here the fyre ys hotere thane the sone-beame, so moche ys the fyre off purgatory more hote thane the fyre here; and loke, what peyne hit were to suffre any parte off the body to brynne in the fyre here, so moche peyne ande more hit ys to the soule to be in [the] fyre there; for seynt Ancelme seyth that the fyre off purgatory ys |p432 off so moche myghte and so kene, that as longe as hit ffyndeth aughte in the soule that toucheth [to] synne, hit stynteth neuer. The fourthe payne ys that the soule ys boundyne with bondys off synne, that hit may nat helpe hit-selfe but nedys muste suffre, to the bondys be wasted; for lyke as a mane boundene muste suffre the malyce off hys enemyes, ryghte so the soule muste suffre the peynes tylle hit be pured. The fyfte payne ys the sekenesse that the soule shalle be greuede with; for [lyke] as the body ys peynede ande greued with dyuerse sekenes [here] so the soule shalle be peynede ande greuede [in purgatori] with dyuerse peynes in dyuers partyes or powers off the soule in whyche he synnede in thys lyfe. Som shalle be as they were in as dropesye, for mysconetyse off erthely thyngis; som as they were in a pallsey, for slougthe in goddis seruyce; som as they were in the feuers, for wratth; som as they were in the iaundys, for enuy; som as they were in the menysone or in the flyxe, for lecherye; som as they were in the meselry, for pryde; off the whyche synnes they were shryvene, but they hade nat doone theyre penaunce parfytely or they passyde hennes. [The sixt payne is that the soulis bene there as in dissert, where defaute is of alle gode, and plenty of alle eville.] The seuenth payne ys the grete colde that they shullene be caste in after the feruent hete, for sodaynly oute off the brynnyng fyrre they shalle be caste in a lycoure that ys caldere thane any Ise or snowe; and oute of that colde sodaynly they [shall be caste ayen in to feruent hete; ande so to be paynede with paynes innumerable, tylle oure lorde off hys endeles mercy wylle graunte heme grace off delyueraunce, and so to come to the endeles blysse that thane was ordeynede to in hys furst creacion. Now whane thou hast welle examynede what peyne ys in purgatory for penaunce that ys nat done in thys lyfe, and for venyalle synnes that he was natt shryvene off neyther made [a]sythe for heme in noone other waye: be ware thane that thou delay nat from day to day to do penaunce, ney_ther be recheles in doyng, ne sory to do hit, but do hit with grete mekenesse and gladnesse off herte, hauyng mynde what peyne thow were worthy to suffre for thy trespasse that thou dost custumablye ayenst thy makere, thyne ayenebeyere, and thy mercyffulle sparere, and [čat] therto foryeueth the thy peynes of purga_tory for so lytelle penaunce doyng with meke herte. More-ouer be ware off venyalle synnes: for hit ffareth therby as hit doth by a shyppe that hath a lytelle hole in the botome, in the whyche hole yeff the water entere, though hit be but lytelle and lytelle, yet by processe off tyme hit may drenche the shyppe, but hit be caste owte. So, venyalle synnes somany there mowene be that yeff they be nat caste [out] by-sorowe of herte, by prayere ande by allemos-dede doyng, [they] may drenche the soule in to endeles paynes of helle as a dedely synne may doo. Sythyne than that almyghty gode ys dyspleasede and dyshonowred by venyalle synnes. That be callede smale synnes, how moche more thane ys he dyshonourede and dysplesyd with dedely synnes? and sythyne euery venyalle syne ys so grete in goddys syghte, how meche more than ys dedely synne Therfore haue mynde on thy trespas that thou hast done ayenst gode bothe in worde ande in thought, in dely_tyng and consentyng, in desyryng ande in dede-doyng, and euer with meke herte ande with conpunccion of teeres aske foryeuenes; and therto make satysfaccion to thyne euynecrystene off alle the trespasses that thou hast done ayenst hyme as fer forth as tiny goodys wolle streeche; ande yeff thy goode wolle nat suffyse, thane be_houeth the to aske foryeuenesse; and yeff thow may not come to the partyes eyther for febylnes or ellys that they be dede, thane be in wylle to aske foryeuenes, and pray for hem; so that thou mayst escape thyse peynes off helle, and the sonnere be delyueryd owte off the peynes off purgatory thorowe the endeles mercy off oure lorde gode. For alle tho that bene quykenyde with the gracyous illumina_cion of the holy gost, dredyne thyse two placys, that ys, helle ande purgatory, |p433 and so kepe[n] hem with alle theyre mygth from alle maner off synnes. [But] for the kynde off mannys flessh ys so freelle ande so inclynyng to synne that no day passyth withowtene synne eyther more or lesse: therfor oure forme-ffaders that werene in grace and knewene the[r] freelnes, lyuedene in mornyng, and ofte for_thynkyng in herte with ffastyng and almes-dedys, with prayere ande grete wep_yngys, sorowdene for her synnes, thorow the whych they were clensyde and caste oute off the soule. Also som mene that haue bene before, sore defoulede with dedely synnes and with venyalle Innumerable, oftyne-tymes for drede to offende god more, and also to haue [grace &] foryeuenesse of the [synnes] before-doone, and to fle frome thyse two places that bene so paynefulle, hane forsake alle the worlde, bothe the[r] goodis and also the presence off people -- for the ey off mane ys a grete occasyone to syne and thane cometh speche off mowthe, and so ofte-sythes fulfyllede in dede; wherfor they seing ther freelnes, fleddene in to deserte places, to lerne to loue oure lorde Ihesu Cryste, and there they wayledene theyre synnes before-done and therto continuelly lyfedene in prayere and in abstynence with bodyly werkes, in chastysyng the body from wykydnes; and also hauyng com_passyone off theyre euene-crystene, seyng the grete torment that they were yne bothe in getyng off worldely goodes and worldely worschyppys and flesshly lustys and so lyuedene as vnresonable bestis hauyng noo mynde that they shulle dyene neythere that they shalle come ande be demede in the dredefulle day off dome, but contynuede in theyre malyce ande in wykydnes as they shulde neuer dye, or ellys wenyng that [god] ys so mercyfalle that he wylle natt punyssh synners. Now sende thy herte in to heuyne, to wyte how it ys there. And ther shalt thow fynde plente off alle goodys, for there ys no maner of peyne but euer-[ich] in ioye and lykyng in helthe, and so euer fyllede with alle maner off ioye and swetnesse. For there ys al maner off melody with songe of angelles brygth, and therto sekernesse of euerlastyng blysse that neuer shalle haue ende. Also mannys body shalle be brytere thene the sonne whene hit shyneth brygthest, and shalle haue more sw[ift]nesse then alle erthely creatures mow deuyse, and her thoughtis, her wylles and her desyres shal be fulfyllyde in the twynkelyng of ane eye. No thyng shal be there but alle goodnes and comforte; nouther no thyng shalle with_stande heme, for they shalle be so myghty that they shalle mowe passe al hylles and valeys, and so to be frome the one ende off the worlde to the othere in as breeff tyme as hit may be thoughte. For thowgh they were so febylle here, there they shullene be so lyghte, so lusty, so beauteuouse, ande so fulfyllede with ioye, that nothyng shalle withstande theyme that ys contrary to theyre wylle. For they shulle haue fulle knowyng of alle thyngis that euer were doone or shalle be doone, for they shulle haue fulle knowyng of the trynyte, the myghte of the fadere, the wysedome of the sone, the goodnes of the holy gost; for in the syght of the gloryous face of oure lorde gode they shullene [se] alle that may be seene off any creature; for as seynt Austyn seyth, they shulle see hyme both gode and mane, and they shalle see hem-self in hym, and alle other thyngis more and lesse --for alle thyngis that nowe be hidde, shulle thene be opyne both in syghte ande knowyng. Ande so they shalle be fulfyllede in theyre .V. wyttes with alle maner of ioye; for lyke as a vesselle that ys dyppyde in the water ys wete bothe with-inne & with-oute, aboue ande benethe ande on euery syde, and nomore lykore may resceyue for fulnesse, ryghte so shulle they that shalle be sauyde be fulfyllede with ioye and blys with-outen ende. Also they shullene haue endeles lyffe in the syghte of the holy trinite, and thys ioye shalle passe alle other ioyes, for they shalle be in ful sekyrnes that they shullene neuer fayle off that excellent ioye. Also they shullene haue parfyte loue to-geder, for eche off heme shalle accorde to odyr wylle; that he that ys in the leste ioye shalbe as ioyfulle of hyme that ys in the hyghest ioye, |p434 as though he were there in the same ioye. And so the ioyes of that gloryous blysse may noo herte thynke nor tonge reherse; ffor though alle the ioyes that alle erthely creatures couthe deuyse myghte be comprehendyde in oo ioye, yet were hit nat in comparysone to the lest ioye that ys in that gloryous blysse. For the ioyes that bene there be so delycate, so comfortable and so fulle off swet_nesse that they myghte dey for ioye, but čat god preseruyth hem fro deth; as thoo that be in [the] horryble pytte off helle & stynkynge paynes myghtene dyene for payne and tormentis the whyche [they] musten suffre, but that gode preserueth theym fro dethe. For oure lorde wolle that thou čat hane kepte hys commaunde_mentis and hane submyttyde hem to hys lawes, to lyue in blysse with-outene ende; and there-ayens tho that wylle nat obeye to hys lawes neyther kepe hys commaun_dementis, that they shalle lyue in payne with-outyne ende. -- Thys ys the ryghte spore that shalle haste hem to loue oure lorde in vertewe [of] goodnes, ande to hate synne for fere of peyne [!]. For yeff a creature myghte fele the lest drope off the leste ioye whychen ys in that blysse, [he] shulde fele lytylle payne or ellys noone thowgh alle the peynes that euer were in erthe or shullene be, myghte be putte to hyme; for the grete loue [čat] suche a soule shulde haue to gode, and če grete desyre that hit shulde haue to that endeles blysse, shulde so rauyssch the soule that hit [shuld] fele noo paynes that myghte be putte therto; neyther hit shulde haue no ioye of noone erthely goodys neyther off worldely worshyppys, but rather noying thane plesyng therto. Thys loue steryth a mane more be a thowsandefolde thane done the peynes of helle eyther of purgatory, to lyue vertuosly; ffor loue perysshyth and putteth oute drede, and clenseth the soule fro synne, and maketh hit to see gode thorough gostly thoughtis, thorow gostly redyngis of holy wrytte, and thorow gostly and holy prayers, and to sty to heuynly desyres. But I drede ther be many [čat] farene as, a chylde that ys borne in a depe prysone whyche ys bothe stynkyng and horryble to see. The moder, knowyng the wellefare that she hadde owte of prysone, ys in moche sorowe and care ande heuynesse, desy_ryng with alle her myghte to be oute of prysone ayene in hyr welfare: but the chylde borne in myscheff of the prysone, ande neuer hade better knowyng of wel_fare, yeueth lytelle tayle to that myscheff in the prysone, for as longe as he hath hys moder with hyme and hys sustenaunce thowgh hit be but ffebylle, he maketh neyther sorowe ne care, for he longeth after no better fare, for he knoweth no, better; for though hys moder telle hyme off the ioye ande off the welffare that ys oute off prisone, off the sone ande off the mone eyther off the sterres, or off the fayre floures spryngyng opone the erthe, or off the byrdys syngyng, off myrthe, of melody, or of ryche aray of lordys, of ladyes, and of welthes owte of prisone the whyche she was wonte to haue, yet alle hyr tale ys but a dreme to the chylde, for he leueth hit nat and therfor he longeth nat ther-after, and wylle nat for alle that blysse and welfare that she spekyth of forsake hys moder ne hys febylle fare that he hath with hyr; and that ys for he leueth hit nat. Ande yet hit ys as če modere seyth. But were the chylde onys owte off prysone, and se the myrthe, welthe ande welfare that she spake off, he wolde be fulle sory to go ayene in to prysone there to lyfe with hys modere; ffor alle hys lyf in prisone, whyche was furst lykyng Inowgh to hym, shalle thane be to hyme fulle bytter and paynfulle, and therto he shulde neuer haue ioye ne reste in herte tylle he were ageyn in that welffare whyche he sawe oute of prisone. Ryghte so this folk of thys worlde borne and browgth forth in sorowe and care and moche trauayle in thys wrecchede worlde that ys foule and stynkyng as a prisone; for they haue so moche loue and lykyng one theyre erthely moder ande of theyre company, that ys to say one erthely thyngis, that they haue no lykyng in heuynly thyngis ne longyn nat ther-after; for though |p435 her gostly moder, holy chyrche, ande her gostely ffader gode hym-self, fader off alle, telle hem the blysse ande the wellfare whyche ys in the blysse of heuyne, hit ys to theyme but a dreme as the tale off the moder ys to the chylde in pry_sone, that they hane noo sade feyth theryne. And tryste itt fully, though they beleue nat that hit ys so as oure moder holy chyrche tellyth, howe ther ys in this worlde but stynke ande horrybylyte and a foule dongeone in comparysone of that heuynly blysse, yet hit ys so as her gostly fader seyth, ande nat the lese for her mysbeleue. Neuer-the-lese take hit for certeyne that they shalle neuer haue parte neyther ffelyng of that blysse, but they wol beleue ande trust fully that hit ys so as theyre modere holy chyrche telleth. Wherfore withdrawe youre hertis from erthely thyngis and sette [not] youre loue to, moche one youre erthely moder, ne truste her nat, for though she speke neuer so fayre and behote yow neuer so welle, she ys false ande wolle dysceyue yow at the last. For she fareth as the nykare or meremaydene, that cast opone the water syde dyuerse thyngis whyche semene fayre and gloryous to mane, but anone as he taketh hit ande weneth to be sure theroff, anone she taketh hyme ande deuoureth hym. Ryghte so thyne erthely moder casteth oute fayre ande gloryous thyngis to thy syghte, she casteth oute grete rychesse and worldely goodys andeworshyppes ande flesshly lustis, whyche bene fastnede to the rope off hope of longe lyff, and assone as thow towchest heme, that ys to say as sone as thow desyrest heme and laborest with alle thy myghte, with alle thyne herte and with alle thyne thoughtis to haue heme, anone she draweth the rope off longe lyfe, that ys, she seyth "thow arte yonge and may lyue longe, ande therfor laboure to haue goodys ande gete the worschypp, that thow mayst lyue esyly in thyne age. And thow lyue in lechery, in glotony, in pryde, in extorsyone or in any wrongfulle takynge, whene thou comest to age than shalt thow mowe doo grete almes, and so by prayers off pore men shalt thow haue foryeuenesse; and so thorow hope off longe lyfe ande of other mennes prayers thowh thou lyue stylle in synne, [she] wylle take ande deuoure the in the fyre off helle. And therfor trust her nat; but set thy trust, thyne hope, thyne loue in thy gostly moder that ys to beauteuouse and trust[i] to be-leue opone hyr, for she seyth nowthere behotyth but that shalle be performede, yeff thou wolt obey to here byddyngis. For yeff thou haddest felt ore seyne the lest blysse that ys in heuyne, thene alle the ioyes and lykyngis that thow hast in thys worlde of erthely thyngis, shalle thane be to the grete bytternes, sorowe ande care. Example haue we off seynt Petyr whom Cryst ladde opone the bylle off Thabor with Iohne ande Iames, and ther he schewede but a lytylle off [the] blysse of hys manhode, whyche was hys face shynyng as the sonne, hys clothys were whyte as snowe, ande Moyses ande Helyas apperede with hyme in grete blysse ande in grete mageste. Than Petyr seyde vnto oure lorde Ihesu: Lorde, hit ys good to vs to be here, and make we thre tabernacles, on to the, another to Moyses, and another to Hely, and late us allewey dwelle here", and so anone in the syghte of that lytelle blys in comparysone off the blys that ys in heuyne, he forgatte alle the blysse off thys worlde, for he carede neythere for mete ne drynke ne for clothyng; hym thoughte he myghte haue lyuede there withoutyne ende by that blysfulle syghte, Luc. 9o. Also seynt Powle was rauysshede in to heuene ande hade seene the vysyons and the pryuytees off gode; aferwarde alle hys lyfe in thys worlde was to hyme a peyne, so moche be longede agayne to that blysse: wherfore he seyde: Infelix ego homo sum, quis me liberabit de corpore [mortis] huius, that ys: "[I] vnsely mane, who shalle delyuer me from the body [of this deth? I covett to be departid the soule from the body and to be with Cryste withoutyne ende?" Moyes was with gode in the mount of Synay fourty dayes and fourty nyghtes meteles ande drynkles, fedde be the presence and the speche of gode; and yet sawe he but lytelle off hys blysse. Sythene than Petyr, Powle, |p436 and Moyses werene fulfylled and myght haue lyfede withoutene ende in the syghte off that lytelle blysse, mochemore thene after the day of dome alle tho that shullene be sauyde and go to blysse bothe body and soule, shullene be fulfyllede with ioye, blysse and comforte whyche neuer shalle haue ende. Now, brother or syster that heryst or redest thys sympylle wrytyng, take hede off thy horse, whyche ys thy body, that he be made buxome and mylde vnto the soule whyche ys hys master. Also take hede that the soule be welle armede with gostly armour, whyche beene vertewes, and that the spere, [the] swerde, and the shelde be nat lefte be-hynde; and haue mynde off thyne rewarde whyche ys putte in thyne eleccione. Thynke what blysse thow mayst haue, yeff thow wolt trauayle and quyte the as a trewe knyghte in thys gostly batayle; and ther-ayens what peyne, woo and tormentys thow shalt haue in fyre off helle, yeff thow be a cowarde and wylle nat fyghte ayenst thy gostly enemyes but consentest to there wykede counsellys and wylle nat obey to goddys commaundementis and to hys lawe. Also be ware off thy erthely moder that she dysseue the nat; but trost in thy gostly moder, for she ys trew ande trusty to truste vpone and to be-leue vpone; and yeff thou doo thus, thane shalle thow come to endeles blysse whyche man was ordeynede to in hys fyrst creacione, amen. Explicit tractatus de bello spirituali et Armatura pertinente. |r9._[The_myror_of_synneres.] |r[Ms._Univ._Coll._97,_p._253.] Heere bigynneth a sentence ful good and profitable to rede, which is i.-cleped "the myrour of synneres". |r For čat we been in the wey of this failyng lyf ande oure dayes passen as a schadewe, čerfore it nedeth ful ofte to recorde in oure mynde that oure freelte and oure deedly seeknesse maketh vs so ofe to for¨ete. But what thyng is čat? Certis, it is čat highe sentence of hooly writ če whiche al-my¨ty god, wilnyng oure profit čorugh his grace, hath ¨euen to vs by čat blessed Moyses his prophete, seienge thus: Vtinam saperent & intelligerent, ac nouissima prouiderent that is: Wolde god čat men sauouredyn and vnderstoden, and purueieden for the laste thynges! O čat noble and čat profitable sentence, nor oones but ofte-tymes needful to be rehersed, that is: Wolde god čat men sauouredyn and vnderstoden and purueieden for the laste thynges!  My deere brother, i. prey čee vnderstond wel what čow redist. For če bisy vnderstondyng of this sentence is distruccion of pruyde, quenchyng of enuye, medicyne of malice, dryuyng awey of licherie, voidyng of boost and of vanytee, informacion of leernyng, perfeccion of hoolynesse, |p437 and reparaylyng of euerlastynge heelthe, and čerfore the prophete pleinyng oure greete blyndenesse, preieth with pitee seiynge thus: Wolde god čat men sauouredyn and vnderstooden and purueiedyn for the laste činges! But allas, allas! for al to fewe han this vertew, fful fewe čeer been čat sauouren čis heelful sentence: fful fewe there been čat setten bifore če ei¨en of here mynde če knowynge of here owen infirmyte, here bodily corrupcion, če mynde of here synnes, če day of here deeth, and the horrible peynes of helle. Be-hold now, freend, how profitable a myrour it is for synneres, the inwardly biholdyng of this highe sentence, that is: Wolde god čat men sauouredyn and vnderstoden, and purueieden for the laste thynges! For ¨ef čow ofte biholde thi-self in this myrour, And ¨ef čow bisily studye to sette thus či-self bifore thy-self, doutelees. thow schalt be strengere čan Sampson, moore waar čan Dauyd, and wiser than Salomon. Thise men, For čei weren rechelees in biholdyng of hem-self in this myrour of for[e]sight. Thei fellen in to here lusty desires, and to blyndenesse of here flesch. And sitthe čise men fellen in to so horrible synne, in the whiche theer was so greet strengthe, so heigh wisdom, and so greet waarnesse: with how muche studye mooten we čanne awake in biholdyng on this myrour, in the whiche is soo muche freelte, so greet vnkunnyng, and so muche recheleeshede. And for this skyle been čise čre men i.-red and i.-spoken of in hooly churche. That čei schulden be to vs a myrour of for[e]seynge, and not to če ensaumple of fallynge; so čat noon of vs truste in his owene stren¨the, ne presume in his owene wisdom, but euermoore to be bisy for the helthe of oure soule, and neuere to for¨ete oure deedly corrupcion. For alle čei čat been recheles in suche maner of lokynge in this myrour, neither thei sauouren, ne thei vnderstondyn, ne čei bysyen hem to purueye for the laste činges. And for čat we schulden euere be bisy aboute this studye of bifore-waarnesse, the sentence of god moeuyth vs, seiynge thus: The men that been withouten counseil and purueaunce, wolde god čat thei sauouredyn, and vnderstoden, and purueieden hem for če laste thynges! To this heelful sentence loke čat čow biholde, and that nou¨t passyngly, but with greet studye & ri¨t good auysement: ffor ri¨t as encens smelleth not but ¨ef it be put in to the fuyr, so no sentence of hooly scripture may sauoure to the redere ne to če herere čeerof but ¨ef it be i-boyled in herte with bisy and brennyng studye of it. And therfore, wolde god čat men sauouredyn and vnder_stoden, and purueieden for the laste thynges. Biholde, brother, thre thynges been set bifore če in this myrour: Sauoury knowyng, vnderstondyng, and pur_ueaunce. For god wole that čow sauoure čat čou knowest; that čow vnderstonde; and čat [čow] be of good purueaunce. As for the firste, god wole čat čow knowe čat this lyf is passyng, al bilapped in wrecchednesse, soiet to alle maner of vanytee, defouled with filthes of synne, corrupt with couetise, and čat it schal perisshe with-ynne schort tyme; so čat in us muche as this world is knowen to bee moore vil, in so muche it may the li¨tloker be dispised for loue of čat lif that euer schal laste.  For the secounde, god wole čat čow vnderstonde čat čow koome naked in to this world, and naked čow schalt goon hennes; ffor of eerthe čow weere i.-maad, and in to eerthe čow schalt turne. Wepynge čow koome in to this wrechednesse, with teene and traueil čow hast endured thi dayes, and with sorwe & woo čow schalt passe hennes. Vnderstond čerfore how wooful is čin entree, how chaungeable is thy lyuynge heere, & how feerful is thy passyng awey. Ande passyng al this vnderstonde, i. prey čee, that in this vaale of weepyng čow art bothe seeke and an outlawe, ful poore in vertues, fful vnstable in thy lyuyng, and happily thow schalt not abide til to-morwe. Oo brother, ful wel schal čee bee ¨ef čowe sauoure & vnderstonde thise thynges čat i. telle čee, and ¨ef čow wolt write hem in thyn herte as in a book; & namely ¨ef thow bisye the to keepe in thy mynde thise two versis next folwynge: Viue deo gratus, mundo toto tumutatus, Crimine mundatus, semper transire paratus, that is: "Lyue thankful to thi god, buried al to the world, Maad al cleene of synne, & reedy euer to goon henne". Lo nowe, my deere brother, now hast čow i-seye in this myrour what čow schalt sauoure, and what thow schalt vnderstonde.  But now as for the thridde, lat |p438 see what čow schalt purueye: preynge thus with the prophete: notum fac michi domine finem meum, et numerum dierum meorum quis est, ut sciam quid desit michi, that is: "Lord, make myn eende i.-knowe to me, & which is the noumbre of my dayes, that i. may knowe what me fayleth". O čat profitable preyer, čat heelful contemplacioun, and čat necessarie askynge of god; nou¨t for to coueite to knowe bifore tymes & momentis, the whiche the fader of heuene hath sette in his owen power, but čat čow knowe and vnderstonde that čow art but an outlawe, a gest, and a pilgrym heer in this wrecchide lyf, a freel man and a feble, and luytel while abydyng vpon čis eerthe. For ¨ef čow hiholde wel to the schort_nesse of this lyf, and seest how the lakketh sufficeaunt tyme to fulfille inne penaunce for thy synnes in trew keepyng of the heestis of god and in encresyng of thi perfeccion, čow schuldest bothe sauoure and vnderstonde; and ¨ef čow wolt sette the sodeynle of deeth bifore če ei¨en of či mynde, doutelees čow schuldest čanne withouten lette dispise al če boost of čis lyf, če bisynesse of worldly vanytee, & alle če lustes čat longen to the flesch, and sette wise & waar kepynge of thi wittes, and bisily purueye čee for the laste thynges. For alle wise men awaiten as bisily to the eende of euery thyng, as to the bigynnyng, and rathere moore; & verreily he is proeued for wise, that so wel čenketh of rekenyng bifore rekenyng, čat he may after in tyme of rekenyng eschewe peril of rekenyng.  But now perauenture čow seist to me thus: "Sire, i am al reedy to doo after the counseil of god, čat i. may sauoure & vnderstonde & purueye for the laste thynges: but whiche been my laste thynges that čow spekest of? Soothly thei been thoo the whiche če holy goost spekith of to čee by Salomon, seiynge thus: Fili, in omnibus memorare nouissima, et ineternum non peccabis, čat is: "Sone, in alle thynges haue in mynde thy laste thynges and čow schalt not synne with-outen eende". He synneth with-outen eende, that deserueth peyne withouten eende; the which synne and peyne a man may redilokest eschewe by contynuel thenkynges of his laste thynges, as it is schewed by thise verses that folwen: Non melius poterit caro luxuriosa domari, Mortua qualis erit quam semper premeditari, that is: "A lecherous flesch may no better be temed, than euere to thenke byfore what it schal be after čat it is deed". And therfore ful blessed schalt čow be ¨ef čou holde with contynuaunce this holy bithenkyng of thi laste thynges. |r "But whiche been čise laste thynges for the whiche men schulden purueie?" Sykerly thei been tho thynges that schullen falle to čee in that feerful hour of thi deeth, whan či wrecchede soule schal passe out of thi careful body dredyng and quakyng. For trust it wel čat in čat dreedful hour čee were leuer to haue the freendschip of god, čan alle the lordschipes of the world. For whiche of thi freendis čou¨ thei comen with swerdis & armes, with oostis of poeple or with mylions of goold, mowe in čat laste grisly and dreedful hour doo čee eny comfort or help? Sothly, čeer schal noon mowe comforte the of alle čat čow now loueste cleerly without a cleene conscience of thyn owene, čough čow loke to be holpyn of men; for refut schal čeer noon bee čanne, but at god al-one. Thenk čer_fore by the self, i. prey čee, with what dreed he schulde be dred, with what loue he schulde be loued, and with what honour he schulde be worschiped, oure lord & oure god verrey Crist Ihesu, the whiche oonly by hym-self is my¨ty to do vs refut after oure deth. And čerfore bryng it ofte to thi mynde, that dreedful day of thy passynge, and eer thi wrecched soule departe fro the prison of thi flesch, let it purueye whider it may goo. Worche čerfore nowe suche thynges that mowen bothe helpe & spede čee in čat way, and leeue čilke thynges čat mowen lette čee.  In this maner of thenkynge the soule conceyueth forthenkynge, fforthenkyng bryngeth forth confessioun, and confession norisscheth amendynge and ful asseth makyng, and alle thise togidere engendryn in a man verrey hope strecchyng in to god, and parfit meeknesse in a man self. For what thyng is in eny mannes wit čat sonner meeuyth a man to mekenesse, to kepyng of hym-self fro vanytee, to voydynge of vnri¨twisnesse, & to perfeccioun of holynesse, than |p439 doth the consideracioun of a mannes corrupcioun and hys freelte. of his deedly_nesse, and of the dreedful day of his deeth? For whan a man bigynneth to wex seek & his seeknesse groweth, če conscience dreedith, če herte quaketh, the heed stoupeth, the wyttes waasten, his strengthe faileth, the visage wexeth paale, the tunge engleymeth, the teeth stynkyn, the speche wexeth thynne, the breeth gooth awey, the body croketh, the flesch widerith, and alle the beaute is turned in to filthe and corrupcioun; whan the body is buried, it falleth in to powdir, & is turned alle in to wormes. Bihold now, brother, this is an horrible si¨t; but it is a [ful] profitable myrour. O ful happy is he čat bisily biholdeth hym-self in this myrour: ffor čeer is no craft, medicyne, ne techyng, čat so soone distruyeth vice, & plaunteth vertewes, as doth če inwardly biholdyng thus of a mannes laste thynges. And čerfore, wolde god čat men sauouredyn & vnderstoden, and purueiedyn for the laste thynges!  For what thyng, after čat it is deed, waxeth so vyl as a man? For the flesch of a man is moore vyl than the skyn of a schepe. For though a schepe dye, sum profit cometh čeerof: the skyn is take fro the flesch, and on it men writen in both sydes; and whan a man dieth, alle dieth with hym the flesch, če skyn & če boones. Be a-schamed, čow proude man, bee aschamed! thow čat hast moore likynge to leerne & to reede on the bokes of vanytees than on the bookes of holy writ! żit be a-schamed, & heere what the prophete seith to čee and to alle suche in his psalme: Apprehendite disciplinam, ne quando irascatur dominus et pereatis de via iusta, that is: "Take ¨e techyng of amendement of maneres, lest oure lord bee agreued and ¨e perissche fro the ri¨te way". |r O how feerful a sentence is this, and howe muche to be drad! ffor it is openly schewed be this sentence, that alle čoo schullen perisshe that taakyn not this heelful techyng of amendement. And therfore oure lord seith čus by Moyses his prophete: Omnis anima que non fuerit afflicta die hac, peribit de populo meo, that is: "Euery soule schal perisshe čat chastiseth not it-self" by hertly forthynkyng and laweful amendement of his maneres, "this day", that is to seye: in this present lyf, whan the li¨t of grace & of mercy schynyth openly, take it who take wole; ffor who so wol not now taake tyme of forthynkyng, schal after hys deeth haue no place of for¨euyng. And čerfore be soore a-dred čow wrecched chaityf synner, čow proude flesch, thow vile careyne, bee soore a-dred! čow wrecche, bee a-dred! Cast awey thi pryde, fflee fro vanytee, and taak to the this heelful techyng of amendement, lest čow perissche. Be-hold in this myrour and see what čow hast been, what čou art, and what thow schalt bee.  Thenk of how vile a mater čow woxe vp in thy modris wombe, how vyl al thyng is whan it passeth fro thee, be it neuer so deynteuous whan thow receyuest it; and last of alle, bihold how vile wormes mete čow schalt be lyggyng in thy graue, Bihold now, čow wrecche, what mateer čow hast of sorwe moore than of ioye, what mater of meeknesse moore čan of pruyde. And what so euer čat fooles doon, loke euer čat čou be munnyng of thy-self: Let the world wexe vil to čee, eer thou be vil to hit. And ouer al čis bihold in this myrour how čat in the laste horrible & dreedful houre, whan thi wrecchide soule schalle passe fro thi body, anoon čeer schullen be reedy & present a greet & an horrible multitude of wykked spirites, mynistres of the foule feend of helle, ri¨t as it weeren as meny lyouns rorynge for to chase thy soule as for here pray.  Thanne sodeynly čeere schullen appeere ful horrible plases of peyne and of derkenesse, Places of drede and of quakynge, Places of gryndynge of teeth & of wepynge. Theer schal bee fretynge of wormes, and the hidous noyse of punysschede soules cryengge: "Woo! Woo! Woo be to vs, če synful wrecchede sones of Eue"! And whan alle thise thynges and oother moo lyk to čise, ¨ee and a čowsand-foold worse thynges čen mowen be spoken, [ben] i-herd, i-seye and felt of the wrecchid soule passynge out of the caareful body: how grysely and how muche dreed, feerdnesse & tremblynge schal thanne be in it, the whiche tunge may not telle.  But no[w] i. aske of thee, seyenge thus:  What schal it thaane profite to če al thy boost of kunnynge, |p440 če pompe of the poeple, the vanytee of the world, and al the dignytee of worldly couetise? Sothly, it schalle but encrece thi peyne & thi woo, and after the quantite of thi lusty lyuyng heere, schal stoonde the quantite of thi peyne čeere. And therfore amende čee now, whiles tyme is of mercy, so čat čow be not dampned in the dreedful day of goddes greete vengeaunce, And leerne wel, eer čow go hennes, to sauoure, to vnderstonde, and wisely to purueye čee for the laste činges; so čat čow bee euere-moore reedy, what tyme čat oure lord cometh to clepe thee, for to entre with hym in to the blisse čat euer schal laste. To če whiche blisse god brynge vs, that boughte vs with his precious blood. AmeN. |r10. A meditacion of če fyue woundes of Ihesu Crist. |r[Ms._Univ._Coll._97,_p._262] |r Byhold specialy in če fyue mooste notable woundes, two in his blessed hoondys, & two in his blessed feet, and če mooste opene wounde in his ri¨t syde. In to thise woundys of Cristes blessed hoondys & feet, with Thomas of Ynde put In thyne fyngres, that is to seye thyne mooste sotyle čou¨tes & desires. And in the wounde of Cristes blessed syde, sytthen it is the largeste and deppest, put in alle čin hoond, that is to seye al či lyf and alle čine werkes, and čeere feel Cristes herte so hoote louynge čee; ande also čeere feel Cristis blessed herte-blood sched for thee and to raunsome thi soule, also čeere feel the watir of Cristis syde stremynge out as of a welle of lyf, for to wassche če and alle mankynde of synne. And čanne cleeche vp watir of euerelastynge lyf withouten ende of čise fyue mooste opene woundis of Crist as out of fyue welle-sprynges. And vnderstond, see & bihoolde & leerne čat če wounde in Cristes ri¨t hoond is the welle of wysdom. The wounde in Cristis lyft hoond is the welle of mercy. The wounde in Cristis ri¨t foot is the welle of grace. The wounde in Cristis lyft foot is the welle of goostly comfort. The largeste and the deppeste wounde če whiche is in Cristis ri¨t syde, is the welle of euerlastyng lyf.  Out of če welle of wysdom in Cristis ri¨t hoond, cleech vp če holsum watir of trewe lerynge and techyng; leerne čeere how muche Crist god and man louede mannes soule, and how precious is mannes soule, ffor by-cause of the greete loue of mannes soule Crist Ihesu, čat is the wysdom of the fadir of heuene, schulde and wolde by če ordynaunce of the blessede trynytee suffre his ri¨twys ri¨t hoond so dispitously to be nayled to če cros.  Out of če welle of mercy in Cristis lyft hoond, cleech vp deuoutly the swete watir of remission and for¨euenesse of oure synnes, and leerne bisyly heere for thy sauacion this lessun of mercy; for not-withstondyng čat the while mankynde was enemy to god, and eer that man hadde deserued it of god, ¨et oure blessed fadir of heuene spared not his owen sone but suffrede hym to be streyned on the harde cros, moore dispitously & greuously čan euer was schepys skyn streyned on the wal or vp-on če parchemyn-makeris harowe a¨ens če sonne to drye, ffor it is likly čat če blessed armes of Ihesu Crist weren so soore i-strayned and sprad abrood on če cros for oure loue, čat če veynes to-broston. Leerne heer čanne in this welle of mercy in Cristis lyft hoond, in whos lyft hoond hongynge and weldynge been alle richesses in heuene and in eerthe, how muche is His loue & how greet is čat flood euer flowyng and also spryngynge of his mercy frely profred to man, čat suffrede so grisly and greuously his blessede armes to be sprad and nayled to če cros, to profre his mercy and hym-self to vs his vnkynde enemyes. Therfore sitthen euerlastynge goode god hath it of kynde, of custome & of my¨t to do mercy, čat neuer may ceese ne faile but ¨ef god loste his kynde, or loste his vertue, or loste his my¨t; but sitthe this may neuer faile in goode god al my¨ty, al connynge & al welwillynge; čerfore tristily and stedefastly out of čis welle of the wounde of Cristys lyft |p441 hoond clecch vp če watir of euerlastynge mercy of Ihesu Crist.  Out of če welle of grace in Cristys ri¨t foot, clecch vp če watir of goostly refresschynge, by bithenkyng če inwardly what grace of sauacion was profred to vs alle in čat čat Crist hym-self wolde suffre his ri¨t foot so grisly to bee wounded of the whiche foot holy wryt speketh čat the foorme čat it tredith vp-on is worschipful for it is holy; and so hard to be nayled to the cros čat he wolde neuere parte fro thee but ¨ef čow wolt alweies forsake hym. Heere čou my¨t li¨tly cleche vp watir of greet grace profred to vs alle.  Out of če welle of gostly comfort in Cristys lyft foot, cleech vp če Ioyeful watir of spiritual comfort & gladnesse, čat če kyng of blisse louede so hertly oure soules čat for sauacion of vs he wolde suffre so soore a wounde with čat hydous nayl čorugh his lift foot čat was so tender -- ffor čeer koomen to-gidere če veynes fro Cristys herte; and čus suffrede oure blessede Ihesu for helpyng of vs. Heer we mowen cleche vp of čis blesside welle watir of goostly comfort and ioyeful gladnesse of oure soules with-outen eende.  Out of če largeste and deppeste welle of euere-lastyng lif in če moste opene wounde in Cristys blessed syde, cleech vp deppest and hertyliest watir of ioye and blisse withouten eende, biholdyng čeere Inwardly how Crist Ihesu god and man, to brynge čee to euerlastynge lyf, suffrede čat harde and hydous deeth on če cros and suffrede his syde to be opened and hym-self to be stongyn to če herte with čat grisly spere, and so with čat deelful strook of če spere čeere gulchide out of Cristys syde čat blysful floode of watir and blood to raunsone vs, watir of his syde to wasshe vs, and blood of his herte to bugge vs. For loue of čise blessede woundes creep in to čis hoot baač of Cristys herte-blood, and čeer bathe čee; ffor čeer was neuer synne of man ne of womman čou¨t ne wrou¨t čat was laft with louely sorowe and hertly repentaunce, čat čeer ne ys in čis welle fully remyssion to buggen it, and watir of lyf fully to clensen it and wasshen it. Therfore reste čee heere, counforte čee heere, lyue in Cristys herte with-outen eende AmeN. |r[Follows_E._Rolle's_Form_of_living.] 11. Heere bigynneth a ful good meditacion for oon to seie by him-self al-oone. |r[Ms._Univ._Coll._97,_p._305.] |r żef čou coueite to be maad cleene in soule as it may be heere, of al če stathel of synne the which wol alweies leeue in čee after či confession be čow neuer so besy, so čat čow mowe by čat clennesse bee maad able to receyue če special grace of god in encresynge of či perfection: thanne bihoueth če a certeyn tyme ny¨t by ny¨t or day by day contynuynge, as longe as če činketh it doth če good, in sum pryue place [be] by či-self, and čeere gedere to-gidere če my¨tes of či soule, & specially či mynde, in biholdyng of či wrecchide lyuyng, seiynge čus with herte or with mowth, or with bothe to-gedere, ¨ef če bothe leste, & ¨ef če čenketh čat it doth če good to do so: "Lord Ihesu Crist", and eft-soones reherse čise thre wordes "lord Ihesu Crist", til če tyme čat če čenke & čat čow feele verreily čin herte acorde with či mouth, and čanne passe forth & not erst, čough čow schuldest seie it neuer so ofte til čat it so bee. And whan čat it is so, seie čanne čus forth as i. telle čee, with čat saame acordaunce of herte and with mowth: "Lord Ihesu Crist, i am čat wrecche, če mooste wykkede synnere & če mooste wlatsum of alle, če whiche so wondirfullye haue wratthed čin highe maieste & so ofte, čat my wyt may not suffice to telle it; for my synnes been as če soond of če see, če whiche for multitude mowen not be noumbred." In čis biholdyng & heere, čow schalt sighe and sorwe as deeply and as hertly as čow maist; ffor, čat čat smythes file dooth to če rusty iren, če saame goostly doth a sorweful |p442 and a deep-fet sighynge to a synful herte. After čis biholdynge thus of či wrecchide lyuynge in general, čow schalt haue mynde and biholdynge of če kyndenesse of či lord god; and seie čus, bothe with herte & with mouth as it is seid bifore; "Lord god al-my¨ty, sum tyme whan i. hadde no beynge and was nou¨t, čow brou¨test me forth to čin ymage and to či liknesse in to so noble a beeynge aboue alle oother creatures, čorugh če whiche, hadde i. not synned, i. my¨te haue had čee by grace in čis lif, and in čat oother haue seie čee face to face in blisse. And i, čis wrecchide erthely worm, če mooste vyleste synnere of alle, haue in so muche deserued če streitnesse of či ri¨twys doom, čat but ¨ef čow helpe me ¨euyng me či mercy, it weere bettere to me neuere to haue been bore". Heere schalt čow sighe & sorwe as čow dedist bifore. And after haue mynde of če kyndenesse of his incarnacion, seiynge čus, bothe with herte & with mouth ¨ef če bothe luste: "Lord Ihesu Crist, art čow not he čat highe kyng of aungelis, so lowely mekynge čee and so wilfully for me takynge vpon čee alle če charges & če wrecchednesses of mankynde as hunger, čurst, and coold, with al če remanant saue synne & ignorance; and i. lord, this wrecchide erthely worm, not mekyng me but highyng me in so muche čat i haue displesyd čin highe maieste, chaungynge čee čat art če welle of euerlastynge goodnesse for a fewe foule stynkynge fleschly delytes of čis wrecchide lif? A deere Ihesu, whider may i flee? huyde me may i. not, and schew me dar i. not". Heere schalt čow sighe & sorwe as čow dedist bifore. And after haue mynde of the kyndenesse of his passion, and seye čus: "Was it not Inough to če, my swete lord Ihesu, čus to bicome man for če loue of man, but ¨ef čow ouer čat for če releeuynge of so menye deedly wrecches tokest vpon čee to suffre so harde betynges, so innumerable woundes, čat fro če sole of či feet to če coroune of čine heed was no lyme ne skyn of či blessede body čat it ne fomede ful of či precious blode? A, i. wikkede curside wrecche, what may i doo? i am cause of či deeth. Wheer may i wone? for by ri¨twis doom of resun alle the creatures čat been bitweene heuene & helle schulden f¨te a¨en my oonly body. Nowe trewely, lord, i. am wel apaied čat čei so doo: Let hem ryse, lord, as čin owene seruaunt¨ of čin owene houshold, and venge with maistrie her lord & here makere of me čis straunche fremde wrecche, čat so traytourly haue been cause of my lordes turment". Here čow schalt sighe & sorwe as čow dedist bifore, hauynge goostly mynde of his precious passion, wounde by wounde, to če holugh of his herte. But by-cause čat thise three kyndenesses bifore nempned, čat is to seye: thy makynge, his mankynd takynge, and his precious passion, haan bee do generally to alle oothere as wel as to čee: čerfore schalt čow after čis haue special mynde of sum special kyndenesse doon to čin oonly body bifore menye oothere, and seye čus: "A goode swete lord Ihesu Crist, how menye as worthi and by a čousand-foold moore worthy čan i, han be suffred of čee, swete lord, for to dye, summe in here modres wombes, and summe soone after here burthe bifore eny bapteem, and so to bee dampned to eendeles derknesse; and summe to lyue in here hethenesse to here [deth]-day, and so to be dampned to eendeles peyne? And i., sweete lord Ihesu, of čin ouerhaboundaunt goodnesse & čorugh če grace of bapteem, am brou¨t in to či foold, če whiche is holy churche, to be a scheep of či flokke pasturynge in či lawe, čere be kept and saued fro čat apert dampnacion of alle mysbyleuynge". Here schalt čow čanke či lord god as hertly as čow maist; & after čow schalt čenke čus and seye with či mouth: "How meny moore worthy and fer moore able to grace čanne i. am, by-cause of meny moo goode dedes doon after here bapteem čan i. haue doon after myn, been ri¨tfully suffred of čee, swete lord, summe to been honged or heded styked or drenched or sodeynly deed in sum deedly synne, and so to be dampned to eendeles fuyr? ¨e sikerly, lord, it may be čat a čowsand moore worthy čanne |p443 i. am haan bee lawefully dampned to če boilynge put of helle, čeere for to wone as longe as čou schalt be in heuene, for fewere synnes čan i. haue doon myn oonly body. And čet hast čow, my swete Ihesu, cleped me a¨en to če grace of repentaunce in čis lif, čorugh če whiche i. may be kept & saued fro al apert vengeaunce in čis lif, and after čis lif fro čat horrible dampnacion of alle fals cristene men in če day of doom". Heere schalt čow čanke či lord as hertly as čow maist; and afterward čenk čus & seye with či mouth: "Lord god fadir of mercy and of comfort, what schal i. doo? for i may not make amendis of myne innumerable synnes čat i. haue wrecchedly wrou¨t a¨ens či wil, I may not čanke čee of če ouerhaboundant goodnesse & kyndenesse čat čow hast graciously doon to me, and ¨et in čis stynkynge wrecche, vnnethes kan see čise greete kyndenesses doon to me. Now trewely, lord, i. weere worthy to be deed, slayn other hanged as an hound. But for i. may not sle me my-self, & also i. shulde not, čerfore i. biseche čee, lord god al-my¨ti, čat čow wolt sle me či-self, čat so wrecchedly haue doon to čee. And ¨ef it so bee čat či greete pitee and či greete goodnesse so bynde-In či ri¨twisnesse čat čow like not to slee me thy-self, čanne i. biseche čee čat čow wolt sende čin aungel of ri¨twisnesse with his brennynge swerd, to taake vengeaunce vpon me. And ¨ef či muchel meeknesse & či grete mercy wol not suffre čee to fulfille če vengeaunce čat i. haue deserued, and me ou¨te not by či lawe lord for to slee my-self for čanne dampnede i. my soule, čanne wol i. do čat in me is, and alle čat i. may doo: Heere i. ¨elde me to če as či boonde-man and či prisoner, & či perpetuel seruaunt, and alle če dayes of my lif neuer to departe fro či seruyce. And čis, lord, wol i. do as mannes freelte wol suffre & specially myn, če whiche freelte i. biseche čee to strengthe with či grace for či muchel mercy AmeN". Heere shalt čow falle to če grounde & ¨elde čee to him as meekly and as hertly as čow maist; and after čat sitte vp and reste čee, čenkynge thus: How gode čat god is in him-self, and how fair čat he is in his aungelis, and how lordly čat be gouerneth alle hise creatures; and after čat, how swete he is in his loueres; and last of alle, how mercyful he is in synneres. And čanne seye čus bothe with herte and with mowth, withouten eny feynynge: "My goode Ihesu, haue mercy on me. My faire Ihesu, haue mercy on me. My lord Ihesu, haue mercy on me. My swete Ihesu, haue mercy on me. My mercyful Ihesu, haue mercy on me. And not oonly on me Ihesu čough i. haue most neede, but in alle če creatures quyke and deede whiche čow hast bou¨t with thy precious blood AmeN." |r12. Heere is a good meditacion, the which seynt Anselme maade. |r[Ms._Univ._Coll._97,_p._310.] |r My lif fereth me soore, ffor whan i. bisyli enserche it it semeth to me outher synne, or withouten fruyt wel-nygh al my lif, and ¨ef eny tyme čeer be seyn eny fruyt čeer-Inne, ¨et it is čanne but us it weere feyned, or imparfit, or in sum manere corrupt, so čat outher it may not plese god as it schulde do, or ellys it fully displesith him. Therfore now čow synful wrecche, či lif not wel_neigh al, but fulliche al, outher it is in synne & dampnable, or it is vnfruytful & despisable. But wharto make i. departesun bitwene vnfruytful and dampnable? ... ffor it is certeyn & trewe čat Treuthe seyde him-self in če gospel: Omnis arbor que non facit fructum bonum, excidetur et in ignem mittetur, that is to seyn: |p444 "Euery tree čat bereth not good fruyt schal be kut doun and cast in to če fuyr". And verreiliche, what profitable čing čat i do, outrely i. acounte it noučt for to answere to če sustynaunce of body čat i. mysuse. But who fedith eny beest če whiche profiteth not as muche as it wasteth? and ¨et neuerthelees, mercyful god, čow norisschest, fedist, and abidist čin vnprofitable worm, and stynkynge in synne. And wel i. may seie "stynkynge in synne": ffor withoute comparisun moore suffrable is a roten hound to men, čan is a synful soule to god; and muche moore wlatsum is such a soule to god, čat is such an hound to men. Allas allas, now may i. clepe če no man, but schame & repreue of al men, moore vile čan a beste, and worse čan a careyne. My soule is soore anoyed of my lif; I am soore a-schamed for to lyue, and dye dar i. not. Therfore what schalt čou now doo, a čow synnere? Certes nou¨t, but čat al či lyf čow wepe al či lif, so čat it al weepe it al. But ¨et in čis also is či synful soule wrecchidly wondirful and wonderfully wrecchede, by-cause čat it sorweth not so muche as it knoweth čat hit schulde; but čus it slepeth siker in slouthe, ri¨t as it knewe not what it were worthy to suffre, What dost čow, čou bareyne soule? whi art čou so slough, čow synful soule? ée day of či doom cometh, It is ri¨t nei¨ and swift in his comynge. A day of wrath is čat day. A day of trouble & of anguyssch. A day of caare and of wrecchednesse. A day of myst and of derkenesse. A day of cloude and of whirlewynd. A day of trumpe & of clarionynge. A čat bitter voys of če deedful day of oure lord! Whi slepist čou, čow synful soule and worthy to be wlated; whi slepist čow? For who so waketh not, & who so quaketh not at so greet a čunder, certes he slepeth not, but he is deed. Thow vnfruytful tree, wheer been či fruytes? Thow tree čat art worthy an ax & a fuyr, worthy to be kut and brent, wheere been či fruytes? Sothly čow hast nou¨t but prikkynge čornes and bitter synnes; če whiche wolde god čat čei prikkeden čee so soore by forthenkynge čat čei weren broke, and so schulden čei waxe to če so bittre čat čei schulden vanyssche awey. Perauenture čow wenest čat eny synne be luytel: but wolde god čat če streyte doomesman heelde eny synne luytel. But allas, is it not so čat alle synne by brekynge of goddes heestes vnworschipeth god? żus sikerly, ¨us. What synne čanne dar eny synnere seie čat is luytel? forto vnworschipe god whanne is čat luytel? A čow druye and vnprofitable tree worthy to euerlastyng fuyr, what schalt čou answere in čilke day, whan it schal been asked of čee to če twynclynge of an ee alle če tyme of lyuynge ¨euen to če how čou hast dispended it? Thanne it schal be dampned in če what so euer may be founden of werk or of slouthe, of woord or of sylence, to če leeste čou¨t, ¨e and of alle čat čow hast i-lyued, ¨ef it haue not be dressed to če wil of god. Allas! how meny synnes schullen breste vp čeere without warnynge as it were enemyes liggynge in a wait . če whiche čow seest not now? Certes fer moo, & happily moore grysly, čan been čilke čat čou seest now. How menye čow wenest now been not yuele, how menye čow wenest now been gode, with open visage schullen čanne schewen hem to če alther-derkest synnes? Theere withouten doute čou schalt receyue as čow hast wrou¨t heere with či body. Thanne, as now, schal not be tyme of mercy: Thanne, as now, schal no forthenkynge be receyued ne eny amendement suffred. Thenk čerfore heere what čow art worthy to receyue čeere, and what čow hast doo. żef čei been meny goodes and fewe yueles, make muche ioye; ¨ef čei been [meny] yueles and fewe goodes, make muche sorwe. A thow vnprofitable synnere, whethir čise thynges suffice not to čee for to make in če hidous and greet gronyng in sorwe? whether čise činges suffice not to čee for to drawe out of čee mergh and blood in wepynges? Cursed be čat wrecchede hardnesse, če whiche čus heuy hameres been to li¨te for to breke! A čat ouer-dulled slouthe, če whiche čus scharpe prikkes been to blunte for to stire! Allas for sorwe of čat deede slepe, če which so grisly a čunder is to hoos for to wakene! A čow |p445 vnprofitable synnere, ynou¨ čise thynges schalden bee to čee euere for to contynewe in waymentynge: thise činges oughten to suffice čee euermore to sobbe bisyly in wepynges. But wharto schal i. feynyngly be stille, and stele eny čing fro če eyen of my soule, of če heuynesse and če gretnesse of my wrecchede ¨outhe: In pyne of če whiche čeer schal čanne aryse withoute eny auysement so hastif sorwes & so wonderful woes, čat sodeynly of hem čere schal growe an vnsuffrable tempest? Ceertes, čow wykkede synnere, al čis spedeth not to čee. And nathelees, čou¨ i. seie al čat i. may čenke, ¨et may it not be lykned to čat čat če čing is in it-self. And čerfore let čin eyen weep by day & by ny¨t, and neuere to be stille. Put-to wei¨te vp-on wei¨te, & sorwe vpon sorwe, fferdnesse vpon feerd_nesse, and woo vpon woo: ffor he schal deeme čee to whom it falleth to punysche what čat eny trespassour or inobedient to god synneth; če whiche hath ¨olde me good for euelle, and to whom i ¨elde yuel for good; the whiche is now če mooste suffrynge, and čanne schal be če mooste vengynge; now če mooste mercyful čanne če mooste ri¨tful. Allas allas, to whom haue i. synned? God i. haue vnworschiped. The al-my¨ty i. haue wratthed. O i. wrecchede synnere, what haue i. doo? to whom haue i doo? how yuele haue i doo? Allas čow wratthe of če al-my¨ty, falle čow not vpon me. Thow wratthe of če al_my¨ty, where maist čow be taken in me? Ceertes čeer is no čing in al me čat may suffre čee, če anguyssches and če annoyes čat schullen čanne bee: For on čat oo syde schullen bee synnes accusynge, on čat oother syde streit ri¨tfulnesse soore afferynge; bynethe, če opene derkenesse of helle, aboue, če wrathful domesman; withinne, a smertynge concience, and withoute, če brennynge world. Vnnethes če ri¨twys shal bee saued; a synnere čus biseged, where schal he holde hym? Thus constreyned, where schal i. huyde me? how schal i. appere? For to huyde me it schal be impossible, and for to appere it schal bee vnsuffrable. I schal seeche where to huyde me, but nowhere fynde it; me schal agrise to appere, and euere i. schal be present, who is he čat schal delyuere me fro če hoondis of wratthed god? where schal i haue helthe? where schal i. haue counseyl? Who is he čat is cleped če aungel of greet counseil, če whiche is cleped sauyour, čat i may crye on his naame? Ceertes, it is Ihesu, he him-self is če iuge whom i. dreede so soore. Looke vp čerfore a¨en now, čow synnere, bee of good hope and dispeire not. Hope in him whom čow dreddest. Fle to him fro whom čow fleddest. Crie vpon him meekly for mercy, whom čou hast soore agreued by pruyde. Ihesu, Ihesu, for čin naame Ihesu, do to me after či naame Ihesu. For¨et now Ihesu čis proude trespassour, and bihold with mercy čis wrecche clepyng či naame, Thy sweete naame, Thy delitable naame, Naame of comfort to synneres and of blessede hope. For what is Ihesu to seie but "sauyour?" Therfore Ihesu, for čin owene self be to me Ihesus. Thow čat maadest me, lat me nou¨t perisschen. Thow čat bou¨test me, lat me not he dampned, Thow čat maadest me čorwe či goodnesse, lat me not perisschen čoru¨ my wykkednesse. And as čow art če mooste mercyful, suffre not my wykkednesse to leese čat čin al-my¨ty goodnesse hath maade. Mercyful Ihesu, i. biseche čee know čat čin is, and wipe it a-wey čat is ootheres. Ihesu, Ihesu, haue mercy whiles tyme is of mercy, čat čow dampne not in tyme of či doom. For what profit schalle be to čee in my bloode, ¨ef i. schal descende in to euerlastynge corrupcion? "For dampnede men schallen noone preise čee, ne eny of čou čat goon down in to helle". żef čow wolt suffre me lord entre in to če broode bosum of či mercy, it schal neuere bee če streiter for me. Receyue me čerfore, moost desirable Ihesu, Receyue me with-inne če noumbre of čin chosyn; so čat i. bee fed in čee with hem, and preise čee with hem, and čat i. withouten eend ioye in čee, with alle čou čat louen či name. Amen. |p446 |r13._[Of_three_arrows_on_Doomsday]. |r[Ms._Univ._Coll._97,_p._316.] Of čree arwes čat schullen bee schot on domesday. |r Who so wol haue in mynde če dreedful day of doom so čat he mowe be moeued with dreede to flee fro synne, as če wise man biddeth his sone -- Memorare nouissima et ineternum non peccabis, čat is: "Haue mynde on če laste činges, čat is day of doom, and it schal kepe če fro synne": heere ¨e mowen fynde sum_what writen čeerof, how oure lord speketh by Ysaie če prophete seienge čus: Egreditur dominus de loco suo vt visitet iniquitatem habitatorum terre, that is: "Oure lord schal weende out of his place for to visite če wikkednesse of hem čat enhabiten če eerthe". Ceertes čis doom schulde souereynly be drad; ffor, as muche as he now doth mercy, so muche schal he čanne doo streit vengeable ri¨twisnesse. For it is of god in liknesse, as it is of če sonne. The sonne holdynge his cours passeth out of če signe of če lyoun in to če signe of če virgyne, and out of če signe of če virgyne in to če signe of če balaunce. The lyoun is a strong beest and a fel & in čis signe was Crist če sonne of ri¨twis_nesse bifore če incarnacioun; ffor čat tyme he was so fel čat what man čat braake hise biddynges, anoon he schulde bee deed -- ffor, as it is seid, a man was doon to deeth for he gederede stikkes on če sabat-day. But out of čis signe of če lyoun he passide in to če signe of če virgyne, whan be took man_kynde & was borne of čo virgyne Marie: and čanne was he maade moore redy to doo mercy, čan euere he was to doo vengeaunce. Thanne it bigan, & ¨et it lasteth, čat he, čat seide whanne he was in če signe of če lyoun: Anima que peccauerit cito morietur, čat is: "The soule čat synneth, anoon it schal dye"; now, whanne he is in če signe of če virgyne, seith čus: Nolo mortem peccatoris, sed magis ut conuertatur et viuat, čat is: "I wol not če deeth of a synnere, but moore čat he be turned čeer-fro and lyue". But, certes, out of čis signe čus of če virgyne, he schal passe in to če signe of če balaunce, at če day of doom, wheere he schal weye alle oure čou¨tes, oure woordes, and oure werkes in euene peys of his ri¨twisnesse, čat he may ¨elde to euery man after če trouthe of his desert. And what he schal čanne doo? heere čow what he seith now by če prophete: Congregabo super eos mala, et sagitas meas complebo in eis, čat is: "I schal heepen vpon hem here eueles, and i schal dispende alle myne arwes vpon hem". Three scharpe arwes schullen bee schot of oure lord in čat day vpon hem čat čeere schullen be dampned. The firste arwe schal be of clepynge to če doom, whan as him-self seith: Venit hora ut omnes qui in monumentis sunt, audient vocem filii dei, et procedent qui bona egerunt in resurreccionem vite, qui vero malo, in resurreccionem iudicii, čat is: "Tyme schal come čat alle čou čat been in graues, schullen heere če voys of če sone of god, and so passe forth to če doom". Thanne če wrecched dampned soule schal come to če body, and seye to hit: "Aryse čow curside caityf careyne, fro čis tyme forth withouten eny eende to be felow to če deuel, and enemy to al-my¨ty god. Now či ioye schal be turned in to woo, či delit in to bitternesse, and či lau¨tre in to wepynge. Now či wrecchide schort lust schalle passe in to euerlastynge sorwe. Now it is fulliche fallen fro the, what so čow desiredest; now it is comen to čee alle čat čow dreedest. Now it is agoo al čat čow louedest; and now it is comen al čat čow hatedest. Cursid be čow, čow wrecched careyne; for in pyne of či synnes, či delices, and či wykkednesses, sith i. passide fro čee i. haue besyly brend in helle. Cursed be čow helle-bro¤de, ordeyned to če fuyr of helle čat neuere schal be quenehed. Cursed be če tyme in če whiche i. fist was coupled |p447 to čee, for now i. may not leeue čee, thi cursed companye i. may not eschewe; wol i. or nyl i., I am constreyned to be knyt a¨en to čee. Goo we čerfore to_gidre bifore če dreedful domesman, čeere for to heere oure euerlastynge damp_nacion". Thanne shullen alle če wykkede men see če iuste cause of here owene dampnacion writen with here owene hoondes in če book of here consciences, boothe leerid and lewed, and reedyn it hem-self. And ¨ef čou seie čat lewede men kunne not reede, .i. seye čat čeer is noon so lewede čat he ne kan reede če lettre of hys owene writynge. Thanne čei schullen see če domesman as he weere wood, forwratthed a¨ens hem. Of čis woodnesse & čis wratthe speketh če prophete in če firste psalme of penaunce, where he preieth to be delyuered of hem boothe, seienge čus: Domine ne in furore tuo arguas me, neque in ira tua corripias me, That is: "Lord, in či woodnesse ouercome me not with skiles, and chastise me not in či wratthe". Noman čenke čat wratthe or wood_nesse or eny suche troubled mannes passion may be in god; but herfore čei been set in scripture, for če werkes of god in punyschynge and vengynge of synne schullen taake effect of suche passions as been wratthe and woodnesse in al synneres, čat outher schullen be chastised by pyne čat schal haue eende as is purgatorie, če whiche pyne is cleped heere če wratthe of god, or elles čat schullen be pyned by vengeaunce in če horrible peyne of helle čat neuer schal haue eende, če whiche is cleped heere če woodnesse of god. Al čis če pro_phete Dauid sau¨ in spirit, and čerfore be in persoone of alle synneres, felyng him vnmy¨ty to bere euer either, first asketh to be delyuered of helle, and sitthen of purgatorie, seienge čus Domine ne in furore &c., as ¨ef he seide čus to oure vnderstondyng: "Lord, i. biseche čee čat in če dreedful day of doom, wheere čow schalt haaue če to synneres as a man čat weere wood, spaaryng no čing, čat čow ouercome me not with skiles in fynal conclusion, so čat i. be not convict for euere and be ateynt in a schameful inconuenyent of euerlastynge reproeue; & herfore i. seye Argue me not, ffor arguynge, as clerkes knowen wel, is to ouercome an oothere with skiles. But ¨ef me grace, goode lorde, so to argue and forto ouercome with skiles of či lawe če erroures of my blynde conscience heere in čis lif, whiles tyme is of mercy, čat i. may hertly forthenke hem, and cleerly confesse hem, and lawefully amende hem, by ensaumple of newe cleene lyuyng to men, feruent preier to god, and by discreet chastisement of my-self heere whiles i. lyue, so čat čou haue no wil to chastise me in či wratthe after čis lif in purgatorie. And čat it be čus, Miserere mei domine quoniam infirmus sum, čat is: Haue mercy on me lord; tor i. am vnmy¨ty to bere euereyther, that is čin arguyng in če doom, ne či chastysement in purgatorie, but it so be čat i. be vp born with či mercy". O that dreedful day of oure lord! éanne schullen alle wykked men see hem sitte in če doom with Crist, whom čei haue heere dispised; and in čis sight been troubled with an horrible dreede, seyenge če woorde of če wise man: Hii sunt quos aliquando habuimus in derisum &c. Nos insensati &c., čat is: "Thise been čou če whiche sum tyme we hadden in scorn and despit. We vnwitty wrecches heelden here lif woodnesse, and here eende withouten honour: but lo now how čei been acounted amonges če sones of god". Thanne amonges al čat multitude čei schullen not fynde oon čat schal haue compassion of hem, but alle schallen bee glaade & consent with god in here iuste dampnacion, after če woordes of če psalme seienge čus: Letabitur iustus cum viderit vindictam, čat is: "The ri¨twis man schal be gladed whan he schal see če vengeaunce". Thanne, as Crist seith in če gospel: thei schullen seche for to entre in to če creuys of stones, and in to če swelwys of če eerthe, fro če dreedful face of oure lord. Thanne schullen čei preie monteynes to falle vpon hem, and hulles to huyden hem, so woo čei schullen be on euery syde. And čis is če wounde of če firste arwe. The secounde arwe schal be an arwe of scharp repreuyng of alle fals cristene men, whan he schal seie to hem čus: "I was an-hungred, and ¨e ¨eue me noo mete; I was a-čurst and ¨e ¨eue me no drynke; I was naked and ¨e ¨eue me noon herbere; I was seek and in prison |p448 and ¨e visyted me not ne dede me no comforth". O what čis voys schal bee dreedful whan it schal be seid to hem čat as ofte as čei deden not čise činges to eny čat neede hadde in his naame, so ofte čei deden hem not to him. And no wonder čou¨ čis voys schal bee dreedfulle in če day of doom, sitthe we reden in če gospel čat Crist, whan he koom in fourme of a seruaunt for to bee deemed of če false Iewes, seide to hem čat sou¨ten for to take hym: "I am he": and a_noon čei ¨eeden abak and fellen to če eerthe. żef he čat whan he was deedly and koom to he demed, hadde so feerdful a voys, čat with his oo woord črew¨ to če grounde so meny steerne men of če Iewys, a fer moore feerdful voys schal he haue whan he schal come vndeedly with his oost of aungelis & of seyntes for to deeme če quyke and če deede, euery man after čat he hath deserued. And čerfore seith Iob: Cum vix paruam stillam sermonum eius audire non possunt, tonitruum magnitudinis eius quis potest sustinere? čat is: "Sitthe man may vnneethes heere a luytel drope of his woordes, če greete čunder of his doom who schalle mowe suffre? As who seith noone. And čerfore seith seynt Bernard čus: Cum peccator accusatus fuerit & consciencia propria contra eum testimonium perhibuerit et omnis creatura dei insurrexerit contra eum in vindictam, grauis vt sagitta erit vox domini ad sustinendum, čat is: "Whanne če synful kaityf schal be accused, & his owene conscience schal bere witnesse a¨ens him, and euery creature of god schal ryse a¨ens him in vengeaunce: greuous as an arwe schal čanne be če voys of god to suffre". And če prophete Ieremie seith: Sagitta vulnerans lingua eius., čat is: "The tunge of him schal be as an arwe woundynge". And čis is če secounde arwe. The čridde arwe schal bee an arwe of eendelees dampnyng of alle wykkede men, whan he schul seie to hem: Ite maledicti in ignem eternum qui preparatus est diabolo & angelis eius, čat is: "Goo ¨e cursede wi¨tes in to euerlastynge fuyre, če whiche is ordeyned to če feend and to če aungelis of him". This arwe schal wounde hem čat it falleth on so greuously, čat alle če lechis, phisiciens & surgiens, ne ¨et alle če creatures in heuene & in eerthe, schullen not mowe heele če wounde of it. Thanne schal če opene eerthe swelwe hem down in to helle, wheere čei schullen be turmented with feendis euermore withouten eende. But allas! čeer been, i dreede, ful meny čat neuere wollen bileeue čise činges eer čei feelen hem. Of whom seith seynt Euseby čus: Ve ve quibus est datum hoc prius sentire quam credere, čat is: "Woo, woo be to hem to whom it is ¨euen rather to feele čise činges čan to bileeue hem". & čus eendeth če čridde arwe. But čanne schal Crist turne to hem čat been on his ri¨t half, and seie čus: Venite benedicit patris mei, percipite vobis regnum quod vobis paratum est a patre meo ab origine mundi, čat is: "Cometh to me ¨e čat been če blesside children of my fadir, and beeth parteneris of my ioye in če kyngdom čat was ordeyned for ¨ow by my fadir fro če bigynnyng of čis world". To če whiche kyngdom and ioye he brynge vs čat bou¨te vs with his precious blood. AmeN. Copia testamenti Roberti Folkyngham. |r In če name of almyghty Ihesu I, Robart F., beynge in hool and cleere mynde, če VI day of Iuylle če ¨eere of our lorde a thousand čre hundreth foure-score & nynetene, make my testament and my laste wylle in čis manere. First I by-take my soule in to če hondes of al-my¨ty god, bysechynge to oure lady seynte Marye and to alle če hoole compaygnye of heuen to preye for mercy and grace for me. Also I by-qwethe my wrecchyd synfulle body to bee¤ heere in erthe, abydyng če dredful doom of god, in suche place and manere as yt lyketh to his wyse endeles purueaunce. Also I wylle čat at myn enterement čere be a-bowte my body but twey tapres of wex and foure torches of wex, če whiche torches I wille be ¨eue¤ to brenne atte če leuacioun of če sacrement whil čei wil dare, in če same chirche čat I schalle be beryed Inne. Also I wille čat in alle če haste čat |p449 |r{testament_cont`d} yt may be doo after my deth čere be sayde a thousande masse¨ for my soule & for alle Criste¤ soules. Also I be-quethe to be doo¤ in almesse after dyscrecioun of my¤ Executours in alle če hast for my soule, for če soules of my fadre, modre and of alle hem čat I am endebtede to by way of kynde, by way of ffrendshipe, or by way of restitucioun, for če gode I haue hade of heres by any way, fourty pounde of golde, and ouer čat, čat čei haue part of alle če preyours, goode dedes and almesse čat I haue do or ordeyned to be doo, as wel in čis testament as to-fore in alle my lyf. Sythene I ¨eue to William Flete my Cosy¤ fourty marke of golde, and alle myn horses, a blew bed of Arras werke, twey payre schetes, my best haberioun, my pysa¤, my ketylle-hat, and myn armynge sworde of Bur_deux. Also I be-queth to Iohan of Brugge an haberioun, a basynet, a longe dagger of Burdeux harneyside with syluer in manere of a sword.  Also I ¨eue to Thomas Salman an haberioun and a basynet.  Also I by-queth to William Flete my Cosyn alle če remanant of myne armeure.  Also I by-qweth to sir William Countour a longe sangwyn gowne furryd with Calabir. Also I by-queth to Thomas Heighelme a gowne of blak worstede furred with beuere.  Also I wylle čat alle če debte¨ čat any man cane resonably axe, čat čei been payed. And če remanant of alle my goode, where so it be in če handes of my debtours or elles, I be-qweth it to Ionet my wyfe, to gouerne and susteyne with hir and Elianore my doughtre, ande eke to doon in almesse for me, and for here, and for alle hem čat we been endebted to doo¤ for by any way as sche may resonabely, nou¨t amenysynge gretely here lyflode ne here poure stat. The execucioun of whiche thynges above-sayd after my laste wille to be doon and fulfillide, I make myn Executours Ionet my wyfe, William Wenloke Squiere, Sire William Countour, Preste Thomas Heighelme, Thomas Salman, William Flete my Cosyn; preyinge to hem for goddes sake for charitable dede of almesse, and for če souereyn trust I haue in hem čat čei wille take čis charge on hem and refuse it by no maner way. Writen če day and ¨ere to-fore nempned with my¤ owen honde in witnesse of my last wille, and ensealede with my seal. / Probatum fuit hoc testa_mentum coram nobis Iohanne Lynto¤, Reuerendi patris domini Thome dei gracia Cantuariensis Archiepiscopi Comissario generali, XII Kalend. Decembris, Anno domini Millesimo CCCmo Nono. Et commissa est administracio Iohanne relicte & executoribas Reseruatis. |r14._[Visitatio_infirmorum]. Here begynneth how men čat been in heele schulde visite seeke folke. |r My deere sone or doughter in god, it semeth čat čou hiest the faste in če way fro this lyf to godward. Ther čou schalt see alle či forme-fadres, apostles, martirs, confessours, virgines, and alle men and wommen čat been sauyd; and for gladnesse of suche felaschipe be čou of good confort in god. And čenk howe čou most after this lyf legge a stoon in če walle of če citee of heuen slighliche with-owte eny noyse or stryf. And therfore eer čou wende out of this worlde, čou most polissche thi stoon and make it redy, ¨ef čou wolt not ther be letted. This stoon is či sowle, which čou most make stronge thorugh ri¨t byleue, and faire čou most it clense čorghe hope of goddis mercy and parfit charyte, the whiche heelyn the multitude of synnes. The noyse čat čou most make heere in worchynge of this stoon, is ofte for-thynkynge of či synne, whiche čou most knowleche to god knowyng the gilty, and ther-after it is profitable |p450 to če to haue conseil of trewe preestes the whiche owen to blesse the poeple, tellynge hem that been sorwful for here synnes that čei schullen thorugh goddis mercy been asoylid of hem. The strokere wherwith čou slykest this stoon, is verrey repentaunce čat čou schalt haue in thyn herte sorwyng of či synne, smy_tynge thi-self on če brest with greete sighyng of sorwe and stedefast wil to turne no moore a¨eyne to synne. And whan čou hast maad redy čus thi stoon, čat is thi sowle, thanne myght čou go the redy wey to god, and legge či stoon sykerliche with-owten noyful noyse in če citee of heuene. And therfore i. con_seile če in čis lyf čat čou schryue the cleene to god and make če redy; ffor grisely deuelys, the whiche han tempted men to synne in this lyf, wollen in the laste hour been ful besy to begile hem, and nameliche with wanhope of goddys mercy. And this is not oonliche to telle to syke men, but eke to hoole men, ffor euery day a man neigheth his deeth neer and neer, ffor the moore a man in this lyf wexith in dayes and ¨eres, the moore he vnwexith. For, as seyntes seyn: če firste day in the whiche a man is born is če firste day of his deth, ffor euery day he is diynge while he is in this lyf. And therfore seith če gospelle: "Awake, for čou wost neuere whiche hour god is to come, in thi ¨outhe or in thi myddel age or in thi laste dayes, or preuyliche or openliche". And therfore [loke] čat čou be al_wey redy! For it is semliche čat če seruaunt abyde če lord, and not the lord his seruaunt. And nameliche whan greet haste is, he is worthi blame čat is vnredy. But grettere haste no man redith of, than schalle be in če comynge of Crist. And ther_fore waketh in vertues; ffor whan the ¨ate is schet, it is neuere aftir openyd. And čerfore, brother or suster in god, wete čow čat god visiteth men for here synnes diuersliche: summe been visitid with scharp prisonynge, summe with sclaundre and bacbytyng, summe with ontrowthe of fals men, and summe with diuerse seeknesse; and ¨ef čat synne were clene awey, thanne seeknesse schulde slake. Here-of bereth če gospel witnesse where Criste seide to ten myselis whanne thei weren heelyd of here lepre: "Goth, he seith, and nyle ¨e synne moore, lest ¨e fallen wersse", als who seith: for ¨oure synne ¨e hadde this seeknesse. And čerfore če lawe wolde by ryght iustice čat no leche schulde ¨eue bodyliche medicyne to a seek man, but ¨ef he were in wille to take goostliche medicyne and to leue če synne čat woundeth his sowle, schryuyng hym trewliche with good wille to don no moore euyl. For so, he resceyueth god, dwellynge in parfit charite. And who čat is treweliche thus i-schryuen and dwellith in verrey repen_taunce, I drede not that the seeknesse ne schalle slake whiche he hadde for his synne. Or elles his peyne suffred with meekenesse, schal turne hym to much merit in blisse after čis lyf. éerfore ¨ef thi peynes slake not, comforte the in god in this manere. How a man schulde comforte a nother čat be grucche not whanne he is seeke. Brother or suster, louest čou god thi lorde? he or sche, ¨ef thei mowe speke, wol seye ¨e; or perauenture, ¨if they mowe not speke, Thei wole thenke ¨e. Thanne thus: żef thow louest god, čow louest alle čat he doth; ande he scor_geth the for thi profit and not for his; and čerfore čou schaldest gladliche suffre hym and loue hym, ffor he wol not punyssche twyes hem čat meekeliche suffren hym. And čat his chastisynge in this lyf is alle for loue, scheweth Salomon wher he seith: "Sone, grucche not a-¨eyns the chastisynge of thi fader: ffor it is no sone whom the fader chastiseth not". And this acordeth with resoun, and eke with comun manere of speche; ffor ¨ef a man see a nother mannys childe do euele in his faders presence, and his fader chastiseth him nought, thanne wol čat other man say that it is not his childe, or ellis that he loueth hym nou¨t; ffor ¨ef he were his child or ellis čat he louede hym, he wolde chastise hym. And therfore be nought euele paied of thi fadres chastisynge of heuene, ffor he |p451 seith hym-self: "Whom i loue I chastise". Also seeknesse of body, meekliche suffrid, maketh helthe of sowle, and soule-helthe is not but oonliche of god. Therfore despise not goddis scorgynge, but whanne god chastiseth the, čanke hym and loue hym, čat he amendeth the, vndirnemeth če, and blameth the; ffor alle this is token of loue ande scheweth that he wol not punyssche the in his wrathe ne in his woodnesse, but of his greet goodnesse he wole haue mercy on če ¨ef čou wolt leeue thi synne. And čerfore čank thi god, and specialliche that he hath largid to synful men his mercy aboue his wrathe. Drede this lord as sone & not as seruaunt: ffor he is thi iuge čat wol not dampne the but ¨ef čow wolt not for lust and coueitise leeue thi synnne, but he wol haue mercy on the, and therfore mercifulliche he chastiseth the, and ther čow hast deseruyd euerelastyngliche his wrathe and to be dampned for euere, he putteth-ouer his vengeaunce and of grete mercy he suffreth vs to amende owre defautes, and punysscheth vs but a while. And čerfore dispise not his ¨erde of mercy, ne grucche not thera¨eyns, but suffre it gladliche, ffor alle če domes of god been rightfulle. Now čanne, sitthe seeknesse of body is helthe of soule, and wole or nyle čou čow schalt haue it er čou dye, and ¨ef čou grucche a¨eyns god, with či grucchynge čou makest thi sowle moore feble and so čou harmest thi-selfe with thi grucchynge ffor nothyng is wers to a seeek man čan to be malencolious, and eke čou greuest thi fadir če whiche coueiteth to be thi leche, and čus as a fool čou harmest thi-self in double manere: oon is čat čou greuest thi god, another is čou lesist thi meede čat čou schuldest haue ¨ef čou suffredest alle maner diseses pacientliche to če deth; and čogh a man sum-tyme may not kepe pacience in sekenesse for greet accesse of diuerse passions, neuertheles he schulde, byfore thei koomen and after če passynge of hem, purpose in his sowle to suffre alle anoyes pacientliche, and whan his hors grucchith, čat is his flesch, his spirit schulde be redy to suffre, and aske mercy for če grucchynge of his flesch, know_ynge čat alle bodiliche anoyes suffrid meekliche in this lyf maketh če sowle fayre and stronge and rightliche to passe from purgatorie to heuene: wherfore we schulden with good wille herie god, and with glad herte take diseses. Thenk čat ¨ef čou haddest be traytour to the kynge wherfore čou haddest deseruyd hangyng and drawynge, and he hadde for¨eue the thi deth and punyssched the but a lytul while in an esy prisoun: how moche were čou holden to hym. Muchel moore čou schaldest bythenke the how thow hast be traytoor to god and therfore deseruyd euerlastynge peyne, and ¨et this merciful lord for¨eueth vs heere een_deles deeth če whiche we deseruyd, and punysscheth vs here but a lytel with bodiliche seeknesse, ¨ef we wollen meekly take his chastysynge. żef deeth goo faste on a man, speke to hym thus. |r Brother or suster in god, čif čou sawe or bithoughtest in thyn herte če meschiefs of this wrecchid world and če ioyes of heuene, čou schuldest desire to be with god čough čou were lord of alle this world, and ¨ef čou stode in grace, thow schuldest desire to forsake it to come to heuene; ffor hooly writ seith: "Blessede be čei čat dyen in god". Loke če bigynnynge of this lif is oure and sorwe; lyuynge ther-Inne, what is it but muchel trauail withowte fruyt, tene and disese, where-čorugh many men been ouer-comen with diuers tempta_cions and for¨etyn here god, and so čei comen to an euyl ende? Loke nowe whethir it is better to dye wel or to lyue euele, ¨ef čou stonde in verray repen_tance and laste ther-Inne, stedefastlyche byleuyng in the mercy of god, thow maist dye wel. But harde it is to lyue wel fulliche in this wrecchede worlde, ffor če holy prophete seith čat "eueriche man is a lyere", čat is to seye, for his firste forfeture euerich man synneth whiles he lyueth in this wrecchide lyf outher for lyinge of seruynge god after his comaundement, or ellis for čat he semeth hym not afor his worthynesse; ffor hooly writte seith čat seuene sithes in the day falleth the ri¨twyse man, and seynt poul seith that no man lyueth in this lyf with_owte |p452 defaute. Ther-fore we schulden prey to god with greet desir, ¨if it were his wille, čat we weren deede and lyueden with hym. For če wrecchidnesse of this world may no man telle, For heere is hunger of goddis lawe and fewe čat desiren ther-aftir, and čei čat thristen čer-aftir, been ofte-tymes slaked with bittere venym; and therfore če charite of menye wexith coold thorugh če heete of wykked couetise, ffor long trauaille and greet čat men han aftir worldliche bisynesse, and lustes maken meny men so weery čat čei suffisen not to come to a good ende. For this lyf is ful of envye, wrathe, glotonye, lecherye, prude, slouth, couetise, ffalshed, manslaughtre, and thefte, and of manye othere wykkednesse čat spryngen of thise, and ther nys no man čat he ne hath summe of thise, ffor no man in this lyf lyueth with-owte synne; and manye men been acombrid with alle thise, and ¨et thei kanne not ne wollen not dischargen hem. Ande therfore čise philosofres če whiche knewen the wrecchyd_nesse of this lyf, maaden greet sorwe whan here children weren bore, and greet ioye whan thei dyeden and passeden from če wo of this fals worlde; and as men fynden write, seynt Austyn whan he schulde be deed, spak to deeth in this manere: "Welcome Deeth, end of alle wykkednesses; ffor čou art ende of trauaille to hem čat han heere wel trauaillyd; ffor thanne and no rathere bygynneth parfitliche goode mennes eese in endeles blisse. What man may by-thenke če profit and če blisse čat thow bryngest with če? Therfore čou art desirful to me. For a trewe cristene man may not euele dien, ffor aftir this lyf he schalle lyue with Criste. Whan thowe hast tolde hym alle this, or ellys ¨ef čou myght not for hast of deeth: bygynne heere eer his mynde goo from hym: |r Brother or suster, art čou glad čat čou schalt dyen in cristene feith? R/ ¨e. Knowlechist čou to god čat čou hast not lyued aftir his comaundement¨? R/ ¨e. Art čou soory čat čou lyuedest not as čou schuldest? R/ če. Art čou in good wille to amende alle trespassis doon a¨ens god and thyn euencristene, ¨ef čou haddest space to lyue? R/ ¨e. Truste[st] čou stedefastliche that god may for¨eue the and alle men here synnes, though čou ne noon othere make heere fulliche asseth for hem? R/ ¨e. Leuyst čou in god fadir alle-myghty, makere of heuene and of erthe and of alle čat been in hem? R/ ¨e. Leuyst čou čat the fadir and the sone and the holy goost been ¨re persones and oo god? R/ ¨e. Leuyst thow that oure lord Ihesu Crist goddis sone of heuene was y-conceyued oonliche of the hooly goost and tooke flesshe and blood of oure lady seynte Marie, and sche mayden ande moder aftir his burthe? R/ ¨e. Leuyst thow čat oure lorde Ihesu Crist suffrede harde peyne and deeth for oure trespassis and not for his gylt? R/ ¨e. Leuyst čou čat he was aftir his deeth boryed, nad roos the thridde day in flesch, and steygh to heuene, and sente če holy goost, ande schal come to deeme boothe wikkede and goode, ¨eldyng hem aftir here trauaille? R/ ¨e. Thankest thow hym of al thyn herte for thise greete goodnesses, čat he hath doon wilfollyche to mankynde? R/ ¨e. Leuyst čou čat čou ne no man may be sauyd but thorugh his passioun and his mercy? R/ ¨e. While thi sowle is in thi body, put hoolliche alle thi trust in his mercy, preiynge hym for his moder loue to sette his greete passioun by-twixe his doome and thi synnes, ande trust treweliche čat he wol of his goodnesse doo to the bettre čan čou kanst desiren. And haue čou therfore stedefastliche to thyn ende his passioun and his greete mercy in thi mynde, ffor there-thorugh oonliche been alle enemyes ouercomen. Therfore medle thi čought with his passioun, & wrappe če as in a cloth in his mercy, and trust stedefastliche ther-Inne; nou¨t thenkynge on thi wyf, ne on thyne children, ne on thi richesse, but oonliche and stedefastliche on the passioun of owre lord Ihesu Crist, hauynge the hard passioun čat oure lord Ihesu Crist suffrede on the cros lastyngliche in thi mynde. And ¨ef čou byholde any cros or ymage |p453 y-maad with mannys hondys, wite čou wel čat it is not god, and therfore sey or thenk in thyn herte: I woot wel čou art nought gods but ymaad aftir hym, to make men haue če moore mynde of hym after whom čou art ymagid. Ther_fore, lord fadir čat art in heuene, mercy I aske the of alle čat I haue trespassid, and če wilful passioun of oure lord Ihesu Crist the whiche he suffrede for man_kynde, mercyful fadir of thi goodnesse be it bitwyxe me and myne euele dedys, and the greete merite of oure lord Ihesu Crist queeme it to če for al čat I schulde haue disseruyd and do¤ and dede not; and also, mercyful lord fader of heuene, ¨ef it be thi wille, i byseche če that alle če beenfetis [čat] oure lord Ihesu Crist aftir thi biddynge dede heere in erthe for saluacioun of man_kynde, stoonde bitwixe me and thi wratthe. And blisful lady moodir of mercy seynte Marie, qwene of heuene, lady of alle this worlde, and emperise of helle, as čou disseruedest byfore alle wommen čorugh the goodnesse of god to beren with-owten wem of thi maydenhood Ihesu Crist saueour of mankynde, soo čou biseche thi blessed sone for me that alle myne synnes be for¨euen. And lord al myghty Ihesu Crist, sitthe thyn hooly gospel witnesseth čat čou wolt nought the deeth of synful man but that he bee turnyd from synne and lyue, haue mercy of me synful wrecche, after thi woord, and as čou blamedest Sym_ount for be hadde indignacioun čat Marie magdeleyne for hire synnes schulde neighe the, haue mercy of me moost synful, and lord Ihesu as čou clepedist żachee and Poul and oothere diuerse from here synnes, dispise nought me čat come to the wilfulliche wyth-owten suche clepynge; and though i haue longe leyn in my synne, thenk lord on the greete mercy čat čou haddest and schewedest to mankynde that he schulde not schame ne despeire of thi mercy alle-though he hadde longe leyn in synne, whan čou haddest no desdayn to reere La¨ar alle_though he hadde leyn in his grace foure dayes stynkynge. And herfore i. truste to če, lord, for čou art fadir al-myghty in whos mercy i. truste, to whos refuyt i. fle. With greet desire I come to če hyenge: lord, dispise me not, thowgh i. be wrecched and synful, ffor i. truste fulliche to thyn help in alle my greete neede. For i. knowleche čat i. may not helpe my-self ne a¨eyn-bugge me with my dedys: but stedefastliche i. truste in thi passioun, that it suffiseth to make ful asseth to če fadir of heuene for my synnes. Therfore, lord, brynge me out of care and haue mercy on me; I trust not to my dedys but i. despise to trusten in hem, ffullyche trustynge to thi greete mercy, dispisynge my wikkide dedys. For čou art my god in whom i. trowe stedefastlyche is alle myght and mercy and good wyl, wherethourgh i. hoope to be sauyd. And therfore to the, čat art ful of mercy, i. knowleche my synne če whiche i. haue doon thourgh myn owene defaute. I knowleche my gilt: haue mercy of me, ffor i. trowe treweliche čat čou denyest thy mercy to noone čat treweliche trusten therto. And in trust ther_of i. forsake wyth alle myn herte this lyf, to lyue with the. In thyne hondis, lord alle-myghty and mercyful I bitake my soule; For fro the bygynnynge of this worlde hath thi mercy be reedy to synful men, and so i. truste it schal be to me in myn ende. Therfore, god my lorde ful of trewth, take my sowle, for it is thyn; doo therto as the lyketh; ffor i. woot wel of thy goodnesse it schalle fare bettere than it hath disseruyd. Receyue it, and help it: for in thyne mercyful hondys I putte it. AmeN. |p454 15. |r[Ms._Univ._Coll._97.] Diliges dominum deum tuum ex toto corde tuo, ex tota anima tua, et ex tota mente tua &c., Luce decimo. |r "Thou schalt loue thi lord thi god of al thyn herte, of al thy lyf, of al thi mynde, and of al thi strengthes or myghtes; and thyn neighebor as thi-self". In thise two comaundement¨ hangeth alle the lawe and prophetis.  Thanne čou louest god of al thyn herte. That is to seye of al thyn vndirstondyng: whanne čou schapist alle thyn vndirstondyng pryncipalliche to knowe the endeles myght and right_wysnesse. The endeles wysdom and charite & mercy of thi god: howe god is redy & wylly & kunnynge to venge synne and punyssche wykkide men čat wylle not leue here synne, and how god is mercyful and kunnyng & myghty to for¨eue synnes to hem čat han verray repentaunce of there wykkide synnes; and for this vndirstondyng of thi god čou most fle and destruye synne bothe in the & in other men vp thi power and wit, and kepe and teche the comaundement¨ of god, and mayntene rightfulnesse and good lyuynge, verray pees & charite; and čan čou louest wel god of alle thyn herte, čat is of al thyne vndirstondyng.  Also čou louest god of alle thi lyf: whanne čou schapest alle thi lyf bothe in ¨outhe and in age, and in prosperite and aduersite, to [če] worschip of god in clennesse and holynesse, herieng and thankyng thi god for al his grace and goodnesse and mercy, and for alle diseses and tribulacions čat he sendeth to če in this lyf.  Also čou louest god of alle thi mynde: whanne thou schapest al thi mynde to thenke of če goodnesse of god, how he maade alle thynges of nou¨t, not for his owne neede ne auantage but for his owne goodnesse and [če] profit of his trewe seruant¨, as been goode angelis and goode men; and to haue mynde on Cristes wylful and peynful passioun and deth, not for his owne synne but for oure greete synnes; and to haue mynde on če dredful day of doome, and on the endeles blisse in heuene to goode men, and on the endeles stronge peynes in helle to cursede men that wol neuere amende wel ther foule lyf. Also čou louest god of al thi strengthes or myghtes: whanne čou spendist alle či myghtes bothe of soule and body in seruise of god, and algates that thi wille be sugget to resoun, and in alle thynges y-confourmed to the wylle of god; and čat čou waaste nou¨t the strengthe of thi body in vanytees and ydelnesse and synne, but kepe it in good mesure to do goode dedis to worschip of god and help of othere cristene men,  and čat čou spende wel thi fyue wyttes, as Sight, Heryng, Smellyng, Tastyng, and Touchyng, and also spekyng; also to despise synne and to do good, and mayntene trouthe of godis lawe vp al thi power and kunnynge, and greet desire of rightwisnesse; and thanne louest čou god wel of thi strengthes. Thou louest thi neighebor as thi-self: whan čou willist hym good bothe in body & soule as čou schuldest by charite; as, ¨ef thi neighebor be in goode lyf towarde god, be čou glad and ioyful therof, and norissche hym, conforte hym, and help hym ther-Inne, and ¨ef he be in synful lyf, haue greete compassion & sorwe therfore, and vp al thi kunnynge & my¨t bryng hym out therof by deuout preyer, by holy conseillyng and techyng, and by ensample ¨euynge of thi good lyf, by dreede of greete peynes bothe in this world and purgatorie & in helle, and by confort of the greet mercy of god, and by confort of the endeles blisse of heuene how soone he may gete that by godes mercy and verray repentaunce & amendyng of his wykkide lyf. żef he be at welfare of body and prosperite of worldly goodis with trewe lyf kepyng godis hestis, be glad therof and help hym ther-Inne, and apeyre hym not for no maner good of this world; ¨ef he be at malese of body or ful nedy of worldlys catel, help hym and socour hym as čou woldest he hulpe če ¨ef čou were in the same disese, and algates as čou schuldist wilne to be releuyd by godis lawe of other myghty men.  And not oonly loue thus thi neighebor at hoom, čat is thi frend, but straunge man and thyn enemy, ¨e |p455 though he be hethen or soudon; for alle ben bretheryn in kynde of o fadir & o modir, and so neighebors, & we ben i.-holde by charite to brynge men to good lyf vp oure kunnyng and myght. Explicit. |p{455-458:_the_rest_of_the_book_is_in_verse.}