|b{Yorkshire_Writers.}
|b{Richard_Rolle_of_Hampole,_an_English_father_of_the_church,}
|b{and_his_followers}
|b{ed._C._Horstmann}
|b{Library_of_Early_English_Writers._London:_Swan_Sonnenschein,_1895.}
|b{pp._3-420.}



|p{3}


|r_Epistels_&c._in_Ms._Cambr._Dd_V._64.

1. ée forme of liuyng.

|r_MS._Cambr.Dd_V.64_f.101.

Incipit forma uiuendi scripta a beato
Ricardo heremita ad Margaretam ana_choritam,
suam dilectam discipulam.

Cap. 1=m=.
   |r<b> (I)N ilk a synful man or woman,
čat es bunden in dedly syn, er thrye
wrechednes: če wylk brynges čamůto
če dede of hell, // ée first es: defaute
of gastly strenght: čat čai er sa wayke



|p4


with-in čair hert, čat čai may nouther
standůagaynes če fandynges of če fende,
ne čai may lyft čair willůto ¨erne če
lofe of god, and folow čar-till. // ée
secund es: vse of fleschly desyres: -- for
čai haue na will ne myght to stand, čai
fall in lustesů& likynges of čis worlde;
and for čai thynk čam swete, čai
dwell in čam still, many tyll čaire
lyues ende: & sa čai com to če thrid
wrechednes. // ée thred wrechednes
es: chaungyng of lastand godeůfor a
passande delite. Als swa say, čai gif
ioy endlesůfor a litell ioy of čis lyfe.
If čai will torn čam, & ryse till pen_ance,
god will ordeyne čair wonyngů
with awngelsů& with haly men. Bot
for čai chese če vile syn of čis world,
& hase mare deliteůin če fylth of
čaire flesch, čan in če fairhede of
heuen, čai lose bath če worlde &
heuen. For he čat hase noght Ihesu
Criste, he tynes all čat he has, & all
čat he es, & all čat he myght gete.
He ne es worthy če lyfe, ne to be
feddeůwith swynes mete. All creaturs
sal be styrde in his vengaunceůat če
day of dome. // éiere wrechednes čat
I haue of talde, er noght anely in
worldly men or women, čat vses gluttry
or litcheri, & očer apert synnes: bot
čai er alswaůin other čat semes in
penanceů& in gode lyfe. For če deuyll,



|p5


čat es enmy till all man kynde, when
he sees a man or a woman, ymang a
thousand, turne haly to god, and for_sake
all če vanytees & ryches čat men
čat lufes čis worlde couaytise, & sekes
če Ioy lastand: a thousand wiles he
hasůon what maner he may desayue
čam. And when he may noght bryng
čam in till swylk synnesůče whylk
myght gar all men wonder on čamůčat
knew čam, he begyles many swa pri_uely,
čat čai kan noght oft-syth fele
če trap čat has taken čaime.
   Somme he takes with errour, čat
he puttes čam yn. // Som wyth singulere
witt: when he gars čaime weneůčat
če thyng čat čai sai or do es best;
and for-či čai wyll na counsell haueů
of očer čat es better & conander čen
čai: & čis es a foule stynkand pryde,
for he wolde sett bis wittůbefore all
očer. // Some če deuell deceyues thurgh
vayne glory, čat es ydil ioy: When
any has prydeů& delyte in čam-self, of
če penance čat čai suffer, of gode
dedes čat čai do, of any vertu čat
čai haue; es glad when men loues
čam, sari when men lackes čam;
haues envy to čam čat es spokyn mare
gode ofůčan of čam. éai halde čair
self so gloriouse, & swa fer passand če
lyfůčat očer men ledes, čat čai thynk
čat nane suld reprehend čam, in any



|p6


thyng čat čai do or say; an dispises
synfull men & očer če whilk will not
do als čai byd čam. How may čow
fynd a synfuller wretche čan swilk ane?
And sa mykell es he če wer, čat he
wate noght čat he es yll, & es halden
& honord of men als wyse & hali. //
Some er deceyued with ouer-mykell lust
& likyng in mete & drynk: When čai
passe mesure & com in till outrage, &
has delyte čarein; and wenes čat čai
syn noght, and forči čai amend čam
noght; and swa čai destruye vertues
of saule. // Some er begylde with oure_mikell
abstinens of mete & drynk &
slepe. éat es of če temptacion of če
deuell, for to gar čam fall in myddes
čair werk, swa čat čai bryng it till
nane endyng, als čai suld haue done
if čai had knawne skyll & halden
discrecion: & swa čai tyne čaire merit
for čaire frawerdnes. // éis gylder layes
oure enmy to take vs with, when we
begyn to hate wyckednes, & turne vs
till god. éen many begynnes če thyng
čat čai may neuer-mare bryng till
ende; čen čai wene čat čai may do
what so čair hert es sett on. Bot oft
čai fall or čai come ymyd gate; and
čat thyng čat čai wend war for čam,
es lettyng till čam. For we haue a
lange way till heuen, and als many



|p7


gode dedys [als] we do, als many prayers
als we make, & als many gode thoghtes
als we thynk, in trouth & hope &
charite: als many paces ga we till
heuen-ward. éan if we make vs sa
wayke & so febyll, čat we may nouther
wyrk ne pray als we suld do, ne thynk:
Er we noght gretly at blame, čat fayles
when we had maste nede to be stal_worth?
And wele I wate, it es noght
goddys will čat we sa do. For če
prophete says: "Lorde, I sall kepe my
strengh to če": so čat he myght susten
goddys seruys till his dede-day, and
noght in a litill & in a schort tyme
waste it & čan lygge wanand & granand
be če wall. And it es mykel mare
peryll čan men wenes. For saynt
Ierome says, čat he makys of rauyn
offerand čat outragely tourmentis his
body in oure-lytel mete or slepe. And
saynt Bernarde sais: "Fastyng & wakyng
lettes noght gastly godes, bot helpes, if
čai be done with discrecion; with-outen
čat, čai er vices". For-či, it es noght
gode to pyne vs so mykell, & sithen
haue vnthank for oure dede. // éare
hase bene many, & er, čat wenes čat
it es noght all čat čai do, bot if čai
be in sa mikell abstinence & fastyng
čat all men speke of čam čat knawes
čam. Bot oft-sythes it befalles čat ay



|p8


če mare ioy & wonduryng čai haue
with-outen of če louyng of men, ay
če les ioy čai haue with-in, of če luf
of god. At my dome, čai sulde pay
Ihesu Criste mikell mare if čai toke for
his loue, in thankyng & louyng of
hym, forto sustan čar body in his ser_uyse,
and to halde čam fra mikell speche
of men, what so god send for če tyme
and če stede, & gaf čam sithen enterely
& perfitely to če luf & če louyng of
čat lorde Ihesu Criste, čat will stal_worthly
be lufed, & lastandly be serued;
so čat čaire halynes war mare sene in
goddes egh, čen in mans. For ay če
better čou ert & če les speche čou has
of men, če mare es či ioy before
god. // Ha, what it es mykell, to be
worthi louyng, and be noght loued!
And what wrechednes it es, to haue
če name & če habet of halynes, & be
noght so, bot couer pride, Ire, or enuy,
vnder če clathes of Criste barnhede!
A foule thyng it es to hafe lykyng &
delite in mens wordes, čat can na
mare deme what we er in oure saule,
čen čai wate what we thynk. For
oft-sithe čai say čat he or scho es in če
hegher degre, čat es in če lawer; and
čat čai say es in če lawer, es in če
hegher. For-či. I halde it bot wodnes
to be gladder or sarier, whečir čai say
gude or ill. If we be aboutewarde to



|p9


hyde vs fra speche and louyng of čis
worlde, god wyll schew vs till hys
louyng, & oure Ioy. For čat es his
ioy when we er strenghfull to stande
agaynes če pryue & če aperte fandyng
of če deuell, & sekes na thyng bot če
honoure & če louyng of hym, and čat
we myght enterely loue hym. And čat
aght to be oure desyre, oure prayer &
oure entent, nyght & day, čat če fyre
of hys lufe kyndell oure hert, & če
swetnes of hys grace be oure comforth
& oure solace, in wele and wo. // éow
hase now herd a party, how če fende
deceyues, wyth hys sotell craftes &
whaynt, men & women. And if čou
will do be gode cownsel, & folow haly
lare, als I hope čat čou will: čou sall
destroy his trappes, & bryn in če fyre
of luf all če bandes čat he walde
bynd če with, & all his malys sall
turne če til ioy, & hym till mare sorow. /
God suffers hym to tempe gode men
for čaire profete, čat čai may be če
hegher crownde, when čai thurgh his
helpe hase ouercomne sa cruell an
enmy, čat oft-sythes both in body &
in saule confowndes many men. // In
thre maners če deuell has power to be
in a man. On a maner: hurtande če
godes čat čai haue of kynde, als in
dom men, & in other, blemysand čair
thoght. On a nother maner: revande



|p10


če godes whilk čai haue of grace; and
so he es in synfull men če whilk he
hase deceyued thurgh delyte of če
worlde & of čair flesche, and ledes
čam with hym till hell. On če third
maner, he tourmentes a mans body, als
we rede čat he has done Iob. Bot
wytt čou wele; if he begyle če noght
with-in, če thar noght drede what he
may do če with-oaten; for he may do
na mare, čan god gyfs hym leue for
to do.
Cap=m=. 2=m=.
   |r<b> (F)Or čat čou has forsakyn če
solace & če ioy of čis world, & taken
če to solitary lyf, for gods luf to suffer
tribulacion & anguys here, & sithen
com to čat blys čat neuer-mare blynnes:
I trowe treuly čat če comforth of
Ihesu Criste, & če swetnes of his loue,
with če fire of če haly gast, čat purges
all syn, sall be in če, & with če, ledand
če, & lerand če / how čou sall thynk,
how čou sall pray, what čou sall wyrk;
so čat in a few ¨ers čou sall haue
mare delyte, to be by či nane, & speke
till či luf & to či spows Ihesu Crist,
čat hegh es in heuen, čan if čou war
lady here of a thowsand worldes. Men
wenes čat we er in pyne, & in penance
grete: bot we haue mare ioy & mare



|p11


verray delyte in a day, čan čai haue
in če worlde all čar lyue. / éai se
oure body, bot čai se noght oure hert,
whare oure solace es. If čai saw čat,
many of čam wold forsake all čat čai
haue, forto folow vs. For-či be com_ford,
& stalworth, and drede na noye
ne angwysch: bot fest all thyne entent
in Ihesu, čat či lyf be gode & wheme;
and loke čat čere be na thyng in če
čat suld be mys-payand till hym, čat
čou ne sone amend itt. / ée state čat
čou ert in, čat es solitude, es maste
abyll of all othyr til reuelacion of če
haly gaste. For when saynt Ione was
in če yle of Pathmos, čan god schewed
hym his prynytees. / ée godenes of god
it es, čat he comfortes čam wondyrfully
čat has na comforth of če worlde, if
čai gyf čair hert enterly till hym, and
couayts noght ne sekes bot hym: čen
he gyues hym-self till čaime, in swetnes
& delyte, in byrnyng of luf, & in ioy
& melody, & dwelles ay with čam, in
thaire saule, sa čat če comforth of
hym departes neuer fra čam. / And if
čai any tym begyn till erre, thurgh
ignorance or freelte: sone he wysses
čam če right way; & all čat čai haue
nede of, he leres čam. // Naman till
swylk reuelacion & grace on če first
day may kom: bot thurgh lang trauell
& bysines to loue Ihesu Criste, als čou



|p12


sall here afterward. / Noght-for-či, čan
he suffers čam to be temped on sere
maners, both wakand & slepand. For
ay če ma temptacions, & če greuoser,
čai stande agayne, & ouer-comes: če
mare sall čai ioy in his luf, when čai
er passed. // Wakand čai er vmwhile
tempyd wyth foule thoghtys, vile lustes,
wicked delites; with pryde, Ire, enuy,
despaire, presumpcion, & očer many.
Bot čaire remedy sall be: Prayer,
Gretyng. Fastyng, Wakyng. // éire
thynges, if čai be done with discrecion,
čai put a-way syn & filth fra če saule,
& makes it clene, to receyue če luf of
Ihesu Criste, čat may noght be loued,
bot in clennes. // Also, vmwhile če
fende tempes men & women, čat er
solitary by čam ane, on a qwaynt
maner & a sotell: He transfigurs hym
in če lyknes of an awngel of lyght,
& apers till čam, and sayes čat be
es ane of goddes awngels, comen to
comforth čam; & swa he deceyues
foles. Bot čai čat er wys, & wil not
tyte trow till all spirites, bot askes
cownsel of conand men: he may not
begyle čam. Als I fynd writen of a
reclues, čat was a gude woman; til če
whilk če ill awngell oft-sythes aperde
in če forme of a gode awngel, and
sayd čat he was comen to bryng hir



|p13


to heuen. Wharfore scho was right
glad & ioyful. Bot neuer-če-latter,
scho talde it til hir schryft-fader; and
be, als wyse man and war, gaf hir čis
counsell: / "When he comes, he sayde,
byd hym čat he schew če oure lady
saynt Mary. When he has done swa:
say Aue maria". Scho dyd sa. če
fende sayde: / "čou has na nede to se
hyr; my presence suffyse to če". And
scho sayde, on all maner scho suld se
hyr. He saw čat hym behoued outher
do hir wyll, or scho walde despyse
hym: Als tyte he broght forth če
fayrest woman čat myght be, als to hyr
syght, & schewed til hyr. And scho
sett hir on hir knees & sayde: Aue
maria. And als tyte all vanyst away;
& for scham neuer sithen come he at
hir. / éis I say not, for I hope čat he
sal haue leue to tempe če on čis maner;
bot for I will čat čou be war, if any
wyk temptacions befall če, slepand or
wakand, čat čou trow not oure-tyte,
til čou knaw ůče soth. // Mare priuilyer
he transfigurs hym in če forme of an
awngel of lyght -- čat comonli al men
ar temped with: when he hydes ill
vnder če liknes of gode. And čat es
in twa maneres: / Ane es, when he
egges vs til oure-mykel ees & rest of
body, and softnes til oure flesche, vndir



|p14


ne[d]e to susteyne oure kynde. For
swilk thoghtes he puttes in vs: bot if
we ete wele, & drynk wele, & slepe
wele, & lygge soft & sytt warme: we
may not serue god, ne last in če
trauell čat we haue begonn. Bot he
thynkes to bryng vs till ouer-mykel
lust. // Another es, when vnder če lyk_nes
of gastly gode he entices vs til
scharp & oure-mikel penance, forto
destroye oure self; and says čus:
"čou wate wele čat he čat suffers
mast penance for goddes lufe, he sall
haue maste mede. Forči ete litell,
and febyl mete, & drynk lesse, če
thynnest drynk es gode ynogh till če.
Recke noght of slepe; were če hayre,
& če habirion. All thyng čat es
affliccion for či flesche, do it: so čat
čare be nane, čat may passe če in
penance". / He čat says če čus, es
aboute to sla če with oure-mykel ab_stinence,
als he čat sayde če točer, to
sla če with oure-lytell. Forči, if we
will be right disposed, vs behoues sett
vs in a gude mene, & čat we may
destroy oure vices, & halde oure flesche
vnder,/ and neuer-če-latter čat it be
stalworth in če seruyse of Ihesu Criste. //
Als-swa, oure enmy will noght suffer
vs to be in rest when we slepe: bot
čan he es aboute to begyle vs in many



|p[15_is_missing.]



|p16


čan many vanitees in seer maners be_falles
čam slepande. // ée thryd es, of
illusyons of oure enmy. // ée ferth es,
of thoght before, and illusion folouand. /
And če fyft, thorow če reuelacion of
če hali gast, čat es done on many a
maner. / ée sext es, of thoghtes be_fore
čat falles to Criste or hali kyrk,
reuelacion comand after. / In čus many
maners touches če ymage of dremes men
when čai slepe. Bot sa mykell we sall
latlyer gyf fayth till any dreme, čat we
may not sone wyt whilk es soth, whilk
es fals; whilk es of oure enmy, whilk
es of če hali gaste. / For whare many
dremes er, čare er many vanitees. And
many čai may make to erre: for čai hegh
vnwhaynt men, & swa deceyues čam.

Cap.=m=. 3=m=.
   |r<b> (I) Knawe čat či lyfe es gyuen to
če seruyce of god, čan es it schame
til če, bot if čou be als gode, or better,
with-in in či sawle, als čou ert semand
at če syght of men. Turne for-či či
thoghtes perfitely till god, als it semes
čat čou hase done či body. For I
will not čat čou wene čat all er hali
čat hase če abet of halyues, & er noght
ocupyed with če worlde; / Ne čat all
er ill čat melles čam with erthly by_sines.
// Bot čai er anly hali, what
state or degre čai be in, če whilk
despises all erthly thyng, čat es at say,
lufs it noght, & byrnes in če luf of



|p17


Ihesu Criste, & al čair desires er sett
til če ioy of heuen, & hates al synn,
& ceses noght of gode werkys, and
feles a swetnes in čaire hert of če
lufe with-outen ende: / and neuer-če-latter
čai thynk čam-self vylest of
all, & haldes čam wretchedest, leste,
& lawest. / éis es hali mens lyf: folow
it, & be haly. / And if čou will be in
mede with apostels, thynk noght what
čou for-soke, bot what čou despyses. /
For als mykell čai forsake čat foloues
Ihesu Criste, in wilfull pouert, & in
mekenes, & in charite, & in paciens,
als čai may couayte čat folows hym
noght. And thynk with how mykel, &
how gude will čou presentes či vowes
be-fore hym: for till čat he hase hys
egh; / and if čou with gret desyre
offer či praiers, with grete feruoure
couayte to se hym, and seke na erthly
comforth, bot če sauoure of heuen, & in
contemplacion čerof haue či delyte. //
Wondurfulli Ihesu wirkes itt hys louers:
če whilk he reues fra če lust of flesch
& of blode, thorow tender lufe. He
makes čam to will na erthly thyng, &
dose čam ryse in to če solace of hym,
& to forgete vanytees & fleschely lufe
of če worlde, & to drede na sorow
čat may fall; / To lathe with ouer-mykel



|p18


bodili ees. To suffer for his luf,
čam thynk it ioy; and to be solitary
čai haue grete comforth: čat čai be
noght lettyd of čat deuocyon. // Now
may čou se čat many er war čan čai
seme, & many er better čan čai seme,
& namely amang čase čat hase če
habett of halynes. / For-či afforce če,
in all čat čow may, čat čou be noght
wer čan čou semes. / And if čou will
do als I lere če in čis schort forme of
lyuyng. I hope, thorou če grace of
god, čat if men halde če gude, čou
sall be wele better.

Cap=m=. IIII=m=.
   |r<b> (A)T če begynnyng, turne če en_terely
to či lorde Ihesu Criste. / éat
turnyng till Ihesu es noght els, bot
turnyng fra all če couaytyse & če lik_yng
& če occupacions & bisynes of
worldly thynges & of fleschly lust and
vayne luf: swa čat či thoght, čat was
ay donward, modeland in če erth,
whils čou was in če worlde, now be
ay vpwarde als fire, sekand če heghest
place in heuen, right til či spows, čare
he syttes in hys blys. Til hym čou
ert turned, when his grace illumyns či
hert; & forsakes all vices, & conformes
it til vertues & gude thewes, & til all
maner of debonerte & mekenes. / And
čat čou may last & wax in gudenes
čat čou hase begon, with-owten slawnes



|p19


& sarynes & irkyng of či lyf: / Fowre
thyngs sall čou haue in či thoght, til
čou be in perfyte lufe -- For when čou
ert commen čar-till, či ioy & desyre
will ay be byrnand in Criste. Ane es:
če mesur of či lyf here, čat sa schort
es čat vnnethis es it oght. / For we
lyue bot in a poynt -- čat es če leste
thyng čat may be. / And, sothely,
oure lyfe es les čan a poynt, if we
liken it to če lyfe čat lastes ay. //
Another es: vncertente of owre endyng.
For we wate neuer when we sal dye,
ne whare we sal dye, ne how we sal
dye, ne whider we sal ga when we er
dede. & čat god wil čat čis be vn_certayn
til vs: for he will čat we be
ay redy to dye. // ée thyrd es: čat we
sall answer before če ryghtwys Iuge of
all če tyme čat we haue bene here,
how we haue lyued, what oure occu_pacioun
hase bene and why, & what
gude we myght haue done when we
haue bene ydel. For-či sayde če pro_phete:
"He hase calde če tyme agayn
me", čat ilk day he hase lent vs
here forto despende in gude vse, and in
penance, & in gods seruys. / If we
waste it in erthly lafe & in vanitees,
ful greuosly mon we be demed &
punyst -- ffor čat es ane of če maste
sorow čat may be: bot we afforce vs
manly in če lufe of god, & do gude til
all čat we may, whil oure schort tyme
lastes. And ilk tyme čat we thynk
not on god, we may cownt it als če
thyng čat we haue tynt. The ferth es:



|p20


čat we thynk how mykell če ioy es čat
čai haue če whilk lastes in goddes lufe
til čair endyng. For čai sal be brether
& felaws with awngels & haly men,
lufand & thankand, louand & seand, če
kyng of ioy, in če fayrhede & in če
schynyng of his maieste. ée whilk
syght sall be mede & mete, & al delytes
čat any creature may thynk, & mare
čan any may tell, till all hys louers,
with-outen ende. / It es mikel lightar
to com to čat blys, čan for to tell it. /
Als-swa thynk what pyne & what
sorow and tormentyng čai sall houe
če whilk lufs noght god ouer all other
thynges čat man sees in čis world,
bot files čare bodi & čair sawle in lust
& letchery of čis lyfe, In pryde &
couayties, & očer synnes: čai sall
byrne in če fyre of hell, with če
deuell wham čai serued, als lang as
god es in heuen with his seruandes:
čat es euer-mare.

Cap=m=. V=m=.
   |r<b> (I) Wyll čat čou be ay clymbande
till Ihesu-warde, & ekand či luf & či
seruys in hym: noght als foles doos:
čai begyn in če heyest degre, & coms
downe till če lawest. I say noght, for
I will čat if čou haue begune vnskyl_full
abstinence, čat čou halde it: bot
for many čat was byrnand at če be_gynnyng
& abyll til če luf of Ihesu
Criste, for owre-mykel penans čai haue
lettyd čam-self, & made čam sa febel
čat čai may noght lufe god as čai
sulde. In če whilk luf čat čow wax
ay mare & mare, es my couaytyng &



|p21


amonestyng. I halde če neuer of če
lesse meryt yf čou be noght in swa
mykel abstinence; bot if čou sett al
či thoght how čou may luf či spouse
Ihesu Criste, mare čan čou has done,
čan dar I say čat či mede es waxand,
& noght wanande.

Capitulum sextum.
   |r<b> (W)Harfore, čat čou be ryght dis_posed,
bath for či saule & či body,
čou sall vnderstande fowre thynges: /
ée fyrst thyng es: what thyng fyles a
man. / ée točer thyng: what makys
hym clene. / ée thyrd: what haldes hym
in clennes. / ée ferth; what thyng
drawes hym for to ordayue his will all
at goddes will. // For če fyrst: wyt čou
čat we synne in thre thynges, čat
makes vs folowe: čat es wyth hert, and
mouth, & dede. // ée synnes of če hert,
er čir: Ill thoght, ill delyte, assent
till synne, desyre of ill, wikked will.
Ill suspecion. vndeuocion. If čou lat
či hert any tyme be ydell, with-outen
occupacion of če lufe, of če louyng
of god. Ill drede. ill lufe. errour.
fleschely affeccioun till či frendes or
till other čat čou lufes. Ioy in any
mens ill-fare, whethir čai be enmy or
nane. despyte of pure / or of synfull
men. to honor ryche men for čaire
rytches. / vnconabyll ioy of any worldes
vanite. / sorow of če worlde. / vnthol_modnes.
perplexite, / čat es dowt what
es to do / & what noght --  / for ilk a
man aght for to be syker what he sall
do & what he sall leue. / obstinacion in



|p22


ill. / noy to do gude. / anger to serue
god. / sorow čat he dyd na mare ill, /
or čat he dyd noght čat luste / or čat
will of his flesche / ée whilk he myght
haue done. / vnstabylnes of thoght. /
pyne of penance. / ypocrisy. / lufe to
plees to men. / drede to dysplees čam. /
schame of gude dede. / ioy of ill dede. /
Synguler witt. couaytyse of honoure,
or of dignite, or to be halden better
čan other, or rycher, or fayrer, or to
be mare dred. vayne glory of any godes
of kynde, or of happe, or of grace.
Schame with pore frendes, pryde of či
riche kynne, or of gentyl -- for all we
er ilike fre be-for gods face, bot if
owre dedes make any better or wers
čan other. despyte of gude counsell,
& of gude techynge. // ée synnes of če
mowthe, er thir: To swere oft-syth. /
forsweryng. sclaunder of Criste / or
of any of his halows. / To neven his
name with-outen reuerence, agayn-sai_yng,
and strife, agayne sothfastnes. /
grotchyng agayns god. / for any angwys,
or noy, or tribulacioun / éat may be_fall
in erth. / to say goddes seruys
vndeuowtly / & with-outen reuerence. /
Bakbityng. / flateryng. / lesyng. / mis_saiyng.
/ wariyng. / defamyng. / flyt_yng.
/ manasyng. / sawyng of discorde. /
treson. / fals wytnes. / ill cownsell. /
hethyng. / vnboxumnes with worde. /
to turne gude dedes to ill, / for to gar
čam be halden ill čat dose čam -- /
We aght to lappe oure neghboure dedes
in če beste, noght in če warst. / ex_cityng
of any man till ire. / to reprehende
in a nother / éat he dose hym-self. /



|p23


vayne speche. / mykel speche. / fowle
speche. / to speke ydell wordes / or
wordes čat er na nede. / rusyng. /
polysyng of wordes. / defendyng of
synne. / criyng of laghter. / mowe mak_yng
on any man. / to syng seculere
sanges & lufe čam. / to prayse ill dedes. /
to syng mare for louyng of men čan of
god. // ée synnes of dede, er čir: Glo_tony.
/ letchery. / drunkynhede. / symony,/
wytchecraft. / brekyn[g] of če haly dayes. /
sacrileghe. / to receyue goddes body in
dedely synn. / brekyng of vowes. /
apostasy. / dissolucioun in goddes ser_uys.
/ to gyf ensawmpyl of il dede. to
hurt any man in his body / or in his
godes / or in hys fame. / theft. / rauyn. /
vsur. / desayte. / sellyng of ryghtwysnes. /
to herken ill. / to gyf to herlotes. / to
withhalde necessaries fra či body. / or
to gyf it to owtrage. / to begyn a thyng
čat es abowen oure myght. / custom to
syn. / fallyng oft to syn. / fenyng of
mare gude čan we haue, / for to seme
halyer / or conander / or wiser / éan
we er. / to halde če office čat we suffice
noght till, or čat čat may noght be
halden with-outen syn. / to lede karols. /
to bryng vp new gyse. / to be rebell
agayne hys souerayns. / to defoule čam
čat er lesse. / To syn in syght. / in
heryng. / in smellyng. / in towchyng. /
in handelyng. / In swellyng; / In gyftes, /
In wayes. / sygnes. / bydynges, writ_ynges.
/ To receyue če circumstance,
čat er: Tyme, / stede, / maner, / nowm_ber, 
/ person, / dwellyng, / conyng, /



|p24


elde: / éir makes če syn mare or lesse.
to couayte to syn or he be temped. to
constreyne hym till syn. // Other many
syns čar er of omission, čat es, of leuyng
of gude vndone: when men leues če
gude čat čai suld do: Noght thynkand
on god, / ne dredand, / ne louand hym, /
ne thankand hym of his benefices. / to
do noght all čat he doos for goddes
lufe. / to sorow noght for hys syn as
he sulde do. / to dispoos hym noght to
receyue grace. / And if he haue taken
grace, to vse it noght als hym aght, /
ne to kepe it noght. / to turne noght at
če inspiracion of god. / to conforme
noght his will to gods will. to gyf
noght entent till his prayers, / bot rabill
on, / & rek neuer bot čai be sayde. /
to do necligently čat he es bownden
till, thorow a vowe, / or comawnded, /
or es enioynde in penance. / to draw
on lengh čat es at do sone. / hauand
na ioy of his neghbor prophet als of
his awne; noght sorowand for his ill
fare. / standand noght agayne tempta_cions.
/ forgifand noght čam čat hase
done hym harme. / kepand noght
trouth to his neghbnr, als he walde
čat he dyd till hym; / and yheldand
hym noght a gude dede for a nother,
if he may. / Amendand noght čam čat
synnes be-fore his ene. / peesand noght
stryues. / lerand noght čam čat er noght
conand. / comfortand noght čam čat er
in sorow / or in sekenes / or in pouert /
or in penance / or in pryson. / éir
synnes, & many other, makes men



|p25


foule. -- // ée thynges čat clenses vs of
čat filth, er thre, agaynes čase thre
maners of synnes. // ée fyrst es: sorow
of hert: agayne če syn of thoght. Ant
it behoues be perfite: čat čou will
neuer syn mare. And čat čou haue
sorow of all či synnes. And čat all
ioy & solace, bot of god & in god, be
pat ont of či hert. / ée točer es:
schryft of mouth: agayn če syn of
mouth. And čat salle be hasty, with_outen
delaying, Naked, with-outen
excusyng, Hale, with-owten partyng:
Als forto tell a syn till a preste, & a nother
till a nother. Say all čat čow wate till
ane: or els či schryft es noght worth. //
ée third es: satisfaceion: čat has thre
partyes: Fastyng, Prayer, & Almos-dede.
Noght anly to gif pore men mete &
drynk: bot for to forgyf čam čat dose
če wrange, & prai for čam; / and en_forme
čam bow čai sall do čat er in
poynt to perisch. -- // For če thyrd
thyng, čou sall wyt čat clennes behoues
be keped in hert, & in mouth, & in
werk. / Clennes of hert, thre thynges
kepes: Ane es, waker thoght & stabel
of god. A nother es, bisynes to kepe
či fyue wittes; sa čat all če wyked
styryngs of čam be closed out of če
flesche. / ée third, honest occupacion
and prophetabyll. // Alswa, clennes of
a mouth, kepes thre thynges: Ane es, čat
čow vmthynk če before, or čou speke.
A nother es, čat čou be not of mikel
speche, but of litel; & namly ay til či
hert be stabeld in če luf of Ihesu Cryst:



|p26


swa čat če thynk čat čou lokes ay on
hym, whether čou speke or noght. Bot
swilk a grace may čou noght haue in če
fyrst day; bot with lang trauell, & grete
bysines to lof hym with custom, so
čat če egh of či hert be ay vpwarde,
sall čou ł com čar-till. / ée thyrd: čat
čou for nathyng, ne for na mekenes,
lye on any man. For ilk a lee es syn,
& il, & noght goddes will. The thar
noght tell all če soth ay, bot if čow
will. Bot al lees hate. Yf čou say a
thyng of či self čat semes či louyng:
& čou say it to če louyng of god and
help of other, čou dos noght vnwisely,
for čou spekes sothfastnes. Bot if čou
will haue oght pryue: tel it til nane
bot swylk ane, čat čou be syker čat it
sulde noght be schewed bot anly til če
louyng of god, of wham es all gudenes,
& čat makes som better čan očer, and
gifes čam special grace, noght anely
for čamůself, bot alswa for čam čat
wil do wele after čaire ensawmpell. //
Clennes of werk, thre thynges keps:
Ane es, a bysi thoght of dede -- For če
wyse man says: "Vmbethynk če of či
last endyng; and čou sall noght syn."
Another: fle fra ill felyschypp, čat gyfs
mare ensawmpel to luf če worlde čan
god, erth čan heuen, filth of body čan
clennes of saule. // ée third es: tem_perance
& discrecion in mete & drynk:
čat it be nowther til owtrage, ne beneth
skilwys sustinance for či body. For
both oomes til an ende: owtrage, &
ouer-mykel fastyng: for nowther es gods
will -- & čat many wil noght wene, for



|p27


noght čat man may say. / Yf čou take
sustenance of swilk gude als god sendys
for če tyme & če day, what it be, I
owt-take na maner of mete čat cristen
men vses, with discrecion & mesur:
čou dose wele, for sa dyd Criste hym_self,
& hys apostels. / Yf čou leue many
metes čat men has; noght dispysand
če mete čat god has made til mannes
helpe, bot for če thynk čat čou hase
na nede čarof: čou dose wele, If čou
se čat čow ert stalworth to serue god,
& čat it brekes noght či stomake. For
if čou haue broken it with oure-mikel
abstynence, the es reft appetyte of mete;
and oft sal čou be in qwathes, als čou
war redy to gyf če gast. And wit
čou wele, čou synned in čat dede. /
And čou may not witt sone whethir či
abstinence be agayne če, or with če.
For če tyme čou ert ¨ong, I rede čat
čou ete & drynk, better & war, als it
comes, čat čou be noght be-gylt. And
after-warde, when čou has proued
many thynges, & ouer-commen many
temptacions, & knawes better či-self &
god čan čou dyd: čan, if čou se čat
it be at do, čou mai take til mare ab_stinence.
And whils čou may do pryue
penance, čat al men thar noght wyt.
Ryghtwysnes es noght al in fastyng, ne
in etyng: Bot čou ert ryghtwys, if all
ilyke be to če despyte & louyng, pouert
& rytches, hunger & nede, als delytes
& dayntes. If čou take čir with a
lowyng of god: I halde če blyssed, &
hee before Ihesu. Men čat comes til
če, čai luf če for čai se či grete ab_stinens,
& for čai se če enclosed: Bot



|p28


I may not loue če so lyghtly, for oght
čat I se če do withowten: bot if či
wil be conformed enterely to goddes
will. And sett noght by čar louyng
ne čar lackyng, and gyf čou neuer tale
if čai speke lesse gode of če čan čai
dyd: bot čat čou be byrnander in
goddes luf čan čou was. For a thyng
warne I če: I hope čat god has na
perfyte seruand in erth with-outen
ennemyes of som men -- For anely wret_chednes
has na enmy. // Forto draw vs
čat we conforme oure will till goddes
will: er thre thynges. Ane es, en_sawmpel
of haly men & haly wymen,
če whilk war ententife, nyght & day,
to serue god & drede hym, and luf hym.
And we folow čam in erth, we mon be with
čam in heuen. Another es, če godenes
of oure lorde, čat despises nane, bot
gladly receyues all čat comes till hys
mercy; & he es hamlyer to čam čan
brother or syster, or any frende čat
čai maste luf, or maste treystes on. /
ée thyrd es: če wonderfull ioy of če
kyngdom of heuen, čat es mare čan
tong may tell, or hert mai thynk, or
egh may se, or ere may here. It es
swa mykel, čat, als in hel myght na
thyng lyue for mykel pyne, bot at če
myght of god suffers čam noght to
dye: swa če ioy in če syght of Ihesu
in his godhede es swa mykel, čat čai
mond dye for ioy, if it ne war his
godenes, čat will čat his louers be
lyuand ay in blys: als his ryghtwysnes
wil čat al čat lufed hym noght, be ay
lyuand in fyre, čat es horribel till any
man at thynk, loke čen what it es to



|p29


fele. Bot čai čat will not thynk it &
drede it now, čai sal suffer it euer_mare.
Now hase čow herd how čou
may dispose či lyfe, and rewle it to
goddes will. Bot I vate wele čat čou
desyres to here some special poynt
of če luf of Ihesu Criste, & of con_templatyf
lyfe, če whilk čou hase taken
če till at mens syght. Als I haue grace
& konnyng. I will lere če.

Ca=m=. VII=m=.

   |r<b> (A)More langueo. / éir twa wordes
er wryten in če boke of lufe, čat es
kalled če sang of lufe, or če sang of
sanges. / For he čat mykel lufes, hym
lyst oft syng of his luf, for Ioy čat he
or scho hase when čai thynk on čat
čat čai lufe, namely if čair louer be
trew & lufand. / And čis es če Inglisch
of thies twa wordes: "I languysch for
lufe. // Sere men in erth has sere gyftes
& graces of god: bot če special gift of
čas čat ledes solitary lyf, es for to lufe
Ihesu Criste. / éow says me: "all men
lufes hym čat haldes his comawnde_mentes."
Soth it es. Bot all men čat
kepes hys byddyngs, kepes noght also
hys cownsayle. And all čat dos his
cownsell, er noght also fulfyld of če
swetnes of his lufe, ne feles noght če
fyre of byrnand luf of hert. / Forči, če
diuersite of lufe, makes če diuersite of
halynes & of mede. / In heuen, če
awngels čat er byrnandest in lufe, er
nerrest god. / Also men & women čat
maste has of goddes lufe, whether čai
do penance or nane: čai sall be in če
heghest degre in heuen; čai čat lufes



|p30


hym lesse, in če lawer order. If čou
lufe hym mykel: mykel ioy & swetnes
& byrnyng čou feles in his lufe, čat es
či comforth & strengh, nyght & day. /
If či lufe be not byrnand in hym:
litel es či delyte. For hym may naman
fele in ioy & swetnes, bot if čai be
clene, & fylled with his lufe: and čar_till
sal čou com with grete trauayle in
praier & thynkyng: hauand swilk medi_tacions
čat er al in če lufe & in če
louyng of god. // And when čou ert at
či mete: loue ay god in či thoght, at
ilk a morsel, & say čus in či hert:
Loued be čou keyng, & thanked be čou
keyng, & blyssed be čou keyng, Ihesu
all my ioyng, of all či giftes gude: čat
for me spylt či blude, & died on če
rude; čou gyf me grace to syng, če
sang of či louyng. / And thynk it noght
anely whils čou etes: bot bath before
& after, ay bot when čou prayes or
spekes. Or if čou haue other thoghtes
čat čou has mare swetnes in & deuocion,
čan in čase čat I lere če: čou may
thynk [čam]. For I hope čat god will do
swilk thoghtes in či hert, als he es
payde of, & als čou ert ordaynde for. /
When čou prayes, loke noght how mykel
čou says, bot how wele: čat če lofe
of či hert be ay vpwarde, & thy thoght
on čat čou sayes, als mykel als čow
may. / If čou be in prayers & medita_cions
al če day: I wate wele čat čou
mon wax gretely in če lufe of Ihesu



|p31


Cryste, & mikel fele of delyte, and
within schort tyme.

Capitulum VIII=m=.

   |r<b> (T)Hre degrees of lufe I sal tell
če: for I walde čat čou moght wyn
to če heest. The fyrst degre es called
insuperabel. / ée secund, Inseparabel. /
ée thyrd es, syngulere. éi luf es In_superabel:
when na thyng čat es con_trary
til gods lufe, ouer-comes it: bot
es stalworth, agayns al fandyngs; and;
stabel, whether čou be in ese or in.
angwys, or in hele or in sekenes; swa;
čat če thynk čat čow walde noght,
for all če worlde to haue it with-owten
ende, wreth god any tyme; / and če.
war leuer, if outher sulde be, to suffer,
al če pyne & waa čat myght com til
any creature, or čou wald do če thyng,
čat suld mys-pay hym. / On čis maner
sal či lufe be Insuperabel, čat na thyng
may downe bryng bot spryngand on
heght. / Blyssed es he or scho čat es
in čis degre: bot ¨itt er čai blyssedar
čat myght halde čis degre, & wyn in
til če točer, čat es Inseparabel. // In_separabel
es či lufe: when al či hert,
& či thoght, & či myght, es swa haly,
swa enterely, and swa perfytely festend,
sett, & stabeld in Ihesu Cryste: čat či
thoght comes neuer of hym, neuer de_čartyd
fra hym, outaken slepyng; / and
als sone als čou wackens, či hert es on
hym, sayand: Aue maria, or Gloria,
tibi domine, or Pater noster, or Mise_rere



|p32


mei deus if čou haue bene temped
in či slepe; or thynkand on his lufe, &
his louyng, als čou dyd wakand. When
čou may na tyme forgete hym, what sa
čou dose or says: čan es či lufe In_separabel.
/ Ful mykel grace haue čai čat
es in čis degre of lufe. / And me thynk,
čou čat hase noght els at do bot forto lufe
god, may com čartill if any may gete it.
   // ée thyrd degre es heest, & maste
ferly to wyn: éat es calde Synguler,
for it hase na pere. / Singuler lufe
es: when all comforth & solace es
closed owt of či hert, bot of Ihesu
Cryste al-ane. Other ioy lyst it noght.
/ For če swetnes of hym in čis degre
es swa comfortand, & lastand in his
lufe, sa byrnand & gladand, čat he
or scho čat es in čis degre, mai als
wele fele če fyre of lufe byrnand in
čaire saule, als čou may fele či fynger
byrn, if čou putt it in če fyre. Bot
čat fire, if it be hate, es swa delitabell
& wondyrful, čat I kan noght tell it.
éan či sawle es Ihesu lufand, / Ihesu
thynkand, / Ihesu desirand, anly in če
couayties of hym anedande, / til hym
syngand, / of hym byrnand, / in hym
restand. éan če sange of louyng & of
lufe es commen. / éan či thoght turnes
in til sang & in til melody. // éan če
behoues syng če psalmes, čat čou be_fore
sayde. éan čou mon be lang a_bowte
few psalmes. / éan če wil thynk
če deed swettar čan hony, for čan čou
ert ful syker, to se hym čat čou lufes.
[éan may čou hardyly say; "I languysch
for lufe."] éan may čou say: "I slepe: &



|p33


my hert wakes." // In če first degre men
may say "I languysch for lufe" or "me
laages in lufe," & in če točer degre
alswa, / ffor languysyng es, when men
fayles for sekenes, and čai čat er in
čire twa degrees, fayles fra al če couay_ties
of čis worlde & fra lust & lyk_yng
of synful lyfe, & settes čair entent
& čair hert to če lufe of god -- for_či
čai may say: "I languysch for lufe;"
and mykel mare čat er in če secund
degre, čan in če fyrst. Bot če sawle
čat es in če thyrd degre, es als byrn_and
fyre, and as če nyghttyngale,
čat lufes sang & melody, & fayles for
mykel lufe; swa čat če saule es [anely]
comforted in louyng & lufyng of god,
and til če dede com, es syngand
gastly til Ihesu, and in Ihesu, and
Ihesu, noght (bodyly) cryand wyth mouth
-- of čat maner of syn(gyng sp)eke
I noght, for čat sang hase bath g(ude
&) ill; and čis maner of sang hase
nane bot if čai be in čis thyrd degre
of lufe: til če whilk degre is es im_possibel
to com bot in a grete multi_tude
of lufe. / For-či, if čou will wytt
whatkyn ioy čat sang has, I say če,
čat naman wate bot he or scho čat
feles it, čat has it, & čat loues god,
syngand čarwyth. A thyng tel I če;
it es of heuen, & god gyfes it til wham
he wil: bot noght with-outen grete
grace comand be-fore. Wha hase it,
hym thynk al če sang & al če myn_stralcy
of erth noght bot sorow & wa,
čartil. / In souerayne rest sal čai be
čat may gete it. Gangrels, and Ian_gelers,
& Kepers of comers and gangars



|p34


arely & late, nyght & day, or any
čat es takked with any syn wilfully &
wittandly, or čat has delyte in any
erthly thyng: čai er als far čar-fra als
es fra heuen to erth. / In če fyrst de_gre
er many; in če točer degre er ful
faa: bot in če thyrde degre vnnethes
er any; for ay če mare čat če perfec_cion
es, če faer folowers it has. In če
fyrst degre, er men lickend to če
sternes; In če točer: till če mone; In
če thyrd: til če sonne. For-či says
saynt Paule: "Other of če sonne, other
of če mone, other of če sternes;" / swa
it es of če lufers of god. / In čis third
degre, if čou may wyn čar-till, čou
sall witt of mare ioy čan I haue talde
če (¨i)tt. // And ymang other affeccions
& sanges, čou (may in či) langyng syng
čis in či hert / til či lorde Ihesu, (when)
čou couaytes hys comyng, & či gangyng:
When will čow com to comforth me,
and bryng me owt of care. / & gyf me
če čat I may se, hauand euer-mare?
/ éi lufe es ay swettest, of al čat euer
war: / My hert when sal it brest? for
lafe čan languyst I namare. / For
lufe my thoght has fest, & I am fayne
to fare. // I stand in still mowrnyng of al
lufelyest of lare;.. es lufe langyng. //
It drawes me til my day: ée band of
swete byrnyng, for it haldes me ay Fra
place & fra plaiyng, til čat I get may
ée syght of my swetyng, čat wendes
neuer away. In welth bees oure wakyng,
wyth-owten noy or nyght: My lufe es
in lastyng, & langes to čat syght.



|p35


Capitulum nonum.

   |r<b> (I)F čou wil be wele with god, &
haue grace to rewle či lyf, & com til
če ioy of luf: éis name IHESU fest it
swa fast in či hert, čat it com neuer owt
of či thoght. And when čou spekes til hym
& says Ihesu thurgh custom, it sal be in
či ere ioy, in či mouth hony, & in či hert
melody: For če sall thynk ioy to here čat
name be neuend, swetnes to speke it, myrth
& sang to thynk it. / If čou thynk Ihesu
contynuly, & halde it stabely, it purges
či syn. / & kyndels či hert; / it clari_fies
či sawle; / it remoues anger. / &
dose away slawnes. / It woundes in
lafe. / & fulfilles of charite. / It chaces
če deuel, / & puttes oute drede. / It
opens heuen / & makes a contemplatif
man. / Haue in mynde Ihesu: for al
vices & fantomes it puttes owte fra če
louer. And haylce oft Mary, bath day
and nyght. Mikel lufe & ioy sal čou
fele, if čou wil do aftyr čis lare. / ée
thare noght couayte gretely many bokes:
halde lufe in hert, & in werke, and čou
hase al čat we may say or wryte: for fulnes
of če law es charite; in čat hynges all.

Cap=m=. X=m=.

   |r<b> (B)Ot now may čou ask me &
say: "čou spekes sa mykel of lufe: tel
me / What es lufe. An[d] whar es lufe.
/ And how I sal lufe god verrayly.
/ And how čat may knaw čat I lufe
hym. / And in what state I may maste
lufe hym." / éir er hard questyons to
lere, til a febyll man & a fleschly als I
am. Bot neuer-če-latter čar-fore I sal



|p36


noght lette čat I ne sall schew my
wytt, & als me thynk čat it may be.
For I hope in če helpe of Ihesu, čat
es wel of lufe, & pees, and swetnes. /
ée Fyrst askyng es: What es lufe?
And I answer: Luf es a byrnand ¨er_nyng
in god, with a wonderfull delyte
& sykernes. God es lyght, & byrnyng.
Lyght clarifies oure skyll, byrnyng
kyndels oure couayties, čat we desyre
noght bot hym. Lufe es a lyf, copu_land
to-gedyr če lufand & če lufed: /
For mekenes makes vs swete to god,
Purete ioynes vs tyll god, Lufe mase
vs ane with god; luf es fayrhede
of al vertues. Luf es thyng thurgh
če whilk god lufes vs, & we god,
& ilk ane of vs other. Lufe es
desyre of če hert, ay thynkand til
čat čat it lufes; and when it hase
čat it lufes, čan it ioyes & na thyng
may make it sary. [Luf es ¨ernyng
Imelle twa, with lastandnes of thoghtes].
Lufe es a st[i]ryng of če saule for to luf
god for hym-self, & all other thyng for
god; če whilk lufe, when it es ordaynde
in god, it dose away all inordinate lufe
in any thyng čat es noght gude. Bot
al dedely syn es inordynate lufe in a
thyng čat es noght: éan lufe puttes
out al dedely syn. Luf es a vertu, čat
es rightest affection of man saule. Trowth
may be with-outen lufe: bot it may
noght helpe with-outen it. Lufe es
perfection of letters, vertu of prophecy,
frute of trowth, help of sacramentes,
stablyng of witt and conyng; Rytches
of pure men, lyfe of dyand men. Se



|p37


how gude lufe es. If we suffer to be
slayne; If we gyf al čat we haue, til
beggar staf; If we kan als mykel als
al men kan in erth: til al čis with_outen
lufe es noght bot sorow ordande
& torment. / If čou will aske how gode
es he or scho: ask how mykel lufes he
or scho: & čat kan na man tel -- /
For I hald it bot foly to deme a mans
hert, čat nane knawes bot god. Lufe
es a ryghtwis turnyng fra al ert[h]ly
thynges, & es ioynd til god, with-outen
departyng, and kyndelde with če fire
of če haly gaste; fer fra fylyng, fer
fra corrupcion, oblyst till na vice of čis
lyfe. Hegh aboven all fleschely lustes,
ay redy & gredy til contemplacion of
god. In all thynges noght ouercomen. /
ée sowme of al gude affectyons. Hele
of gude maners, ende of comawnde_mentes
of god; dede of synnes, lyf of
vertues. Vertu, whils feghtyng lastes;
crowne of ouercomers. Mirynes til
haly thoghtes. With-outen čat, na man
may pay god; with čat, na man
synnes: For if we luf god in al oure
hert, čar es na thyng in vs, thurgh če
whilk we serue to syn. Verray luf
clenses če saule, & delyuers it fra če
pyne of hell, & of če foule seruys of
syn, & of če vgly felyschip of če deu_els;
and of če fendes son makes god
son, & parcener of če heritage of heuen.
/ We sall afforce [vs] at cleth vs in lufe
als če yren or če cole dose in če fyre;
als če ayer dose in če son; als če
woll dose in če hewe. / ée cole swa
clethes it in če fyre, čat al es fyre. [ée
ayre swa clethes it in če son čat al es



|p38


ligth]. And če woll swa substancialy
takes če hewe, čat it es lik it. / In čis
maner sall a trewe lufar of Ihesu Criste
do: his hert sal swa byrne in lufe, čat it
sal be turned in til fyre of lufe, & be
als it war al fire; and he sal sa schyne
in vertues, čat in na parte of hym he
be myrke in vices. // ée tother askyng
es: Whare es lufe? And I answer:
lufe es in če hert, & in če will
of mane; noght in hys hand, ne in
his mouth, čat es at say, noght in
hys wark: bot in his sawle. / For
many spekes gode & dose gode, &
lufes noght god: als ypocrites, če
whilk suffers grete penance & semes
haly at mens syght: Bot for čai seke
louyng & honoure of men, & fauoure,
čai haue lost čar mede, & in če syght
of god er če deuel sons, & rauysand
wloes. Bot if a man gyf almose-dede,
& take hym til pouert, & do penance,
it es a signe čat he lufes god, bot
čarfore lufes he hym noght, bot when
he forsakes če worlde anly for goddes
lufe, & settes al his thoght on god, &
lufes al men als hym-self; and al če
gude dedes čat he may do. he dose
am in entent forto pay Ihesu Criste,
& to cum til če rest of heuen. / éan
he lufes god: & čat luf es in his saule,
and sa his dedes schewes with-outen.
If čou speke če gude & do če gude,
men supposes čat čou lufes god: for_thi
loke wele čat či thoght be in god,
or elles čou dampnes či-selfe, & de_ceyues
če men. / Na thyng čat I do
with-owten, proues čat I lufe god. /



|p39


For a wicked man myght do als mykel
penance in body, als mykel wake and
faste, als I do. How may I čan wene
čat I lufe, or halde me better, for čat
čat ilk a man may do? Certes, mi hert,
whethir it lufe my god or noght, wate
na man bot god, for noght čat čai
may se me do. Wharfore luf es in will
verraily, noght in warke bot in a signe
of lufe. For he čat says he lufes god,
& wil noght do in dede čat in hym
es to schew lufe: say hym, čat he
lyghes. Lufe wil noght be ydel: it es
wirkand som gude euer-mare. If it
sesse of wirkyng: wit čou čat it keles
& wytes away. // ée thirde askyng es:
"How sal I verrayli lufe god?" I answer:
/ Verray lufe es: to lufe hym in al či
myght, stalwortly; In al či hert, wysely;
In al či sawle, deuowtely & swetely. /
Stalwortly may na man lufe hym, bot
he be stalworth. He es stalworth čat
es meke, for al gastly strengh comes of
mekenes; -- on whame restes če haly
gaste? in a meke sawle. Mekenes gou_ernes
vs & kepes vs in al oure temp_tacions,
swa čat čai ouercom vs noght.
Bot če deuel deceyues many čat er
meke thorow tribulacions, & reproues,
& bakebitynges. Bot if čou be wrath
for any anguys of čis worlde, or for
any worde čat men says of če, or for
oght čat men says til če: éou ert
noght meke, ne čou may swa lufe god
stalwortly. For laf es stalworth als če
dede, čat slaes al lyuand thyng in



|p40


erth; and bard als hell, čat spares
noght till čam čat er dede. And he
čat lufes god perfitely, he greues hym
noght, what schame or angwys čat he
suffers, bot be hase delyte, & couaytes
čat he war worthy forto suffer torment
& payne for Crystes lufe; and he hase
ioy čat men reproues hym & spekes ill
of hym. Als a dede man, what-sa
men dos or sayes, he answers noght:
Ryght swa, wha sa lufes god perfitely,
čai er not stirred for any worde čat
man may say. For he or scho kan
noght lufe čat may noght suffer payne
& anger for čair frendes lufe. For
wha sa lufes, čai haue na [pyne].
Prowde men or women lufes noght
stalworthly: for čai er swa wayke, čat
čai fall at ilk a styryng of če wynde,
čat es temptacion. / éai seke heghar
stede čan Cryste: for čai wil haue čair
wil done, whethir it be with right or
with wrang: and Cryst will nathyng
be done bot wele, & with-outen harme
of othir men. / Bot wha sa es verrayly
meke, čai wil noght haue čair wil in
čis worlde, bot čat čai may haue it
in če točer plenarly. In na thyng may
men sonar ouercom če deuel, čan in
Mekenes,ůčat he mykel hates. / For
he may wake & faste, & suffer pyne,
mare čan any other creature may: Bot
mekenes & lufe may he noght haue.
// Alswa če behoues gyf god wysely: and
čat may čou noght do bot if čou be
wyse. / éou ert wyse: when čou ert
pore, with-owten couaytyse of čis world,



|p41


& dispyses či-selfe, for če lufe of
Ihesu Cryste; / and dispendes al či
witte & al či myght in hys seruys. //
For sum čat semes wysest, er maste
foles, for al čar wysdom čai spyll in
couayties, & bisynes abowte če world. /
If čou saw a man haue preciouse stanes,
čat he myght by a kyngdom wyth; if
he gaf čam for an appyl, als a barne
wil do: ryghtwysly moght čou say čat
he war noght wyse, bot a grete fole. /
Als swa, if we wyl: we haue preciouse
stanes: Pouert, & penance, and gastly
trauayle: with če whilk we may by če
kyngdom of heuen. / For if čou lufe
pouert, & dispyse riches, & delytes of
čis worlde, & halde či-self vyle & pure,
& thynk čat čou hase noght of či self
bot syn: for čis pouert čou sall haue
rytches with-outen ende. / And if čou
haue sorowe for či synnes, & for čou
ert swa lang in exile, owte of či con_tre,
& forsakes če solace of čis lyfe:
čou sal haue for čis sorow, če ioy of
heuen. And if čou be in trauayle, &
punysche či body, skilwisly & wisely,
in wakyns, fastyngs, & in prayers, &
meditacions, & suffer hete, & calde,
hunger & thyrst, mys-es & anguys, for
če lufe of Ihesu Cryste: for čis trauel
čou sal com till reste čat lastes ay, &
syt in a setel of ioy, with aungels.
But som er čat lufes noght wysely,
like til barnes, čat lufes mare an appel
čan a castel. Swa dose many; čai gyf
če ioy of heuen for a litel delyte of
čar flesche, čat es noght worth a
plowme. Now may čow se čat wha



|p42


sa will lufe wysely, hym behoues lufe
lastand thyng lastandly; & passand
thyng, passandly: swa čat his hert be
sette & festend in nathyng bot in god. //
And if čou will luf Ihesu verraly, čow
sal noght anly lufe hym stalwortly &
wysely: bot also deuowtly & swetely.
Swete lufe es: when či body es chaste,
& či thoght clene. Deuowte luf es:
when čou offers či prayers & či thogh_tes
til god with gastly ioy, & byrnand
hert in če hete of če haly gaste, swa
čat če thynk čat či saule es als it
war drunken for delyte & solace of če
swetnes of Ihesu. / and či hert con_ceyues
sa mykel of goddes helpe, čat
če thynk čat čow may neuer be fra
hym departyd; and čan čou comes in
til swilk rest & pees in sawle, & quiete,
with-owten thoghtes of vanitese [or] of
vices, als čou war in sylence & slepe, &
sette in Noe schyppe, čat na thyng may
lette če of deuocion & byrnyng of swete
lufe. / Fra čou haue getyn čis lufe:
all či lyf, til dede come, es ioy &
comforth, and verrayli Cristes lufer,
and he restes in če, whas stede es
maked in pees. / ée ferth askyng was:
how čou moght knaw čat čou war in
lufe & charite. / I answer: éat na man
wate in erth čat čai er in charite: bot
if it he thorow any priuelege or special
grace čat god hase gifen til any man
or woman; čat al other may noght
take eusawmpel by. Haly men & women
trowes čat čai haue trowth, & hope,
& charite: & in čat dose als wele als
čai may, & hopes certaynly čat čai



|p43


sal be safe; -- čai wate it not als tyte:
for if čai wiste, čair merit war če
lesse. And Salomon says čat it er
rightwys men & wyse men, and čair
warkes er in goddes hand. And noght_for-či
[a] man wate noght whethir he be
worthi hateredyn or lufe, bot al es
reserued vncertayne til a nother worlde.
Neuer-če-latter, if any had grace čat
he moght wyn til če thirde degre of
lufe, čat es called syngulere: he sulde
knaw čat be war in lufe. Bot in čat
maner his knawyng es, čat he moght
neuer here hym če hegher, ne be in
če lesse bisynes to lufe god; bot sa
mykel če mare, čat he es siker of
lufe, wil he be bisy to lufe hym and
drede hym, čat hase made hym swilk
& done čat godenes til hym; and he
čat es swa hee, he wil noght halde
hym-self worthier, čan če synfullest
man čat gaas on erth. // Als-swa,
Seuen experimentes er čat a man be
in charite. / ée fyrst es: when al
couatise of ertly thyng es slokkend in
hym. / For whare sa couaityse es: éare
es na lufe of Cryste. / éan, if he haue
na couaytyse: signe es čat he hase
lufe. // ée secunde es: byrnand ¨ernyng
of heuen. For when men hase feled
oght of čat sauoure, če mare čai haue,
če mare čai couayte; & he čat noght
hase feled: noght he desires. For-či,
when any es swa mykel gyfen til če
luf čar-of, čat he kan fynd na ioy in
čis lyfe: taken he hase čat he es in
charite. // ée thyrd es: if his tung be
chawngyd, čat was [wone] to speke of če



|p44


erth: now spekes of god, & of če lyf
čat lastes ay. // ée feerth es: exercise
of gastly profet. Als, if any man or
woman gyf čam enterely to goddes
seruyes, & entermetes čam of nane
erthly bisynes. // ée fift es: when če
thyng čat es hard in it-selfe, semes
lyght forto do; če whilk luf makes.
For als Austyne says: "Lufreden es čat
bryngs če thyng čat es fare, nere_hande,
and impossibel til possibel
apertly." // ée sext es: hardynes of
thoght to suffer all anguyses and noyes
čat comes -- with-owten čis, al če očer
suffices noght. / For it sal noght make
a ryghtwys man sary: what sa falles
hym. For he čat es ryghtwys, he
hates noght bot syn, he lufes noght
bot god, for god, he dredes noght bot
to wreth god. // ée seuent es: delit_abilite
in sawle, when he es in tribal_acion,
and makes louyng to god in
ilk anger čat he suffers. And čis
schewes wele čat he lufes god: when
oa sorow may bryng hym downe. / For
many lufes god whils čai er in ese:
and in aduersite čai grotche, & falles
in swa mykel sarynes, čat vnneth may
any man comforth čam; and swa
sclawnder čai god, flytand & feghtand
agayne his domes. And čat es a caytif
louyng čat any welth of če worlde
makes; bot čat louyng es of mykel
pryce. éat na violence of sorow may
do a-way. // ée fifte askyng was: In
what state men may maste lufe god. I
answer: In wilk state sa it be čat men
er in maste rest, of body & sawle, &



|p45


leest occupied with any nedes or bis_ynes
of čis worlde. For če thoght of
če lufe of Ihesu Criste, & of če ioy
čat Iastes ay, sekes rest wyth-owten,
čat it be noght lettyd with comers &
gangers, and occupacion of worldely
thynges; and it sekes with-in grete
sylence fra če noyes of couayties, & of
vanitees, & of ertly thoghtes. And
namely al čat lufes contemplatyfe lyf,
čai seke rest in body & in saule. For
a grete doctor says čat čai er goddes
tmne čat dwelles still in a stede, and
er noght abowte rennand: bot in swetnes
of Cristes lufe er stabyld. And I haue
lufed for to sytt: for na penance, ne
for na fantasy, čat I wild men spak of
me, ne for na swylk thyng: bot anly
for I knew čat I loued god mare, &
langar lasted with-in če comforth of
lufe: éan gangand, or standand, or
kneleand. / For sittand am I in maste
rest, & my hert maste vpwarde. Bot
čar-fore perauenture es it noght če best
til a nother at sitte, als I did & wil
do til my dede: bot if he war disposed
als I was, in his sawle.

Cap=m=. XI=m=.

   |r<b> (S)Euen gyftes of če hali gaste er
in men & wymen čat er ordaynd til
če ioy of heuen and ledes čaire life
in čis worlde rightwisly. éies čai er:
/ Wysdom, / Vnderstandyng, / Cown_sayle,
/ Strengh, / Connyng, / Pyte, /
& če Drede of god. / Begynne we at
Cownsel, for čarof es maste nede at
če begynnyng of owre werkes, čat vs
myslike noght afterwarde. With čier
seuen gyftes če haly gaste towches
sere men serely, Cownsel es, doyng



|p46


away of worldes rytches, & of delytes,
& of al thynges čat man may be
ta[gild] with in thoght or dede; / and
čar-with be drawne inwardely tiI con_templacion
of god. / Vnderstandyng es,
to knaw what es forto do, & what for
to leue; and čat čat sal be gifen, to
gif it til čam čat hase nede, noght til
other čat hase na myster. / Wysdom
es, forgetyng of ertly thynges, & thyn_kyng
of heuen, with discrecion in al
mens dedes. In čis gyft schynes contem_placion,
čat es, a[ls] saynt Austyn says,
A gastely dede of fleschly affections,
thorow če ioy of a raysed thoght. /
Strengh es, lastyng to fulfill gude
purpose, čat it be noght left, for wele
ne for wa. / Pyte es. éat a man be
mylde; & agayne-say noght haly writte,
when it smytes his synnes, whethir he
vnderstand it or noght; Bot in al his
myght purge he če vilete of syn, in
hym & in other. / Connyng es čat
makes a man in gude hope noght
rusand hym of his rightwisnes, bot
sorowand of his syn; and čat man
geder erthly godes anely to če honoure
of god, and prow til other men, mare
čan til his self. / ée drede of god es,
čat we turne noght agayne til oure
syn thorou any il eggyng, & čan es
drede perfyte in vs, & haly: when we
drede to wreth god in če leste syn čat
we may knaw, and flees it as venym.

Cap=m=. XII=m=.
   |r<b> (T)Wa lyues čar er čat cristen
men lyfes. Ane es called Actyue lyfe:
for it es in mare bodili warke. Ano_ther,
contemplatyue lyfe: for it es in
mare swetnes gastely. Actife lyfe es
mykel owteward, & in mare trauel &



|p47


in mare peryle, for če temptacions čat
er in če worlde. Contemplatyfe lyfe
es mykel inwarde, and for-či it es
lastandar, & sykerar, restfuller, delita_biler,
luflyer, & mare medeful. For it
hase ioy in goddes lufe, & sauowre in
če lyf čat lastes ay, in čis present
tyme, if it be right ledde. And čat
felyng of ioy in če lufe of Ihesu,
passes al other merites in erth. For
it es swa harde to com to, for če
freelte of oure flesch, and če many
temptacions čat we er vmsett with,
čat lettes vs nyght & day: al other
thynges er lyght at com to, in regarde
čarof; for čat may na man deserue,
bot anely it es gifen of goddes godenes,
til čam čat verrayli gifes čam to con_templacion
& til qniete for Cristes luf.
// Til men or wymen čat takes čam
til actife lyfe, twa thynges falles. Ane:
for to ordayne čair meyne in drede
& in če lufe of god and fynd čam
čaire necessaries, and čam-self kepe
enterely če comandementes of god,
Doand til čar neghbur als čai wil čat
čai do til čam. Another es, čat čai
do at čar power če seuen werkes of
mercy, / ée whilk es: to fede če
hungry. To gyf če thristi a drynk.
To cleth če naked. To herbar hym
čat hase na howsyng. To viset če
seke. To comforth čam čat er in
Prysoun. And to graue dede men.
Al čat mai & hase cost, čai may
noght be qwyt with ane or twa of čir,
bot čam behoues do čam al, if čai
wil haue če benyson on domes-day,



|p48


éat Ihesu sal til al gyf čat dose čam.
Or els may čai drede če malysoun
čat al mon haue čat wil noght do
čam, when čai had godes, to do
čam wyth. // Contemplatife lyf hase twa
partyes: A lower & a heer. ée lower
party es meditacion, of haly wrytyng,
čat es goddes wordes, and in other
gude thoghtes & swete čat men hase
of če grace of god, abowt če lufe of
Ihesu Criste; and also in louyng of
god in psalmes & ympnes, or in pray_ers.
// ée hegher party of contemplacion
es behaldyng, & ¨ernyng, of če thynges
of heuen, & ioy in če haly gaste; čat
men hase oft, and if it be swa čat
čai be noght prayand with če mowth,
bot anely thynkand of god, & of če
fairehede of aungels, & haly sawles.
éan may I say čat contemplacion es
a wonderful ioy of goddes luf, če
whilk ioy es louyng of god, čat may
noght be talde, & čat wonderful
louyng es in če saule; / and for
abundance of ioy & swettenes it as_cendes
in til če mouth: swa čat če
hert & če tonge acordes in ane, and
body & sawle ioyes in god lyuand //
A man or woman čat es ordaynd til
contemplatife lyfe, first god enspires
čam to forsake čis worlde, and al če
vanite & če couayties and če vile luste
čarof. Sythen he ledes čam by čar
ane, & spekes til ¨ar hert: and als če
prophete says, He gifes čam at sowke
če swetnes of če begynnyng of lufe;
and čan he settes čam in will to gyf
čam haly to prayers & meditacions &
teres. Sithen, when čai haue sufferd



|p49


many temptacions, & [če] foule noyes of
thoghtes čat er ydel, & of vanitees če
whilk wil comber čam čat can noght
destroy čam, er passand a-way: he
gars čam geder til čatn čair hert &
fest anely in hym: and opens til če
egh of čair sawls če ¨ates of heuen:
swa čat če ilk egh lokes in til heuen;
and čan če fire of lufe verrali ligges
in čair hert, & byrnes čarin, & makes
[it] clene of al erthly filth: & sithen
forward čai er contemplatife men, &
rauyst in lufe. For contemplacion es
a syght: & čai se in til heuen with
čar gastly egh. Bot čou sal witt čat
naman hase perfite syght of heuen
whils čai er lifand bodili here. Bot
als sone als čai dye: éai er broght
before god and sese hym face til face,
& egh til egh: and wones with hym
with-outen ende. For hym čai soght,
& hym čai couayted, and hym čai
lufed, in al čar myght. //
   Loo, Margarete, I haue schortly
sayde če če forme of lyuyng: and how
čou may com til perfection, and to
lufe hym čat čou hase taken če til.
If it do če gude, and profit til če:
thank god, & pray for me, ée grace
of Ihesu Criste be with če, & kepe če.
Amen.
   Explicit forma viuendi.


2. Ego dormio et cor meum vigilat.



|p50


|rMs._Dd_V._64,_fol.122

   |r<b> (E)Go dormio & cor meum uigilat.
éou čat lyste lufe, herken & here of
luf. In če sang of luf it es writen:
"I slepe & my hert wakes." Mykel
lufe he schewes čat neuer is irk to
lufe, bot ay, standand, sittand, gangand
or wirkand, es ay his lufe thynkand,
and oft-syth čarof es dremande. For_či
čat I lufe. I wow če, čat I myght
haue če als I walde, noght to me bot
to my lorde. I wil be-com čat mess_anger
to bryng če to hys bed, čat hase
made če & boght če, Criste če keyng
son of heuen: for he wil with če
dwelle. If čou will lufe hym, he askes
če namare bot či lufe. And my dere
syster in Criste, my wil čou dose if
čou lufe hym. Criste couaytes...noght
els bot at čou do his wil, and enforce
če, day & nyght, čat čou leue al
fleschly lufe, and al lykyng čat lettes
če til lofe Ihesu Crist verraly. For ay
whils či hert es heldand til lufe any
bodely thyng, čou may not perfitely
be coupuld with god. / In [heuen] er
neyn orders of aungels, čat er contened
in thre Ierarchies. / ée lawest Ierarchi
contenes Aungels. Archaungels, & Ver
tues. / ée mydel Ierarchi contenes
Principates, Potestates, & Dominacions.
ée heest Ierarchi, čat neest est god,
contenes Thronos, Cherubyn, & Seraphyn.
ée lawest es aungels, če heest es sera_phyn.
/ And čat order čat leste es
bryght, es seuen-sythe sa bryght als
če son es. [And als čou sees če son]
bryghtar čan a kandele, če kandel
bryghtar čan če mone, če mone bryghtar
čan a sterne; / also er če orders in



|p51


heuen ilkane bryghtar čan other, fra
aungels to seraphyn. éis I say to
kyndel či hert for to couayte če feli_chip
of aungels. For al čat er gude &
haly, when čai passe owt of čis worlde,
sal be taken in til čies orders: Som
in til če lawest -- čat hase lufed mykel;
Som in til če mydel,nest -- čat hase
lufed mare; Očer in til če heest -- čat
maste lufed god & brynandest es in
hys lufe. Seraphyn es at say "brynand:"
Til če whilk order čai er receyued čat
leest couaytes in čis worlde, & maste
swetnes feles in god, & brynandest
hertes hase in his lufe. // Til če I write
[čis] specialy, for I hope mare godenes
in če čan in a nother, and [čat] éou wil
gyf či thoght to fulfil in dede čat čou
seys es maste prophetabel for či sawle,
and čat lyf gif če til [in) če whilk
čow may halyest offer či hert to Ihesu
Criste, & leste be in bisynes of čis
worlde. For if čow stabil či lufe, &
be byrnande whils čou lyfes here: with_owten
dowte, či settel es ordaynde
ful hegh in heuen, & ioyful before
goddes face, amang his haly aungels.
For in če self degre, čar prowde
deuels fel downe fra, er meke men
and wymen, Criste dowves, sett, to
haue rest & ioy with-owten ende, for
a litel schort penance & trauel čat čai
haue sufferd for goddes lufe. / ée
thynk [now] perauenture l,ard to gife či
hert fra al erthly thynges, fra al ydel
speche & vayne, & fra al fleschly lufe,
& to be al-ane, to walk & pray &
thynk of če ioy of heuen, & of če
passyon of Ihesu Criste, and to ymagyn
če payne of ltell čat es ordande for
synful man. Bot wyterly, fra čou be
vsed čarin, če wil thynk it lyghter, &
swetter, čan čou dyd any erthly thyng
or solace. Als sone als či hert es
towched with če swetnes of heven, če



|p52


wil lytel lyst če myrth of čis worlde;
and when čou feles ioy in Criste lufe,
če wiI lathe with če ioy & če com_forth
of čis worlde & erthly gamen. /
For al melody, & al riches & delites
čat al men in čis world kan ordayne
or thynk, sownes bot noy and anger til
a mans hert čat verraly es byrnand in
če lufe of god; For he hase myrth &
ioy & melody in aongels sang, als čou
may wele wyt. // If čou leue al thyng
čat či fleschly lufe list, for če lufe of
god, and haue na thoght on syb
frendes, bot forsake al for goddes lufe,
& anely gyf či hert to coueyte goddes
lufe & pay hym; mare ioy sal čou
haue & fynd in hym čan I can on
thynk, how myght [I] éan w[r]yt it?
I wate neuer if any man be in swilk
lufe: For ay če hegher če lyfe es, če
fewer folowers it hase here, ffor many
thynges drawes man fra goddes lufe,
čat čow may here and se; and god
comfortes his lufers mare čan čai wene
čat lufes hym noght. For čof we
seme in penance with-owten, we sal
haue mykel ioy with-in, if we ordayne
vs wysely to goddes seruyce, & sett in
hym al owre thoghtes, & forsake al
vanyte of čis worlde. // Gyf čien entent
til vnderstand čis wrytyng: and if čou
haue sett al či desyre til lufe god,
here čies thre degrees of lufe, sa čat
čou may rise fra ane til a nother, to
čou be in če heest. / For I wil
noght layne fra če čat I hope may
turne če til halynes. // ée fyrst degre
of lufe es when a man haldes če ten
commandementes, and kepes hym fra
če seuen dedely synnes, & es stabyl
in če trowth of hali kyrke; and when
a man wil noght, for any erthly thyng,
wreth god, bot trewly standes in his
seruyce, & lastes čarin til his lyues



|p53


ende. éis degre of lufe behoues ilk
man haue čat wil be safe. For naman
may com til heuen bot if he lufe god
& his neghbor. with-owten pride, Ire,
envy, or bakbityng, & with-owten al other
venemus synne: glotony, lichery, & co_uayties.
For čies vices slaes če saule &
makes it to depart fra god,...with-owten
wham na creature may lyf. For als a
man pusonde of a swete morcell takes
venome čat slase his body, sa dose a
synful wreche in likyng and luste of hys
flesch: destrues his sawle, & brynges
it to dede with-owten end. / Men thynk
it swete to synne: bot čaire mede, čat
es ordand for čam, es bitterer čan
če gall, sowrar čan če atter, war čan
al če waa čat we may here se or
fele.
 [Al perisches & passes čat we with
eghe see]. It wanes in to wrech_ednes,
če welth of čis worlde. Robes
& ritches rotes in dike, Prowde payn_tyng
slakes in to sorow. Delites &
drewryse stynk sal ful sone. éair golde
& čaire tresoure drawes čam til dede,
Al če wikked of čis worlde, drawes til
a dale, éat čai may se čare sorowyng
whare waa es euer stabel. Bot he
may syng of solace čat lufed Ihesu
Criste: ée wretchesse fra wele falles in
to hell. -- Bot when čou hase wele leued
in če ten comandementes of god &
styfly put če fra al dedely synnes,
& payes god in čat degre: vmbe_thynk
če čat čou wil plese god mare
& do better with či sawle, & becom
perfyte: éan enters čou in to če točer
degre of lufe, čat es, to forsake al če
worlde, či fader & či moder & al či



|p54


kyn, & folow Criste in pouerte. In čis
degre čou sal stody how clene čou [may]
be in hert, & how chaste in body, and
gife če til mekenes, suffryng, & bux_umnes,
& loke how fayre čou may
make či saule in vertues, & hate al
vices: so čat či lyf be gastly, & noght
fleschly. Neuer-mare speke euyl of či
neghbor, ne gyf any euel worde for a
nother, bot al čat men says, euel or
gude, suffer it mekeli in či hert, with_owten
styrryng of wreth: & čan sal
čou be in rest, with-in & with-owte,
anso lyghtly sal čou com to če
gastly lyfe, čat čou sal fynde swettar
čan any erthly thyng. // Perfite life &
gastly es, to despise če worlde & couete
če ioy of heuen, & destroy thorow
goddes graoe al wicked desyres of če
flesch. And forgete če solace & če
lykyng of či kynredyn, & lufe [čam]
noght bot in god; -- whethir čai dy or lyfe,
or be pore or riche, [hale] or seke, or
in wa or in hele, thank čou ay god,
& blisse hym in al [his] werkis. For
his domes er so pryue, čat na creature
may comprehend čam; // and oft-sithes
som haues čar likyng & čair wil in
čis worlde, & hell in če točer: & som
men er in pyne & persecucion &
anguysch in čis lyfe, & hase heuen to
čair mede. For-či, if či frendes be
ay in čaire ese, and hele, & welth of
čis worlde, čou and čai bath may
haue če mare drede, čat čai lose
noght če ioy of heuen with-outen ende.
/ If čai be in penance & sekenes, or
if čai lyf rightwisly, čai may trayste
to com til če blysse. / For-či in čis
degre of lufe čou sal be fulfilde with
če grace of če haly gaste čat čou sal
noght haue na sorow ne grutchyng bot
for gastly thyng, als for či synnes &
other mennes, & after če lufe of Ihesu
Criste, & in thynkyng of his passyon.
And I wil čat čou haue it mykel in



|p55


mynde, for it wyll kyndel či hert to
sett at noght al če gudes of čis worlde,
& če ioy čarof, & to desyre byrnandly
če lyght of heuen, with aungels &
halowes. / And when či hert es haly
ordande to če seruice of god, & al
worldly thoghtes put oute: éan wil če
liste stele by če al-ane, to thynk on
Criste, & to be in mykel praying. For
thorow gode thoghtes & hali prayers,
či hert sal be made byrnand in če lufe
of Ihesu Criste, & čan sal čow fele swet_nes
& gastely ioy bath in praying &
in thynkyng. / And when čou ert by če
al-ane, gyf če mykel to say če psalmes
of če psauter, and Pater noster, & Aue
maria; & take na tent čat čou say many,
bot čat čou say čam wele, with al če
deuocion čat čow may, liftand vp či
thoght til heuen. / Better it es to say
seuen psalmes wyth desyre of Crystes
lufe, hauand či hert of či praying,
čan seuen hundreth thowsand, suffrand
či thoght passe in vanitees of bodyli
thynges. What gude hopes čou may
come čarof, if čou lat či tonge blaber
on če boke, & či hert ren abowte
in sere stedes in če worlde? / For-či,
sett či thoght in Criste & he sal rewle
it til hym, & halde če fra če venome
of če worldly bisynesse. / And I pray
če, als čou couaytes to be goddes
lufer, čat čou lufe čis name IHESU, and
thynk it in či hert, sa čat čou forget
it neuer, whare so čou be. And sothe_ly
I say če čat čou sal fynd mykel
ioy & comforth čarin; / and for če
lufe, čat čou lufes Ihesu so tenderly &
so specialy, čou sal be fulfild of
grace in erth, & be Criste dere seru_ande
in heuen. For na thyng pays
god swa mykel als verray lufe of čis
nam Ihesu. If čou luf it ryght & last_andely,
& neuer let for na thyng čat
men may do or say, čou sal be
receyued in til a heghar lyfe čan



|p56


éou can couete. His godenes es sa
mykel, čare we inwardely aske hym
ane, he wil gyf fyfe; so wele payde es
he when we wil sett al oure hert to
lufe hym. // In čis degre of lufe čou
sal ouercome či enmyse: ée worlde,
če deuel, & či flesche. Bot neuer-če_latter
čou sal euer haue feghtyng whils
čou lyfes; til čou dye če behoues to
be bysy to stande, čat čou fal noght
in til delites, ne in euel thoghtes, ne in
euel wordes,ne in euel warke: For-či, grete
aght či ¨ernyng be čat čou lufe Criste ver_rayly.
éi flesche sal čou ouer-com with
haldyng of či mayden-hede, for goddes
lufe anely; or, if čou be na mayden,
thorow chaste lyuyng & resonabel in
thoght & dede, & thorow discrete ab_stinence.
/ ée worlde čou sal ouercom
thorow couaytyng of Cristes lufe, &
thynkyog on čis swete name Ihesus, &
desyre til heuen. / For als sone als čou
feles sauour in Ihesu, če wil thynk
al če worlde noght bot vanyte, & noy
for men sawles. / éow will noght
couayte čan to be riche, to haue many
mantels & fayre, many kyrtels & drew_ryse,
bot al čou wil sett at noght &
despise it als noght it ware, & take na
mare čan če nedes. / ée wil thynk
twa mantels or ane Inogh; čow čat
hase fyue or sex, gyf some til Criste,
čat gase naked in a pore wede, and
halde noght all: for čou wate noght if
čow lif til čai be half gane. / ée deuell
es ouercome, when čou standes stabeIy
agaynes al his fandyngys, in sothefast
charite & mekenes. // I wil čat čow
neuer be ydel, bot ay owther speke of
god, or wirke som notabil warke, or
thynk on hym principaly, čat či thoght



|p57


be ay hauand hym in mynde. And
thynk oft on his passyon:
(Meditatio de passione Cristi.)
// My keyng čat water grette, and
blode swette; sythen ful sare bette,
so čat hys blode hym wette, when
čair scowrges mette. / Ful fast čai
gan hym dyng, and at če pyler
swyng, & his fayre face defowlyng |r[!]
with spittyng. / ée thorne crownes če
keyng, ful sare es čat prickyng. Alas
my ioy and my swetyng es demed to
hyng!/ Nayled was his handes, nayled
was hys fete, & thyrled was hys syde
so semely & so swete. / Naked es his
whit breste, & rede es his blody syde;
wan was his fayre hew, his wowndes
depe & wyde. In fyue stedes of his
flesch če blode gan downe glyde, als
stremes of če strande, hys pyne es
noght to hyde. / éis to see es grete
pyte, how he es demed to če dede,
and nayled on če rode-tre, če bryght
aungels brede. / Dryuen he was to
dole čat es owre gastly gude, and als_so
in če blys of heuen es al če aungels
fude. A wonder it es to se, wha sa
vnderstude, how god of mageste was
dyand on če rude. / Bot suth čan es
it sayde čat lufe ledes če ryng; čat
hym sa law hase layde, bot lufe it
was na thyng. / Ihesu, receyue my hert,
& to či lufe me bryng: al my desyre
čou ert, bot I couete či comyng. /
éow make me clene of synne, & lat vs
neuer twyn; kyndel me fire with-in,
čat I či lufe may wyn, and se či face
Ihesu in ioy čat neuer sal blyn. / Ihesu,
my saule čou mend, či lufe in to me
send, čat I may with če lend, in ioy
with-owten end. / In lufe čow wownde
my thoght, and lyft my hert to če:



|p58


my sawle čou dere hase boght, či
lufer make it to be. ée I couete, čis
worlde noght, & for it I fle; čou ert
čat I haue soght: či face when may
I see? / éow make my sawle clere,
for lufe chawnges my chere: how lang
sal I be here? [when mai I negh če
nere, či melody to here,] / Oft to
here sang, čat es lastand so lang? éou
be my lufyng, čat I [či) lufe may syng.
// -- -- If čou wil thynk čis ilk day,
čou sal fynde swetnes čat sal draw
či hert vp, čat sal gar če fal in
gretyng, & in grete langyng til Ihesu;
& či thoght sal al be on Ihesu, and so
be receyued abouen all erthly thyng,
abouen če firmament & če sternes, so
čat če egh of či hert mai loke in
til heuen. And čan enters čow in to
če thirde degre of lufe. / In če whilk
čou sal haue grete delyte & comforth:
if čow may get grace to com čartill.
For I say noght čat čou or a nother
čat redes čis, sal do it all: for it es
at goddes will to chese wham he will,
to do čat here es sayde. Or els a
nother thyng on a nother maner, als
he gifes men grace til haue čaire hele.
For sere men takes seer grace of oure
lorde Ihesu Criste: and al sal be sett
in če ioy of heuen, čat endes in
charite. Wha sa es in čis degre, wis.
dom he hase & discrecion, to luf at
goddes will. éis degre es called con_templatife
lyfe; čat lufes to be anely,
with-owten ryngyng or dyn, or syngyng
or criyng. / At če begynnyng, when
čou comes čartil, či gastly egh es
taken vp in til če blysse of heuen, &
čar lyghtned with grace & kyndelde
with fyre of Cristes lufe, sa čat čou
sal verraly fele če bernyng of lufe in či
hert, euer mare & mare; liftand či thoght
to god and feland lufe, ioy & swetnes,



|p59


so mykel, čat na sekenes, anguys ne
schame ne penance may greue če, bot
al či lyf sal turne in tyl ioy; & čan
for heghnesse of či hert [či] prayers
turnes in til ioyful sange, and či thogh_tes
to melody. / éan es Ihesu al či
desyre, al či delyte, al či ioy,
al či solace, al či comforth; al
I wate čat on hym euer be či sang,
In hym all či rest. // éen may čow
say: "I slepe and my hert wakes. Wha
sall tyll my lemman say [čat] for hys
lufe me langes ay?" // All čat lufes
vanytees and specials of čis warlde,
and settes čaire hertis on any other
thynges čan of god, in tyll čis degre
čai may noght come, ne in tyll [če] other
degre of lufe before neuynd. And čar_fore
all worldely solace če be-houes
forsake, éat či hert be heldande til na
lufe of any creature, ne til na bysynes
in erth: éat čou may be in sylence, be
ay stabilly & stalwortly with či hert in
goddes lufe & hys drede. Owre lorde
gyfes noght to men fairehede, ritchesse
& delytes, for to sette čaire hertes on &
dispend čam in synne: bot for čai sulde
knaw hym, & lufe hym, & thank hym
of al hys gyftes. ée mare es čaire schame,
if čai wreth hym, čat hase gyfen čam
gyftes in body & in saule. / For-či, if
we couayte to fle če payne of purga_tory,
vs be-houes restreyne vs perfitely
fra če lust & če likyng & al če il
delytes & wikked drede of čis worlde;
and čat worldely sorow be noght in
vs: Bot čat we halde owre hope faste
in Ihesu Criste, & stande manly agaynes
al temptacions.



|p60


(Can[tus] amo[ris]).

/ Now I wryte a sang of lufe,
čat čou sal delyte in when čow ert
lufand Ihesu Criste. // My sange es in
syhtyng, my lyfe es in langynge, til I
če se my keyng, so fayre in či schyn_yng,
/ So fayre in či fayrehede: in til
či lyght me lede, and in či lufe me
fede: In lufe make me to spede, čat
čou be euer my mede. / When wil čou
come, Ihesu my ioy, & couer me of
kare, & gyf me če čat I may se, lif_and
euer-mare? Al my coueytyng
war commen, if I myght til če fare;
I wil na thyng bot anely če, čat all
my will ware. / Ihesu my sauyoure,
Ihesu my comfortoure, of al my fayrnes
flowre, my helpe & my sokoure: when
may I se či towre? / When wil čou
me kall? me langes to či hall, to se
če čan al: éi luf lat it not fal, my
hert payntes če pall; čat steds vs in
stal. / Now wax I pale & wan, for luf
of my lemman: Ihesu bath god & man,
či luf čou lerd me čan, when I to če
fast ran: for-či now I lufe kan. / I
sytt & syng of luf-langyng, čat in my
breste es bredde. Ihesu. Ihesu. Ihesu,
when war I to če ledde? Full wele I
wate, čou sees my state: in lufe my
thoght es stedde; When I če se &
dwels with če, čan am I fylde &
fedde. / Ihesu či lufe es fest, & me
to lufe thynk best: my hert when may
it brest, to com to če my rest? /
Ihesu. Ihesu. Ihesu, til če it es čat I
morne: for-[či], my lyfe & my lyuyng,
when may I hethen torne? / Ihesu my
dere & my drewry, delyte ert čou to
syng: Ihesu my myrth & melody, when
will čow com my keyng? Ihesu my
hele & my hony, my whart & my
comfortyng: Ihesu, I couayte for to



|p61


dy, when it es či payng. / Langyng
es in me lent, čat my lufe hase me
sent; al wa es fra me went, sen čat
my hert es brent / In Criste lufe sa
swete, čat neuer I wil lete, bot euer
to luf I hete: for lufe my bale may
bete / And til hys blis me bryng, &
gyf me my ¨ernyng, Ihesu my lufe my
swetyng. / Langyng es in me lyght,
čat byndes me day & nyght, til I it
hafe in syght, his face sa fayre &
bryght. / Ihesu my hope my hele, my
ioy euer-ilk a dele: éi luf lat it noght
kele, čat I či luf may fele, & won
with če in wele. / Ihesu with če I
byg and belde, leuer me war to dy:
čan al čis worlde to welde & hafe it
in maystry. / When wil čou rew on
me. Ihesu čat I myght with če be, to
lufe & lok on če? / My setell ordayne
for me & sett čou me čar-in: for čen
mon we neuer twyn, / And I či lufe
sal syng thorow syght of či schynyng,
in heuen with-owten endyng. AmeN.

Explicit tractatos Ricardi heremite
de Hampole scriptus cuidam moniali
de żedyngham.


3. ée commawndement & c.

|rMs._Cambr._Dd_V._64,_fol._129.

|r<b> (é)E comawndement of god es čat
we lufe oure lorde, In al oure hert,
In all oure saule, In al oure thoght.



|p62


// In al oure hert, čat es, in al oure
vnderstandyng, with-owten erryng. //
In al owre sawle, čat es, in al oure
will, with-owten gaynsaiyng. // In al
oure thoght, čat es: čat we thynk on
hym with-owten forgetyng. In čis maner
es verray lufe & trew; čat es werk of
mans will. / For lufe es a wilful stiryng
of owre thoght in til god: sa čat it
receyue na thyng čat es agaynes če
lufe of Ihesu Crist; and čar-with, čat
it be lastand in swetnes of deuocion:
and čis es če perfection of čis lyfeů/
Til če whilk al dedely syn es con_trary
& enmy, bot noght venyall syn. /
For venial syn dose noght away charite:
bot anly lettes če vsce & če byrnyng
čarof. For-či, all čat wil lufe god
perfitely, čaim behoves noght al-anly
fle al dedly synnes, bot alsa, als mykel
als čai may, all venial syn, in thoght,
and worde, & dede. And namly, to be
of lytel speche. And čat sylens be in
occupacion of gode thoghtes, it helpes
gretely to goddes lafe. / For Iangelers
& bakbyters, čat appayres other mens
lyfe with wikked wordes, and all čat
roses čar awne state before all other,
or čat despises any state in če whilke
a man may be safe: éai haue na mare
syght of če lufe of god in čaire sawle,
čen če egh of a bak has of če sonne.
/ For vayne speche & ill wordes, er
syngne of a vayne hert & ill,
čat es with-owten grace of god. And
he čat spekes ay če gode, & haldes
ilk a man better čan hym-selfe: he
schewes wele čat he es stabel in gode_nes
in hys hert, & ful of charite til
god & til his neghbor. // And čat čou
may wynne til če swetnes of goddes
lufe. I sett here thre degres of lufe,
in če whilk čou be ay waxand // ée
fyrst degre es called Insuperabel, / ée



|p63


secunde Inseparabel. / ée thyrd Singuler.
// éi luf es Insuperabel: when na
thyng may ouer-come hit, čat es, now_ther
wele ne waa, ese ne anguys, lust
of flesch ne likyng of čis worlde; bot
ay it lastes in gode thoght, if it wer
temped gretely, & it hates all syn: sa
čat na thyng may slokken čat lufe. //
éi lufe es Inseparabel; when al či
thoghtes & či willes er gederd to-geder
& festend haly in Ihesu Criste, swa čat
čou may na tyme forgete hym, bot ay
čou thynkes on hym. And for-či it es
called Inseparabel: for it may noght be
departed fra če thoght of Ihesu Criste.
// éi luf es singuler: when al či delyte
es in Ihesu Cryste, & in nane other
thyng fyndes ioy & comforth. In čis
degre es lufe stalworth as dede, &
hard as hell. For als dede slas al
lyuand thyng in čis worlde, sa perfite
lufe slas in a mans sawle all fleschly
desyres and erthly couaytise. And als
hell spares noght til dede men, bot
tormentes al čat commes čartill, alswa
a man čat es in čis degre of lufe,
noght anly he forsakes če wretched
solace of čis lyf, bot alswa he couaytes
to sofer pynes for goddes lufe. / éarfore
if če lyst lufe any thyng, lufe Ihesu
Criste, čat es če fayrest, richest, &
wysest; whas lufe lastes in ioy endles.
// For al erthly lafe es passand, &
wytes sone away... / If čou be couetose
after gode: luf hym, & čou sal haue
al gode. Desyre hym trewly, and če
sal wante na thyng. If delites like če:
lufe hym, for he gyfes delites til hys
louers čat neuer may perisch: -- bot al
če delytes of čis world, er faynt and
fals, & fayland in maste nede; čai
bygyn in swettnes, & čair endyng es
bitterer čan če gall. If čou kan noght
lyf with-owten felichip: lyft či thoght
til heuen, čat čou may fynd comforth



|p64


with aungels & halows, če whilke wil
helpe če til god, & noght lett če, als
či fleschly frendes dos. / Restreyn či
will a while, fra al lust and lykyng of
syn, & čou sall haue efterwarde al či
will: For it sal be clensed & made sa
fre, čat če lyst do na thyng bot čat
čat es payng of god. If če lyste
speke: forbere it at če begynnyng for
goddes lufe: For when či hert feles
delyte in Criste, če wil not liste to
speke ne iangell bot of Criste. If čow
may not dreghe to syt by či nane: vse
če stalworthly in hys lufe, & he sal
sa stabyly sett če, čat al če solace of
čis worlde sal noght remove če, for
če will noght list čarof. // When
čow ert be či-self, be ay, till slepe
come, owther in prayer or in gode
meditacioun. And ordane či prayng
& či wakyng & či fastyng, čat it be
in discrecion, noght ouer-mykel na
ouer-litel: Bot thynk ay čat of all
thyng maste coueytes god če lufe of
mans hert. And for-či seke mare to
lufe hym, čan to do any penance.
For vnskylful penance es litel worth or
noght: Bot lufe es ay če best, whether
čou do penance mykel or lytel. Be
abowtwarde in či myght, čat čou war
swa inwardly gyuen til če lufe of
Ihesu Criste, čat for gastly ioy of či
sawle na thyng čat men may do or
say, make če sary; swa čat či thoght
with-in be fed anly in če swetnes of
Cristes lufe; & noght in delyte of
erthly ese; ne in louyng of men, when
čai begyn to speke gode of če, in
ydel ioy. Trayst in god, čat he wil
gif til če čat čou prayse hym skilfully.
// Skylful prayer es til cristen mans
sawle; to seke & aske, nyght & day, če
lufe of lhesu Criste, čat it may lufe
hym verraly, feland comforth & delyte
in hym; owt kastyng worldes thoghtes



|p65


& il bysynes. / And sykir be čou, if
čou couayte his lufe trewly & lastandly,
swa čat na lufe of či flesche, ne
angers of če worlde, ne speche ne
hatreden of men, draw če agayne, &
caste če noght in bisynes of bodily
thyng: éou sal haue his lufe, & fynd
and fele čat it es delitabeler in a
nowre, čan al če welthe čat we here
se may, til domesday. // And if čou
fayle & fall for temptacions, or for
angers, or for ouer-mykel luf of či
frendes: it es na wonder if he halde
fra če thyng čat čow couaytes noght
trewly. // He says čat he lufes čam
čat lufes hym; and: éai čat arely
wakes til hym, sal fynde hym. // éow
ert arely wakand oft-sythe, why čan
fyndes čou hym noght? Certes, if čou
seke hym ryght, čou sall fynde hym.
Bot ay whiles čou sekes erthly ioy: if
čou wake neuer sa arely, Criste may
čou noght fynde: for he es noght
funden in čair lande čat lyues in
fleschly lustes. Hys moder, when he
was willed fra hyr, scho soght hym
gretand, arely and late, ymang his
kynredyn & hirs: bot scho fand hym
noght, for al hyr sekyng, til at če
laste scho come in til če tempyl, &
čare scho fand hym syttand ymange
če maysters, herand and answerand.
Swa behoues če do, if čou wil fynd
hym: seke hym inwardly, in trouth, &
hope, & charite of haly kyrk; castand
owt al syn, hatand it in al či hert:
for čat haldes hym fra če, & lettes če
čat čou may noght fynd hym. // ée
herdes čat hym soght: fand hym
lyand in a krybbe, by-twyx twa bestes -- 
čat čou knawes. // If čou seke hym
verraly: ée behoues ga in če way of
pouert, and noght of riches. // ée
sterne led če thre keynges in til Bed_lem:
čar čai fand Criste swedeld in



|p66


clowtes sympely, as a pore barne. éarby
vnderstand: whils čou ert in pryde &
vanyte, čou fyndes hym noght. How
may čou for schame, čat es bot seru_and,
with many clathes & riche folow
či spowse & či lorde, čat yhede in a
kyrtel: and čou trayles als mykel be_hynd
če, as al čat he had on? //
For-či I rede čat čou parte with hym,
ar čou and he mete: éat he reprove
če noght of outrage; for he wil čat
čow haue čat čou hase mister of, &
na mare. He sayde til his discipyls
čat čai sulde noght haue als many
clathes as twa myght be sustend with;
forto traueyle čare-abowte, es owtrage
bisynes, čat he forbedes. // ée lufe of
Ihesu Criste es ful dere tresure, ful
delytabyl ioy, & ful syker to trayst man
on. For-či, he wil not gyf it to folys,
čat kan noght hald it & kepe it tend_erly:
Bot til čaim he gese it če whilk
nowther for wele ne for wa wil lat it
passe fra čam, bot are čai wil dye
or čai wolde wrath Ihesu Criste. / And
na wyse man dose precyous lycor in
a stynkand vessell, bot in a clene. Als
Criste dose noght his lufe in a foule
hert in syn, & bownden in wile lust
of flesche, bot in a hert čat es fayre
and clene in vertues. Noght-for-či, a
fowle vessel may be made sa clene,
čat a ful dere thyng sauely may be
done čarin. And Ihesu Criste oft_sythes
purges many synfull mans sawle,
& makes it abyl thurgh his grace to
receyue če delitabel swetnes of hys
luf, & to be his wonnyng-stede in
halynes; and ay če clennar it waxes: ée
mare ioy & solace of heuen Criste
settes čarin. For-či, at če fyrst tyme
when a man es turned to god: he may
not fele čat swete lycor, til he haue
bene wele vsed in goddes seruys, &
his hert be purged thorow prayers &



|p67


penance & gode thoghtes in god. For
he čat es slaw in goddes seruyce, may
noght be byrnand in lufe, bot if he do
al his myght, & trauell nyght & day,
to fulfill goddes will. And when čat
blyssed lufe es in a mans hert: it will
not suffer hym be ydel, bot ay it
stirres hym to do som gode čat myght
be lykand til god, as in praying, or in
wirkyng profitabel thynges, or in spek_yng
of Cristes passyon; and principally
in thoght, čat če mynde of Ihesu
Criste passe noght fra his thoght. For
if čou lufe hym trewly: éou wil glad
če in hym, & noght in other thyng;
and čou [wil] thynk on hym, kastand
away al other thoghtes. Bot if čou
be fals & take očer čan hym, & delyte
če in erthly thyng, agaynes his wille:
wit čou wele, he will forsake če as
čou hase done hyme, and dampne če
for či synne. // Wharfore, čat čou
may lufe hym trewly, vnderstand čat
his lufe es proued in thre thynges:
In thynkyng, In spekyng, In wirkyng.
Chaunge či thoght fra če worIde, &
kast it haly on hym: & he sall nor_ysche
če, Chaunge či mowth fra vn_nayte
& warldes speche, & speke of
hym: & he sall comforth če. Chaunge
či hend fra če warkes of vanitese, &
lyft čam in his name, & wyrke anly
for hys lufe: & he sall receyue če. Do
čus: & čan lufes čou trewly, and gase
in če way of perfitenes. / Delyte če sa
in hym, čat či hert receyue nowther
worldes ioy, ne worldes sorow; and
drede no anguys ne noy čat may be_falle
bodyly on če or on any of či
frnades: bot betake all in til goddes
will, & thank hym ay, of all hys sandes:
swa čat čou may haue rest & sauowre
in hys lufe. For if či hert owther be
ledde with worldes drede, or worldes
solace, čou ert full fer fra če swetnes



|p68


of Cristes lufe. / And loke wele čat
čou seme not ane with-owten, and be
a nother wyth-in, als ypocrites dose,
če whilk er like til a sepulker čat es
paynted richely with-owten, & wyth-in
rotes stynkand banes. If čou haue
delyte in če name of religion: loke
čat čou haue mare delyte in če dede
čat falles til religion. Thyne abett
says čat čou hase forsaken če world,
čat čou ert gyuen till goddes seruys,
čat čou delyte[s] ée noght in erthly
thyng: lok čan čat it be in či hert,
als it semes in men syght. -- For na
thyng may make če religious bot ver_tues
& clennes of sawle in charite. / If
či body be cled wyth-owten as čine
order wille, loke čat či sawle be
noght naked with-in -- čat čine order
forbedes: Bot naked be či sawle fra
all vices, & warme happed in lufe and
mekenes. Drede če domes of god, sa
čat čou wrath hym noght. Stabel či
thoght in hys lufe, & helld owt of če
al synnes. Kast away slawnes, vse če
manly in godenes; be deboner &
meke til al men, lat na thyng bryng
če til Ire or envy; dyght či sawle
fayre & make čar-in a towre of lufe
til goddes son, and gar či will be
couaytons to receyue hym, als gladly
as čou walde be at če commyng of a
thyng čat čou lufed mast of .tl thyng.
Wasche či thoght clene wyth lufe-teres
& brennand ¨ernyng, čat he fynd na
thyng fowle in če: for his ioy es
čat čou be fayre & lufsom in his
eghen. Fayrehede of či sawle, čat he
couaytes, es čat čou be chaste and
meke, mylde and sufferand, neuer irk
to do his wille, ay hatand all wykked_nes.
In al čat čou dose, thynk ay to
com to če syght of his fairehede, &
sett al čine entent čarin čat čow



|p69


may com čar-til at čine endyng -- for
čat aght to be če ende of al oure
traueyle, čat we euermare, whils we
lyue here, desyre čat syght, in all oure
hert, & čat we thynk ay lang čar-till.
// Als-sa festen in či hert če mynd of
his passyon & of his woundes: grete
delyte and swetnes sal čou fele, if čou
halde či thoght in mynde of če pyne
čat Cryst sufferd for če. / If čou
traueyle right in hys lufe, & desyre
hym brennandly: all temptacyons &
dredes of ill čou sall ouercom, &
deful vnder či fote, thorow his grace.
/ For al čat he sees in gode will to
luf hym, he helpes čam agaynes all
čar enmys, and rayses čar thoght
abouen all erthly thyng, swa čat čai
may haue sauoure & solace in če
swetnes of heuen. // Purches če če
welle of gretyng, & cees noght till čou
haue hym. For in če hert whare
teres sprynges, čar wil če fyre of če
haly gaste be kyndelde: and sythen
če fyre of lufe, éat sal byrn in či
hert, wil bryn til noght al če rust of
syn, & purge či sawle of al fylth, als
clene as če golde čat es proued in če
fournes. I wate na thyng čat swa in_wardly
sal take či hert to couayte
goddes lufe and to desyre če ioy of
heuen & to despyse če vanitees of čis
worlde, as stedfast thynkyng of če
myscheues & greuous woundes [&] of
če dede of Ihesu Criste. It wil rayse
či thoght abouen erthly lykyng, &
make či hert brennand in Cristes lufe,
& pur[ch]es in či sawle delitabelte and
sauoure of heuen. // Bot per-aunter čou
will say: "I may noght despyse če
worlde, I may not fynd it in my hert to
pyne my body, & me behoues lufe my
fleschly frendes, and take ese when it
comes." lf čou be temped with swilk
thoghtes, I pray če čat čou vmbethynk



|p70


ée, fra če begynnyng of čis worlde,
whare če worldes louers er now, &
whare če louers er of god. Certes,
čai war men & wymen as we er, and
ete & drank & logh: and če wreches
čat lofed čis worlde toke ese til čair
body & lyued as čam lyst, in likyng
of čair wikked will, & led čair dayes
in lust & delyces: & in a poynt čai
fel in til hell. / Now may čou see čat
čai wer foles, & fowle glotons, čat in
a few ¨eres wasted endles ioy, čat was
ordand for čam if čai walde haue
done penance for čair synnes. éou
sese čat al če ryches of čis world, &
delytes vanys a-way and commes til
noght. Sothely, swa dose al če lofers
čar-of: For nathyng may stande stabely
on a fals gronde. éair bodys er gyn
til wormes in erth, & čair sawles til
če deuels of hell. Bot all čat for_soke
če pompe & če vanite of čis lyfe,
& stode stalworthly agaynes all temp_tacions,
and ended in če lufe of god;
čai ar now in ioy, & hase če erytage
of heuen, čar to won with-owten end,
restand in če delyces of goddes syght.
For here čai soght na mare rest ne ese
til čair body, čen čai had nede of.
// A thyng I rede če: éat čou forgete
noght čis name IHESU, bot thynk it in
či hert, nyght & day, as či speciall, & či
dere tresowre. Lufe it mare čan či lyfe,
rute it in či mynde. Lufe Ihesu, for he
made če, and boght če ful dere. Gyf
či hert till hym: for it es his dette.
For-či set či lufe on hys name Ihesu,
čat es "hele". // éer may na ill thyng haue
dwellyng in če hert čar Ihesu es halden
in mynde trewly; For it chaces deuels,
& destroyes temptacions, and puttes
a-way wykked dredes & vices, & clenses
če thoght. Wha sa lufes it verraly, es
full of goddes grace & vertues; in
gastly comforth in čis lyfe, & when



|p71


éai dye čai er taken vp in til če orders
of awngels, to se hym in endles ioy
čat čai haue lufed. Amen.

   Explicit tractatus Ricardi Hampole
scriptus cuidam sorori de Hampole.



|p72-82


|r{poems}



|p83


|r[RICHARD_ROLLE'S_MEDITATIO_DE_PASSIONE_DOMINI.]


|r1._Ms._Cambr._L1_I._8,_fol._201.


   |r<b> (S)Wete lord Ihesu Cryst, I thanke če and ¨elde če graces of čat swete prayere
and of čat holy orysoun čat čou madest beforn če holy passyoun for vs on če
mownt of Olyuete. Y beseche če, swete lord, čat čou here my prayere. Adoramus
te Christe & benedicimus tibi. Pater noster. Aue maria.  Swete lord Ihesu Cryst,
y thanke če and I ¨elde če graces of čat mychel ferdenesse čat čou haddyst for
vs whan čou become so ful of angwysch čat an aungel of heuene cam to
confortyn če, wenne čou swattest blod for angwysche. I preye če, lord, and
byseche če for či swete mercy, čat čou be myn help in al myn angwysch and
my fondynges, and send me, lord, če aungel of red and of confort in alle my
nedys: éat I my¨te turne thorow čat swet owt of al sekenesse of soule in to lyf
of hele of body (!). Adoramus & c.,  Pater. Aue.  Swete lhesu, I thanke če and I
¨elde če graces of pynes and angwysches and schames and felonyes čat men
dyden če al with tresoun: men bowndyn če os a thef, with-owten mercy and
pyte.  Lord, I thanke če of čo swete and pytows pasys čat čow ¨ede for owre
loue toward čin owne peyne and čin owne deth. I prey če, lord, and byseke če
čat čou vnbynde vs of bondys of alle owre synnys, os čou su1ťred to be bownde
for owre loue.  Adoramus.  Pater. Aue.  I thanke če, swete lord Ihesu
Cryst, of če pynus and of če schamus čat čou suffryd before če byschopus and
maystres of če lawe, and of čine enemys of buffetys and of neckedyntes, and
of many očer schamus čat čou suffred.  And among očere I thanke če, lord,
of čat lokynge čat čou lokyd to či decyple čat če hadde forsakyn, seynt Petyr:
čou lokyd to hym with sy¨t of mercy when čou were in či most angwysch and
in či most peyne; opynly čou schewyd čere če loue and če charyte čat čou hadde
to vs, čat schame no peyne ne no thyng may drawe čin herte fro vs, in also
mykel os in če is.  Swete lord ful of mercy and of pyte, čere we thorow či
blessyd lokyng may turne to či grace and repent vs of owre trespas and of owre
mysdede, so čat we may come with seynt Petyr to či mercy.  Adoramus.
 Pater.  Aue.  I thanke če, swete lord lhesu Cryst, of alle peynes and tormentys /



|p84


and scornynges and sclawndrynges & schamys čat men dyde & seyde to če čat
ny¨t in čat harde prisoun čat čei helde če Inne. Lord, I pray če and beseke
če čat čou ¨eue me sofferynge and strenkethe for to with-stande stedefastely
a¨eynes alle če assaylynges & fondynges of my foos and of myn enemys gostely
and bodyly. Adoramus,  Pater.  Aue.  Lord Ihesu Cryst, I thanke če of alle
če peynes and schamus čat čou soffred beforn Pylate, and of alle či pases and či
steppys čat čou ¨edyst for me in al čat sorewe, now hyderward now čiderward,
now byfore on and now byfore anočer. I thanke & beseche če, lord, for alle,čeise
peynes and čese schamus and čeise greuawnces & če pases čat čou ¨ede čenne
in čat ilke tyme for če loue of vs, čat čou drawe and ry¨te owre gatys and
owre steppys to če-ward & to či seruyce.  Adoramus.  Pater.  Aue.  Swete
lord Ihesu Cryst, I thanke če of peynes čat čou soffred for vs, and for če swete
blod čat čou bledde for vs, whan čou were so sore betyn and bownden to če
pyler, čat ¨yt it is sene če blood on če pyler. I prey če aud byseke če as my
dere lord, čat swete blood čat čou bledde so largely for me, may be ful remyssyoun
for my soule.  Adoramus.  Pater.  Aue.  Swete lord Ihesu Cryst. I thanke
če of če peynes and schamys čat čou thorow či swete wylle soffred for vs whan
čou were clad in purpre for to schame če, and če corowne with thornys for to
pyne with či swete hed, and čei on knelyng on skorn callyd če, lord, kyng
and mayster, and with al čat on či swete face spytted so fouly, and so fouly
engleymede či fayre face with če foule styngynge spyttynge of če foule cursyd
Iues, & bofetede & smyten and betyn on či swete hed with Inne (!); and of či
byttere woundes I thanke če, of či peynes and of či swete blood čat ran doun
& stremyd fro či blessyd face. I praye and byseche če, dere lord, čat čou
defende vs fro synne, and fro schame čat we han deseruyd for synne.  Adoramus.
 Pater.  Aue.  Swete lord Ihesu Cryst, I thank če čat čou were so by-bled
čanne, so crownyd with thornys before alle če folc, and či swete face so spytted
& so beclemyd with če fowle & če styngynge spyttynge of here corsede mouthes.
éan were čou on eche a syde forcryed and hyed to stronge deth, and to foule deth
of hangynge demyd, blessyd and thankyd be čou. I beseche če, dere lord, čat čou
for či mychel mercy gyue me grace and wysdom my-self for to Iugge and deme,
to sauacion of my soule.  Adoramus.  Pater.  Aue.  Swete lord Ihesu Cryst,
I thanke če of peynes and of schamus čat čou soffrede so swetely & so gladly, now
for to drawe če, now for to putte če so schamely, now for to smyte če. now for
to bete če so sore & so felly; and for to bere čine owne rode on či swete nakede
bac, as it were a thef čat bare hys owne galewys for to be hangyd onne hym-selue
at če mownt of Caluarye, čere men hedyd wyckede men and theuys whečur he
were čef or mansleere: and čere čou soffryd hem to do če on če cros.  Dere
lord Ihesu mercy, čat welle art of mercy, why wyl not myn herte breste and cleue
in-two? whou schal it euere laste, whan it rennyth in myn herte at či kyrtel_chaungynge
whou woo čou were begon: whan če fals Herode let tak it of če,
čat clemyd faste with če blood of čat harde scowrgynge to če flesch of či body
čat sore was betyn and rowyd, and rent či sely skyn; če kyrtel clemyd čere-to,
and dryed was čere-to; či flesch was so tendur, so seek and so sour, čat čei
drow it of či body pytously and harde, ne hadde čei no reward whow soore če



|p85


bystood če stryppynge: for čere-with folewyd somme of če pecys of bledderys
and of če rent skyn. éan was či seke body, precyous lord, al reufully rowed
and bled, če stem stood of či body & rekyd al-abowte, če dew-dropys čat čanne
roos čere-with it is to thenke.  A, lord. I [se] éi rede blod renne be či chekys,
stremys after yche a strook, byforn & behynde. ée skyn of čin hed či
crowne hath al to-rente, eche a thorn čat čere is sytteth to či brayn-panne.
Alas čat I schal lyue and se my gracyous lord so soffrenge and so meke, čat
neuere trespasyd, so schamely bedy¨t ! če grucchynge & če gronynge, če sorwe &
če syschynge, če rewthe of hys chere, I wolde were my deth. ée crowne of al
blysse, čat crownes alle blessede, & kyng is of alle kynges, & lord is of lordys,
is of helle-houndys crowned with thornys; če worchype of heuene despyced and
defouled; he čat schop če sonne & al čat is ou¨t, of al če gode in erče čat
al is of hys gyfte, he hadde not were-Inne hys heed he my¨te hyde, but is so
porely become, vs to make ryche, čat al nakyd he goth, in sy¨t of alle če folk.
 A, lord, či sorwe, why were it not my deth? now čei lede če forthe, nakyd
os a worm, če turmentoures abowtyn če, & armede kny¨tes. ée prees of če
peple was wonderly strong; čei hurled če and haryed če so schamefully, čei
spurned če with here feet os čou hadde ben a dogge. I se in my soule how
reufully čou gost, či body is so blody, so rowed and so bledderyd, či crowne is
so kene čat sytteth on či hed; či heere meuyth with če wynde clemyd with če
bloud; či louely face so wan & so bolnyd with bofetynge and with betynge,
with spyttynge with spowtynge, če blood ran čere-with, čat grysyth in my sy¨t;
so lothly and so wlatsome če Iues han če mad, čat a mysel art čou lyckere čan
a clene man. ée cros is so heuy, so hye, and so stark, čat čei hangyd on či
bare bac, trossyd so harde.  A, lord, če gronyng čat čou made, so sore and so
harde it sat to če bon. éi body is so seek, so febyl and so wery, what with gret
fastynge before čat čou were take, and al ny¨t wooke with-owten ony reste; with
betynge with bofetynge so fer ouur-take, čat al stowpynge čou gost, & grym
is či chere. ée flesch čere če cros sytteth is al rowed, če bleynes and če bledderys
are wanne and bloo; če peyne of čat byrden sytteth če so sore, čat iche foot
čat čou gost it styngyth to čin herte. éus in čis gronynge and in čis mychel
pyne, čou gost owt of Ierusale¨ toward či deth. ée cyte is so noble, če pupyl
is so mychel, če folk comyth rennynge owt of ich e a strete, čanne stondyth
vp če folk, and če |r[f.203] grete reke, čat wonder men may čat čere_onne
thynke. With swyche a processyoun of worldely wondrynge, was neuere no
thef to če deth lad. Somme čere were of če comown peple čat sysched sore and
grette for či wo, čat wysten če so turmentyd and čat it was for envye, for če
princes and če byschopys čat ladden če lawe, čei dyden če to če deth for či soth
sawes, whan čou of here erroures wolde hem repreue. éei knewe it was owtrage
and wrong čat čou soffrede, and folwyd če wepyng and syschyng sore. éou čan
seyde thyng čat after fel: čou bad hem wepe for hem-selue, and for če grete
vengeaunce čat scholde falle for či deth on hem and vp-on here chyldren, and
vpon al če cyte, čat sythen was fordon & for če vengeaunce of here owne gylt
chasyd owt of here place.  A, lord, če sorewe čat fel to či herte, whan čou
on či modur caste čine eyen. éou saw hyre folewe after among če gret prees,



|p86


os a womman owt of hyre-selue hyre handys sche wrong, wepynge and syschynge
hyre armys he caste, če watur of hyre eyen dropped at hyre feet; be fel in
dede swowne ofter čan onys, for sorewe of če peynes čat to hyre herte smyten.
ée sorewe čat he made and če mykel dool agreggyd many-fold alle čin očere
peynes. So whan heo wyste čat it so was, čan was hyre wel wers, and čou al_so
for hyre wepyst; so was ¨oure sorewe eyther for očer waxenge manyfold with
hepynge sorewys. ée loue of ¨owre hertys čat ouer alle očere loues was wyth_owte
make brennyng kene, made ¨ow to brenne eyther for očer with vnlyke sorewe
to ony očer woo; as če loue was makeles, so če sorewe was perelees, it stykyd
at ¨owre hertys os it were deth.  A, lady, mercy, why were čou so bolde
among so manye kene foos to folewe so ny? how was it čat arwenesse of
wommankynde or maydenhed schamynge ne hadde če with-drawyn? for it was not
semely to če to folewe swych a rowte, so vyle and so schamefully, so grysly to
see! But čou ne hadde no reward to no mannys drede, ne to nou¨t ellys čat če
schulde lette, but as owt of či-self for dool and for sorewe of či sonys passyoun
was al čin herte set. żowre loue was so kene eythyr to other, and so brennynge
hot, či syschengys were so fer fet, če dool of ¨owre chere was dedly woo. ée
loue and če sorewe čat styked in či breest, refte če če reckyng of bodyly drede
and of worldes schame and alle maner of lettynges, čat os owt of či-selue či
sorwe hath če mad.  A, lady, for čat sorewe čat čou soffryd of či sonys
passyoun -- for čat schulde haue bien myn owne, for I it hadde deseruyd and
manye werse, I was cause čere-offe and he gylteles: os če dere woundes were
myn owne ry¨t, gete me for či mercy on of hem alle, a prikke at myn herte of
čat ilke peyne, a drope of čat rewthe to folewe hym with. żyf al čat wo is my
ry¨t, gete me of myn owne, ne be čou not so wrongful to with-holde al. / éow
al či woo be če leef, ne art čou nou¨t swythe large? parte with če poure čat
lytel hath or non; gyf me of či sykynges čat sykest so sore, čat I may syke with
če, čat began čat woo. I aske not, dere lady, kastelys no towrys ne očer
worldys wele, če sonne nor če mone ne če bry¨t sterrys, but woundys of reuthe
is al my desyr, peyne and compassyoun of my lord Ihesu Cryst. Werste and
vnworthyest of alle mennys haldyng, I haue appetyte to peyne, to beseke my
lorde a drope of hys reed blod to make blody my soule, a drope of čat watur to
waschyn it with.  A, lady, for čat mercy, čat modur art of mercy, socoure of
al sorewe and bote of alle bale, modur mad of wrecchys and of [al] wooful; herken
to čis wrecche & vysyt [č]y chyld: soue in myn herte, čat is hard os ston,a sparcle
of compassyoun of čat dere passyoun, a wounde of čat reuthe to souple it with.
 A, lord, čat peyne čat lyther Iues so cruel & so kene at če mownt of Caluarye
with-owten ony mercy pynyd če with. éei cast če cros doun flat on če grounde,
and with stronge ropys knyt to čine handys and to či feet, & layde če čere-onne;
čei drow and streynyd če strey¨te on brede and on lenkthe by handys and by feet,
and dryue In če nayles, fyrst in če ton hand, and drow harde, and after dryue čat
očer. ée nayles were blonte at če poynt, for čei schulde breste če skyn & če flesch;
čei grauyd čine handys & či feet al with če blonte nayles, for če more peyne.
 Foderunt manus meas & pedes meos.  Gloryouse lord so doolfully dy¨te, so rew_fully
streynyd vp-ry¨t on če [rode]: for či mykel mekenesse, či mercy či mi¨t,



|p87


čou bete al my bale with bote of či blood.  A, lord, če pyte čat I now se: či
woundys in či streynynge reche so wyde, či lymes and či nayles (!) are so tendre. éou
lyst rowyd and reed streyned on če cros, če kene crowne on čin hed čat sytteth
če so sore, či face is so bolnyd čat fyrst was so faire; či synwes & či bonys
styrten owt so starke, čat či bonys may be nowmbryd; če stremys of či reede
blood rennyn as če flood, či woundys are for-bled and grysly on to se. ée
sorewe čat či modur makyth encresuth či woo.  A, lord kyng of my¨t, čat
leuyn woldust či my¨t & os vnmy¨ty become my wrongys to ry¨te: what is it
čat I spekeů& bete če wynd? I speke of če felyng of če & fynde I no taste,
I blondre in my wyrkyng os man čat is blynd, I studye in my thou¨tes and
čei wyrken al wast: it is tokenyng of my deth, and fylthe of my synne, čat slayn
hath my sowle & stoke is čere-Inne, and stoppyth al če sauoure, čat I may nou¨t
the fele, čat so schamely haue ben či tretoure vntrewe; it my¨t be a prisoun,
gloryouse lord, to či godhed; če stynke of my schame, če sorwe of my soule,
če fylthe of my mouthe, ¨yf I lykke čere-onne it fylyth či name: so may I no
manere če swetnesse of the taste, čat I haue lost thorow synne to han lykyng of
swyche comfort -- for I blondre gladly in lustys of many dyuerse blamys. But čou
gloryouse lord, čou quykenyst če dede, & turnyd hast čou manyfold and brou¨t
hem to heuenly mede: ée blynde-born čou ly¨ted, in book os i rede: it betokenyth
gostely werkys, it is no drede. Quikne me, lord Ihesu Crist, & gyf me grace
čat I may fele som of če sauowre of gostely swetnesse; lene me of čine [l]y¨t,
čat I may som-what sy¨t haue in soule my thryste to kele. Bnt wel I wot čis
čat I haue rad, čat who-so ¨ernyth and sekyth a-ry¨te: éou he fele če nou¨t
he hath čat he wot nou¨t, či loue of godhede; -- it hath vs dy¨t čis speche; and
swyche očere: éat ¨ef a man no sauowre fynde, thenk hym-self owt castynge, and
rebukynge and reuylynge & seyng hys weykenesse and ¨eldyng hym-self vnworthy
deuocion to haue or ony swyche specialte of oureůlord god, whan so euere he
may no deuocion fynde: éeune he schal gete sonnest če gyfte of hys grace.
 éenne čere went after če cros many Iues ynowe and reysyd it vp and lyft it
vpon hy, with al če my¨t čat čei hadde, and squat it harde in to če pyt of če
hyl čat made was čerfore; či woundes borsten and ronnyn sore owt, čat alto_schakyd
hangyd či body, wo was če bygon!  Lord, woo was če čanne, whan
če sore woundys of či feet and of čine hondys čat were byfore alle men most
tendre, čat bare al če wey¨te of čine blessyd body čat was so faire and large.
éat sore & čat sorewe či modur byheld, čat so louely was and so meke
and so mylde: he fel donn often-sythe and syschyng among, če sorewe
stoke hyre in če brest as it were deth; hyre hed heo heng doun dolfully, hyre
handys sche wrong, če terys were ful ryue čat sche čere grette. ée syschynges
and če sorewes čat sche čere made, was ekyng of či woo, and made it many_fold.
ée place was so wlatsome and gronyng stede, če stynk of če careynes in
či nose smot. So was čou pyned in či fyue wyttes, to hele with oure trespas
čat we čere-with han wrou¨t.  Agayn čat we trespaste with owre sy¨t čou
wolde of če Iues be blynfeld.  Agaynes če synne of owre nose-smellynges, če
smellyng of če careynes as čou hengyd on če rode smot in či nose, čat was to
če ful greuows.  Agayn owre tastynge, čou tasted of če galle: so poore was



|p88


čou mad of či grete bledynge.  Agayn leccherous heryng čat we če with han
greuyd, čou wolde with čine erys here myche wrong: whan men accused če
falsly of synne, callynge at či corownynge in scorn and hatrede & sayde "heyl
be čou kyng" and spytted in či face; če heryng of če foule cry whan čei cried
alle "do hym on če rode, če cros schal be hys dom"; and also whanne čei
sayde "he couthe othere men saue: lat hym saue hym-self now, ¨yf he can". [By] ée
herynge of čeise & of očere wordys wyckedly čou wolde in čat swete wyt for vs
be pyned.  Agayn če synne of felyng and of euele gatys, were či handys and
či feet with harde nayles thyrlyd, and fro če hed to če feet, with coronynge
and scourgynge, with bofetynge and betynge, with spornynge and puttynge, with
harde cordys knyttynge, and on če cros streynynge, čou wolde, gloryous lord,
for me harde be pyned. / éere honges čou so poore aud so woo-bygon, čat of
al čis worldys gode, čat was al čine owne, čou haddest not but a pore cloth to
kyuere with či lymes priuye. éou čat art of kynges kyng and lord of lordys -- 
helle and heuene and al čis world is al čin owne -- čou wolde in tyme of či deth
for me be so poore, čat erthe hadde čou not so myche čat čou my¨te dye onne:
but on če harde rode hangynge in če eyre, čere was či deth-bed delfully
dy¨t: ée rode hadde a fote of erthe or ellys lytel more čat it stod vpon, and
čat was to či payne!  By če it was reufully sayd, gloryouse lord, čat foxes
han hereůdennys, and fo[wl]us han here nestes, but čou hadde not at či deth no
thyng čin hed to reste onne. Ihesu, why were it nou¨t my deth če dool and
če sorewe, whan I thenk in my thou¨t whou reufully čou spake whan čou sayde:
"Alle ¨e čat passyth be če way, abydeth and byholdyth ¨yf euere ony peyne čat
euere soffred any man, or ony wordely woo, be lyk če sorwe čat I soffre for
synful mannys sake." Nay, lord, nay, čere was neuere non so hard, for it was
makeles; of alle peynys čat euere were, so hard was neuur fowndyn. And ¨yt
seydys čou, lord, so swetely and so mekely;  Vinea mea electa, ego te plantaui:
čat is:"My dere vyn¨erd", seydust čou, čat is, my dere chosen, "haue I nou¨t
my-self če plauntyd? why art čou so bytter?"  Populeůmeus, quid feci tibi:
čat is:"My swete, what haue I če don? haue I če wratthyd, čat čou dost me
čis woo? haue I not ¨euyn če al my self, and al čat euere čou hast, and lyf
with-owten ende ¨ef čou it wyl take, my body to či foode, and to deth on
rode, and hy¨t če al my-selue in heuene to či mede? haue I with my gode dede
hyrtyd če so sore, or with my swete dawntynge greuyd čin herte?"  Lord, čou
besowte či fadur in heuene for če foule traytourys, če tyrauntys, če tormentours,
čat he schulde forgyue hem či deth, and al čat čei trespasyd; and seyde če
wrecchys wyst not what čei dyde. And also to če thef čat hangyd be či syde,
čat euere sythen he cowde hadde vsyd thefte: éat he schulde be in blysse with
če čat ilke day. éou sette nou¨t for-či čat he schulde haue for hys synne long
peyne, but at če fyrst askynge čat he če mercy crauede, and knew če forgod,
and hys owne trespas, als sone čou ¨af hym če grawnt of grace & of mercy,
with-owten ony lengere delayng in blysse for to be.  Lord, for či mercy, čat
welle art of mercy, say to me čat am či thef čat čou to hym sayde -- for I haue
stole či gode dedys, and vsyd mys či grace, če wyttus and če vertues čat čou
to me hast lent. éou čat were so gracyous and so curteys and so mylde to



|p89


grawnte hym čat grace in či most woo: now čou art in blysse čere nou¨t is
čat če greuyth, bot owre mysdedys are čat če lettyth, ne be čou nou¨t daungerows
nor straunge for to craue, but manyfold more gracyows be -- for seldom seth [men]
ony man čat ne is more gracyous whan hym best lykyth, čenne in hys most woo.-- 
[ A, lord, či modur was woo, and čou for hyre also woo, whan sche schulde
če forgo, and čou či leue toke, bytaw¨te hyre to seynt Iohan, in stede of če to
seruyn hyre & to comforten os hyre sone; in tokenynge čou seyde: "Womman,
loo here či sone", and to Iohan: "loo here či modur." čou betook mayde mayde
to kepe; či wysdom wolde not či modur leue by hyre one, but čat čere were on
to hyre in stede of comfort assygnede.  A, lady, woo was če čanne whan čou
with čine herys herde čat word! čat sorewe my¨te han bien či deth, of čat
leue takynge and of či sonys woo. ée terys of čin eyen ronnen ful faste, či
syschynges and či sorewys to čin herte sat ful ny, čou fel doun swounyd with
al či lymes loose; čine armys fel če by, čin hed doun hangede, či rody wex
al wan, či face ded pale: ée swerd of či sonys woo thorow-strook čin herte.
 Animam tuam pertransibit gladius, čat is: "če swerd schal glyde thorow čine
herte."  A, lady, čat sorewe may no tunge telle čat čou čere soffryd at čat
ilke chawngynge: whan čou in či sonys stede, či flesche and či blood, schulde
anočer felow take: for almygty god a dedly man, decyple for če mayster, Iohan
for Ihesu Cryst; čat chawnge to če was so dolful os a throw of či deth. Lady,
why hadde I nou¨t čenne bien by če and herd čat čou herde, and sen čat ilke
sy¨t and of či mykel sorewe hadde take my part, ¨yf I my¨te in cas han sleckyd
či woo? -- for men seyn swyche a word: éat [it] is often solace to haue in peyne
companye. --  Lord, čou cryed aftyr čat so dolfully on če rode and sayde čat
če thrysted -- os lytel wondur was. éenne was to če byrled eysyle and galle, of
hem čat čou čine herte-blood wolde blede fore.  A, lord, čou it took and
tastyd čere-offe; for čou wolde for vs in iche a wyt be pyned. éat thryst was
twofold: in body and in soule; čou thryst with a gret ¨ernynge aftur čeire
amendement čat dyden če to če deth, and also for če soulys čat čanne were in
helle, čat hadde in here lyues kepyd či lawys. Blessyd is čat ilke man, gloriows
lord swete Ihesu, čat ony thyng in hys lyue may soffren for či sake of bodyly
peyne or any worldys schame, or ony fleschely lustys gostely or bodyli for če
loue of či name holly forsake, or may in any poynt folewe če here wyth če 
schadowe of či cros, čat is scharpe lyuynge.  A, lord, če reuthe, če dedly dool,
čat in manys herte ow¨te to synke whan čat men thynken on čat word čat čou
on če rode sayde, & made to či fadyr so reufully či mone:  Eloy, Eloy,
Lama¨abatani: éat is: "My god, my dere god, why hastow al forsakyn me, čat
no thyng čou me sparyst?"  Gloryous lord, čin manhede was for vs al forsakyn,
so vyle deth and pyneful soffred neuere man. éi godhede it wolde for synful
mannys sake, with-owten ony sparynge čat če was so be-gon; neuere martyrdom
ne bodyly peyne lyk čin. éi manhed was so tendur boče bodyly and gostely:
and če peyne neuur-če-lesse ouer alle peynes. ée dignyte so excellent, če
faderys sone of heuene: by-twene two theuys čou hengyd on če cros, and čat in
myddes če worlde, hit was no priue schame; os of alle theuys če cheueteyn in
myddys hem čou hengyd, al nakyd, či skyn to-drawe and ilke a lyth from očer,



|p90


če kene crowne on čin hed čat čou was crownyd with. éi woundys were so
grysly and so wyde drawyn, če blod čat čow bledde was delful to se. ée
sorewe of čine modur was to če more pyne čanne al či bodyly woo; čat passyd
alle če točer: ée losse of here soulys čat pyned če soo.  Lord, či mykyl
mercy may non herte thenkyn, ne čat endeles loue & louely reuthe čat čou on
če guode settyst čat folewith či wylle: whan či sorwe was soo mykyl for hem
čat were či foos.  Lord. I wele in my thou¨t če rode foot take in my armys,
flat os čou lay čere vpon če grounde, with če stynk of če dede mennys bonys čat
lay čere so wlatsom vndur či nose; no thynge schal me čanne greue ne chawnge
myn herte, so čat gret comforte it schal to me be with lykande thou¨t. I wyl not
vpward castyn an eye to se čat gloryouse sy¨t, či woundys to byholde: for I am,
gloryouse lord, manyfold gylty and cause čere-offe, os vnworthy čat sy¨t to se.  I
wolde among če dede, čat lyn styngynge fouly, lay me flat on če grounde, &
nečerere ¨yf I my¨te, če vertu and če grace to kepe of či blood; čennes wyl I not
ryse ne non gate flytte, tyl I be with či precyous blood bycome al reed, tyl I be
markyd čere-with os on of čine owne, & my soule softyd in čat swete bath: so
may it falle, gloryouse lord, čat myn herd harte may opene čere-with, čat is now
hard os ston, bycomen al nesche and quyckenen in či felyng.  Lord, či swete
passyown reysyd če dede of here grauys and čei walkyd abowte, hyt openyd
helle-¨atys, če erthe tremblyd čere-with, če [sonne] lost hys ly¨t: and my sory herte,
čat is of če deuelys kynde, hardere čan če stonys čat clouyn at či deth, it
may not of či passyoun a lytel poynt fele, ne I ryse not with če dede in reuthe
čere-offe, ne I cleue not as če temple, ne os če erthe tremble, ne opene če
closyng čat is so harde speryd.  My lord, is now če malyce of my lyther
herte / more čan is če vertu of či precyouse deth, čat wrou¨te swyche wondrys
and many on mo, and če mynde čere-offe styreth not myn herte? Whe, lord,
a drope of či blood to droppe on my soule in mynde of či passyoun may hele
al my sore, souple and softe in či grace [it] éat is so harde, and so dyen (!) whan
či wylle is. / I wot wel, myn herte, gloryouse lord, is not worthy come to če
čat čou čere-Inne ly¨te; it is nou¨t of če dygnite of čin holy sepulcre čat čou
were [inne] in manhed closyd: but to helle, lord, čou ly¨ted to vysyten and to
ry¨te: and in čat ilke manere I aske čin comynge. I knowe wel, gloryouse lord,
čat i was neuere worči to be či modur felowe, to stonde at či passyoun with
hyre and with Iohan: bnt, lord, in čat entente ¨yf I may not be čere for my
grete vnworthynesse to sen čat selly sy¨t, I holde me worthy for my gret trespas
to hange be či syde os če thef hangyd. So, lord, ¨yf I may not as worthy be
čere, I aske os če gylty če part of či deth: éat čou I be not worthy čat myn herte
be ly¨ted, my nede and my wyckednesse askyth čat čou it ry¨te.  Come čanne
at či wylle, heuenelyche leche, and ly¨ten me sone os čou my nede knowyst;
a sparkle of či passyoun, of loue and of reuthe, kyndele in myn herte to quycnen
it with: so čat al brennyng in loue ouur al thynge, al če world I may forgete,
and bače me in či blood. éan schal I blesse če tyme čat I fele me so styred
[to če] of či grace, čat al wordely wele and fleschely lykyng ageyn če thou¨t of či
deth lykyth me nou¨t.  Whe, lord, čou bytawte in to či faderys handys at če
poynt of či deth či gloryouse gost, and sayde:  Pater, in manus tuas &c., čat



|p91


is: "Fadur, in čine handys I betake my soule." And in trewe tokenynge of oure
soule-hele, čat al was fulfylled in či blysse of či blood, čou saydest at če
laste:  Consummatum est,  čat is: "Al is endyd." éanne fel doun čine hed,
and če gost went owt. ée erče čanne tremblede, če sonne lost hys ly¨t: éat al
merk was če wedur os it hadde ben ny¨t; če dede rysyn, in wytnesse of če
godhede to knowe; če temple čanne clef, če stonys alto-roof. With a scharpe
spere čine herte čei stroke: ée blood and če watur čere-offe went owt.  éus
gloriose lord, it styreth in myne mynde: I se či blood laue owt of handys and
of feet, či sydes thyrled with če spere, či woundes dryed and al to-ran, či body
al be-bled. éi chyn hangyd doun, & či teth bare; če whyte of čin eyen is cast
vp-ward, či skyn čat was so louely is become al pale, če crowne in čin hed
grysyth in my sy¨t, če heer is clemyd with če blod and blowith al a-bowte.
ée mynde of čat mater I wolde were my deth.  Lord, I se či modur stande
be či syde, sche sobbyth and sykyth and falleth doun; Iohan on če točer half
is so ful of sorewe; čei wryngyn here hondys and make myche dool. Whan
čei lokyd vpward, če sy¨te of če rode stykyth to here hertys as it were če deth.
éei falle doun wepynge and gronynge ful sore -- and I am enchesoun of al čat
iche woo!  Lady, for či mercy, sythen I deseruyd al čat ¨ow byfel, and al is
my ry¨t: grawnte me of či grace a sy¨t of či sorewe, a poynt of či peyne to
playe me with: čat I may in a poynt som-what fele, and a part of či sorewe, čat
I haue al mad.  A, lord, čei cast loot on či cločes, os če boke sayde longe
before: an[d] lefte če nakyd by-twene two theuys -- so foule os či deth was soffred
neuere man. éanne began če folc to flocke toward če towne fro če mownt of
Caluarye, on če rode čere čou hengede. éat sy¨t is so wonderful, čei wawe so
thykke, eche man to hys owne hom, by eche a way. éan was čou in či godhede
ful smertely at helle, to glade če soulys čat kepten či comynge. ée blysse and
če gladynge, če myrthe and če lykynge, čat čei čanne hadde, with tonge no
man may telle. éou openyd helle-¨atys, lord thorou či my¨t, and took owt of
peyne manye čat were čere: Adam and Eue, and alle čat če were leue, čat had
in here lyues kept či lawys. Lord, aftur čat Ioseph ab Aramathye tok leue at
Pylate to take če doun, os it were tyme of euynsonge, with help of Nychodemus,
of či modur and of Iohan, čat stood čere sorewfully. éei toke of če rode či
blessyd body, čei ry¨ttyd owt čine armys čat were bycome starke, and strekyd
hem doun after či sydes. éei bare če to če place čat čou were beryed Inne;
čei weschen of če cold blod and made če clene, layde če in če monument čat
was newe, čat Ioseph hadde ordeynyd for hym-selue; čei onoynte če with
oynement čat smellyd swete. ée sorwe čat či modur hadde, is sorwe to here.
 Lady, če terys čat čou čere grette, či brest and či chekys mad al watur!
čou fel doun to hys feet, and kyssed hem ful swete, and euere os čou kyssyd
sore čou grete. éenne was čere warde set of armede kny¨tes, to kepe če
monument tyl če thrydde day. &c. Amen. Ihesu.
    Explicit quedam Meditacio Ricardi Heremite de Hampole de passione domini:
Qui obiit anno domini M.CCCo xlo viii=o=. &c.



|p92


|r_2._Ms._Cambr._Addit._3042_(Ms._Brent_Eley_Library,_Nr._6).

   Here bigynneč deuoute meditaciouns of če passioun of Crist whiche weren
compilid of Richard Rolle, hermyte of Hampol, čat diede in če ¨eere of oure
lord M.CCC. & xlix ¨eer.

   |r<b> LOrd čat madist me of nou¨t, I biseche čee to ¨eue me grace to serue če
wič al myn herte, wič al my my¨t, wič al my strenkče, wič al my kunnynge,
wič al myn entencioun, wič al myn vndirstondinge, wič alle če my¨tis of my
soule, wič al my čou¨t, wič al my speche, wič alle my wittis, wič alle my
werkis, wič al myn ocupacioun, wič al my bisynes, & wič al my reste.

   |r<b> LOrd čat madist me lich to čee, I biseche čee to ¨eue me grace to loue čee
wič al my soule, wič al my loue, wič al my wil, wič al my lust, wič al my
likinge, wič al my mynde, wič al my wische, wič al my deuocioun, wič al my
longinge, wič amendinge of my liif wič al my disirynge, wič lastinge in goodnes,
wič contricioun & confessioun to čee & penaunce for my synnes.

   |r<b> LOrd čat madist me & alle my lymes, I biseche čee, ¨eue me grace to serue
čee wič alle my lymes, & alle to be ocupied in či seruice, & euere bowinge to
či biddingis, euere redi to meue or to reste at či wille, euere lame to dedis of
synne, & euere freisch & redi to či biddingisů

   |r<b> LOrd čat madist me & hast ¨ouen me manye ¨iftis, gostly, bodili and wordli,
I biseche čee, graunte me grace to vsen hem alle in či seruice & to čat eende
to whiche čou ¨ane hem to me, čat I euere worschipe čee in či ¨iftis; &
graunte me grace euere to meken me in či ¨iftis, to holde me apaied wič či
¨iftis, & neuere to be presumptuous ne proud of či ¨iftis, but euere to knouleche
me for sich as I am, a sinful wrecche.

   |r<b> LOrd čat ali¨tist fro heuene to erče for loue of mankynde, from so hi¨ to
so low, / from so hi¨ lordschip to so low pouert, / from so hi¨ noblei to so
lowe myscheef, / from so hi¨ wele to so low¨ wo, / from so hi¨ blis to so low¨
peyne, / from so hi¨ myrče to so low¨ sorewe, / from so likinge a liif to so
peyneful a deeč: / Now, lord, for al čat loue čat čou schewidist to mankinde
in čin incarnacion & in či passioun, I biseche čee of merci and help. /
   |r<b> Swete Ihesu, I čanke čee, lord, wič al myn herte, for čou profredist čee to čat
place where čou wistist či deeč ordeyned, & I čanke če, lord, for čere čou
schewedist weel čat čou were willi to die for vs; & so I bileeue, lord, čat čou
chees če day & če tyme whanne čou woldist die, & euery poynt of či passioun
was doon at čin ordinaunce; & I bileeue, lord, čat čou leftist či soule whanne
čou woldist, & whanne čou woldist čou took it a¨en. Now here, swete Ihesu,
I biseche čee, graunte me grace to profre me to čee wič hool wil, in sorewe
of herte for my synnes, & criynge merci in wil to amende me, in schrift to
čee & penaunce for my synnes, in contynuaunce of good lyuynge, in hool loue
to čee čat madist me: & graunte me to turne to čee bi often schrifte, in ech
tribulacioun, in ech temptacioun of man, fleisch, world, or enemy: & graunte
me grace čat ech čou¨t of me, word, or werk, schewe čat I am turned to čee:



|p93


& ¨eue me grace fayn to turne to če dedis wič ful wil čat čou hast ordeyned
for me. / Swete lord, I biseche čee, čou heere my preier. Pater noster Et ne
nos / set libera nos a malo. Adoramus te Christe & benedicimus tibi, Quia per
sanctam crucem tuam re[de]misti mundum. / Oremus:

|r{6_lines_of_Latin_text}

   |r<b> SWete Ihesu, I čanke čee wič al myn herte & kunnynge of čat swete preier
& of čat holy orisoun čat čou madist bifore či passioun so holi upon če mount
of olyuete, / & lord, I čanke čee, for čere čou tau¨tist us to preie, whanne čou
seidist: / "fadir, not myn, but či wille be fulfild" -- / for či will, lord Ihesu,
& či fadris wil, ben al oo will. / éanne čou preiedist not for čee, but for us /
to teche us, čat han often contrarious willis to če fadir of heuene, for to leue
oure wil, & to preie čat če fadris wil in ns be fulfild. / Now here, swete Ihesu,
I biseche če čat I be euere redi at či wille, & not at myn, but whanne my
wille acordič to čin čat is my ioie; and graunte me grace euere to seche what
is či wille, & so to turne to čee. Pater noster. Et ne nos, Adoramus te.
Domine.

   |r<b> SWete lord Ihesu, I čanke čee as I can of al če drede & anguisch čat čou
suffridist for ns whanne an aungil of heuene come to counforte čee, & whanne
čou swettist blood for anguisch. / Here, swete Ihesu, I biseche čee for či swete
merci, čat čou be myn help & counfort in al my temptacioun, anguisch, or
tribulacioun; čat I mowe turne čoru¨ či swete counfort out of al myscheef of
soule & of bodi / in to helče of vertu & of meeknes. Pater noster.

   |r<b> SWete Ihesu, I čanke če for če disese čat čou haddist whanne Iudas
bitraide čee: & čou toldist it him biforen & warnedist him faire, & čerfore čat
was oon of če grettist synnes čat euere was. / Now, lord Ihesu, I biseche čee,
scheelde me fro grete synnes, as ouerhope, wanhope, & alle maner synnes a¨ens
kynde, & ¨eue me grace to čenke ech synne greet čat in ony maner wise my¨te
greue če, Ihesu. Pater noster.

   |r<b> SWete Ihesu, I čanke če for al če disesis čat čou suffridist whanne čou
were taken of če iewis: / for summe pulliden čee, summe schouen čee, drowen
čee, dispisiden čee, scorneden čee, toggiden & teere čee: & swete Ihesu, I
čanke čee for al čat mekenes čat čou schewedist čere, whanne čou letist hem
doon as čei wolden. / Now, swete Ihesu, I biseche čee to take me to če &
make me al čin: & if I fle to ony synne of če world, of če fleisch or of če
feend, swete Ihesu fecche me soone hoom a¨en, as a lord dooč his bonde_man,
& dryue me wič tribulacioun soone to penaunce. / Swete Ihesu, in čee is
al souereyn medicyn, & I, lord, am al siik in synnes: éerfore, swete Ihesu, take
me to čee & sette me vndir či cure. & come neer to me wič grace, as če



|p94


Samaritan dide, & hilde in to my woundis oile of merci and wyn of counfort,
and brynge me in to če stable of charite, & euere holde me vndir či cure. /
żit, lord swete Ihesu, čis liif is ful of temptaciouns and enemyes, & čere is no
socour but in čee, swete Ihesu: éanne, swete Ihesu, take me to čee wič-ynne
či gouernaunce and schildinge, & lat neuere čin hondwerk be for-loren. /  żit,
swete Ihesu, čou art al good, & to čee longič al loue: / éanne take to čee
myn herte hoolli, čat al my loue be on čee čat al bou¨tist; so čat myn herte
neuere turne fro če for no temptacioun, but euere clene fast upon čee, for to loue
čee swete Ihesu, moost needful, moost meedful, & moost spedeful. Pater noster.
Et ne nos.

   |r<b> SWete Ihesu, I ¨elde to čee čankingis & gracis for čat tresoun & schames
čat čou haddist whanne čei bonden čee to a čeef.  Now, swete Ihesu. I
biseche čee, bynde me to če, so čat neuer temptacioun ne tribulacioun parte
us a-sundir; / binde me to čee, swete lhesu, in bileeue, hope, & charite. / In
bileeue fastne me to čee, swete Ihesu, čat neuere noon errour ne eresie turne
me fro my bileeue; & graunte me swete Ihesu, čat my bileeue be in mesure,
not to large: bileeuynge čat schulde not be bileeued; / ne to streite: leuynge
čat schulde be bileeued; / &, swete Ihesu, make me bileeue in alle če sacra_mentis
of holi chirche & in alle če ordinauncis, & in trist to god of al my
sauacioun.  Swete Ihesu, binde me to čee in hope: so čat al myn hope &
trist be oonli in čee; / late neuere myn hope be to streite: lest I falle in
wanhope; / ne to large: lest I rise in to ouerhope; / and graunte me grace,
swete Ihesu, to continue in good werkis in či seruice wič discresioun, čat I
mai skilfulli hope & triste in čee. /  Swete Ihesu, binde me to če in
charite: éat al my loue be hole to čee, in wil, word, & werk, & lete me no
čing loue but če, or for čee; & lete me loue after čin heeste frend & foo; &
graunte me graceůčat noon vnskilful wračče, ne hate, ne enuie, breke če bond
of my charite; & graunte me, lord, to loue čee euere lengir če betere, če more
kunnyngli, če more bisili, če more stidfastli, & graunte me to loue čat čou
louest, & hate čat čou hatist. Pater noster.

   |r<b> SWete Ihesu, I ¨eelde to če čankingis & gracis for alle če steppis & pacis
čat čou ¨edist toward čin owne peyne & čin owne deeč. I biseche čee, swete
Ihesu, čat čou rule alle my goinges, and alle če affecciouns of myn herte.
Pater noster.

   |r<b> SWete Ihesu. I čanke čee for alle če schames, anguischis, & felonyes, čat
čou suffridist biforen Annas & Caifas, Pilat & Eroud, / & nameli I čanke čee,
swete Ihesu, for čat merciful lokinge, čat čou turnynge a¨en biheld upon seint
Petir či disciple čat forsook čee / & ¨it in myche anguische čou schewedist
či loue openli to him, so čat neičer schame ne peine my[¨t] drawe čin herte fro
him. / Now, swete Ihesu, turne čin i¨e of merci toward us synful, so čat čoru
či merci and grace we moun repente of oure trespas & mys-dedis with seint Petir.
Pater noster.
   |r<b> SWete Ihesu, I čanke če for čat meke & stille stondinge aforen Pilat & alle
če false accusaciouns of če iewis. / Now here, swete Ihesu, I biseche čee,



|p95


graunte me grace feičfully to haue mynde in ech temptacioun čat I stonde
bifore čee my domisman; & graunte me grace to suffre pacientli accusaciouns,
snybbingis & yuel wordis of foos for či loue; / & graunte me to knouleche ech
man for betere čan me, & to meke me euere & holde me lowe; / & swete Ihesu,
whanne I schal be demed, haue merci on me / & lete či meeknes & čat doom
čat čou vnskilfulli suffridist, excuse me fro čat doom čat I skilfulli schulde haue.
Pater noster. Et ne nos.

   |r<b> SWete Ihesu, I ¨elde čee čankingis for al čat schame & anguisch čat čou
suffridist whanne čei spitten in či face, / in čat swete myrrour & bodili blis of
heuene, upon which aungels & seintis haue deinte to loke. / Now, swete Ihesu,
¨eue me grace to haue most deinte inwardli to loke & čenke upon čat blissid
face; / and, swete Ihesu, restore če liknes of či face in my soule čat foule
synnes han fadid; / &, leue lord, lete me neuere haue likinge in če face of
synne in temptacioun, & graunte me grace neuere to assente to lust of synne; &
¨eue me grace to worschipe čee in ech creature; & lete me neuere haue pride
of chere of my face, ne lust to synne for semblaunt of ony očirs face; and,
swete Ihesu, graunte me to se či blisful face in heuene, amen. Pater noster.
Et ne nos.

   |r<b> SWete Ihesu, I ¨elde čee čankingis as I can of alle yuel wordis, sclaundris,
scornis, mowis, & schames, čat če iewis seiden to čee in al če time of či
precious passioun; & of alle če housis and prisouns čat čei heelden čee ynne /
whanne čou were drawen & haried [now] to Annas and Caifas, now to Eroud &
Pilat, & closid wič-ynne in her placis. / Now, swete Ihesu, here I biseche čee,
graunte me suffringe & strenkče to stonde stidfastli & pacientli to suffre wordis
of dispite & rebukinge for či loue, & neuere to grucche for tribulacioun ne angir
ne siiknes of či sonde; & graunte me, swete Ihesu, stifli to stoode in alle če
assailingis & temptaciouns of my foos, goostli and bodili. Pater noster.
Aue maria.

   |r<b> SWete Ihesu, I čanke če for alle če steppis & pacis čat čou ¨edist hidir_ward
& čidirward in tyme of či passioun. & I biseche čee, graunte me grace in
alle my weies & gatis čat čei be ordeyned to či worschip & to saluacioun of
my soule; / & graunte me grace wilfulli to go to či seruice, & spare for no peyne
ne penaunce; & make me loth to meue, swete Ihesu, to ony lust a¨ens či wille.
Pater noster. Et ne nos.

   |r<b> SWete Ihesu, I ¨eelde čee čankingis for čat dispiteous blindfelling čat če
iewis diden to čee. & here I preie čee, swete lord Ihesu, scheelde me fro
blindfelling of synne, in custum, in long vnschrift, in ouerhope in wanhope, in
latinge to myche bi my-silf; & schelde me from perpetuel blindfelling of damp_nacioun,
& exclndinge fro če blisful si¨t of či glorious face; & graunte me
cleerli to se in to če face of my conscience; / & ¨eue me grace, swete Ihesu, to
kepe myne i¨en from alle yuele si¨tis čat eggen to synne; & graunte me to
se či blissid presence endelesli. Pater noster.

   |r<b> SWete Ihesu. I čanke če euermore for čat schame & schenschip čat čou
suffridist in či buffetinge: / for manye a soor strook čou suffridist čanne, /



|p96


for ech of hem stroof to smyte bifore očere. / Now, swete Ihesu, graunte me
here wilfulli to suffre disese & tribulacioun for či sake, & neuere to grucche for
siiknessis ne for wrongis of man, bot euere to čanke god of al his sonde; / &
graunte me, lord Ihesu, to be p[yn]ede for my synnes or I die, & continuel herte
lord, čat to preie; / & whanne it comeč, lord, ¨eue me pacience, & herte hoolli
to čanke čee of či sonde. Pater noster.

   |r<b> SWete Ihesu, I ¨eelde čee gracis & čankingis for al čat sore & long & egre
peyne čat čou suffridist for us, & for al čat precious blood čat čou bleddist,
whanne čou were bounden fast to a piler and scourgid ful sore; -- for čat was a
bittir peyne: / for če scourgers weren chosen men and stalworče, & willi to sle
čee, & it was longe or čei weren weri; / & če scourgis weren mad ful stronge
& smerte: so čat al či bodi was but woundis, & manye woundis in oo wounde /
for če knottis smiten so ofte in oo place, & at ech strok smoot deppir. & čat was,
swete Ihesu, a large & a plenteuous schewinge of či loue! / éanne was či bodi lijk
to heuene: for as heuene is ful of sterris, so is či bodi ful of woundis. / But, lord,
či woundis ben betere čan sterris: for sterris schinen not but bi ny¨tis, & či
woundis ben ful of vertu ny¨t & day; / alle če sterris bi ny¨te ne li¨ten but a
litil, & o cloude may hide hem alle: / but oon of či woundis, swete Ihesu, was
& is Inou¨ to do awey cloudis of synne, & to clere če conscience of alle sinful
men. / here, swete Ihesu, I biseche čee čat čise woundis be my medicacioun
for ech disese of soule. / Also, swete Ihesu, če sterris ben canse in erče of ech
čing čat is grene, or growič, or berič fruy¨t: / now, swete Ihesu, make me
grene in my bileeue, growinge in grace, & beringe fruy¨t of gode werkis. / Also
sterris ben cause of mynes of metals & of precious stonys: / now, swete lord
Ihesu, make me tou¨ as metal a¨ens temptaciouns, & precious as perre in to če
hi¨ degre of charite. Pater noster. Et ne nos inducas.

   |r<b> ANd ¨it, lord swete Ihesu, či bodi is lijk a nett: / for as a nett is ful of
holis, so is či bodi ful of woundis. / Here, swete lord Ihesu. I biseche čee,
catche me in če nett of či scourginge, čat al myn herte & loue be to čee; &
drawe me euere to čee & wič čee as a net drawič fisch, til I come to če
bank of deeč: éat neuere temptacioun, tribulacioun ne prosperite pulle me fro
čee; / and as a net drawič fisch to londe, so, swete Ihesu, brynge me to či
blis. / Catche me, lord, in če net of holi chirche; & kepe me, lord, čat I
neuere breke out of če bondis of charite. / Cacche me, lord swete Ihesu, in či
net, čat neuere synne haue me out of če cloce of vertues. Pater noster.
Et ne.

   |r<b> żIt, swete Ihesu, či body is lijk a dufhous: / for as" dufhous is ful of
dowue holis, so is či bodi ful of woundis: / & as a dowue pursued of an
hauke, if sche mai a-reche to an hole of hir hous, sche is sikir I-now¨: so,
swete Ihesu, in temptacioun či woundis ben best refute.  Now, swete Ihesu,
I biseche čee in ech temptacioun graunte me grace of sum hole of či woundis,
& likinge to abide in mynde of či passioun. / Also, swete Ihesu, či bodi is lijk
an hony-comb: for čat is ech weies ful of cellis, & ech celle ful of hony, so



|p97


čat it may not be touchid wičouten ¨eldinge of swetnes: / so, swete Ihesu, či
bodi is ful of cellis of deuocioun, čat it may not be touchid of a clene soule
wičoute swetnes & likinge. / Now, swete Ihesu, graunte me grace to touche čee
wič criynge merci for my synnes, wič desiris to gostly contemplacioun, wič
amendinge of my lijf & contynuance in goodnes, in stodie to fulfille čin heestis,
& delicat abidinge in mynde of thi passioun. Pater noster. Et ne.

   |r<b> MOre ¨it, swete Ihesu, či bodi is lijk a book writen wič reed enke: so is
či bodi al writen wič rede woundis. / Now, swete Ihesu, graunte me grace often
to rede upon čis book, & sumwhat to vndirstonde če swetnes of čat writinge,
& to haue likinge in stodious abidinge of čat redinge; & ¨eue me grace sumwhat
to conseyue of čat perles loue of Ihesu Crist, & to lerne bi čat ensaumple to loue
god a¨enward as I schulde; / and, swete Ihesu, graunte me čat stodie in ech tide
of če day, & graunte me grace čat I may haue upon čis book matyns, pryme,
houris, euesong & complin, my meditacioun, my speche, & my daliaunce.
Pater noster. Et ne nos.

   |r<b> SWete Ihesu, ¨it či bodi is lijk to a mede ful of swete flouris & holsum
herbis: / so is či bodi fal of woundis, swete saueringe to a deuout soule, &
holsum as eerbis to ech sinful man. / Now, swete Ihesu. I biseche čee, graunte
me swete sauour of merci, & če holsum reseite of grace. Pater noster.

   |r<b> SWete Ihesu, I ¨eelde čee čankingis of alle če peynes & schames čat čou
suffridist čoru či swete wille for us whanne čou were cločid in purpur for to
schame čee, & [čei] crowned čin heed wič čornes for to preue či swete suffraunce
& pacience, / and čanne čei fellen on knees & scorneden čee & calliden čee lord
& maistir, & spitten in či face & buffetiden čee, & as myche schame as čei coude
seiden to čee. Here, swete Ihesu, I biseche čee for alle če schameful turnes
čat we haue wrou¨t, for¨eue us al čat schame & peyne čat we haue discerued bi
oure synne; & graunte us grace to worschipe čee in as many wise & as hertili,
as če iewis schameden čee in či passioun; / and, swete Ihesu, graunte us grace
of sich cločinge & aray as moost plesič čee, & neuere to desire disgisynge ne
pride of atire; / and, swete Ihesu, graunte me grace to bere myn heed lowe, &
neuere to schewe pride in semblaunt ne chere; / &, swete Ihesu, graunte me
grace to kepe my fyue wittis to če worschip of čee, & graunte me grace neuere
to desire state ne degre forčer čan čou hast ordeyned for me. Pater noster.
Et ne nos.

   |r<b> SWete Ihesu, I čanke čee wič al myn herte for al čat blood čat čou so
plenteuousli bleddist in či crownynge biforen al čat folk, whanne či swete face
was al blood, / and on ech side čou were forcried & dispisid & hastid to čat
strong and foule deeč, & deemed so wrongfulli čerto, / blessid & čankid be
čou, swete Ihesu & worči to be loued of alle creaturis. Here, swete Ihesu,
I biseche čee, waische my soule wič čat blood, & anoynte & depeynte my
soule & my mynde wič čat precious blood; & graunte me grace for či mychel
merci to iuge my-silf wiseli & deme, to saluacioun of my soule. Pater noster.



|p98


   |r<b> SWete Ihesu, I ¨eelde čee čankingis for alle če peynes and schameful turnes
čat čou suffridist whanne čou bere čin owne cros & iugement upon čin nakid
bak: / for čei drowen čee & pulliden čee so felli čat greet ruče was to se, /
& čerto, swete Ihesu, čei putten čee, smyten čee so schamefulli, as it were a
čeef čat bare his owne galowis. / A, dere lord swete Ihesu, čat čou were wo_bigoon
whanne at če biddinge of Eroud či kirtil was taken from čee, čat
cleuede so faste to či bodi wič blood of či scourginge whanne čou were racid
and rent & beten so sore and so longe til al čin vtter blood was bled and či
skin vnneče hangide to-gidere. / éanne whanne čei drowen of če clooč
čat cleuede to či skyn wič drie blood, and čou so tendre, and in ¨ong and
freisch age: é[ei] took no reward how sore it greuede čee čat dispiteuous
strepinge, whanne manie a pece of či tendre skyn folowide. / éanne was ruče
to se či bodi al stremed of blood. /  A, lord swete Ihesu, me činkič I se
či reed blood renne doun bi či chekis, stremynge aftir ech strook of či
crownynge, bifore and bihinde and on ech side. / ée skyn of čin beed čornes
al to-renden, ech čorn sittič to če brain-panne. / Alas, swete Ihesu, how may
a cristen soule se his lord suffre so myche peyne, čat neuere trespasside? / éi
grintinge & gronynge, či sorewinge & si¨ynge, če ruče of či chere persič myn
herte. / ée crowne of al blis, čat crowneč al blissid, če king of alle kingis,
če lord of alle lordis, če emperour of helle, is now hound crowned wič čornes,
/ ée worschip of heuene is dispisid & defoulid; / he čat schope sunne and alle
creaturis, & al čing is of his ¨ift, he hač nott where he mai hide his heed, /
and be is so pore čat he gooč al nakid in če si¨t of al folk. / Here, swete
Ihesu, I biseche čee, ¨eue me grace to bere wič čee če cros of penaunce for
či loue & my synnes, & lete me bere it to my deeč-tyme as čou didist, & lete
me neuere be grucchinge for čat I suffre for či loue; and ¨eue me grace to do
penaunce in čis lijf for my synnes, & graunte me my purgatorie here; & ¨eue
me grace to suffre esili wordis of dispite for či loue. Pater noster.
Et ne nos.

   |r<b>SWete Ihesu, I ¨eelde čee čankingis for al čat angir and sorewe čat čou
suffridist whanne čou bere či cros toward či deeč. / & me čenkič, lord, I se
how čei leden čee forč nakid as a worm, turmentours aboute čee & armed
kny¨tis, če prece of če peple wondir miche, čei harien čee schamefulli, čei
spurnen čee wič her feet as čou weere a dogge. / A, čis is a ruful si¨t! čin
heed is ful of čornis, čin heer is ful of blood, či face is al wan, či lokinge is
morninge, či cheekis and heed al bolned wič buffetis, či visage al be-soilid wič
spotil: / ée iewis han so biseie čee čat čou art likir a mesel čan a clene man. /
ée cros heuy & huge, & so hard trust upon či bak, čat čou art cruyschid to hepe
& schrinkist čer-vndir.  A, swete Ihesu, čou gronedist ful harde whanne it
sat so sore to či nakid bodi, čat is so sijke, so ful frau¨t of peynes, so feble
so weri, what for longe and greet fastinge bifore, what wič wakinge al ny¨t
biforen wičouten reste, what wič betinge & buffetinge and schameful wordis &
dedis bifore. / ée fleisch čere če cros sittith is skinles & ouer-runne wič blood_rowis.
/ ée peyne of čat birčen greueč čee so sore, čat ech foot čat čou goost



|p99


stingič to čin herte. éus čou goost, swete Ihesu, [out of] Ierusalem toward
či deeč, / al če peple cometh & folewič and goulič upon čee & wondrič;
wič sich a processioun was neuere čeef led to his deeč!/ Here, swete Ihesu, I
preie čee, graunte me grace to folewe če in mynde of či passioun, & in
suffringe sumwhat for či loue, and in hauinge compassioun of čee. Pater
noster. /

   |r<b>SWete Ihesu, what sorewe fel to čin herte whanne čou castist čin i¨e
toward či modir so dere! / éou si¨ hir folewe among če greet prees as a wom_man
out of hir-silf. Now sche wrong hir hondis, wepinge & si¨ynge, / now
sche castič hir armes abrood, the watir of hir i¨en droppide at hir feet, / sche
fel in deed swoun ofte-sičis for peynes and sorowis. / Hir sorewe, swete Ihesu,
and hir dool a-greggide greetli & manyefold alle čine očere peynes; / and
whanne sche knewe čat hir sorewe greuede čee so soore, čanne was sche weel
worse: / and so sorewe of eičer of ¨ou for očere wexič manye-foold; / ée hi¨
loue of ¨oure hertis eičir to očere, čat was perles brenninge, kindeli made ¨oure
sorewe eičerůfor očere vnlike to ony očir sorewe or wo on erče, / for as ¨oure
loue makeles, so was ¨oure sorewe peerles, / it stikič at ¨oure hertis as itt
were deeč.  A, ladi, mercy, how were čou so bold among so manye kene
foos to folewe him so ny¨? / how was it čat če arownes of wommans kinde, or
schamynge of maidenheed, ne hadde wičdrawe čee? and it was not semeli to
čee to folewe sich a route! / But čou haddist no reward to mannis drede, ne
to nou¨t ellis čat schulde lette čee, / for čou were out of či-silf for sorewe of
čin owne sone. / éi si¨his weren so fer fet, či brest so ful of dole and sorewe,
či cheer so dreri for deedli wo, čat it bire[fte] ée reckinge of bodili wo or
drede and of wordli schame & of alle maner lettingis. / Now, ladi, čat peyne &
passioun schalde haue be myn: for I hadde deserued it & [was] cause čerof. /
éerfore, swete ladi, as čo peynes & woundis were myn owne wič ri¨t, gete me
of či merci oon of hem alle, čat it may abide as a pricke at myn herte; /
gete me, swete lady, a drope of čat ruče čat čou haddist, to folewe him wič
as čou didist. / Al čat wo is myn bi ri¨t sette me on myn owne, / be čou not
so daungerous to wičholde al. éou¨ al či wo be čee leef, čou art ful large:
čan parte vvič če pore čat litil hač, and ¨eue me of či si¨yngis čat si¨hist so
sore, & lete me si¨e wič čee, sičen I bigan aI čat wo. / I axe, dereworče ladi,
noučir castels ne townes ne noon očir worldis wele, ne sunne ne moone ne
noone of če bodies of heuene, ne no čing: but woundis of ruče, of peyne and
of cumpassioun ofswete Ibesu my lordis passioun is al my desire. / I haue
apetite to peyne. & I biseche my lord a drope of his rede blood to make my
soule blodi, / or ellis a  drope of his watir to waische wič my soule. / A, modir
of wrecchis & of alle woful, visite my sike soule & sette in myn herte či sone
wič hise ůwoundis; / sende a sparcle of cumpassioun in to myn herte čat is
hard as stoon, / a drope of čat passioun to souplen it wič. Pater noster.

   |r<b>SWete Ihesu, I čanke če wič al myn herte for al čat peyne čat čou
suffridist whanne če cros was cast doun on če grounde, & če[i] leiden čee flat
čeron, & wič cordis drowen čin hondis & feet to če holis, & nailiden fast čat



|p100


oon hond, & streyned čat očir to čat očer hole, / and čanne, swete Ihesu, čei
drowen al či bodi doun til či feet rau¨ten to the holis; / and če nailis, lord,
weren blunte, for čei schulden tere či skyn / & bruse či fleisch. / Now, swete
Ihesu, me činkič I se či bodi on če rode, al bled, and streyned čat če ioyntis
twinnen; či woundis now openen, če skyn al to-drawen recchič so brode čat
merueile is it halt; čin heed crowned wič čornis, či bodi al ful of woundis,
nailis in čin hondis & feet so tendre, & in či synewis, čere as is moost peinful
felinge; / éere is no leninge to čin heed, či bodi is streyned as a parchemyn_skyn
opon če harowe; / éi face is al bolned čat first was so fair; / éi iointis
vndoon; / éou hongist and stondist on nailis; / stremes of blood rennen doun bi
če rode; / ée si¨t of či modir encresič či peyne. / A, lord swete Ihesu, čat
woldist vnmy¨ti bicome to make me my¨ti & mende my synne, / I speke, lord,
of či passioun and of hi¨ deuocioun & I fynde no swetnes, but speke as a iay
& noot what I meene; / I studie in či passioun & I fynde noo taast: / my
synnes ben so manye and so wickid čat čei han schit out deuocioun & han
stoppid al če sauour of swetnes fro my soule. / & čerfore I speke & blundere
forč as a blinde creature, & speke wičouten wisdom or kunnynge of so deuoute
mater. / Pater noster.

   |r<b>BVt čou, swete Ihesu, čat quikenest če dede, & turnest to good lijf fro deeč
of synne: so quike me, lord swete Ihesu, & ¨eue me grace to fele sum of čat
swete sauour & goostli deuocioun; / sende me, lord, če li¨t of grace, to haue
sum ynsi¨t in soule.  But, lord. I woot weel čat who so desirič čee ari¨t:
čou¨ he fele nou¨t, he hač čat he woot nou¨t, če loue of či godhede; / & if
a man may no feruour fynde: éenke him-silf feble & outcast, and holde him-silf
vnworči to haue deuocioun or ony sich specialte of oure lord god: / & so he
schal gete snnnest če ¨ift of his grace. Pater noster.

   |r<b>SWete Ihesu, čanne če iewis heuen up če cros and maden it to falle sore
in to če hole čat was maad čerfore, & brast či woundis & al to-schoke či bodi
čat hangide so sore. / Lord swete Ihesu, wo was čee čanne, whanne či sore
woundis of hondis & feet bare al če peis of či bodi!/ Swete Ihesu, čanne či
modir was wo Inow čat si¨ čis, / sche si¨ede & wrong hir hondis, sche weep
teris Inowe; / & al čat, lord, was eking of či wo.  And čat place was so
wlatsom wič stinche of diuers careines, čat it ločide ony man to nei¨e ny¨. /
& čus weren alle či fyue wittis ocupied wič peynes: to bote če trespace of
oure fyue wittis.  In si¨t čou were blindfeld, for čou si¨ či modir so wo, and
for čou si¨ hem či foes čat weren moost holden to be či frendis, as če iewis.
 In či smellinge, wič stink of careynes čat were so manye: for čou were doon
to če deeč in če foulist place of Ierusalem, čere alle če careynes of če toun
weren cast out; / and čat smyl, swete Ihesu, was ful greuous in či nose.  In
či taast, lord, greuede čee če galle aftir črist -- for, swete Ihesu, plente of peyne
is cause of črist & of drienes -- & [gal] is bittir in taast: / & če iewis ¨euen čee
čerto eisil, to echin či bittir taast.  In heeringe, swete Ihesu, čou were greued
wič false accusingis, & scornes, whanne čei seiden "heil king" & spitten in či
face; wič heeringe of foul cri, whanne čei crieden to hange čee swete Ihesu on



|p101


če rode, / and whanne čei crieden "he coude očere men saue: now lete him
saue him-silf if he can".  In felinge, swete Ihesu, čou were peined in či
bindinge and hariynge, buffetinge, blindfelling, scourginge, crowninge, in beringe
of če cros, in drawinge of cordis on če cros, in nailinge of či feet & hondis
on če cros. / éere heng čou so pore, swete Ihesu, & so wobigoon, so čat of al
good on erče čou ne haddist but a litil clooč to hilen wič či lendis: / and ¨it
čou art king of kingis & lord of lordis, & heuene & erče & helle is čin. / &
¨it, lord, čou woldist be so pore čat tyme, čat čou ne haddist noon erče to die
upon, but on the cros in če eir. / & čerfore, swete Ihesu, of čee was seid: /
"Foxis han dennys and briddis han nestis: hot čou at či deeč-tyme ne hast not
to reste čin heed upon."  A, swete Ihesu, čat was a ruful word whanne čou
seidist: / "Alle ¨e čat passen bi če weie, abidič and biholdič if čer is ony sorewe
lijk to my sorewe, čat I suffre for man." / & ¨it, swete Ihesu, čou preiedist to
či fadir to for¨eue hem če gilt of či deeč -- so miche is či merci. / And, swete
Ihesu, not-wičstoondinge al či greet peyne, ¨it čou tendist to če čeef upon či
ri¨thond whanne he axkide merci, & grauntidist him betere čan he askide. /
éanne, swete Ihesu, now čou art in blis, & not in peyne: be not now to
daungerus ne straunge of či merci -- for ceelden is a man more gracious in wo
čan in blis. / A, lord, wo were čou for či modir, whanne čou took či leue
of hir and woldist die, & bi-took hir to seint Ioon to kepe & to counforte. /
Here, swete Ihesu. I biseche čee čat am ful of synnes: now lord in blis haue
merci on me, & graunte me grace, whanne it is či wille, to be wič čee in
paradice. Pater noster. Aue maria. Et ne.

   |r<b>SWete ladi maiden & modir, wo was čee bigoon whanne Crist hadde take
his leue at čee & bitook čee to Ioon: éat sorewe my¨te haue be či deeč, in čat
leue takinge. / ée teeris of čin i¨en runnen doun ful faste, si¨ingis & sorewingis
saten ful ny¨ čin herte; / éou fel doun in swoun, čin heed hangid doun, čin
armes fellen doun bi či sidis, / éi colour wax al wan, či face wax al pale; / ée
swerd of či sones deeč smoot čoru¨ čin herte, čat chaunginge, ladi, whanne
čou haddist Ioon for Crist, was ful doleful as a črowe of deeč to čin herte. /
A, swete ladi, whi hadde I not ben bi čee, & herd čat čou herdist, & seen čat
si¨t wič čee, & of čat myche sorewe haue take my part: if I my¨te in caas
haue slakid či wo/ -- for men seien it is solace to haue cumpanie in peyne. / Now,
swete Ihesu, sičče I my¨te not be čere at či deeč, so graunte me grace to
haue čat deeč continuely in mynde, in deuocioun & in daliaunce; & graunte me
mynde of či deč often, & to amende my lijf & to haue sorewe in herte for my
mysdedis. Pater noster.

   |r<b>SWete Ihesu, čanne criedist čou dolefulli on če rode and seidist čou were
ačrist: & čat was no wondir, for peine is čristlewe; & čei, lord, ¨auen čee eisil
and galle. / Swete Ihesu, čat was no čristis kelinge, bnt ekinge. / A, swete Ihesu,
čei ¨auen čee poisoun to kele či črist wič: & čou ¨aue hem čin herte blood to
quenche her synnes, & to hele her soulis. / But, swete Ihesu, či črist was
manye-fold: in bodi for peyne, & in soule čou čristidist amendement of her
synnes čat diden čee to deeč, / and čou čristidist deliueraunce of soulis in helle
čat here in lijf hadde kept či lawis.  Here, swete Ihesu. I biseche čee, ¨eue
me graee to suffre hungir & čurst for či loue, & to wičstonde lustis & tempt_aciouns



|p102


of ech foundinge of fleisch, če world, or če fend; / & ¨eue me grace
in suffraunce, to folewe če schadewe of či cros, & to čriste aftir či seruice, či
loue, či presence to myn herte, in desire & willinge of či charite. Pater noster.
Aue maria gracia. Et ne nos.

   |r<b>SWete Ihesu, I čanke čee wič al my soule for čat doleful word čat čou
seidist an hi¨ to či fadir aforen či deeth: / "dere god, whi hast čou forsake
me, čat no-čing čou sparist me?" / Swete Ihesu, či manhede for us was al
forsaken, so foule deeč and so peynfol suffride neuere man. / éere is no bodili
peyne čat is lich čin: / éi manhode was tendre; či dignete excellent: ée fadris
sone of heuene hangič bitwene two čeues; & amyddis the world: for alle men
schulden wite; / and on če hi¨ holy-day whanne alle men comen to čat citee: /
and so it was no priuy schame. / éou hangist al nakid, či skin al to-rent, ech
lith from očere wič cordis drawen, crowned wič čornes, woundis wide, manye
& griseli. / ée sorewe of či modir was to čee more peyne čan al čin očer wo. /
lo, če los of mannys soule: éat peyned čee so sore. / Swete Ihesu, či mychil
merci, čin eendles loue and ruče may no man telle ne bičenke, sičen čou
suffridist so sore for hem čat weren či foos. Pater noster. Aue maria.
Et ne.

   |r<b>SWete Ihesu, I wole in my čou¨t leie me flat on če erče, & nečerer if y
mai, for I am cause & gilti of čat peinful deeč; / I wole take če rode foot in
myn armes, flat on če grounde, as čou lay swete Ihesu, among čo stinkinge dede
bonys čat laien čere wlatsumli to se: no čing schal it greuen me, but it schal be
loue & likinge to me; / so myche čat I wole not upward caste myn i¨en to čat
glorious si¨t of či woundis, / for I čat am cause of hem alle, am vnworči to loken
on hem. / éos wole I lie to kepe of či blood, swete Ihesu: from čens wole I not
flitte, til I be wič či precious blood bicomen al reed, / til I be markid wič či
precious blood as oon of čin owne, & my soule softid in čat swete bač: / and so
may falle, swete Ihesu, čat myn hard herte it may opene, čat now is hard as stoon
to bicome neische, čat deed was bi synne to quikene towardus čee bi vertu.
 Swete Ihesu, či precious passioun reiside dede men out of her graues, / it openede
heuene, it braste helle-¨atis, erče tremblide čerwič, če sunne lost his li¨t: & my
sori herte of če fendis kynde is hardir čan stones: for čei cleueden in či passioun,
& myn herte may not fele of či passioun a litil point, ne rise wič če dede in ruče
čerof.  Now is če malice of my wickid herte more čan či precious deč,
čat wrou¨te siche wondris & manye-foold more, & če mynde čerof stirič not my
soule? / But, swete Ihesu, a drope of či blood droppid on my soule in mynde
of či passioun, mai souplen & softe my soule, čat is so hard, to melte bi či
grace. / I woot weel, swete Ihesu, čat myn herte is not worči čat čou schuldist
come čerto & čere-ynne ali¨te; / I ne aske it not of dignite of či sepulture: but
swete Ihesu, čou ali¨tist in to helle to visite čere and to ri¨ten če holi soulis of
oure holi fadris: & in čat lijk maner I axe či comynge to my soule. / Swete
Ihesu, I knowe weel also čat I was neuere worči to be či modris felow, to
stonde at či passioun wič hir & wič Ioon: / but, swete Ihesu, if I may not be
čere in čat maner for my greet vnworčines, I holde me worči for my greet
trespace to honge bi či side as oon of če čeues.  And so, swete Ihesu, if I
may not as worči be čere, I aske itt as gilti to haue part of či deeč: / & so,



|p103


čou¨ I be not worči in herte to be li¨tid: my nede, lord, & my wickidnes
askič to be ri¨tid. / Come čanne, swete Ihesu, at či wille, & li¨te in to my
soule as čou for best knowist a sparcle of loue, a ruče of či passioun to kindle
in myn herte, & quike me čerwič čat I were brennynge in či loue ouer al čing;
& bače me in či blood, so čat I for¨ete al wordli wele & fleischli liki[n]gis.
éanne mai I blisse če tyme čat I fele me stirid to če of či grace: so čat none
očir wele ne like me, but oonly či deeč. Pater noster. /

   |r<b>SWete Ihesu, čanne čou seidist: "Fadir, in to čin hondis I bitake my spirit." /
Here, swete Ihesu, I biseche čee, haue & holde in čin hondis euere my soule:
čat it neuere wič hool purpos desire fulli ony čing but čee or for čee; / and
lete neuere wele ne wo turne my soule out of či gouernaunce; & at my laste
eende, swete Ihesu, resceyue my soule in to čin hondis, čat no fend ne lette me
fro či blis. Pater noster. Aue maria.

   |r<b>SWete Ihesu, čanne seidist čou last: "Al is endid:" / éan fel čin heed doun,
či goost passide from če; če erče tremblide, če sunne lost his li¨t, dede men
risen out of her graues, če temple to-cleef, stones al to-bursten: -- čo weren
witnessis of či godhede. Swete Ihesu, čanne če scharp spere perside či side: &
blood & watir ran out. / A, swete Ihesu, čanne were čere fyue grete flodis of
blood: in hondis, foot, and side. / éi chin hangič on či brest, če white of čin
i¨en is cast apward, či lippis schrinken, či white teeč schewen, či loueli face is
bicomen al pale, čin heer cločed al wič blood. / ée mynde of čis mater I
wolde were my deeč. / A, swete Ihesu, čanne was či modir ful wo: / now sche
lokide upon čin heed & on če crowne, / now on či face, now on čin hondis
wič če nailis, now on če wounde upon či side, now on thi feet nailid on če
rode, now upon či bodi scourgid: / & at eoery place sche fond a newe sorewe; /
sche weep, sche wrong hir hondis. / sche si¨ede, sche sobbide: sche fallič doun.
Ioon upon če očer half, is ful of sorewe. / ée si¨t of če crucifix stikič in her 
hertis as it were her deč. / Now, swete ladi, for či merci, sičen čat I am cause
of al čat wo & peyne, graunte me of či grace a point of či peyne, a si¨t of či
sorewe, to si¨en & sorewen wič čee: éat I mowe sumwhat fele, čat al haue
maad; / graunte me, swete ladi, to haue & to holde čis passioun in mynde as
hertili & as studiousli in al my lijf, as čou, ladi, & Ioon, hadde it in mynde
whanne če peple weren goon & ¨e abiden bi če rode foot. Amen. Pater
noster. Et ne nos in. Adoramus te Christe. Qia per sanctam crucem.
Domine Ihesu Christe.



|p104


|r[PROSE_TREATISES_OF_MS._RAWL._C_285,_fol._57b_ff.]


I. Be whate takynes čou sal knaw if čou luf čin ennemy,
and what ensampyl čou sal tak of Crist forto luf hym.

   |r<b>And if čou be nogth styrd agaynes če persone be angre or felle cheer
outward ne be na pryue haat in či hert for to despyse hym or deme hym
or forto sette hym at nogth, & če mare schame & vilany he dos to če in
word or in dide, če mare pete or compassion čou has of hym as čou wald
of man čat war out of his mynd, and čou thynkis čou can nogth fynd in
či hert forto hate hym, for luf es swa gud |r[f.58] in it-self, bot pray for hym
and helpe hym and desire his amendyng, nogth anly with či mygth als ypocrytes
can doe, bot či affeccyon of luf in či hert: éan has čou parfyte charyte to či
eeuenristen. éis charyte had saynt Sthephane parfytely when he prayde for čaim
čat stanyd hym to dede. éis charyte consayld Crist til all čat wald be hys parfite
folowers, when he sayd čus: Diligite inimicos vestros, benefacite hijs qui oderunt
vos, orate pro persequentibus calumpniantibus vos: "Lyfis your enemys & dose
gud to čaim čat hat ¨ou, prayes for čaim čat pursues & sclaundres ¨ow". And
čarfor, if čou wil folow Crist, be lik til hym in craft: Lere for to luf či enemys



|p105


and synfull men-ffor all čes er či euencrysten. Loke- and by-thynke če how
Crist lufd Iudas whilke was bath his bodely enemy and a synfull kaytif; how
gudly Crist was to hym, how benygne, how curtayse & how lagthly to hym čat
he knew dampnabile, and neeuer-če-lesse he chesed hym to his appostel and sent
hym to preche with other apostilis; he gaf hym power to wyrke myracles, he
schewyd to hym če same gud chere in worde and in dede, als with his precious
body, & prechede hym als he dede to če tothir apostls; he weryd hym nogth
opynly ne myssayd ne dispised hym ne spak neeuer ille of hym -- and ¨it čof he
had done all čis, he had sayd bot south! And ouer-mare, when Iudas toke
hym, he kyssid hym & callid hym his frend. All čis charite schewid Crist to
Iudas, wilke he knew for dampnable, In no manere of fenyng ne flateryng, bot in
southfastnes of gud luf & clene charyte. For čof it war south čat Iudas was
vnworthy to haf any gift of god or any syngne of luf, for his wykednes, neeuer_če-lesse
it was worthi and skyllfull čat our lord suld schew als he es. He es
luf and gudnes, and for-či it fallis to hym to schew luf and gudnes til all his
creaturs, als he did to Iudas. Folow efter sum-whate if čou may! for čof čou
be stoken in a house with či body, neeuerčeles in či hert, whare če sted of luf
es, čou sal mow haf part of swilk a luf to či euencristen as I spek of. Wha-so
wenes čan hym-self to be a parfite folower of lhesu Cristis techyng & his lifyng
as sum men wenes čat čai be, in als mykel as he preches & techys & es pouer
of werldly gud as Crist was; & can nogth folow Crist in his luf & charyte for to
lufe his euene-cristen, ylke a man, gud and ille, frendes and faees with-outene
fenyng, flateryng, disp[is]ynge in hert, angrines & malencolius reprouynge: southly,
he bigilis hym-self; če nerrer čat he wenys for to be, če ferrer he is. For Cryst
sayd to čaim čat wald be his folowers čus: Hoc est preceptum meum vt dilgatis
inuicem, sicut dilexi vos: "čis es my bedynge čat ¨e luf to-gedir as I luf ¨ow;
ffor if ¨e luf as I lufde čan er ¨e my discipiles". He čat es meke suthfastly or
wald be meke, can luf his euen-cristene, & nan bot he.


2. What thyng helpes mast a mans knawyng and gettis
hym čat hym wantes, & mast distroys syne in hym.

   |r<b>And čat čou may do če better and če mare redely, if čou be bisy for
to sette či hert mast opon a thyng: and čat thyng es nogth ellis bot a gastly
desire to god: ffor to pleise hym, for to luf hym, for to knaw hym, for to se
hym, and forto haf hym by grace here in a litell felyng, and in če blisse of
heeuene with a full beyng. éis desire if čou kepe it, sall wele telle če whilke
es syn and wilke nogth, whilk es gud and whilke es better gude; and if čou
wile fest či |r[f.59] thogth čar-to, it sal ken če all čat če nedis, and it sal gette
če all čat če wantes. And čarfor when čou sal ryse agayns če gronde of
syn in generale or ellis agayne any speciale syne, hynge fast apon čis desire, and
sete če poynt of či thogth mare opon god wham čou desires, čan opon če syn
če whilke [čou] reproues. For if čou do swa, čan feghtes god for če, and he
sal destrue syn in če. éou sal mekyl soner com til či purpose if čou do swa,
čan if čou lefe či meke desire to god pryncypaly and wile set či hert anly



|p106


agaynes če styryng of syne, als čof čou wald destrue it be mastery of či-self.
éou sal neeuer swa bryng it aboute. Bot doe as I hafe sayd, & better if čou
may, and I hope by če grace of god Ihesu čou sal make če deeuell aschamyde,
& all swylk wyked stiryngs čou sal breke away, čat čai sal nogth mykel dere če.


3. [On the name of Iesus].

   |r<b>If čou wille be wele with god and haf grace to rewyle či lif rygth and com
to če ioy of luf: éis name Ihesus fest it sa fast in či hert čat it come neeuer
owt of či thogth. And when čou spekis til hym and says "Ihesu" thurgth costome:
It sal be in či heer ioy, in či mouth hony, in či hert melody; ffor če sal
thynke ioy to here čat name be neeuend, swetnes to speke it, myrgth & sang to
thynke it. If čou thynke Ihesu contynuely and hald stably: It purges či syne and
kyndeles či hert, it claryfis či sawle, remoues angers, dos away slawnes. It
wondis in luf, ffulfillis of Charyte; it chases če deeuell & puttis out drede, it
opyns heeuene and makis a contemplatif man. Haf in memorie Ihesu, for all vyces
& fantoms it puttis fra če lufer. If čou wil noth deceyue ne be deceyfde; If čou
wile be wys and nogth vnwys; If čou wile stand & nogth fall: thynke on čis
name Ihesu contynuly. It destruys all vices and vanytes. It sawes charyte &
vertus in če saul, and ¨ettes in sauour of heeuene and fulnes of goddis grace in
erthe. Wha so lufs čis name Ihesus with-outene forgettyng, dies in woundirfull
melody, and es taken with angels & brogth bifor hym čat he lufd. éis name
Ihesus es abouene all names: to whilke all knees kneels, of heeuen & erthe &
helle.  Ete and drynke, slepe & wake, speke & hald silence, pray & thynke,
wyrke, and all čat čou dos doe it, in če name of Ihesu, Saynt Paul bedis. Gode
blisse you & kepe you and gif you gud perseuerance, thurgthe če vertu of čis
Ioyfull name Ihesu. Amen.


4. [Sentences from Gregory].

   Gregor: |r<b> Our lord tit his chosin makis če day scharpe: éat čai delite nogth in če
gate and forgete če Ioy of heeuen. If temptacyoun pute vs nogth, we suld trow
čat we war of sum vertu. Rygth-wysmen in als mykell mare verrayly eer kasten
out of če luf of syne, In how mykell čai er mare greuosely tourmentyde. / In
als mykell ert čou mad mare vile to god, In how mykell čat če semes mare
precyous to či-self. ée ner čou ert to god, čat če thynke či-self vnworči. / It
es mare gloriows to ouer-come beand stil, čan answerand to haf victorie. / ée
mynd son scrythes in to wers, If it be nogth kepid stratly vndir strayte kypynge.
It es gret comfort in suffrynge of yuele to thynke on god we haf had; če memore
of gode: [sal] temper če payne of če schourge, & če tourment of če schour[g]e
byte če gladnes of gode.


5. How ane Ankares sal haf hir to čaim čat comes to hir.

   |r<b>Now čou says čat čou may noght kepe če fra vanytese of heryng, ffor diuerse
men werldly and othir comes oft |r[f.60] for to speke with če and tellis če talis,



|p107


sum-tyme of vanyte. And vnto čis I say čat čat commyng & comunyng with či
eeuenecristene es nogth mykell agaynes če, bot helpis če sum-tyme, if čou wirke
wisely; ffor čou may assay čare-be če mesure [či] of charyte to či eeuene-cristene,
whethir it be mykel or litil. éou ert bonden als ylke a man & womane es to luf
či eeuenecristene pryncypaly in či hert, and als-swa in dede for to schew hym
takynyngs of luf and charyte as reson askis, in či mygth & či knawynge. Now
sythen it es swa čat čou aw nogth gaa oute of či howse for to seke occasyone
how čou mygth profite či euenecristene be dedis of mercy, be-cause čat čou ert
enclosed: neeuer-če-lesse čou ert bonden forto luf čaim all in či hert, and to
čaim čat commes to če, forto schewe čaim takynyngs of luf southfastly. And
čarfore wha-so wile speke with če, whate čat he be, in whate degre he be: &
čou knawys nogth what he es, ne why he comes, be sone redy with a gud wile
forto wite whate es his wille; be nogth dayngerows ne suffre hym lang to abyd
če, bot loke how redy & howe glade čou walde be If ane angele of heeuene
walde come & spek with če -- swa redy & swa bouxum be čou in wile forto speke
with či eeuencristene whene he comes to če; ffor čou wate nogth whate he
is ne whi he comes, ne whate nede he has of če, ne čou of hym, to čou haf
assayd. And other čou be in prayer or in deuocyone čat če thynke lath for to
breke of, ffor če thynk čou suld nogth lefe god for na mans speche: me thynke
nogth swa in čis case! ffor if čou be wyse, čou sall nogth leue god bot čou
sal fynd hym & haf hym & se hym in či neuencristene als wele as in prayer,
bot on a nothir maner čou sal haf hym. If čou couth wele luf či eeuencristene,
it suld nogth hyndre če forto spek with hym discretely. Discrescyon sal čou
haue in čis maner, as me thynk: Wha-sa comes to če, aske hym mekly what
he wile: and if he come forto telle če his dissese and forto be comfort of či
speche, heer hym gladely and suffre hym say whate he wile for eese of his
awene hert; and whene he has done, comfort hym if čou can gladely & charyt_ablely,
and sone breke of; and čan after if čat he wald fall in til ydell talis o[f]
vanytes or othir menes dedis, a[n]ssuer hym bot litell ne fede hym nogth in his
speche, & he sal sone be hirke & sone tak his leue. And if he be a nothir čat
comes forto ken če, als a man of haly kyrke: heer hym lawly with reuerence for
his order, and if his speche comfort če, aske of hym; & make če nogth forto kene
hym. It fallis noth to če forto ken a prest, bot in nede. If his speche comfort
če nogth, a[n]ssuer litill and he wile son take his lef. If it be anothir man čat
comes forto gif če his almos or ellis for to here če speke or for [to] be kennyd of
če: speke gudely, gladly, & mekely to čaim all. Reproue na man of his defautes:
it fallis nogth to če. And schortly for to say: als mykele as čou consayuys čat
čou suld profite to či eeuenecristene namely gastly, if čou can may čou say, &
he wile take it; and of all [o]thir thyngs kepe silenee als mykel as čou may: and
čou sal in a schort tyme haf bot litil prese čat sal lete če; and čus me thynke.


6. [St. Anselmi Admonitio morienti].

   |r<b>Saynt Ancelyne ersbiscop of Canty[r]bery says: éat a seke man languyssand to
če dede, sulde |r[f.61] of his prest čus be askide, and čus he answer. "Brothir, es čou



|p108


glade čat čou sal in crysten trouth dye?" He answer, ¨a |r....... "Forthynkis če čat?"
¨a. / "Has čou wile to amend če if čou haf spase of lif?" He sal answer, ¨a.
"Trowys čou čat Ihesu Cryst, goddis son, was borne of če virgyne Marye and for
če dyede on gude fryday?" Answer he, ¨a. "Thanke[s] éou hym for thir benefyces?"
Answer he, ¨a. "Trowys čou čat čou may nogth be safe bot be his dede?" Say
he, ¨a. "For als lang as či saule es yn če, sete all či trayst in čat dede allane,
hafand trayst in no othir thynge; vmlappe če all in čis dede. Thynk nogth on
či wyfe ne of či childer ne rychesce, bot allane of če passione of Ihesu Cryst.
And if our lord god wile deme with če, say: ,lord. I sete če dede of our lorde
Ihesu Crist by-twyx me and my wikked dedis, and his meryte I offer for če meryte
čat I suld hafe & has nogth'. And say eftsons: ,lord, I sete če dede of our
lord Ihesu crist [b]etwyx me and či wryth'". éan sal he say thrys: In manus tuas
domine &c., and clerkis answerand acordandely: and čan he dyes sikirly.  When
a seke man sal be en-vntyd, če Crucifix suld be brogth and he sulde enowryn
it In če wyrschipe of Ihesu Crist, čat bogth hym with many hard paynes and
schedyn[g]e of his precious blod & for [hym] dyed on če crosse. Amen.


7. [Sentences].

   |r<b>It was a saul and askyd clennes of saul of our lorde. And he sayd to hir:
"Whate-sa čou dose, luke I be či cause. Gif če eghe of či saul vnto me, and
be aned vnto me. Luk nogth efter ylke a mans wile to do it, bot luk whilke
es myne & do čat. Deme nane of my creaturs bodyly ne gastly." A thogth of
a vertu es a dyke befor če eghene of če rygthwys domes-man: ffor when a
man vnthynkis hym of čat gud he has done, he hegys hym-self in hym, and
čan he fallis agaynes če maker of mekenese. Our lord Ihesus sayd to his
discipilis čis wordis: "Whene ¨e haf donne alle wele, says čat ¨e er vnprofytable
seruandes". Amen.


8. [Of the ten Commandments].

   |r<b>A nedefull thynge to knaw god all-mygthty, er če tene Comandementis čat
god has gifen vs. Of če whilke tene če thre čat er first aw vs haly to hald
onence oure god, and če seeuene čat er efter, onence oure eeuencristene. / ée first
Comaundement charges vs čat we leue ne lowte ne fals goddis: and in čis
comaundement er forbodyne vs alkyn Mysbileues and all maumentrysce, all fals
enchauntementis [&] all so[r]ceris, all fals charmes & all wycchecraftes, & all fals
coniurisons and all wiccked craftis čat men of mysbileue trayst opone or hopes
any helpe In withoutene god all-myghty. ée tothir Comandment bedis vs nogth
take in Idellchype ne in vayne če name of oure gode, so čat we trowe nogth
in his name bot čat es stedfast; čat we say nogth In his name bot at es south_fast;
čat we swere nogth be his name bot wirchipfully, and čat we neuene nogth
his name bot it be houely. ée thryd Comaundement es čat we hald & halow
our haly-day, če sonnday, & all other čat fallis to če ¨ere čat er ordayned to
halowe thorow haly-kyrke: in whilke days all folke lered & lawed aw to gif čaim



|p109


gudely to goddis seruyse, to here and to say it efter čaire state es in wirchipe
of god all-mygthty and of his gud halowes; nogth čan forto tent to tary with če
werlde, ne life in lykyng ne luste čat če flesshe yhernnys, bot gudly to serue god in
clennes of life. ée fierth biddes vs [do] wirschipe to fader and moder, nogth [anly]
to flesshely fader & moder čat gettes & fosters vs forth in če werlde, bot to our
gastly fader čat has hede of vs & teches vs to lif to hele of oure sauls, & to
oure gastly moder čat es halykyrke, |r[f.62] to be bouxsomm čare-to and saue če
rygth of it, for it es moder of all čat cristenly lifs; and [als]-swa til ilke a man čat
wirschipful es forto do worchipe efter it es. ée fift bedis vs čat we sal sla na
man, čat es at say, bodely, ne gastely nowthire; ffor als many we sla in čat we
may as we sclaunder or bakbitis or falsly defames or fandes to confound čaim
čat nogth seruyse, or withdrawes lyuelade fra čaim čat nede haues, If we be of
hafyng forto helpe čaim. ée sext Comaundement forbidis vs to syn or for to
foly flesshly with any woman, oither sybbed or fremmed, weddid or vnweddide,
or any flesshly knawyng or dide haf with any, othir čan če sacrament of mater_mone
excuse, & če law & če lare of haly kyrke teches. ée seuent Comaunde_ment
biddis vs čat we sal nogth stele: In če whilke es forbydene vs all robbyng
& reuyng, all wrangwys takyng or with-haldyng or hydyng or helyng of other
men guddis agaynes čaire wille čat has rygth to čaim. ée aghtend biddis vs
čat we sal bere na fals wittenese ogayne oure eeuene-cristen: In whilke es for_biden
vs all maner of lesyng, fals conspiracy & forsweryng, whathurgth oure
euencristen may lesse čaire catell, fayth [or] fauour, fame or any thynge, whethir
it be in gastly or bodely guddis. ée neyend Comaundement es čat we ¨ern[e]
nogth our neigthbur house: In whilke es forbidene vs all wrangwysse couaytes
of land or of lith or ogth els čat may nogth be liftted ne raysede fra če grounde
als thyng čat es stedfast & may nogth be sterede. ée tenend & če last is
čat we ¨erne nogth če wif of our neighbur ne of our eeuenecristene, ne če
maydene ne his knaue ne his ox nor his asse: In whilke es forbidene vs to ¨erne
or to take any thyng čat may be sterede o[f] other men gud, als Robes and
Rychesce or other Catil, čat we haf na gud titil ne na rygth to; ffor what thyng
sa we gete or takis on other wys, we may nogth be assoiled of če trespas bot
if we make a-sseth in čat we may to čaim čat we haf harmed withhaldand
čair guddis. And in case čat we haf thurgth fals athes, als in assyses or other
enquestis, wyttandly or wylfully gert our eeuenecristen lesse čaire Patermoigne
or čaire heritage, or falsly be dissesed of land or of lithe, or fals deuorce be
made, or any man be dampned; of all we do čat we may vnto če party, ¨it
may we nogth be assoild of če trespas, bot of oure biscope or of hym čat has
his power -- ffor swylke case es ryuely reserued til hym-self. łł éis tene Comaun_dementis
čat er befor rekennede, er vnbilouked in twa of če gospell: ée tane
es, čat we luf god ouer all thyngs; ée tothir, čat we luf our eeuencristene als
we do oure-selfe. For god aw vs to luf haly with hert, with all our mygth, [with]
all our thogth, with worde & with deide. Our eeuenecristene alswa aw vs to luf
vnto čat ylke gud čat we luf our-self, čat es at say, welefare in body & in saule,
and come to čat ylke blysse čat we thynke till. Tyll če whilke blysse brynge
vs Ihesus Cryst goddis sonne of heeuene, eeuer-mare with hym to dwell. Amen.



|p110


9. [Points best pleasing to God].

   |r<b>Will ¨e offe čir poyntis lere, čat our lorde es leue and dere: How čat
man couaytis whilke es our lord maast likynges. éan sayd oure lord til čat
man in če erth leuand: "Till če pouer almos donne, whils čou lifs oft & sone:
čat payes me mare, čan čou gaf grete hilles of gold after či dede be any-kin lare.
Ilke tere of či neghe for my passion, and for či synnes čat |r[f.63] čou has done: éat
pays me, mare and čou mouth in als mykel sorowe be, čat čou mouth grete als
mykel water als ware in če see, for erthly guddes and erthli thynge. Off če seke



|p111


haf pete and passion: éat paies me mare, and čou war with als many stauys
dongyne als men mouth bar, In a hundreth woddis grouand and wele mare.
Constreyne či foule hert and či wikkyd wille, and take mekely with-In če clennese,



|p112


pees, resone and skylle, and pute away če foule syne čat of či hert wille come:
ffor forsakyng of preue wille and opyne es parfite religione: and paies god mare,
and čou fasted fourschore yhere water and brede and ilke a day či bodily flesshe
in blod gert fare. Swetely suffre frawarde wordis for my sake, and when či hert
es mast gret late nogth with-schape, and in pees kepe čus či saule: éis paies
me mare, čan čou sougth fourschore myle či fete and schankes sa bare, čat
breres and stanes čaim so retted čat če blod rane eeuer ay-whare, and men by
čat trase of blod mouth fynd whare čou ware. Loue či neigthbur and či eeuen_cristene,
and speke čaim če gud and čare-til eeuer-lastyne, and wille čaim če
gude, and turne čaim hale to gude: and čat paies our lord mare čat died opon
če rode, and we and our spirit hilke a day In til heeuene fley, southly to say.
Breke či slape and wake with oryson, prayand with gud deuocyone: for čat es
me mare payand, and čou toke twell armed knyghtes, and sent čaim in til če haly
land, on sarsines to feigth. What [čou wile] hafe, fyrst of me čou it crafe: and
čat paie[s me, mare a]nd my moder and all halowys pray for če. Loue me
[ouer all čin]gis soueraynly, and či hert to me gif all haly: and čat paies me
mare likand to my wille, and čou Mountid vp clymmand on a hille, ffull of sharpe
rasours kerwand če sare, čat či flesshe fra če banys hynged ay-whare." Amen.
|r[The_rest_of_fol._64b_is_filled_up_with_6_Notae_variae_in_Latin,_prose_and_verse].


|r10._[Meditation_on_the_Passion;_and_of_three_arrows
               |ron_doomsday.]

|r[fol._64]
   |r<b>Now open či hert wyde to thynk
on čase paynes čat Cryst for če thoo_lede,
and thynke čaim in či hert rygth
als he čaim thoolede, How čai his
lufly face all with spyttyng fyeled, How
čai buffetted če fayrest face of al man_kynde.
How čai his swete hend with
coordis band so fast, čat of all če
fyngers če blod oute brast. How čai
bette hym with knotty skourges, čat
neeuer did amisse with worde ne with
deid. How all sayd with a voyce and
on Pylate cryed, čat he suld dye als
schameful dede als eeuer any di[e]d.
Yhete thynke how he was streekede



|p113


opon če croyce čat layd was on če
erthe, and draghene out with rapis
to mak fote and hande accoord to če
boores čat mad war In če tree. So
fer he was draghen on če croyce čat
he on lay, čat all his baanes men
mygth telle, als haly wrytte tellis. And
to če tree he on lay, čai fest hym with
Irene nayles.  Thynk after how his
body was lift vp with če croyce and
smyten in če erth, als men duse with
a staake of tree to make it fast in če
erth to stande; with čat swete body čat
hanged was čare-on.  At čis smytyng
in to če erthe all his vaynes brast, čat
of all his lyms če blod out stremede.
éis greued hym sorest [of] all his paynes,
outakyne our vnkyndenes, čat ylke a
day newys his payn.  Thynke after
how a knygth bifoor hym kneelede and
sayd to hym on schorne: "Haylle be
čou, kyng offe Iewys! éat so many
helpis, now če nedes to help či-self.
Lat now se whate čou may do! Come
now doune fro če croyce čat čou ert
to naylled, and we sal trowe with-outen
moor čou ert goddis son of heeuene".
 Thynke on čat scharpe coroun
thorne čai [had] corouned hym with, čat
made his lufly face streeme all on blod.
And of čat bitter aysel menged with
galle, čai gaf hym to drynke whene he
pleyned hym of threst, als he čat mykel
had blede. Bot wite čou wele, hym
thrested nogth after pyement ne wyne,
ne after othir likour čat men nootes for
threst, bot anely after če luf of man,
čat he so dere bogth. Thynke čan
when čou ogth agaynes hym duse, čou
bedis hym gall at drynk, als če Iewys
dide. Thynke on his careful moder,
and of his Cosyne Iohn, čat stod by
hym nere and sagth all čat he thoolede.
Na speehe of man may telle what sorow
čai had čat stound!  Thynke on čase
wordes he to his moder sayd whilles he



|p114


hanged on če rode: "Woman, lo here
či son!"; he sayd to hys Cosyn Iohn:
"lo here či moder dere! éou serue hir
with all či mygth!" Whate thynges com
fra hir hert when scho herd čir wordis,
whene mans son for goddis sone, če
dysciple for če mayster, če seruaunt for
če lord, was gifen hire to yheme! 
Thynke how čat blyssed body nakede
and pale, hanged on če rode so bette
with skourges čat noth left on hym hale.
And yhete so pouerly he was stedde
čat he had na place his heeued on for
to rest; and als naked als he hangede,
gude he nane had hym with for to
hide, bot his moder courchife knetted
obout his lyms.  Thynke how ful he
was of mercy whils he hanged on če
rod, čat forgaf če thef his synnes čat
hanged by his syde, čat myssayd hym
a whyle befoore, als če gospell tellis;
and higth hym čat he suld be čat day
In paradyse with hym. |r[f.65].  Thynke
čan on če wordes čat Bernarde to Ihesu
sayd: "A, god, my loouerd, swete Ihesu,
whate hafs čou don čat čou so blodye
hanges on če rode, čat neeuer dide
amysse bot eeuer dide če gude? Sackles
čai do če to če dede, woo es me so: ffor
I am gylty of či dede, for-[či] éai suld
me sla and late hym passe with-outen
harme, čat no cheesoun es of dede.
For-či, yhe wrytches čat wrange has
done, takis me for hym and duse me
to dede: for I am če synfull čat ille
hafs wrogth, thurgth čat I haf folwed
č[e] fendes rede; ffor-či lat čis Inno_cent
passe čat neeuer man couth say
ille by, bot til all has done če gude,
for-či I pray ¨ow I may for hym dye".
 And ¨ite thynk Inwardely on če word
he sayd befoor he yhelded če gaast,
čat es čat he to če synfull man cryes
and says: Consummatum est, "Al es ful_filled";
čat es: "I am fulfilled of sorowe,



|p115


bath in body and in saul". In body,
čat all was pyned, for fra če schuf of
če hele was nogth left hale. In saul
was he pyned, als če prophete says:
thurgth our vnkyndnes čat kyd hym na
thanke for his gud dide, and duse čat
in vs es ilke a day to new his payne;
and čat ouer-passis all his payne čat
he bifoor thooled, ffor-či he says at
his end "I am fulfilled of sorow". 
Thynke čan, afčir wordes war sayde
he bogthed doun with his heeued and
sayd at all mygth here: "In to či
handes, loouerde my fader, my gast I
yheld".  Thynk on čase wonderes čat
fele čat tyme: how creatures čat na
witte had forthogth of his dede, and
mad sorow on čaire manere, and kid
at čai felid his dede ful sare. ée sone
withdrogh hym and wex myrke; če
harde stane all to-raaf, čat all če erth
qwoke; če toumbes of dede men alto_raafe
čat mad war of stane, and če ded
čat in čaim war lokene, qwyckened to
lif, and witenest čat he was southfast
god čat če Iewys did to če dede. 
And thynke yhete Inwardly on čase
sorowes čat his moder had, čat folwed
hym in all čat tyme rigth vnto če dede,
and als carefull moder eeuer bihelde al
čat čay did hir child. Was neeuer na
martire čat thooled so mykel payne als
scho dide! for in čat party all martires
war pyned čat deedly er of kynde: bot
goddis moder was pyned in saul čat
neeuer mygth dye; for all čat hir son
thooled, stake thurgth hir hert. His
paynes left hym at če dede, čay mygth
griefe hym no mare: bot in hir saul
all čai left, for-či hir paynes war maare;
for scho yherned for sorow to dye, bot
na sorow mygth hir sla. éan was če
worde fulfillede of Symeone, čat to hir
sayd: "ée swerd of sorow sal stycke
thurgth či hert".  Thynke čan whate
he es čat alle has thoolede, and how
vnworthy čai war to luf wham he dyed



|p116


foor. If čou čir stirynges oft haf in
mynde what-so-eeuer čou be, it agth
to meke či hert in lufe and make če
synnes to fle.  Thynke after with whate
deuocyone he was taken doune of če
rode. How če thre Maryes his body
digth, and layd hym in a tounbe new
made of stane.  Thynke after of his
vp-rysynge: how brygth, how fayre čat
body raas čat če Iewys made so lay_thely
in čat entent forto hafe for-done
hym for eeuer: and nowe he lifs all_myghty
god, kyng corouned in heeuene,
and sal deme čaim at his wile čat hym
demed to dede.  Thynke what Ioy his
discyples had whene čai sagh hym risen
and haf Maystery of če dede; čan čai
war so drunken |r[f.66]  In če luf of hym
čat čai war prest forto dye for hym, čat
befor forsoke hym and swore čai knew
hym nogth. To tell of če Ioy čat his
moder had, es na tung čat may it telle!...
Thynke čan, if we kepe vs fra synne
our life, of we synfull haf bene of
neeuer so lange tyme, and we wille
sare forthynke and schrife of čat we
haf myse-done and neeuer turne agayne,
we may chalenge als rigth ayrers to
dwele with hym In blisse with-outene
ende.  And thynke čan on če dred_ful
day of dome: whene god allmyghty
sall come all cristene sauls forto deme
and gif til ylke ane after čai haf seruede,
ille or gude. And als gladfull als his
come sal be vnto his chosyn childer,
als g[r]ymly and als agthful sal it be til
čase wryckched caytifs čat has led čaire



|p117


lif in lust and likynges of čaire flesshe
and in dedely synne, and walde nogth
amend čaim bot ended čare-Inne. Til
čase god sal say:  Congregabo super
eos mala: Et sagittas meas complebo
in eis: "And I sal schote", says god,
"thre scharpe arows at čaim, čat sal
smyte čaim čat čai sal neeuer couere".
 ée first arow es when he sal bide
čaim rise & come til če dome, when
he sal say: Surgite mortui & venite ad
iudicium. Thurgth če mygth of čis
word all čat deed eer sal qwycken to
life, and toumbes of marble and of
brasse sal al to-ryue, to lat out če bodys
čat In čaim war lokyne. éis es če
arowe čat če haly man eeuer ilike felid
smert hym fuI sare, and sayd: Siue comme_dam
siue bibam siue aliquid aliud faciam,
semper michi videtur quod illa vox terri_bilis
intonat in auribus meis: Surgite
mortui venite ad iudicium -- čis word
com neuer fra his hert. Sen čis haly
man had swilk dred of čire wordis, me
thynk it war nedfull to če synfull to
haf čaim in mynde, to make čaim
affered čat čai fall in no syne. For als
Salamon says: Sicut fremitus leonis, ita
ira dei. éan čis [es] ée kynd of če
lyoun čat he feris all beestes with his
romying and makes čaim so hertles for
drede čat čai dar nowr flee; bot čogh
his noyse be hidouse til all bestes, yhet
it comfortis his awene whelpis and
whyckenes čaim to life. Rigth so sal
Ihesu Crist beer hym at če day of dome
til all čat haf lifd in syne and wald
mak na endyng of čaire ille life; at
čis Callyng čai sal be so feride and so
vnmyghty of čaire self čat čai sal nogth
mow stire čaim on na syde, bot čare
bihoues čaim to take als čai haf seruede,
ille or gud. And als he sal be wrothe_full
vnto čase weryed wrycches: so to
his awen childer čat here has wrogth
his wille, lufely he sal be and wynly



|p118


on to loke; čai sal waken with ioy at
his callyng and to his blisse wend, eeuer
to be [čar] with-outen end. Bot če
synfull wricches sal seke hooles čaim
Inne forto hid, čat čai se nogth his
dredful face čat feres čaim out of čaire
witte; als Isaye če prophete says:
Introibunt in speluncis petrarum et in
voragines terre a facie formidinis domini,
cum surrexerit percutere terram. Of čis
Commyng spekis saynt Ancelyne and
says: "On če ta half on če day of dome
sal our laythly synnes be-call vs of če
slaghter of our saul. On če točer half
sal rigthwy[s]nese stand, čat no pyte es
with. How sal če synful fare čan? for flee
may he nogth, ne hid hym may he
nogth, bot čare bihoues hym stand to
tak als he has serued. éan sal čai čat
now er so kene čat harmes all čat o_boute
čaim dwellis, be als |r[f.67] Cowardis
and hertles bath in worde and in dede;
čai sal be so stade čat čai sal wille
crepe in a moushool or in a pitte
stynke it neeuer so ille".  ée tothir
arowe es čat sal smert čaim ful sare:
when god sal reyne čaim of aI čat čai
haf done sen čai war borne, čat fell to
syne. éan sal če domes-man schew
his woundes til al man folke, čat čai
may southely se what he vngilty for
čaire synnes tholede, and on čis manere
he sal čaim areyne: "Of če erth I če
toke and made če with my hende, and
in paradise čat lufely stede I če stalled
čore to lende: with-outen care čar to
haf bene and dwellid, had čou bouxome
bene, and had nogth broken če for_warde
čat was mad vs bi-twene. Bot
sen čou my biddyng withstod and
leeued me for my foo: for-či my rigth_wysnes
dampnes če to hele čare to be
in sorow & wo. And when I sagth čat
čou ille ferid so, pyte me stird to rew
on če, čhof čou nogth seruede; I ligth
doune in til če erth and toke če kynd



|p119


of če, whare-In mygth for či gilt
sare pyned be. In čat kynd I toke
many a dispyte, I tholed vilany in word
and dede, and for če was bogth & salde;
affter Iudas had sald me, če Iewys
buffeted me and spittid in my face, and
with scharpe thornes čay corouned me,
and with knotty skourges čai bete me_al
čus for če was I digth. éis agth
haf mad če rew on me, had čou bene
kynd. Ande in my threst čai gaf me
aysell menged with bitter gall; and for
če čus was I threlled bath fote & hand
and naylled on če tre, and opend my
syd with a spere to make my hert bledde
for če. I forgate my self for me list
luf če: ffor on če was all my thogth;
all čis haf I done for če, and čou als
ane vnkynd wryche hafs sette it at nogth.
Now vndirstand čou vnkynd man, lift
vp či heeued & loke to me, bihald my
syd, fote & hand, how I am digth for
če. éus am I digth nogth for my gylt
bot to heele či wondis čat war so sare,
and či gilt on me I toke čat čou suld
luf me če mare. For suth I ne wate
qwate I mygth haf done mare čan I
haf done for če: ffor-či če bihoues
now nedely schewe qwat čou has thoo_led
or done for me. For now rigth_wysnes
wil čat ilke ane haf als čai haf
seruede, outhire to dwel in payne or in
blysse, for eeuer and ay". How sal čan
če wricched fare when he sal be čus
areynede of če domes-man, and all his
synnes openly knawene and schewed to
all mens sigth? For nogth may čare
be hid, bot čat at here es fordone with
scryft of mouth; for als če haly man
Iob says: Reuelabunt celi iniquitatem,
et terra consurget aduersus eum. And
yhete če apostel says: Testimonium
reddet illis consciencia illorum, čat es:
"éaire awen Inwite sal here wittenes
agaynes čaim". Who may better bere
wittenes agaynes man, čan he čat eeuer
dwellis with man, čat sese & knawes
all his werkis? čat es mans Inwite, čat



|p120


nogth may by hide fra. And yhete his
ille werkes sal wend with hym to če
dredful dome, & stand by hym all on
rawe, to his schame and to all man folk,
and čus bitterly sal with hym flyte čat
al če werlde may here: "We", sal čai
say, "er čase werkis čat čou with
wrange has wrogth. In dispyte of či
gud loorde čat čou for vs sette at nogth;
for čou wrogth vs agaynes |r[f.68] his
wille čat schede his hert-blod for če,
for-či we er now gedired alle to-gider
als witenes agayne če; for čou wald
nogth amend če qwils čou mygth. Now
če forthynkes čat eeuer čou synned:
bot, sory wriche, alto lat, for čou had
no likyng bot in vs; and for-či we now
sal be with če in pyne with-outene
ende, to eke či payne". ée threde
arowe čat he sal schote, sal be when
he sal say čat saynt Mathew says in če
gospell: Ite maledicti in ignem eternum.
ée haly man says: "Sare & blody er
čase eghen čat for smoke & hete sal
grete ma teris čan dropes of water er in
če se". éou may čan aske: "Sen čai
sal gret so mykel water, why sleckis
it nogth če fyre čat čaim so hat bryn_nes"?
éane answers saynt Austyne and
says čat "so wodly it brynnes eeuer Ilike
& so stalwarde it es in če kynd čat if
all če water of all čis werlde ouer_flwed
it, it mygth nogth slecke it, ne
yhet litelle kele it; bot teres makes it
mare wodly to brynne als oyll casten
in če fyre". Mynde of čis wordis had
če haly fader čat to his disciples sayd
after čai had lange on hym cryed to
say čaim sum gud word; čan sayd he:
"My dere childer, leer we to wepe for
our synnes, čat we wepe nogth for
eeuer". What sorow, qwat dred hopes
čou če weryed wrycches sal hafe whene
god sal say: Ite maledicti in ignem
eternum. When če weryed wryches heres



|p121


and knawes čat čai er dampned and
čat čare es na gayne-calle mercy to
craue, čan sal čai say če wordis of Iob:
"ée day mot perysshe čat I in borne
was, and če nygth in če whilke I con_sayued
was! Allas čat sorye while čat
I borne was, čat I ne had bene dede
in my moder wambe! Whare-to noryst
my modir me and sette me on hire
knese and fed me of hir brest? Allas
čat while! so mykele trayuelle scho
lost, and noryst of me a brand to
smore in hell-fyere". When čis of goddis
mouth es sayd, čan sal če gude be
twynnede fra ylle, čat čai sal neeuer_mare
mete. éan sal če foule deeuells
dryfe čase wrytches in til hell als wod
lyouns, with-outen end čare forto dwele.
éan sal čay wery če tyme čat čai
eeuer ylle wrogth; ffor all čat čaim may
pyne sal čai redy fynd. For če fendes
čat čaim sall pyne sal neeuer wery be,
bot eeuer Ilyke freke to wirke čaim all
waa: and yhet na payne sa[l] mow čaim
sla. Nedderes, snakis, tadis and other
venemous beestis, ma čan I can neeuene,
sal lif in čat fyre als fysshes duse in
če flode, to pyne čase wrytches. And
yhet, for threst at čai sal haue, čai
sal seke če neddir, ffor threst če
venymm out to souke, for če hate fyre
at čai er In. éare sal na thyng be herd
bot yhellyng and Crying and grettyng.
And ligth es čare nane, for smoke it
for-duse. éan wald čai be fayne, and
pyne wald čaim slaa. Bot goddis childir,
čat here haf done his wille, with aungells
sal be lede tile heeuene. In Ioy and
blysse to dwelle eeuer withoutene ende.
To če whilk Ioy he brynge vs čat
bogth vs. Amen. Amen. Amen.



|p122


11. [Against Boasting and Pride].

   |r<b>Greuous es če vice of bostynge & pride, and full perilous it es, ffor it castes
doun saules fra če heygthnes of perfeccyone; and čarfor I wille ¨e wante first
čat vice of all očere.  Bot čis vice has twa spices:  It falles to some alstite
in bygynnynge of čaire turnynge to god, qwene čai hafe done a litil whate |r[f.69]
to god in fastynge or in gret bodely penaunce doynge or in mekelle almus gyfynge;
čai suld čan feele mekyly of čaim-selfe, as if čai had done rygth nogth or eells
čat čai had castene away čat čay hafe gifene in almus:  éai do nogth sa, bot
če contrary, ffor čai fele of čaim-selfe čat čai er better čane očer, & hegher
in grace čane čai er če whylke čai gafe almus to; čis es pryde.  Anočer spice
es čis: whene a mane es commene to hegth perfeccione & arettis it nogth mekely
to če grace of gode bot to his aghene trayuell and to his aghene stody, & sa
sekes he ioy withoutene of men & leefes verray ioy within of god.  Wharefore,
my dere sons, on all wise flee ¨e če viee of bost and pryde: éat ¨e fall nogth
in če lake čat če feend fell in for his pride.  For-či mekyll bysynes es for
to sete aboute či thoghtes, & aboute kypyng of či hert.  Be war čat na couetyse
ne wykked luste ne vayne yhernyng ne ogth čat es agayne če wille of god,
festene rote in či hert:  ffor why, of swylke manere of rotis contynualy sprynges
out braunches of vayne ioy & vnprofytabyll thoghtes & fleschly desyres, & čay er
čane sa presand & sa gredy čat whils we pray & standes in če sigth of god for
to offere oure prayers & oure gud thoghtes to god for heel of our saules, čai
sese nogth for to tary vs anely, bot alswa čai refe fra vs our-selfe, our mynde
& our thogth, als prisoners; čat whene we seme standand in prayer with
our body, neuere-čeles we stray out with oure felynge & our thogth & er led
avaye with sere thynges als falls in our thoghtes.  And čar-for he čat wenes
čat he has forsakene če werlde & če werkes of če feende, It suffice nogth anly
in čat, čat he leefe his possessiouns & his landes & his werldly ryches & all
werldly profehtes čat ere with-outene hym-selfe,  bot if he also forsake his
aghene vice & cast fra hym his vayne fleschly wills čat are with-in hym, festynd
to hym by corrupcione of kynde, & are waxene vp with hym fra his yhouthed.
éis it are of če whylke saynt Paule says čus:  "Vayne yhernyngs & noyous, čat
gers men synke in endles dede".  For whi, he čat forsakys čis [werld], he forsakys
če feende with all his werkis.  ée feend of hym-selfe may nogth dere vs, bot
thurgth occacioune of syne & a gate of wikkyd wille in our-selfe he entres &
crepis in preuely in to our hertes;  ffor als vertus ar of god, rigth sa are vices
of če feende,  and čarfor if vices festyne rotes in our hertis, sothly whilke
tyme če feend commes čat es čaire prince, čai gyf sted to hym as to čaire aghen
lorde, & ledis hym to če saule as to his aghene possessione.  And čarfor swylke
hertis may neuer hafe pes ne trew rest, bot čay are trobled ay & drouyd, & ay
ferred & vnstable in čaim, & now čai are liftid vp in to vayne gladenese & now
čay are castyne doune sodaynly in to vnprofytable sarynes;  ffor whi, čai hafe
with-in čaim a wykked ost, čat es če feend wonnand in čaim; to hym čai
gaife leefe thurgth lustis & passiouns of syne for to entre in čaim.  Rygth on
če contrary wise a mane čat sothfastly has forsakene če luf of če werld: éat es
he čat has schorne & cutte avaye all vices fra his hert & leues na entre to če



|p123


fende thurgth schrewed wils for to come in to hym; čat flees all prid, brekes
doune wrethe & malencoly, hates all maner of lesyngis, vggis with enuy, & noth
anely wile nogth bakbite, bot he wil nogth suffre hym-selfe feele anes or supos
any euele of his eeuene-cristene, and haldes če grace & če comfort of his euene_cristene
als his aghene, & čaire disees arettis to his aghene desese. éat kepis
čis & očer vertous like to čis, he stoppis out če feend & openes a place in his
saule to če haly gast: ée whilke, whene he es entred in, he lightenes če saule
& thurgth his blyssed presence comfortes; & whils he es ofte wonnand čare-in,
it es ay ioy, gladenes & gastly myrth, ay luf & charite, paciens, gudenes, & clennes,
chastite & očer vertous čat are če fruyte of če haly gast.  And čat es čat oure
lord says in če gospele:  "A gud tre may nogth make badde fruyte, ne an
euele tree may nogth bryng forth gud fruyte. Whate čat če tree es, be če
fruyte it es knawene".  éare er some čat semes as čai had forsakene če werld,
bot čai hafe na cure ne bysenes aboute če clensyng of čaire conscience,  ne
čai hafe na trauele to cutte avay vices & fleschly passiouns fra čaire saule, &
for to aray čaire saule in gud thewes & in vertous; čai haf na heigh čare-to,
bot all čaire stody es outward for to seme haly to če sygth of če werld; & čai
er besy for to visete haly men & wyse men & see čaim, & for to here of čaim
some gud wordis of edificatione: éat čai mygth preche & telle če same wordis čat
čai |r[f.70] haue herd to očer men with auauntynge and vayne glory of čaim, čat čai
can sai sa wele. And perchaunce some of čaim when čai hafe herd or rede a
litele of haly write or has gettyne a litele cunnynge of techyng of haly faders,
alstite čai make čaim-self doctours & wille teche očer men, nogth čat čai hafe
fulfilled in werkes, bot čat čai haf herd & sene in bokes,  and sa čai presome
of čaire aghene connynge & despice očer čat er synfull; & čai couete state or
prelacy, čat čai mygth teche all men:  nogth knawand čis čat it es lesse de_faute
to hym čat schynes in vertoues & ouer-passis in conynge and yhit he dare
nogth teche, čan it es to hym čat es ouer-layde with passions & vices & he
presomes wilfully to teche očer men of vertoues.  Sa it semes čat če state of
prelacy or of suffereynte, it es nogth for to fley vterly, ne it es na gates for to
aske ne to couete: bot all oure werkes & all our bysenes es for to gif here-to
čat vices may be ripid out of oure saules, & vertous mygth be gettyne in. ée
tečer es for to leeue to če dome of god whayme he wille take to soueraynte &
gouernaunce, & whame nogth; for he es nogth worthi čat profers hym-self
forth čerto, bot he čat god chesis & takis.  ée werke of a parfite seruaund of
god es čis: éat he may offer a clene praier to god, hauand na thyng blameworhthi,
ne nane vnclennes, in his conscience. éan may he pray frely, as our lord sais
in če gospell:  "When ¨e stand for to pray, fforgifes your brether all čat čat
čai haf done agaynes ¨ou; ffor if ¨e forgif it nogth, youre fader in heeuene wile
nogth forgyfe ¨ou."  Ande čarfor, if we with a clene hert may stand be-fore our
lorde, & fre made be grace fra alle vice & passiouns of če saule befor neuende,
čan at arst may we see god, als mykele as it es possible for to se hym here: ffor
"clene of hert sal se god";  and čan whene we pray, we sal sete če egth of
our saule in hym & se hym čat es vnseable, nogth with bodely egth, bot in
thogth; nogth with lukyng of fleschly egth, bot be če vnderstandenge of če
saule illumyned thurgh grace.  Luke čat a mane wene nogth čat he may hym_selfe



|p124


se če blyssed substance of če godhed as it es; ne čat a man paynte hym
ane ymage for any schape of godhede; ffor whi, čare es na bodely schappe of
če blyssed trinite. Our blyssed vnseable god may be perseyued alanle be inly
vnderstandyng, & he may be felid & touched & halsid anely thurgh a gastly
affeccione; bot he mai nogth fully be comprehendid, ne tellid be tonge, ne discried
be lyknes. He passes alle fleschly felyng & ymaginacioune. And čarfor it be_houes
vs with all manere of reuerence & with lufly drede come to če presence
of god in our prayers, and in alle our gastly werkes, and sa printe in hym če
gastly byhaldyng of oure saule čat what manere of schynynge or brygthnes,
light or fayrhede čat a saule may thynke or ymagyne, čat he feele ay god
abouene čis, čat may nogth be sene.ł éat may če saule wele feele if it be
clene, as it es befor sayde, čat it be nogth occupid ne ouerlayd with fleschly
lustes. And čarefor it nedis čaim čat forsakis če werld & makis čaim to folwe
Crist, fforto gif čaire trayuell, as it es befor sayd, čat čai mygth folfile čat
Dauid sais čus: "Cese ¨e, & seese čat I am god."  And čan, if ¨e come to
čis knawynge of god čus with clennes of hert: after čat it es possible to a saule
to receife če knawyng of če sacrement of god & of heuenly preuetese; & če
clenner čat če saul es, če ma thyngs god schewys hym; ffor he tellis to hym
čan his preuetese for he es mad godis frend, as čai ware to če whilke oure
lord sais čus: "Now I tell ¨ou noth seruaundis, bot frenddes, ffor whi I make
knawene vnto ¨ou all čat I hafe herd of my fader". & čan what-sa he askis of
god, as to a dere frend it es granttid; yha & ouer-mare če haly aungells & all
blyssed spyretis lufes swylke a saule, ffor it es sette in luf & parfite charite sa
stedfastly čat "nočer dede ne life ne aungels ne princes ne powers ne na other
creatourres may depart it fra čat es in Crist Ihesu", as saynt Paule sayd.  And
čarfor, dere brether, sen ¨e haue chosyne če life of perfeccione for to plese
god & for to come to his lufe,  luke first bisely čat ¨e be mad strange & ferre
fra vice of prid & of bostyng, & fra all če vice of če saul, & fra all fleschly
delites.  Fleschly delites I cal nogth anely daynteth metes čat men of čis werld
takes for lust: bot I cal dayntes all thynge čat es takene of couetese & fleschly
yhernynge; al if it be vile in it-selfe & of litele prise, as bred & water; if it be
takene for luste & noth for nede of body, bot for to make a-seth to če fleschly
yernyng, it es arettid as fleschly delites. It nedis to a saule čerfor vse it-self
how it may be fere fra syne; sa says our lord, čus: "Entres by če narow gate:
ffor wyde & brade es če way čat ledis to losyng:  Strayte & narowe es it čat
ledis to life". Large es če way of če saule when it makes a-seth to any fleschly
desire & folowes it.  Bot strayte es če way when it feghtes & agayn-standes ylka
fleschly desire & ylka vicious sterynge. It helpis mekell to |r[f.71] a saule forto gette
čis perfeccioun: pryue dwellyng & anely conuersacione; for it fallis oft thurgth
conuersacione of men & comynge & gaynge of brethere & spekynge, a man es
mad mare louse in abstinence & in contenance & in kepynge of his hert; & swa
sume-tyme thurgh occacione a man falls in custome & in vse of fleschly delites;
& sa er parfite men some-tyme drawene doune fra čaire perfeccione. For-či said
Dauid čus: "I flyed & lengthed me & dwelled in anely stede, & layd hym čat
saued me fra scorne of če spyrite". Deo gracias amen.



|p125


12. [Sayings of Fathers].

   |r<b>Pray god čat he wil gif to če compungcion & wepyng in či hert, with me_kenes,
& ay luke on či nawene synnes, & deme nogth other, bot be vnderloute
to all; ne haf na hamely frenschippe with wymen, ne with heritiks, ne with childer.
 Cutte away fra če ouer-mykell triste, & halde či tonge, & abstene če fra wyne;
& whate a man spekes to če, stryue nogth agayne hym for na cause, bot, if he
say wele, ac[c]o[o]rd with hym; If he say euyll, say to hym čus: "Brother, čou
wate čat čou says", bot stryue nogth with hym: & čan sal či saul be restfull
& in pees of quiete conuersacioune. Amen.
   Saynt Agathon said čat with-outene kepyng a man sal nogth come to ver_toue.
 A haly fader sayd: "Haf mynd of či last forthgayng & forgette nogth
če endeles dome: & čer sal na syne rest in či saule". Alswa he said čus:
"For als mekill as our thoth es letted & drawen doun fra contemplacione & sigth
of god, čarefor ere we ouercomene & lede away as caytefs with maystry of
fleschly passiouns".  Saynt Sincletica said čus: "All wille we de safe, bot for
our necgligence & our slawnes we fal & fales fra saluacione: éarfor life we
sobirly, wakirly, & besely; ffor whi, be če wy[n]do[u]es of oure fyue wittes, nyI
we sa wile we, thefes comes in. How may it be ells, bot a house sall nedis be
blake & soty with-in, If smoke syncce in ay fra with-outene at če wyndouse čat
er na tyme stokyne? Rigth sa it es of oure saule, & čerfore it nedis to be ouer_all
armyd with-in and with-outene agaynes oure gastly ennemys, for čai come &
preses on vs fra with-outene at oure bodely wittes, & čai stirte & ryses with-in
vs be ymaginacione of vayne thoghtes".  Saynt Arseyne says čus: "As na man
may hurte hym ne harme hym čat es coutenuelly beside če kynge in his pre_sence:
rigth sa may Sathanas nogth hurte ne harme vs if oure saule clefe
stabely to god in behaldynge of hym; ffor it es wrytene čus: 'Neigh ¨e to me
and I sal negh to ¨ow.' Bot for als mekil as we oft-sithes liftes vp our-self to
pride & has vayne ioy in our hertis, čerfor grace god withdrawes & our enmy
ligthly rauysches oure wykked saule to syne & drawes [it] doune in to schamefull
passions of lychery & of fleschly vnclennes".  Saynt Machary was askid čus:
"how sal a man pray?" & he aunswerde čus: "It nedis nogth to spek mekil
with voce in prayyng; bot lift vp či hert to god, & oft streke vp či handes to
hym & say čus: 'Lord, as čou wille & as čou wate, haf mercy on me!'  And
if fightyng of temptacione prese in to či saule, say as Dauid did, čis worde:
Deus, in adiutorium meum intende: 'God, helpe me'. And for he wate qwat
es spedfull til vs, čerfor he sal do with vs his mercy."  A fader said čus: "If a
bročer falle in any defaute, late hym pray fast, ffor assiduell prayer sone correctis
a saule."  Alswa he said čus: "As it es inpossible čat a mane see his face in
drouye water, rigth swa a saul, bot it be clennsed fra vnclene & strange thoghtis,
may nogth contemplatifely pray god."  Saynt Agathon said čus: "A parfite ser_uaund
of god sal nogth suffre his conscience accuse hym-self in na thyng: and
čan es it clene conscience."  A bročer sayd to a fader čus: "I desire for to
kepe my hert." & he answerd čus: "How may we kepe our hert if our tonge



|p126


haf ay če yhate opyne?"  A haly fader said čus: "I suffred neuer thogth rest
in my hert čat grefd gode."  Alswa he sayd čus: "As knyghtis of če emperoure,
when čay stand by-for hym, čay suld luke on nočer syde, nother on če rygth
ne on če lefte : rigth swa goddes seruaunde when he standes in če sigth of god
& his entent es alle tyme sette in če dred of god, čare es na thyng čat may
hurte & ouereome hym be malice of his aduersaries."  A fader said čus: "ée
life of a parfit seruaund of god aw to be mad efter če folowyng of aungels:
Rigth as in aungels es na syne, rigth swa in hym suld na syne endure, bot it
suld as tit be brynte & waschid thurgth če grace of če haly gast, as stykkes
in če fiere."  Alswa he said čus: "I hope, bot if a man kepe his hert,
he sal be forgetill ande rekles of all čat he heris ; ffor whi: when če enimy
fyndis a rekles hert vnkepid & nogth tentyd to, als fast he bygyles it vonder slely,
& nogth sodaynly, bot sokandly."  A fader sayd čus: "Sathanas has thre snarres
čat gas bifor all očer |r[f.72] synnes in a saule: če first es forgetyng, če secound
es rekleshed & neclegence, če thrid es luste or concupiscence; fforgetyng genders
neclegence, & of neclegence es concupiscence caused, & fra Concupiscence, when
it es seruyd, falls a man in to werke of all synes. éarefore make we first če
hert sobire, čat it cast away forgetyng : & čan sal it noth falle in rekleshed; and
if it be nogth rekles, it sal wele eschew & flee luste: and if he may eschewe
luste & fleschly lykynges with če help of goddis grace, he sal neuer fall in euyl
werke."  Saynt Ion sayd čus: "If a kynge wil take a cyte, he stoppis first če
water, čat če vitayles may nogth come to če cyte. Rigth swa it es if a man
trauayll hym-self in fastyng & in hunger: ée passione of gloteny sal perisch, &
his enmys čat perswys hym sal feble."  A bročer said čus: "I am frele & če
passione of lichery ouerledis me: what may I doo?" A haly fader answerd čus:
"At če bygynnyng when če steryng comes & čou feele če feend speke in či
hert of lichery, answer hym nogth be flitand wordis, bot ryse vp & pray god
with mekenese & with repentance, sayand čus: 'Ihesu goddis sone, hafe mercy
on me', & stynte nogth."  A brother asked a fader: "how saI I doo ?" & he
answerd čus: "If čou wil fynd rist in čis werld & in čat očer, say ylke a day:
'Whate am I?', & deme nane".  A brother askid a fader how he suld wone in his
congregacione. And he answerde čus: "Rigth as on če first day when čou comes
in, as meke & as deuote, as sobire & as paciente, rigth swa be all če days of
či lyfe with čaime; & tak na triste to če of či life: ffor whi, čare es na werse
passione to či saule čan trist in či life & fals sekyrnes , ffor whi, it es modir &
brynger forth of alI očer passions."  A brother said [to] a fader čus: "how may I
be safe?" & he answerde čus: "If čon wille be safe: when čou gase to any
man, speke not fyrst til he aske če."  Saynt Machary sayd čus: "If we vmbe_thynke
vs of euyls čat has bene layd apon vs of men, čan cutte we away fra
onr mynd vertoue to thynke of god. Bot if we thynke of euylls čat feendes
doose to vs, čan sal we eschap alle temptaciouns."  A brother asked Pastor
čus: "If I see a gud thyng, sal I tell it als fast?" He answerd čus: "Wha sa
answers or he be askyd, he doose foly; čarfor if čou be askid, answer, ellis
be stile!"  A fader sayd čns: "It nedis a saul čat wil conuersen after če wil
of Criste, for to lere trewly čat he can nogth, & for to konne appertily čat he
cane; & if he wille nogth doo bath whene he may in tyme, he es gastly wode."



|p127


 Alswa: "če bygynnyng of departyng fra god es when a man yrkes & heuys with
leryng & heryng of goddis word: ffor when he has not appetite for to here čat
če saul desires & hungres, how lufs he god?"  A fader said čus: čat hym
thogth na thyng better in čis life čan a man ay blame hym-selfe & reprehend
in all his werkes with-outene cesyng.  Saynt Ion said čus: "Mekenes es če
yhat to heuene-warde, & our forne faders assaid be many tribulacions of me_kenes
entred in to če cyte of god."  A fader said čus: "A man čat neghes to
god thurgth grace, če mare clerely sal he see & feele hym-self a synner ; ffor
Ysaye če prophete, when he saw god, čan cryed he & sayd hym-self a wreche
& vnclene."  A fader said čus: "Whene a thogth of pryde or of vayne-glory
touchis če, for to entre into čine hert, raunsake wele či conscience if čou haf
kepid wele all če bedyngs of god , If čou luf či enmys, If čou be glade in či
enmys wele-fare, If čou be sary in his lessyng, If čou knaw & fele či-self a
synner, a seruaund vnprofitable to či lord god, & werst of all synners; & if čou
feele of či-self čat čou has not ¨it amendid alle či defautes in če. For witte
čou wele čat swylke maner of thynkynge sall loese alle sterynges of pride."
 Alswa he sayd čns: "If čou fall in to syne thurgth temptacione of čine enmy,
blame neuer na očer man for či temptacioune bot anely či-selfe, sayand čus:
'ffor myne awene preue syns čis temptacione be-fele me.'"  Saynt Pastor sayd
čus: čat a mane sal honte gastly with-outene sekyng mekenes & dred of god,
not as he drawes in & blawes oute wynde at his nese-thrills.  A bročer askid
a fader: "how sal I wone in a place?", and he answerd čus: "Haf whayntise
with če, čat čou be ay as a straunger, & suffre nogth či thogth haf maystry ouer
če whare-sa čou be: & čou sal haf ryst."  Als-wa he sayd čus: "If a man kepe
wele his ordre & his rewle, he sall nogth be troblyd."  A bročer sayd to a
fader čus: "I see my-self čat my mynd es bente vp to god." And he answerd
čus: "It es grete thyng čat, čat či thogth be with god: bot čis es a grete[r] thyng,
for to se či-self vnder alle creatours -- čat es mekenes ; & bodely trauayll helpes
mekyll a saule čerto."  Saynt Sincletica sayd čus: "As it es inpossible a schype
to be made with-outene |r[f.73] scharp tole, rigth sa es it inpossible a man to be
sauf with-outene dred & mekenes."  A fader was askid what es mekenes. And
he answerde čus: "If čou forgife či brother čat trespas agaynes če or čat he
aske forgifnes, čou ert meke; and alswa mekenes es: if čou doo gud to čaim
čat dose če harme. & if a saule nogth come to čis perfeccioune, čan es it gud
čat he flee & kepe silence."  A fader sayd čus: "Qwen we er trauelde thurgth
temptaciouns, čan er we mekyd; ffor our lorde seand our freelte, helpis & defendis vs,
ffor čan we crye to hym for helpe. Bot whene we hafe ioy in our selfe, čan takis
he away his proteccione fra vs, & čan perische we."  Alswa he sayd čus: "Me
had leuer be ouercommene with mekenes, čan for to ouercome prid. ée heele
of mane es čis, & čat god askis of mane, čat a man caste all his synns befor god
as if he wald offre čaim to god, & late god do whate he wille."  A fader was
askyd what he said of čaim čat said čai saw aungles. & he answerde čus:
"He es blyssed čat seese ay his awene syne."  A bročer had čis condicione
čat when any man dide hym any schame or dises in worde or in werke, sa
mekel mare he lufde hym, & ran to hym sayande čus: "Swylke maner men čat



|p128


wille reproue, schame & scorne očer & tell čaim če soth, are sette in conggre_gacion
for-cause of correccioune, & sa čai prophete til očer, of all čai hurte
čaim-selfe. Bot čai čat flateres & blysses men, čay confound čaire sauls; for
če prophete says čus: 'My pupill, čai dyssayue ¨ou čat says čat ¨e er blyssyde.'"
 Saynt A[n]tton sayd: "If we may wyne our bročer fra syne, čane wyne we god;
& If we sclaundre our brother, we syne in Criste."  A fader says čus: "éare
es na thynge better čan lufe ne mare, čat a man wille for lufe gife his awene
life for his bročer: & čat es fulfillid on čis maner. If a bročer here a heuy
worde of another brothere vnwysely sayd: If he stryfe with hym-selfe for to
suffre it paciently, čat he disese nogth his bročer agayne, čofe he mygth do it;
or ells, if he take harme in any thyng of his bročer: If he ¨eld agayne ay gud
wordes, gude chere, gude werkes to his bročer čat dysesid hym, In charite nogth
feynand: sothly he gifs his life & his saule for his brother." Amen. Ihesus. Amen.



|p129


|r[MS_Rawl.]
|r[f.39]_[1._A_poem].

|r2._[Quotations_from_Bonaventura,_R._Rolle_&c.]

|r[fol._39b] Bone-Aventure.

   |r<b>COntinuel meditacione of če passione of Criste sall rewle a man in spekynge,
in thynkynge, in wyrkynge, and rayse hym into gastly felynge, and to couete to



|p130


be haldene vile and to be dispysede. His ded gyfs vs lyfe, his wondis helys vs,
his blod weschese & makes vs qwyte, če openynge of his syde with če spere is
til vs entre to ioyne our hert to his hert. And forthy I wile ay dwell in če
wondys of hys handes a[n]d of his fete and of his syde continuely, & čare speke til
his herte, and aske qwate I wile haue. éou man, trow čat I say. If čou oftsyth
afforce če to entre into Criste thurgth his strayte wondys: éou sall nogth anely
fynd ryste in saule, bot alswa či body sal fynde wonderfull swetenese. Forthy I
wylle clethe me in če wondes & če passione & če reproues of Ihesu Cryste als
in a clethynge, and čan his passione in als mekyll as me nedys, sall feght for me
agayne če flesche, če werld, & če fend, & all myn ennemys. It war inpossibile
čat if I war wele transfourmed in to Crist crucyfyede, čat Ine suld be his hayere
in heuene. For-či drede če, če passione is sofferayne refuyte to eschew all euyls,
& to purchase all godes. It is paradyse of delyces. It rayses our thogth abouen
all erdly lykynge, and anely to ioy in Ihesu Cryste". Saynt Bernarde says:"Whate
es swa spedfull to hele če wondes of če conscience & to clense če sygth of če
mynd, als assyduell thogth of Cryste wondys?"
Ricard: "ée passione of Ihesu Criste confondes če fend. It destruys his dysaytes
& his gilders. It slokkens fleschly temptaciouns. It clarifyse če mynd to couete
anly Ihesu Criste lufe. Festen in či hert če mynd of his passione: I wate na
thynge čat swa inwardly sal take či hert to eouete goddys lufe, and to desire če
ioy of heuen, & to despice vanites of čis werld, as stedfaste thynkynge of če



|p131


myschefe & če wondes, & of če ded of Ihesu Crist. It wile rayse či thogth abouen
erdly likynge, & make či hert brynnand in Crystis lufe, & purchase in till či saule
delitabilite & sauoure of heuene."
   "Thorowe če passione & če wondys of Ihesu Criste we haue parfite inherdynge
to gode." Bone-Auenture says til our lauedy saynt Mary: "Leuedy, it is vnpossibile
to inter in to če wondys of či sone & nogth inter in to či hert: for če wondys
er sete to be ay in či hert, as če erres of če wondes sal euermare be in če body
of či sone. Leuedy, it is swete to here speke of če, & swetter to thynke on če:
bot allerswettest to inter in to či hert, thorow či son wondys."



|p132


TREATISES OF MS. ARUNDEL 507.


|r[f.41]
|r1._[De gracia].

   |r<b> Three degree¨ of grace: are. ée first: god gifs til alle creatures / til vphald
čaim with, & čis is callid goddis help / freli gyuen til alle creatures; & with-outen



|p133


čis gifte of grace: creatures mai noght do nor last in čaire kynde; for als water is
made hate thorugh fire / & bicomes calde agayn / if če fire be withdrawen: swa,
als saynt Austyn sais, alle creatures / als čai are of noght made: als čai worthe
til noght in a littil tyme / bot god čaim vphalde with čis grace thorugh whilke
čai are. For-či sais če apostill: Gracia dei sum: id quod sum, čat is: "thorugh
goddis grace i am: éat i am". Als if he said: "čat i life / éat i fele / éat i
speke or here or see / & al čat i am: al čis i haue aneli thorugh goddis grace".
// ée second degree of grace is mare speciale, čat god gyues freli til ilke man
čat is gode & skilful creature. & čis grace standis euer atte ¨ates of oure hertes:
& knokkys on oure free-wille / & biddis / lat him inne. éis sais god čat he dose,
Ego sto ad ostium pulsans, čat is: "I stand atte če dore of či herte & knokkis /
lat me inne". And čis grace is gyuen freli til man: or he it deserue. Make
čen ilke man him worthi & redi til resceyue čis gifte of če hali gast: éat euer
steres til gode mannes free-wille / & callis it fra ille. Twa thinges are nedeful:
til hele of mannes saule. ée first is čis grace čat i speke ofe; čat očer: is manes
free-wille acordant čer-tille. And with-oute čire twa: na man mai do, thorugh
ought čat in him is: čat suld helpe him til hele of his saule; for noičer free_wille
with-oute čis grace sterand, nor čis grace with-oute free-wille assentand:
mai do ought čat paies god. And for-či sais saynt Austyn: Qui fecit te sine te:
non iustificabit te sine te, čat is: "he čat made če with-outen če: wil noght
make če rightwise / bot if čou help čerto". And čof če free-wille of man mai
noght make če grace of god in man: nere-če-lesse / do man čat in him is / &
graithe him swa, čat he be redy & abill / til resceyue če grace when it comes. /
If čou ware in a merke house / on day, & doris & wyndowes ware stoken: if čou
wold noght late če sonne come inne / wha ware til blame / if če house ware
mirke? Als swa, wyte nane bot či-selfe: if či grace be lesse. For saynt Anselme
sais: "Man wantis noght čis grace: for god gifs it him; bot he haues it noght:
for he makis him noght redy til resceyue čis grace als he suld". God is na
chynche of his grace: for he haues ynogh čerofe -- for čofe he dele it neuer so
ferre / ne to so mony: he haues neuer če lesse; for him wantes noght bot clene
vessels: til do his grace inne. éerfor sais saynt Austyn: Deus ingenti libertate
atque vbertate: replet omnes creaturas, i. secundum capacitatem earum, čat is: "God
thorugh his grete fredome of his mykel grace: fulfilles all creatures / after čat čai
are abill resceyue his grace". If man oppenyd his hert til čis grace / when
god sendis it til him: be wold schew it in werke; for če apostle when be had
won it: said: Gracia eius in me vacua non fuit, čat is: "če grace čat god haues
gyuen me: is noght vnnayt in me" -- for he notid it euer in werke. / We felaschip
with god of his grace: as marchandis dose to-gyder; for god settis his grace:
agayn oure werke; bot for his grace & his dede: he wil noght bot oure louynge
& thankynge, & he wil čat če man: baae al če prowe čat mai rise čerofe.
Bot ča fandes til reue god his parte; čat wold be loued of men for čaire gode
dede. Agayn čaim sais god: Gloriam meam alteri non dabo, čat is: "Louynge &
worschip čat til me fallis: i wil gife til nane očer".

   |r<b> éow sal vnderstand / čat fre-wille of man: is frely til turne til gode or
til ille. Thre statis are of man: bifore synne; after mannes synne; & after man
is confermyd, čat is after man is departid oute of čis dedli life: & comen til



|p134


čat ioie / éat neuer sal ende. In če first state / bifore man synned: was mannes
wille so free / čat he might synne & noght synne; in his free wille it was: til
do wele or ille. In če last state čat is confermid: sal man noght mow synne. In
če second state / in če whilke he mai synne / & mai noght bot he synne: mannes
wille is free til ille / til it be strynthid with grace; & when grace ledis če wille:
čen is it free til wirke če gode. Bifore man synned: na lettyng had he til do če
gode. nor na nedynge til do če ille; bot now has synne copild with oure flesh
a brodde / éat saynt Paule callis Legem carnis, čat is, "če lagh of če flesh":
čat it es maister of če flesh / swa čat it withstandis goddis lagh in al čat it
mai. éis lettis oure wille til assent til če gode: & steres it to če ille; čat it mai
noght wirke če gode: bot if grace help & vse him oute of synne. / Ilk a man
or he synne: haues a free wille til do gode or ille; bot when he is bonden to
če fende thorugh werkys of synne: he mai thorugh na might of him-selfe / come
oute of his bandes, & čen he fares as a schippe čat in tempest had lost al čat
suld helpe it / & is casten fra wawe til wawe: whider tempest dryues |r[f.42] it.
Right swa a man čat wantis goddis grace / fra he be fallyn in dedly synne: he
dose noght čat he walde, bot ai wayues fra hand til hand: at če fendes wille;
& bot god gif him grace til rise oute of his synne: he sal be in synne til
his liues ende, & after: be lost bodi & saule / & dampned til endles pyne.
If če folk. or če commune chese čaim a kynge / & he be confermid in his
kyngdome: be he neuer so ille to čaim / éai mai noght do him doune, bot it be
thorugh očer: éat haues mare powere čen he; & swa bihoues čaim suffre: do he
čaim neuer so mykel ille. Right swa, man or he synne: haues a free wille til
chese wether he wil be vnder god or če fende; & when he chesis with his wille
for to serue če fende: he mai noght after when he wold / come oute of his
bandis. And čerfore werldli men čat are bonden in synne / sais til ča čat con_seils
čaim til amend čair life: "fayn we wold rise; bot we mai noght". No /
éai mai noght thorugh might of čaim-selfe; bot thorugh goddis grace helpand:
čai mai. // ée thrid grace is maste special: for it is gyuen aneli til ča: éat
resceyues če second grace, & with čaire free wille: fillis it in dede, & mai sai
as saynt Paule said: Gracia dei: in me vacua non fuit, čat is: "goddis grace: was
noght vnnayt in me". And saynt Austyn sais: "god with vs wirkand: fulfillis čat
he thorugh grace sterand / bigan in vs". For noučer with-outen him helpand: mai
we do gode til vs selfe / nor paie til him; as god sais him-selfe: Sine me: nichil
potestis facere, čat is: "with-outen help of mi grace: ¨e mai noght do". Goddis
grace sterand gase bifore gode wille: & steres it til do če gode / & leue če ille.

   |r<b> Grace when he comes first til visite mannes saule: he wakyns him as of a
slomerynge / & spires at him with. III. scharp wordes / & sais: "Whare art čou?
Whethen comes čou? & Whider sal čou?" First he sais: "Whare art čou?"  as if
he said: "vmbithink če / vnhappi wreche: how foule čou art castyn doune / &
what peril čou art inne. For for či synne: éou art fallyn in til či enemy handes:
čat ouer alle thynge couaitis til wirke če waa; & noght mai deliuere če oute of
či faes handes: bot almighti god / éi gode lauerd / éat čou haues forsaken". / After
he sais: "Whethen comes čou?" as if he said: "čou wreche / bihald how čou



|p135


haues wastid al či life in synne; čou comes fra če fendes tauerne. Whare are
alle če godes čat god hase če gyuen / til help če with / & worschip him? Sarili
čou haues čaim loste. éi lauerd made če riche: & čou art bicomen a pouer
wreche". After he spires: "Whider wendes čou?" "Waful wreche / éou wendes to
čat waful dome: éat god demes wreches to; for as čou haues seruid: sal čou be
demed. Swa auful sal čou see god čare: éat čou sal for ferde / be oute of či
witte, & til če montayns & hilles čou sal crie with a grisli noice, & prai čaim
til falle on če & hide če: éat čou noght on him see. Waful wreche, čou wendes
til helle: if čou do forth / as čou haues bigunne; whare čou sal fynde fire so hate
& so wodeli; čat al če water in če see, čof it ranne thorugh it, might noght
slokyn a sparke čerofe. & for čou stynkes here til god / for či foule synnes: éou
sal fele čare stynke ai-lastand; & for čou loued here mirknes / & ai til be in
synne: éare sal čou fele sa thike mirknesse / éat čou mai it grape; & for čou
restid če here in synne agayn goddis wille: éare sal čou grete ma teres / éen
motes are in če sonne. éou sal suffre payne ai after payne / ai til new či waa". //
When goddis grace haues stered man & wakenid him with čis three / & haues
made him til knawe če peril čat he is inne; čen he conceyues a ferdenesse of
goddes auful dome; & čare-thorugh he bigynnes til forthinke: éat euer he did
ille, & couaitis til amend him thorugh goddis grace / éat steres him til flee če
ille, & gif him til če gode; & čen comes grace folowand til helpe če gode wille
of man: to fulfil it in dede. For čofe man haue a gode wille til do če gode /
thorugh grace bifore-sterand če gode wille: ¨it mai he noght do in dede with_oute
goddis grace folowand & helpand. & čis če apostle affermes bi him-selfe:
čare he says: Non autem ego: set gracia dei mecum, čat is: "če gode čat i do
is noght: bot goddis grace dose it with me", als if he said: "na gode mai i
do: bot if goddis grace me helpe". Gode wille is als hand-maiden til grace: to
wirke al hire wille. Goddis grace whare it is: wil noght be vnnayt, bot euer
wirkand / & waxand ai mare & mare: til mikel če mede. For-či do we as če
apostle vs redis: Hortamur vos fratres: ne in vacuum graciam dei rec[ipiatis], čat is:
"I prai ¨ow & biddes ¨ow as mi brether in god, čat ¨ee resceyue noght goddis
grace in vayne". He resceyues goddis grace in vayne: éat notis it noght in
gode / when god sendis it til him; & čerfore percase: he sal neuer after wynne
čerto. // Ysidore telles of a litel flie: éat is cald Saura, & čis flie bitakenes grace
bifore-sterand. ée kynde of čis flie: is til be enemi til alle wormes of venyme;
swa čat whare he sees ani worme to-ward man til stang him čare he slepes in
wildernes: he flies bifore to če man & lightis opon his face / & bites him a litell; &
čare-thorugh he |r[f.43] wakys: or če beste come til stange him. Bi čis Saura: is
vnderstanden grace čat god sendis til man: agayn če fandynges of če fende / éat
stanges oft venemously; it cries apon če: as če apostle sais in čis wordes: Surge
qui dormis, & exurge a mortuis: & illuminabit te Christus, čat is: "Rise čou
čat slepis in synne, wakyn & rise fra či deade: & Crist sal help če thorugh his
worthi grace". Bot če vnkynd dose agayn čis grace / & fordose it: als Virgil did
with čis litell flie: éat sauid him fra če deade. He lai at slepe: & a neddre come
til him-ward / til stang him, bot čis flie Saura flied bifore & lightid on his forheuid
& prikkid him a litell, & čare-with he wakenid: als če neddre come; bot čis
Virgil in his wakenynge / he felid his forheuid smerte: & smate him-selfe in če



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fronte / & swa he slogh če flie; & čus he qwitte him his seruice: éat sauid his
life. For-či / fordo čou noght goddis grace / when it comes to če: til warne če
of či harme / & stere če til gode. Fayn aght man to be of goddis grace: when
god sendis it til him, & til ¨eme ful warli: so riche a gifte; for grace is erlis of
čat lastand ioie: éat is to come; as če apostle says: Gracia dei: vita eterna, čat
is: "goddis grace is as help & waie: to če lastand life". For-či he settis grace
bifore as waie čat ledis til lastand ioie; & als a wedde if we kepe it wele: til
make in vs sikernesse of endelesse ioie; as če apostle sais: Qui dedit pignus
spiritum suum in corporibus nostris, čat is: "god has gyuen til vs če hali gaste /
as wedde of če endeles ioie". Hald we čen čis heuenli wedde: & note we it
wele in werke; for wele is vs in čis life: if goddis grace vs lede; & when grace
vs leuis: we faile of čat wele. For-či / fordo we in vs thorugh help of grace: al
čat is agayn grace / be it lesse or mare: éat oure skille sais is agayn goddis wille,
čat is, al čat synne is: or mai stere to synne; & haue we forthynkynge in herte /
schrifte in mouthe / & gaynstandynge: with wille til neauer turne agayne.


2. [The 7 gifts of the holy gost].

   |r<b> éis are če. VII. giftes of če hali gast: Wysdom, Vnderstandynge, Consail, Strenth,
Conynge, Pite, Drede of god. éir ordeyne man til lede his life rightwisli in čis
werld. Bigyn we at consail: for čerof is master mister. Consail / is doyng a-wai: of
werld riches & delices / & of al thinge čat man mai be tagild with in thought or
dede; & steringe inwardli til contemplacion of god. / Vnderstandynge is: til knawe
what is for to do: & what is for to leue; & to gife čat sal be gyuen: til če nedy /
noght til ča čat haues na nede. / Wisdom: is forgetynge of erthli thinges &
thinkynge of heuen / with discrecion in alle oure dedes; in čis gifte: schynes con_templacion,
čat is as saynt Anstyn sais, a gasteli dede of affeccions: thorugh če
ioie of a raisid thought. / Strynth: is lastynge to fulfil gode purpos čat it be
noght left / for wele ne waa. / Pyte: is čat a man be mylde, & gayne-sai noght
hali writte: when it smytis his synnes / whether he vnderstand it or noght; bot
in al his might: purge he če vilete of synne / in him & in očer. / Conynge: makis
a man noght rosand him of his rightwisenesse / bot sorowand for his synne; &
čat he gedir erthli godes / aneli til če honour of god & prow til očer men as
til him-selfe. / Drede: is čat we turne noght agayn til oure synne; & čen is
drede perfite in vs: when we drede til wrath god in če leste synne čat we can
knawe, & flees it as venyme.


3a. |r[f.48]

   |r<b> Thre thinges are nedeful: til mykel mannes mede with. ée first: čat he be
in honeste werke: with-oute losynge of his tyme / éat is schorte; & despend
noght če tyme in idelnesse: éat god haues gyuen him til serue him inne: &
gedere tresore of grace / til bie heuen with. Noght aneli oure tyme is schorte:
bot alswa oure elde flees as če wiseman sais; Nostra etas volat. And saynt
Gregor sais: "oure life is like a man in a schippe: sitte he / stand he / slepe
he / wake he: eauer is be čiderward / as če schip dryues with če strinth of če



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weder. Swa we in čis schorte life / what-so we do: we dryue ai til oure ende.
Als, oure enemy, čat is če deade: folows vs atte če bak with a scharp spere, as
Senek sais: Vita fugit: & mors sequitur. And saynt Austyn sais, čat "life is bot
a swift rennynge to če dead". For-či is it noght to telle bi how lange a man
lifes: bot how wele. // ée second is: éat he do his werke with a fredome of
hert & spirite / in stede & tyme čat til ilke werke fallis. // ée. III. is: éat his
vtter berynge whare-so he comes / be so honeste & faire: éat louynge be to
god / & sterynge of gode / til alle čat čaim sees; for swa biddes če apostle:
Omnia in vobis honeste & secundum ordinem fiant, čat is: "éat ¨ee do: honestli
be it done & in ordre".


3b. [Our daily work, a mirror of discipline].

   |r<b> T[h]ree thinges are nedeful til ilk man: til mikil his mede / éurgh goddis
grace helpand: čat him sal lede. ée first: čat man be in honest werke / with_oute
losyng of his tyme. / ée. II.: čat he his werk do with a fredome of spirite,
in stede & in tyme / als til ilk werk fallis. / ée. III.: čat his vtter beryng whare-so
he comes / be so honest & faire: éat louyng be to god / & steryng of gode / til
alle čat him sees, as če apostle biddis: Omnia in vobis honeste / & secundum
ordinem fiant, čat is: "éat ¨e do: honestli, & in ordre be it done".

[Prima pars libri].
   |r<b> Atte če first: man sal loke čat he tyne noght his schort tyme, nor wrang
dispend it, nor in idelnesse: lat it ouer-passe. God has lent man čis tyme: to
serue god in, & to gedere with gode werkes grace; til bi heuen with. Noght
aneli čis schorte tyme flees fra vs: bot al-swa oure elde / as če wiseman sais:
Nostra etas volat. And saynt Gregor sais: "oure lif is like a man in a schip; sit
he / stand he / slepe he / wake he: euer he is čiderward čer če schip dryues / with
strynth of če weder". Swa we in čis schorte tyme, what so we do: we dryue
euer til oure ende". And oure enemy / ée dead / folows vs ai at če bak: with
a scharp spere til stike vs thorugh; ffor-či sais Seneke: Vita fugit, mors sequitur.
And saynt Austyn sais: Nichil aliud est vita: quam velox cursus ad mortem. For.
éi is noght to tell bi / how lang man lifs: bot how wele. żit čis schorte life
is vncertayn: how lange it sal last; ffor-či sais Iob: Nescio quamdiu subsistam,
& si post modicum tollat me factor meus. And saynt Gregor sais: "I ne wate če
tyme i sal dwell, ne when i sal be taken heyn & led to če dome". And saynt
Ierom sais: "na thing so mikil bigilis man: as čat he knowis noght če tyme of
his life / čat to him is vncertayn". & ¨it hightis he him-self lang life: as he might
at his will / dryue dead obake. éus was če riche man deceyuid of wham če
gospel spekis of saynt Luke XVI=o=. For-či biddis če psalme: Diuicie si affluant:
nolite cor apponere. For riches failis & lastis noght with man: bot glidis awai as
fantoum. Bot when men has getin godes to-gedir / with right or wrange / & pouer
mennis malisons: čen sodaynli čai ga fra čaire godes / or ellis če godes fra čaim.



|p138


And hali writte sais: Mundus transibit & concupiscencia eius. A man čat is
fallin in če water / & thorugh strinht of če water is borne forth & reft če gronde:
if he mai gete ani thing čat has gode festenynge / as rote or stake: he mai
lete če water to bere him forth; bot bi čat thing čat fletis as he dose: mai he
noght festyn him. & sotheli, wil we nil we, in čis lif as in a water / with če
godis of čis werld / eauer are we passand, & noght is in čis werld to festyn vs
bi: éat we ne sal pas; ffor če wis man sais: Omnes morimur, & quasi aqua dilabi_mur
in terram. And Iob sais: Ego opulentus quondam, repente contritus sum, &
ecce leues amiei mei transierunt, & semitam quam non reuertor ambulo, and is as if
he said:"Richesse & frendes had i mani, bot |r[f.55] čai all might noght lete: éat
me ne bihouid wende forth / with-oute agayn-come". And bi whilk pase man sal
wende: ée prophete schewis: Omnis caro fenum, & omnis gloria eius: quasi flos
agri, "Mannis flesh / is as hay, & al his ioi & noblay: as če flour of če medow".
Hay: first is grene gresse, & sone after: bringes forth floures; & a while after: če
floures dries & fallis; after: is it mowen doune with če sithe, & dried & led to
house / to bestes fode. éus it fallis bi man; in his childhede: he springis & waxis
as dose če gres; after / he waxis to man & floris in fairenes & strinth & wite &
hafyng of godes; after / he drawis til elde, & čen failis his flouris, čat are / his vertu¨,
fairehede / strinth / wite & očer vertu¨; after / he is striken downe with če sithe of
deade, after led to house to bestes fode, čat is, duluen in erth to fede wormes.
For-či sais če hali man: Cum moritur homo: habitabit serpentes & bestias. Man
dead / is so wlatsome to če werld: éat he mai nogh lat him be in his hous III.
daies to-gider, bot beres him oute: éat he harme nane with stinke. / For-či is it
now tyme for to wirke: ffor in če tyme to come: is na tyme to swynke, bot to
receyue mede: for are-done dede. And čis affermes če angel with athe & sais:
Iurauit enim angelus / quod non erit tempus amplius. Do we čen as če apostle
sais: Dum tempus habemus, operemur bonum ad omnes. And as če apostle redis
vs: he did him-selfe: for fra če first houre of če daie: vn-to če fift: he trauaild with
his handes / til wyn his fode; & fra če fift to če tende: he prechid to če folke;
fra če x. til euen: he seruid če pouer & pilgrimes with swilk gode as he had;
bi night: was he praiand; & čus spend he his tyme. // In .III. maners / man
tynes his tyme: In idelnes, or in werks čat na gode comes of, or in gode werks
bot noght ordeynd as čai suld be. Agayn idelnes: sais Salomon: Multam mali_ciam
docuit ociositas. And hali write sais: Qui sectatur ocium: stultissimus est.
A grete fole he is: čat forberis noght če thing čat him harmis; Mare fole he is:
for he wynnis him na mede; Mast fole he is: for he wynnis him payne. For-či
god blamis če idel: & sais: Quid hic statis tota die ociosi? Idelschip wastis če
godis čat are ware geten, & tillis če fend til hows; for als thorugh gode werkis
če fend is lettid til entre mannis herte: so idelnes drawis him in čerto. And
Seneke sais: "he lifs noght to him-selfe: čat lifs to his wambe & to eise of his
flesh in al čat he mai". For Iob sais: Homo ad laborem natus est. To trauail
was man bonden / after he had synnid: thorugh goddis biddinge / éat to him said:
In sudore v[ultus t[ui] vesceris pa[ne] tuo, donec reuertaris in terram de qua assump_tus
es: quia de terra es: & in terram ibis. éou sal trauail stalwordli & noght fayntli,
for he biddis če trauail / "with swete of či face, ay til čou torne to če erth", čat
is, al či life-tyme, / éat čou lose na tyme in idelnes. Idelnes smitis a man as



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he ware in paralsi, & makis his lymes drie / čat he mai noght wirke. For-či
sais če psalmwrighte: Manus habent & non pal[pabunt], pe[des] habent & non
amb[ulabunt], os habent & non lo[uentur], oculos h[abent] & non v[idebunt], aures
h[abent] & non audient: ffor čaire lymes are so bonden in syn: čat to all gode /
are čai as deade; & to il: are čai light. Idelnesse is norice til all vices, & makis
man rekles to do: čat he is halden to do. And when če fend fyndis man idel: he
puttis in his hert / foule thoughtis of fleshli filth, or očer folys čat mai bring him
to syn; after he eggis him til do čaim in dede. & čus he dose agayn če apostles
biddyng, čat is: Nolite dare locum diabolo. / ée idel man makis him vnwhorthi to
dwell in ani stede / bot hell. In heuen mai he noght dwell: for heuen is ful mede
to ča / čat here spendis čare tyme in werkis čat čai hope are Criste to paie. In
purgatorie mai na idel dwell: for čare are aneli če gode purgid / in čat clensand
fire / til čai be als klene of syn: as when čai cristend ware; for-či sais če psalm_wright:
In labore hominum non sunt: & cum h[ominibus] non flag[ellabuntur]. Grete
schame is to be idel in čis tyme of grace: in če whilk we are hired to wirke, &
if we wirk as vs agh: grete mede vs abidis. God gifs vs ensample to wirk: bi
him-selfe, as če apostle witnes čer he sais: Exinaniuit semetipsum: for[mam] ser[ui]
ac[cipiens]; in similitudinem hominum factus / & habitu inuentus vt homo, humiliauit
semetipsum factus obedi[ens] vsque ad m[ortem], m[ortem] autem cru[cis]: propter quod
& deus ex[altauit] il[lum] & dedit il[li] nomen quod est s[uper] o[mne] nomen, vt in
no[mine] Ihesu: omne ge[nu] fl[ectatur] ce[lestium] t[errestrium] & inf[ernorum], &
omnis lingua con[fiteatur] quia dominus Iesus Christus in g[loria] est dei patris.
Ouer-proude čen & ouer-delicate is če seruant / čat in batail wil rest / & sees his
lauerd / of his enemys assailid & iuel woundid. / Alswa vs agh to wirk in čis tyme
of grace: for we are goddis boght thrallis / with če price of his deorworthi blode:
to wirk in his wyne-¨erde. & ¨it he hightis vs mede: if we do with gode will
čat we thorughůdette agh for to do. Til his priue frendis bifore če tyme of grace:
god hight bot erthli godis / if čai wele did; til vs: če blisse of heuen / if we
wele do. & if he hight ani of his priue frendis če blisse of heuen: it was lang
after or čai might come čerto, for čai went to hell & abade čare / some a
thousand ¨ere, some twa, some thre: or čai til heuen come; bot now mai men
in a littil while wyn heuen, as if ani deie: sone after he is cristend, or if he hafe
done ful penance for his misdede, or be martird for goddis lufe. The tyme of
soper čat če gospel of saynt Luke spekis of / to če whilk god bad his seruant¨
kall all čat ware bidden: is če tyme of grace / čat is now, in če whilk al is
redi; so čat čer is noght els to do; bot wash / & ga to mete, čat is, clense čaim
of all čaire synnes čat čai hafe done / sen čai ware borne. // What losyng of
tyme it is: to trauail aboute thinges čat na profit comes of! / Man agh to trauail
aneli to če worschip of god: & his saule-hele. Thou sal noght deme če man
has lang lifid / čof he gang with a stafe stoupand / & be grai-harid: bot deme
him so halde / as he has wele lifid. For-či answerid Barlaham til Iosaphath his
disciple when he askid him how alde he was: "I am, quod he, of xlv ¨ere".
"Maister, quod Iosaphath, me thinke čou art of .lx. ¨ere & mare". éan said |r[f.56]
Barlaham: "Sen I was borne: hase bien lx. ¨eres; bot čas ¨eres čat i spendid
in idelnes & syn / or i toke me to čis life: I hald as ¨eres of dede. Bot all
čas I tell ¨eres of life: éat i hafe seruid Ihesu Crist mi lauerd in / thorugh his
dereworthi grace". / Wha-so wald vmthink him / what tyme stelis fra him in lang



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etyng & drynkyng / in outrage & vnuayt werkis / idel speche / idel thought &
foule / vnnayt bourdis / & očer vanitees čat men delitis čaim in: he mai sotheli
vnderstand / čat čof he be alde of ¨eris: čat litill tyme he has lifid / of če maner
he suld haf lifed; for he lifid noght til his profit / ne wan him mede / bot per_aunter
payn / for losyng of tyme.
   |r<b> // Wonder it ware čat man čat gifs him to bisynes of če werld / mare če
nedis: had na lettyng in praier, in rest of hert, in sothefastnes of worde, in
perfeccione of gode werks, in luf to god & all cristen men. For-či hali men
bifore čis tyme čat knew čir lettyngs: éai fled če werld with all če vanitees / as
it had bien cursid, for čaim thoght čat čai might noght lede rightwise life čerin;
& čerfore čai went in to wildernesse / whare čai trowid to serue god to paie.
For-či sais Seneke: Auarior redeo & crudelior & inhumanior: quia inter homines fui.
   |r<b>  Thre maners of occupacions are, as sere Iangling & mikil, Raykyng aboute,
Mikil trauailing aboute werldli thinges.  Agayn mikil Iangling: sais Salomon:
Qui dimittit aquam: caput est iurgii. "Lat če water oute": is lat če tonge flete
oute in Ianglinge. Bot to če knowyng of god / ne of him-selfe mai nane come:
čat latis his hert flete oute / with mikil vnnaite speche; for he makis waie to če
fende in him-selfe. éerfore Salomon likyns slike til a Cite with-outen wall:
Sicut vrbs sine murorum ambitu: ita vir qui non potest cohibere spiritum in lo_quendo.
And for so mikil lettyng of gode / is in mikil speche: če Philosophir
byndis his discipils with silence / čaire first fyue ¨ere. Alswa, abbot Agathon
bare .III. ¨ere a stane in his mouth / to lere to hald him still.  Agayn čas čat
eauer raikis aboute to fede čaire wittis with vanitees and lustis: is če leryng of
če angel / how he lerde če hali Abbote Arsenius & said: "Arseni / flee če werld
& his ¨ernyngs, hald če in reste, bridil či tonge": éat it flete noght oute in
Ianglynge / ne idel speche. / Whare čir .III. are: is waie to gode / & with_drawynge
fra iuel. It tellis of an Abbot čat fulli .xx. ¨ere sat in his scole: &
neuer lift vp his heued to see če scole-rouf.  Agayn čas čat trauails ouer-mikil
aboute werldli godes: sais Salomon čus: Vana est spes eorum / & labor eorum
sine fructu: Quia nichil auferunt secum / de vniuerso labore suo. éis is ilk dai
sene: bi če deade / éat with čaim beris / be čai neuer so riche: bot a
wyndyng [cl]athe. ée thrid maner of men are / čat has likyng til do gode,
bot for čai do it noght in če maner čai suld do it in: éai lose čaire mede; for
are čaire entent fallis in ani gode dede: če mede čat to če gode werke suld
falle: failis. And čat mai be on .iiii. Maners. First / for če wik[i]dnes of če
wirkand; as če offrand of Caym, čat čof he offird to god of če frute čat him
newid: god wold noght loke čerto; bot to če offrand of Abel his bročer god
lokid. éerfor sais saynt Gregor: "bi če hertis wille of him čat offirs: is če gift
receyuid of god / or reprouid; & god was noght paied of Abel for če offrand,
bot he was paied of če offrand for Abel, čat in al his werk: was trew & gode;
bot to Caym & his offrand god wold noght loke: for he čat made če offrand /
mispaied god greteli". And whi oure offrand / or what we do čat gode is in
kynde / mispaies god: ée prophete sais: Cum multiplicaueritis oraciones: non
exaudiam, qia manus vestre / sanguine plene sunt. // ée .ii. čat reuis man mede
for his gode dede: is vanite / éat steris man to do če gode: for he wald be



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praisid. For vayn glorie mase of gode: yuel; als, if almesdede / éat is gode in
kynde / be done for praisyng: it wynnis bot syn. // ée .iii. čat reuis mede fra
gode dede: is rosyng of him čat dose če gode dede; as če phariseyn did, of
whaim god said to če folk čat stode bifore him: "Sotheli čis man has lost his
mede for al his gode dede".  Nedeful for-či it is / éat man do če gode he mai
& ne pride him noght čerof in thoght nor in worde; for he has noght če doyng
of gode dede: of him-selfe, nor of his deseruynge. // ée .iiii. [čat] reuis man his
mede fra his gode dede: when he dose it in čat entent / for to be halden
better čen očer, or to lesse gode dede of očer, or for to fordo it in čat he mai.
Bi slike tellis saynt Gregor a tale in če dialoges: éat on a tyme / ée hali biscbop
Fortunate chasid če fend oute of a man in an euenynge, & če fend when he
was chasid oute: put him in liknes of a pilgrim / & went thorugh če cite čare
če bischop dwellid / wepand & ¨elland as a pouer wreche, as he čat was wil of
his herberi čat night; & čus cried he:"Lo what ¨our bischop has done to me:
čat ¨ee hald so gode! he come to če hous čar i had tane my herberi: & put
me oute with force; & now als a pouer wrech: of herberi am i wil; oueral I
seke herberi: & nane wil on me rwe". A man of čat cite čat čis herd: toke him in
to hous / & set him bi če fire & esid him on his wise. When če man had spird
at him of ferre thinges / as men dose at pilgrimes: ée fend stert to če child in
če credil / & wrathe če nek in twa / & kast it in če fire: & vanyst a-wai. Of
čis spekis saynt Gregor & sais: "Mani semes gode dedes / & are noght gode, for
čai are noght done with a gode wille. And čis man herberied če pilgrime / for
na pite he had of him: bot for he spake yuel of če bischop; & čat he suld be
halden better & of mare pite / éen če bischop". // żite gode dede is lost: if man
be it cou[ete] to haue of man: riches / or state / or honours / or ani werldis gode. /
żit thorug[h] syn filand: gode dede is lost; & here-to acordis hali writ / éat sais:
Qui in vno peccauit: multa bona perdit, čat is: "he čat in a thing deadli synnes:
mani god[is] he tynis" / bot he amend him with schrift / & do penance čerfore.

|r[f.57] [Secunda pars libri.]
   |r<b> ée second parti of čis boke: techis man til do his gode wer[k with] a
fredome of spirite, in stede & in tyme / as til ilk werk fallis, nog[ht] be-nedid
čerto, nor do [it] with anger, ne with a deade herte. For hali writ says: Hillarem
datorem diligit deus, "God lufs ča / éat ought gifs him with a glad hert". & nameli
ča werks čat fallis to goddis louynge / & hele to mannis saule, as praiers & hali
thoughtis / & clere mynde of god / & of gode dedis; thir & očer slike / wil haue
litil rest: if čai wele sal be. // Praier is a sacrifice čat mikil paies god: if it be
made o če maner it agh to be; for-či god askis it of vs / as dette, čar he čus sais:
Gentes creauit deus in laudem & gloriam suam. Et: sacrificium laudis ho[norificabit]
me. And če apostle: Oportet semper orare & nunquam deficere. For-či bihoues man
eauer to prai & neauer faile. He is eauer praiand: éat is ai gode doand. And
nameli men of religion are halden to worschip god with praier, & men of hali
kirke / for čai life bi almes & tendis -- for al če werld trauails to bring čaim to
hand čat čaim nedis, so čat čai mai serue god with rest & with čaire hali bedis
make saghtlyng bitwix god & man. And alswa maydens & wydows: čat has avowid
chaste; all čir bifore očer are halden to prai. / He čat wil pai god with praier:
offir it to god with a free wil & louand hert; & graith him bifore as Salomon



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redes: Ante oracionem: prepara animam t[uam], & noli esse quasi homo temptans deum.
He temptis god: čat ¨ernis noght to wyn čat he for praies, or despaires to spede
čerof; & čat makis syn & yuel life; čat man thinkis noght to leue. Bi slike sais
sayn Gregor: Quid mirum si tarde a domino exaudimur: cum precipientem dominum
tarde aut nullo modo audimus? Et Ysidorus: Non potest habere certam fiduciam
precum: qui adhuc in preceptis dei pigritat, & quem recordacio peccandi delectat. //
Wha s[a] wil spede of his praier: do če gode he mai, flee syn, call his hert fra
če werld. & hald it at hame / as če gospel techis: Cum oraueris: intra in cu[biculum]
t[uum] & clauso os[tio] ora p[atrem] t[uum]. "Entre, he sais, či bed", čat is, call či
hert hame, "& čen steke či dore", čat is, hald či wittis in če: čat nane wend oute.
For it is bot folie to prai god com to vs nedeful wreches & pouere / to dele vs almis
of his deorworthi grace / & noght abide his come, bot turne him če bak.
Saynt Isidore sais če saule is to clense of če teche of syn, & če hert to with_draw
fra tariing of če werld: éat če praier with-oute lettynge mai rise to god.
For ferre is čat man fra god / prai he neauer so mikil: čat praiand is taried with
werldli thoughtis; for-či sais če psalm..: Vacate, & videte quoniam ego sum.
éis aght to stere vs to prai with a [gret] drede & avisement: for we speke with
al-mighti god / when we [er bot] vnworthi wreches. For so did Abraham, goddis
priue frende, čat s[aide]: Loquar ad dominum meum / cum sim puluis & cinis?
And Ysidore sais: "W[e mon] prai with sighings & teris & bitter mynde of oure
grimli synes, & of [če] mani pynes & bitter / we sal for čaim thole, bot we
vs amend [&] on vs rwe".  Alswa če praiand sal hope to spede of čat he for
praies, [for Crist him]-self sais: Omnia possibilia sunt credenti; for-či we sal
prai til god [as til oure fa]der, & hope certaynli to spede at oure fader / of čat we
him [pray, if we lu]f him as oure fader, & kynd to him be. For he sais to all
his.....he sais: Si quid petieritis patrem in n[omine] m[eo], dabit vobis.

   |r<b> Sex thinges [a]re to wite in praier: ffirst: how man sal graith hi[m] bifore. ée
.ii.: wham he sal prai. ée .iii.: for wham he sal prai. ée .iiii.: what he sal
aske in praier. ée .v.: what lettis praier. ée .vi.: what might & vertu praier is
of. ée first: is writen bifore, & bigynnes at Ante oracionem prepara a[nimam]
t[uam] & lastis h[id]er. // The .ii., to wham čou sal prai: Sothli / bifore alle očer:
to god al-mighti; as če prophete biddis: Subditus esto domino & ora eum. And in
če gospel god sais: Dominum deum tuum adorabis. Halughs we honour & prai,
noght as gifars of godenessis: bot as goddis frendis / to help vs to wyn [of] him čat
we after prai. For-či in al oure hert in gode bileue, & certayn hope, & perfite
charite: oure lauerd god is to lufe. // ée .iii., for wham men sal prai: a grete
clerke vndose. Ilk cristen man / is a quyk lym of hali kirk: for-či is he halden
to prai for all, bot speciali for men of hali kirk, as če pape, cardinals, & bi_schops,
& all čat haues cure of mannes saule; alswa, for oure faas & frendes; &
all čat are in deadli syn: čat čai thorugh grace mai rise; for all čat are in pur_gatorie:
čat goddis merci abidis; & sithen for all čat mister has / quyk & deade.
And sayn Gregor sais čat soner he sal be herd & of his praier sped: čat for all
praies. & saynt Ambrose: Si pro omnibus roges: pro te omnes rogabunt. And saynt
Ierom: "Nede byndis man til prai for him-selfe, bot charite of brotherhede steris til
prai for all; & charite steris mare god til here: éen nedefulnes". // ée .iiii., what



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men sal ask in praier: Certis / grace in čis life, & endles ioi in čat očer; for čus
techis god vs & sais: Primum querite r[egnum] dei & ius[ticiam] eius, & hec o[mnia]
ad[icientur] vobis. God is dettour to čaim čat are rightwise: to fynd čaim čat čaim
nedis of erthli godis; for rightwisenes mase of men: goddis childre, & če fader
thorugh kynde: is halden to fynd his childre. Erthli godis are noght to ask in
praier, for čai haue done harme to mani; for-či sais Salomon: Vsquequo stulti / ea
que sibi sunt noxia cupiunt? éerfor ilk man aske of god with drede: čat he askis,
& prai his lauerd / if he see čat his praier be nedeful & skilful; čat he it fulfill;
& if it ne be nedeful ne skilful: čat he it withdrawe; for what mai help & what
[mai] harme: wate better če leche čen če seke. Bot ane of čir twa [sal] we traist
at haue thorugh praier: oičer čat we for prai: or čat čat better [is] for vs. // ée
.v., what lettis oure praier to be herd of god: Se[x čin]ges. ée first is, syn of
če praiand; as god sais thorugh če prophete: [Cum] multiplicaueritis oraciones: non
exaudiam, manus enim v[estre] s[anguine] p[lene] s[unt]. Et Dauid: [Iniqui]tatem
si as[pexi] in corde m[eo], non ex[audiet] dominus. Et propheta: Peccata nostra
absconderunt [faciem] eius a nobis. Et euangelinm: Scimus quoniam peccatores non
ex[audit] dominus. / ée .ii. is, če [vn]worthines of čas čat men praies fore; & čat
defendis god to prai for [čaim] thorugh če prophete: Noli orare pro populo isto,
neque assumas pro eis [laudem &] oracionem: quia non exaudiam. It tellis in lif of
hali faders čat [ane čat wa]s bonden in syn: come to če hali Abbot saynt An[tone]
|r[f.58] & said: "hali fader, haf merci on me, & prai for me"; / to whaim če
abbot said: "I wil haf na merci on če: bot čou help če selfe & leue či syn". /
ée .iii. is, foule thoughtis & idel, čat lettis vs to think on oure praier. Of slike
fals praiand sais god thorugh če prophete: Populus iste labiis me honorat, cor
autem eius longe est a me. It is grete wikidnes of vs vnworthi wreches / čat
when we speke with praier til almighti god, & we als vnwitti / herknes noght
what we sai. Sotheli grete despite we do to god / when we prai him til here
oure praier / & we wil noght here it vs-self, bot, čat wers is: in foule thoughtis
and idel / wastis oure tyme. Abraham when he made sacri[fi]se to god: foulis
lightid čer-on / & wold haf filde it, & he chasid če foules awai, čat nane durst
it negh: to al če tyme ware passid / & če sacrifice made. Do we swa with čis
fleand thoughtis: éat filis če sacrifice of oure praier. éis sacrifice is ful queme
to god: when it comes of a clene & a louand hert. God biddis:"send to me
praier: & I sal send to če grace; & what sa čou to me dose: I forget
it noght". / ée .iiii. éat lettis oure praier to be herd: is hardnes of hert.
& čat is on .ii. maners: first hardnes of hert agayn če pouer, & čerbi
če prophete sais: Qui opturat aures s[uas] ad clamorem pauperis: clamabit & ipse
& non exaudietur. éat očer is hardnes of čaim čat wil noght forgife to čaim
čat has misdone čaim; to slike Salomon sais: Relinque proximo tuo nocenti te, &
tunc deprecantiůtibi: peccata soluuntur. & in če gospel god sais: Cum stabitis ad
orandum: dimittite si quid habetis aduersum aliquem, vt pater vester qui in celis est
dimittat vobis p[eccata] v[estra]. / ée .v. éat lettis oure praier to be herd: is littil
¨ernyng after če thing men praies fore; & saynt Austyn sais: Vt ex toto corde
desideretur. / hoc seruat tibi deus; quod non vult tibi cito dare, vt discas magna
magne desiderare. And saynt Gregor sais: "if we with mouthe prai after če blisse
of heuen / & noght ¨erne it with hert: criand we are still". / ée .vi. čat lettis
oure praier: is foule speche & idel / éat we file oure lippis with; for if čou gif



|p144


a grete lord drink in a slutti cup: ware če drink nere sa gode, him wold wlat
čer-with, & bid do it awai / thrist him nere sa sare; sa god dos with če praier
čat comes of a foule mouth: he latis noght čerbi / bot turnes him čerfra. For_či
sais sayn Gregor: Os nostrum a deo tanto minus auditur in prece: quanto plus
polluitur stulta loqucione. // [ée .vi. what might & vertu praier is of]. Men
čat ware bifore čis tyme, čat held čaim in sothefastnes / & noght idel spake:
wan of god what so čai praied. & čat was schewid til a hali hermite čat hight
Florentius, čat woned in wildernes vnknowen fra men. Sa mikil vermyn was
aboute čis hermite stede: čat nane durst come čider / bi a fer wai. A deken
was in čat land čat of čis hermite herd & come at če last to če place whare
če heremite was duelland; bot sa mikil vermyn he sagh čer aboute: éat he durste
come na ner, bot cried after help for ferde. ée hali man come oute to wite
what it was čat cried, & he sagh a man standand čare / & he sperid what he
wold. & če deken said: "hali fader, I haf soght če of fer, & now I haf founden
če: I haf ioi inogh / might I com to če; bot I mai noght for čis venemouse
bestes čat here are so mani". When če hali man čis herd: he fel downe on
knees & praied god / he wold fordo čas wormes. & als sone / a grisli storme
rase with a thoner: & slogh all če wormes. éen said če hermite til oure lauerd:
"lauerd / éis bestis liggis here sa thik / éat I ne mai come til him / ne he to
me: bot we be envenemode of čaim. Lo lauerd / čai lig here dead / bot wha
sal lift čaim away?" At čis worde: mani foulis come & bare čaim all away
clene. Here-of spekis saynt Gregor & sais: "For-či čat goddis seruant¨ / with_draw
čaim fra če werld & his werkis: vnnayte kan čai noght speke; sa čai
bynd čaim to silence: čat čai dar na worde say / bot it be lerynge til očer /
or louyng to god. & čerfore / when čai ought askid god: he grantid čaim
alsone. Bot we waful wreches čat with če werld delis / éat al dai chaters as
pies, now lies, now wries, now yuel spekis, now flitis, now bakbitis, now sweris
grete athes: éir filis oure praier & lettis it to be herd; for als fer is oure mouth
praiand / fra god: as it is nere če werld / with idel speche". / Praier is so might_ful
/ if he haf his right: čat he maistirs če fend & lettis him til do his will.
For so it did če fende čat Iuliane če Emperour comandid to wende to če vttre
side of če werld / to bryng him tithandis / how it was čare. When he had
flowen ten iournes čiderward / he come ouer če place čat Publius če hermite
dwellid in; čat praiand was čat tyme. & his praier ouertoke če fende & held him
čare fast / fulli ten daies -- for al čat tyme: če hermite was in praier; & when he
cessid: če fend turnid agayn, for he might na ferrer wende, for praier him lettid.
   |r<b> When čou has gederid hame či hert / with his wittis, & has fordone čas
thinges čat might let če to prai, & won til deuocion čat god to če sendis
thorugh his dereworthi grace; quykli rise of či bed at če bel ryngynge. & if
na bel be čare: cok be či bel; if čare be noičer cok ne bel: goddis luf wakyn
če, for čat paies mast to god. And gelusye in luf rotid: wakens bifore bathe
cok & bel, & has waschen hire face: with swete luf-teris, & hire saule with-inne
has ioie in god with deuocion & likyng & morneyng to him, & with očer heuenli
gladdyngs: čat god to his lofars sendis. Sely are ča bifore očer: čat luf wakens,
for mani gladdyngis čai haf / when očer fast slepis; for čai fynd bifore čaim /



|p145


čat gladdis all / rise čai neauer so sone; for god him-self čus sais: Qui mane
vigilauerint ad me: ůinuenient me, "he čat erli wakyns to me: he sal fynde me, to
speke with him, |r[f.59] & glad him with me, & haf me at his wille". Be čen ai waker;
& rise quikli & thank hertli či gode louerd: for če rest čou had, for če ¨emyng
of angels. Sen a knyght bas grete likyng to be cald to come speke with če
kynge / when he knowis it is for his grete profit: with grete[r] skil goddis knight /
čat is ilk cristen man / at če callyng of his lauerd god agh redi to be, čat
callis him for his mikil prow, & for na thing ellis. Soberli čou rise with a glad
chere, & think čou heris god call če with čis wordis: Surge prop[er]a amica mea,
formosa mea, & veni; ostende michi faciem tuam, sonet vox tua in auribus meis,
čat is: "Rise mi leefe, mi faire thinge, & schew me či face; I ¨erne čat če voice
of či praier / ring in mi nere". // Think in či risyng: how mani men čat
night / perist in life, & some in saule. / & some in bodi & saule; some brent,
some drounyd, some sodanli dead / with-oute repentance or schrift: & čare saulis
drawyn with fendes til hell; some fallyn in deadli syn, as lucheri, glotonie, thift,
couaitise, manslaghter & očer sere synnes. And of alle čis perils či gode god
has delyuerid če / of his godenes & noght of či dessert. What has čou done
to god / čat be suld ¨eme če so / & suffre so mani očer be loste? & per-aun_tere
čou has done wers / éen čai haf done. If čou wele loke what god dose
to če / čof čou noght haf seruid: čou mai fynd čat god is als bisy til do či
prow: as he had noght ellis to do, & as he had al čis werld forgetyn: & aneli
thoght on če. // When čou has čus thoght: lift vp či hert to god & sai:
"I thank če, dereworthi lorde, with al mi hert: čat me so vnworthi wreche /
čus has ¨emid čis night, & tholid me with life & hele / éus abide čis daie. I
thank če, lorde, of čis grete gode & mani očer: čat čou has done to me /
sa vnkynde & vnworthi wreche, of all očer; čat čou swilk kyndnes schewis to me /
agayn mine yuel dedis". And put če & all či frendes: in goddis handes, & sai
čus: "In či dere-worthi handes, mi lorde, I ¨elde mi saule & mi bodi, & all mi
frendis / sib & fremmed / & all čat me gode has done bodili or gastli, & all
čat cristendome has tane: čat čou for če lufe of či moder čat dere-worthi
maiden / & če bisekyng of all či halughs: ¨eme vs čis dai, or čis night, fra all
perils of bodi & saule, & fra all deadli synnes, fra fandyng of če fende, & sodane
deade, & fra če paynes of hell, & make vs čaim to drede. éou halugh oure hertis
with če grace of či hali gast, & make vs here eauer what so we do, čat we do
či will; čat we neauer twynne fra če: dere lorde, amen".
When čou has čus done: wende to če kirk or oratori; & if čou mai wyn to nane:
či chambre make či kirk. In če kirk is mast deuocion til prai, for čare is god in
če auter / til here čat till him praies, & grante čaim čat čai ask: or čat better
is; & in presence of halows, & in worschip of kirkis čat are halughid; Mynd of
angels čat čare are to serue čaire lorde & če -- for čaire office is / to receyue či
praier: & bere it to god & bring če grace fra him, as sayn Bernard sais. Rise
čen quikli at goddis calle & put fra če al heuynes, & answere či lorde with če
wordis čat Samuel said to god čat callid him be night: Loquere domine, quia
audit seruus tuus.
For .viii. thinges aght vs to wake & eauer be doand gode: čis schorte life;
če straite wai we haf to ga; oure gode dedes čat are so faa; oure synnes čat



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are so many; deade čat we are siker of & wate noght when; če straite dome of
domesdai / & so hard, for ilk idel thoght sal čare be schewid, čen sal ilk foule
worde & synful werk be greteli chargid, for god sais: De omni verbo ocioso &c.,
& saynt Anselm: Quid facies in illa die quando exigetur a te omne tempus tibi
impensum: qualiter a te sit expensum / vsque ad minimam cogitacionem. ée .vii.
thing is, če strang pyne of hell; če .viii. is, če ioie of heuen.
   |r<b> After či vprisynge: prai for če saulis čat are in pyne of purgatorie, & think čou
heris čaim cry on če: če wordes of Iob: Miseremini mei, miseremini mei vos [saltem]
a[mici] mei: quia m[anus] d[omini] te[tigit] me, & help čaim with De profundis, &
Absolue. After: čou grete oure leuedi with Salue regina: on či knees. Wend čen
to če kirk; & bid či vayn thoghtis & bisynes of če werld: hald čaim čer oute, &
sai to či saule at či incomyng: Intra in gau[dium] domini tui, vt audias vo[cem]
eius: & vi[deas] templum eius. Hali kirke is entre and ¨ate of heuen. After: fal
doune bifore če croice, & anoure him čat for če was done on če croice. &
say: Adoramus te Christe & bene[dicimus] tibi, quia per sanctam crucem t[uam]
re[demisti] m[undum]. And haf čen, or čou vp rise, in mynde / how hate luf
him brente: čat deied for če on če crosse. After: bigyn či matyns; bot first:
crosse či lippis & sai: Domine, labia m[ea] a[peries], čat is: "lorde / oppen
mi lippis: čat al night has bien stoken fra louyng of če; & I mai noght oppyn
čaim: bot čou me help". And čen sai: Deus in adiutorium; with čis wordes:
¨ette oute či herte bifore god / & sai: "lord / als mi domesman / bifore če I
stand: čou wreke me of mi faas: čat lettis me to serue če, & čai assaile me
keneli, so čat I be sone ouer-comen: bot čou me help". And at Gloria patri:
bowe doune & sai with či hert: "lord, of či blissyng I biseke če". Torn če
čen to če angels čat aboute standis til či comfort & helpe & als či wardeyns
til kepe če fra či faas: & čus til čaim say: Venite exultemus domino. After:
cast čin iee on sum-what: & hald it čer-on til čou makis či praiers: for čis
helpis mikil / til stabelyng of če hert; & paynt čare či lord: as he was on če
croice; think on his fete & handes čat ware nailid to če tree, & on če wide
wounde in his side, thorugh če whilk: wai is made to če / til wyn til his herte;
thank či lorde čerof; & luf him čerfore; for čare čai fynde tresour of lufe: čat
čider mai wyn. Think čou sees his woundes |r[f.60]  stremand of blode: & falland
downe on če erth, & fal čou downe & lik vp čat blode / sweteli with teres kis_sand
če erth; with mynde of čat riche tresour čat for či synnes was sched: &
sai čus with hert: "Whi liggis čis blode here as lost / & I perisch for thrist?
Whi drink I noght of čis riche pyment / čat mi lorde to me birlis, / & cole mi
tonge. / & here what god to me spekis: Qui sitit: veniat & bibat. Gustabis &
videbis quam suauis est dominus, quam dulcis, quam mitis, quam misericors". /
With slike meditacions angels comes to če saule: & god is čare / & sais til his
lufar: Quid vis vt faciam tibi? & čou answer: "Lauerd: it is inogh to me synful
wreche & oute-cast of či folk / čat čou, lorde, o-fer / wil loke to me, & suffre
me, lorde, so synful wreche: to loue če & luf če if I couthe, for so me wele
aght". If čou mai wyn to slike thinkyngs in či praiers: čou sal haue slike
gladdyngs / čat it sal be a payn to če to think oght ellis. Sayn Bernard / for
če likyng čat he had in slike steryngs: gerned čat matyns tyme might haue



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lastid til domesdai. Think, čer čou standis or knelis in praier, čat čou sees
Ihesu Crist come with angels & hali halughs on ilk a side / & angels berand
bifore him lepis fal of relife čat is left of če fest of halughs čat duellis with
god in heuen / čat god bad gedir vp to help če pouer with / čat it be noght
lost. éis relif: is mete til vs pouer wrechis / čat suld perisch for defaute: bot
god on vs rued. Think čou heres god cri: "Wha so has nede of mete: put
forth če hand & hafe". And loute čou with či heued to god / & mene či pouert
to him & sai: Non est in domo mea panis, & sai als: "lorde / so lang meteles
haf I bien: I die for hunger, bot čou on me rue; & noght mai hald mi lif: bot
mete čat čou delis". Stere či-selfe in slike myndes & očer čat mai kyndel či
deuocion & raise it to him, ay til če think čou heris him sai to če: Dilata os
t[uum] & im[plebo] illud. And čen sal čou thorugh goddis grace: fele som dele of
čat heuenli fode / éat all halughs fedis; čat čou mai with likynge: synge če
maiden sange / čat is goddis moder: Magnificat anima men dominum, & exultauit
s[piritus] m[eus] in deo s[alutari] m[eo]. / When god sendis če slike likyngs
thorugh his grace: torne če kyndli to če angels čat bifore če standis, & to
čaim sai: "I prai ¨ow als mi kepers čat god has to me send: čat ¨e thank
¨oure gode lorde for me". And turne če čen to če auter, čare god sotheli is:
& sai: Vere domine / magna est misericordia tua super me, čat is: "sothli lorde /
mikil is če merci: čat čou to me schewis". With slike luf-steryngs: god comes
to his lufars; & bidis noght to če praier be made: bot pressis in / in če middes
& softis če languisand saule: with a dewynge of heuenly swetenes; & teres &
sihings are messangers of goddis come. Cely are čai čat čus murnys & languys
to god, for čai sal neauer twyn fra god, bot haf him ay at čaire will.

   |r<b> How god comes to his lofars, & how he some-tyme fra čaim partis. God
when he comes to his lufars: he gifs čaim to taste how swete he is; & are
čai mai fulli fele: he fra čaim wendis, & als an Egle he spredis his wengis
& aboue čaim risis / als if he said: "som dele mai ¨e fele: how swete I am;
bot if ¨e wil fele čis swetenes to če full: flies vp after me, & lift ¨oure hertis
vp to me / éar I am sittand on mi fader right hand: & čare sal ¨e be fulfillid
in ioie of me". God comes til his lufars: til comforte čaim; he partis fra čaim:
for čai suld če mare meke čaim, & čat čai suld noght ouer-mikil pride čaim
of če gladdyng čat čai haf of his come; for if či spouse ware ai with če: éou
wold late ouer-wele of če selfe & despice očer; &, if he ware ai with če: čou
wold rete it to kynde / & noght to grace. For-či thorugh his grace: he comes
when he wil / & to whaim he wil, & departis when he wil; so čat his lang
duellyng make him noght mare vnworthi, bot after his departynge: be če mare
¨ernid & soght with geluse luf & sighinges & teres. Bot be war čou goddis
lufar / čof či spouse withdraw him fra če for a while: he sees all či dedes,
& čou mai na thing fra him hide; & if he wite čou luf ani bot him / bot if it
be for če luf of him / or if čou make ani luf-semblant til očer čen him: als
sone he partis fra če. Gelouse is či spouse / delicate / nobill & riche, seuen
sithe brighter čen če son; in fairenes & might: all očer he passis; & what so
he wil: is done / in heuen in erth & in hell. If he see ani teche of filth / in
him čat his lefe suld be: he turnis him fra him sone, for vnclenes mai he nane



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see. For-či be čou chaste / shameful & milde of hert; & with luf-langyng:
¨erne him ouer al thing. And when god with-drawis čis heuenli likyns & swetenes
fra če / als some-tyme nedis in čis deadli lif: gif če noght til fleshli lustis ne
likyngs of če werld: bot to praier & meditacions / redyng of hali writ / or honest
wirkyng; & eauer čou mourne after či lefe: as ¨ong child čat his moder missis.
For ča čat after slike knowyng of god / & tastyng of his swetenes / turnis him
če bak & gifs čaim to syn: has na defense agayns god of čaire syn. Ane vnhappy
chaunce & careful it is to lefe če felaschip of god & his angels & halughs: &
serue če fend & folow his rede / with lustis & likyngs & werkis of syn; čat hert
čat was halughid thorugh če hali gast goddis temple to be / čat was raisid here
ouer his kynd for to hafe with god heuenli likyngs & mirthis: al-sone with foule
thoughtis make it laith & foule; čas eres čat herd čis wordis čat to nane is
lefesom to speke: oppyn čaim to here bakbityng[s] & lesyngs & očer idel speche;
čas ien čat right now was bapti¨ed with teres: oppyn čaim to see vanitees; čat
tonge čat right now spake |r[f.61] to god with praier: al-sone after with čat tong
wary / forswere / bakbite & speke foule wordes. Prai we to god for his godenes:
he kepe vs fra čir vnthewes. Of goddis comyng mai men wit: bi čis čat sayn
Bernard sais: "When čou art sterid of man with-oute / or with-in of spirite / for
to ¨eme rightwisenes & stand čerfore, for to be meke & tholemode, to luf či
bročer in god, to be buxom to či ouerlyngs, to luf chastite & clenes in bodi &
saule: takenyng it is / čat al-mighti god comes to visite či saule". If čou take
godeli chastying of či frende for či syn / or wordes čat steris če to vertues &
gode thewes: čis make way & takenyng of goddis comynge. éan if čou put
fra če slawnes & heuynes / & with a luf-¨ernynge likis slike wordes: čen dere_worthi
god či lorde hastis him to če; for če ¨ernynge god has to če: kyndels
či ¨ernyngs til haf likyng in slike wordes, & makes če bitterli to forthink či syn:
& amend či lif. For at his income: he wakkyns če saule / steris it & softis it
& waschis hire wondes with wyne: & softis čaim with oile; čat is, steris it to
forthink bitterli čat it has misdone, & softis it with hope of merci & forgifnes of
synnis. He ryuis synnis vp bi če rotis: as gardener dos če iuel wedis, & ympis
gode trees & sawis gode sede: čare če wedis grewe. So dos god čat is callid
gardener / whil he is in mannis saule: he ryuis vp synnes bi če rotis, & ympis
in čat saule vertues & gode thewis; čat was drie: he dewis it with grace; čat
blak was & mirke: he makis it white; čat bonden was: he lousis; čat calde was:
he makis warme with lufe. Bi čir steryngs mai čou knowe či lordis come: bi
steryng of či herte, fordoyng of vices, withdrawyng of lustis, amendyng of life,
forthinkynge of misdede, bigyning of a new man in gode / ilk dai mare & mare.
And bi čis mai čou wite: when he fra če wendis: či gladdyng wanis, slaw čou
waxis & dri & heuy as a stane, luf in če colis: as a pot čat had wellid / & če
fire ware drawen čerfra. Bot čen nedis če saule to morne sare / ai til he come
agayn. If foule thoughtis egge če to leue či gode god: sai čus: Cuius est ymago
hec & suprascriptio?; if he sai, Cesaris, čat is, če prince of čis werld, čat is če
fend of hell: sai to him: "Wend agayn čou foule fende with či fals monee /
bere it agayn with če to hell; for mi ¨atis are stokyn / & mi lorde dueliis here-in,
for-či haf I na tome to dele with če". // Think on čat hali gretyng čat
Gabriel made to čat maiden Mari in Na¨areth, how ioiful she was in bodi &



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saule in čat tyme; she was thorugh čat gretyng with assent: fulfillid of grace,
čat sche wan might & power: in heuen & erth & hell; & on hire: hingis al čis
werldis hele / & restoring of čas čat fell. Think on če birth of hire childe /
how she bare him with-oute sorugh & site / čat all očer wymen has kyndli in
tyme of birth; & sche clene maiden after. Think when he borne was: čai laid
him in a crib bifore an ox & an asse / očer credil had he nane. Was čer nane
to serue him of light with torches / as men dose bifore grete lordis; for-či come
a fire fra heuen čat lightid če howse he was in / & Bethleem; & angels come
fra heuen / to syng če child o slepe / with a meri steuyn. Think how .iii.
kynges come fra ferre landis thorugh wissyng of a sterne & offird him gold, rekils,
& mirre; think how sweteli če child on čaim smylid, & with his loueli ien:
sweteli on čaim lokid. Think how poreli his moder was clad / when če kynges
bifore hire knelid, for on hir sche had bot a white smoke as čis clerkis sais,
mare til hill hir with: čen to schewing of pride. Think how his moder come
with him to če temple / to make če offring of clensynge / & bowid to fulfill
če lawe: as čai sinful were. Think če alde preste Symeon toke če chiid in his
armes & blissid god; for čare he sagh thorugh steryng of če hali gaste: če
salueour of al čis werld bitwene his handes, & praied čat he might passe oute
of čis werld: "for mine ien sees / čat če folk sal saue". Think of čat sorugh
his moder had when sche missid him & soght him .iii. daies, & čen fande him
sittand amange če maisters, herand & sperand of poyntis of če lawe. Think
how he come to be cristenid of sayn Ione; how če hali gaste light čar on him
in liknes of a dowue, če fader čar with voice recordid: čat he was his son.
Think how he halowid wedlaik in architriclynes howse, & čare, to schew čat
he was al-mighti god: chaungid water in to wyne. In wildernes how he fastid
xl. daies withouten mete; how he ouercome če fende čat fandid him with three:
with glotonie, & couaitise, & vayne glorie. & of če wonder / men had of his
prechinge, for all če wordes he to čaim spake: ware ful of grace. How he helid
če seke, raisid če deade, gaf blynd če sight, če dumbe speche, če mesels hale:
with touching of his handes; and mani očer sekenes čat vncurable ware of kynde:
he helid thorugh might of his worde, for he might mare čen kynde. How he
as wery for mikil gangynge: rest him at če well, & čare he bad gif him water
to drink / for him thristid sare. Sethen oppyn či herte with sare sighinges /
& think on če passion & pynes čat Ihesus Crist suffrid / as čai are writen bifore
in če .xviii. lefe.

   |r<b> He mai god biseke of grace / & sikerli traist to spede: čat here steris him
in gode werkis, & with deuocion & likyngs: poudirs čaim so, čat čai mai be
sauori til his dere lorde. / Werkis of penance / as fastyng, wakynge, hard
werynge, forberyng of fleshli lustes, praier, almose-dede, & očer slike as we do
with deuocion & likyngs in god: bihoues be swa čat čai be done with a glad
hert & with a fredome of spirit. Deuocion: is a worthi drurie / čat god
sendis to če hert to glad it with; bot vnworthi is he til haf čis gift: čat wil
make na duellyng-stede in his hert / til it. We seke čat abouen vs is / with
oure bileue, bot it sauours vs noght / for we are so full of erth: čat we haue
lost oure tast. Whi felis so mani men če steryngs čat če fend forgis / & tholis



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his enemis sa oft him ouer-cast? I see čat noght makis čis: bot wantyng of grace.
Amang all očer, I trowe we greue god mast: for we wil noght swynk |r[f.62] to wyn
čis grace of god; and god hightis čis grace til all čat wil seke it, [with] čat
čaire vessel be clene & voide til resceyue it in. Bot sayn Bernard sais: "éat hert
čat chargeid is with couaitise of če werld: deuocion ne likyng in god / mai it
nane hafe; ffor sothefastnes & vanite, lastand thing & failand, gastli thing &
bodili: na mai noght be to-geder na while". Sa worthi thing is če comforte of
god: čat it wil noght rest in čat breste / čare očer comfort is. Sa delicious
is če likyng in him: čat with nane očer likyng mai it acorde. Wha-so ¨ernis
očer comfort to glad him with: he witnes agayn him-selfe / čat goddis grace
he with-standis; bot it honest comfort be / be tymes to glad his kynd with, čat
he mai čar-thorugh: better serue god.
   |r<b> After čou has spendid či tyme in praiers, & hali thoughtis, & gode werkis:
in goddis hali drede / graith če to če mete / to strinth či kynd: čat wold ellis
faile. And in čis entent sal ilk cristen man / his bodi klethe & fede: čat it
mai če better serue his lorde / in what so he dose. / With morneing čou sal
wende to či mete; sobirnes & mesure; čou ¨eme in či mete-while; & after mete:
čou make louyng to či lorde čat če has fedde, & als bifore mete, & for alle če
gode dedis čat he to če has done. / First or čou ga to mete: čou sal morne /
as hali Iob did / čat čus sais: Antequam comedam: suspiro, čat is: "bifore I ete:
I sigh; for mi kynd is made waike & feble for Adam syn, & ilk dai nedes bodili
mete / til vphald če kynd / čat ellis wold faile in a litel stounde". And as it
tellis in če life of hali faders: Isidorus čat hali man / when he hete: he wepid
sare & said: "Me schamis with me selfe, for I life with bestli mete / as očer
bestis dose čat na skill has of kynde, & I goddis skilful creature / made like to
him-self, čat suld hafe dwellid in paradise / & čare hafe bien fed with heuenli
fode". When čou fyndis delite or sauour in mete or drynke: think on če heuenli
fode čat fedis all halughs / čat all likyngs ouer-passis, & we be neauer fulfillid:
or we čerof fele. Men of religione heris lessons of hali mennis lyues at čaire
mete, so čat as če bodi is fed with bodili fode: so če saule be fed with hali
wordis. Mannes bodi is as a fornace brennand / & nameli of če ¨onge; &
delicious & hate metis & drynkis: makis čis fire to brenne hatter; ffor-či sais
saynt Ion:"Plente in ¨outhhede: is double fire". For-či / al čat in če flesh
kyndels syn: is to flee. ée wise man sais: "If čou wil abate če flawme: abate
če brandis". And saynt Ion: "flesh mete & wyne: are kyndelyng of licherous
steryngs". And saynt Austyn: "ée flesh is as a wild colt / čat is to teme with
bridel & hunger". & Salomon: "Wand & birden: fallis to če asse" / čat bitakenes
oure flesh. / Wiseli suld man note of če mete / čat bifore him comes, & take of
čaim sa in mesure: čat čai him noght greuid, bot čat he thorugh čaim: serue
god če better. For-či biddis sayn Ion: "ay when čou etis: ay čat čou hunger;
čat after mete: čou rede & prai & serue god če better". Hali men / čat bifore
vs has bien / notid store mete & scharpe, mare til abate hunger: čen for ani
lust. Some lifd bi grace, some bi rotis, some bi spices & herbis & frute čat če
erth bare; & in what so čai ete: čai fordid al sauour čat might stere to lust.
Als sayn German menged askis in his brede, čat na likyng sald he haue in his
mete-while. Očer saus čen hunger: toke čai nane. Saynt Gregor sais:"brede



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made of branne & water / with cale or očer symple potage: is gode fode to če
wele-taght wambe, with saus of goddis luf / if he it haue čer-with; with-outen
čis saus: has na sustenance sauour / čat man notis". Some ete na mete / bifore
če night; some: bot ilk očer dai; some: fastid .iii. daies to-gedir. Machari
fastid al če lentyn-tide: bot če sonendaies; and ete noght bot rawe leues. Some
toke na kepe wha[n] čai ete / ne what čai ete, flesh ne fish, al sauorid čaim
ilike; so čat after: čai ne wist what čai ete. Some when čai ware sette to če
mete & mete before čaim broght: čai forgate til ete; for so čai spendid če dai
& če night in hali speche: čat čai thoght of noght ellis, to če vndir -- tide of če
second dai / éat čaire brether come to čaim & askid whi čai wold noght ete; &
čen first: thoght čai of mete, & čai ete čen as čaim gode thought / in goddis hali
drede. When čou art set to či mete: make bifore če a crosse on če borde
with .v. cromes, to stere če to think on him: čat for če deied on crosse; &
think, "here liggis his heued: čat corond was with thornes; čare his handes /
čare his fete: čat nailid was fulfast; čare was his swete side čat oppenid was
with če spere, fra whilk come bathe blode and water / to hele mi wari woundes".
When čou has so done / if čou mai so forthe: take parte of či brede & of či
soule & lai it be it ane, & sai čus stilli in či hert to god či lorde: "Lorde: what
wil čou gif me for čis pitaunce / I to če make? how mani teres / how mani
luf-¨ernyngs & langyngs to če? how mani comfortes of če hali gast, how mani
steryngs to gode, how mani lokyns to me with či loueli ien? lord, wil čou for
čis mete čat če pouer hungri sal haue for če / gif me če luf of če?" When
čou has etyn čat če gode think: loue či lord čat če has fed. After mete: honest
čou bee, and ¨eme če fra mikil speche & idel gamens, & hald či wittis inward
vnder goddis drede. Semeli it is to man / & to god it pais: čat his beryng be
mare honest & atempre / after mete čen bifore; čat na takenyng of outrage: be
in him sene; čat če flesh / better mai serue če saule in redyng / praiing & očer
gastli werkis: čat mai helpe to gode. // éine euen-sange: sai with če deuocion
čat god če sendis / in kirk or oratori or whare čou mai best sai / fra noice &
thrang of če werld. After / if če nede: ga soupe, & schort be či souper-tyme;
so in mesure čou take mete & drink: čat it be na charge ne greuance to či
kynde / ne lettyng |r[f.63] to serue či lorde, or in tyme of rest: reue če či slepe, or
with foule fandynge in či slepe: če fende če file, as he dose oft with ča čat
with a ful wambe gas to bed. Ilk man ete as sayn Ion sais, "after he is of
strenth, & of elde, & after his bodi is mare or lesse, or hale or seke; take čat
him nedis to sustenance of his kynde: & noght as lust askis". After souper: ga
to če kirk / or to očer stede / whare čou mai be mast in rest / & čare sai či
complyn, for in čis tyme as saynt Ambrose sais: "foules in čaire lede loues čaire
lord, & thankis him in čaire kynde: for če godes he has čaim done". Kal čou
čen on či god & sai: Conuerte nos deus sa[lutaris] noster, as if he said: "lord, I haf
bien čis dai taried with če werld, čat has mikel lettid me to serue če; thorugh
fandyng of če fend & mi flesh, oft čis dai I haf done mis; for-či, lord, turne
me now fra če werld / & fra all čat mai me let til loue če with pure hert &
all mi wittis, so čat čai be entendant to če: to wirk či will". And sai forth
čen či Complyn, & after: očer praiers with deuocion čat god če sendis. And
after / or čou ga to bed: hald a chapeter with či hert, & ask it in what thing



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it is better čen it was. Has čou schryuen če ¨it of čat syn čat čou čen & čare
did? of ča wordes čat čou čare spake? of čat iuel will / čou was čen in? of čat
wrange čou čare did / & said to him? of čat handelynge, of čat lakkynge, of
čat foule thought, of čat thing čou left vndone čou suld haf done? & art čou in
will to leue swilk vnthewis? What fandyngs withstode čou čis day? in what art
čou mekar čen čou was? in what mare chaste, mare sober. mare suffrand, mare
atempre, mare lufand god in či brečer, or mare likyng has in god čen čou had?
Lefe čat syn čat čou thorugh custume: so oft fallis in? & očer mani vnthewis
čou has done & paied če fende with: & greuid či gode god, & has forbarrid če
of grace čat suld helpe če? And čen with a forthinkynge of čas synnes čat
bitis čine inwit: knok on či breste & sai a Pater noster, with Aue Maria, on či
knees; and sone on če morne: čou schryue če of čas synnes. And if čou čus
do: I hope če fend sal be afferd / če for to fande; for čou art vnder goddis
warde: whil čou čas če beris. After čis rekenyng whar-thorugh či saule is raisid
in a celi hope to če fader of merci & či flesh waxes heuy: ga to či rest; for if
čou let či flesh of če nedefulnes & trauail it oute of might: faynteli wil it help
če / or let with-all. And or čou ga to rest: biteche če & al či frendes in til
goddes handes / čat for vs ware nailid to če tree, & biseke him for his merci:
he ¨eme če fra all perils of bodi & saule, & arme če with če takenyng of če
crosse; for whare če fend sees čis merke: sone he flees. Of čis merk is writen
in če life of saynt Edmund, čat as he went an tyme al ane: a child aperd to
him čat was wonder faire, / & said: "Hayle, mi frende: wham I luf in god".
Saynt Edmund was awondred of čis gretyng. & če child said to him: "Knawes
čou me noght?" & saynt Edmund said to če child: "How suld I know če? / I
saw če neuer are". éen če child said: "When čou lerde in če scole: I sate ai
bi či side; & euer sithen I haf bien with če: whare-so čou has duellid; for so
mi lord has festenid če with me: čat I might neuer part fra če / slike is mi
lordis will. Bot bihald in mi fronte: & rede what čou sees čare".ůHe lokid as
he him bade / & with heuenli letters: čis .iiii. wordes / he sagh čare writen:
Ihesus na¨arenus, Rex iudeorum. éen said če child: "čis is mi lordis name / čat
čou sees čus writen. éis name I wil čou haf in mynde / & prente it in či saule;
& croice či fronte with čis name: or čou ga to slepe: & fra drecchings of če
fend: it sal če ¨eme čat night, & fra sodayn dede; & all čas čat bi night:
croicis čaim čerwith". & when he had čis wordes spoken: he vanist awai. /
Bere some hali thoughtis with če to bed / & sai či praiers / til slepe fal on če.
Til hafe soft slepe & swete: souerayn helpe is mesure & sobernes of mete &
drink: with mynde of goddis law & hali write; as god thorugh če prophete sais:
Custodi legem meam & consilium meum: & si dormieris, non timebis: quiesces: &
suauis erit sompnus tuus. And euer as čou wakyns: lift či hert to god / with
som hali thought, & rise & prai to či lorde / čat he grante relesse of paynes /
to če dead, & grace to če quyk / & lif with-outen ende. If fandyng of licheri
stere če in bed: think čat či gode lord / for če hyngis on rode; think on his
.v. wondes / čat stremid downe of blode; think čat his bed: was če hard knotti
tree, & in stede of a cod: he had a croune of thornis. And sai čen with
sighing sare: til cole či lust: "Mi dere-worthi lord / for me hinged on rode /
& I lig in čis soft bed / & weltris me in syn: as a foule swyne / čat loues bot
filth". Rise čen tide: & halde with praiers & loue-sighings & teris.



|p153


   |r<b> Of .iii. poyntis be warre. ée first / čat čas deuocions čat čou has thorugh grace
sterand: be noght knowyn of očer; hide čaim in čat čou mai: with will & dede,
for drede of vayn-glorie. / ée .ii: čat čou think noght it is in či might / slike
deuocions & steryngs til haue / ai when čou wil; bot aneli thorugh goddis grace /
when he wil čaim send. ée .iii.: čat čou late noght ouer-wele of če-self for
slike steryngs, ne think čerfore čou art dere with god; ne deme nane očer mare
vnworthi: čat dose noght as čou dose; bot when čou has all wele done: think
sotheli bi če-selfe / & grant it with worde: "it is noght worth, lord, čat I do:
for I am bot an vnnaite thrall". If čou wil tyne na mede: deme nane očer,
bot hald če-self mast vnworthi; for if čou fast / or prai mare čen an očer, per_case
an očer passis če in mekenes & suffrance & lufyng. éerfore / think of čat
če wantys / & noght aneli of čat čou haues, Noght-for-či / god wil čou think
on čas graces & godes he has če done: to stere če til knowe če endettid til
him for čaim / & serue him & luf him če mare; or if čou in angir be: til glad če
with. Some-while it fallis / čat he is better in goddis dome |r[f.64] čat man demes
iuel: čen some čat man demes gode. Mani are honest with-oute: & vnclene
with-in; Some werldli & dissolute: & hali with-in / as goddis priue frendes. And
some beris čaim in mannis sight / as angels, & in goddis sight čai stynk as
synful wrechis; And some semes synful til mannes dome: & are ful dere til god
almighti, for čaire indre berynge; is heuenli in goddis bright sight. éerfore
deme we nane očer: bot vs-selfe. And prai we for vs-selfe & all očer til Ihesu
Crist Mari son / čat for vs was nailid on rode, čat wha-so is bonden in dedli
syn: he louse čaim; & ča čat are in gode life: he grant čuim end čerin.

   |r<b> Twa messagers are comen to če: to tell če tithandis. éat ane hat "Drede",
čat comes fra hell to warne če of či harme; čat očer: hat "Hope", čat comes
fra heuen til tell če of blis čou sal haue / if čou wele do. Drede sais he sagh
in hell so mani synful be pyned / čat if all če wittes of men ware in an: ne
might he čaim tell; "of glotones, licheours, robbeours, theues; Riche men with
čaire seruant¨: čat če pouer harmed; Domesmen čat wold noght deme: bot it
ware for mede; Countours čat če wrange bi čaire sotilte mayntiend; Demesters
čat leal men dampnid: & delyuerid starke theues; Werkmen čat falsli swynkis:
& takis ful hire; Tilmen čat falsli tendis; Prelates čat has cure of mannes saulis:
čat noičer chastis ne techis čaim; Of all lede of men čat wrangli has wroght:
čare I sagh čat ilkan bitterli it boght. For čare I sagh defaute of al godenes,
& plente of pyne & sorugh, as: hate fire ai brennand, brinstane stynkand, gredi
deuels as dragons; wide gapand, hunger & thrist for eauer lastand, nedders &
tadis: on če synful gnawand. Slike sorugh & ¨elling & gnaystyng of tethe I herd
čare: čat nere for ferid: I lost mi wit. Slike mirknes čar was: čat I might it
grape; & sa bitter was če smoke: čat it made če waful wrechis til grete glowand
teres; & bitterli I herd čaim banne če tyme: čai ware borne in. Now čai ¨erne
til deie: & čai mai noght deie; dead čat čai some-tyme hatid; had čai now
leuer / čen all če gode of čis werld. And čerfore I warne če / bot čou amend
če of či synnes / with scrift & penance / & haue a stedfast will to leue čaim
for euer: a sege I sagh in helle made for če of brinnand fire, whare deuels če
sal pyne / euer withouten ende". // éat očer messager čat hat "Hope": sais he



|p154


is comen fra heuen til tell če of čat vntelland mikil ioie: čat goddis frendis
weldis; "to tell čerof as it is; mai nane erthli man speke, čof his tonge ware
of stele. For čare is a gracious felawschipe of all goddis frendis, ordirs of angels
& of hali halughs, & almighti god abouen: čat gladdis čaim all. Of all godenes
I sagh plente: fairenes & riches čat ai lastis, honour and power čat neuer sal
faile, wisdome & luf / & ai-lastand ioie. éare I herd melodi & sange of angels
bright. So worthi is čat ioie / & so grete with-al, čat wha-so might taste of
it a cely drope: he suld be so rauyst in liking of god / & slike ¨ernyng he suld
haue / čider to wyn: čat al če ioie of čis werld / ware to him payne. With
sa grete a lufe he suld be ouertane in ¨ernynge to wyn to čat blisse: čat be
a hundreth sithes it suld mare stere him to luf vertu¨ & flee syn / čen ani drede
he might haue of če payne of hell. And I say če for sothe / if čou wil leue
syn & do goddis biddyngs & luf him as če agh: a riche sege & a faire / god to
če has made, whareůin čou sal dwell with him / with-outen ende". -- 

Tercia pars libri.
   |r<b> ée thrid parti & če last of čis boke: techis a man to bere him sa / whare-so
he comes, & what-so he dose: čat it be louyng to god & ensample of gode /
til all čat him sees; for če apostle redis čus: Omnia in vobis honeste & secun_dum
ordinem fiant, čat is: "al čat ¨e do: honesti & ordeynli / loke čat ¨e it do".
éen at če first / ilk a goddis lufar loke čat he noght ¨erne to mangil him with
če werld / čat taris & desceyuis: all čat with it delis, & lettis čaim of mani
godis: čat čai might do. And ča men čat wil nouther reste bot ai raikis
aboute: čaire ien sees mani thinges čat če iee sendis to če herte; & čein come
čai noght lightli / after čai are čare inprintid. Sayn Bernard pleynis him of če
harmes čat he felid in če werld / whils he was čerin, & sais: Mundus circum_cinxit
me & obsedit, čat is: "ée werld has bisegid me on ilk a side, & thorugh
če ¨atis of mi .v. wittes: he to me shotis / & woundes me ful sare, & thorugh
če woundes / dead pressis in: to sla mi sari saule. Mine ien lokes: & mi thought
chaungees, & kyndels me in syn. Mine eris heris; & mi hert bowes čerto. I smell
with mi nese: & it likis mi thought. With mi mouth I speke: & in mi speche
I like, or očer bigilis. & with a litil ouer-soft felyng: licheri kyndels in mi flesh.
& če fende mi faa, čat I mai noght see; standis euer agayns me / with his
bowe bente". For-či / if nede stere man to wende in to če werld / čare so
mani steryngs are to syn: with grete drede he sal wende / as in to a batail to
fight with his faas. It nedis he be wele armid agayn če arowis of his faa: čat
thrali to him shotis; & če mare he mai him drede: for he mai noght him see;
with caltrappis & gildirs: če wai is ful sette. For-či / arme him with goddis
hali drede: čat oute sal wende. God warnid his disciples to be warre in če
werld / when he čus said: "Sotheli če werld sal withstand ¨ow / with sere
fandyngs". For-či / if čou sal nedis wende oute for čine awne profit or očeris:
colour noght či wendyng with na fals hewe / to feyne če an encheson to dali
with če werld / for likyng or biete, or to be knowen with lordis bifore očer...
& čerfore čai make contenance with worde & feyne in čat čai mai: to be haldyn
hali of all čat čaim sees; or puttis čaim to daliance of če werld: mare čen
nedis, as to biyng / or sellyng / or Iangling of werldli thinges. And all čaire
vtter bering / swa acordis to če werld: čat čai make sothe / čat Dauid sais:



|p155


Commixti sunt inter gentes: & |r[f.65] didicerunt opera eorum, čat is: "čai menge
čaim with če folk of če werld / čat has na knowyng of god; & slike werkis as
čai see čaim do: slike čai wirke". éerfore when čou nedis to ga forthe: croice
če with če hali name of IHESU Mari son čat deied on če rode, for čen art čou
mare siker: whider-so čou ga; as saynt Austyn said til his brethir: when čai
forth wente. And saynt Ion sais: "Whider-so čou ga / & what-so čou dose: či
forheued & či breste čou merk with če croice; for it is na merk: ée fend so
mikil dredis". Loke čine vttir klathing / noičer be ouer-laith ne ouer-curious /
in schap nor in hu. Hald či lymes in čaire office: čat čai are made to, ne cast
noght čine ien ouer-al as a barne; flish noght či handes: ne lepe noght with
či fete. When če hert of man is oute of warde: če lymes somdele failes in
čaire office. And as čou ordayns čine vtter beryng in outeyng: als loke čou be
with-in / deuote, & nameli in praying / & louyng of či lorde. If čou mai noght
in outeyng rest whil čou makis či praiers: ga če softer. Mani thinges lettis če
trauailand to prai: werynes of lymes, men čat he metis čat with him spekis; če
.v. wittis čen fletis oute of warde / & čen kelis če deuocion of če praiand.
When čou has said či praiers walkand čat čou art halden to sai: lift vp či hert
to god & prai him in či thought in a celi mynde; think on če godes god has
če done / & sal do if čou him truli serue; think on his biddyngs: & do čaim
in dede after či might; for so god biddis čare he čus sais: Erunt verba hec que
precipio tibi / in corde tuo, & enarrabis ea filiis, & meditaberis ea / sedens in domo
tua, & ambulans in itinere, dormiens & consurgens. Or in trauailing: tell faire talis
to či felawes, or sum-what of hali write, čat mai soft ¨oure wai & glad ¨ow in
god. And sai sum-tyme če .vii. psalmes for če quik & če dead, čat god gif
grace to če quike: & rest to če dead. / When čou comes to če toune til ese
či bodi: seke čider čare čou mai mast honestli duell for čine state, & in mast
pece, & čare čou mai mast profit til če-selfe & til očer. Flesh lust & vanite:
till če to na stede; bot spere whare ani is čat mast lufis god; & čider čou draw.
Seke noght whare čou mai best be fed: for čare per-auenture are mani sterings
to syn. Herbery če with na woman: bot if čou knowe čaim for gode / of lang
tyme. When čou art comen to če house čou sal rest in: hald či wittis in čaire
warde in goddis hali drede, so čat čine vtter bering be so rulid with grace: čat
čou mai stere to gode / all čat če sees, & fordo thorugh goddis grace: merknes
of syn; & so fulfill goddis teching: čat čus sais: Sic luceat lux v[estra] c[oram]
h[ominibus] vt vi[deant] o[pera] u[estra] b[ona] & g[lorificent] p[atrem] v[estrum] qui
in celis est. And sayn Gregor: Neque valde laudabile est / esse bonum cum bonis,
set bonum esse cum malis; sicut enim grauioris culpe est / inter bonos bonum non
esse: sic immensi preconii est / bonum inter malos extitisse. Kepe wele čine ien
when čou art comen to herbiri: fra all thing čat mai kyndel syn; & make fore_ward
with čine ien / as Iob did, čat said: Pepigi fedus cum oculis meis: ne
cogitarem de virgine. After sight: comes thought, & čer-after: dede. |r[f.66] &
čerfore said če prophete Ieremie: Oculus meus depredatus est animam meam. When
so hali prophete menid him of his ieesight: sare mai an očer him pleyn / čat oft
synnes čerwith. Augus[tinus]: Inpudicus oculus: inpudici cordis est nuncius. Gregor:
Non licet respici: quod nou licet concupisci. Dauid: Auerte oculos m[eos] ne
vi[deant] va[nitatem]. Loke alswa čat čou here na thing: čat mai stere to syn,
as licherous wordes, bakbityng, fals domes, grete athis, threpyng, stryuing, & očer



|p156


slike vnthewes. Alswa / at či mete: ordeynli čou če bere, & hald če in mesure;
& seke after na dayntees, bot of commune metis be paied. / Avise če in spe_kynge:
to whaim, what, when, how, of whaim, & whare; & so ordeynli čou če
hafe: čat čou be noght like til očer werldis men, bot fulfil če apostle worde:
Notite conformari huic seculo, quia vestra conuersacio in celis est. éof oure bodi
be in čis werld as a clote of erth: it nedis oure spirit čat is boght with če
dere-worthi blode of god almighti / be with mynde & will in heuen, noght soil
him here with syn as swyne dose in če dike. And what-so čou dose / & whare_so
čou comes: do as če apostle teches: Omnibus prebe te exemplum bonorum
operum; for thorugh gode ensample: god is worschipd & loued, men are helpid
& lerid / & strynthid in čaire bileue. Haue ¨ow so / čat men čat duellis with
¨ow; mai sai bi ¨ow / čat was said bi če apostles Paule and Barnabe: Dii si_miles
facti hominibus: descenderunt ad nos, čat is: "goddis in liknes of men: are
comen downe til vs". Deo gracias.



|p157


TREATISES OF MS. HARL. 1022.


1. |r[f.1b].

   |r<b> Cesarius tels čat a prest čat bad cure of sawle, sagh a woman clade in sere
clethyngs, & hade a long tayle čat scho drogh after here; in če qwilk he sagh
a multitude of blake fendes, makand če mawe with čere mowth, playand with
hende, & os fyshes with-in če nete lepande. & he bade here stand still; &
sythen he cald če folke, & coniurede če fendes čat čai sulde note flee; & he
praede to gode čat če ffolk mote se čam. & so čai dyde. éen čat wommane
sagh čat če fendes desewede here čoro pryde of clethynge: scho ¨ode hom &
chawngyd here clothes; & fro čat tyme scho was ensawmp[ul] of meknes.
   |r<b> In libro de dono timoris: A holy woman in France rawiste in spret sagh a
Cownteyse, to wome scho was full homle, be drane to hell with deuls; če wilk
Cowntes made dull & cryde: "Wo es me! wo es me, wrech! for I was chaste
enogh, abstinent & almesfull; & for othere ynge I ame note dampned, čen for
sere a-tyre, čat I lufude ouere-mekill, & I left not wen I [was] beden".



|p158


2. De Sancta Maria

|r[f.64]

   |r<b> About čo mayden of qwam oure lord Ihesu Crist toke flesch & blode, we may
vmthynke vs of hir lyfe. Of qwilk čou sal wit čat qwen sche was thre ¨ere alde, hir
fadur & hir modur offerd hir in čo temple, & čar scho dwelled in čat degre vnto
fourtene ¨ere. & qwat scho did čare, we may wite be reuelacions čat scho schewde



|p159


to a deuout seruande of hyrs, men trow it was seint Eli¨abeth, qwas fest we syng
solemply. In qwilk reuelacions emang očer [er] contened čere čat folows. /
Scho sayd: "Qwen my fadur & my modur left me in čo temple. I set in my hert
to haue god to my fadur: & thoght deuoutle & oft-tymes qwat thyng I myght



|p160


do to goddys lykyng, so čat he walde vouch-saue to gyf me hys grace, and I
gert teche me čo law of my god. & of alle čo commandement¨ of goddis law čre
I kepyd namely in my hert, čat es: 'čou sal luf či lord god with alle či hert,
with al či saule, & with alle či thoght, & with alle či strenghes'. / Also: 'čou
sal luf či neghbur as či-selfe'. / Also: 'čou sal hate čin enmy, čat es synne'.
ées, scho sayde. I kepud in my saule, & I set me for to gedur alle vertus čat
are conteynd [in čam]; & sa I wil teche če. Forsoth, čat saule has na parfite vertu
čat lufs noght [god] with alle his herte. And of čis luf comes a[l] fulnes of grace.
& aftur čat at čis fulnes is comen, it dwelles noght stil in čo saule, bot flowes as
watur, [warne] it hates hys enmys, čat er vices & synnes. / éerfor he čat wille haf
grace standandly in hys possessione, hym behoues orden his hert to luf, & hatredone.
éerfor I wil čat čou do as I did. I rase alle tymes at mydnyght, & went before
čo auter of čo temple, & with as mykel desire, as mykel wille, & als grete
affection as I myght & couth, I asked grace of alle-myghty [god] to kepe ča thre
comandementes of čo lawe: & swa standand befor čo auter I made seuen
prayers til oure lorde, čo qwilk ere čere. Fyrst I asked grace čat I myght fulfille
če commandement of lufyng, čat es: to luf hym with alle my hert & forthurmore.
os is sayde before. / In čo secunde prayer I askyd grace čat I myght luf my
neghbur eftur če wille & plesyng of hym, & čat he walde make me to luf alle
thynges čat he lufed. / In čo thrid prayer I asked čat he wald make me to hate
al thyng čat he hates. / In čo ferth prayer I askud mekenes, pacience, debonurte
& myldenes, & alle vertues be čo qwilk I suld be made gracious before hys
syght. / In čo fyft prayer I asked čat he wald make me [se] čat tyme in čo qwilk
čat haly virgyn sulde be borne čat suld here goddys sone; & I askyd čat he wald
kepe myne eghen čat I myght see hir, myn eres čat I myght here hir, my tnnge
čat I myght looue hir, my hende čat I myght serf hir, my fete čat I myght
gang to hir seruyce. [my] kneese čat I myght worschepe goddis sone in hir
arme. / In čo sext I asked grace to be obedient to čo commandementes & ordynance
[of] čo byschope of čo temple. / In čo seuent prayer I asked čat he walde
kepe čo temple & alle his pepul to hys seruyce". éan Cristes hand mayden,
qwen scho had hard čere thynges, sayde: "O swete lady, ne were ¨e not ful of
grace & of vertus?" éan čo blyssud virgyne answerd: "Wit [for soth] čat I held me
gylte, & most vile, vnworthy čo grace of god, als čou dos či-selfe, & čerfore
I asked of hym grace & vertu¨". And ouer čat: "éou trowes čat alle če grace čat
I had, čat I had it with-outen trauayle; bot it is not so. For I say če čat I
had na grace ne gyft ne vertu of god with-outen grete trauayle, continuele prayer,
brynnyng desire, depe deuocion, many teres, & mykel tourmentyng; euermare
thynkand, sayande, wyrkande thynges čat were plesand to hym als I couth &
myght -- outaken čo grace of halowyng, čat I was halowed in my modur wombe".
And ouer čat scho sayd: "Wit tou for soth čat na grace comes in to any saule bot be
prayer & punysschyng of body; & aftur čat we haue gyffen til god alle čat we may
čof it be bot litel, he wil come in to our saule, bringand with hym sa hye gyftes,
čat it semes čo saule to fayl in it-selfe, & loses hys mynde & has forgeten čat he
did or sayde any thyng before plesande to god; & also he semes til hys aghen
sight mare foul & mare worthy dispite, čan euer he was." Hedur lastes reuelacions.



|p161


   |r<b> Sent Ierome writes of hir life on čis wyse. He says, "čat blyssud virgyn
ordend to hir čis rewle, čat fro mornyng to vndron scho gaf hir to prayers,
& fro vndron to none scho occupyed hir with weuyng wark, & efturwarde fro
none scho went noght fra prayer til čo aungel appered til hir of qwase hande
scho was wont to take hir mete, & so scho profited bettur & bettur in wirkyng
& in čo luf of god. And it was swa čat in haly wakynges scho suld be funden
fyrst, in čo wysedome of čo lawe of god best lered, In mekenesse most meke.
In čo psalmes of Dauid most likande. In charite most gracious, In clennes mast
clene, & in alle vertu most perfite. Scho was stedfast & vnremuabul, qwen scho
profit in bettur & bettur. Na man saw or harde hir euer wrath. Ilk worde of
hir was so ful of grace, čat god was knawen in hir spech. Scho lasted euermore
in prayer & leringe of čo lawe of god. & scho was bysy about hir felause, čat
nane suld do wrang ne be proude agayn očer. & scho blyssud god with-outen
sesyng; and for scho suld noght be takun fro čo louyng of god in haylsyng
of hir: qwat man so haylsed hir, scho gaf thankynges to god for čat haylsyng.
And of hir come fyrst čat boly men qwen čei are haylsed čei gyf louyng to
god. & of čo mete čat scho toke of čo aungel hand scho was fed ilk day; and
angels was sene to speke til hir, & were buxome til hir als hir derlinges". Hedur_to
of Ierome. -- & in čo fourtende ¨ere čat blyssud virgyn was [spoused] to Ioseph
be če reuelacion of god, & went agayn vnto Na¨aret -- in qwat maner it was
done, čou may fynde in čo legende of hir natiuite.



|p162


|r[f.74]

3. [Beniamin Minor]

   |r<b> A gret clerk čat man cals Richarde of Saynt Victore, in a bok čat he mas
of če stude of wisdam, says čat two myghttes are in a mans saule, gyfyne of če
fadere of hewen of whome all gude comes:  če ton is reson,  če tother is
affection: thorow reson we knawe,  and thorow affeccion we lufe. Of reson
sprynges ryghtwise consales & gastele wittes,  of affeccion sprynges hole desires
& ordaynde felynges.  And ryght os Rachel & Lya wor both wyfes to Iacob, ryghtso
mans saule for lyght of knawyng in če reson, & swetnes of luf in če affeccion, is
sposed vnto god.  Be Iacobe is god vndurstanden,  be Rachel is vndurstanden
reson,  be Lya affeccion.  Aythere of čes wyfs toke čame a mayden: Rachel tok
Bala,  and Lya tok żelpha.  Bala was a gret ianglere, and żelfa was ay dronkon
and thryste. Be Bala is vndurstanden ymaginacion, če wilk is serwande to
reson, os Bala to Rachell; be żelfa is vndurstanden sensualite, če wilk is seru_ande
to affeccion, os żelfa was to Lya.  And in so mekill are čes maydens
nedfull to čar laydes, čat with-outon čam all čis warlde moghtnot serwe čam
to pay: ffor wy, with-outon ymaginacion reson may noght knaw,  and with_outon
sensualite affeccion may noght fele.  And ¨ite ymaginacion cryse so
vnconandle in če erse of oure hert, čat for oght čat reson here lady may do,
 ¨ite scho may not still here: & čerfor oft-tymes wen we pray, so mone sere fan_tasies
of ill thogthes cryse in oure hertes, čat o no wise we may be oure oghon
myghtes dryf čam away.  Ande čus is it wele prowede čat Bala is a foule
ianglere.  Ande also sensualite is eweremore thryste, čat all at affeccion, here
lady, may forthe, may not sclokkune here thryst.  ée drynk čat scho
desires is če luf of fleshle, kyndle, & warldle delites, of če wilk ay če more



|p163


scho drynkes če sarre scho thrystes, ffor wy, forto fill če appetyt of če sensu_alite,
all čis warlde may note suffyse: and čerfore is ite čat oft-tymes wen we
praye or thynk o god or gastle gudes, we walde fayn feill če swetnes of luf in
oure sawle & ¨ite may we note, so are we besy to fede če concupiscens of oure
sensualite -- for euermore it is gredele askande, and we haf a fleshle compassion
čerof.  And čus is it wele prowede čate żelfa is ay dronkune & čreste. And os
Lya consewed of Iacob & broght forth seuen childer,  and Rachel consewed
of Iacob & broght forth two childere,  [&] żelfa conseuede & broght forth two
childer,  and Bala conseued of Iacob & broght forth two childere:  rightso
affeccion consewes čoro grace of gode & brynges forth sewen vertu¨, [os
sensualite conseues čoro grace of god & brynges forth two vertu¨],  also
če reson čorou če grace of gode consaues & brynges forth two vertu¨,  and
os ymaginacion conseuese čoro če grace of gode & brynges forth two vertu¨ or
two behaldynges.  And če names of čes childer and čes vertu¨ sall be knawne
by čis fygure čat felouse:
 Hosband Iacob: Gode
Wyf Rachel: Reson
Maydyn Bala: Ymaginacion
Wyf Lya: Affeccion
Mayden żelfa: Sensualite
Sons of Iacob of Lya are
čes sewen: Ruben: Dred
of payne. Symeon: Soro 
of syne. Leuy: Hop o[f] 
forgifnes. Iudas: Luf of 
ryghtwisnes. Ysachare: 
Ioy of inwarde swetnes. 
żabulon: Hatreden of
syne. Dyna: Ordaynde
schame.
Sons of Iacob of żelfa are
čes: Gad: Abstinens.
Assere: Paciens.
Sons of Iacob of Rachel_reson:
Iosep: Discrecion.
Beniamin: Contemplacion.
Sons of Iacob of Bala-ima_ginacion:
Dan: Syght of
payn at come. Neptalym:
Sight of ioy at come.
   |r<b>  Here it is schewed of Iacob & is wyfes, čare maydens, & čare childere.
Here it is to schewe o wate manere čai were geten, & in wate ordure.  First
of če childer of Lya, for we rede čat cho consewede first.  ée sons of Iacob
of Lya are notels bot ordaynd affeccions or felynges in a mans saule, for wy,
if čai wore vnordaynd, čen were čai note is sonse.  ée sewen childere of Lya
are sewen vertu¨, for vertu is not els bot a ordaynde & a mesurde felyng of a
mans saule. čen is mans felyng in saule ordaynde wen it is of čat yng čat it
suld be; čen is it mesurde wen it is so mekill os it sulde.  ées felynges in a mans
saule may be now ordaynde & now vnordaynde, now mesurde & now vnmesurde:
 bot wen čai are mesurde & ordaynde, čen are če[i] calde če sons of Iacob.

   |r<b>  Here it is to say how drede sprynges in a mans affeccion.

   |r<b> ée first child čat Lya consewed of Iacob is Ruben, čat is drede, and forči
it is wreten in če psalme: "begynnyng of wisdam drede of oure lorde." éis
is če first feld vertu in a mans affeccion, with-outon če wilk non othere may be
hade.  And čerfor woso desyres to haf sclyk a son, hym be-hose besile & oft
behald če eweles čat be has don;  he sall on o parte ynk če gretnes of is gilt,
and on a nother party če power of če domesman. Of sclyk a consideracion
spry[n]ges drede, čat is at say he čat Ruben, čat čorou reght is cald "če sone
of syght".  For weterle is he blynde čat sese not če paynes čat are to comme,
and dredes not to syne.  And wele is Ruben calde son of syght: ffor wen he



|p|r164


was borne, is modere sayde:  "Gode has sen my meknes", & mans saule in slik
consideracion of is old synes & če power of his domesman, begynes čen trule to
se gode be felyng of drede, & also to be sen of gode be rewardyng of pyte.

    Here it is to say howe sorowe spryngese.

   |r<b> Wyles Ruben waxes, Symeon is borne, for aftere dred it nedes čat soro
come sone. For ay če mor man dredes če paynes čat he has deserwede, [če]
bytterlier he sorose če syne čat he has done.  Lya in če byrth of Symeon sayd:
"oure lorde has harde me ben hade in despit",  and forči is Symeon [cald]
"heryng": For a man wen he bitterle sorose & dispyse is olde syne, he begynnes
to be herde of gode,  and also to here čis blissed sentence of godes oghon
mowth:  "Blissed be čai čat sorou, for čai sall be comforde." For in wat
houre a synere sorows & turnes fro is syne, he sall be sauf, čis witnes hole
wryte. And also be Ruben is he mekede, & be Symeon is he conuertede & has
compuncioun of ters;  bot os Dauid witnes in če psalme: "Hert contrit & meked
god salnot despise" & with-outon doute slik soro is trew comforth.

   [ Here is to say of hop.]

   |r<b> Bot i pray če wat comforth may be to čo čat trule dredes & bitterle sorose čer
olde synes, oght bot a trew hope of forgyfnes? ée wilk is če čryd son of Iacob,
čat is Leuy, če wilk is calde in če store "a doyng-to"; for wen če first two childer,
drede & sorou, are gifyne of gode to a mans saule, with-outon doute če čryde, čat
is hope, sall not be delaide, bot he sall be don to, os če store wittnes of Leuy
čat wen is two brether Ruben & Semeon were gy ffen to čare moder Lya" he čis
Leuy was done to.  Take kepe o čis čat he was don to, & not gyfen:  and
forči is it sayde, čat aman sall not presume of hop of forgifnes befor-tym čat
his hert be mekede in drede & conuertede ine sorowe -- with-outon čes two hope
is presumpcion, & were čer two are, hop is don to.  And čus aftere sorow sone
comes comforth, [os] Dauid tels in če psalme čat "after če mekelnes of my sorow
in my hert, he says to oure lorde, [čy] comforthes haue gladed [my] saule".
 And čerfor is it čat če holygost is cald paraclitus, čat is comforthere, for he
vochessaufe to comforth a sorefull gost.

    Here is to say of [luffe].

   |r<b> Fro now forth begynnes a maner of homelenes forto grofe be-twyx god &
manes saul, & also a maner of kyndlyng of luf, in so mekill čat oft-tymes he
feles hym not only be viset of gode & comford in is comyng,  bot oft-tymes
al-so he feles hym fild with anunspekabull ioy. éis homlenese & kyndlyng of
lufe first feld Lya wen, after čat Leuy was borne, scho cryde & saide with a
gret ioy:  "Now sall my hosband be coupuld to me." ée trew spose of oure
saule is gode,  and čen are we trule cupuld to gode, wen we dragh nere hym
be sothfast luf: & reght os after hop comes luf, so after Leuy comes Iudas, če
ferth son. Lya in is birth cride & sayd: "Nowe sall i schryf to oure lorde",
& čerfor in če stori is Iudas calde "schryft": also man saule in čis degre of
luf offers it clerle to gode and says: "now sall i scryf to oure lorde"; for befor
čis felyng of luf in a mans saule all čat he dose is don more for agh čen for



|p165


luf,  bot in čis state a mans saule feles gode so swet, so mercifull, so gud,
so curtas, trn & kynd, so fathfull, so lufle & so homle, čat čare lefes no yng
in hym,  might, wytte, kunyng or will, čatyn he offers it clerle, frele, and
homele to hym.  éis schryft is not onle of syne, bot of če gudnes of gode: gret
tokunyng of lufe is  wen a man tels to gode čat he is gode; of čis schryft
spekes Dauid in če sautere & says: "mas it knawn to gode, for he is gude". -- 
 Nowe haf we sayde of če faure sonse of Lya,  and after čes scho laft
beryng of childer till a nothere tyme. And so a mans saule wenes čat it suffice
to it, wen it feles čat it lufs [če trew godes]. & so it is to saluacion, bot not
to perfeccion.  For it fals to a perfite saule [both] to be enflawmede with če fire
of luf in če affeccion, & also to be illumynde with lyght of knawyng in če reson.

Here is to say of [doubull syght in ymaginacion].

   |r<b> éus wen Iudas was borne, čat so to say, luf & desire of vnsen trew gudes
is rysand & waxand in a mans affeccion: čen cowates Rachell to bere some
childere, čat is to say, čen cowat¨ reson to knaw čo ynges at če affeccion
feles.  For [os] ite fals to Lya-affeccion forto luf, so it fals to Rachel-reson to
knawe. Of Lya-affeccion sprynges ordand & mesurde felynges, and of  Rachel_reson
sprynges reght conyng & cleen vnderstandyng. & če more čat Iudas
waxhes, čat is to say luf,  so mekill more desires Rachil beryng of childere, čat
is to say, reson stodys after knawyng.  Bot wo is he čat wotnot how harde
it is & nerhand vnpossibull to a fleshle saule če wilk is ¨itte rode in gastele
studys, for to ryse inůknawyng of vnseabull ynges, & forto sete če egh of
contemplacion in gastle ynges?  Forwy, a saule čat is ¨it ruyde & fleshle, knaws
not ¨itt bot bodele ynges, & no yng comes ¨itt to če mynde bot seabull ynges.
& neuerčelese ¨ite it lokes inwarde os it may, & čat at it maynot ¨ite se clerle
be gastle knawyng, it thynkes be ymaginacion. & čis is če cause wy Rachel
hade first childer of her maydyn, čen of her-self: and so it is čat all_if
a mans saule maynot ¨it gete če lyght of gostle knawyng in če reson, ¨it it
ynk it swete to hald če mynde of gode & gastele ynges in ymaginacion. Os be
Rachel is vnderstand reson, so be her maydyn Bala is vndurstane ymaginacion.
 And čerfor reson schewes čat it is more profetabull forto ynk on gastele
ynges wat so ča be, ¨e if it be in kyndelyng of oure desire with some fa[i]re
ymaginacion, čen it is forto ynk of vanites & desewabull ynges of če warlde.
And forči of Bala wer borne čes two:  Dan & Neptalym. Dan is to say syght
of paynes to come. and Neptalym syght of ioy to come.  ées two childer are
full nedfull & spedfull to a werkand saule: ée tone, to putt don ill sugestions
of synes, be syght of payne čat is to come;  so it fals to če tother brother
Neptalym for to rays vppe oure willes in werkyng of gude & in kyndelyng of
holy desires, be syght of ioye čat is to come;  And čerfor holy men wen čai
are sterde to vnlefull ynges be inrysyng of any foule čoght: als oft čai seten
befor čer mynde če paynes čat are to come,  and so čai scloknen čare temp_tacion
in če begynnyng or it come to any foule delite in čare saule; and als ofte



|p166


os čare deuocion & čer lykyng in gode & in gastle ynges seses and waxes cold
-- als oft-tymes in čis lyf it fales for corupcion of če flesh & mone other skilles:
als oft čai set befor čare mynde če ioy čat is to come, & so čai kyndel[s] čer
will with holy desire, & distrose čer temptacion in če begynnyng or it come to any
hirkyng or hewenes of sclauth. And forči [čat] with Dan we dampne mone vnlefull
čoghtes, čerfor is he wel calde in če stori "dome", and also is fader Iacob sayd
of hym čus: "Dan sall deme his folk". & also it is sayde in če stori wen Bala
broght forth Dan,  Rachel sayde: "oure lorde has demed me," čat is to say, oure
lorde has euend me with my sistere Lya:  and čus says reson, wen če
ymaginacion has getyn če syght of payne čat is to come, čat oure lorde has
ewende her with her sister affeccion;  and čus scho say[s]e, for scho ha[s]e
syght of payne in her ymaginacion, off če wilk scho hade drede & sorow in
here felyng.  And čen after come Neptalym, čat is to say syght of [Ioye] čat
is to come: and in his byrth spak Rachel & sayde: "I am made lik to my
sistere Lya," & forči is Neptalym cald in če stori "lyknesa".  And čus says reson
čat scho is made lik to hir sister affeccion, ffor were scho hade getyn hope &
luf of ioy to come in her felyng, scho ha[s]e getyn syght of ioy to come in here
ymaginacion.  Iacob sayd of Neptalyme čat he was "a herte sende oute, gyfand
speches of farehede".  So it is čat wen we ymagyn of če ioys of hewen, we say
čat čor is faire in hewen; ful wondurfulle kyndyls Neptalym oure saule with holy
desyre, als oft os we ymagyn of če worthines & če farehed of če ioes of hewen.

    Here it is to say of doubull [vertu in sensualite].

   |r<b> Wen Lya sagh čat Rachel here sister made gret ioy of čes two basterdese
born of Bala her maydyne,  scho cald forth here madyne żelfa, to pute to
hire hosband Iacob: čat scho moght mak ioy with here sister, hafand other two
bastardes getyn of here mayden żelfa.  And čus it is semle in a mans saule
forto be, čat fro če tyme čat reson has refrened če gret ianglyng of ymagina_cion
& has puttude here to be vndurloute to gode, & so to ber some frute in
helpyng of here knawyng, reghtso čat če affeccion refrene če lust & če čryste
of če sensualite & mak here to be vndurlout to gode, & so to bere some frut
in helpyng of here felyng.  Bot wat frut may scho bere, oght bot čat scho
[lerne to] lyf a-temperely in eyse ynges, and paciently in vneyse ynges?  čes
are če childer of żelfa, Gad & Assere: Gad is abstinens, Assere is paciens. Gad
is titter borne, & Assere latter,  ffor first it nedes čat we be a-temperde in oure_self
with discret abstinence, čat after we bere outward deseys in strenght of
paciens.  ées are če childer čat żeIfa broght forth in sorow, for in abstinens
& paciens če sensualite es [punyst in če flesch; bot čat at es sorow to če
sensualite] torne[s] to mekill comforthed & blise to če affeccion: and čerfor it
is čat wen Gade was borne, Lya cride & saide:"happele", & forči is Gad cald
"happenes" or "selenes";  and so it is wele sayd čat abstinens in če sensualite
is selines in če affeccion,  ffor why ay če lesse čat če sensualite is delited in
here luste, če more swetnes feles če affeccion in here lufe.  Also after wen
Asser was borne, Lya sayd: "čis sall be for my blyse", & forči was Asser calde
in če stori "blyssed"; and so it is wele sayde čat paciens in če sensualite is



|p167


blise in če affeccion,  ffor wy ay če more deseys čat če sensualite suffurs, če
more blisede is če saule in če affeccion.  And čus be abstinens & paciens we
salnot only vndurstand a-temperaunce in mete & drynke & suffuryng of ontwarde
tribulacion,  bot also of all maner fleshle, kyndle, and warldle delite, & all
manere dyseys bodele or gastele, with-ine or with-outon, resonabull or vnreson_abull,
čat be any of oure wittes tourment¨ or delites če sensualite. On čis wis
bers če sensualite frut in help of affeccion, here layde. Mikell pese & rest is in
čat saule čat nothere is dronkune in če lu[st] of če sensualite, ne grutche[s] in
če payne čarof; če first of čes is getyn be Gade, & če later be Asser.  Here
it is to wite čat firste was Rachel maydyn putte to če husbande or če madyn
of Lya: and for čis skill, for trule, bot če iangelyng of ymaginacion, čat is
to say če in-rennyng of vayn thoghtes, be ferst refrende, with-outon doute če
lust of če sensualite maynote be atemperde; & čerfor wo-so will abstene hym
fro fleshle & warldele luste, hym behose first seldome or neuer ynk any wayn
thoght.  And also neuer in čis lyf may a man perfitle despyse če eyse of
če flesh & noght drede če dyseyse, bot if he haf bisele behalden če medes
& paynes čat are to come.  Bot here it is to wite how with čes fawer sons of
čes two maydens če cite of oure consciens is kepude wonderfule fro all temp_tacion.
For ilk temptacion authere it ryses with-ine be čoght, or els with.outon
be some of oure fife wittes.  Bot with-ine sall Dan "deme" & dampne ill
čoghtes be drede of payne,  ande with-outon sall Gade putt agayne fals delites
be vse of abstinens; Dan wakes with-in, & Gad with-outon. And also čare other
two brethere helpys čame full mekill:  Neptalym makis pes within with Dan,
and Assere bydes Gad haf no drede of is enmyse. Dan flays če hert with
vgsomnes of hell,  and Neptalym cherisses it with hetynges of hewenle blys.
 Also Assere helpes is brother with-owton, so čat čorou čam both če cite wall
is not brokune: Gad haldes oute eys, & Assere pursewes diseys. Asser sone de_sawes
is enmy wen he brynges to mynde če paciens of is fader (!) & če hetyng of
Neptalym, & čus oft-tyms ay če moe enmys čat he has, če more mater he has
of ouercommyng. & čerfor it is čat wen he has owercommune his enmys, čat is to
say če aduersites of če warld, sone he turnes hym to hys brothere Gad, to help to
stroy his enmyse: & with-outon fayle fro he be common, sone čai turne bak & flene.
 éere enmys of Gade are fleshle delites: bot trule fro če tyme čat a man haf
pacience in če payne of his abstinence, fals delite fyndes no wonyng-place in hym.

   How ioy of inwarde swetnes rises in a mans saul.

   |r<b> éus wen če enmyse fleyse, & če cite of conscience is made pesebule, čen
begynnes a man to prof wat "če hegh peise of gode is čat passes all mans witte":
 and forči it is čat Lya left beryng ofe childere vnto čis tyme čat Gad & Aser
wor borne of żelfa her maydyn. For trule bot if it be so čat a man haf refrende
če luste of is fife wittes in is sensualite be abstinence & paciens, he sall neuer
feile inwarde swetnes & trew ioy in gode & gastele ynges in če affeccion. éis
is Isachare če fifte sone of Lya, če wilk in stori is cald "mede", ffor [čis] ioy is
če taste of če blise of hewen, če wilk is endles meyde of a deuote saule,
bygynnande here.  Lya in če byrth of čis childe sayd: "god has gyfyn me



|p168


mede, ffor-či čat i haf gifyn my maydyn to my hosband in beryng of childer":
 and so it is čat [if] we gere oure sensualite bere frute in abstenyng it fra all
maner of fleshle, kyndle, & warld[l]e delyte, and in frutfull suffuryng of all
fleshle & warldle diseyse,  fforči oure lorde of is gret mercy gyfes vs ioy of
vnspekabull & inwarde swetnes in oure affeccion, in erls of če sowerayne ioy &
če mede of če kyngdam of hewen.  Iacob sayd of Isachare čat he was "a
strang asse dwelland be-twyx če termes": and so it is čat a man in čis stat, &
čat feles če erles of ay-lastand ioy in his affeccion, is os a nasse, strang, &
dwelland be-tweyn če termes,  Forči čat, be he newer so filede in gastele
gladnes & ioy in gode, ¨itt for corupcion of če fleshe in čis dedle lyf hym
behose here če charge of če dedle body, os hungur, čryst, sclep & colde &
other mone, for če wilk he is lykynde to a nasse os in body:  Bot [os] in saule
he is strong for to stroy alle če passions & če lust¨ of če flesh be pacience &
abstinence in če sensualite, and be habundans of gastle ioy & swetnes in če
affeccion.  And also a saule in čis state is dewelland be-twex če termes of
dedely lyf & vndedle. He čat dwels be-twyx termes, has nerhand forsakene
dedlenes bot not fulle, & has nerhande geten vndedlenes bot not fully: For
wiles hym nedes če gudes of čis warld os met & drynk & clethyng, os fals to
ilk a man čat lyffes, ¨itt is a foyte in čis dedely lyf; & for gret habundans of
gastele ioy and swetnes in gode čat he fels not selden bot ofte, he has his
othere fote in če vndedle lyfe. éus i trow čat saynt Paule ferde wen he sayde:
"Wo sall delyuer me of čis dedle body?" & wen he sayde čus: "I cowet to be
losede & to be with Criste."  Ande čus dose če saule čat feles Isachare in is
affeccion, čat is to say če ioy of inwarde swetnes če wilk is vndurstanden be
Isachare: it enforses it to forsak čis wreched lyf, bot it maynot; it cowates to enter
če blissed lyf, bot it maynot: it dos čat it may & ¨itt it dwells be-twyx če termes.

    How hatredyn of syn rysis in mans affeCcion.

   |r<b> Ande erfore is it čat after Isachare żabulon is borne, če wilk is to say
hatredyn of syne.  And here it is to say & witt wy čat hatredyne of syne is
nermore feld in a mans affeccion or če tyme čat gastele ioy of inwarde swetnes
be feld in če affeccion, & čis is če skill:  ffor or čis tyme was newere če tru
cause of hatredyne felde in če affeccion. For če felyng of gastle ioy teches
a man wat syne harmes če saule, and all after čat če harme in če saule is felede
mekill or lytyll, čare-after is če hatereden mesurd more or less vnto če harmande.
 Bot when a saule be grace of gode & long trauele is comon to felyng of
gastle ioy in god, čat it fels čat syne has ben če cause of če delayyng čerof;
 and als wen he feles čat he maynot last allway in če felyng of gastle ioy for
corupcion of če flesh of če wilk corupcion syn is če cause: čen he ryses with a
strong felyng of hateredyne agayn alle syne & če kynde of syne. éis felyng taght
Dauid vs to hafe were he says:  "Bes wroth & wille ¨e not syne", [čat is: bes
wroth with syne, bot not], with če kynde;  ffor kynde sters to če deyde bot not
to [syne].  And here it is to witte čat čis wrath is not contrare to charite, bot
charite teches how it sall be hade both in a mans self & in is ewen-criste[n]:  For
a man suld not hat syne so čat he distroy his kynd, [bot so čat he distroy če



|p169


syne & če appetyte of syne in his kynde];  and als anentes oure ewen-cristen, vs
ogh to hate syne in hym, & to luf hym; and of čis hateredyn spekes Dauid in če
psalme & says: "with perfyte hateredyn i hatede čame", & in another psalme he
says čat "he had in hatredyn all wykked ways". éus is it wile prowede [wy] or čat
żabulon was borne, Iudas & Isachare wor both borne:  For bot if a man haf
had charite & gastle ioy in is felyng first, he may on no wise feile čis perfyt
hateredyn in his affeccion; for Iudas, čat is charite, teches vs how we sall hate
syne in oure-self & in oure brethere, and Isachare, čat is gastele felyng of ioy
in gode, teches vs whi we sall hate syne in oure-self & in oure brethere; Iodas,
i, charite 3, bydes vs hate syne & luf če kynde, ande Isachare i. gastle felyng,
stroy syne & sawe če kynde. & čus it fales forto be čat če kynde may be made
strong in gode & gostle ynges be perfyte hatredyn & stroyng of syne. And herfor
in če stori is żabulon calde "a dwellyng-stede of strenght", and Lya in his
birth seyd: "My hosband sall now dwell with me."  And so it is čat gode, če
trew hosband of oure saule, is dwelland in čat saule, strenthand it in če affeccion
with gastele ioy and swetnes in his luf, čat trauels bysyle to distroy syne in čame_self
and in other be perfyte hateredyn of če syne & all če kynde of syne. And
čus is it at say how żabulon is borne.

    How ordend schame ryses in a mans sawle.

   |r<b> Bot all-čof čat a saule čoro grace feile in it perfite hateredyne of syne, wether
it ¨it may lyf with-outon syne? nay, sekerle, & forči no man presume of hym_self,
syne če apustull says čus čat "if we say we haf no syne, we deceyf oure_self,
& sothfastnes is not in vs";  and also saynt Austyn says čat he dare say
čer is non lyfand with-outon syne.  And i pray če, wo is čat čat synes note in
ignorance? że & oft-syth it fals čat gode suffurs čoo men to fall grewosle be
če wilk he has ordaynd other mens errours to be regthede, čat čai may lerne
be čer oghon fallyng hou mercyfull čai sall be in amendment of other. & for_či
čat oft-tymes men fals grewosle in če same synes čat čai moste hate, čerfor
of hateredyn of syn springes ordeynd scham in a mans saule, & so it is čat after
żabulon was Dyna borne. Os be żabulon če hatredyn of syne, so be Dyna we
vndurstande orden[d] scham for syne.  Bot witt will: he čat feild nere żabulon,
felde neuer ¨itt Dyna.  Ill men haue a maner of scham, bot it is not čis ordeynd
scham, for whi, & čai hade perfytte scham of syne, čai suldnote so customabull
do it with will & awysment;  bot čai schame more with a foule cloth o čare
body, čen with a foule čoght in čer saule. Bot wat so čo be čat wenys čo has
getyn Dyna, ynk wethere če wald schame als mekill & a foul thoght were in či
hert, os če wald & čo wore [mad to] stand naked befor če kyng & al is rewme;
& sikerly, witte čo wele čat čo has not ¨itt getyn ordeynde schame in či felyng,
if so be čat čo haf les schame with či foule herte čen with či foule body, &
if čou čink more schame with či foule body in syght of men čen with či foule
hart in syght of če kyng of hewen & of all his angels & če holey santes of
hewene. --  Lo, now is it sayde of če sewen childer of Lya be če wilk are
vndurstane sewen maners of affeccions in a mans saule; če wilk may be now
ordaynde & nowe vnordynde, now mesurde & now vnmesurde, bot wen čai are



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ordaynde & mesurd, čen are čai vertu¨; & wen čai are vnordend & vnmesurde,
čen are čai vices.  éus behose a man haf warnes čat čai be not onle ordende,
bot also mesurde. éen are čai ordend wen čai are of čat yng čat čai suld be,
& čen are čai vnordend wen čai are of čat yng čat čai suld not be; & čen
are čai mesurde wen čai are so mekill os čai suld be,  čen are čai vnmesurde
wen čai are more čen ča suld be.  Forwhi, ouermekill drede brynges dispare,
& ouermekill soro kestes a man in bitternes & hewenes of kynde  ffor če wilk
he is vnabull to resawe gostle comforth; & ouermekill hope is presumpcion, &
vtragese luf is bot flateryng & fagyng, & vtragese gladnes is dissolucion &
wantonnes, & vn-atempere hatredyn of syne is wodnes; & on čis maner, if čai be
vnordende & vnmesurde, čen are [čai] turned in to vices, & čen lose čai če nam
of vertu¨ & maynot be acowntude with če sons of Iacob, čat is to say God -- for
be Iacob is vndurstane god, & so it is schewed in če figure befor.

   Here it is to say of če two sons of Rachel: Ioseph & Beniamyn.

   |r<b> éus it semes čat če vertu of discrecion is fulnedefull to be hade, with če
wilk all othere vertus may be kepude & gouernde -- for withouton it all othere vertus
are turned to vices.  ées is Ioseph, čat is latborne childe, bo[t] ¨itt is fadere
lufs hym more čen čam all: Forwy truly withouton discrecion may nawther
gudnes be getyn ne keppude, & forči no wonder of čat vertu be synglerle lufde.
 Bot wat wondur is of čis vertu be late getyn, wen we maynot wyne to no
perfeccion of discrecion withouton mekill vse & mone trawels of čes othere
affeccions command before?  For first be-hose vs be hused in ilk a uertu be
čamůself & gete če profe of am all serele, or we may haf ful kunyng of am all
or eles cune deme sufficientle of am all; & wen we vse vs besile in čes felynges
& behaldy[n]ges befor-sayde, oft-tymes we fall & oft-tymes we ryse, čen be oure oft
fallyng may we lere how mekill warnes vs behose haf in če getyng & kepyng
of čes vertus: & čus homwill be lang vse a saule is lede into full discrecion,
& čen it may ioy in če byrth of Ioseph. & befor čis vertu be consewed in a mans
saule, all čat čes other vertus dos it is withouton discrecion, & forči in als
mekill os a man presumes & enstresses hym in any of čes felynges beforsayd ouer
his myght & oute of mesure, in so mekill če foulere he fals & fales of his purpose;
& čerfor it is čat after am all & last is Dyna borne, for oft after a sodeyn fal
comes sone schame.  And čus after mone fallynges & failynges, & schame foloande,
a man lers be če prof čare is noyng better čen to be rewlede be counsell, če
wilk is če redist geytyng of discrecion.  Forwy he čat dus all yng with
consaile, hym sall newere forynk it -- ffor better liste čen lythere strenght.  And
here is če opon skill wy čat nawther Lya ne żelfa ne Bala moght bere swilk a
child, bot onle Rachel, ffor os it is sayd before čat of reson comen reght
consailes če wilk is verray discrecion, vndurstande be Ioseph če first sone of
Rachel; & čen at če first bryng we forth Ioseph in oure reson wen all čat we
are sterde to do, we do it be consaile.  éis Ioseph sall not onle knaw wate
synes we are most sterde to, bot also he sall knaw če wakenes of oure kynde,
& after čat aythere askes so sall he do remedy, & sek consaile at wissere čen he



|p171


& do after čam, els is he not Ioseph Iacob sone borne of Rachel.  And also [be]
čis ilk Ioseph is a man noght onle lernede to ethchew deseyt¨ of oure enmys, bot
als oft a man is lede be hym to perfite knawyng of hym-self: & all after čat
a man knaws hym-self čarafter he profetes in knawyng of gode of wome he is če
ymage & lyknes, & čerfor it is čat after Ioseph is Beniamyn born. For os be
Ioseph discrecion, so be Beniamyn we vndurstand contemplacion. & both were čai
borne of a modere & getyn of a fadere,  ffor čoru če grace of gode lyghtand
oure reson come we to če perfit knawyng of oure-self, & of gode, čat is to say after
čat it may be in čis lyf. Bot lang after Ioseph is Beniamyne borne, ffor why,
trule bot if so be čat we huss vs besile & lange in gostle trawels with wilk we
are lernede to knaw oure-self,  we may not be raysed into če knawyng
& contemplacion of gode. He dose for noght čat lyftes vp his egh to če sight
of gode, čat is not ¨itt aboll to se hym-self. For first a man suld lerne hym to
knaw vnseabull ynges of is oghen spirit, or he presumude for to knawe če
vnseabull ynges of [če] spirit of gode; and he čat knaws not ¨itt hym-self & wenes
čat he has getyn somdel knawyng of če vnseabull ynges of gode, i doute it
noght čatyn be is deceyfd; & forči i rede čat a man sek [first] besile forto knaw
hym-self, če wilk is made to če ymage of gode os in saule. & witt čo wele čat
he čat desirs forto se gode, hym behose clens his saule, če wilk is os a myroure
in če wilk all yngis are clerle sen wen it is clene; & wen če myroure is foule,
čen may čo se noyng clerle čerin: & reghtso of če saule wen it is foule, nather
čou knaus či-self ne gode.  And wen če candell brennes, čen may čo se či_self
& če candell be če lyght čerof, & othere ynges.  Reghtso wen či saule
brennes in če luf of gode, čat is wen čo feles continule či hert desire če luf of
god, čen be če lyght of his grace čat he sendes in či reson, čo may se both
čin oghon vnworthines & godes gret gudnes. & forči clens či myroure & beyde či
candell to če fire.  And čen, wen či myroure is clensed & či candell lyghted,
& it so be čat čou weterle be-hald čerto, čen begynnes a manere of clerte of če
lyght of gode forto schyn in či saule, & a maner of a sone-beme čat is gostele
to apere to či gostle syght, čoro če wilk če egh of či saule is opunde to behald
god & gostle ynges, hewen & heuenle ynges, & all maner gostle ynges; -- bot čis
syght is bot be tymes, wen god will woches-sawf forto gifit vnto a wyrkande
saule, wils it is in batell of čis dedle lyf; bot affter čis lif sall it be ay lastand.
éis lyght schone in Dauid saule whils he sayd čus in če psalme: " Lorde, če
lyght of či face is marked apon vs: éo has gyfyn faynnes with-ine my hert".
ée Iight of godes face is če schynyng of is grace, čat reformes in hus is ymage
čat has ben defoulede with če merknes of syne. & čerfor a saule čat brennes in
desyre of čis sight, if it hope forto hafe čat at it desires, witt it wele čat it has
consawed Beniamyn. & čerfor what is more helfull čen swetnes of čis syght, or
wat softer yng may be felede? Sikerle, none, & čat wot Rachell full well,
 forwhy, če reson s[e]ys čat in comparison of čis swetnes all other swetnes are
sowr & bitter os gall forbi hony. Newerečeles ¨itt may a man newere come to
sclik a grace be is oghon scleght, forwhy it is a gyft of gode with-outon deserte
of man.  Bot with-outon doute, of it be not desert of man, ¨it noman may tak
swilk grace with-outon gret stody & brenna[n]de desire comande befor; & čat wot



|p172


Rachel fulwill, & forči scho multiplys here stody, & [whettes her desyre] hekand
desyre vnto desire: so čat at če last in gret habundans of brenande desire &
sorou of če delayng of here desyre  Beniamy[n] is borne, & is moder Rachel
deyse, forwhy, wat tyme čat a saule is rawyste abowf it-self be habundans of
desires & in a gret multitud of luf, so čat it is enflawmed with če light of če
godhede, sekerle čendeyse all mans reson.  And čerfor, wat-so he be čat desires
to come to contemplacion of god, lete hym lere for to gedire samen če myght¨
of his sawle, & lete hym stndy forto refreyne če outpassyng of is mynde, &
schape hym forto wone with hym-self os a kyng in is reme to wome čat non
of his sugetes wore contrari. éen salto [vise če] in čis maner: call samen či
čoghtes & či desires & mak of čam a kirk, & lerne če čerin to luf onle čis
worde IHESU, so čat all či desire & či thoght be set onle to luf Ihesu, & čat
vnseshandle os it may be here; so čat čo fu[l] fyll čat is sayd in če psalme:
"lorde, i sall bles če in kirkes", čat is in thoght & desire of če luf of Ihesu. &
čen in čis kyrk ofe čoghtes & desires, & in čis onhede of stodes & of če wil[les],
loke čat all či čoghte & či desires & all či studes & all či willes be onle sette
in če luf & če lofyng of Ihesu, with-outon forgetyng als [fer] forth os čo may be
grace & os či frelte will suffure, eweremore mekand če to praere & to conseil,
pacientle abydand če wille of oure lorde, vnto če tyme čat či mynd be rawyste
abouf it-self to be fed with če fare fode of angels in behaldyng of gode & gostele
ynges; so čat it be fulfild in če čat is wretyne in če psalme:  Ibi Beniamyn
adolescentulus in mentis excessu, čat is: "Beniamyne če ¨ong childe in rauyshyng
of mynde of Ihesu.".... Ihesu.... Ihesu.... Mercy Ihesu, graunt Mercy, Ihesu.

|r[f.80b]
4.
   |r<b> Wythdragh či čoght fro či gude dedys & fro čine ill dedys, and ynk čo
arte ewere in če syght of gode & in is presens, ¨e reght os čo art present to či-self;
and with all či čoght onle offere či body & či saule mekle to če mercy of Ihesu
os trature to is lorde, lastandle criande in hertle mynde: "Ihesu mercy, Ihesu mercy,
Ihesu mercy".
|r[f.81]
5.
   |r<b> Thre pont¨ čere are čat kepen vs fro mone sotell deset¨ of če foule fende
čat mone gostle men begils čorou preway pont¨ of pryde čat mysrewle čere witte;
wilk are čes: Meknes, mercy, & drede. Meknes is a clothyng of all colorse,
for he enforses hym os fore če tym to acorde hym to all condicions, for so may
he best passe to bald is oghon kynde. Mercy is likende to whyte, for he clená
& wesese away če vgsome filth of syne. Drede has colore of rede, for it is moste
ferdfull of all othere colores. ées čre are calde če lefra of oure lorde, čat he
cleths his childer ine or čai may comme to hym; for če gospell byddes: woso
lakse čis lyfray, kest hym into hell. Bot meknes is a seker sarke čat vnder &
neghtes vs ogh to be: and sothle wo so lakes čis sark, gostle clethyngis ket¨ he
none, whi[l]k are vertu¨ to vndurstande. éerfor meknes ogh neght to be, & čen
mercy abofe on čat: for meke hert¨ čat bolne for woo, are comforthed full
mekill, mercy to call.



|p173


TREATISES OF MS. CAMBR. Dd V. 55.


                           1. Propyr wille.

   |r<b> PRopyr wille čat is forsakyn & made commen, čan is it acordant wyht goddis
wylle, and alle gode mens wille, and principaly ouer alle thynge till our suf_frayne[s]
wil to whame we ere suget made ry¨t als vn-to god, als če reule of
religion askys. éis comen wille is sothefastly called če maste precious offerande
& če maste dere presande čat may be gyfen vn-to god; and čarefor it is
callyd erthely heuen, for qwy it herbers god. It is goddis tempill, it is če
chosen chambyr of Ihesu, it is če hamely howse of če haly gaste. It is če kyn_dome
of če fadyr, it is če herytage of če sone, it is če possessyone of če haly
gaste. ée fadyr als his kyngdome rewlis it, če sone as his heritage gouerns it,
če haligast as hys awen counceyls it. [It] beris likenes of če trinite: of če faydyr
in fayrenes, of če sone in mekenes, of če haligast in gudenes. éis comone
wille has Clerete of če fadyr, Obedyens of če sone, Conforth of če haligaste. ée
fadyr makes hym my¨ti, če sone makes hym wytti, če haligast makes hym eyse;
swa čat alle hys ennemyes bodyly & gastly ly¨tly it ouyercomes, če my¨t čat is
gyfen of če fadyr. ée witte čat is gyfen of če sone. It is swa parfyte čat alle



|p174


če wytte of čis werlde can nou¨t teche it: for qwy, gastly wytte and vndyr_standynge
is tau¨te of god be felyng, and naman may make a feler in gastly
wytte bot god čat is če gyfer. ée techyng of god is gyfen, and čat gyfynge
causyth felynge. And in čis felynge is fully knawen če difference of čase men
čat ere tau¨t of god -- as čase čat gyfe čam to parfyte lyuynge, and čase čat
er tau¨t of men -- as čase čat gyfes čam to comyn lyfe. For alle čat clerkys may
lere of erthely men in body be heryng or seyng, goddis clerkys, qwilke ere callyd
parfyte men, has it in felynge & tastyng. Swa čat goddis clerkys, qwylys čay
meke čam vndyr hys wande, ere neuyr begylyd. For heryng & seynge alle čay
begylis, bot meke tastynge & felynge may not begyle. It is če crafte of clergy
lered on če boke be men to cun see writ wreten & here it spoken: and goddis
clerkys has in felynge čat čai haue in heryng, and alswa in tastynge čat čay
haue in spekynge; & is gyfen of če haligast, & settes čam in reste; swa čat
contrarius dedes does čam na disese, for it does čam comforte to be agayn-sayde...
And če cause of čat payne is propyr wylle, qwilke is called helle, for fendys
dwellys čerin; for na creature pyn¨ če consciens bot fendes, to qwam we
gyfe leue anly thorow pride. Qwa-swa herbers propyr wille & haldys hym at
hame, he mone be dampned as traytour in če dredeful daye of dome of god.
As be ensaimple ¨e may see in lawe of če lande: As if a man wilfully resette
če kynges felon, or mayntens hys traytour in hys awen kyngdome, he is traytour
or felon, and be če lawe he sal be dampned. On če same maner če lawe of
god dampnes propyr wylle: for he was hys bane and cause of hys dede. Propyr
wille desyred hym, accused hym, demed hym, dampned hym, & did hym to dede.
For qwyles Iudas had comyn wylle, na man did he dere: bot qwen hys wille
was made propyr, čan was his dede dy¨th. éerfor če bane of god is callid
propyr wylle. And qwa swa lufes it, hates god, ffor-sakand helpe of alle-holy
kyrke and če vertas of heuen, alswa če gyftes of če haligaste, and alle če
blyssed company čat in heuen es, and mas offerand of hym-selfe to če fende
of helle. For qwa sa settes hym-selfe bodili here in propyr wille, hys sete is
made gastly in helle with če fendis; ffor interynge of propyr wil gyfes seysynge
of helle, and is kyndely calde Lucifer bedde. Bot some men ere fouly bygylled
of čis propyr wylle and desayuyd as in smal thynges, čat it sal not dere. éese
men ere blyndyd with pride, čat čay may nou¨t see howe čayr conscyence es
pynde for comen wilis gane; for na thynge bot propyr wyl is noriser of pride,
qwilke is če maste preciouse homage and če derest desire čat Lucifer lykes.
Meke men byndys čam vnto comyn will be counceyl thorowe če haligaste: and
čat is obedience, čat maste payes god, for obedience is če tresoure of če trinite,
čat trewly kepes heuenly gyftes: for če gyftes of heuen ere neuyrmare gyfen
bot til obedyente wylles. And it is sorow to see or wite howe dedly čay ere
encombyrde: ffor if čai wene čayr wylle be knawen bot anly to čam-selfe, it
cryande forsakes god, čat alle heuen heris. And alswa it is called an outhorn
of helle: for it rayses a thowsande of fendes; for if it may be sayde čat čay
haue Ioye in čayr kynde, očyr Ioye of vs haue čai none bot of propyr wylle;
ffor be oure propyr wylle čay dwelle in vs, & be na thynge ellis. And čis
myschefe fallis tille alle čay čat forsakys counceyl & wyll nou¨t lene čarto,
wylke conceyl may be called če ordenaunce and če thechynge of discrete men.
ée ensaimple gaf Ihesu goddis sone of heuen, čat bande hym so thorowe mekenes



|p175


vn-to comen wylle for če saluacion of alle mankynde, so fully, so trewly, so
straytly, čat fra če begynnyng of hys paynful passyon vn-to če laste poynt of
hys dede neuyr be blenked anes to hys owen wylle. For he was swa obedient
vn-til alle če wylles čat desired to be safe, & namely to hys fadyr wylle čat
walde it sulde be so, čat he .. nou¨t agayns čayr wyll čat accused hym to če
dede, be saide nou¨t agayns čam čat demed hym to če dede, ne he did nou¨t
agayns čam čat did hym to če dede. Bot mekely be hys chere and hys coun_tenaunce
moghe alle men see, alswa be mekenes of hys eyesy¨t če qwylke
chaunged neuyr, for his beryng in hys paynys was euyr swa meke, čat he made
na scheuyng as hym yrked, bot as hym had felid na payn; swa was he fre of
wylle & comen to alle. Sen he dyd čus, do we so, for he has in čis kende
vs oure awen nede. And qwa sa takes nou¨t čis nede, čay sal dwele ay in nede.
Ihesu helpe fra čat place čat euyrmore nede has. Amen. Amen. Amen.


                       2. [Of Angels' song.]

   |r<b> éow ¨ernys perauentur gretely for to haue more knawynge & wyssynge čan
čou has of aungels sange and heuenly sown, qwat it is, & on qwat wyse it is
perceyued & felid in a manns soule, and how a man may be sekyr čat [it] is
trowe & nou¨t feyned, and how it is made be če presence of če gude aungel
& nou¨t be če inputtynge of če ille aungel. ées thynges čou wolde wyte of me.
Bot sothely I can nou¨t telle če for sekyr sothenes of čis mater. Neuyr-če_latter
sumqwat as me thynke sal I schewe če in a schort worde. // Wyte čou
wele čat čo ende & če souerante of perfeccions standis in a verray oned of god
& man saule be parfite charite. éis oned čan is verraly made qwen če my¨tes
of če saule ere reformed be če grace to če dygnite & če state of če fyrst con_dicione,
čat is qwen če mynde is stabild sadly, with-outyn chaungeynge and
vagacion, in god & gastly thynges, and qwen če reson is cherit fra alle werdly
& fleschely behaldynge[s] and fra alle bodili ymagynacions, fygures & fantasyes



|p176


of creatures & is illumyned be grace to be-hald god and gastly thynges, and
qwen če wylle & če affeccion is purified & clensed fra alle fleschely, kyndely,
and werldly loue & is inflaumed with brennand lufe of če haligast. éis
wondyrful oned may nou¨t be fulfilled parfitely, contynuelly, holyly in čis lyfe,
for corrupcion of če flesche, bot anly in če blis of heuen. Neuyr-če-lesse če
nerre čat a saule in čis presente lyfe may come to čis oned, če mare parfit it
is, for če mar čat it is reformed be grace to če ymage and če lykenes of hys
creatour here; on čis maner-wyse če more Ioye & blysse sal it haue in heuen.
Oure lorde is ane endeles beyng with-outyn chaungeynge, alle-myghyed with_outyn
fallynge, souerayn wysdome, lyght, sothenes with-outen errour or myrkenes;
soueryne godenes, loue & pes & swettenes; čan če mare čat a saule is oned,
festened, conformed & Ioyned to oure lorde, če mare stabil & my¨ti it is, če
mare wyse & clere, gude & pesible, lufende & mare vertuose it is, & so it is
mare parfyt. For a saule čat has be grace of Ihesu & lange travayle of bodili
& gastly excercyse ouyrcomen & distroyed concupiscenci¨ & passyons and vnskylfull
steryngys with-inne hym-selfe & with-outyn in če sensualyte, & is cled alle in
vertus, [as] in mekenes & myldenes, in pacience & softenes, in gastly strenthe and
ry¨twysnes, in contynuaunce, in wysdome, in trouthe, hope & charite, čan is it
made parfyte as it may be in čis lyfe. Mykyll confort it receyues of oure lorde,
nou¨t anly inwardly in hys awen priue substaunce, be vertu of če oned to owre
lorde čat lys in knawynge & lufynge of god, in ly¨t & gastly brennynge of hym,



|p177


in transformynge of če saule in če godhede, bot also many očir confortys,
sauoures, swetnes & wondyrfull felyngys on sere maners, eftyr oure lorde vouche_safe
to visite his creatures here in erthe, and eftyr če saule parfittily wayxit in
charite. Some saule be vertu of charite čat god gyfs it es so clensed, čat alle
creatures, and alle čat he heris, or sees, or felis be any of hys wyttis, turnys hym
to conforte and gladnes, & če sensualite reseyues new sauoure & swetenes in alle
creatures, and ry¨t [as before] če lykynges in če sensualyte were fleschely, vayn,
and vicious for [če] payne of če original synne, ry¨t so now [čay ere] made gastly
& clene with-outyn bytternes & bytynge of conscience. And čis is če gudenes of
oure lorde, čat sythen če saule is punysched in če sensualyte, & če flesche is par_[ce]ner
of [če] payne, čat eftyrwarde če saule be conforte in [hir] sensualite, & če
flesche be felawe of Ioye & confort with če saule, nou¨t fleschely, bot gastly, as he
was felawe in tribulacion & peyne. éis is če fredom & če lordechype, če dyignite
& če wyrchype čat a mans saule has ouyr alle creatures -- če qwilke dygnite he
may recouer be grace here -- čat ilke a creature sauour to hym as it is, and čat
is qwen be grace he sees, he heris, he felis, anly god in alle creatures. On
čis maner-wyse a saule is made gastly in če sensualyte be habundance of charite
čat is in če substaunce of če saule. [Also] oure lorde conforte[s] a saule be aungels
sange. Qwat čat sange is, it may nou¨t be discried be na bodily lykenesse, for
it is gastly and abouen almaner of ymagynacion & reson. It may be felid & per_ceyued
in a saule, bot it may not be schewed. Neuyr-če-latter I speke čerof to



|p178


če as me thynke. / Qwen a saule is purified be lufe of god, illumyned be wys_dome,
stabild be če my¨te of god, čan is če eyghe of če saule opynde to be_halde
gastly thyngys, as vertuse & aungels & haly saulys, & heuenly thyngys.
éan is če saule habyl be cause of clennes to fele če towchynge, če spek-ynge
of gude aungels. éis towchynge and spekynge is gastly, & nou¨t bodyly: ffor
qwen če saule is lyfth & rauysched out of če sensualyte, & out of če mynde of
any erthely thyngis, čan in grete feruoure of lufe and ly¨th of god, if oure
lorde vouchesafe, če saule may here & fele heuenly sown, made be če presence
of aungels in louynge of god. Nou¨t čat čis songe of aungels es če souerayne
Ioye of če saule; bot for če difference čat es atwyxe a mans saule in flesche
& an aungell be-cause of vnclennes, a saule may nou¨t here it bot be rauyschynge
in lufe, [&] nedyth for to be purified wele clene, and fulfilled of mykyl charite, or
it were abil for to here heuenly sown. For če souereyn & če essencial Ioye es in
[če] lufe of god be hym-selfe & for hym-selfe, and [če] secundarie es in communynge
& behaldynge of aungels & gastily creaturis. For ry¨t as a saule in vndyrstandynge
of gastly thyngis is oftesythes towchyd & kenned thorow bodili ymaginacion...če
sothefastenes of goddis priuetys, ry¨t swa in če lufe of god a saule be presence
of aungels is rauyschyd out of mynde of alle erthely & fleschely thynges in to
an heuenly Ioye, to here aungelis songe and heuenly sowne, eftyr če charite is
more or lesse. Now čan thynke me čat čer may na saule fele verraly aungels
sange ne heuenly sowne, bot he be in parfyte charite. And nou¨t-forthy, alle



|p179


čat be in parfyte charite ne has nou¨t felid it, bot anly čat saule čat is sa pu_rified
in če fyre of lufe, čat alle erthely sauoure is brent out of it, & all mene
lettynge atwyxe če saule & če clennes of aungels is broken & putte away fra it.
éan sothely may he synge a new songe, and sothely may he here a blyssefull
heuenly sowne & aungels sange with-outyn deseyte or feynynge. Oure lorde wat
qware čat saule is čat for habundance of brennande lufe is wurthy to here aungels
sange. Qwa swa čan wylle here aungels sange, & nou¨t be deseuyd be feynynge
ne ymagynacion of hym-selfe, ne be illusyon of če ennemy, hym behoues for
to haue parfite charite, & čat is qwen alle vayn lufe & drede, vayne Ioye &
sorowe is castyn out of če hert, čat he lufes na thynge -- bot in god or for god.
Qwa swa my¨t be grace of god go čis way, he sulde nou¨t erre. Neuyr-če-latter
some men ere desayued be čayr awen ymagynacion, or be illusyon of če ennemy
in čis mater. Some man qwen he has lange travalid bodili & gastily in distroynge
of synnes and getyng of vertus, & perauentur has geten be grace [a] somdele reste
& a clerete in conscience, anon he leues prayers, redynges of haly wrytte, &
meditacions of če passyon of Criste, & če mynde of hys wrecchednes, and or he
be called of god. he gedyrs hys wyttes be vyolence to seke & to behald heuenly
thynges or hys eyghe be made gastly be grace, and ouertravailis be ymagyna_cion[s]
hys wyttes, and be vndiscrete travelynge turnes če braynes in hys heued
& forbrekes če my¨tes & če wittes of če saule & of če body: & čan for febelnes
of če brayn hym thynke čat he heris wondyrfull sownes & sanges; and čat is



|p180


na thynge ellis bot a fantasye caused of trobelynge of če brayn -- as a man
čat is in a fransy, hym thynke čat he heris & sees čat nan očir man does, and
al is bot vanite & fantasy of če heued. Or ellis it is be wyrkynge of če ennemy
čat feynes swylke sownes in hys heringe. For if a man haue any presumpcion,
in hiis fantasiis & in his wyrkynges, & čerby fallis in to indiscrete ymagynacion,
as it were in a frenesy, & is nou¨t kenned ne reuled of g[r]ace ne confortid be
gastly strenghe, če deuel enters in be fals illumynacions & fals sownes & swetenes
[&] deceyues a mans soule. An[d] of čis fals grounde sprynges errours & heresyes,
fals prophecies, presumcions & fals r[o]seynges, blasphemes & sclaunderyngs, &
many očir myschefes. And čarefor if čou see any man gastly occupyed falle in
any of čis synnys & čese deseytes, or in frenesis, wyte čou wele čat he neuyr
herde ne felid aungels songes ne heuenly soune: for sothely he čat veraly heris
aungels sange, h[e] ys made soe wyse čat he sal neuyr erre be fantasye ne be in_discrecion,
ne be no sleythe of če wyrkynge of če deuel. / Also some men felis
in čayr hertis, as it ware a gastly sowne & swete sangys, in diuerse maners, &
čis is comenly gude, & sometyme it may turne to disceyte. éis soune is felid
on čis wyse: Some man settis če thou¨the of hys hert haly in če name of Ihesu
& stedfastly haldys it čerto, and ča[n] in schorte tyme hym thynke[s] čat name
turnys til hym to grete profete, conforte & swetenes, and hym thynke če name
sounes in hys herte delytably as it ware a sange, & če vertu of čis lykynge is
swa my¨tty čat it draws in alle wyttes of če saule čerto. Qwo-so may fele
čis soune & čis swettenes veraly in hys herte, wete he wele čat it is of god,



|p181


and as longe as he is meke he sal nou¨t be disceyued. Bot čis is nou¨t aungels
songe, bot it is a sange of če saule be vertu of če name, & be towchynge of
če gude aungell. For qwen a saule offers hyr to Ihesu trewly, & mekely puttis
alle hyr trayste and hyr desyre in hym, & besyly kepes hym in hyre mynde, oure
lorde Ihesu, qwen he wyll, purges če affeccion of če saule, & fyllys it & fedys
it with swetenes of hym-selfe, & makes hys name in če felynge of če saule as
hony, & as sange, & as any thynge čat is delitabil: čat it lykes če saule euyrmore
for to crye Ihesu, Ihesu; and nou¨t only he has confort in čis, bot also in
psalmys & ympnes & antympnes of haly kyrke, čat če hert synges čem swetly,
deuotly & frely, with-outyn any travayle of če saule or bitternes, in če same toune
& notes čat haly kyrke vses. éis is gude & of če gyfte of god, ffor če sub_staunce
of čis felynge lys in če lufe of Ihesu qwilke is fed & ly¨ttynd be swylke
maner of sanges. Neuyr-če-latter in čis maner felynge a saule may be desceyved
be vayn-glorye, nou¨t in čat tyme čat če affeccion synges to Ihesu & loues Ihesu
in swetenes of hym, bot eftyrwarde, qwen it sesses, & če hert kelys of lufe of Ihesu,
čan entyris-in vayn-glorye. Also some man is desceyued on čis wyse: He heris
wel say čat it is gude till haue Ihesu in hys mynde, or any očir gude worde of
god, čan he streynes hys herte my¨ttly to čat name, & be a custome he has it
nerehande alway in hys mynde. Nou¨t-forthy he felis nou¨thyr čerby in hys
affeccion swetenes, ne ly¨t of knowyng in hys resone, bot only a nakyd mynde
of god, or of Ihesu, or of Marie, or of any očir gude worde. Here may be
desceyte, not for it is ille for to haue Ihesu in mynde on čis wyse, bot if he



|p182


čis felynge & čis mynde, čat is anly hys awen wyrkynge be custome, halde it a
special vysitacion of oure lorde & thynke it mare čan it is. For wyte čou wele
čat a nakyd mynde or a nakyd ymagynacion of Ihesu or of any gastly thynge,
with-outyn swetenes of lufe in affeccyon, or with-outyn ly¨te of knowynge in
resone, it is bot a blyndenes, & a way to disceyte, if a man halde it in hys awen
sy¨te mare čan it is. éerfor I halde it sekyr čat he be meke in his awen fe_lynge,
and halde čis mynde in regarde nou¨t til he may be custome & vsynge
of čis mynde fele če fyre of lufe in hys affeccion, & če ly¨t of knawynge in
hys resone. Loe. I haue tolde če in čis mater a lytyl as me thynke; nou¨t
affermande čat čis suffys, ne čat čis is če sothefastnes in čis mater. Bot if če
thynke it očir-wyse, or ellys any othyr man sauour be grace če contrarye here-to,
I leue čis saynge and gyfe stede to hym; it suffys to me forto lyfe in trouthe
principaly, & nou¨t in felynge. AMEN.


                 {3}. [Of deadly and venial sin.]

   |r<b> DEre brothyr, čow walde gladly wyte qwilke is venial synne, and qwilke dedly
synne, for če thynke qwen a man can knawe če tane fra če točir, he may be
če more war for to flee čam. Bot če haly doctoure Seynt Austyn says: "it is
na venial synne čat itne may be dedely syn qwen it lykyth the; ne dedly
synne, čan it may be venial qwen it myslykede". Seynt Thomas Alqwyne sayde
"čat if a man be tempyd neuyr so harde; if če wylle assent nou¨t, be it neuyr
swa foule a sterynge it is na synne, or ellis bot venial synne. If če wylle haue
any lykynge in če foule sterynge, be it neuyr swa lytil, čan it is a party venyal
synne. If če wyll assent with avysment & walde doe čat wylful sterynge in dede
agayn gude conscience & agayns če reson, čan is čat steryng dedly synne, alle-if
it be nou¨t fulfylled in dede -- qwilke dedly synne may dampne a soule til endeles
payn, bot if contricion, confession, & satisfaccyon wasche it, & amendys makynge
be sufficiande penaunce". Seynt Gregor sayde be hym-selfe: "I may nou¨t bot I
fele vnleful steryngys of flesche: bot me thare nou¨t, he sayed, assent bot I
wylle. If I fele it, he sayd, & assent not čerto, it does me na dere, bot it
lessens my penaunce in če payne of purgatorye, & incresys my meryt in če



|p183


blysse of heuen". Als ofte as any creatoure is tempyd & na-wyse in conscience
wille assent, no [is] in wil to haue lykynge in synne: as ofte čay wynne čam diuerse
degrece in heuen amange če orders of aungells. Qwo so walde nou¨t be tempid,
čat opon čis wyse for čer agaynstandynge sulde be wele rewardid of god? Thomas
Alqwyne sayde:"For to assent sodanly is venial synne: bot for to couete or assent
be avysment, čat is dedly synne". Als Thomas seyde: "Consentynge to če dede
of lychery is nou¨t anly dampnable dedly synne; bot also consentynge čat has
luste & lykynge in herte only with lusty wylle, čat is dedly synne". éat čis is
sothe, it may be seen be goddis worde in če gospel, čer he sayd čus: "If a
man see a woman for to couete hyr nowe, he hathe don lychery". Behalde how
he sayd "for to couete", for if he sawe & couete nou¨t, it ware na synne, or
ellis bot lytyl synne, or ellys venial synne. Bot behalde bowe he sayde "for to
couete hyr": ffor qwen a creature sees anothyr, qwethyr so couetys othyr in
thou¨tte & walde assent in synne; alle-if čat wryched delite be nou¨[t] in dede, it
is dedely synne. Alswa it is sayde & wretyn: "It is not lefull to behalde čat
thynge qwylke is nou¨t leful to be couete". Thomas sayde: "Qwen a mans herte
is feruentyly sette opon god, alle thynges disp[le]ses hym čan čat my¨te drawe
hym fra god". Alswa he sayde a ful gode worde & a ful gracious: "Lette či
wylle assente to na synne, be it neuyr sa lytyl: for if čou falle wylfully in til a
lytill synne, čou sal, nyl čou wylle čou, falle in till a gretter". He sayde alswa
čat "feruente charite distroyed venial syn, & če sterynge of charite may be so
feruente in god, čat it may waste & wasche away alle venial synne". Bot čay
čat has nou¨t čis charite, čay dare maste baldly falle in venyal synne. Bot čai
čat has čis charite, čay dare nou¨t doe for če drede of god agayn gode con_science.
For, Thomas sayde, qwat thynge so is doen agayn conscience, it edifies
to če pyne of helle, qwethyr so če conscyens be trewe or fals, as čus. If a
man thynke čat he walde doe a certeyn penaunce for če lufe of god: if he doe
čat penaunce ageyn his conscience, he trispas; of hys conscience saye he my¨t
doe penaunce, if he walde, for če lufe of god: if he wil nou¨t, he does agayn
conscyence, & he does synne. Qwethyr so če penaunce doeynge wer hyndrynge
or fortherynge to hym; if he did agayn conscience, he synnethe. Bot čis synne
may sone be forgyfen of god, qwo so cries herthely aftyr goddis mercy.



|p{184-185;_note}



|p186


|r[Works_bearing_name_of._R._Rolle]


|rMs._Thornton_fol._192.

|rI._[Encomium_nominis_Iesu.]

Of the vertu¨ of the haly name of Ihesu.

   |r<b> That es on Inglysce: "Oyle owt_¨ettede
es thi name." The name of
Ihesu commys in to the worlde and als
sone it smellys Oyle out-¨etted. Oyle
it es takyne, for ay-lastande saluacyone
es hopede. Sothely Ihesu es als mekyll
to be-mene als "saueoure" or "helefull".
Thare-fore what meuys it "Oyle owt_¨ettide
es thy nam" Bot "Ihesu es thy
name"? This name es Oyle owte-¨ettyd,
ffor Ihesu the worde of god has tane
manes kynde. Ihesu, thow fulfillis in
warke that thow es called in name:
Sothely sauys man, čat wham we calle
saueoure. Thare-fore Ihesu es thy name.
A, A, that wondyrfull name, A, that
delittabyll name! This es the name
čat es abowne all names name althir_hegeste,
with-owttene whilke na man
hopes hele. This name es ... in myne
ere heuenly sowne, in my mouthe hony_full
swetnes. Whare-fore na wondire
čofe I luf čat name, the whylke gyffes
comforthe to me in all angwys. I can
noghte pray. I cane noghte hafe mynde,
Bot sownnande the nam of Ihesu; I
sauyre noghte Ioye that with Ihesu es
noghte mengede. Whare-so I be,
Whare-so I sytt, What-so I doo, the
mynd of the sauoyre of the name Ihesu
departis noghte fra my mynde. I haf
sett my mynde, I haf sett it als takyn_nynge
... appone myne arme: for luf es



|p187


strange als dede. Als ded slaas all,
Swa lufe ouer-comes all. Ay-lastande
lufe has ouer-comemyne me, noghte for
to sla me, but for to qwykkyn me: Bot
it has wondyde me ffor it sulde leche
me, It has thurghe-fychede my herte,
čat merghlyere it be helyde. And now
ouer-comene I fayle. Vnnethes I lyfe
for Ioye, nerehand I dye, ffor I suffyce
noghte ... in delycyouseste swettnes, And
ay to be dronkenede it falles (!); the
flesche may noghte of his vertu noghte
defaile, ay-whils če saule in swylk
Ioyes is rauyste for to Ioye. Bot
whene vn-to me swylke Ioye bot for
Ihesu? the name of Ihesu has taughte
me for to synge, and has lyghtenede
my mynde with the hete of vn-made
lyghte. thare-fore I syghe and crye:
"Wha sall schewe to če lufede Ihesu
čat I langwys for lufe? My flesche has
faylede and my herte meltes in lufe,
¨arenande Ihesu. All če herte festenede
in če ¨ernynge of Ihesu es turned in
to če fyre of lufe, & with če swettnes
of če godhede fullyly es it fillide.
Thare-fore, a gude Ihesu, hafe mercy
of čis wreche, schewe če to čis langues_sande,
be čou leche vn-to čis woun_dyde!
If čou come I am hale: I fele
me noghte seke bot langwyssande for či
lufe. Late my saule tak ande, sekande
če, Ihesu, whaym it lufes, with whas
lufe it es takyne, whaym anely it co_uaytes.
Sothely če mynd towchede
with če soueraynge swettnes andes  for
to waxe hate in the lufe of če makare,
I-whyls it enforthis for to halde besyly
in it the swetteste name of Ihesu.
Sothely fra thythene Inryses a gret lufe,
and what thynge čat it trewely towches
it rauesche it vtterly to it. It inflawmes
če affeccyone, it byndis če thoghte,
¨a & all če [mane] it drawes to če serues



|p188


of it. Sothely, Ihesu, desederabill es
thi name, lufabyll and comfortabyll.
Nane swa swete Ioye may be con_sayeuede,
Nane swa swete sange may
be herde, Nane swa swete & delytabyll
solace may be hade in mynde. Thare_fore
what-so-euer čou bee čat redies
the for to lufe gode: if čou will now_thire
be dyssayuede ne dyssayue, if
čou will be wysse and noghte vnwysse,
if čou will stande & noghte fall, haue
in mynde besely for to halde če name
of Ihesu in či mynde, and čane thyne
Enemy sall fall and čou sall stande;
Thyne Enemye sall be made wayke, čou
sall be made strange. And if čou will
lelely doo this, ferre fra drede čou
sall be gloryus and lowuabyll ouer_commere.
Seke čerfore the name of
Ihesu, and halde it, and for-gette it
noghte. Sothely na thynge slokyns sa
fell flawmes, Dystroyes ill thoghtes, Puttes
owte venemous affeccyons, Dos a-waye
coryous & vayne Ocupacyons fra vs.
This name Ihesu, lelely haldyne in
mynde, drawes by če rote vyces. Set_tys
vertus, In-[s]awes charytee, In-¨ettis
sauoire of heuenely thynges, Wastys dis_corde,
reformes pese, Gyffes In-lastande
ryste, Dose awaye greuosnes of fleschely
desyris, Turnes all Erthely thynge to
noye, Fyllys če luffande of gastely Ioye.
So čat wele it may be saide: Et  gloria_buntur
omnes qui deligunt nomen tuum,
quoniam tu benedices Iusto, That es:
"All sall Ioye čat lufes či name, for
čou sall blysse če ryghtwyse." Thare_fore
če ryghtewyse has dysseruede to
be blyssede, if če name of Ihesu trewly
he hafe luffede. And čare-fore es [he]
cald ryghtwyse, ffor he Enforssede hym
trewly to lufe Ihesu. Whare-fore what
may defaile vn-to hym čat couaytes
vn-cessandly for to lufe če name of
Ihesu? Sothely he lufes and he ¨arnes



|p189


for to luf, ffor we haue knawene čat
če lufe of gode standis in swylke
manere čat In als mekyll als we [mare]
lufe, če mare vs langes for to lufe, ffor
why it es saide: "Qui edunt me ad_huc
esurient, & qui bibunt me adhuc
sciciunt, čat es to saye: "that ettys me
¨itt hungres thaym, and čay čat drynkes
me ¨it thristis thaym". Thare-fore be
it-selfe delitabill & couaytabill es če
name of Ihesu and če lufe of it. Thare_fore
Ioy sall noghte faile vn-to hym čat
couaytes besyly for to lufe hym In whaym
angells ¨ernys for to be-halde. Angells
euer sese & euer čay ¨erne for to see,
and swa are čay fild čat čaire fillynge
duse noghte awaye čaire desyre, and so
[čai desyre čat] čayre desyre duse noghte
awaye čaire fillynge. This es full Ioye,
This es Endles Ioye. This es glorious
Ioye, če whylke če fylde vses lastandly
with-owttene noye, & if we vse it we sall
be fyllyde euer withowttyne lessynge,
Thare-fore, Ihesu, all sall Ioye čat lufes
thi name. Sothely čay sall Ioy nowe
be in-¨ettynge of grace, and in tym to
come be syghte of Ioye; and thare_fore
čay sall Ioye ... ffor why Ioy comes
of lufe. Thare-fore he čat luffes noghte
he sall euer-mare be with-owttyne Ioye.
Thare-fore many wreches of če worlde
trowande čame to Ioye with Criste, sall
sorowe with-owttyne ende, and why?
ffor thay lufede noghte če name of
Ihesu. "What so ¨e doo, if ¨e gyfe all
čat ¨e hafe vn-to če nedy, bot ¨e lufe če
name of Ihesu ¨e trauelle in vayne". All_anely
čay may Ioye in Ihesu čat lufes
hym in čis lyfe; and thay čat files čame
with vices & venemous delittes, Na drede
čat ne čay ere putt owte of Ioye. Also
wit all čat če name of Ihesu es hele_full,
fruytfull, & glorious. éare-fore wha
sall haue hele čat lufes it noghte? or wha
sall here če frwyte be-fore Criste čat



|p190


has noghte the floure? and Ioye sall he
noghte see That Ioyeande luffede noghte
če name of Ihesu. "The wykkyde sall
be done awaye, čat he see noghte če
Ioye of god". Sothely če ryghtwyse
sekys če Ioye and če life and čay
fynd it in Ihesu whayme čay luffede.
I ¨ede abowte be couaytyse of reches and I
I fande noghte Ihesu. I rane [be] the
wantonnes of flesche and I fand noghte
Ihesu. I satt in companyes of worldly
myrthe and I fand noghte Ihesu. In
all thire I soghte Ihesu, bot I fand hym
noghte, ffor he lett me wyete by his
grace čat he ne es fundene in če lande
of softly lyfande. Thare-fore I turnede
by anothire waye, and I rane abowte
be pouerte: and I fande Ihesu pure-borne
in če worlde, laid in a crybe and
lappid in clathis. I ¨ode by sufferynge
of werynes, and I fand Ihesu wery in
če way, turment with hu[n]gyre, thriste &
calde, fild with repreues & blames. I
satt by myne ane ffleande če vanytes of
če worlde, and I fande Ihesu in deserte
fastande, in če monte anely prayande.
I rane by če payne of penaunce, and
I fand Ihesu bowndene, scourgede,
Gyffene galle to drynke, naylyde to če
crosse, hyngande in če crosse and
dyeand in če crosse. Thare-fore Ihesu
es noghte fundene in reches bot in
pouerte, noghte in delytes bot in
penance, noghte in wantone Ioyeynge
bot in bytter gretynge, noghte emange
many bot in anelynes. Sothely ane
euyll mane fyndis noghte Ihesu, for
čare he es he sekes hym noghte. He
enforces hyme to seke Ihesu in če Ioy
of če worlde whare neuer he sall be
fundene. Sothely thare-fore če nam
of Ihesu es helefull & nedys by-houys
be lufed of all couaytande saluacyone.



|p191


He couaytes wele hys saluacyone čat
kepis besyly in hym če name of Ihesu.
Sothely I haue na wondyr if če temptid
fall čat puttes noghte če name of Ihesu
in lastande mynde. Sekerly may he or
scho chese to lyfe anely čat has chosene
če name of Ihesu to thaire specyalle;
ffor thare may na wykked spyritte noye
čare Ihesu es mekyll in mynde or es
neuennyd in mouthe &c. Explicit.



|p192


2. Narracio: A tale čat Rycherde hermet [made].

   |r<b> When I hade takene my syngulere purpos & lefte če seculere habyte, and I
be-gane mare to serue god čan mane, it felle one a nyghte als I lay in my ryste,
in če begynnynge of my conuersyone, čare appered to me a full faire ¨onge
womane če whilke I had sene be-fore & če whylke luffed me noght lytill in gude
lufe. And whene I had be-haldyne hyre and I was wondyrde why scho com swa
on nyghte in če wyldyrnes: sodanly, with-owttyne any mare speche, scho laid
hire be-syde me. And whene čat I felyd hir thare, I dred čat scho sulde drawe
me to Iuell, and said čat I wald ryse & blyse vs in če name of če haly trynytee.
And scho strenyde me so stallworthely čat I had no mouthe to speke, ne no
hande to styrre. And whene I sawe čat, I perceyuede wele čare was na womane
bot če deuell in schappe of womane. Thare-fore I turnede me to gode and with
my mynde I said: "A, Ihesu, how precyous es thi blude!", makand če crosse with
my fyngere in my breste: and alls faste scho wexe wayke & sodanly all was
awaye; and I thankked gode čat delyuerd me. & sothely fra čat tyme furthe I
forced me for to luf Ihesu, and ay če mare I profette in če luf of Ihesu, če
swetter I fand it, & to čis daye it went noghte fra my mynde. Thare-fore,
blysside be če name of Ihesu in the worlde of worldes! Amen. Amen. Amen &c.
   Ihesu če sone of če glorious virgyne,
   Now, lorde, haue mercy one all thyne. Amen. Amen pur charite Amen.


|r[f.194]

3. De in-perfecta contricion.

   |r<b> Rycharde hermyte reherces a dredfull tale of vn-perfitte contrecyone čat a haly
mane Cesarius tellys in Ensample. He says čat a ¨onge mane, a chanone at Parys,
vn-chastely and delycyousely lyfande and full of many synnys, laye seke to če dede.
He schrafe hym of his gret synnys, he hyghte to amende hym, he rescheyuede če
sacrament of če antire and anoynte hyme, and swa he dyede. Till hys grauynge
it semyde als če ayere gafe seruese. Eftyr a faa dayes he apperyde till ane čat
was famyliare till hym in hys lyfe, and sayde čat he was dampnede, for čis
Enchesone: "éofe I ware, quod he, schreuen & hyghte to doo penance, me
wanntede verray contrycyone, wythowttene če whylke all othere thynges avayles



|p193


noghte. For-thy if I hyghte to Lefe my foly, my concyens sayde čat if I lefede
tham, ¨et walde I hafe delyte in myne alde lyfe, and till čat my herte heldede
mare and bowghede thane to restreyne me fra all thoghtes čat I knewe agaynes
goddes will. And for-thy I had na stabyll purpos in gude, na perfite contrycyone,
Wharefore sentence of dampnacyone ffelle one me & wente agaynes mee."
   |r<b> All-swa he reherces anothyre tale of verraye contrecyone čat če same clerke
Cesarius says. He tellys čat a scolere at Pares had done many full synnys, če
whylke he hade schame to schryfe hym of. At če laste gret sorowe of herte
ouercome his schame, and whene he was redy to schryfe hym till če priore of
če Abbay of Saynte Victor, swa mekill contricyone was in his herte, syghynge in
his breste, sobbynge in his throtte, čat he moghte noghte brynge a worde forthe.
Thane the priore said till hym: "Gaa and wrytte thy synnes." He dyd swa, and
come a-gayne to če pryoure and gafe hym čat he hadde wretyne, ffor ¨itt he
myghte noghte schryfe hym with mouthe. The prioure saghe the synnys swa
grette čat thurghe leue of če scolere he schewede theyme to če abbotte to hafe
conceyle. The abbotte tuke čat byll čat čay warre wrettyne Ine, and lukede
thare-one: He fande na thynge wretyne, and sayd to če prioure: "What may
here be redde čare noghte es wretyne?" That saghe če pryour & wondyrde gretly,
& saide: "Wyet ¨e čat his synns here warre wretyne, & I redde thayme, bot now
I see čat god has sene hys contrycione & forgyfes hym all his synnes." éis če
abbot & če prioure tolde če scolere, and he with gret Ioye thanked god.


4. Moralia Richardi heremite de natura apis, vnde quasi apis argumentosa.

   |r<b> The bee has thre kyndis. Ane es čat scho es neuer ydill, and scho es noghte
with thaym čat will noghte wyrke, bot castys thaym owte and puttes thaym
awaye. A-nothire es čat when scho flyes scho takes erthe in hyr fette, čat
scho be noghte lyghtly ouer-heghede in the ayere of wynde. The thyrde es
čat scho kepes clene and bryghte hire wynge¨. Thus ryghtwyse men čat lufes
god, are neuer in ydyllnes: ffor owthyre čay ere in trauayle, prayand or
thynkande or redande or othere gode doande, or withtakand ydill mene and
schewand thaym worthy to be put fra če ryste of heuene ffor čay will noghte
trauayle here. éay take erthe, čat es čay halde čam-selfe vile & erthely that
thay be noghte blawene with če wynde of vanyte and of pryde. Thay kepe
thaire wynges clene, that es če twa commandementes of charyte čay fulfill in
gud concyens, and thay hafe othyre vertus vnblendyde with če fylthe of syne
and vnclene luste. Arestotill sais čat če bees are feghtande agaynes hym
čat will drawe čaire hony fra thayme. Swa sulde we do agaynes deuells čat
afforces thame to reue fra vs če hony of poure l[u]fe & of grace. For many
are čat neuer kane halde če ordyre of lufe ynesche čaire frendys sybbe or
ffremmede, bot outhire čay lufe čaym ouer-mekill, settand thaire thoghte vn_ryghtwysely
on thaym, or čay luf thayme ouer-lyttill, yf čay doo noghte all as
čey wolde till čame. Swylke kane noghte fyghte for thaire hony, ffor-thy če



|p194


deuelle turnes it to worme[d] and makes čeire saules ofte-sythes full bitter in angwys
and tene, and besynes of vayne thoghtes and očer wrechidnes, ffor thay are so
heuy in erthely frenchype čat čay may noghte flee in till če lufe of Ihesu Criste,
in če wylke čay moghte wele for-gaa če lufe of all creaturs lyfande in erthe. /
Whare-fore, accordandly Arystotill sais čat some fowheles are of gude flyghyng,
čat passes fra a lande to a-nothire, Some are of ill flyghynge for heuynes of body
and for[-či] čaire neste es noghte ferre fra če erthe. Thus es it of thayme čat
turnes čame to godes seruys. Some are of gude flyeghynge for thay flye fra erthe
to heuene and rystes thayme thare in thoghte, and are fedde in delite of goddes
lufe, and has thoghte of na lufe of če worlde. Some are čat kan noghte flyghe
fra čis lande bot in če waye late theyre herte ryste and delyttes čaym in sere
lufes of mene and womene, als čay come & gaa, nowe ane & nowe a-nothire,
and in Ihesu Criste čay kan fynde na swettnes or if čay any tyme fele oghte
it es swa lyttill and swa schorte for othire thoghtes čat are in thayme, čat it
brynges thaym till na stabylnes; [f]or čay are lyke till a fowle čat es callede
strucyo or storke, čat has wenges and it may noghte flye for charge of body.
Swa čay hafe vndirstandynge, and fastes and wakes and semes haly to mens
syghte, bot thay may noghte flye to lufe and contemplacyone of god, čay are so
chargede wyth othyre affeccyons and othire vanytes. Explicit.


5. De vita cuiusdam puelle incluse proptter amorem Christi.

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



|p195


6. A notabill Tretys off the ten Comandementys: Drawene
       by Richerde the hermyte off Hampull.

   |r<b> The fyrste comandement es: "Thy lorde god čou sall loute and til hym anely
čou sall serue." / In this comandement es forboden all mawmetryse, all wych_crafte
and charemynge, / the wylke may do na remedy till any seknes of mane,
womane or beste; ffor čay erre če snarrys of če deuelle by če whilke he affor_ces
hym to dyssayue mankynde. / Alswa in čis commandemente es forbodyne to
gyffe trouthe till so[r]cerye or till dyuynynge¨ by sternys or by dremys or by any
swylke thynges. / Astronomyenes by-haldes če daye and če houre and če poynte
čat mane es borne In, and vndyr whylke syngne he es borne and če poynte čat
he be-gynnes to be In, / and by čire syngnes and očer čay saye, čat čay say that
sall be-fall če man aftyrwarde: bot theyre errowre es reproffede of haly doctours. /
Haly crosses mene sall lowte ffor thay are in syngne of Cryste crucyfiede; To
ymages es če louynge čat es till theyme of whaym čai are če ymage¨, ffor
čat Entent anely čai are for to lowte. The tothire comandement es: "čou sall
noghte take če name of god in vayne." Here es forbodene athe with-owttene
chesone. / He čat neuenes god & sweris fals, dispyse god. / In thre maners mane
may syne in swerynge: / That es, if he swere agayne his concyence, Or if he swere
be Cryste wondes or blude -- That es euermare gret syne / čofe it be sothe čat he
sweris, / ffor it sounes in irreu[er]ence of Ihesu Cryste; / Also if he come agaynes his
athe noght fulfilland čat he has sworne. / The nam of gode es takyne in vayne one
many maners: With herte / with mouthe / with werke. / With herte takes false
crystyne mene it in vayne čat rescheyues če Sacrament with-owttene grace in sawle. /
With mouthe es it tane in vayne with all athes; brekynge of new prechynge čat es
vanyte and vndeuocyone; prayere when we honour god with oure lyppys and oure
hertys erre ferre fra hym. / With werke ypocrittes takes goddes nam in vayne: / ffor
they feyne gud dede with-owttene, and čey erre with-owttene charyte and vertue and
force of sawle to stand agayne all ill styrrynges. The thirde commandement es: "Vm_bethynke
the čat thow halowe či halydaye!" / This commandement may be takyne in
thre maneres: / Firste generally čat we sesse of all vyces. [Sithen speciali, čat we
cesse of alle bodili werkis] čat lettys deuocyone to god in prayenge and thynkynge.
The thyrde es specyall, als in contemplatyfe mene čat departis čayme fra all werldly
thynges swa čat čey hally gyfe čayme till god. / The fyrste manere es nedfull vs to
do / The tothire we awe to do / The thirde es perfeccyone. / For-thi one če halydaye
men awe, als god byddys, to lefe all syne, and do na werke čat lettis thayme to
gyffe čaire herte to godd, thatt čay halowe če daye in ryst and deuocyone and
dedys of charyte. The ferthe comandement es: "Honoure thy fadyre and či



|p196


modyre." / That es in twa thynges, čat es bodyly and gastely. / Bodyly in suste_nance
/ čat čay be helpede and sustaynede in čaire elde / and when čay are
vnmyghtty of čayme-selfe. / Gastely in reuerence and bouxomnes: čat čay say to
čame na wordes of myssawe ne vnhoneste ne of displesance vnauyssedly, / bot
serue čame mekely and gladly and lawlyly; čat čay may wyne čat godde hyghte to
swylke barnes / čat es [če] lande of lyghte! And if čay be dede / thaym awe to helpe
čaire sawles with almous-dedes and prayers. The fifte commandement es čat "thow
slaa na mane;"  nowthire with assente, ne with werke, ne with worde or fauour. And
also here es forbodene vn-ryghtewyse hurtynge of any persone. / Thay are slaers
gastely / čat will noghte feede če pouer in nede / and čat defames men / and čat
confoundes Innocentys. The sexte commandement es: "thow sall be na lichoure." /
éat es / thow sall haue na man or womane bot čat čou has takene in fourme
of haly kyrke. / Alswa here es forbodene all maner of wilfull pollusyone procurede
one any maner agaynes kyndly oys, or očer gates. The seuende commandement
es: "thow sall noghte do na thyfte." In the whylke es forbodene all manere of
with-draweynge of očer mene thynges wmngwysely agaynes čaire wyll čat aghte
it, / bot if it ware in tyme of maste nede, when all thynges erre comone. / Also
here es forbodene gillery of weghte / or of tale / or of mett or of mesure. / or thorow
okyre, or violence or drede / als bedells or foresters duse and mynystyrs of če
kynge, / or thurghe extorcyone als lordes duse. The aughtene commandement es
/ that "thow sall noghte here false wyttnes agaynes thi neghteboure", als in assys / or
cause of matremoyne. / And also lyenges ere forbodene in čis commandement / and
forswerynge. / Bot all lyenges are noghte dedly syne, bot if čay noye till som
man bodyly or gastely. The nynde commandement es: "thow sall noghte couayte
če hous or očer thynge mobill or in-mobill of či neghtbour with wrange," / ne
čou sall noghte hald očer mens gude if čou may ¨elde thayme, / elles či penance
saues če noghte. The tend commandement as: "thow sall noghte couayte či
neghtebour wyefe, ne his seruande, ne his maydene, / ne mobylls of his". // He
lufes god čat kepis thire commandementes for lufe. / His neghtebour hym awe
to lufe als hym-selfe, čat es till če same gude čat he lufes hym-selfe to, / na_thynge
till ill; / and čat he lufe his neghtbour saule / mare čane his body or any
gude¨ of če worlde &c. Explicit.


7. Item Idem de septem donis spiritus sancti.
      Also of the gyftes of the haly gaste.

   |r<b> ée seuene gyftes of če haly gaste čat ere gyfene to men and wymmene čat
er ordaynede to če Ioye of heuene and ledys theire lyfe in this worlde reght_wysely:
Thire are thay: / Wysdome / Vndyrstandynge / Counsayle / Strenghe /
Connynge / Pete / The drede of god. / Begynne we at consaile, for čare-of es
myster at the begynnynge of oure werkes čat vs myslyke noghte aftyrwarde. /
With thire seuene gyftes če haly gaste teches sere mene serely.  Consaile es
doynge awaye of worldes reches, and of all delytes of all thynge¨ čat mane may
be tagyld with in thoghte or dede, and ča[r]-with drawynge in till contemplacyone



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of gode.  Vndyrstandynge es to knawe whate es to doo and whate es to
lefe; and čat that sall be gyffene to gyffe it to thaym čat has nede / noghte till
očer čat has na myster.  Wysedome es forgetynge of erthely thynges and
thynkynge of heuen, with discrecyone oft all mene dedys. / In čis gyfte schynes
contemplacyone, čat es, saynt Austyne says, a gastely dede of fleschely affeccyones
thurghe če Ioye of a raysede thoghte.  Strenghe es lastynge to fullfill gude
purpose, čat it be noghte lefte for wele ne for waa.  Pete es čat a man be
mylde; and gaynesay noghte haly writte whene it smyttes his synnys, whethire he
vndyrstand it or noghte, bot in all his myghte purge be če vilte of syne in hyme
and očer.  Connynge es čat makes a man of gude [hope] noghte ruysand hyme
of his reghtewysnes, bot sorowand of his synnys; and čat man gedyrs erthely
gude anely to the honour of god, and prow to očer mene čane hym-selfe.  The
drede of god es čat we tame noghte agayne till oure syne thurghe any ill
eggyng. / And ča[n] es drede perfite in vs and gastely / when we drede to
wrethe god in če leste syne, čat we kane knawe, and flese it als venyme. Explicit.


8. Item Idem de dilectacione in deo.
Also of če same: delyte and ¨ernyng of gode.

Ihesus Marie filius, sit michi clemens & propecius. Amen.

   |r<b> Gernyng and delite of Ihesu Criste čat has na thyng of worldes thoghtes, es
wondyrfull, pure, haly, and faste, and whene a man felis hym in čat degre than es
a man Circumsysede gastely. [It es haly] whene all očer besynes and affeccyons and
thoghtes are drawene away owte of his saule, that he may hafe ryste in goddes lufe
with-owttene tagillynge of očer thynges.  The delyte es wondirfull [when] it es
sa heghe čat na thoghte may reche čar-to to bryng it doune.  It es pure when
it es noghte blendid with na thynge čat es contrayrie thare-to.  And it es faste
whene it es clene and stabill delitande by it-selfe.  Thre thynges makes delite
in gode heghe: Ane es restreynynge of fleschely luste in complecioune. Anočer
es restreynynge or repressynge of ill styrrynge and of temptacione in will. The
thirde es kepynge or hegheynge of če herte in lyghtenynge of če halygaste, čat
haldis his herte vpe fra all erthely thoghtes, čat be sette nane obstakill at the
comynge of Criste in till hyme. // Ilkane čat couaytes endles hele, be he besy
nyghte and daye to fulfill čis lare or elles to Criste¨ lufe he may noghte wynne //
ffor it es heghe, and all čat it duellis in, it lyftes abowne layery lustes and vile
couaytes and abowne all affeccyouns and thoghtes of any bodily thynge. // Twa
thynges makes oure delyte pure. // Ane es tornynge of sensualite to the skyll;
or whene any es tornede to delite of hys fyve wittes alsone vnclennes entyrs
in to his saule. // Anočer es čat če skyll mekely be vssede in gastely thynges,
als in medytacyons, and orysouns, and lukynge in haly bukes. // For-thy če delyte
čat has noghte of vnordaynde styrrynge and mekely has styrrynge in Criste, and
whilke če sensualyte es tournede to če skyll, all sette and oysede tyll god, makys
a mans saule in ryste & sekimes, and ay to duell in gude hope, & to be payede
with all godis sandes with-owttene gruchynge or heuynese of thoghte¨, &c. Explicit.
   Explicit carmen. Qui scripsit sit benedictus. Amen.



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[Ms. Thornton, fol. 179.]
Works not bearing author's name

[1. The Privity of the Passion: 
    Bonaventura de mysteriis passionis Iesu Christi.]

       In Nomine Patris et Filii et Speritus Sancti Amen.
     Here begynnes the Previte off the Passioune of owre lorde Ihesu.
   |r<b> Who so desyres to ffynd comforthe and gostely gladnes in če Passione and
in če croysse of owre lorde Ihesu, hym nedis with besy thoghte ffor to duell in
it and all očer besynes forgette and sett at noghte: and sothely I trowe fully čat
who so wolde besy hyme with all his herte and all his mynde and vmbethynke hym
of this gloryus Passione and all the circumstance thare-off, It sulde bryng hym and
chaunge hyme In to a new state of lyfynge. For he čat incerches it with depe
thoghte and with all hys hert lastandly, he sall fynde full many thynges thare-In
styrande hym to newe compassione, newe luffe, newe gostely comforthe, and
so sall he be broghte in to a newe gostely swettnesse, [To gete čis state]
čat I speke of, I trowe čat a mane behoued to rayse vp all če scharpenes of
his mynde & opyne whyde the Inere eghe of his soule In to be-holdynge of
čis b[l]esside passione, and forgett & caste be-hynd hyme for če tyme all očer
Ocupacyouns & besynes; and that he make hym-selfe present in his thoghte as
if he sawe fully with his bodyly eghe all the thyngys čat be-fell abowte če
crosse and če glorious passione of oure lorde Ihesu; and čat noghte schortly &
passsandly, bot lufandly, besely, habundandly, & lastandly; noghte sturdandly, ne
with dullnes & hevines of sperit. éof euery man aughte with grett reuerance &
sadnes to thynk one all če leuynge & dedys of oure lorde Ihesu čat he wroghte
in erthe for man-kynde, neuer-če-lesse mekyll more besyly, with mekill sadnes
& deuocyone, awe hym to sett all his herte & all his myghte abowte čis glorious
passione: ffor here-In he schewes moste lufe & charite to vs, če wilke aughte
to bryne all oure hertes in lufe to hym. And ther-for sett thy-selfe, čat es či
mynde, čer-to all holly: and be-holde noghte onely če payne & crucyfyenge of
thy lorde Ihesu whene he was done one the rode in če oure of vndrone, bot
also fro begynnyng of his blisside passione, that es full of matere of pete & com_passione.
How mekill compassione, I pray če, es it to be-holde & thynke how
owre lorde Ihesu, čat es bothe verray gode and mane, fro če oure of his takinge
at če euene, to hye vndrone of če morne when he was don on če rode, was in
contenuell batell, and hugge sorowe, and bittire reprevynges, In many skornnynges
and vnresonabyll turmentes, with-owttyne any ryste or cessyng? Ihesu, mercy, amen.
   |r<b> Begynne nowe thy meditacyone at the be-gynnynge of Cristes passyone and
pursue it feruently to če laste Ende: of the wilke I sall towche to če a littill:
bot thow may vse theme more largelye, after god gyffes če grace. Be-holde
nowe besylye to euery poynte as if čou were there bodyly: and be-holde hym
graythely as he rase vpe fro his super, whene he had Endide his Sermone, with
his disciples, and ¨ede with theme in to a ¨erde where he was ofte wounte to



|p199


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



|p200


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



|p201


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



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lorde Ihesu, in to whas handes ware ¨e takyne, & how gret was ¨oure pacience
/ And čus stode he all če nyghte bownd to a peler, to če morne. In this tym
saynt Iohn wente to oure lady & to hir felawghes, čer čey were to-gedyre in
Marye Maudeleyne house, & tolde čeme all čat was done to čeire lorde Ihesu
& to [his] disciplis. éen was čere vnspekabill sorowes, wepynges & cryenge¨,
and wryngynge of honde¨, & murnynge¨ with-owttyne mesure. Be-holde čeme
with grete compassione, ffor čei are sette in grete angwisse & in full mekill
sorowe for čeire lofly lorde Ihesu, ffor they knewe wele čat he sulde be dede.
Then owre lady turnede hire to če walle, prayande če ffadire of heuene for hir
sone Ihesu, and saide:"Wirchipfull fadir of heuene, ffadir of mercy & of pete, I
comend in to ¨oure hande¨ & ¨our kepynge my moste dere sonne Ihesu, and I
beseke ¨ow čat ¨e be noghte cruelle to hym, for ¨e are to all othire benynge
& mercyfull. O endles fadire, whedire Ihesu my dere sone sall nowe be dede?
Sothely he did neuer ill to be dede fore. Bot, rygtwhise fadyr of heuene, sene
¨e will the redempcyone of manes saulle. I be-seke ¨owe lorde, čat ¨e wolde
ordeyne it one anočer manere than this: ffor alt thyng es possibill to ¨owe. I
pray ¨ow, holy ffadire, if it be likynge to ¨owe, čat my dere sone Ihesu be nott
don to dede, bot delyuer ¨e hym fro dede & ffro če handes of synners, and gyfe
me hym agayne. For he for obedience & reuerence of ¨owe helpes nott hym_selfe,
bot forsakes hym-selfe witterly, as mane čat myght nočer helpe hyme-selfe
ne cowthe. éere-fore I pray ¨owe, if it plese ¨owe, čat ¨e wolde helpe hyme".
éus prayede owre ladye for hire dere sone with all če affectioune and will of
hire herte, & with grett bitternesse and sorowe. And čerfore haue now pete and
compassione of hire, čat was in čat grete trebulacione for hir dere sone Ihesu.

        Ad primam.
   |r<b> Arely at morne come agayne če prynces and če grette of če Iewes & toke
byrne owte of presone, & bounde his hande¨ by-hynde hym, and repreuede hyme
& bade hym, "Come forthe, thefe, come forthe to thy dome, ffor this daye sall
we make an ende of thy wykkednes, and nowe sall it be sene what all thy wisse_dom
profete¨ če serues of". And čus despetously čei lede hym forthe be-fore
Pylate; and he folowede čeme as one Innocente lambe čat were lede to sacra_fice.
Whene his modire and seyn Iohne & čeire felawes come tymly at morne
to see Ihesu, čey mett hym in če waye, and when čey sawe hym so vnlawefully
and so dispetousely lede with so grette multitude, čare myghte no tonge telle če
wo, če sorowe, čat čey hade ffor hym. In čis metynge to-gedire, was gret sorowe
one bothe če partyese, ffor owre lorde Ihesu hade gret sorowe for compassione
čat he hade of all his, & pryncipally to his dere modire, ffor be knewe wele čat
hire sorowe was vnspekabill as towchynge hyme. Be-holde čerfore besyly to
euery poynte, fore čey are full of sorowe & bytter compassione. / Thus čey lede
hym furthe to Pilate; and čeise womene čat lufed hyme so tendirly čey come
all o fferre, for they myghte noghte com nere hyme for thronge of če Iewes.
Than the Iewes accusede hym in many poyntes, and Pilate sent hym to Herode.
And Herode was fayne of hyme, be-cause čat he couet o longe tyme to se hyme
wirke some wondirs; bot he ne myghte gete no meracle, nor worde, of hyme.
And čare-for Herode helde hym for a fole, & in diresyoune & skorne he cločede



|p203


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



|p204


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

      The meditacione of vndrone.

   |r<b> éen all če multitude of Iewes come cryeng with gret voyce čat he solde be
crucifiede, and čus was he dampnede with-owttyne gylt of čat cursede domesmane
Pilate. They hade for-getyne all his benefete¨ čat he hade donne to čeme, nor
they are noghte styrede to pete čof-all he be bot ane Innocent & clene of
lyfyng; ne čey will not lett for all če paynes & turmente¨ čat čey haue done to
hyme be-fore; bot they make Ioye & myrthe čat čeire malicious Entente & čeire
wikkede will es fulfillede. éey scorned hym & hastede hym to his dede. / Then they
broghte hym [in] agayne, & nakynd hym of his purpure; & he stode nakede amonge
theme, & soghte his aughene clothes čat were throwene abowte, & clede hym
with gret schame before čeme all, čat scornned hym as he had bene vileste of
all men & forsakene of god. Be-holde here and wondire of his grete mekenes
and pacience, and conforme če čere-to and folowe as mekill as čou may. / When
they had clothed hym, čey led hym forthe with gret haste to his dede, and laid
one his bake, čat was so sore & all full of wondes, the hevy crosse: and he as
a meke lambe paciently toke it and bare it forthe with mekill penance and ang_wisse;
and čey led hym forthe be-twix two thefes, and čat was his felaschipe!
O god Ihesu, how mekyll schame & velany did they to [¨ow] the cursede Iewes,
čat mad če kyng of trewe[t]he felawe to theues! & more schame [¨e] hade & more
reprefe čen če thefes: ffor they did ¨owe bere ¨oure owne crosse, & čat rede
we nott of če thefes. / Be-holde hym here with gret pete & compassione, how



|p205


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

      The Meditacione of Middaye.

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



|p206


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

      A meditacyone off None.

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



|p207


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



|p208


      Also at None &c.

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



|p209


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

     At the houre of Euensonge.

   |r<b> Anočer tyme čey lokede & saw come fro če cete-warde a company. Bot it
was Iosephe of Aromathy & Nycodeme, čat come with Instrumentte¨ to take
downe če blyssede body of oure lorde Ihesu Criste; and čey broghte also with
čeme a hundrethe pounde of aloes & of myre. Than oure lady & hir company
rose vpe with gret drede, and wend it hade bene any new schame of turmentrye.
A, dere god, how gret was čeire tribulacione čat day! Than Iohn loked &
saide: "¨ondire comes Ioseph & Nycodeme": and than oure lady was gretly com_forthede,
& thankede god čat had thoghte one čeme & sent theme helpe &
socoure; & bade Iohn čat he sulde goo agayne čeme & kepe čeme. And Iohn
in gret haste & mette čeme; & ilkone haylseste očer with grete wepynge &
murnynge -- for čer myghte none speke with očer a longe while for tendirnesse
of compassione, & mekillnes of sorowe & wepynge. Than Ioseph spake and askede
ware oure lady was, & who was with hire, & what all če očer disciplis of Ihesu
did. Thene Iohn tolde čeme of owre lady & of hire companye; bot of Peter
& of all če očer discyplis he couthe nott tell, ffor he had not herde tell of čeme
of all čat daye. And whene čey come nere at če crosse, on-one čey fell downe
one knees & wyrchepyd oure lorde. And čene oure lady & hyr company knelyd
downe & with gret reuerence resayued čeme and wyrchipede čeme, & čey knelyd
agayne. And čene said oure ladye to čeme: "że do wele čat ¨e haue mynde of
oure lorde & ¨our mayster, ffor he loffede ¨owe full mekill; and I tell ¨ow I haue
full grete comforthe of ¨our commynge, ffor we wist nott be-fore what we myghte
do: & čerfore gode thanke ¨ow". Than they ansuerde & saide: "We sorowe &
mume with all oure hertes for all čat es done to hyme, & fayne wolde we haue
helpene hyme, bot we myghte not with righte ouere-come wikkednesse; neuer_če-les
čis littill servise sall we do to oure lorde". Than rose čey vpe & mad čeme
redy to take hyme downne. / Thane Ioseph sett vpe a leddere one če ryghte syde,
and drew owt če nayle of his ryghte hande, with gret trauayle, ffor it was full faste
dreuene in če tree, and če nayle was boystous of it-selfe; [and be-tuke it to. Iohn
& bade hyme čat oure ladye sulde noghte see it, ffor ferde of swounynge]. éene



|p210


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

     Att Complyne.

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



|p211


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

     A meditacione [after] complyn; & očer thynge¨ of his beryeng.

   |r<b> Whene Ioseph of Aromathy had fulfillede his office, he said to oure lady:
"Fore goddes sake, & for če luffe of ¨our dere sone Ihesu my lorde & my mayster,
čat ¨e wolde vochesaffe to come home to my house! I knowe wele, lady, čat
¨e haue no house of ¨oure aghene, & all čat I haue it es at ¨oure will". And
Nychodeme prayede hir one če same manere. A, lorde Ihesu, how grete com_passione
es this! the qwhene of heuene has nott so mekill to be herberde Ine o
nyghte; and all če sorowfull dayes of hir wedowhede hir be-houes to ly vndire
očer mens hillynge. & wele may čis be calde dayes of hir wedowede to hire:
ffor hir dere sone oure lorde Ihesu was to hir bothe spouse & sone, ffadire & all
očer gude, and čerfore, whene scho for¨ode hyme, scho for¨ode also all očer
gude with hyme. And čerfore was scho thane in wedowede sothefastly, & had
no duellynge-place to come too. Then scho Enclynede mekely to čeme, thankand
čeme of čeire gud will, & said how scho was be-takyne to Iohn & čare[fore]
scho myghte nott do bot at Iohnes ordynance. And čen Iohn answerde &
saide čat he wolde lede hire to če mownt Syone, where oure lorde Ihesu soupede
če nyghte before with his disciplis. Then Ioseph and Nychodeme toke čeire
leue at oure lady, & wirchipede če sepulcre, & ¨ode home: and Iohn & oure
lady bode styll at če graue. After, whene it begane to drawe to nyghte, Iohn
said to oure lady: "It es nott honeste čat we duell here ouer-longe, or čat we
come to če cete be nyghte: and čerfore, if it be lykynge to ¨owe, go we hens".
Then oure lady rose vp, & čey bothe knelyd downe to-gedire at če sepulcre



|p212


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

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

   |r<b> Be-holde now what owre lord Ihesu dide one če Saterday. As sune as he was
dede, he wente downe to hell to owre holy ffadyrs čat ware in lymbo to tyme
of his resureccione. & čene were čey all in grete Ioye: for če syghte of gode es
perfite Ioye. éere was also če thefe čat oure lorde hangynge one če crosse
said thus to, "this daye sall čou be with me in paradyse" -- ffor paradyse es
caulde če syghte of gode; ffor as sune after če passione of oure lorde bothe
če thefe & all če holy ffadirs čat ware in lymbo saw če Ioye of gode as he es.
Be-holde now here če mekill mercy & če gudenes of oure lorde čat wolde
descende downe to hell, and če vnmesurabill charite & mekenes čat he schewede
in his dyenge. He myghte hafe sent one of his angells to čeme [to] hafe vesette
his seruande¨ and takene theme owtt of hell and presente theme to hyme whečere
hyme had lykede: Bot his gret charite & his mekenes, myghte noghte suffire hyme
bot čat he sulde algate dye, and čerfore he come in his aghene persone lorde of
all thynge¨, and vesett theme not as seruande¨ bot as his frendes; and was čare
with theme to če sondaye at morne. Thane the holy ffadirs made mekill Ioye
of his comynge: thene where they in contenuele loueynge in ympnys and gostely
sanges. When čey felde his moste helefull comynge, they rane agayne hym
Ioyeand and sayande: "Blischyde be oure lorde gode of Israel, for he has vesette
vs & boghte his pepill" ... And čofe-all čese wordes be noghte pleynly contenede



|p213


in če gosepell, neuer-če-lesse če gosepell beris witnesse čat oure lorde Ihesu
dyd many thynges čat če Euangeliste¨ wrote noghte ...
   |r<b> éou may also thynke čat oure lorde Ihesu aperid firste to his blischide modir
oure lady aftire his resureccione: and in siche Meditacione¨, aftire če gret com_passione
čat čou had of his dede & his bitter passyone, sall či saule be fede
with swettnes of his glorious resureccione, so čat čou sall be turnede in to lufe
of thy lorde Ihesu Cryste, čat lyues & regnes with-owttene ende Amen.

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

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



|p214


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

      How Maudeleyne & hir systers com to če sepulcre.

   |r<b> Marie Maudeleyne & če očer two Maries come arely at morne to če sepulcre
with čeire Oynementes, as I said be-fore. With-owtyn če ¨ates of če Cete
they vmbethoghte čem of če paynes & affliccyounes & passiones of čeire may_stere,
and In euery place čat čey knewe čat he had sufferde any specyall payne
čey knelyde doune kyssyng če grownde, sorowynge & sygheynge to-gedire:
"Here mette we with hyme berynge his crosse whene his modire swounede for
sorowe. And here turnede he hym agayne to če womene of Ierusalem. And
here laid he downe his crosse for werynes, and oppone čis stone lenede he
hym a lyttill. And here was it čat čey schot hym forthe so felly & so cruelly
and spytte in his face, and garte hym hye so fast. Here dispoyllede čey hyme
& nakynd hyme, and here did they hym one če crosse", and čene with gret
wepyng and sorowynge čey ffell to če grownde & wyrschiped če crosse &
kyssed it -- ffor it was all rede of če precyouse blode of oure lorde Ihesu.
Aftir čat, čey rose vp & wente to če sepulcre, and said to čeme-selfe: "Who
sall remow vs čis stone fro če dore of če monement?" And whene čey come
čey fonde če stone leyd one syde, and ane angell sittande čere-one, čat said
to theme: "Dred ¨ow nott, he saide; ¨e seke Ihesu of Na¨areth čat was crucy_fyede:
he es resyne, he es noghte here". And čey seande čey were dissayuede
of čeire purpos, for they wende to hafe found če body of Ihesu, čey toke no
tennt to če angell worde, bot come agayne all affrayed to če discyples & tolde
čeme čat čeire lordes body was takyne awaye.

     Rynnyng to če graue &c.

   |r<b> éene Petir & Iohn ran to če graue, as sayne Luke sais. Be-hold čem wele
how čey rane; and Maudeleyne & hir felawes rane with theme. All rane čey to
seke Ihesu čeire lorde, čeire herte & čeire saule, čey rane ffull trewly, full
lastandly, full besyly. Whene čey come at če graue, they fonde noghte bot
the sudarye & če clothes čat he was wound Ine. Haue nowe pete & compassione
of čeme, for čey were in fidl gret tribulacione & thoght for čeire lorde. éey
soghte hym, bot čey fonde hyme noghte, ne čey wiste neuer what they myghte
doo; thare-fore Petir & Iohn went home sore wepynge agayne for sorowe.



|p215


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

      How oure lord Ihesu appered to Maudeleyne.

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



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

     How owre lorde apperide to [če] thre Maries.

   |r<b> Als theis thre Maries ¨ede to-gedir be če waye, owre lorde Ihesu apperide
to theme and said:"Hayle ¨e". éene made čey mekill Ioye, and fell downe &
hillede his fete. Thane be-helde they hyme Ententyfely, and askede of hym
dyuerse thynges, and reseiued of hyme myghte and grace, and čey mad also
gret Ioye & myrthe. éene bade oure lorde Ihesu čat čey sulde go to his bre_thire
& byde them goo to Galile, for there suld čey see hyme as he tolde čeme
be-fore. Be-holde here čat če mayster of meknes calde his disciples brethire;
čis vertue of Mekenesse dwelles euer-more with hyme. Bot if čou will haue
vndirstandynge and gostely comforthe of čis čat I haue saide, the nedis to be
present in euery stede and euery dede in thy saule as if čou where there sothe_fastely
in body; and one če same manere in that čat I sall say.

      How oure lorde appered to Iosephe of Aromathye.

   |r<b> Whene owre lorde Ihesu was gonne fro če thre Maries before-saide, he ap_perid
to Ioseph of Aromathy čat berid hyme. For če Iewes had takene hyme
for oure lorde sake, & sperde hyme in a house and sellede če dores with grete
besynes čat he suld noghte passe awaye: ffor aftire čeire sabot-day čey had
ordeyned to sle hyme. Thare-ffore oure lorde Ihesu apperid to hym & sett hym



|p217


in his awene house in Aromathie, and braste selys and lokkes. / & čene he apperide
to Iames the les, čat [had] made a vowe čat he sulde neuer ete mete to he sawe
owre lorde resyne. Thane said oure lorde Ihesu till hym, and till očer, čat čey
suld sett a borde: and he toke brede and blyssed it, and gafe čeme, sayande:
"Etes now, my dere brethire, and make ¨e mery: ffor če sone of Marie es
resyne ffro ded".

      How oure lorde apperid to Symone Petire.

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

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

   |r<b> Alls two disciples of Ihesu went to če castell of Emaus all dismayed ffor čeire
mayster and hevy for chawnces čat were fallene: owre lorde apperide to čeme
in liknes of a pylgryme, & ¨ede with theme spekyng wordes of hele, as čou redis
more fully in če gospell. At če laste čey garte hym come In with čeme: and
as [čey] satt at če supere, čey knewe hym in brekyng of brede; & on-one he
vanyste awaye fro čem ... & čen čey rose vp & ¨ede to Ierusalem & tolde to
očer disciples what had be-fallene čeme in the waye and [how] they knewe hyme
in brekyng of brede. / As čey stode to-gedire spekynge of owre lorde: he come
and stode in-myddes čeme, & said: "Pese be with ¨owa. éene all his disciples
fell downe to če grownde, knowlageynge theyre trespas čat čey had so vnkyndly
forsakyne hym, & welcomede hym with gret reuerence and gladnes. Then said
oure lorde to čeme: "Ryse ¨e vp, my dere brethire, for all ¨oure synnes are
forgeffene ¨ow". He stode homly among čeme, schewyng če wondes of his
handes & fete & side; čene he Opynde čeire gostely wittys čat čay myghte
vndirstande holy writt & knowe če prevetes of his passione & his resurreccione.
Than askede he čeme if they had any mete, & čey broghte forthe be-fore hym



|p218


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



|p{219-261_(The_Mirror_of_St._Edmund)_ommitted}



|p261


     3. Tractatus de dominica oracione secundum |r... &c.

|r[fol._209b.]

   |r<b> Pater noster qui es in celis. In all the wordes čat er stabillede and sett to
say in erthe, čan es če pater noster če beste, and če hegheste and če halyeste.
For god hym-selfe made it, and commandide it to his appostills for to say, and
to all ča čat in hyme trowede. And čare-fore sene godde hym-selfe made it,
čan awe it maste of all othire Orysouns to be Oysede in all-haly kyrke; and
vs awe for to witte and certanly to vndirstande whate čis Orysone es to say and
what it be-menes, be-fore all očer Orysounes. For swylke may čay be when
čay say it, that it es mare to thaire skathe čane to čaire gude. And čarfore
sall I say ¨ow and make ¨ow to vndirstande what če letter es to say and bemenys. /
When we say oure Pater noster, čan make we oure requestis till godde. In če
firste requeste čan say we thus: "Owre ffadir čat es in heuene, blessede and



|p262


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



|p263


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



|p264


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


4. [Walter Hilton's] Epistle on mixed life.

[Ms. Vernon, fol. 353.]
Here beginneč a luitel Boc čat was writen to a worldli lord to teche him hou
he schulde haue him in his state in ordeynd loue to god and to his euencristene.
   Whi gode desyres neodeč to be reuled be discrecion, & medeful werkes to be
    wrou¨t in če ordre of charite: Ca[p]=o=. primo.
éat če lyf of Marie and Martha menged to-gedere is acordyng to hem čat are
   in hi¨ degre Ca=o=. ii=o=.
To whom actif lyf a-cordeč, & to whom contemplatyf Ca=o=. iii=o=.
Hou medled lyf longeč speciali to prelates of holychurche & also to worldly lordes
   čat rulen očur men Ca=o=. iiii=o=.
Hou vre lord Ihesu Crist & holy men in hei¨ degre schewed ensaumple in lyuing
of medlet lyf Ca=o=. v=o=.



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To whom medled lyf is most a-cordyng, & to whom contemplatyf is most medeful
   Ca=o=. vi=o=.
Here hit is schewed what lyf is most a-cording to him čat čis bok was maad to
Ca=o=. vii=o=.
éat men schulde vse medlet lyf as a man schulde haue him to Crist & to his
   limes Ca=o=. viii=o=.
éat sum-tyme schulde a lord leue gostli ocupacion & gladli ¨eue him to medeful
   worldli werkes Ca=o=. ix=o=.



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How be ensaumple of Iacob & his two wyues men schal ruile hem ri¨t in medlet
   lyf Ca=o=. x=o=.
éat contemplacion shulde be had in desyre, & actyf werkes in vse wičouten
   anger and vnskilful drede  Ca=o=. xi=o=.
éat nedful worldli werkes kyndel gostli desyres, proued be bodili ensaumple
Ca=o=. xii=o=.
How be mekenes & diaerse gode werkes is če loue of god norissched in diuerse
   mennes hertes Ca=o=. xiii=o=.
How če desyr of loue wasteč al synne & is a gret cri¨ing in če eres of vr lord
   Ca=o=. xiiii=o=.
What desyre is, & siker swetnes Ca=o=. xv=o=.
What difference is be-twixe desyre & če loue of god Ca=o=. xvi=o=.
Hou desyre may euer be lastyng in habyte, & not in workyng, & hou mekenes
wič-oute scheweč čis disyr Ca=o=. xvii=o=.
How aftur či sleep čou schalt quiken čin herte wič preieres & gode čou¨tes &
   put away vuel čou¨tes čat letten deuocion Ca=o=. xviii=o=.
Hou ordeyned čenkyng of čin owne synnes and of očur mennes norisschen či
   desyr to god Ca=o=. xix=o=.
éat diuerse čou¨tes of če manhed of vre lord discretly vsed norisscheč či desyr
   to god Ca=o=. xx=o=.
éat čou¨t of moni vertues norisscheč či desyr to god Ca=o=. xxi=o=.
éat čou¨t of diuerse seyntes & of heore vertues norisscheč či loue to god Ca=o=. xxii=o=.
éat čou¨t of če merci of vre lord schewed to synful men norisscheč či desyr
   to god Ca=o=. xxiii=o=.
éat čou¨t of če wrecchednes of men, & of če ioyes of heuene norisscheč či
   desyr to god Ca=o=. xxiiii=o=.
How desyre of worldly worschipe, and če desyr of heuen, is meeded at če last
   ende Ca=o=. xxv=o=.
Hou discrecion is nedful in čenkyng and preying, and hou hit is sum-tyme to
   passe from čat on to čat očer Ca=o=. xxvi=o=.
How a man schal haue him in čenkyng of če passion of vre lord Ihesu. Whon
   deuocion lasteč & whon hit passeč away Ca=o=. xxvii=o=.
Hou a man schal haue him warli in čou¨t and desire & wysely vse če grace čat
   god hač ¨eue to him Ca=o=. xxviii=o=.

     če Prologe.
   |r<b> ée grace & če goodnes of vr lord Ihesu čat he bač schewed to če in wič_drawyng
of čin herte from loue & lyking of worldli vanyte & vse of fleschli
synnes, & in turnyng of či wille enterli to his seruise & his plesaunce, bringeč



|p267


in to myn herte muche matere for to loue him in his merci. and also hit stereč
me gretly for to strengče če in či gode purpos & in či gode worching čat čou
hast be-gunne, for to bringe hit to a good ende ¨if čat i coude, principali for
god, and also for tender affeccion of loue w¨uch čou hast to me čou¨ i be a
wrecche & vnworči.

     Whi gode desyre neodeč to be ruled be discrecion, and medeful werkes
       to be wrou¨t in ordre of charite. Capitulo primo.
   |r<b> Iknowe wel če desyre of čin herte, čat čou coueytest gretli for to serue vr
lord be gostli ocupacion al hol[i] wič-oute lettyng or troublyng of worldli bisynes:
čat čou mi¨t be grace come to more knowyng [&] gostly felyng of go[d] & gostly
činges. éis desyr is good as I hope, & of god, for hit is charite, speciali set
in to him. Neuerčeles hit is to refreyne and to rule hit be discrecion as a¨eynes
outwarde doyng, aftur če state čat čou art in, ffor charite vnruled turneč sum_tyme
to vice. And čerfore hit is seid in holi writ: Ordinauit in me caritatem,
čat is to say: "Vre lord ¨af to me charite set in ordre & in rule. čat hit schulde
not be lost čorw myn vndiscrecion". Riht so čis charite & čis desyr čat vre
lord of his merci hač ¨iuen to če, is for to rule & to ordeyne hou čou schalt
pursue hit, aftur či de-gree askeč, and aftur če liuyng čat čou hast vsed be_fore
čis tyme, and after če grace of vertu čat čou nou hast. éou schalt not
vtturli folwe či desyre for to leue ocupacions & bisynes of če world w¨uch are
nedeful to vse in rulyng of či-sel[f] & of al očur čat are vnder či keping, & ¨eue
če hol[i] to gostly occapacion in preyers & meditacions as hit were a Monk or a
frere or eny očur mon čat were not bounde to če world be children & seruauns
as čou art: for hit falleč not to če; ¨if čou do so, čou kepest not če ordre of
charite. Also, ¨if čou woldest vtterli leue gostli occupacion, nomeli aftur če
grace čat god hač ¨euen to če, & sette če holliche to bisynes of če world, to
fulfillyng of actif lyf, as fully as a-nočur čat neuer feled deuocion, čou leosest
če ordre of charite: for či stat askeč for to do boče, in diuerse tymes.

     éat če lyf of Marie & Martha menged to-geder is acording to hem čat
       are in hei¨ degre. Capitulo secundo.
   |r<b> éow schalt medle če werkes of actif lyf wič gostly werkes of contemplatyf
lyf, and čen dost čou wel. For čou schalt o tyme wič Martha be bisy ffor to
ruile & gouerne čin houshold, či children, či seruans, či nei¨ebors, and či te_nauntes;
-- ¨if čei do wel, comforte hem čerin & help hem; ¨if čei don vuel, tech
hem to amende hem, & chastise hem. And čou [schalt] also loke & knowe wysli
čat či činges & či worldly godes be ri¨tly kept be či seruauntes, gouerned &
trewely dispendet: čat čou mi¨t če more plenteuousli wič hem fulfille če dedes
of merci to čin euencristen. A nočur tyme čou schalt wič Marie leue če bisynes
of če world & sitte doun at če feet of vr lord be mekenes in preyers & holy
čou¨tes & in contemplacion of him as he ¨eueč če grace. And so schalt čou



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go from čat on to čat očur meedfulli & folfille boče: & čenne kepest čou wel
če ordre of charite. Neuerčeles, čat čou ne haue no wonder of čis čat I say,
čerfore I schal tel & declare to če a luytel of čis matere more openli.

     To whom actyf lyf a-cordeč, & to whom contemplatif. Ca=o=. iii=o=.
   |r<b> éow schalt vnderstande čat čer is čreo maner of liuinges: On is actyf, a_nočur
contemplatyf, če čridde is maud of boče & is medled lyf. Actyf lyf al_on longeč to worldly men & wymmen whuch are lewed, fleschly, & boistous in
knowyng of gostly occupacion, ffor čei fele no sauour ne deuocion be feruour
of loue as očur men don, čei can no skile of hit, and ¨it neuerčeles čei han
drede of god & of če peynes of helle & čerfore čei fle synne, and čei haue
also desyre for to plese god & for to come to heuene, & a good wille to heore
euencristne. To čise men hit is nedeful & spedeful to vse werkes of actyf lyf
as bisili as čei may, in help of hem-self & of heore euencristen: for čei can not
elles do. Contemplatyf lyf alone longeč to such men or wymmen čat for če
loue of god forsaken al open synnes of če world & of heore flesch, & al bi_synes,
charges & gouernaunce of worldly godes, and maken hem pore & naked,
in to če bare nede of če bodili kuynde, and fleen from souereynte of očur men
to če seruise of god. To čise men hit longeč for to trauayle & ocupye hem
[inwardli] for to gete čorw če grace of vr lord clannes in herte & pees in con_science
be distruyng of sinnes & receiuyng of vertues, and so forto come to con_templacion;
če w¨uche clannes may not be had wič-oute gret exercise bodili &
continuel trauayl of spirit in deuoute preiers, feruent desyres and gostly meditacions.

     How medled lyf longeč speciali to prelates of holichirche & also to worldly
       lordes čat rule očer men. Capitulo iiii=o=.
   |r<b> éE čridde lyf, čat is medlet, longeč speciali to men of holy churche, as to
prelates and to očur curates, če w¨uche han cure & souereynte ouer očur men
for to kepe & rule hem, boče heore bodies & principali here soules, in fulfillyng
of če dedes of merci, bodily & gostly. To čise men hit longeč sum-tyme to
vse werkes of actyf lyf, in help & in sustinaunce of hem-self & of her soiettes &
of očure also, and samůtyme [forto] leue al bisynes ontward and ¨ine hem for a tyme
to preyers, meditacions, redynges of holi writ, & to očer gostly ocupacions, after
čei fele hem disposed. Also hit longeč generali to sum temporal men če w¨uche
han souereynte wič muche hauyng of worldly godes, and also han as hit were
a lordschipe ouer očur men to gouerne & susteyne hem, as a fader hač ouer his
children, a Maister ouer his seruauntes, and a lord ouer his tenauntes; če w¨uche
men also han receyued of če ¨ift of vr lord grace of deuocion, & in parti sauour
of gostli ocupacion. To čise also longeč čis medled lyf, čat is boče actyf &
contemplatyf. For ¨if čise men stondynge če charge & če bond čat čei han
take, wolde leue vtturly če bisynes of če world, če w¨uche ou¨te skilfulli be
vsed [in] fulfillyng of heor charge, and hol[i] ¨eue hem to lyf contemplatyf, čei do



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not wel, for čei kepe not če ordre of charite. For charite, as čou knowest, lič
boče in loue of god & of čin euen-cristne, and čerfore hit is resonable čat he
čat hač charite vse boče in worchinge, now čat on now čat očur. For he čat
for če loue of god in contemplacion leueč če loue of his euen-cristen [& doč
not to hem] as him ou¨te whon he is bounden čerto, he fulfilleč not charite. Also
on če contrarie wyse who so hač so gret reward to werkes of actyf lyf & to
bisynes of če world čat for loue of his euencristen he leueč gostli ocupacion
vtterliche, aftur god hač disposed him čerto, he fulfilleč not fulli charite. éis
is če seying of seynt Gregore.
     Hou vre lord Ihesu Crist & holi men in hei¨ degre schewed ensaumple of
       medled lyf in lyuyng. Capitulo v=o=.
   Oure lord for to stere sum men to vse čis medled lyf, tok vpon him-self če
persones of such maner of men, boče of prelates & curates of holy ohirohe, & of
očur suche as are disposed as I haue seid, and ¨af to hem ensaumple be his
owne worchyng čat čei schulde vse čis medled lyf as he dude. O tyme he
comuned & medled wič men, schewyng to hem his dedes [of] merci: ffor he tau¨t
če vnkonnyng be his preching, he visyted če seke & heled hem of heor sores,
be fedde če hungri, & cumforted hem čat were sori. Anočur tyme he lafte če
conuersacion of al worldly men, & of his disciples also, & went alone in to desert
vpon če hulles, & contyn[u]ed al če ni¨t in preyers as če gospel seič. éis medled
lyf schewed vr lord in him-self to ensaumple of hem čat han take če staat &
če charge of čis medled lyf, čat čei schulde o tyme ¨eue hem to bisynes of
worldly čynges in resonable nede, & to werkes of actyf lyf in profyt of heor
euencristne w¨uch čei haue cure of; anočur tyme ¨eue hem hol[i] to contemplacion be
deuocion, in preyer & in meditacion. éis lyf led[d]en & vse[de]n čis holy bisschops
herbifore w¨uch hedden cure of mennes soules & mynistracion of temporel godes.
For čise holy men left not vtterli če ministracion ne če loky[n]g & če disp[end]yng
of worldli godes, ne ¨af hem hol[i] to contemplacion, as muche grace as čei had
in contemplacion: but čei lafte ful of[t] her oune rest in contemplacion, whon
čei hedde leuere han ben stille čerat, for loue of heor euen-cristen, and entermetede
hem wič worldli bisynes in helpyng of heor soiettes: & sočli čat was charite.
For wysli & discretli čei departed heore [lyuyng] in two: O tyme čei fulfilled če
lower partye of charite be werkes of actyf lyf, for čei were bounde čerto be
takyng of heore prelacie, anočur tyme čei fulfilled če hi¨ore partye of charite in
contemplacion of god & of gostly čingus be preyers & meditacions -- & so čei hedde
ful charite to god & to her euencristen, boče in affeccion of here soule wič-inne
and in schewyng of bodili dedes wič-oute. Očur men čat were only contemplatyf
and were fre from al suche cures & prelacies, čei hedde ful charite to god & to
heore euencristen, but hit was only in affeccion of heore soule, nou¨t euer outward
in schewyng, and in hap so muche hit was če more ful inward čat hit was not
letted be outward dedes; ffor čei mi¨t not, ne hit neded not, ne hit fel not to hem.



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     To whom medled lyf is most a-cordyng, and to whom contemplatyf lyf is
       most medeful. Capitulo sexto.
   But čise men čat were in prelacie, & očure also čat were hole temporel men,
hedde ful charite in affeccion wič-inne & also in worchyng wič-oute: & čat is
propurli čis medled lyf, čat is maad boče of actyf lyf & of contemplatif lyf. And
sočli to such a man čat is in spiritual souereynte as prelacye, in cure & gouernaunce
of očure as prelates & curates are, or in temporal souereynte as worldly lordes &
maistres are, I holde čis medled lyf best & most bihoueli to hem, as longe as
čei are bounde čerto. But [to] očure, čat are fre & not bounde to temporal mi_nistracion
ne to spiritual. I hope čat lyf contemplatif alone, ¨if čei mi¨t come
sočfastly čerto, were best & most medeful, most feir & most spedeful, & most
worči to hem for to vse & to holde, & not forto leue hit wilfulli for non out_ward
werkes of actyf lyf, but ¨if hit were in gret nede & gret releuyng & cum_fortyng
of očur men, oučur of her bodies or of her soules. éen, ¨if ned aske,
at če preyer & če instaunce of očure, or elles at če biddyng of heore souereyns,
I hope hit is good to hem for to schewe outward werkes of actyf lyf for a tyme
in helpyng of heore euencristene.



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     Here hit is schewed what lyf is most a-cordyng to [him] čat čis bok was
       mad to. Capitulo septimo.
   Be čis čat I haue seid čow may in partye vnderstande w¨uch is o lyf & w¨uch
očur, & w¨uch acordeč most to či staat of liuinge. And sočli, as me činkeč,
čis medled lyf a-cordeč most to če. For seč vre lord hač ordeyned če & set
če in če stat of souereynte ouur očur men as muche as hit is, and lente če
abundaunce of worldli godes for to rule & susteyne speciali alle čo čat are vnder
či gouernaunce & či lordschipe in či mi¨t & či cunnyng; and also čer-wič-al
aftur čou hast receyued grace of če merci of vre lord for to haue sum-what
knowyng of či-self & gostli desyr & sauour of his loue: I hope čat čis lyf čat is
medled is best & most acordyng to če for to trauayle in. And čat is forte departe
wysli či lyuynge in two: o tyme to čat on, and anočur tyme to čat očur.For, wite
čou wel, ¨if čou leue nedful bisynes of actyf lyf, & be recheles & take no kepe of či
worldly godes, hou čei be kept & spended, ne haue no force of či soiettes & of čin
euencristen, be cause of desyre & wille čat čou hast only for to ¨eue če to gostly
ocupacion, wenyng čat čou art čerbi excused: ¨if čou do so, čou dost not wysli.
What are alle či werkes worč, whečer čei be bodili or gostli, but ¨if čei be don
ri¨tfulli & resonably, to če worschipe of god & at his biddyng? sočli, ri¨t nou¨t.

     éat men schulde vse medled lyf as a mon schulde haue him to Crist & to
       his lymes. Ca=o=. viii.
   |r<b> éen, ¨if čou leue čat čing čat čou art bounde to be wei of charite in ri¨t
& in resun, and wolt holli ¨iue če to an očur čing wilfulli as hit were for more
plesaunce to god w¨uch čou art not bounde to fully: čou dost not worschipe



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discretly to him. éou art bisy to worschipe his hed & his face, & array hit fayre
& coriously, but čou leuest his bodi, his armes & his feet, al ragged & rent &
takest no kepe čerof. & čenne worschipest him nou¨t: ffor hit is a vilenye to a
mon for to be curiousli arrayed vpon his hed wič perre & precious stones, & al
his bodi be naked & bare as hit were a beggere. Riht so hit is, gostly, no
worschipe to god čat his bed be keuered, & leue his bodi bare. éow schalt
vnderstande čat vre lord Ihesu Crist as man is hed of a gostly bodi, če w¨uche
is holy chirche. ée limes of čis bodi are al cristen men. Summe are armes, and
summe are feet, and snmme are očur limes, aftur diuerse worchynges čat čei vse
in here liuing. éenne ¨if čou be bisy wič al či mi¨t for to aray his hed, čat
is for to worschipe him-self be mynde of his passion or of his očur werkes in
his manhede be deuocion & meditacion of him, and for¨etest his feet, čat are či
children, či seruauns, či tenans & al čin euencristen, & letest hem spille for defaute
of keping, vnarayed, [vnkept], & not tended to as hem ou¨te for to be; čou plesest
him nou¨t, čou dost no worschipe to him. éou makest če to cus his mouč be
deuocion of gostly preyere, but čou tredest vpon his feet & defoulest hem, in as
muche as čou wolt not tende to hem for necclygence of či-self of w¨uche čou
hast take cure. éus me semeč. Neuerčeles ¨if čou činke čat hit is not soč,
for hit were a fayr[er] offys to worschipe če hed of him, as be ocupied al day in
meditacion of his manhede, čen forto go lower to očur werkes & make clene his



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feet, as for to be bisy boče in čou¨t & in dede aboute [če] helpe [of] čin euen_cristen
in tyme: me činke not so as vn-to če. For sočli he wol cun če more
čonk for meke wasschyng of his feet whon čei are ri¨t foule & stynking vpon
če, čen for al če preciouse peyntyng & araying čat čou can make aboute his
hed be mynde of his monhede. For hit is fayr inou¨ & nedeč not muche to be
arrayed of če. But his feet & his očer lymes, čat are či soiettes & čin euen_cristen,
are sum-tyme vuel aray¨ed and hadde nede to be loked & holpe be
če, namely seč čou art bounden čerto; and for hem wol he cun če moche čank,
¨if čou wole mekely & tenderly loke to hem. For če more louh seruise čat čou
dost to či lord for če loue of hym or to eny of his lymes whon neode & ri¨t_wysnes
askeč hit, wič a glad & a meke herte, če more plesest čou him; čink_ing
čat hit were inou¨ to če for to be at če leste degre & lowest state seč
hit is his wille čat hit be so. For hit semeč to me, seč he hač put če in čat
state for to trauayle & serue očer men, čat hit is his wille čat čou schulde ful_fille
hit in čy miht.

     éat sum-tyme schulde a lord leue gostli ocupacion and gladli ¨eue him to
       meedful worldli werkes. Capitulo ix=o=.
   |r<b> éis ensaumple I say to če, not for čou dost [not] čus as I say, for i hope čou
dost čus & better: But I wolde čat čou schuld do čus gladli, and not forto činke
loč for to leue sum-tyme gostly ocupacion & entermete če wič worldly bisines, in
wys kepyng & dispendyng of či worldli godes, in good rule of či seruauntes &
či tenauntes, & in očur gode dedes doyng to al čyn euencristen in či mi¨t; but
čat čou schnld do boče werkes in diuerse tyme wič a good wille, čat on & čat



|p274


očur, ¨if čou mi¨t; as, ¨if čou heddest ben in preyer & ben ocupied gostli, čou
schalt after certeyn tyme breke of čat & čou schalt bisili and gladli ocupie če in
sum bodily ocupacion vn-to čin euencristen. Also, whon čou hast be bisy out_ward
a while wič či seruantus or wič očer men profitably, čou schalt breke of
& turne a¨eyn to či preyeres & či deuocion after god ¨ineč če grace. And so
schal čou put awei be grace of vr lord sleuče, ydelnes, & vayn rest of či-self,
čat comeč vnder colour of contemplacion & letteč če sum-tyme from medefull
& spedeful ocupacion in outward bisynes, and čou schalt be euer wel ocupied
oučur bodili or gostli.

     Hou be ensaumple of Iacob & of his two wyues men schal rule hem ri¨t
       in če medled lyf. Ca=o=. x=o=.
   |r<b> żif čou wole do wel, čou schal do gostli as Iacob dude bodily. Holi writ
seič čat Iacob, whon he began to serue his mayster Laban, he coueyted Rachel
his Maistres dou¨tur to his wyf for hir fayrhede, and for hire he serued. But
whon he wende for to haue I-had hire to his wyf, he tok Lia first, čat očur
douhtur, in stude of Rachel, and afterward he tok Rachel, and so he hedde boče
at če last. Be Iacob in holy writ is vndurstande an ouurgoer of synnes. Be čise
two wimmen are vnderstande, as seint Gregore sayč, two lyues in holy chirche:
Actyf lyf & Contemplatyf lyf. Lia is [as] muche for to say as "trauaylous", & be_tokneč
actyf lyf; Rachel be-tokneč "si¨t of beginnyng" čat is god, & be-tokneč
lyf contemplatyf. Lia was fruiteful, but heo was sore-ei¨ede, Rachel was bareyn,
but heo was fayr & loueli. éenne riht as Iacob coueited Rachel for hire fairhede
& neuurčeles he hedde hire nou¨t whon he wolde, but first he tok Lia, & after_ward



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hire: riht so vche mon, turned be če grace of compunccion sočfastli from
synnes of če world & of če flesch to če seruise of god & clennes in good lyu_ynge,
hač gret desyre & gret longynge for to haue Rachel, čat is for to haue
rest & gostli swetnes in deuocion & contemplacion, for hit is so fair & so loueli;
& in hope forto haue čat lyf only, he disposeč him for to serue vre lord wič
al his mi¨tes. But ofte whon he wende for to haue had Rachel, čat is rest in
deuocion, vre lord suffred him furst to be assayed wel and trauayled wič Lia,
čat is oučur wič grete temptacions of če world or of če deuel, or elles wič
očur worldly bisynes, bodili or gostly, in help of his euen-cristen. And whon
he is wel trauayled wič hem & nei¨hand ouercome, čen vr lord ¨eueč him Rachel,
čat is grace of deuocion & rest in concience; & so hol boče Rachel & Lia. So
schalt čou do aftur ensaumple of Iacob, tak če či[s] two lyues actyf & contemplatyf,
sen god hač sent če boče, vse hem boče, čat on & čat očur. Be čat o lyf čat
is actyf, čou schalt bringe forč fruit of moni gode dedes in help of čin euen_cristen.
And be čat očur čou schalt be maad feir & bri¨t & clene in behaldyng
souereyne bri¨tnes, čat is god, beginnyng of al čat is mad. And čen schalt čou
be sočfastly Iacob and ouurgoere and ouercomere of alle synnes. And aftur čis
be če grace of god či name schal be chaunged, as Iacobus name was turned in
to Israel. Israel is as muche forto say as "a mon seoyng god".  éen ¨if čou be
furst Iacob & discretly wol vse čise two lyues in tyme, čou schalt aftur be Israel,
čat is verrey contemplatif. For oučer in čis lyf he wole diliuere če and make



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če freo of či charge & či bisynes w¨uch čou art bounde to, or elles aftur či[s] lif
fulli in če blis of heuen whon čou comest čider.

     éat contemplacion schulde be had in desyr, and werkes of actyf lyf in vse
       wič-outen anger & vnskilful drede. Ca=o=. xi=o=.
   |r<b> LIf contemplatyf is feir & medeful, and čerfore čou schalt euer haue hit in
desyr. But čou schalt haue in vsyng muche če lyf actyf, for hit is needful &
spedful. And čerfore, ¨if čou be put fro či rest in deuocion whon če were leuest
to be čerat, be či children, be či seruantes, or be eny of čin euencristen, for
here profyt or ese of here hertes skilfulli asked, be not angri wič hem, ne heuy,
ne dredful as ¨if god wolde be wroč wič če čat čou left him for eny očur
čing -- ffor hit is not so. But li¨tli leue of či deuocion whečer hit be in preyer
or meditacion, and go do či dette & či seruise to čin euencristen, as redili as ¨if
vre lord him-self bad če do so. And suffre mekely for his loue wič-oute grucch_yng
¨if čou may, & disese & troublyng of čin herte be-cause of medlyng wič
such bysynes.

     éat nedful worldli werkes kundel gostli desyres, proued be bodili ensaumple.
       Capitulo duodecimo.
   |r<b> HIt may fal sum-tyme čat če more troubled čat čou hast ben outward wič
actyf werkes, če more brennyng desyr čou schalt haue to god, & če more cler
si¨t of gostly činges be grace of vre lord in deuocion whon čou comest čerto.
For hit fareč čer-bi as ¨if čou hedde a luite Cole and čou wolde make a fir
čer
with & make hit brenne. éou woldest furst lei čerto stikkes and ouerhule če
cole, and čou¨ hit seme for a tyme čat čou schuldest sleke če cole wič stikkes,
neuerčeles whon čou hast beden a while & aftur čat i-blowen a while, anon



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springeč out a gret flaume of fuire, ffor če stikkes are turned in to fuire. Riht
so hit is gostli; či wille & či desyre čat čou hast to god, hit is as hit were a
luitel cole of fire in či soule, ffor hit ¨iueč to če sumwhat of gostli hete & of
gostli li¨t; but hit is ful luitel, ffor ofte hit waxeč cold & turneč to fleschli rest,
& sum-tyme in to idelnes. éerfore hit is good čat čou put čerto stikkes, čat
are goode werkes of actyf lyf. And ¨if so be čat čise werkes as hit semeč for
a tyme lette či desyr čat hit may not be so clene ne so feruent as čou wolde,
be not ouer-dredful čerfore, but a-byd & suffre a while, & go blowh at če fuire,
čat is, ffurst do či werkes and go čen al-[one] to či preyers & či meditacions,
and lift vp čin herte to god and prei him of his godnes čat he wole accepte
či werkes čat čou dost to his plesaunce.

     Hou be mekenes & diuerse gode werkes is če loue of god norisched in
       mony mennes hertes. Capitulo xiii=o=.
   |r<b> Hald či werkes as nou¨t in čin owne si¨t, but only of če Merci of him. Knowe
mekely či wrecchednes & či frelte, and arette sočfastli al či gode dedes to him
in as muche as čei are gode, and in as muche as čei are vuel, not don wič al
če circumstaunce čat are nedful to a good dede, for defaute of discrecion, put
hem to či-self. And for čis mekenes schal al či dedes turne in to a flaume of
fuir, as stikkes leid vpon če cole. And so schal če gode dedes outward not
hynder či deuocion, but račur mak hit more. Vre lord seič čas in holi writ:
Ignis in altari meo semper ardebit & sacerdos surgens mane subiciet ligna ut ignis
non extinguatur; čat is to say; "ffuir schal euer brenne in myn auter, and če



|p278


prest risyng at morewe schal put vnder stikkes, čat hit go not out." éis fuir is
loue & desyr to god in soule, če w¨uche loue nedeč to be norisched & kept be
leying to of stikkes čat hit go not out. éise stikkes are of diuerse matere:
sum are of o tre, sum of an očer. A mon čat is lettred & hač vnderstandyng in
holy writ, ¨if he haue čis fuir of deuocion in his herte, hit is good to him for
to gedere him stikkes of holi ... writ & norissche če fuir wič hem. Anočur man
vnlettred mai not so redili haue at his hand holy writ & doctors sawes, and čer_fore
hit nedeč to him to do mony gode dedes outward to his euencristne & kendele
če fuir of loue wič hem. And so hit is good čat vche man in his degre do
aftur he is disposed, čat he gete him stikkes of o čyng or of očur, oučur preiers
or gode meditacions or redyng in holy writ, or gode bodili worchyng, for to
norissche če disyr of loue in his soule, čat hit ne be not slekked. For če affeccion
of loue is tendre, & li¨tli wol vanissch away, but ¨if hit beo wel kept and be
gode dedes bodili or gostly beo continuely norissched.

     How če fuir of loue wasteč alle synne and is a gret cri¨ing in če eres of
       god. Capo. xiiii=o=.
   |r<b> Now čen sečče vre lord hač sent in to čin herte a luytel sparkel of his blessed
fuire čat is him-self as holy writ saič -- Deus noster ignis consumens, čat is, "vre
lord is fuire wastyng" -- ffor as bodili fyr wasteč al bodili čing čat may be wasted,
ri¨t so gostli fuir, čat is god, wasteč al maner of synne where so hit falleč, and
čerfore vre lord is likned to a fuir wastyng -- I preye če norissche čis fuire čat



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is not elles but loue & charite. éis hač he sent in to če eorče as he seič in
če gospel: Ignem veni mittere in terram, ad quid nisi vt ardeat: čat is, "I am
come to sende fire in to če erče, and wharto, but čat hit schulde brenne?" éat
is: god hač sent fuire of loue, čat is a god disyre & a gret wille to plese him,
in to a monnes soule, and to čis ende, čat a man schulde knowe hit & kepe hit,
norissche hit & strengče hit & be saued čerbi. ée more desire čat čou hast
to him, če more is čis fuir of loue in če. ée lasse čat čis disyre is, če lasse
is čis fuire. ée mesure of čis disyr hou muche hit is, in či-self or in eny očur
knowest čou not ne no man of him-self, but god only čat ¨iueč hit. And čer_fore
dispose če nou¨t to striue wič či-self as ¨if čou wolde wyte hou muche či
disyr is, but be bisy for to disyre as muche as čou mai, but not to wite če me_sure
of či disyre. Seint Austin seič čat če lyf of vche good cristene mon is a
continuel desyr to god. And čat is a gret vertue, ffor hit is a gret cri¨ing in če
eres of god; če more čou desyrest če hi¨ore čou cri¨est, če better čou prayest,
če wyslier čou čenkest.

     What disyr is,.& siker swetnes. Capo. [x]v=o=.
   |r<b> And what is čis desyr? Sočli, nočing but a ločing of al čis worldly blisse &
of al fleschli lyking in čin herte, & [a] quemeful longyng wič a tristi ¨ernyng to
heuenly ioye & endeles blis. éis, činkeč me, may be cald a desire to god. żif
čou haue čis disire, as I hope sikerli čat čou hast, I prey če kepe hit wel &
norissche hit wysli, and whon čou schalt praye or čenke, mak čis desyr begynnyng
& endyng of al či werk. And forte encresce hit loke after non očur felyng in



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éi wittes, ne seke aftur non očur bodili swetnes noučur souning ne sauoryng, ne
wonderful li¨t, ne si¨t of angeles, ne of vre lord him-self as to či si¨t wolde a_peere
to če bodily, charge hit but luytel: but čat al či bisynes be čat čou mi¨t
fele sočfastli in či čou¨t a ločing & a ful forsakyng of al maner of synne & of
vnclennes, wič a gostli si¨t of hit hou foul, how vggli & hou pyneful hit is; and
čat čou mi¨t haue a mi¨ti desyryng to vertues, to mekenes, to charite, & to če
blisse of heuen. éis, činkeč me, were gostly cumfort & gostly swetnes in a
monnes soule, as to haue clennes in conscience from wikkednes of al worldly
vanite wič stable trouče, meke hope, and fol desyr to god. Hou-so-euere
hit be of očur cumfortes & swetnes, me činkeč čat swetnes syker & sočfast
čat is feled in clennes of concience be mi¨ti forsakyng & ločing of al sinne
& be inward si¨t, wič feruent desyre of gostly desyres. Al očur cumfortes
or swetnes or eny očur maner of felyng, but ¨if čei helpe & lede to čis ende,
čat is clannes in conscience & gostly desyre of god, are not fulli syker forto
reste vpon.

     What difference is be-twixe desyr & če loue of god. Capo. [x]vi=o=.

   |r<b> But non askest čou whečer čis desyre be če loue of god. As to čis, I say
čat čis desyre is not propurli loue, but hit is a begynnyng & a tastyng of loue.
For loue is propurli ful couplyng of če louer & če loued to-geder as god & a
soul in on. éis couplyng may not be had fully in čis lyf, but only in disyre &
longyng čerto; as ¨if a man loue a nočur w¨uch is absent, he disyreč gretly his



|p281


presence, for to haue če vse of his loue & his lykyng. Ri¨t so gostli, as longe
as we are in čis lyf, vre lord is absent from vs, čat we may noučur se him ne
fele him as he is, and čerfore we may not haue če vse of his loue here in ful
likyng. But we may haue a desyre & a gret ¨ernyng forte be present to him,
forte se him in his blisse, & fulli to be oned to him in loue. éis desyr may we
haue of his ¨ift in čis lyf. Be če w¨uche we schal be saaf, ffor hit is loue vn_to
him as hit may be had here. éus seide seint Poul: Scientes quia dum sumus
in hoc corpore peregrinamur a domino, per fidem enim ambulamus et non per spe_ciem;
audemus autem & bonam voluntatem habemus magis peregrinari a corpore &
presentes esse ad deum; et ideo contendimus, siue absentes siue presentes, placere illi.
Seint Poul seič čat as longe as we are in čis bodi we are pilgrimes fro vre lord,
čat is, we are absent fro heuene in čis exile; we go be trouče & not be si¨t,
čat is we leue in trouče, not in bodili felyng; we dar & haue a good wille to
be absent fro če bodi & be present to god, čat is, we for clennes in conscience
& siker trouče of saluacion dar desire to be absent fro vr bodi be bodili dede &
presente to vre lord. Neuerčeles, for we may not ¨ut, čerfore we striue, whečer
we be present or absent, for to plese him, and čat is, we striue a¨eyn synnes of
če world & likingus of če flesch be desyr of him, for to brenne in čis desyre alle
čyng čat letteč vs from hym.
     How werkes wič-outen schewen čis desyr. Capitulo xvii=o=.
   |r<b> żit askest čou: "Mai a man haue čis desyre in his herte contynuely"? ée činkeč
nay. As to čis, I may say as me činkeč, čat čis desyr may be had as for če



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vertu & če profyt of hit in habite continuely, but not in worchyng ne in vsyng;
as be čis ensaumple. żif čou were seek, čou schuldest haue as vche mon hač a
kuyndeli desyr of bodily hele continueli in čin herte, what-so čou dedest, whečer
čou sleped or waked, but not euer iliche; ffor ¨if čou slepe, or elles wakyng čenkest
of sum worldly činges, čen hast čou čis desyre in habyte, nou¨t in worchinge.
But whon čow čenkest on či syknes and on či bodili hele, čen hast čou hit in
vsyng. [Right] so hit is gostly of če disyre of god. He čat hač čis desyr of če
¨ift of god, čou¨ he slepe or elles čenk not on god but on worldly činges, ¨it
he hač čis desyr in habite of his soule, til he synne dedli. But whon he čenkeč
on god or on clannes of lyuing or of če ioyes of heuene, čen worcheč his disyre
to god as longe as he kepeč his čou¨t & his entent for to plese god, oučur in
prayere or in meditacion, or in eni good dede of actyf lyf. éen is [it] good čat
al vre bisynes be forto stere čis desyr & vse hit be discrecion, nou in o dede &
nou in a nočur, after we are disposed & han grace čerto. éis desyr is rote of
al či worchyng: ffor wite čou wel, what good dede čat hit be čat čou dost for
god, bodili or gostli, hit is an vsyng of čis desyr; and čerfore whon čou dost a
good dede, or preiest or čenkest on god, čenk not in čin herte doutyng whečer
čou disyrest or nou¨t, for či dede scheweč či disyre. Sum are vnkunnynge &
wene čat čei desyre not god but ¨if čei were euur cri¨inge on god wič wordes
of heore mouč, or elles in her herte be desyring wordes, as ¨if I seide čus:
"A, lord, bring me to či blisse", "Lord mak me saaf", or such očure. éise wordes



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are gode whečer čei be souned in če mouč or elles formed in če herte, ffor čei
sture a mannes herte to če desyring of god. But neuerčeles, wič-oute eny such
wordus, a clene čou¨t of god or of eny gostli čing, as of vertues or of če man_hede
of Crist or of če ioyes of heuene or of če vnderstandynge of holi writ, wič
loue, mai be better čen such wordes. For a clene čou¨t of god is a sočfast
disyr to him, and če more gostli čat či čou¨t is, če more is či disyr, and čer_fore
be čou nou¨t in doute ne in weere whon čou preyest or čenkest on god or
elles dost eny outward dede to čin euencristen, whečer čou disyrest him or nou¨t:
for če dede scheweč hit. Neuerčeles, ¨if hit be so čat al či gode dedes bodili
or gostli are schewed of či disyr to god, ¨it is čer a diuersete be-twixe bodili &
gostli dedes. For če dedes of contemplatyf lyf are propurli & kuyndeli če worch_yng
of čis desyr, but outward dedes are not so, and čerfore whon čou preyest
or čenkest on god, či disire is more hol, more feruent, & more gostly, čen whon
čou dost očur dedes to čin euen-cristen.

     Hou after či slepe čou schalt quiken čin herte wič preyeres and gode
       čou¨tes & put awai vuel čou¨tes čat letten deuocion. Capo. xviii=o=.
   |r<b> Now ¨if čou aske hou čou schalt kepe čis disyre & norissche hit, a luitel I
schal telle če, nou¨t čat čou schalt vse če same forme al-wei as I say, but čat
čou schalt haue čerbi, ¨if ned be, sum wissyng forto rule če in čin ocupacion.
For I may not, ne i can not, telle če fulli what is best euer to če for to vse.
But i schal sei to če sumwhat as me činkeč. In nihtes, aftur či sleep, ¨if čou
wole ryse for to serue či lord, čou schal fele či-self furst fleschli heui, & sum_tyme



|p284


lusti: čen schalt čou dispose če for to preye or for to čenke sum good
čou¨t for to quiken čin herte vn-to god, and forto sette al či bisynes furst for
to drawe vp či čou¨t from worldli vanytes & from veyn ymaginacions fallyng in
to či mynde, čat čou mai fele sum deuocion in saying, or elles, ¨if čou wole
čenke of gostly činges, čat čou be not muche letted wič such veyne čou¨tes of
če world & of či flesch in či čenkyng, čer are moni maner of čenkynges,
w¨uch are best to če I can not say; but I hope čat čou¨t čat čou felest most
sauour in & most rest for če tyme, is best for če.

     How ordeind [čou¨t] of čin owne synnes and of očer mennes norisscheč
       či desyre to god. Capitulo xix=o=.
   |r<b> |r<b> éow may, ¨if čou wole, sum-tyme čenk of [či] synnes be-fore done, & of či
frelete čat čou fallest in vche day, & aske merci & for¨iuenes for hem. Also aftur
čis čou mai čenke of če synnes & če wrecchednes of či euencristen bodili & gostli
wič pite & compassion of hem, & cri¨e merci & for¨iuenes of hem as tenderli as
¨if čei were čin oune; & čat is a good čou¨t, ffor i telle če for soče čou may
make očur mennes synnes a precious oynement for to hele čin oune soule wič,
whon čou hast mynde of hem. éis oynement in hit-self is precious čou¨ če
spicerie in hit-self be not clene, ffor hit is triacle maad of venym [for to distroye
venym], čat is to sai čyn oune synnes & očur mennes also brou¨t in to čy
mynde; ¨if čou beete hem wič serwe of čin herte & pite & compassion, čei turne
in to triacle w¨uch makeč či soule hol from pride & envie, & bringeč loue &
charite to čin euencristen. éis čou¨t is good sum-time to haue.



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     éat fele čou¨tes of če monhede of vre lord discretli vsed norischeč če
       desyr to god. Capo. xx=o=.
   |r<b> Also čou may haue mynde of če manhede of vre lord, In his burče or in
his passion or in eny of his werkes, and fede či čou¨t wič gos[t]ly ymaginacion
of hit, for to sture čin affeccion to more loue of him. éis čou¨t is good, and
nameli whon hit comeč freli of godes ¨ift wič deuocion & feruour of če spirit.
Ac ¨if a man may not li¨tli haue sauour ne deuocion in hit, I halde hit not spede_ful
čenne to a mon for to prese ouur-muche čer-vpon as he wolde gete hit be
maistrie; for he schal mowe breke his hede & he schal neuer be če nerre.
éerfore me činkeč as to če [it] is good to haue in mynde his manhede sum-tyme,
and ¨if deuocion & sauour come wič-al, kepe hit & folewe hit for a tyme, but
lef of sone & hang not ouur longe čer-vpon. Also ¨if deuocion come not wič
mynde of če passion, striue not ouer-muche čer-aftur; tac esyli čat wol come,
& go forč to sum očur čou¨t.

     éat čou¨tes of fele vertues norisscheč či desyr to god. Capitulo xxi=o=.
   |r<b> Also očur čou¨tes čer are čat are more gostli, as for to čenke of vertues, and
forto se be li¨t of vnderstandyng what če vertu of mekenes is and hou a mon
schulde be meke; and also what is pacience and clennes, ri¨twysnes, chastite
& soberte, & such očere, and how a man schulde gete čise vertues; and be suche
čou¨tes for to haue gret disyr & longyng to čis vertues for to haue hem, and
also for to haue a gostli si¨t of če čreo principal vertues: of trouče, hope, &
charite. Be če si¨t & če disyre of čise vertues a soule schulde mow fele gret



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cumfort ¨if he hedde grace of vre lord, wič-oute w¨uch grace a mannes čou¨t
is half blynd, wič-oute sauour of gostli swetnes.

     éat čou¨t of diuerse seyntes & of heore vertues norischeč či loue to
       god. Capo. xxi=o=.
   |r<b> Also for to čenke of če seyntes of vre lord, as of Apostles, of Martires, Con_fessours
& holy Virgynes, be-hald inwardli here holi liuynge, če grace & če
vertues čat vre lord ¨af hem heere liuinge, and be čis mynde for to sture čin
owne herte to take ensaumple of hem to better lyuyng. And also če mynde of
vr ladi seynte Marie aboue al očur seyntes; for to seo bi gostli ei¨e če habund-w
aunce of grace in hir holi soule whon heo was here lyuynge, čat vr lord ¨af
hire alone passyng al očure creatures; ffor in hire was fulhede of alle vertues
wič-oute wem of synne. Heo hadde ful mekenes & parfyt charite, and fulli wič
čeose če beute of al očur vertues, so hole čat čer mi¨t no steryng of pride,
envye, ne wračče ne fleschli lykyng, ne of no maner of synne entre in to hire
herte ne defaule če soule in no partye of hit. ée behaldyng of če fairhede of
čis blessede soule schulde gretli stere a monnes herte in to gostli cumfort. And
muche more čen aboue čis če čink[yng] of če soule of vre lord Ihesu, če w¨uch
was fulli oned to če godhede, passynge wič-oute comparison vre ladi & al
očur creatures. For in če persone of vre lord Ihesu are two kyndes: čat is, god
& mon, fulli oned to-geder. Be če vertu of čis blessed onyng w¨uch may not
be seid ne conseyued be mannes witte, če soule of Ihesu receiued če fulhede of
wisdom & loue & al godnes, as če apostelle seič: Plenitudo diuinitatis habitauit
in ipso corporaliter: čat is, če godhede was oned fulli to če monhede in če soule



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

     éat če čou¨t of če merci of vr lord schewed to synful men norisscheč či
       desyr to god. Capitulo xxiiii=o=.

   |r<b> Also for to čenke of če merci of vr lord čat he hač schewed to če & to me
& to alle synful caytyfs čat han be cumbred in synne, sperred so longe in če
deueles prison; hou vre lord suffred vs paciently in vre synne and tok no veniaunce
of vs as he mihte ri¨tfulli hane don, & put vs to helle, ¨if his merci hedde nou¨t
letted him; but for loue he spared vs, he hedde pite of vs, & sente his grace
in to vre hertes & called vs out of vre synne, and be his grace hač turned vre
wille hol to him, & for his loue for to forsake al maner of synne. ée mynde of
his merci & his godnes made wič očur circumstaunces mo čen i con or may
reherce nou, bringeč into a soule gret trust in vre lord & ful hope of saluacion,
and hit cundeleč če desyr of loue mi¨tily to če ioyes of heuene.

     éat čou¨t of [če] wrecchednes of men & of če ioyes of heuene norisscheč
      či desyr to god. Capitulo xxiiii=o=.
   |r<b> Also for to čenke of če wrecchednes, če mescheues and če pereles bodili &
gostli čat falleč in čis lyf; and aftur čat for to čenke of če ioyes of heuene, hou



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muche blisse čer is & hou muche ioye: ffor čer is no synne ne sorewe ne passion
ne pyne ne hungur ne črist, sore ne seknes, doute ne drede, schame ne schend_schipe,
ne defaute of mi¨t, ne lakkyng of li¨t, ne wantyng of wil; but čere is
souereyne fairnes, li¨tnes, strengče, freodam, holy (!) lykyng euur lastyng, wisdom,
loue, pees, worschipe, sikernes, rest, ioye & blisse inow¨ wič-outen ende. ée
more čat čou čenkest & felest čis wrecchednes of čis lyf, če more feruently schalt
čou desyre če ioye & če rest of če blisse of heuen.

     Hou če desyre of worldli men and če desyr of heuene is meded at če last
       ende. Capitulo xxv=o=.
   |r<b> Moni men are coueytous of worldli worschipes & erčli riches, and čenken ni¨t
and day, slepyng & wakyng, hou & be what maner čei mi¨te come čerto, and
for¨eteč če mynde of hem-self, & of če peynes of helle & of če ioyes of heuene.
Sočli čei are not wyse, čei are like to če children čat rennen after a boterflye,
and for čei loken not to heore feet, čei falle sum-tyme & breken here leges.
What is al če pompe of čis world in richesse or iolyte but a boturflye? Sočli,
not elles, & muche lasse. éerfore i pre¨e če be čou coueitous of če ioyes of
heuene, & čou schalt haue worschipe & richesse čat schal euur laste. For at če
last ende whon worldly coueytous men fayle, čei bringe nočing in here handes,
for al heore worschipes & here richesses are torned in to nou¨t saue serwe &
pyne; čen schal al heuenly couetous men čat forsaken treweli al vayne worschipes
of čis world, or elles ¨if čei haue worschipes and richesses čei sette not her lyk_yng
ne here loue in hit, but in drede, in mekenes, in hope & in serwe sum-tyme



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čei abyde če merci of god pacientli: čei schal čen haue fulli čat čei haue
coueyted, ffor čei schal be čenne corouned as kynges & set vp wič vre lord
Ihesu in če blis of heuen.

     Hou discrecion is nedeful in čenkyng & preying, & hou hit is sum-tyme for
       to passe fro čat on to čat očer. Capitulo xxvi=o=.
   |r<b> Also čer are mony očur meditacions, mo čen I con say, če w¨uche vr lord
putteč in to a monnes mynde for to sture če affeccion & če resun of če soule
to loče wič vanites of čis world & for to desyre če ioyes of heuene. éise wordes
I say to če, not as I hed fulli schewed če maner of meditacions as čei are in a
mannes soule, but I touche hem a luitel to če čat čou scholde be čis luytel
vnderstande če more. Notforči me činkeč hit is good to če čat whon čou dis_posest
če for to čenke on god as I haue before seid, or on eny očur wyse, ¨if
čin herte be dul & merk & čou felest noučur wit ne sauour ne deuocion for to
čenke, but only a naked desyre & a weyk wille, čat čou wolde fayn čenke on
god, but čou can nou¨t: but čan I hope čat hit is good to če čat čou striue
not ouer-muche wič či-self, as ¨if čou wolde be čin owne mi¨t ouercome či-self,
ffor čou mi¨t li¨tli so falle in to more merknes, but ¨if čou were sleih in či
worchynge. And čerfore I halde hit čen most syker to če for to say či Pater
noster or čin Aue or elles či matyns, or for to rede oa či sauter, ffor čat is
euermore a syker standart and wol not fayle, who so wole cleue čerto he schal
not erre, and ¨if čou may be preying gete deuocion, čan, ¨if čis deuocion be
only in affeccion, čat [is] in a gret desyre to god wič gostli dilyt, hold forč či
saying, brek not li¨tli of, ffor ofte hit falleč čat praying wič mouče geteč &



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kepeč feruour of deuocion, & ¨if a mon cese of saying deuocion vanisscheč a-way.
Neuerčeles ¨if deuocion of preyer bringe to čin hert a gostly čou¨t of [če] Monhede
of vr lord, or of eny očur before-seid, and čis čou¨t schulde be letted be či
seying, čen mai čow cese of či saying & ocupie če in meditacion, til hit pas
a-wai.

     Hou a man schal haue him in čenkyng of če passion of vre lord Ihesu;
       whon deuocion lastes & whon hit passeč a-way. Cap. xxvii=o=.

   |r<b> But of certeyn činges če bi-houeč be war in či meditacion. Sum schal I
telle če. On is, whon čou hast had a gostli čou¨t oučur in ymagining of če
monhede of vre lord or of such očur bodili činges, & či soule hač be fed &
cumforted čerwič, & hit passeč away, be hit-self, be not ouer-bisy for to kepe
hit stille be maistrie, for čenne hit schal turne če to pyne & to bitternesse. Also
¨if hit passe not a-way but dwelleč stille in či mynde wič a trauayle of či-self,
& čou for cumfort of hit wol not leue hit, & čerfore hit reueč če fro či slepe a_ni¨tes,
or elles a-dayes from očer gode dedes, čis is not wel, čow schalt wilfulli
breke of whon tyme askeč. że sum-tyme whon čon hast most deuocion and
were ločest forto leue hit, as whon hit passeč resonable tyme or elles ¨if hit
turne to eny disese of čin euencristen, but ¨if čou do so elles dost čou not wys_liche
as me činkeč. A worldli mon or a wommon čat feleč not per auenture
deuocion twy¨es in a ¨ere, ¨if he feled be grace of vr lord gret compunccion
of his synnes, or elles a mynde of če passion of vr lord, čou¨t he were put
fro his slepe & his rest a ni¨t or two or čre til his hed oke, hit is no force,



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for hit comeč to hem but selden. But to če, or to anočur man čat hač čis
maner of worchynge in costume, as hit were vch očer day, hit is spedful for to
haue discrecion in ¨oure workyng, nou¨t fulli forto folwe hit as muche as wol
come. And I halde čat hit is good to če for to vse čis maner in what deuocion
čat čou be, čat čou hange not longe čer-vpon, oučur forto putte fro če či mete
or či slepe in tyme, or forto [di]sese any očur man vnskilfuli. Omnia tempus habent:
Al čing hač tyme.

     Hou a mon schal haue [him] warli in čou¨t & disire, & wisli vse če grace
       čat god hač ¨iuen to hym. Capitulo xx=o= octauo.
   |r<b> Anočur čing is čis čat če be-houeč be war of. żif či čou¨t be ocupyed in
ymaginacion of če monhede of vr lord or in eny such očer, and aftur čis čou
art bisy wič al či disyre of čin herte for to seke knowyng or felyng more gostly
of če godhede, prese not ouur-muche čer-in, ne suffre not čin herte falle fro če
disyre as ¨if čou were a-bydyng or gapyng aftur sum queynte sturyng, or sum
wonderful felyng, očur čen čou hast had. éou schalt not do so. Hit is inou¨
to če, & to me, for to haue desyre and longyng to vre lord, and ¨if he wole of
his grace, ouer čis desyre, sende vs of his gostly li¨t [& open] vre gostli e¨en
for to seo & knowe more of him čen we haue had bifore be comon trauayle,
čonke we him čerof, and ¨if he wol not so, for we are not ¨it meke inou¨,
or elles we are not disposed be clennes of lyuyng on očur sydes forte receyue
his grace, čen schal we mekely knowe vr owne synnes & vre wrecchednes, &
hald vs payed wič če disyre čat we haue to him, & wič vre comon čou¨tes



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éat may li¨tli falle vnder vre ymaginacions, as of vre synnes, & of Cristes passion,
or of such očur; or elles wič preyers of če sauter, or of sum očer, & loue him
wič al ¨oure hertes čat be wole ¨eue vs čat. // żif čou do očur-wyse, čou mai¨t
li¨tli be bigyled be če spirit of errour, ffor hit is presumpcion čat a man be his
oune wit schulde prese ouer-muche in to knowyng of gostli činges, but he feled
plente of grace. For če wyse mon seič: Scrutator maiestatis opprimetur a gloria,
čat is forte sai: "Ronsaker of če mi¨t & of če maieste wič-oute gret clannes
& meknes schal be ouurleyd & oppressed of him-self." -- 



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{Ms. Thornton, cont.}

5. [An Epistle on salvation by loue of the name of Iesus].

   |r<b> Wit thou wele, dere ffrende, čat čof čou had neuer done syne with thi bodi,
dedly ne venyall, bot anely this čat es called Orygynall for it es če firste syne,
and čat es če lossyng of thy ryghtwysnes whilke čou was mad in: suld thou neuer
hafe bene safe if oure lord Ihesu Criste by his passione hade noghte delyuerde the
and restorede če agayne. And čou sall wit čat čou, be čou neuer so mekill a
wreche, hafe čou doune neuer so mekill syne: forsake thi-selfe and all thi werkes
gude & ill, cry mercy and aske anely saluacyone by če vertu of his precyouse
passyone mekly and tristely, and with-owttene dowte čou sall haf it and fra this
orygynall syne and all očer čou sall be safe. ża and čou sall be safe as ane
ankir incluse, and noghte anely čou bot all cristene mene & wymene čat trowes
appone his passione and mekes čame-selfe, knawande čaire wrechidnes, askand
mercy and forgyfnes and če fruyte of his precyouse passione, anely lawand čame_selfe
to če Sacramentes of haly kyrke, čof it be swa čat čay hafe bene cumbyrde
in syne & with syne all čaire lyfe-tyme, and neuer had felyng of gastely sauour
or swetnes or gastely knawynge of godde, čay sall in this faith and in čair gud
will be safe by če vertu of če precyouse passione of oure lorde Ihesu Criste,
and com to če blysse of heuene. / See here če Endles mercy of owre lorde, how
lawe he fallis to če & to me and to all synfull caytyfs. Aske mercy and hafe
it; thus said če prophete in če persone of oure lorde: Omnis enym quicumque
inuocauerit nomen domini saluus erit: "Ilk mane, what čat he be, čat in-calles
če name of godde", čat es to say askes saluacione by Ihesu and by his passione,
"he sall be safe". Bot čis curtasye of oure lorde sum mene takes and erre safede
čerby, and sum in traiste of his mercy and his curtasye lyffes still in čair synnes
& wenys for to hafe it when čam lyst, and čan may čay noghte, ffor čay ere
takyne or čay wit, and swa čay dampne čame-selfe. / Bot now sayse čou, if čis
be sothe, čou wondirs gretly "for čat I fynde wretyne in sum haly mens saghes.
Sum sayse, as I vndirstande, čat he čat cane noghte lufe čis blyssed name Ihesu
ne fynd ne fele in it gastely Ioye and delitabilite with wondirfull swetnes in čis
lyfe here, ffra če souerayne Ioy and gastely swetnes in če blysse of heuene he sall
be aliene and neuer sall he come čar-to. Sothely čise wordes when I here thayme
or redis čame stonyes me and makis me gretly ferde: ffor I hope, as čou sayse,
čat many by če mercy of godde sall be safe be kepyng of his commandemente¨
and by verray repentance of čaire euyll lyfe be-fore done, če wylke felid neuer
gastely swetnes ne inly sauour in če name of Ihesu or in če lufe of Ihesu. And
for-thi I meruell me če more čat čay say the contrarye here-to as it semys". Als
vn-to čis, I may say as me thynke, that theire saynge if it be wele vndirstaridene
es sothe, ne it es noghte contrarye to čat that I hafe said. For čis name Ihesu
es noghte ells for to say one ynglische bot "heler" or "hele". Nowe euer-ilk mane
čat lyffis in čis wrechid lyfe es gastely seke, ffor čare es na mane čat lyffis
with-owttene syne whilke es gastely seknes, as sayn Ihon sayse of hym-selfe and
očer perfite mene thus: Si dixerimus quia peccatum non habemus ipsi nos seducimus
&c., "If we say čat we hafe na syne, we begile oure-selfe and sothefastnes es
noghte in vs"; and for-či he may neuer fele ne come to če Ioyes of heuene,



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vn-to he first be made hale of čis gostely seknes. Bot čis gastely [hele] may na
mane haf čat hase vse of resone, bot if he desire it, and lufe it, and hafe delite čar-in
in als mekill als he hopis for to get it. Now če name of Ihesu es noghte elles
bot čis gastely hele. Whare-fore it es sothe čat čay say, čat čar may na mane
be safe bot if he lufe & lyke in če name of Ihesu, ffor čar may na mane be
gastely hale bot if he lufe and desire gastely hele. For ryght als, [if] a mane ware
bodily seke čer ware nane erthely thyng sa dere ne so nedfull to hyme ne so
mekill suld be desyrid of hyme, als bodily hele -- ffor čofe čou wald gyff hyme
all če reches and če wirchips of čis werlde and noghte make hym hale if čat
čou myghte, čou plesid hym noghte -- righte so it es to a mane čat es seke
gastely and felis če payne of gastely seknes; nathyng es so dere, so nedfull, ne
so mekill desired of hyme als his gastely hele, and čat es Ihesu, withowttene whilke
all če Ioyes of heuene may noghte lyke hyme. And this es če skill, as I hope,
whi oure lorde whene he tuke mankynde for oure saluacyon, he walde noghte be
called by na name betakenande his endles beyng, or his myghte, or his wysdome,
or his ryghtwysnes, bot anely by čat that was cause of his commyng, and čat
was saluacyone of mans saule whilke saluacione was maste dere and maste
nedfull to mane, and čis saluacyone betakens čis name Ihesu. éan bi this it semes
čat čer may na mane be safe bot if he lufe Ihesu, ffor čer may na mane be safe
bot if he lufe saluacyone, whilke lufe he may hafe čat lyfes and dyes in če
laweste degre of charite. Also I may say one a nočer wyse čat be čat cane
noghte lufe čis blessede name Ihesu with gastely myrthe, ne enioye in it with
heuenly melodye here, he sall neuer hafe ne fele in če blisse of heuene čat
fulhede of souerayne Ioye, če whilke he čat myghte in čis lyfe by habondance
of perfite charite enioye in Ihesu sall hafe & fele, and so may čaire saynge be
vndirstandene. Neuer-če-les he sall be safe and hafe full mede in če syghte of
godd, all-if he be in čis lyfe in the laweste degre of charite by kepyng of goddes
commandementes. For Criste sayse in the gospelle: In domo patris mei mansiones
multe sunt: "In my fadir house erre many sere dwellynges". Sum are for perfite
saules če whilke in this lyfe ware fulfillede of grace of če haly gaste and sang
louyngs to godd in contemplacione of hym with wondirfull swetnes and heuenly
savour: čise saules, for čay hade maste charite, sall haue hegheste mede in če
blysse of heuene, ffor čise ere callid goddes derlyngs. Othir saules čat ere in
čis lyfe inperfite and erre noghte disposed to contemplacyone of godde, ne had
noghte če fulhede of charite as apostells or martirs had in če begynnyng of
haly kirke: čay sall hafe če lawere mede in če blyse of heuene, ffor čise er
callede goddis frendis. éus callis oure lorde chosene saules in haly writt, sayand
thus: Comedite amici, et inebriamini carissimi: "Mi frendes ete ¨e, and my der_lynges
be ¨e drunkyne". As if oure lorde said one čis wyse: "że čat er my frendis
for ¨e keped my commandmente¨ and sett my lufe be-fore če lufe of če werlde,
and lufed me more čan any očer erthely thynge, ¨e sall be feedd with gastely
fude of če brede of lyfe. Bot ¨e čat er my derlynges and noghte anely kepid
my commandementis bot also of ¨oure awene fre will fulfillede my consailles, and
ouer čat ¨e luffed me anely enterely with all če myghtes of ¨oure saule, and
brynnede in my lufe with gastely delyte as did pryncypally če apostills & martirs
and all očer čat myghte come by grace to če gyfte of perfeccione, ¨e sall be



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made drunkene with če freeste wyne in my celer, čat es če souereyne Ioye of
lufe in če blysse of heuene". -- To the whilke blise he brynge vs čat boghte vs
with his precyouse passione, Ihesu Criste, goddes sone of heuene. Amen.


                      6. [On Prayer.]

   |r<b> Prayng es a gracyous gyfte of owre lorde godd tyll ylk mane diuysed as he
vouches-safe, till sum mare delyttabyll, till sum lesse, as all očer gudnes & gyftes
ere gyffene till sere mene apone sere wyse as če haly gaste will, and principally
aftire čat ilk a mane besyes hyme to gett goddes grace. The vertu and če
swetnes of če Pater noster, and of the psalmes of če sautyr, and of all očer
prayers čat er inwardly prayede with lufe and mekenes and clennes of herte,
may na tung tell, hert thynke ne eghe see. Thorowe če souerayne wysdome
and če grete grace of če gloryouse gyfte of oure lorde Ihesu Criste goddis sone
of heuene, if čay be sadly soungene or saide in a clene herte with lufe and
mekenes and lufely drede in če louynge of godd, thay bryng in till vs bryghte
brynnande by-haldynge mengede with myrthe, and selcouthe schynynge fra če
heghenes of heuene with gleteryng and glemyng, with myrthe and melodye, that
herte vnclosande čat lufes Ihesu Criste goddes sonne of heuene with-owttene
forgetyng, whare če haly gaste dwelles halefull bandes brystande with če bryn_nynge
of lufe čare če heghe name of Ihesu duelles euer in mynde. / Prayere es
a precyous prikkynge in a clene hert makand men myghtty firste fra če erthe to
če ayere to be-halde with a meke herte heghand one heghte, clymbande to če
clouddes all planetes perchande what so it hittes, fforčer-mare foundande ferly
to fele and meruelle to beholde; euer če lufe of godd mekely desyrande, preuely
puttande his grace čare hym lykes and namely to čame čat abills čame čare-to
with če helpe of godd in all čat čay may, one če same wyse for čay sulde
preuely with the desire of theire hertes lufe hyme agayne. Many meke hertes
perchance trewely lufande godd in all čat čay canne here and speke of čis lufe,
walde fayne hafe sum sauour or swettnes of it: če whilke for čaire gud wyll
and čaire grete desyre hase it and wate noghte, and mekill thanke of godd fo[r]
čair gud will; and peraunter and čay wyste čat čay hadd it, čay suld noghte
bere it so dredefully as if čay wyste noghte. And čarfore he čat knawes oure
wyllis and oure hertes, hydes it fra vs for we suld lyffe in drede, and halde vs
wele payedde of what so he sente vs, and faste folowe hyme. And ay če faster
čat mene folowes, the mare sall mene fele of če lufe of godd. Bot by lange
tyme and grete traueile trewe lufe behuse be getyne, and namely of thayme čat
gretly hase trispaste and one lange tyme, čat felis čaire concyence vnclere for
are-done dedis, lesse or mare whečer so čay bee. And sene it may noghte
clerely be getyne with-owttene lange traueile, ne noghte be felide with-owttene
clennes of herte, whi sulde we čan čat ere synfull and vnclene in herte. and
littill hase traueilde, wrangwisely grefe vs or gruche with godd or with oure
awene selfe, ffor we hafe it noghte? Wate we noghte wele čat godd es sothe_faste
and trewe? How dare we čane be wrathe for we hafe noghte čat we ere
noghte ¨it worthi to hafe by če sothefastenes of godd and by oure awene defautes?



|p296


What sall we čane do? Sall we čar-fore cesse and waxe slawe, and turne vs to
syne, and latte oure hertes dye fra all gude werkes? Nay, godd forbede, ffor
čane are we dampnabill; bot with če grace of godd gyffe we vs styffely to gude
werkes: and we sall wounderfully fynde čat we couthe noghte seke, and grayce_ousely
se čat we neuer herde say ne neuer knewe. For vs by-hufes nedelynges
besyly traueile if we desyre for to fynd lufe; and thayme nedis maste for to traueile
that maste hase trispaste. Bot comonly thay that leste hase trispaste, erre leueste
to trauelle, and čay čat maste hase trispaste thay are vmwhile latheste to traueille;
and godd gyffe thayme čat liste noghte to traueile, or may noghte traueille, or hase
littill will for to traueille, couthe trowe čame als gude čat lufes for to traueille,
als čay čat lufes for to trauelle haldes čame and trowes čat will noghte trauelle
or may noghte traueille! For thay čat lufes to trauelle haldes and trowes čame
čat will noghte or may noghte, gude and mekill better čane čaym-selfe, ffor čaire
awene selfe inwith thayre herte seett čay att noghte, and at lesse, if čay myghte.
For all-if lufe make čame to trauelle and čai[n]e ilke daye trispas, ¨itt thynke čay
čat all očer lufes mare and trauels mare and trespas lesse čan čay, and čat
makes čame to thynke čat čay hafe nede to hye faste aftyre, čat čay myghte at
the laste, if godd vouche-safe, hafe happe and grace to come with če hyndireste.
And thus are thay worthy to ga with če forthirmaste. Bot vmwhile thorowe
grace of oure lorde godde it es geuene sonere to thayme čat hase trespaste apone
schorte tyme, čane it es sone gyuene to čame čat ere clene with-owttene dedly
syne and with-owttene preue byttynge of conscience, čat ay ere besy to doo
goddes will after čaire myghte, that euer hase bene sumdele thynkande one godd
with prayere and penance and sekynge of lufe. Bot it es gyuene soneste to čase
namely čat hase noghte loste čat thynge čat es maste lykynge to godde by če
way of lyffynge, čat es če floure of čaire ¨outhe, if it be festened in all očer
vertus in-with če saule, and pryncypally groundid in schamefullness and mekenes.
Thay hafe ay hadde če luf of godd encressande inwith če herte sene čay ware
borne, čat neuer felid čaire hertes ne čaire willis fully assenttande to losse če
clennes of čaire ¨outhe whene čay ware tempede; and čay littill knewe how čay
sulde lufe godd what for če lufe and whate for če drede of godd and for če
drede of payne čat es ordaynede for syne, and what for če lufe of godd and
for če lufe of če Ioye čat es ordaynede in heuene for all čase čat liffes clene.
Bot sothely čat hert čat walde fayne fele preuete of lufe, it nedid ay to be
clensede with many salte teres, ffastynge and wakynge, praynge and thynkynge,
sorowynge and syghynge, and with očer smale poyntes čat pertenys to penance,
čat nankynne manere of ill be lefte in oure hertes, owte-tane ilke-day fallynge
as oure freelte askes -- ffor if any saye čat čay fall noghte, čay dyssayue thayme_selfe.
For čay čat hase any tendirnes or drede in če lufe of godde, čay fall
for a worde čat es vaynely spokene owte of če louynge of godd, bot if čay be
mare warre in čaire spekyng, for hurtynge of čaire hertes and of čer conscience;
all-if it seme littill ill, it duse grete dere. It heuyes a clene herte ay till it be
brente oute and with trewe contricione waschene awaye, and with the kyndillynge



|p297


of lufe clensede and hyghtenede . Bot čay čat walde fayne lufe godd one this
wyse, thayme by-houede hertly beseke and besely pray with-owttene any besynes
in werldes wele bot at nede askes, and at čay make noghte nede ouer-large;
and seett thaire mynde fully in godd with-owttene cessynge, whare-so čay walke
or dwelle or speke, slomerande and slepande, in all čat čay may with če mekenes
and če clennes of čaire hertes by-fore godd cryande, and vmwhill, if godd will,
of the lufe of godd dremande, and euer-mare of če Ioye of heuene thynkande;
wakande and wynkande, knelande and standande, sittande and gangande, lyggand
and ryssande, ettande and drynkande and all očer werkes wyrkande, nyghte and
day, euyne and morne, midill-tyme and all tyme in trewe lufe lastande, houre
ne halfe wastande, bot euer-mare freely in lufe doune fallande to če ffadir of
heuene preuely prayande, to če pereles prynce Ihesu goddis sone, ant till če haly
gaste hertly besekande; and before če haly trinyte tremble and qwake for Ioy
and myrthe and lufely drede one godd to be-halde. Owte of whilke thre gloryous
persouns and a godd commes all grace fra heuene vn-till erthe thorowe a meke
herte besyly prayande, all worldly thynges for če lufe of godd vtterly forsakande,
and all werldly solace and werldly delyte vtterly forgetande, and čaire awene
selfe vndir čaire awene futt styffely tredande. And thus may all liffe as es before
saide čat hase hade gude wille for to lufe godd and for to hate syne fra čaire
begynnynge, and whate tyme so čay cume čat mekely will amende thayme. Allas
for schame, whate may we say if we čat ere synfull and foule halde oure-selfe
gude, whene čay čat ere maste clene and maste lufes godde haldes čame-selfe
maste synfull and maste vile and maste vne-worthi? Bot wha-sa hase na will
for to liffe thus and myghte come čartill, thay hafe full grete matire for to make
sorowe, to purchase čame čis will. For če werlde es wyde enoghe and gude
enoghe to wyne heuene in, gete at gete maye; and it es riche enoghe and lykande
enoghe and synfull enoghe for to wyne helle with, flee at flee maye. / Prayere
frely floresches oure saules with flores of swetnes, with če fairenes & če swetenes
of če fruyte in to meke hertes fallande, čat es in all meke vertus freely to be_halde
če faire face of godd, with če bemys of his bryghtnes all clene conscience
and meke hertes lightenande. Bot noghte perchaunce as sum thynkes inwith
čaire hertes whene čay hafe lefte grete synns and a party begynnes to turne
čame to vertus and punesche¨ čaire bodyes with many-faulde penance apone sere
wyse, čat čay cane hafe contemplacione of Ioy in-with schorte tyme. The
whilke if it so be, wele mot čay brouke it. Bot for če drede of godde and
hele of čaire saules it ware gret nede trewly to hafe in-with čaire hertes how
čay hafe commene čare-to, in whate tyme, in whate trauelle and in whate lyfe:
and if če begynnynge be gude thurghe če grace of godd, halde one hertly and
godd will make it better; and if [it] be amys, it es gude to amende it or elles
it will be harde for to gyffe accounte of all preuee defautes čare če sothe mone
noghte be laynede, one če dredfull daye of dome. And wha-sa felis čam-selfe
čat čay hafe gretly trespaste, and thynkes čat čay hafe in-with schorte tyme
comforthe and lyghtnes with-owttene lang trauelle, it may be lykynge & myrthe
čat makes čaire hertes merie for čay hafe lefte syne and thynkes čame Ioyefull
and lyghte for čai ere clene, bot if če sorowe of thaire hertes be če mare tendir,



|p298


so čat it hafe clensede čaym of all alde synns. ée whilke lyghtnes es gude so
čay passe noghte to ferre, and a gret be-gynnynge of gudnes mekill grace for to
purchase if čay laste furthe in čaire gud trauaile: bot noghte ¨it contemplacyone
of Ioy ne noghte ¨it clere syghte of saule and of conscience if čay so wene, as
čay sall eftir verraylye knawe inwith čaire hertis if čay be-seke godd of grace
and besy čayme to laste furthe in goddes lufe; or elles erre čay fra godd & fra all
gudnes, sa čat if čay turne agayne to vanyte of če werlde, .... as it may sothely
be herde by če herte whene če tunge spekes of čayme čat lufes syne, and hates
goddes worde. Bot take čis worde as it es saide, ffor he es werre čan wode čat
demes any manes herte če whilke [he] one na wyse knawe[s]. For na manes witt
may trewly knawe, ne awe noghte to knawe as by demynge, a nočer mans herte;
and he čat es in his witt, and with his witt passis his witt goddis preuete to
knawe and the hedills of manes herte če whilke es noghte leuefull bot dredfull
to knawe, it es bot wodenes and owte of all gudnes -- ffor it falles vnto godde
and noghte vn-to mane for to deme mans herte, bot ilke mane his awene. For
trewe riste in saule may na mane fynde till čay kane lyffe and deme neuer
na mane, and till čay cane trewly in-with čaire hertis thurghe goddes grace halde
all očer better čane čame-selfe, and namely all čase čat gyffes čame to gude.
And if čay halde thayme-selfe maste vnworthi of all, and čerwith falles noghte
in to ouer-mekill drede ne in till dispaire, čay hafe bot the mare grace. Bot
čus may nane meke čame with-owttene gret grace, thynkande all očer better
čane čaym-selfe. Ilke mane for čame-selfe luke čaire awene conscience how
čat čay erre, and deme čayre awene selfe: ffor sothely čay dare deme neuer na
mane čat are trewe demers of čaire awene selfe. Bot if [it] be saide of any, it
es saide of čase čat bakbyttes haly writte and turnes it bakwarde, or ells čay
degrade it makand [it] mare tendire čan it es, accordande to thayme; whas hertes
erre so harde, and so ferre čare-fra, čaire conscience witnesande, čat čay may
vnnethes habyde to here it be spokene. Bot ane es, by mekenes a mane selfe
trewly to thynke hym ferre fra it, and a nočer es, styll or lowde to thynke čat
it may noghte be so, or ells to agayne-say it, and čat es maste dredfull. Bot
whare čay sulde lawly knawe čaire trespas and mekely amende čame, thay caste
wafull wordes agaynes goddes wordes for to defende čame and to mayntene styfly
čat es noghte gude, and sayse wrange opynly and ruydely with-owttene drede.
Thay agayne-say godde and sayse čat |r[f.236] "godd saide neuer soo, godd walde
neuer say so; It may noghte be so: wha sulde be safe if it ware so?" See how
če fende pykes owte če trouthe of cristyne menes hertes; ffor oučer he makes
čame to trowe čat haly writt es noghte trewe, or elles čat na mane sall be safe:
and čese ere nočer trewe. If thay thoghte it preuely, it ware na heuenes ne
na charge bot anely for čame-selfe: Bot whene čay say it appertely, čane charge
čay očer mene gretely, and namely tendir hertes to make sorowe for thayme.
And čus walde čay make godd, & čay moghte, to hald with syne, and agayne
godd čaire ill to excuse -- ffor čai ere noghte of will for to leue it. For, dredeles,
and čay ware of will for to leue & ceesse of čaire synnes, thay walde noghte
say čus; and if čay hade neuer so lyttill of če drede of godd, thay durste noghte
speke thus. "Bot wha sa dnse čus? Peraunter fone dus čus or spekes čus. Bot



|p299


wha so dus čus -- čame nedis no nočer wittnes bot thaire awene selfe -- amend
čame whaa so will, or čat day comme čat heuene and erthe and helle mone
dampne vs for oure ill dedis, and all gud mene sall be gloryfyede for čaire gud
dedis. / Thurghe če vertu of prayere beande hate in oure hertes with če brynnynge
of lufe, Ihesu Criste sendis haly angels of heuene in helpynge of vs in all
meschefes, myrthe for to make and če mare glade for to be whene mescheues
fallis, and mekely to thole dispysynge and skome, hatredene, ill will, angere and
noy, whilke mekely to thole makes če herte lyghte of čame čat lufes godde.
/ Prayere purifie¨ čase čat hase vsede syne and če vanite of če werlde. It slaaes
čaire alde synns, and fulfillis čame of grace čat hadd loste če lufe of godd
thurghe čaire alde trispase, and makes čame Ioyfull and lyghte for to serue godd
čat with čaire ill dedis gretly hadd hym greuede. All čat euer may čay doo for
če lufe of godd, čaym thynke it ouer-lyttill and countes it at noghte, so full es
čaire will sette for to plese godd: čare če lufers of če werlde, if čay oughte
doo for če lufe of godd and hele of thaire saules, thaym thynke čame mare
worthi to hafe thanke of godd for a gud dede, than the trewe lufers of godd
thynke čame worthi for all če gud dedis and če trewe seruyce of all čaire lyfe_tyme.
Bot če lufers of če werlde & of čaire awene luste gettis neuer če mare
bot če lesse for swilke vayne styrrynge, ne če lufers of godd gettis neuer če lesse
bot če mare for čaire meke thynkynge. / Prayere es euer-mare plesande to godd
with lowe bryghtyly brennande in a meke herte, with-owttene smokynge smelland
full swetly, in all meke myndis haldand če lufe of oure lorde godd hate in oure
hertes. / Prayere puttes at če fende and haldes hyme obake and makes hyme to
faile and flee as a fonne standande oferre, noghte darrand come nere, hafande
grete ferly how čat it faris čat his myghte es noghte bot turnede to myste; ffor
schame of hym-selfe he wynnes hym awaye als a cowerde clene ouer-comene.
Bot powere in herte es nane agaynes če fende with-owttene goddes grace. / Prayere
slakes and slaas and stiffly brynges vndir če luste and če lykynge of če freele
flesche, and makes če herte Ioyefull and bryghte with brynnynge of lufe in če
loueuyng of godd heuene at by-halde. / Prayere mekis oure saules and makes oure
hertis lyghte, in če lufe of godd lykand to lyffe, with gastely wyrkynge for to
plese godde, and gladly to dye bathe with lufe & with drede whene godd vouches_safe;
mekill myrthe and solace in clene hertis festenande, with gastely tyre of
brynnande lufe makand freele flesche downe for to falle, fra alkyn lustes wondir_fully
losand his myghte -- ffor flesche es noghte myghtty čis lufe to abyde; and
whils če herte lufes če luste and če lykynge of če flesche, it may neuer wit what
čis lufe menes. For as če herte čat es lufely festenede in če lufe of godd for_gettis
all če luste and lykynge of če flesche, righte swa čat herte čat es festenede
in luste and lykynge of če flesche ffor-getes all lufe and lykynge čat it sulde
hafe in godd. / Prayere opyns oure wittis and če eghe of oure hertes one heghte
to be-halde with če leue & če grace and če gyfte of godde, all-if we be vnkynde,
to če kyngdome of heuene. / Prayere wesches of vs all wykkid werkes and all
sare synns; apone all wyse it dystruyes syne and puttes it vndire, and brynnes in_sundir
če bannde of all bale with a ferly fyre festened in lufe snythand oure
hertes if we will hate syne, with a ferly fyre flyande fra heuene as fyre owtt of
flyntte, ferly to be-halde, with bryghte schynynge lyghtenande čase hertes čat



|p300


stiffely standis in če lufe and in če louynge of godde; whilke es a brennande
lufe lyghtenede with myrthe in a meke herte. Wha so lykes to lufe godd with_owttene
desire of werldly vanyte and with-owttene mengynge of worldely myrthe
& werldly solace, and wha so hade grace for to lufe godd soo, čay myghte sytt
nerehande it and hafe of it na dere; bot noghte in it, ne noghte melle čame
with it, with-owttene gret sorowe. / Prayere prynttede and closede in a laghe
herte with če lufely drede of godd and with mylde mekenes, euer-mare dredande
for to greue godd and euer-mare desyrande for to lufe godd, reues fra če ¨onge
lufers of godd lykynge and luste čat če alde lufers of godd before hase loste,
and fulfilles čame of Ioye and makes čame to lyffe angells lyfe, čat es to lufe
godd with-owttene forgetynge, and euer-mare to sette thaym saddly in his syghte,
with ay-lastande lufe and clennes of herte one hyme to behalde. / Prayere gyfes
endelesse comforthe & Ioye till čame čat hase trispaste and gretly greuede godd,
čat ere ofte-sythis sygheand and sorowande čaire synns; čat ere of trewe will
to trespase no more, bot besily to thynke one ay-lastande lyfe in če louynge of
godd. All-if čay hafe will and grace for to serue godd, ¨itt may čay make bot
lyttill owtwarde myrthe |r................................................
|r............... |r[one_or_more_leaves_torn_out_in_the_ Ms.]


|r{300-321 omitted}



|p321


                 |r10._[The_Abbey_of_the_Holy_Ghost].

                Religio Sancti Spiritus, Religio Munda.
   |r<b> Off the abbaye of saynte Spirite, that es in a place that es callede conscyence.
A dere brethir and systirs. I see čat many walde be in religyone bot čay may
noghte, owthir for pouerte or for drede of thaire kyne or for band of maryage,
and for-thi I make here a buke of če religeon of če herte, čat es, of če abbaye
of the holy goste, that all tho čat ne may noghte be bodyly in religyone, čat
čay may be gostely. A Ihesu mercy, whare may čis abbay beste be funded
and čis religione? Now certis, nowhare so wele als in a place čat es called
Conscyence; and who so will, be besy to funde čis holy religione, and čat may



|p322


ilke gud cristyne mane and woman doůčat will be besy čer-abowte. And at če
begynnynge, it es by-houely čat če place of thi conscience be clensed clene of
syne; to če wilke clensynge če haly goste sall sende two maydyns čat ere
conande, the one es callede Rightwysnes, and če točer es called Luffe of Clennes;
thiese two sall cast fro če conscience and fro če herte all maner of fylthe of
foule thoghtes and desyris. / Whene če place of če conscience es wele clensed,
than sall če grownde be mad large and depe; and this two maydenes sall make:
če one es callede Mekenes, čat sall make če grownde depe thorowe lowlynes
of hir-selfe, the točer es callede Pouerte, čat makis it large & wyde abowne;
čat castis ouer ylke a halfe če erthe owte, čat es to say, alle erthely lustes &
worldely thoghtes ferre fro če herte, čat if čay hafe erthely gudis with luffe čay
forgete čayme for če tyme & castis no lufe to čame, nor hase noghte ne settis
noghte for čat tyme čaire hertes no-thynge one čame -- and thies ere callede
pure in spyrite, ofůwhame god spekes in če gospelle & sayse čat thaires es če
kyngdome of heuene, be thies wordes Beati pauperes spiritu, quoniam ipsorum est
rignum celorum. Blyssed es čane čat religyone čat es fundide in pouerte and in
meknes. This es agaynes many religyous čat are couetous and prowde. / This
abbaye also sall be sett on a gud reuer, and čat sall be če reuer of teres; for
swylke abbayes čat ere sett one swylke gude ryuers, čay are wele at ese, and če



|p323


more dylecyous duellyng es čer. One swylke a reuer was Mary Mawdelayne
fowndide, ffor-thy grace and rechesse come all to hir will. And for-thi sayde
Dauid thus: Fluminis impetus letificat ciuitatem, čat es to saye "the gude reuer
mase če cete lykande"; for it es clene, sekyr, & ryche of all gude marchandyse.
And so če reuer of teris clenses goddis cete, čat es mannes saule čat es goddes
cete; and also če holy man sayse of fylthe of synne čat it brynges owte če
reches of vertus and of alle gude thewes. / And when čis grownde es made, čan
sall come a dameselle, Bowsomnes, on če tone halfe, and dameselle Miserecorde
one če točer halfe, for to rayse če walles one heghte, and to make čam stalworthe:
with a fre hert largely gyfande to če pure & to čame čat myster hase; ffor
whene we do any gud werkes of charite thorow če grace of gode, also ofte-sythis
als we čam do in če lufe and če louynge of god and in gud entent, als many
gud stonys we laye one owre howssynge in če blysse of heuene, festenande to_gedir
with če lufe of gode and oure euene-crystene. We rede čat Salomone made
his howssynge of grete precyouse stones: thiese precyous stones are almos-dedis
and werkes of mercy & holy werkes; čat sall be bowndene togedir with qwyke_lyme
of lufe & stedfaste byleue, and for-thi sayse Dauid, Omnia opera eius in
fide, čat es to saye, "alle his werkes be done in stedfaste byleue"; and als a walle
maye not laste with-owttene syment or mor[ter], also no werkes čat we wyrke are
noghte worthe to god nor spedfull till oure sawles, bot čay be done in the lufe



|p324


of god and in trewe by-leue; ffor alle čat če synfull dose, alle es loste. / Sythene
dameselle Sufferance and damesell Forte sall rayse če pelars, & vndirsett čame so
strangly čat no wynde of wordes, angre o[r] stryffe, fleschely nor gastely, sowre
ne swete, caste čame downe. / A, dere brethir and systers, ¨itt by-houys če
cloystyre be made, one foure corners; and it es callede "cloysteyr" for it closys and
stekys, and warely sall be lokkede. My dere brečer and systyrs, wylke of
¨ow as will halde this gastely religyone & be in ryste of sawle & in swetnes of
hert, halde če with-Ine če cloyster, and so sparre čou če ¨ates, and so warely
kepe čou če wardes of či cloyster, čat non o[t]er fandynge¨ nor euylle styr_rynges
hafe in-gate in the & make če thy sylence forto [breke] or styrre the
to synne; steke thyne eghne fro fowle syghtes, thyne heres fro foule herynges,
thy mouthe fra foule speche, and thyne herte fra foule thoghtes. / Scrifte sall
[make] thi chapitir, Predicacione sall make thi fratour. Oracione sall make thi
chapelle; Contemplacione sall make thi dortoure, čat sall be raysede one heghte
with heghe ¨ernynge and with lufe-qwykkynynge to gode, and čat sall be owte
ofe worldly noyse and of worldly angyrse and besynes als fere furthe als čou may
for če tyme thorow grace for če tyme of prayere. Contemplacione es a deuote
rysynge of herte with byrnynge lufe to god to do wele, and in his delites Ioyes



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his saule, and somdele ressayues of that swetnes čat goddis chosene childir sall
hafe in heuene. / Rewfulnes sall make the fermorye, Deuocione sall make če celere,
Meditacion sall make the gernere. / And when all če howses bene made, čan be_houes
če holy gaste ordeyne če couent of grace & of vertu; and čan sall če
holy gaste čat čis religyone es of, bee wardene and visiture. The whilke god če
ffadir funded thorow his powere, ffor čus saise Dauide: Fundauit eam altissimus,
and this es to saye: "the heghe gode če ffadyr ffundide this relegyone"; the Sone
thurgh his wysedome čan ordayned it, als sayne Paule witnes it: Que [sunt], a deo
ordinata sunt, čat es at saye: "alle čat es of god, the Sone it rewlis & ordaynes";
the Holy goste ¨emys it and vesettes it, and čat saye [we] in holy kyrke whene we
saye čis: Veni creator Spiritus, with Qui paraclitus diceris, čat es for to saye:
"come čou god če haly gaste, and thyne čou vesete, and fulfill čame with grace".
/ And than the gude lady Charite, als scho čat es most worthy by-fore alle očer,
sall be abbas of this sely abbaye. And also als čay čat are in relegyone sall
do no thynge, ne saye thynge, ne gange in to no stede, ne take no gyfte with_owttene
leue of če abbasse, also gastely sall none of swylke thyngys be done
with-owttene leue of charite; ffor thus commandes sayne Paule: Omnia vestra in
caritate fiant, čat es: "what so ¨e do or saye or thynke with herte, alle ¨e mon



|p326


do in charite". A, dere Brečer and systirs, whate here es harde comandement!
Bot it es [notfull] to oure sawles čat oure thoghtes & oure wordes & oure
werkes be onely done for lufe. Wayleawaye, if I durste saye! for many are in
religione, bot to fewe relegious čat čay ne done če comandment of saynte
Paule, or če concelle of če gud lady Charite čat es abbesse of this cely relegyone;
and for-thi čay lose mekill tyme, and losses čaire mede, and ekes thaire payne
gretly, bot if čay amende čam. Whare-fore, leue brečer and systirs, bese euer_more
wakire and warre, and in all ¨oure werkes thynke depely čat whate-so ¨ee
doo be it done in če lufe of gode and for če lufe of [god]. / ée lady Wysdome sall
be prioresse, for scho es worthi, Nam prior omnium creat[ur]ar[um] est sapiencia,
čat es: "alčer-firste es Wysedome made", and thurgh če lare and če concele of
čis prioresse sall we do alle čat we do; and this sayse Dauid: Omnia in sa_piencia
fecisti, čat es at saye: "alle čat čou hase made čou hase made wysely". /
The gud lady Meknes čat aye elyke makis hir-selfe lowly and vndir alle očer,
sall be supprioresse: hir sall ¨e honoure and wirchipe with bouxomnes. A Ihesu,
blyssede [es] čat abbaye and cely es čat religione, čat hase so haly ane abbas as
Charyte, a prioresse as Wysedome, a supprioresse as Mekenes. A, dere brečer
and systirs, blyssede and cely are čay; čat es to saye, those saules are cely čat
haldis če comandment of če abbas lady Charite, and če techynge of če priores
lady Wysdome, and the concele of če suppriorese lady Mekenes. For who-so es



|p327


bouxome to thir thre ladyse, and čaire lyffe rewlis aftir čaire techynge, the ffa_dir,
the Sone, the Holy goste, čam sall comfurthe with many gostely Ioyes, and
čam helpe and socoure in alle fandinges [&] angirs čat čay ne be noghte ouer_comene;
čam thare drede no wrenkis ne no wylis of the fende, for why god es
with čame and standis aye by čame als a trewe kepere & a strange; and ffor-či
says Dauid thus: Dominus protector vite mee, a quo trepidabo? als if he sayd: "god
es my champyone staleworthe and trewe, čat for me čat es so wayke and so
vnmyghtfull, agaynes myne enemyse hase vndirtane for to fyghte: whame thare
me čane drede? now trewly, righte none". We rede in a buke of Danyele čat
a myghtfull [kyng] was čat mene callede Nabogodhonosore, čat sett in [his]
reme thre mene čat solde do & ordayne and stabyll als baylyes alle če rewme,
so čat če kynge herde no noyse ne no playnte, bot čat he myghte be in pese
& in Ioye & in ryste in his rewme. And righte so če rewme of če sawle čat
thiese thre baylyes are Ine, and če religione čat thies thre prelates are Ine, čat
es Charite, Wysedome and Mekenes, thare es pese, ryste and lykynge in saule &
comforthe in lyfe. / Damesele Discrecyone, čat es witty and be-[fore]-ware, sall
be tresorere; scho sall hafe in hir kepynge alle, and ¨ernely luke čat all go
wele. / Orysone salle be chaunterese, čat with hertly prayers sall trauele daye &
nyghte. And whate Orysone es, če holy mane sayse: Oracio est deo sacrificium,
angelis solacium, diabolo tormentum, čat es to saye: "Orysone es a louely sacrafice



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to god, solase and lykynge to angells, and turment to če fende". It witnes in če
lyfe of saynte Barthilmewe čat it es turment to če fende: for če fende cryede
to hym and sayde: Bartholomee, ince[n]dunt me oraciones tue, čat es to saye:
"Bartilmew, thi prayers byrnys me". And čat [it] es lykynge to angels, saynte
[Austyn] wytnes it and sayse: "Whene we praye with deuocyone of hert, the angels
standis byfore [vs] daunsesande & playeande, and beris oure prayers vp, and
present čame to če ffadir of heuene; če whilke prayers oure lorde commandes
to wryte in če buke of lyfe". [żit it] es sacrafyce to god, [¨is ane] of čame čat
hym moste payes, and for-thi he askes vs it čer he sayse thus: Sacrificium laudis
honorificabis me, čat es to saye: "¨e salle wyrchipe [me] with sacrifice of louynge". /
Iubilacio, hir felowe, sall helpe. And what Iubilacione es, a seynt it telles and
sayse čat "Iubylacione es a grete Ioye čat es consayuede in teris thorow brynnande
luffe of spirite, čat may noghte be in all schewede no in alle hyde"; als it fallis
somtyme of tho čat god hertly lufes; čere efter čat čay hafe bene in prayere
and in orysone, čay are so lyghte & so lykande in god. čat whare so čay go čer
hertes synges murnynge songes of lufe-longynge to čaire lefe, čat čay ¨erne with
armys of lufe semlyly to falde, and with gastely mourny[n]ge of his gudnes swetly
to kysse; and ¨it vmwhile so depely čat wordis čam wanttis; for luf-longynge so



|p329


ferforthe rauesches thorow hertis čat somtyme čay ne wote noghte whate čay
do. / Deuocione es celeresse, čat kepis če wynnes, bothe če white and če rede,
with depe vmbythynkynge of če gudnes of god, & of če paynnes & of če anguyse
čat he tholede, and of the Ioyes & če delytes of paradyse čat he hase ordayned
to his chosene. / Penance sall be kychynnere, čat with grete besynes trayuells
daye & nyghte for to plese alle, and ofte swetis with bitter teris for angyre of
hir synnes. Scho makes gud metis, čat es many bitter sorowes alle for hir gylte¨,
and theys metis fedis če saule; bot scho sparis hir-selfe thorow abstynence and
etys bot littill, ffor do scho neuer so mekill ne so mony-folde of gud werkes, ay
semys scho hir-selfe vnworthy and synfull. / Atemperance serue[s]e in the fratour,
čat scho to ylkone so lukes čat mesure be ouer-alle, čat none ouer-mekill nere
ouer-lyttill ete ne drynke. / Sobirnes redis at the borde the lyues of the haly
ffadirs, and synges and reherces whate lyfe čat čay lede, for to take gud en_sampille
to do als čay dyd, and čere-thorowe slyke mede to wyne als čay now
hafe. / Pete es spensere, čat dose seruesse to gud all čat scho maye. And Mercy
hir syster sall be ambynowre, čat gyffes to alle, and noghte kane kepe to hir-selfe. /
The lady Drede es portere, čat kepis besyly če cloyster of če herte & of če
conscience, čat chases owte alle vnthewes and calles In alle gud vertus, & so



|p330


speres če ¨atis of če cloyster & če wyndows, čat none evylle hafe none Ingate
to če herte thorowe če ¨atis of če mouthe ne thorowe če wyndows of če
eghne nere of če eris. / Honeste es maystresse of če nouyce, and teches čam
alle curtasye, how čay sall speke and gange and sytt and stande, and how čay
sall bere čame with-owttene and with-Ine, howe to god, how to mane, so čat
alle čat čame sese of čam may take ensampill of alle gudnes and alle gud
thewes. / Dameselle Curtasye sall be hostelere, & čay čat com[es] and bydes
scho sall čam resafe hendely, so čat ylke one may speke [gud] of hir. And for-thi
čat nowčer sall be by čame one emange the gestes -- ffor it myghte falle čat
damesele Curtasye sulde be oure-balde & ouer-hardy, -- for-thi sall scho hafe a
felawe damesele Symplese, for čay two alyede to-gedir thorowe felawchipe are
sekyre and semande; for če tone with-owttene če točer vmwhile es littill worthe:
for ouer-grete symplesse may make of če symple a sott or ouer-nyce, and ouer_grete
curtasye may be somewhile očer to lyghte chere or to glade. or ouer-balde
for to paye če gestes; bot fayre and wele, & with-owttene fandynge of blame,
may čay do čaire offece bothe to-gedir. / Damesele Resone sall be puruerere,
ffor scho sall ordayne with-In & with-owttyne so skilfully čat čere ne be no de_faute.
/ Damesele Lewte sall be fermoresse, čat sall trauelle abowte & besely serue
če seke. And for-či sen čat in če fermory of this religyone are moo seke čane



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hole, mo febyll čane wighte, and es ouer-grete trauelle to serue čam alle hyr_one,
ffor-thi sall scho hafe a felawe, damesele Largesse, čat sall see full wele to
ylkone after čat čam nedis. / Damesele conande and wysse čat es callede Medi_tacyone
or Poleschesy, es garnere: scho sall gedyre and sembyll gude whete and
očer gud cornnes to-gedir, and čat fully, with grete plente, thorow če whilke alle
če gad ladyse of če howse may hafe čaire sustenance. Meditacione es in gud
thoghtes of god, & of his werkes, and of his wordes, and of his creaturs, and of
his paynes čat he tholede, and of his grete lufe čat he had and hase to čame
for whayme he tholede. This garnere had če gud kyng Dauid, ffor-či was he
ay riche & in plente; and for-thi he sayse in če psaltyre: In omnibus operibus tuis
meditabar ... die ac nocte, čat es to saye: "Lorde, in thi lawe I thynke nyghte
and daye". This es begynnynge of all perfeccione whene mane settis and stabylls
his herte in depe thynkynge on god & on his werkes; ffor ofte es better a gud
thoghte in haly meditacyone čan many wordes aayd in prayere, ffor če holy
thoghtes in meditacione cryes in goddes eris. Ofte it falles čat če herte es so
ouer-tane and so raueschede in holy meditacyone čat it wote noghte what it dose,
heris nor sayse, or seys, so depely es če herte festenede in god and in his werkes
čat wordis hym wanttis: and če stillere čat be es in slyke meditacione the
luddere he cryes in goddis eris; and čerfore sayd Dauid thus: Quoniam tacui, dum



|p332


clamarem tota die, as if he sayd: "Lorde, lo here the whills myne herte was in
depe thoghtes in the and of thi werkes, it cryed one the in holy medytacyons,
and was stylle as beynge domme". And čer sayse če glose, "the grete cryes čat
we crye to god čan are oure grete desyres and oure grete ¨ernynges". And this
sayse saynte Denyse, čat sayse: "When če herte es lyfte and raueschede to če lufe
of god with gelouse ¨ernynges, be ne may sownde with worde čat če herte
thynkis". This holy Meditacione čat es če gernare čat kepis ¨erely če whete čat
es rede with-owte and white with-Ine, čat hase če syde clouene, of če whilke
men mase gad brede: čat es called Ihesu Criste, čat with-owttene was rede of
his awene blode. and whitte with-Ine thorow his awene mekenes and clennes of
lyfe, and hade his syde clouene with a spere; this es če brede čat we ressayue
and etis in če sacrament of če altyr. And wele čou weite čat the gerner sall
be abowne če selare: also sall be meditacione before deuocione; and for-thi Me_ditacione
sall be gernare. Deuocione celerrere. and Pete penetancere. Of thiese
thre sayse če profete Dauide: A ffructu frumenti, vini, et olei sui, multiplicati sunt,
čat es at saye: "Of the fruyte of če whete and wyne and oyle čay ere fulfillede".
In če alde lawe in many stedis gode takis to his chosene thiese thre; "Serue me,
he sayse, wele, & I sall gyffe ¨owe plente of whete and wyne & oyle". Plente of
whete, es hertly to thynke one če croyce and euer haffe če passyone of Ihesu
Crist hertly in mynde: this es meditacione. Plente of wyne, čat es če welle
of teres, wele for to wepe: this es deuocione. Plente of oyle, čat es for to hafe



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delyte and sauoyre in god: and this es comforthe. For če oyle gyffes odoure to
metis, and lyghtes in če kyrke, and byrnys in the lampe; also whene goddis
seruandes hase depely thoghte with schire herte on gode & on his werkes, with
lufe-longynge to čame, čane hase god pete of čame, and sendis čam petance of com_forthe
and of gastely Ioye. And th[u]s gyffes [čam], at če begynnynge meditacione,
and čis es če whete čat god hyghttes vs; than sendis god sone after če wyne,
čat es plente of teris and deuocyone čat men consayues in medytacyone; and
after če wyne of swete teris than sendys he če oyle of consolacione čat gyffes
čame sauour & lyghtnes [čaire] knaweliggynge, and schewes to čam of his heuenly
priuatyse čat es hide fro čame čat folowes fleschely desyris and gyffes čame-selfe
alle to če wysedome of če worlde and his fantasyse, and so enflawmes čam with
če blysse of his lufe čat čay taste somedelle & fele how swete he es, how gud
he es, how luffande he es -- bot noghte alle fully. I wote wele čat none may
fele it fully bot if his herte sulde bryste for lykynge of Ioye. Sayne Austyne
telles of a preste čat, whene he herde any thynge of god čat lykynge ware Ine,
he wold be so raueschede in Ioye čat he walde fall downe and lygge als he
ware dede; and also in čat tyme if men layde byrnande fyre to his flesche
nakide, he felid it no more čan dose a dede corse. Sayne Bernarde spekes of



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če wordis of Iob čer he sayse Abscondit lucem in manibus, čat es at say "god
hase lyghte hyde in his handis: "éou wote wele, he čat hase a candill lyghte by_twene
his handis, he may byde it & schewe it at his owenne will. So dose oure
lorde to his chosene. Whene he will he opynis his handes and lyghtenes čam
with heuenly gladnes; and whene he will, he closis his handis and withdrawes
če lykynge & če comforthe fro čame". He wille noghte čat čay fele it fully aye,
bot here he gyffes čame as for to taste & sauour somedele how swete he es,
how gud he es, als Dauid sayse Gustate et videte quoniam suauis est dominus, als
if god sayd to vs 'be čis comforthe and this lykynge čat čou čis schorte tyme
hase of me, čou may taste & fele how swete, how gude I ame to my chosyne
in my blysse in če werlde with-owtten ende'; and čus he dose for to drawe vs
fro werldly besynes and če lykynge čer-of, and for to enflawme oure hertes
with lufe-¨ernynges, ffor to wyne and to hafe če lykynge of čat Ioye alle at če
full, in body and saule with hym for to be euer-more with-owttene ende. / A
dameselle wyse & wele taghte čat mene calles Gelosye, čat es ay wakyre and
besy euer ylyke wele for to do, sall kepe če orloge, and sall wakkyne če očer
ladyse & make čame arely to ryse and go če wyllylyere to čaire seruysse. éer
es orloges in towne čat wakyns mene to ryse to bodily trauayle, & čat es če
[coke]; and čer es orloges in če cete čat wakynnes če marchauntes to wende
abowte čaire marchandyce: čat es če [wayte] čat blawes daye. And čer es orloges



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in relegione, of contemplacione. And this es of this holy relegyone čat es fundede
of če haly gaste, and čis es Ielosy, and this es sauoyre of perfeccione. & ofte
it falles in relegione, before čat če orloge falles or any belles rynges, goddes
gostely seruandes are lange wakenede be-fore, and hase wepede by-fore god, and
hase waschene čame with čaire teris, and čaire spyrit hase vesete (!) with deuote
prayers and gastely comforthe. And why rose čay so arely & so tymly? witterly,
for če orloge of lufe and damesele Ielosye had wakened čame before če tyme
čat če handmade orloge felle. A, dere brečer and syster[s], sely ar tho sawles
čat če lufe of god and longyng till him wakyns, and slomers noghte no slepis
noghte in slowthe of fleschly lustes! For-thi he sayse in Canticis: [Ego] dormio et
cor meum vigelat, čat es at saye: "when I slepe bodily my flesche for to ese &
ryste, my herte es ay wakyre in gelosy and in lufe-¨ernynge to gode". That saule
čat čus wakes to god. [may] thynke [with] hole conscyence čat werldly mene thynke,
and čat es this: Ieo ay le quer a-loche, rauayle par amours, čat es at saye: "Myne
herte es styrte fro me, wakened with lufe". Whate es this čat mase če herte fro
če flesche to wake, and for čat es it as it were fremde to hym? wittirly, Ieloussye
with lufe-teres & murnynge, with lufe-longynge consayuede in deuote vprysynge
of herte. // When this abbaye was alle wele ordaynede and goddes will seruede
in ryste & in lykynge & in pese of saule: than come a tyrante of če lande thorowe



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his powere and did in this holy abbaye ffoure doghtyrs čat he hade, čat were
lothely & of euyll maners, čat če fende was fadir of thiese doghtirs. ée firste
of čis foule barne-tyme highte Envye, the točer highte Pride, the thirde
highte Gruchyn[g]e, the ferthe highte False demynge of očer. Thiese foure doghetirs
čan hase če tyraunt, če deuell of helle, for euyll will & malese, done in this
holy abbaye, and čay with čaire foule vnclennes če couent hase greuede and
harmede, so čat čay no riste ne no pese may hafe, nyghte nor daye, nor lyk_ynge
in saule. And when če gud lady Charite saw this čat was abbas, and the
lady Wysdome čat was prioresse, and če lady Mekenes supprioresse, and če
točer gude ladyse of this holy abbaye, that the holy abbaye was in poynte for
to worthe to noghte thorowe če wykkydnes of thir foure, than range the chape_tour
belle and gedirde čam alle to-gedyr, and asked concele whate was beste
to do. And than lady Dyscrecyone čame concelde čat čay solde alle falle in
prayere to če Holy goste, čat of this abbay es vesetour, čat be haste hym for
to come, as čay grete myster hade, thare for to help and vesete with his grace.
And čay all at hire consaile with grete deuocyone of herte vn-to hym songe alle
with a swete steuene Veni creator spiritus. And also sone če holy goste come
at čaire desyrynge, and čam comforthede with his grace, and chasede owte če
fowle wyghtes, čose lothely fendis doghetirs, and clenesede če abbaye of all če



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fylthe, and ordayned it and restorede better čane it was by-fore. / Now I pray
¨ow all in charite of god, čat all ča čat of this relegione redis or heris, čat čay
be bouxome with all čaire myghte, and suffire čat če gud ladys be-fore namede
do čaire offece ilke daye gastely with-In čaire hertes; and luke ylkone wysely
čat he ne do no trispase agayne če rewle ne če obedyence of čis relegione and
of čase [suferaynes] . And if thorow vnhape falle čat any of thiese foure fendis
doghetirs seke one any wyse any Ingate for to hafe with-in ¨oure hertis for to
duelle, or Ingate hase wonne and with ¨ow duellis, [dose] after če concelle of
če lady Discrescione and gyffe ¨ow to deuocione with hertly prayers, in hope of
goddes helpe and of his socoure, and ¨e sall be delyuerde thurgh če mercy of
oure lord Ihesu Criste there, blyssede mot he be with-owttene ende. Amen.
                   Explicit Relegio sancti Spiritus Amen.

|r11._[ée_Chartre_of_če_Abbeye_of_če_Holy_gost.]

|rMs._Laud_210,_f._136.

   |r<b> HEre is če book čat spekič on a place čat is I-clepid če abbeye of če holy
gost če whiche schulde be foundid in clene conscience; in whiche abbeye, as če
book tellič, schulde dwellen xxix gostly ladyes, among whiche Charite is če
abbesse, Wisdome priouresse, Mekenes suppriouresse; čer is also Pouerte &
Clennesse, Temperaunce & Soburnesse, Penaunce & Buxumnesse, Schrifte & Ri¨t_wysnesse,



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Predicacion & Stabulnesse, Sufferaunce & Symplenesse, Misericord &
Largenesse, Resoun & Reufulnesse, Meditacion & Orisoun. Deuocion & Con_templacion,
Leaunce & Iubilacion, Honeste & Curtesye, Drede & Ielusye. ée
fader of heuene is founder of čis abbeye, & če holy gost is wardeyn & visitour,
as če booke tellič. Bot načerčeles čou¨ it be so čat an abbeye haue neuere so
good [a] founder or a visitoure, but ¨if he haue also goode dedis & charteres of
here places where-čorou čei mowe kepen here londis, rentys & fraunchises, ofte_sičes
per auenture čei schulden ben mysserued & suffren mochel persecucion of
here enemyes & of false men. & čat se y wel čat čis holy abbesse & here co_uent
han many false enemyes če whiche wolden distroye here abbeye & byreue
hem of her possessiouns, & čat were me ful loč. & čerfore y make here a book
čat schal be clepid "če Chartre of če abbeye of če holy gost", In whiche I schal
tellen first whan & where & of whom čis abbeye was first I-foundid, sičen I schal
tellen hou & in what tyme čat če holy abbeye was destroyed & hou če abbesse
& [če] prioresse & alle here couent were dryuen ou¨t of her ordre, & afterward I
schal tellen hou & in what manere če abbeye was made newe a¨en & hou če
abbesse & al here couent kemen a¨en to here ordre, & alčer-last I schal tellen
hou almi¨tty god hač put his owen foure dou¨tren in čis holy abbeye a¨ens čoo
foure foule feendis dou¨treu če whiche če holy gost kacchid a-wey for čei weren
so foule, as če book of čis abbeye tellič at če laste ende.

     Here begynnič če forseyd chartre.
   Sciant presentes & futuri &c.: Wetič ¨e čat ben now here, & čei čat schulen
comen after ¨ou, čat almi¨ti god in trinite, fader & sone & holy gost, hač ¨ouen
& graunted & wič his owne word confermed, to Adam, če first man čat euere



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was, & to Eue his wyf, & to here heyres, a lytel preciouse place čat is clepid
Conscience, čat liič in here soules by-twixen a place čat is clepid Resoun, če
whiche knoweč good & wykke, on čat o sydde, and a place čat is I-clepid
Synderisys, če whiche sterič a man to good & grucchič a¨ens wykke, on čat
očere sydde; whos on ende is fastened be če grace of god, čorou whiche euerey
man may don wel ¨if he wylle; & če očer ende lič in ioye & merče of če
soule, [¨if] hit be clene out of če filče of synne. / éis holy place almi¨ty god ¨af
hit to Adam forseyde & [to] his wyf & to here eyres, clenelich a-di¨ wič-outen
any synne; in če whiche he hym-self made a noble hous of religioun, čat is
clepid če abbeye of če holy gost, in če whyche he put manye gostly ladyes,
čat is to seye gode vertues, amonge whiche he made damysel Loue & Charite
abbesse, & dame Wyt & Wysdomeůpriouresse, & dame Mekenesse & Lownesse
supprioresse; & walled če abbeye so wel abouten, so wel wič swyche myght &
swyche strengče, čat čere ne schulde neuere no wycked čyng no wycked čou¨t
haue mi¨t to an entrid amonge čat holy couent, ¨if če forseyd Adam & Eue his
wyf badden hem-self wold. He ¨af hem also če lordschip of heuene & of erče
& of al če worlde, to mayntene wič če noble ladyes in here holy couent, so
ferforče čat alle če fysches in če see, & alle če briddes in če eirye, & alle če
bestes of če londe schulde han ben buxum to hem & to alle here eyres euere_more,
¨if Adam & his wyf hadde kept hem out of synne to here ende. [Haben_dum
et teuendum]: To hauen & to holden čis preciouse place wič če noble abbeye
& al če holy couent, to če forseyde Adam & to Eue & to alle here eyres, fre_lyche
& pesybelyche wič-outen grucchyng of any man euere-more, & čer-wič-al
ioye & blisse čat neuere schulde han had ende; for če seruyse & če customes



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čat longen čer[-of] to če chef lord of če fee, and čat was no more but a wič_stondyng
če temptacion of če fende & of his wif, whyche ne leste nou¨t bo[t]e
fully če spase of a myle weye. And almi¨ty god schulde han waraunted to Adam
& to Eue his wyf & to here eyres čat preciouse place wič če noble abbeye &
al če holy couent, for to haue dwelled euere-more in more Ioye & blysse čan
any tunge may telle; & also nočer he ne none of her eyrys schulde neuere haue
suffred woo ne peyne, no čei schuld neuere haue dy¨ed: but whan almi¨ty god
hadde seye best tyme he schulde han taken hem vp wič body & soule in to če
blys of heuene, čer to han lyued wič-outen ende: ¨if sely Adam & hys wyf hadde
kept hem wič-outen synne o day to če ende -- alas, why ne hadde čei do so?
Hijs testibus: Of čis bereč wimesse aungel & man, heuene & erče, sone & mone
& al če sterris, & euerey creature čat euere was maade for man. Data apud
paradisum &c.: če date was ¨ouen at paradyse, on če first day čat euere man
was made, In če ¨eer of če reigne of al-mi¨ti god kynge of alle kynges, whos
kyngdom neuere by-gan ne neuer schal haue ende. Explicit carta. Memoran_dum
quod primo die incarnacionis hominis &c.

   że schullen vndurstonden čat čer was a fals tyrant apostata čat hy¨te Satanas,
če whiche was summe-tyme prioure of če aungels ordre in če blisse of heuene;
če whiche for his pride ran out of his blysful ordre in to če sorowful errowre
of če peyne of helle. And čo he hadde gret envie wič če abbesse of če
abbeye of če holy gost & wič alle here couent, čat čei weren so wel wič
god & hadden so gret lordschipe: he be-čou¨t hym of a caast of gyle hou he
mi¨t distroye če noble abbeye & hou be my¨t do če religiouse abbesse wič al
here fayre couent remeuen out of here ordre, as he dide out of his. He cam
in če lickenesse of an addre to če abbeye ¨aatys & wolde haue comen



|p341


inne. & če porter čat men clepen Drede as čat očere book seič, was not
čer redy -- for ¨if he hadde ben čer redy he schulde not haue comen yn, as
god ¨if čat he hadde; and čat sei¨y Eue čat he was čere, & as a greet
fool leet hym inne. & čanne seyde čat false schrewe to Eue:" Cur precepit vobis
deus, why, he seyde, for-bad god čat ¨e schulden not eten of če apples čat
growen on če tree čat stant amyddys paradys?" & čan seyde sche;"Ne forte mo_riamur,
last, ¨if we eten čerof, we schulden dy¨en". & čan seyde he: "Nequa_quam
moriemini sed eritis sicut dii &c., nay, nay, he seič, ¨e schul not dy¨en,
god almi¨ty wot wel čat what tyme čat ¨e eten čerof ¨e schul ben as goddis
boče knowand good & wicked; but god wolde not čat ¨e weren as wyse as he,
& čerfore he forbed čat ¨e schulden not eten of če apples". & čat seiy Eue čat
sche schulde be so wyse, & was boče coueytous & lykerouse as comenliche
wymmen ben; sche sei¨e če apples were fayre to here si¨t & delicious to če
mo[u]če: scho wente to če tree & took awey an appul & eete čerof, & ¨af Adam
če očere deel, & he eete čerof also. In če mene tyme čat Adam & his wif eten
of čis applen, čat foule fals tiraunt wič his foure turmentours, čat is to seye
Pride & Glotonye, Coueytise & Folye, wenten in to če abbeye of če holy gost &
beren a-wey al če good čat čer was. Sykerly I dar wel seye čei beren a-wey
mo precious iewelys čan al čis world is worče; čei baren also away če chartre
čat god almi¨ty ¨af hem to holde bi here place, -- & čerfore neičer he ne his wyf
ne noon of here eyres fro čat day in to čis day hadde no ri¨t to chalenge če
lordschip of čis world ne če blisse of heuene, but onlyche in če mersy of god.



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& not only čoyse false čeues broken čus čis holy abbeye & beren away here
goodys, but čei deden a more cruel dede & a more reuful: čei drouen awey
dispitousliche out of čat abbeye če faire abbesse & če priouresse & al here holy
couent, so ferforč čat it was fyne čousande fyue hundrid & čre & čritty ¨er
after čat or euere čei mi¨ten comen a¨en fulle to-geders as parfi¨tliche as čei
weren beforn. / And whan Adam & his wyf hadden eten of čat apple, he loked
on here & scho on hym, & čanne perceyued čei first čat čei weren boče robbed
& naked. Hem čou¨te greet schame of hem-seluen čat čei ferden so, & wenten
& tokene leeues of a fige-tre to hyden wič here priueyteys, for čei ne hadden
noon očere cločes -- for čat tyme were no furred gounnes ne pricked paltokys!
éei deden hem to če abbeye of če holy gost, čat is to seye here conscience, &
wolde han had summe helpe čer: & čei seen al če good čat čer was [ago],
& hem čou¨t grete schame; for čei mi¨t aforhande han faren čere wele merye.
& čan čei wenten forč to on čat wonede čere-by-syde, to on čat men clepyd Wit,
& axed hym where če prioures & če abbesse were, where čei ben be-comen.
& čan seyde Wit: "če abbeye is distroyed dispitousliche. & al če couent is
runnen aweye sorufully, for či folye and for či wyues". "Hou so?" seyde čei. &
čanne seyde Wit: "Whil čou & či wyf eten of če appul če abbeye was distroyed
wič foure false čeues, & če abbesse & če priouresse & al če couent breke here
ordre & runne aweye, and seyden as čei wenten čat čei schulden no more
comen a¨en to-gedere as čei weren first, čis fyue čousande ¨ere & more, & al
was for čou & či wyf eten of čat appul". & čan Adam & his wyf hadden moche



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sorowe as no woundur was, & seyden iche to očere: "Alas, alas, what schul we
don? we ne han nowčer cločes to don on, ne hous for to dwellen inne, &
čerto če abbesse & here faire couent čat weren oure beest frendis han forsakene
vs & ben goon aweye; so weylewey če while čat euere we eten če appel!" &
asswyče aftyrward čei harden god hou he spak to hem as he wente in paradyse;
& čei weren aschamed of hem-seluen čat čei weren naked, & also čei weren
agast of hym, & stirten vndre a tree for to han hid hem. & god com & sy¨e
hem & seyde: "O Adam, Adam, where art čou?" "A, lord, quoč Adam, I harde
či woyse in paradyse, & I was a-schamed čat I was naked, & čerfore I hidde
me". "O Adam, quoč oure lord, ho told [če] čat čou were naked, any čing
ellys but čat čou ete of če appul a¨en my for-beddyng? Ho hač broken če
abbeye of če holy goost. Adam, & who hač boren aweye al čat čer was? where
is če fair abbesse, Adam, & here couent čat I took čee to kepen -- wheder ben
čei went?" "A, lord, quoč Adam, če woman čat čou ¨eue me to my wyf let in a
fals schrewe at če abbeye ¨atys, čat bad here eten of an appul čat hange on a
tre in paradyse, & he seyde scho schulde wexen as wyse as god; & sche took
hit doon & ete čerof, & ¨af me čat očere deel; & y wolde not displesen here
& ete čerof also. & in čat mene wile čat fals čef wič očer maner schrewes of
his assent wenten in to če abbeye & broken [hit] adoun & beren away al če good
čat čer was, & dryuen away če abbesse & če priouresse & al če couent I wot
neuere whedur". & če whyle he told god čis tale he wepte for sorowe. & čanne
seyde god to Eue: "Woman, why let čou inne čat fals čef? & whi ete čou of
čat appul?" & čanne seyde scho: "A, lord, he cam to me in če lickenesse of an
eddre & bygylid me wič faire false wordes, & I let hym inne & dede as he me
bad, alas, alas če while čat euere knewe I hym"! & scho wepte for sorowe also,



|p344


as I blame here not. éan seyde god to here: "For čou lete Inne čat schrewe &
dedest as he če bad, & ete of čat appul, čou schalt here či childeren wič mochel
gronyng & kare. éou & alle če wymmen čat schul come after če, saue on; &
¨if čou haddest not so don, wymmen schulden neuere han hadde no manere of
peyne in berynge of child. éou schalt euere-more also, he seyde, ben vndur
runnnus heste, & he schal be či mayster". & čanne scho hadde mochel sorowe.
& čan seyde god to Adam: "For čou ete of če appul at či wyfes byddyng a¨ens
myn heste, & for čou lete če abbeye of če holy gost so fouliche ben distroyed
& lete če abbesse & here couent rennen aweye out of here ordre & čou ne
woost neuere whider, čis schal be či penaunce; čou schalt čis day or euen ben
dryuen out of paradyse in to erče, čat is a-cursid for či synne; čer-inne schalt
čou dwellen wič mochel sorowe & mochel woo alle če dayes of či lyf, & erče
schal bringe če forč čornes & brambles, & čou schalt eten gresse čat groweč
on če erče. In swynke & in swete of či visage čou schalt eten či bred, til čou
turnest a¨en to če erče čat čou com fro; for whi, čou were mad but of erče &
in to erče čou schalt turne a¨en". & as-swiče afturward god bad a aungel dryue
Adam & his wyf out of če blisse of paradyse in to če wrechid world, & bad hem
goon & sechen čere če abbesse of če holy gost, & seyde nečer he nor his wyf
ne noon of here ospryng schulde neuere comen a¨en in to če blysse of paradyse
ne in to heuene neuer, til čei han mad a¨en če abbeye of če holy gost as wel
as it was beforn, & til čei hadden also brou¨t a¨en wič hem če abbesse & [če]
priouresse & al here fayre couent in as good pli¨t as hit was be-forn or čei
wenten out. & čanne went god & mad Adam & hys wyf eyčer a cote of lečer,
& cast hem out of paradyse, & čat was a pytouse si¨t forsoče, & čat is soče. &



|p345


čus kemen čei forč in to čis wrecchid world, wič mochel sorowe & kare, &
čerof was no woundur. & čenne wente Adam in čis world in mochel sorowe
& woo IX hondred & XXX [¨er] & sou¨te če abbesse & here couent čat weren so
goon awaye, & he wolde also han had sumwhat where-wič he mi¨te haue a¨en
če abbeye of če holy gost; and he mi¨t neuere fynde nou¨t čerof in al čat long
tyme. & Adam hadde mochel sorowe, & fel seke & died, & his wyf boče; & here
soules wenten to helle, & čat was grete pyte. & not oneliche čei alone, but al
čo čat comen of hem, če whyche kemen aftur čnt be foure čousande sex
hundred & foure ¨er, wenten to helle euerychone -- so longe was Adam in helle,
& čat was for če abbeye of če holy gost, čat is to seyn here conscience, was
not mad a¨en as fayre ne as clene as it was be-forn. éus was Adam & his wyf
in helle many čousande ¨eer in mochel sorowe & kare: til alle-mi¨ty god hadde
pyte of her soules & sente adoun his swete sone & bad hym goon & sechen če
abbesse & here couent -- for he wiste bettere where čei weren čan Adam wyste.
& he cam doun in to čis world and sou¨te hem here wel bisyly čre & čritty ¨eer,
& at če last he fond hem hangyng on če rode-tree. He took hem doon & lad
hem in to helle, to speken wič Adam & his wyf. & whan Adam sau¨ hym comen,
lord čat he was glade & čer Crist goddis sone of heuene mayd a¨en če abbeye
of če holy gost, betere čan euere hit was, & took out of helle Adam & his wyf,
če abbesse & če priouresse & al here holy couent, & ladde hem wič hym a¨en
hom in to paradise, & čer was mochel ioye & blisse at here comyng-hom. -- But
hou & in what manere Crist fonde čis abbesse & her couent, I schal tellen ¨ow
as-swiče ¨if ¨ee wolen abydde, & hou če abbesse of če holy gost & alle her
couent were foundon & brou¨t hom a¨en al hole.

   |r<b> Aftur čat Adam & his wyf weren dede, čer comen many wyse men, patri_arches
& prophetes & očere men boče, čat hadden mochel sorowe for če abbeye



|p346


of če holy gost & for al če couent čat čei weren so goon awaye: & čei wenten
& sou¨ten after hem in many soundry cuntrees as longe as čei lyueden: but vndre
hem alle, for nou¨t čei couden don, mi¨t čei neuere fynde hem. & čer were
amonges očere, foure gode men & trewe, čat is to weten Dauid & Salomon,
Ysaie & Ieromye, čat weren abou¨te day & ni¨t to maken čis abbeye & to sechen
vp čis couent; & for čei mi¨ten not han here wille, somme of hem maden 
mochel
sorowe & mone, & I pray ¨ou listenič what čei seyden, Dauid seyde: "Laborani
clamans, rauce facte [sunt] fauces mee &c., I haue, he seyde, so runne & cried aftir
hem, čat my chaules aken & ben woxen al hose"; "Domine inclina celos tuos &
descende &c., & čerfore, lord, he seič, bowe doun čin heuennes & come doon, &
help me for to sechen čis abbesse & here couent če whyche myn herte loueč;
for I may not fynde hem". Seič Salomon: "Circuibo ciuitatem per vicos & plateas
& queram quem diligit anima mea, I schal, he seič, risen vp & wenden al abou¨ten
če citee be weyes & be stretys & I schal sechen če abbesse & here couent če
whyche myn herte loueč". "Quesiui & non inueni &c., a, he seič. I sou¨te hem &
I ne founde hem nou¨t; I cryed & noon of hem wolde here, non answere me wič
word". éanne spake [he] mornan[d]liche & seyde: "Reuertere, reuertere sunamitis,
reuertere, reuertere &c., a, turne a¨en, turne a¨en čou sely swete wyi¨t, & let vs
see če"; "Wulnerasti cor meum soror mea sponsa mea, wulnerasti cor meum in
vno ictu oculorum tuorum &c., a, čou hast woundid myn hert čou fayre sistur,
čou fayre spouse, čou hast woundid myn herte wič a twynkelyng of čin ei¨e".
& he seyde ouer čat: "In lectulo meo quesiui per noctes quem diligit anima mea;
quesiui & non inueni &c., I haue sou¨t any¨ttis in my bed čat couent whyche my
soule loueč; I haue sou¨t wič al my my¨t & I may not fynden hem". & čan spak he
to če očere maydens čat dwelleden čer-bysyde, & seyde: "Adiuro vos filie Ierusalem,



|p347


si inueneritis dilectum meum (i. conuentum illum), an[n]uncietis [ei] quia amore langueo
&c., I pray ¨ou specialiche ¨e maydens of Ierusalem, ¨if ¨e fynden owhere če
abbesse of če holy gost & here couent, čat ¨e wil sayn čat I am seke for loue_longyng
of hem". & čus Salomon če kyng mad mochel mone. But ¨it fonde be
hem no¨t, & čanne seyde he čus: "Mitte domine sapienciam tuam, i. filium, de celis
sanctis tuis, qui mecum sit &c., lord god, he seič, sende doun out of či holy
heuenes či owne dere sone, čat he mi¨t be wič me & helpe me for to maken
a¨en če abbeye of če holy gost in as good plit as it was & schulde ben". But
for al čat be coude crien, goddis sone ne cam nou¨t ¨it. & čan wente Isaye če
prophete & sou¨te če abbesse & here couent many dayes & fele, & he fonde hem
nou¨t; & čanne he seyde čus: "Vtinam dirumperes celos & descenderes, wolde god,
he seyd, čou woldest bresten heuene & come adoon, & helpen vs for to maken
a¨en če abbeye of če holy gost & fynden vp če couent čat is čos goon aweye".
& čanne wente Ieromye če prophete & sou¨te hem also; & for he mi¨te not fynde
hem, he made a reuful mone & seyde čus: "Ve michi misero, quoniam addidit
dominus dolorem dolori meo; laboraui in gemitu meo, wo me wrecche, he seič,
čat god hač eked more sorowe to my sorowe; I haue trauayled wič-outen reste
in sikynge & in kare & I ne may not fynden čat I seke". "Virgines deiecit in
terram, pol[l]u[it] regnum: virgines abierunt in captiuitatem; audierunt quia in_gemesco
ego & non est qui consoletur me, idcirco ego plorans, alas, he seyde, če
feende hač drowen a-way če virgines & made foule here kyngdome, če virgines
ben went away in to če wrecchid world. éei harden me wel hou I sikede &
made mochel mone, & čer was noon of hem čat wolde counforte me wič a word;
& čerfore I haue so wept for sorowe čat myn eyen ben in poynt to faylen me".
"Quis dabit capiti meo aquam & oculis meis fontem lacrimarum, & plorabo [die
ac nocte] interfeccionem filie populi mei, a, he seič, who schal ¨euen me water



|p348


to myn heued, & who schal ¨euen a welle of terris to myn eyen, & I schal
wepen for če maydens čat ben čus goon away, boče day & ni¨t". "Cui
comparabo te, cui assimulabo te filia Ierusalem? cui [exequabo te, & consolabor] te,
[virgo] filia Syon? magna velud [mare est contritio tua; quis medebitur tui?],
a, čou noble abbesse, he seič, to whom may I licken če, to whom may I assemble
če čou dou¨ter of Ierusalem?", čou noble priouresse, to whom may I euen če
čou mayden & dou¨ter of Syon?", čou holy couent, he seič, hou may I counforte
če? me činkeč či sorowe is as grete as a see: a, čou sely couent, who shal
ben či helpe?" "Cecidit corona capitis nostri, ve nobis quia peccauimus, I ne can
nou¨t ellis seyn, he seič, but, če fairest flour of al oure garlond is fallen away;
alas, alas & weloway, čat euere we dede synne".

     Hou god ordened a waye to sauen man.
   |r<b> & whan almi¨ty god had hard čus čes prophetis, wič many očere men, ma[k]e
mochel mone wič reuly chere many čousand ¨eer for če destruccion of če abbeye
of če holy gost: he had grete pyte of hem čat čei ferden so, & čat mannus
soule was čerfore in prisone of če pyne of helle, & schulde haue ben čer wič_outen
ende. He be-čou¨t hym hou he mi¨t best don to delyueren mannus soule
out of čat sory prisoun, & hou he mi¨t fynde vp če abbesse of če abbeye of
če holy gost & maken a¨en here couent faire & wel as it was be-forn. He
ordeyned a counseil of če holy trinite in če blisse of heuene, of če fadur & of
če sone & of če holy gost, & seyde: "że weten wel, he seyde, we maden mannus
soule to oure lickenesse, & token hym for to kepen in his owne conscience če
abbeye of če holy gost, & he for his folye let beren out of če abbeye al če
good čat čer was, & let če abbesse & here couent rennen away out of her
ordre, & čerfore he was taken & put in to prisoun of če pyt of helle. & čere
hač he been now foure čousand ¨er sexe hundred & more, & čat is grete pitee;



|p349


me čenkič hit were a good dede to don če abbesse & al here couent comen
a¨en to here ordre, & maken a¨en če abbeye as wel as euere hit was, & delyuere
mannus soule out of čat sory prisone; he bač ben in čat prisoun longe I-now,
haue we pitee on hym, he is as hit were on of vs, maked to oure lickenesse".
& alle če holy trinite graunted čat it schulde so be. But, he seyde, who čat
shulde don swyche adede. hym be-houed for to be swyche on čat were be_holden
for to don hit, & also čat he mi¨te don it; but, čer was no čing čat
was by-holden to delyueren mannus soule but onliche man, no čer was no čing
čat mi¨te delyuere hym but ¨if it were god; & čerfore who so schulde do čat
dede he most be boče god & man: & so mi¨t it noon be but ¨if it were oon of
če čre persones in če holy trinite; almi¨ty goddis sone schulde come doun in to
čis world, & ben I-born of a mayden & becomen man, & maken a¨en čat abbeye
of če holy gost, & dien for če loue of man on če harde rode-tree, & so de_lyuere
mannus soule out of če peyne of helle.

     Here now hou goddys dou¨tren pleteden for mannus soule aforn here fadur.
   |r<b> And čanne were al-mi¨ty goddis dou¨tren čere, čat is to seye Mercy & Treuče,
Ri¨tfulnesse & Pees, če whiche harden seyen čat mannus soule schulde be de_lyuered
out of helle-pyne, & čei comen alle to-gedir aforn god al-mi¨ty. & čanne
seyde Truče čus: "Ecce enim veritatem dilexisti, A, lord, scho seyde, čou hast ¨it
eueremore loued wele me čat am či dou¨tre, and čanne, seyde Truče, I pray
če for-sake nou¨t me. éou seydest čat what-tyme čat man ete of čat appul,
čat he schulde dieye & gon to helle; čerfore ¨if čou delyuerest man čanne out
of čat prisoun, čou destroyest me, & čat were no skil, Quia veritas domini manet
in eternum, for whi goddys treuče schulde dwellen euere-more wič-outen ende.



|p350


éerfore, leue lord, scho seyde, lat man be stille in helle, & forsake nou¨t me".
& čanne seyde Mercy: "O pater misericordiarum & deus tocius consolacionis, qui
consolaris nos in omni tribulacione nostra, A, čou fader of mercy, scho seyde, &
god of al confort, čou čat confortes alle čing in anger & in woo, haue mercy
of mannus soule čat lič bounden in prisoun čat is helle, & brynge h[i]m in to
blisse. Quoniam dixisti, in eternum seruabo illi misericordiam, for why, scho seyde,
čou seydest čat čou schuldest kepe to hym či mercy wič-outen ende. & čerfore,
¨if čou be trewe, čou schalt haue mercy of mannus soule". & čanne seyde Ri¨t_fulnesse:
"Nay, nay, scho seič, it may not ben so: Quia iustus dominus & iusti_cias
dilexit, for whi, lord, scho seič, čou art ri¨tful & čou louest ri¨tfulnesse; &
čerfore čou ne mayst not ri¨tfulliche sauen mannus soule, it is ri¨t & skil čat it
haue as it hač disserued. Dominum qui se genuit dereliquit, & oblitus est dei
creatoris sui, he forsoke god čat hač forče-Ibrou¨t hym, & he, lord, for-¨at če
čat maydest hym of nou¨t; & čerfore it is skil & resoun čat he čat hač forsaken
če lord of al pitee & mercy, čat he neuere haue of če neičer pitee no mercy.
& čerfore, leue lord, scho seič, lat mannus soule be stille as it is, for čat is
skil & resoun; & ellis me čenkič čou hast forsaken me, & čat schuldest čou not
don: Quia iusticia eius manet in seculum seculi, for why, holy wryt seič čat či
ri¨tfulnesse schal lasten in to če worldis ende". & čanne seyde Mercy to Ri¨tful_nesse:
"A, leue suster, let ben & seye not so, it were neičer ri¨t ne skil čat god
schulde kepen če & forsaken me: Quia misericordia eius super omnia opera eius,
for why only goddis mercy is abouen al his werkes, Et misericordia eius ab eterno
& vsque in eternum, & goddis mercy was wič-outen begynnyng & schal ben wič_outen
endyng. & čerfore, ¨if god for-soke me, he schulde forsake boče my sister
Truče & če, & čat were neičer ri¨t ne truče. & čerfore, leue lord, scho seič, to
sauen vs alle čre, haue čou on mannus soule boče mercy & pitee". & čanne



|p351


seide Pees to here čre sistren: "Pax domini exsuperat omnem sensum &c., Goddis
pees ouergoč eueriche maner wiit. éou¨ it be so, sche seiyt, čat Truče seič a
grete skile why mannus soule schulde not be saued, & Ri¨tfulnesse seič also,
neuerčeles me čenkeč čat Mercy seič alčerbest, čat man schulde be saued, for
why ellys, scho seič, schulde god forsaken ¨ow al čre, boče Mercy, & Ri¨tfulnesse
[& Treuče], & čat were grete reuče. & not only, sche seyde, he schulde čus
forsaken ¨ou čre, but he schulde also forsaken me: for why as longe as man
soule is in helle, čer schal ben discord bytwene ¨ou čre: Ri¨tfulnesse & Truče
schol willen to haue hym sočere stille, & Mercy schal willen to haue hym oute;
so čat pees schal ben amongys ¨ou forsaken. éere schulde also, ¨if man were
stille in helle, ben a discord by-twene god & man, by-twene aungel & man, by_twene
man & man, by-twene man & hym-self: so čat I, čat am pees, schulde a
ben forsaken ouer-al, & čat were no resoun. & čerfore doč after my conseil,
seide Pees, & praye we alle to-geders to god čat is prince of pees, čat he wole
maken pees & acord by-twixen ¨ou čre, by-twyne hym-self & man, by-twyne man
& aungel, & by-twene man & man, & ordeyne sich aweye čat he mi¨t kepen vs
stille alle foure, boče Mercy & Truče, Ri¨tfulnesse & Pees". & h[e]m čou¨te čat
scho seyde hest, & prayden alle to če fadur of heuene čat he schulde so don.
And he seyde: "Ego cogito cogitaciones pacis & non affliccionis &c., I čenke, he
seyde, čou¨tis of pees & not of wickednesse. I schal, he seič, kepe ¨ou stille
alle foure, & I schal sauen mannus soule & brynge hym to blisse. I schal also,
he seič, fynden vp če abbesse of če holy gost & maken a¨eyn here couent &
here place, betere čan euere it was". & whan his dou¨tren harden čis, čei were
glad & myrie: and as-swiče Misericordia & veritas obuiauerunt sibi, iusticia &c.,



|p352


"Mercy & Truče metten hem to-gedere, Ri¨tfulnesse & Pees weren kyste & maad
at on".

     Hou Crist is founder of če abbeye of če holy gost.
   |r<b> And čanne as-swiče almi¨tty god če fader sente doun in to čis world his
owne sone to be-come man for vs & for to sechen če abbesse of če holy gost
& here holy couent, čat is to seyn loue & charite, & očere goode vertues. & če
first day he cam & founde a lady of čat abbeye čat is clepid Clennesse: for why
he was conceyued wič-outen any knowelechyng of synne of man čoru vertu of
če holy gost, & born of a clene virgyne čat neuere mi¨t synnen. čis clennesse
he founde whyle čat he was wič-inne his moders wombe, and here he kepte
čere wič hym nyne & čritty wekes & a day: & čanne was he born of his moder
in an olde broken hous at Beedlem tounnys ende, & leyde in an asse maunger
on a litil hei¨e. & čer founde he anočer lady of če selue abbeye čat is Pouerte:
for why his moder hadde noon očere schetis to wynde hym Inne, but took a
keuerchef of here heued, & kytte an olde kirtel & made čerof cločis, & wond
čer-Inne čere child for colde, & leyde hym on a wisp in an oxe-stalle -- I trowe
čere was pouerte I-now! éis pouerte & čis clennesse he ladde forč wič hym til
he was twelue ¨er olde, & whan he was twelue ¨er olde & more, he wente wič
Ioseph & his moder to Ierusalem -- for čei weren wont to weynden čeder eueryche
¨er to offren čer on estreday; & whanne čei hadden offred, & wenten a¨en hom,
lytel Ihesu here sone lefte stille čere čre dayes in Ierusalem & wente in to če
temple among če maystres of če lawe: & čere he fonde [ii ladyes] of če selue
hous če whyche ben clepid Ri¨twisnesse & Wisdom. & whanne Marie & Ioseph
weren comen hom & wisten neuere where swete Ihesu was be-comen, čei weren



|p353


in mochel sorowe for če swete childe, & wenten a¨en to Ierusalem to sechen
hym: & čanne čei founden hym s[i]ttande in če temple among če doctoures of
če lawe disputyng wič hem. & čanne seyde his moder to hym:"A, sone, scho
sayde, what hast čou don? I & či fader Ioseph han sou¨t če & hadden mochel
sorowe for če"."Hou is it, he sayde, čat ¨ee han sou¨t me? Nesciebatis quia in
his que patris mei sunt oportet me esse? wiste ¨e not, he seyde, čat I most be
besy abou¨ten my fadres nedys? He sente me in to čis cuntre to sechen če co_uent
of če holy gost, & čerfore I wente amonge če maystres in to če temple,
& čer haue I founden tweyen ladyes of če couent, Ri¨twisnesse & Wisdam, for
why, now can I more good čan čei euerychon". & čanne wente he hom wič
hem in to Na¨aret, & čere he founde a nočer of če selne couent čat hiťte
Boxnmnesse: quia erat subditus illis, for why he was lowe of herte & buxum to
his moder in al maner čing, & čanne wente he forč seuentene ¨er & an half, &
euery day he fond at his owne bord two očer ladyes of če selue abbeye, & čat
weren čese: Temperaunce & Soburnesse. & he hadde hem wič hym in to desert
to sechen mo of here felawys: & čere he fond očere two ladyes, čat is Penaunce
& here felaw čat is clepid damyseil če Fort. Penaunce he fonde čere, for why
he fasted fourty dayes for loue of mannus soule wič-outen mete or drynke, &
whanne he hadde fasted fourty dayes & fourty ny¨ttys, he was for-hungred &
lost to eten; & čere cam če self schrewe to hym čat cam to Eue in to če abbeye
of če holy gost, & wolde han ouercomen hym wič glotonye as he dede Eue,
& led hym to an hep of stonys & bad hym ¨if he were goddis sone he schulde
make če stonys loues & ete of hem I-now. & čanne founde he čere če lady
damysel če Fort, čorow whyche he wič-stode my¨tiliche če fondyng of če fend;



|p354


"Non in solo pane viuit homo set de omni verbo &c., Man lyueč not onlyche in
bred, he seič, but be eueryche word of god". & čanne bar če fend hym from
čennys to Ierusalem & sette hym on če pynacle of če temple, & wolde han ouer_comen
hym wič pride & wič veyn-glorye & seyde: "żif čou be goddis sonne,
skippe adoun & take no sor, & men shulle praysen če & seyen čou hast don a
grete maistrye". & čere also he wič-stode his fondyng čorow vertu of damysele
če Fort & seide:"Non temptabis dominum deum tuum, čou schalt not tempten či
lord god, he seič; it is no nede čat I skippe doun. I may go doun be anočer
waye wel I-now". & čanne ladde he hym to an hie¨ hille & schewede hym alle
če richesses of čis world, & wolde haue ouer-comen hym čorou¨ coueytise &
seyde: "I schal ¨eue če alle če goode čat čou seest, ¨if čou wilt knele doun &
do me worschip". & čere he wič-stood hym my¨tiliche wič damysele če Fort &
seide: "Vade retro satanas, dominum deum tuum [adorabis] &c., fy on če, sa_tanas,
he seyde, & turne a¨en to helle; men schuld worschip almi¨ty god & no
wi¨t ellys". & čanne če fals schrewe was aschamed of hym-seluen čat he was so
ouercomen wič damysele Fort, [&] ran a¨en to helle as an olde schrewe. & čanne
went Ihesu Crist in to če lond of Galilee: & čere fond he očer two sustren of
če self hous, čat is to seye Schrifte & Predicacion. éere prechid Crist first, &
čanne seyde he to če folk of če cuntre: "Penitemini & credite &c., schriueč ¨ou,
he saič, & doč penaunce, & beeč of good byleue, če kyngdome of heuene nei¨eč
faste". & he wende forče to če see-syde & čerre he sei¨e seynt Petre & Andrew
his bročere leggynge čere nettys in če see to taken fisch; čei were boče pore
fischers. & Crist seyde to hem: "Comeč, he seyde, & foloweč me, & I make ¨ou



|p355


fyscheres of men". & čei lette here boote be stille in če see & wente forč wič
Crist. & he wente alitel forčere, & founden seynt Iames & seynt Ioou his bročere
in a nočere boote drawynge here nettys wič żebedee here fadere; čei were also
fischeres. & Crist bad hem also comen & folowe hym, & čei letten here fader &
aI čat čei hadden be stille in če boute & wenten wič hym. & on a day as čei
wenten alle to-gedere be če weye, seynt Petre seyde to Crist: "Lord, he seyde,
what schul we haue of če čat han forsaken alle čat we hadde & folowen če
čus in pouerte?", and as-swiče Crist fonde anočer suster of čat hous čat is clepid
Largesse, & seyde: "For soče, ¨e čat han forsaken al čat ¨e hadden & han folowed
me, ¨e schullen han a houndred-fold so myche čerfore, & čerto če blisse of
heuene"; čis was a grete largesse! & čanne cam he on a day fro če mounte of
Olyuete in to če temple of Ierusalem to prechen čere, & če while he was prech_ynge,
če phariseas brou¨ten to hym a woman čat was founden in bed wič anočer
man čan here hosebounde, & seyde[n] to hym čus: "Lo, maister, čis woman was ri¨t
now taken in spousebreche: what schulle we don wič here? Moyses biddeč vs
in oure lawe we schulde stone such to če deeč". & Crist knewe wel če falshed
of hem čat čei deden [so] to tempten hym, & he stowped doun & wrot wič his
fynger on če grounde alle če synnes čat euere hadden če pharaseus donn, so
čat eche of hem mii¨t seen hou synful očere was, & čanne he seyde to hem
čus: "Sičen hit is so čat čus woman schal be ¨oure lawe be stoned to če deeč,
čerfore whiche of ¨ow čat is wič-outen synne, caste on here če firste stoon":
and čei weren alle aschamed of hem-seluen & wenten oute at če dore eche on
after očere & leten Crist stonden alone wiče woman; and čere comen to hym
two očere ladyes of če abbeye of če holy gost, Misericord & Reufulnesse, & čan
seide Crist to če woman: "Woman, he seyde, where ben čin enemyes? hač any



|p356


man condempned če to če deeč?" "Nay, lord, scho seyde, noman". "No I ne
schal nou¨t condempne če; go faare wel, & be of wil neuere-more to do synne".
Here was grete misericord & grete reufulnesse, for why, če most gylt scho hadde
don was a¨enus hym. & aftirward on a day če pharaseus senten here dissiplis
to Crist & wolden hauen taken hym in his wordis, & askede hym ¨if čei mi¨ten
bi goddis lawe ¨eue tribute to če emperoure. & Crist knewe wel here malice, &
seyde: "A, ¨e ypocrytis, what nede is hit to tempten me? lete me seen a peny
of ¨oure mony". & čei schewed hym on. & čanne seyde Crist: "Whos coyn is
čis?" & čanne seyden čei to Crist: "če emperours". & čere fond Crist anočere
syster of če noble abbeye čat is clepid Resoun, & seyde: "żeldič to če emperour
čat by-longeč to hym, & ¨eldič to god čat bi-longeč to hym"; & čat is resoun.
On a day afturward as Crist wente by če way by hym-self & as he čou¨te of
mannus soule & on če abbeye of če holy gost, he founde a nočer suster čat is
clepid

|r[So_far_Ms._L;_I_give_the_rest_from_Ms._Vernon:]

|r[Ms._Vernon_fol._360]
   Gelesye: and čenne tok he priueliche his twelue apostles and wente touward
Ierusalem & seide to hem čus: "Ichaue al čis two and čritti ¨er and more ben
aboute to helpe monnes soule and for to seche če abbesse and hire Couent če
whuche wenten out of če abbei of če holygost, and ichaue founden sixtene of
hem; and now wol I go to Ierusalem and ben I-bounden and I-bete, and ben
honged and drawen, and dye for loue of monnes soule, to sechen vp čat očur
del of če holy Couent". éis was a gret gelesye and a gret loue!  And čenne
wente čei forč to Ierusalem. And as čei weore čere on an euen at heore soper,
Crist fond čer očur twey ladies of če abbey of če holigost če whuche men
clepeč Cortesye and Honestete: ffor whi? Crist fedde his disciples ri¨t čere atte



|p357


soper wič his owne flesch & wič his oune blood; and whon he hedde so I_don,
he wusch heore feet euerichone and wipede hem wič a cloth. Heere weor
mony sustren: her was Cortesye and Louhnesse, [Honeste] and Mekenesse. And
afterward he wente wič alle his disciples touward a luytel toun čat hette Geth_samany,
and čer he tok čreo of hem, Peter, Iames, and Ion, and bad če očure
beo čer stille til čei comen a¨eyn. And as čei wente, Incepit Ihesus pauere et
tedere, Ihesus bi-gon for to quake for drede, and seyde to hem čere: "Ichaue
founden a nočur suster of če abbey čat is I-cleped Drede: Tristis est anima mea
vsque ad mortem, Ichaue, he seide, founden muche drede a¨eyn čat I schal dye.
Sitteč her adoun, he seide, and wakeč and biddeč or beodes, til I come a¨eyn".
And čenne wente he forč from hem as hit weore a stones cast: & čer he fond
tweyne očure sustren of če selue hous čat weren Contemplacion and Orisoun.
He be-čou¨te him on monnes soule hou hit scholde be lost wič-outen ende but
he diede čerfore, and hou he schulde če nexte day after čat ben honged on če
roode-tree; and he was in a gret agonye as no wonder was, and for drede of
deth he swatte dropes of blood, če w¨uche trilleden doun of his bodi to če
eorče as watur doč of an hous after reyn, and čenne preyede he to his ffader
& seide: "A, ffader, ¨if hit may be, let me not dye čus dispitousliche. Nočeles,
he seič, či wille beo don and not myn". And čenne com he a¨eyn to his dis_ciples
& fond hem slepynge, and čenne seide he to Peter:"A, Peter, miht čou
not wake wič me on houre? Wakeč, he seide, and preyeč, čat ¨e ne falle in no
temptacion." And he wente eft a¨eyn, & čenne fond he Orisoun, [&] anočur
suster of če hous čat hette Deuocion, and čenne he seide: "Mi ffader, sečče hit
may non očer beo bote čat I mot to-morwen ben honged on če rode-tre and
dyen, beo hit as čou wolt." And he com a¨eyn to his disciples, and font hem
slepynge as he dude biforen. And čenne wente he eft a¨eyn and preyede as he
dude furst, & čer he fond wič Orisoun čreo of hire sustren, Contemplacion,
Leaunce. and Iubilacioun:



|p358


   |r<b> éEr com an angel doun from heuene to cumforten him, and tolde him hou
monnes soule scholde be delyuered out of helle er čreo dayes to če ende, and
hou he scholde be čat tyme ha founden al če Couent of če abbey of če holi_gost
and haue mad a¨eyn heor abbey, beter čen euere hit was. And čenne was
he murie and glad in his soule, čau¨ hit were so čat he was kyndeliche in his
monhede adred of his deč. And čenne wente he a¨eyn to his disciples and bad
hem risen vp and go wič him. And as čei wenten a luytel forč, čei se¨en hou
čat muche folk comen čere wič li¨t lanternes and drawen swerdes and staues,
for to take Crist, and Iudas Skariot wente be-foren hem alle, and com to Crist
and custe him. "A, Iudas, he seide, schaltou be-trayen Godes sone of heuene
wič a cos?" And čenne token če false Iewes Ihesu Crist & bounden him harde
and sore as a čef: and čer he fond anočur saster of če selue hous čat is I_cleped
Suffraunce. And čo seynt Peter sau¨ čat, he drou¨ out a swerd and smot
of a boyes ere čat was a Bisschopes mon, and čenne seide Crist to Peter: "Put
vp či swerd a¨eyn! Wenest čou not, he seide, čat I mi¨te preye my ffader
and he scholde sende me mo čen twelue legiouns of angeles for to helpe me
if hit were neod? Al čis wol I suffre wič a good wille, for če loue of monnes
soule". -- A legioun is six čousend six hundred sixti and sixe. -- And čenne če false
Iewes ladden forč Ihesu Crist to Cayphas če Bischop; and čat se¨en his disciples,
and ronne awey euerichon and laften him čer alone. And čenne comen mony
false schrewen and maden playnt on Crist to če Bisschop, and čenne seide Cai_phas:
"What seist čou to čis čing čat čeose men seyen a¨eynus če?" And Crist
fond čer a nočur suster of čat hous čat is cleped Symplesse, & spac no word
to him. And čenne wente boyes and harlotes and spitten on his face, and hudden
his e¨en wič a cloč and smiten him on če croune and pleyeden wič him a_bobbeč
as čei wolde ha don wič a fol, and beden him telle hem who smot
him last; and Crist kepte Symplesse & spak no word. And afterward Caiphas
asked Crist where he hedde I-preched & what he hedde i-seid. And čenne seyde



|p359


Crist: "What askest čou me? aske hem čat herde me preche what I seide to
hem". And whon he hedde I-seyd so, čer sturte vp a schrewe of Cayphas men
& ¨af him a buffet vnder če cheke; and čenne tok Crist to him Symplesse &
seide to čat schrewe čat smot him: "żif I euel seide, ber witnesse of vuel; & ¨if
I seide wel, whi smitest čou me?"
   |r<b> And afterward če Iewes token vr lord Ihesu Crist & duden of his cločus and
bounden him to a piler of ston as a čef, & maden hem scorges wič babeles of
led & scharpe prikkes on če endes and beoten Cristes precious bodi čer-wič
če while hit mihte lasten, til al his bodi ron o-blode. And čenne čei duden on
him a strayt selkene cloč, čat heng faste be his flesch whon če blod was druye;
and aftur čei setten a garlond on his hed of long scharpe čorn, & beoten hit
doun wič staues for čei wolde not prikken heore hondes; čei token him a
reod-spyr in his hond, & kneleden doun in scorn & seiden: "Heil sir kyng, kyng
of Iewes." And whon čei hedden so I-do, čei tornede of če cloč of selk, &
for hit heng faste to his bodi čei drowen a-wey wič-al mochel of his skyn, &
of his flesch boče; and whon če Iewes se¨en čat, hem čou¨te hit was a foul
siht, and blereden on him & spitten on his face as čei wolde ha don on a tode.
And čer Crist fond a nočur suster of če abbei of če holigost čat hette Mekenesse.
And čenne duden če false Iewes Ihesu Crist beren his oune roode on his bak
touward Caluarie, til he was in poynt to haue falle a-doun for feblenesse. And
whon čei se¨en čat, čei wolde not čat he hedde I-dyed, til he weore an_honged:
čei maden a nočur mon bere če Roode til čat čei come to če place
čer Crist scholde beo don čeron. And euere as he wente. Mekenesse was
wič him, so ferforč, as Ysaye če prophete seič, čat Crist wente as mekeliche



|p360


to his hongynge as a lomb doč to his scherynge; ffor he made noučer bost
ne noyse.

   |r<b> WEne ¨e not čat his Moder bedde muche serwe whon heo sei¨ čus hire
sone go to če galewes-ward? forsoče, hit was a pitous siht whose hedde I-se¨en
hit! And whon čei come to Caluarie, čei caste doun če roode-tre, and Crist
čer-on, and make[d] markes and holes where his hondus & his feet scholde be
nayled to, and čenne čei toke a blont rouh ragged nayl & smiten hit čorw his
hond wič an homer to če roode; and for če peyne čerof al če bodi drou¨ čer_touward.
And whon čei wolde haue nayled čat očur bond to če treo, hit was
to schort to če hole čat čei hedden I-mad bi half a fote and more: and čei
nolde not make a newe bore, but token ropes and ty¨eden [to] his hond, and
drowen hit til hit was meete to če hole čat čei hedden I-maad; and in če
drawynge alle če Ioyntes of boče his armes bursten in-sunder. And whon čei
wolden haue I-nayled his feire feet to če roode-tre, al his bodi was [so] schronken
vp to-gedere for peyne čat hit was to schort to če hole čat čei hedden I-maad
bi a large foote: and čenne toke čei mo ropus & ti¨eden to his feet, & drowen
hem doun harde and sore til čei weore meete to če hole, and čei to-borsten
in če drawynge alle če Ioyntes of his lendes and of kneos & of his sydes; and
čenne tok čei such a nočur ragged nayl & driuen hit wič an homer čorw boče
his feet at ones in to če harde tre. A, lord, hou čat raggede nayl craschte
among če harde bones!

|r<b> And če while he was čus nayled ůon če roode-treo, čer comen mony sustren
of če abbey of če holigost, boče Pouert and Boxumnesse, Penaunce & Symplesse,
Suffraunce & Meknes, to loke hou he ferde; and čenne seide Crist to hem, ¨if



|p361


čei hedden heore abbesse, čenne hedde čei euerichon. And whon če Iewes
hedden čus nayled Crist on če cros as men doč cloč on a teytur, čei reisede
him vp fro če grounde to sette če rode faste in a morteys čat wns maad for
če nones, and čei heouen him vp čenne for schrewednesse as hei¨e as čei mihten,
and lette če cros squatten a-doun sodeynliche in to če morteis; and in če fall_ynge
alle če senewes of his bodi & alle če veynes & alle če Ioyntes to-borsten
euerichon. I trouwe, čer was penaunce I-nouh! and pouert also: ffor whi he
heng stark-naked on če rode-treo for če loue of monnes soule. And če while
he heng so čere wič his blodi woundes, al to-ragget and to-rent, he fond če
abbesse of če abbey of če holigost čat is cleped Charite: Quia maiorem carita_tem
nemo habet [quam] ut animam suam ponat quis pro amicis suis, ffor whi more
loue and charite may no mon haue čen for to dye for loue of his frendes, as
Ihesus dude for loue of monnes soule.

   |r<b> And whon he hedde čus founden vp če abbesse of če holigost and hire feire
Couent, he was wonderliche glad in his herte, čauh he felede muche peyne wič_outen
in his bodi: and he asked drynke, to make če sustren murie wič and to
welcomen hem hom, and seide: "Scicio, I am a-furst". And če false Iewes maden
Ihesu Crist a drynke of eysel and of galle, I-tempred wič mirre, and put hit to
his mouč on a sponge for to don him drynken hit; and whon he hedde assayed
a luytel what hit was, he wolde no more čerof. And čenne seide he čus: "Con_summatum
est, Ich haue al don, he seide, čat I am come fore: I haue founden
vp a¨eyn če abbesse of če holigost & al hire holy couent, & maad a¨eyn hire
abbey as wel as hit euer was. And now, he seič. I wol go to Adam and to Eue
& dilyueren hem out of če put of helle and leden hem a¨eyn in to blisse of
paradys, čer for to dwelle wič če noble couent of če holy gost, in Ioye and in
blisse čat neuer schal haue ende." And whonne he hedde I-seyd čus, he ¨eld



|p362


vp če gost and dyede hongynge on če roode-treo, bolned blu & blodi, be-twene
twei čeues, for če grete loue he hedde to monnus soule.

   |r<b> And čenne went he doun in to helle, and tok out Adam and Eue, and očur
mo čat weoren him leue, Dauid, Moises and Abraham, and al če goode wič
him he nom, and ladde hem wič če abbesse & če couent of če holygost in to
če blisse of heuene, čer-inne forte dwelle, in more [Ioye] and blisse čen eny
mon may telle.

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

   |r<b> And čer almihti God ordeynde čat his ffoure douhtren Merci, Truče, Rih[t]_fulnesse,
and Pees, scholde be glad among če Couent of če abbey of če Holi_gost;
and čer he bad him-self čat Merci and Truče scholde be Charite Chapeleyns
and wenden a-boute wič hire whoder čat heo wente; and he bad also čat
Rihtwysnesse scholde euermore be wič Wisdam, for heo was Prioresse; and
he bad also čat Pees scholde beo wič Mekenesse, for heo was Subprioresse.
He ordeynde čat čeose čreo Ladyes scholde haue heor Chapeleyns, for čei weore
most of worschupe. And čenne be seide čat whose kepte feire and clene čis
abbey of če holygost & če Abbesse & če Prioresse & al heore holy Couent, čei
scholde fynden in čis world muche murče in herte and in soule, and afterward,
whon čei were ded, čei scholden haue for heore mede če kindam of heuene and
more ioye and blis čen eny e¨e may seo or tonge may telle or herte may čenke. -- 
 Almihti God for his deore meroi ¨if vs grace forte kepe feire and clene čis
abbey of če holygost, čat is to seye vr Concience, and če Abbesse & če Prioresse
and al heore holy couent, čat is to seye goode vertues, in vre soules, čat we
mowe come to čat Ioie and to čat blisse čat Ihesu Crist bou¨te vs to wič his
precious blood. To čat Ioye and blisse bring vs be, čat for loue of monnes
soule di¨ede on če Roode-Tre. A. M. E. N.



|p{363-374:_Poems_of_Ms._Thornton}



|p375


|r[Appendix_I._Rest_of_religious_contents_of_Ms._Thornton.]



|p376


|r[5._A_prayer.]

   |r<b> He čat devotely sayse čis Orysone dayly, sall hafe remyssyone of alle his
synnys, and that daye he ne sall noghte dy none euylle dede. And čat daye
čat he saise čis Orysone, he or scho whečer it be čat says čis Orysone, čay
sall spede wele in alle čaire nedes čat čay hafe to do. And who so vssis to
say čis Orysone sall no¨te be lange encombirde with synnes. And if a womane
trauell of childe, take watir of a welle and say čis Orysone ouer it, and giffe
it hir to drynke: and scho sall hastyly be delyuerde and passe [hir] perell. Also
gerre a preste synge a Messe of oure lady ouer čis Orysone, of čis Office:
Vultum tuum & c.; say čis Orysone deuotly at čat Messe, and bere it wretyne
appone the byfore kyng or prynce or any očer lorde: and čou sall fynd grace,
helpe and ffauore byffore čame. And if čou trauell in če se, and tempeste ryse
appone the, take of če see watire in a vessell and say čis Orysone deuotely
čer-ouere, and caste it in če see: and če tempeste sall cesse, and čou sall passe
ouere čer-of. And if čou sall goo to Batell, saye čis Orysone devotely and
Enterely one če Croys of či swerde, and girde the čer-with, and bere čis Orysone
with če appone the: and čou sall noghte be slayne nor skomfet. And if čou
hafe če fflixe, take brede made of clene whete and say čis Orysone ouer it and
čane Ete it: and čou sall sone be stawnchide. And if čou trauell in če Contre,
say čis Orysone deuotly: and čou sall noghte ga will, nor no thefes sall hafe
powere to robbe the. And wete čou wele for sothe čat čis thynge hase bene
wele profed for trewe; for saynt Paule made čis Orysone by če Ensencesynge
of če haly gaste, and pape Innocent hafes grantyde there-to thre hundreth dayes
of perdone to alle those, mane or womane, čat sayse čis blyssed Orysone devoutely.
For alle če vertu čerof may [no] mane telle. Oracio sequitur:
|r{1_page_of_Latin_text}



|p377


|r[fol._177b]
6. A Preyere Off The ffyve Ioyes of owre lady in Inglys, and
                   Of the ffyve sorowes.

   |r<b> Lady, ffor thy Ioyes fyve, Wysse me the waye of Rightwys lyffe, amen.
   Now mekest and ioyfulleste lady saynt Marye, ffor če Ioye čou hadde whene
čou conceyuede thy dere sonne of če haly gaste in če gretynge of the angell,
the whilke Ioye was so grete čat if če angell had duellyd langere čane he had
made his message, ffor grete luffe and Ioye in god thyne hert had clovyne and
čou had dyede, if čou had noghte bene strengthede of če haly gaste: now, lady,
for čat grete Ioye, hafe Mercy one me synfull wreche. Pater noster. Aue Maria.



|p378


   Swetteste and ioyfulleste lady, ffor če gret ioye čou hade in the birthe of
thy swete sonne Ihesu: hafe Mercy one me synfull wryche; for als čou con_ceyuede 
hym of če haly gaste with grete Ioye and with-owttyne any syne, swa
čou Bare hym with grete Ioye & with-owttyne any sorowe, Amen. Pater noster.
   Als če son schynes thorowe the glasse and lyghtenys če place with-Ine & če
glas es noghte brokyne ne fylide of če sonne whene he schynes, nor whene he
withdrawes his bemys nor aftire, bot es aye clere and hale: reghte swa, lady,
whene če godhede schane in thy saule and tuke Manhede of the and was borne
of the, thou was noghte fylide; bot čou was holowede of his presence swa that
thou Mighte neuere be fylede. Pater noster. Aue maria.
   Now blysfullest and Ioyfulleste lady, ffor če honour of če Gloryouse passyoune
čat thy blyssede sone sufferde for vs synfull wrechis, hafe Mercy one me synfull
wreche; for če blody woundys čat he suffrede, and če precyouse blode čat he
sched for vs on če Gloryous Crosse that he was naylede one for vs, and the
schamfull dede, and alle če Bittyre paynes čat he sufferde; and for alle če sorowes
čat čou hade for his paynes.   Now dere lady, for če perturbance čat čou hade
whene Symeone sayde to če, "The swerde of sorowe, he said, sall passe thorowte
thyne awnne saule": preye thy dere sone to helpe me and to delyuer me owte
of all my synnys and to kepe me fra all ill, Amen. Pater noster. Aue maria.
   Dere lady, for če sorowe čou hade whene či sone was loste fra the thre
dayes & čou soughte hym with gretande hert: preye thy sone to gyffe me con_trycioune 
of alle my synnys in the Ende of my lyfe, Amen. Pater noster. Aue
maria.
   Dere lady, for če sorowe čat čou hade whene čot čou wiste in spyryte čat
či sone was tane & solde thole če dede: pray či sonne to delyuer me owte of
alle tribulacioun of body and of saule. Pater noster. Aue maria.
   Now dere lady, for če sorowe čat čou hade whene čat čou saughe thy dere
sone hynge one če Crosse with freche wondys newe-made, rede with his awnne
blode: preye thy blyssede sone to make me birnande in his luffe swa čat I neuer
forgete hyme. Pater noster.
   Dere lady, for če sorowe čat čou hade whene čat či dere sone laye dede in
thyne armes: preye či sone to saffe me fra dampnacyoune and fra harde paynes
whene čat I sall passe owte of this lyffe, and fra če grete drede & če tempta_cyouns.
of fendys, and fra alles Meschefes bothe bodily and gastely, and graunte
me his endelesse blysse Amen. Pater noster. Aue.
   Dere lady, for če grete Ioye čat čou hade in bis gloryous Resureccioune and
sawe hyme resyne fra dede to lyfe, and restauracioune of aungells and redemp_cyoune
of mankynde was made by his passyoune: hafe Mercy one me synfull
wriche. Pater noster. Aue maria.
   Now dere and luflyest lady, for če grete Ioye čat čou hade whene čat čou
sawe thy swete sone Ihesus ascende in to heuene fra whythyne he come, in če
Manhede he tuke of the, for to be kyng of heuene, lorde of erthe, Emperour
of helle, kyng of all kynges, lorde of alle lordes, to Ordeyn the a Mansyoune
a-bownne alle haly aungells and alle sayntes nexte če haly Trynyte, and for to
deme bathe dede & qwyke at his wyll: hafe Mercy one me synfull wriche. Pater
noster. Aue maria.
   Ioyfulleste and gracyoueste lady, for čat grete Ioye čat čou hade whene či
blyssed sone Ihesu Crist almyghty god in Trinyte Corouned the Qwene of heuene,



|p379


Lady of erthe, Empryce of helle, Lady and qwene of alle haly angells and alle
sayntys, Modir of Mercy, socoure and comforthe to če saluacyone of alle Man_kynde:
hafe Mercy one me synfull wreche; and of alle those čat I ame boune
to preye fore, and of alle those čat traystis in my prayeres, and of alle those
čat haly kyrke preyes fore, qwyke and dede, Amen. Pater noster. Aue maria.
Amen.

|r{part_of_379-380_omitted}



|p380


9. Oracio in Inglys.

   |r<b> Now Ihesu goddis sonne, giffere of alle vertus, vouche čou safe to giffe me the
seuene giftys of če haly gaste: The gifte of vndirstandynge to knowe the my
lorde god, & deuotely to knawe & wirchipe thi worthynes and to knawe myne
vnworthynes, and graunte me of thy Blyssedhede vertuose lyffynge. |r[no_more_is_given].



|p{381-382_Latin_text_and_poems}


|r383


|r[f.250b]

15. Hic incipit quedam reuelacio. A Reuelacyone schewed to
             ane holy womane now one late tyme.

   |r<b> Alle manere of thyng čat es by-gun čat may turne to the profyte of mannes
saule, to god allonely and to oure lady saynte Marie be če wirchipe gyffene,
and to none othir erthely mane ne womane. / Dere brethir and systers, & all
očer trew cristyne ffrendis čat redis this tretyce, lystenys and heris howe a wo_mane
was trauelde in hir slepe with speryte of purgatorye, and how čat scho
made hir compleynte to hir gastely ffadir and said one this wyse: ,Fadir, I do
¨ow to wiete how grete trybulacyone I had in my slepe appone saynt Lowrence
day at nyghte, če ¨ere of oure lorde a thowsande fowre hundrethe twenty and
two. I wente to my bede at eghte of če cloke, and so I felle appone slepe;
and so by-twyx nyne and ten me thoghte I was raueschede in to purgatorye and
sodanly I sawe all the paynnes whilke was schewed me many tyms by-fore, als
¨e, ffadir, knowe wele be my confessyone & tellynge. Bo[t], dere syre, I was
noghte schewede by no spyrite the syghte of čame on čis nyghte of saynt Low_rence,
bot sodanely, dere ffadir, me thoghte I sawe čame; & for sothe, dere
ffadir, I was neuer so euylle afferde whene I woke for scheweynge of če paynnes,
als I was čane, and če cause was čat I was noghte ledde by no spyrite
čat I knewe be-fore, čat myghte hafe comforthed me. And in čis sighte of
purgatorye me thoghte I sawe thre grete ffyres, and me thoghte ylk a ffyre was
at očer ende; bot, sir, čere was no depertynge by-twene čame, bot ylkane was
eked to othir. And thies thre ffyres was wondirfull and horrybill, & specyally če
moste of alle, was in the myddis. For čat fyre was so horribill & so stynkande
čat all če creaturs in če werlde myghte neuer telle če wykkede smellynge čere_of;
ffor čare was pykke and tarre, ledde and bromestane & oyle, and alle ma_nere
of thynge čat myghte brynne, and alle manere of paynnes čat mane couthe
thynke, and alle manere of crystene mene & womene čat hade lyffede here in
this werlde of whate degre čay were. Bot amange alle če paynes čat I sawe
of alle mene and wymmene, me thoghte čat prestes čat hade bene lechours in
čaire lyues, & čaire wymmen with čame, whečer čay were relegyous mene &



|p384


wymmene or seculers, mene & wymmen of ordire, me thoghte in čat syghte čat
čay hade moste payne. And in čat grete ffyre me thoghte I sawe če spiryte of
a woman čat I knewe, the whilke womane was in hir lyfe a syster of ane house
of relygyone, če whilke womane če while scho lyffede was callede Margarete:
whilke me thoghte I sawe in this horrible fyre, & had so grete paynes čat for
drede I myghte nott dyscryue čame at čat tyme. And in a dredfull fere I wokke -- 
& by [čat] tyme smote če houre of tene by-fore mydnyghte. And for drede & for
fere to slepe agayne I rose vpe, & a littill maydene-childe with me, & we two
sayde če seuene psalmes & če letanye. & by we hade saide owte če Agnus dei,
I was so heuy of slepe I myghte noghte make ane ende, bot made my childe
go to bedde & so did I. And by čat tyme it smate Elleuene of če clokke. &
by I had tolde če laste stroke, I by-gane to slepe. And onone me thoghte come
to me če speryte of čis womane Mergarete če whilke I sawe by-fore in paynes,
and me thoghte scho was full of stronge wondes als scho hade bene drawene
with kames, & so me thoghte scho was wondede & rent; bot specyaly at hir
herte me thoghte I sawe a greuous & ane Orybille wounde, and owte of čat
wonde come flawme of fyre. And scho said: "Cursede mote čou be and wo
worthe the bot if čou haste the to be my helpe." And me thoghte by scho
hade saide čat worde, I was so ferde I myghte noghte speke; bot euer I thoghte
in myne herte "Ihesus passioune be my helpe", and with čat I was comforthede
in my spiryte. And čan me thoghte scho wolde hafe castene fyre appone me, &
styrte to me to hafe slayne me: bot me thoghte scho hade no powere, ffor če
passyone of god comforthed me; bot če grysely syghte of hir afferdede me. And
me thoghte scho had a littill hounde & a littill catte folowyng hir, alle one fyre
brynnynge. & čan me thoghte I said to hir: "What arte čou in goddes name,
that thus sore trauells me? And I conjure the in the ffadirs name & če sone &
the haly gaste, thre persouns and o godd in trynyte, čat čou telle me whate čou
arte čat čus trauells me, and whethir čou be a sperit of purgatorye to hafe
helpe of me, or a sperit of helle to ouer-come me & to trobble me". And čane
scho said: "Naye, I am a spirit of purgatorye čat walde hafe helpe of the,
& noghte a spirit of helle to dryche the; and if čou will wiete whate spirit I am
čat suffirs grete paynes in purgatorye for my synnes, I ame the spirit of Mar_garete
the whilke was syster in a systers house of relegyone as čou knewe wele,
and also čou knewe me whene I duellede čer-in. And in če name of god I aske
helpe of če." And thane I askede hir whate I sulde do. & čane scho sayde:
"čou sall make to be saide for me thirttene messis, in the manere als I sall telle
the". And čane scho namede a gude mannes name the whilke es my confessoure;
"and byd hym saye a messe of requiem for me. And he sall saye fyve dayes
alle če psalme Miserere mei deus. And whene he bygynnes to say Miserere mei,
saye he čis verse fyve tymes Miserere mei deus alle-owt to če Ende, with
castynge vp herte & eghne to godwarde" -- for če more deuotly he sayd it,
če more relesede suld hir paynes be, & če gretter suld be his mede. "And
whene he hase sayde this verse fyve tymes, late hym say owt če psalme: and
byd hym saye čis ympne Veni creator spiritus to če ende fyve dayes. Also go
to thi gastely fadir, sir Iohn, & byd hym say for me three messis of če try_nyte;
and Miserere mei fyve dayes, with čis ympne Veni creator spiritus and so
forthe, in če manere als it es sayde byfore. And also sende to thi fadir če recluse
of Westemynster, & byd hym synge twa messis of saynt Petir for me, & saye
fyve dayes for me this psalme Misere[re] mei deus & čis ympne Veni creator spiritus



|p385


and so forthe, in če manere a-bowne sayde. And bydde hi[m] warne dane Perse
Cowme čat he saye two messis of če haly gaste for me, & thre dayes čis psalme
Miserere mei deus for me in če manere a-bowne sayde, & čis ympne Veni creator
spiritus & so forthe. Also byd sir Richerde Bowne saye for me three messis of
oure lady, & thre dayes čis psalme Miserere mei deus & čis ympne Veni creator
spiritus als it es a-bowne sayde. Also byde Dane Iohn Percy say for me two
Messis of Alle sayntes with čis Office Gaudiamus omnes in domino &c. & thre
Memoris of če trinyte, & thre dayes this psalme Misere[re] mei deus & čis ympne
Veni creator spiritus as it es abowne sayde." And čane I askede hir whi scho
desyred to aske čis messis to be sayde on čis manere. And scho said čer was
no prayere čat myghte rathere helpe hir. And I asked whi scho desyred čis
psalme Misere[re] mei deus to be saide so ofte for hir. And scho said, for to
hafe the mercy & če pete of almyghtty god; ffor als ofte, scho saide, as čat
psalme with čis ympne afore-saide es said for hir, so many paynes sall scho be
relessed of at čat tyme. "And also, scho said, what mane or woman čat vses
to say čis psalme with this ympne aboune-said Veni creator spiritus, & if he be
in dowte of syne or dispeyre of feythe or of če mercy of god, he sall thurgh
če myghte of god hafe trewe knaweyng of his defawtes, & thurgh če mercy of
god be delyuerde of čat temptacyone as for čat tyme. And also if a mane or a
womane be tempede in any of the seuene dedly synnes als in thyfte, manslaughter,
sclaunderynge, bakbyttyng, or in any cursede syne of lechorye, late hym saye with
a gud herte thies wordis Miserere mei deus &c & čis ympne alle-owte Veni
creator spiritus, and čase wikkede sperites čat trauells hym to čat temptacione
sall be avoydide at čat tyme." And čan I askede what prophete it was for a
saule to say mo messis of če trynyte & of oure lady & of saynt Petir, čane it
was of requiem. And scho said ¨is, čat čare was no thyng so mekill prophete
for a saule, who so were of powere to do it, als for to make to be sayde for a
saule ane hundrethe messis of če trynyte & an hundreth of oure lady and halfe
ane hundreth of saynt Petir & halfe an hundreth of requiem, and thre hundrethe
tyms till all čise messis to say Miserere [mei] deus & Veni creator spiritus, "& what
maner of synne čat he had done in his lyfe, čare sall no manere of payne in
purgatorye halde hym čat ne hastyly he sall be delyuered fra čame, & many
očer saules be delyuerde, ffor his sake. Bot if thies messis be saide for any
saule čat es dampnede, ¨it sall the helpe and the mede turne to the nexte of
his kynne in purga[to]rye and hastely spede čam owte of čaire purgatorie -- for čat
es a stede of mercy and clensyng for mannes syne, & nowre ells; and anone
čay sall hafe so grete mercy čat thurgh če myghte and če mercy of god and
če vertu of thies haly messis, čat čay sall sone be broghte owte of čaire paynes
and be ledde to erthely paradyse whare Adame was fyrste, & čare to be waschede
in če welle of grace with če water of clensynge, & to be anoynetyde with če
oyle of mercy. No more I kane telle the of če blysse als ¨itt, ffor I ne knawe
noghte ¨it bot paynes. And čerfore what man or woman čat are of powere,
make he čise haly messis to be saide for hym, and if he were in the greteste
payne of purgatorye, he sulde sone be delyuerde of čame and of alle očer, if
thies messis be sayde in če forme lyke als I hafe talde the, with othir gud dedis
& almos doyng als it was če dedis will. And if a mane or a womane be noghte
in powere to make alle čise messis to be saide for hym: make he thies thirtene
to be said for hym in the manere als I hafe saide vn-to the, with Miserere mei



|p386


deus ffolowyng and Veni creator spiritus. Bot the messis of oure lady sall be
Salue sancta parens. And whene thies messis are sayde, čay sall sone be owte
of čaire payne." And, fadir, alle čise I hade če firste nyghte. And čan, ffadir,
when scho had saide all čise wordis, the littill [hound] and če Catt čat broghte
hir to me, had hir to hir paynes agayne; and ¨itt, or scho went fro me, scho
said I sulde see hir če nexte nyghte in aIle hir tourmente¨ or scho come agayne
to me, and how seuene deuyllis sulde tourment hir, & how če lyttill hounde &
če Catt sulde euer be with hir in fyre to encrese hir paynes, and how če worme
of conscience sulde euer gnawe hir with-Ine -- and čat, scho sayde, was če gretteste
payne čat was in purgatorye or in helle, ffor čat, scho saide, sesside neuer als
lange as euer čay were in payne. And čan I askede če spirite: "Whate knawes
čou če paynes of helle sene čou come neuer čare-Inne? ffor whate cane čou
telle of čame more čane of če Ioyes of heuene?" And čan scho saide: "żis:
by če ryghtewysnes of god and by če resone of če saule wele I wote če worme
of conscyence es če moste payne bothe here and čere; bot more kane I noghte
telle of helle, for I hafe no leue als očer hase hade čat hase peride to the or
this tyme. And of heuene I tolde če by-fore how čat whene I were owte of
purgatorye I sulde be ledd in to erthely paradyse and be waschene in če welle
of grace and clensid, and be anoynte with če oyle of mercy, and I said more
couthe I noghte telle the of heuene for I come noghte ¨itt there-Inne. And čer_fore,
scho sayde. I telle the some parte of helle and some parte of heuene."
And with čat worde scho said: "Fare wele", & neuenede my name, "and tak čou
gud hede of my paynes čis nexte nyghte folowynge, and also of očer, for čou
sall see bothe myne and othir". And with čat scho ¨ode a waye with a stronge
scrike and a gret crye, and als me thoghte scho sayde: "O dere lady, be my
helpe". And čane, my dere ffadir, sone after I awoke. And by čat tyme it
smote one after mydnyghte -- and whene I bygane to slepe it smote elleuene.
And appone če morne when I rose vp, I wente to Mayster Foreste my gastely
fadir, and told hym what he sulde do for hyr: and for sothe he grauntede anone.
And čan I wente to sir Iohn Wynburne myne očer gastely fadir, and tolde
hym what he sulde do for hir: and he graunted also. And so did alle the prestes
čat scho spake of čat suld synge for hir. // Now, ffadir, če nexte nyghte appone
that folowyng, I went to bede & felle one slepe: and so sodaynely was schewede
to me hir paynes in purgatorye & očer many one. Bot, fadir, nowthir scho nor
none očer spiryte led me čer-to, bot, fadir, when I was one slepe me thoghte
I sawe čame onone with-owttene any ledyng. And onone me thoghte I sawe Mar_garete
in hir werste clothes as scho wente one erthe, and in če gretteste fyre
of thir če whilke I sawe by-fore in purgatorye; and me thoghte I sawe abowte
hir seuene deuylles, and one of čame clede hir with a longe gowne, and a longe
trayle folowyng hir, and it was full of scharpe hukes with-Inne, & če gowne &
če hukes me thoghte were alle rede fyre. And čan če same deuell tok wormes
and pykk and tarre & made lokedes and sett čame appone hir hede, & he toke
a grete longe neddir and putt all abowte hir hede, and čat, me thoghte, hissed
in hir hede as it had bene hote-brynnyng Iryne in če colde water: and me thoghte
scho cryede whene scho was so arrayede als me thoghte čat alle če werlde
myghte hafe herde hir; and the littill hounde and če catt forfrette in-sondir hir
legges and hir armes. And čane sayd čat deuele čat arayed hir čus: "This sall
čou hafe for thi foule stynkkyng pryde and boste čat čou vsede in če werlde
agayne mekenes; and this hounde and čis catt sall euer frete appone the the
while čou erte here, for thyoe vnresonabille lufe čat čou luffede čam in erthe.
For I am če deuelle of Pryde, and čare-[fore] I sall do myne Ofyce in this payne
and qwyte the thi mede for če seruyce čat čou seruede me." And me thoghte



|p387


many deuelles were with [him]. And čan onone me thoghte čat čare come ow e
očer [two] deuels, and one pullede owte hir tunge, and ane očer pullede owte
hir herte, and me thoghte čay raked it with Iryne rakes. "And this, čay sayd,
čou sall hafe for thi wrethe & thyne envy, and for false forswerynge & for
bakbyttyng and sclandirynge, for all thies čou vsyde in thi lyfe; and we are če
deuels of Wrethe and of Envye, and all thies neddirs and snakes čat čou seese
with vs, ča[i] sall tourment the for thi wykkede vyces čat čou vsede in erthe &
dyde noghte thi penance or čou come here." And čane me thoghte čat čere
come owte očer two deuelis, of če whilke one had scharpe rasours and he ferde
als he wolde forcute hir flesche, and so he did to my syghte, and me thoghte
he paride a waye all hir lyppes, and he tuke a grete huke of yryne & smote tho_rowe-owte
hir herte; and čat očer deuele melted lede & bromstane & alle
manere of stynkynge venyme čat mane myghte thynke, and also he ordeyned hir
alle manere of lykenes of metis and drynkes čat was delycate in čis werlde če
whilke čat scho vsede to styre hir more to syne čane to vertu: and čose metis
me thoghte was alle neddyrs and snakkes, & čose čay made hir to ete agayne
hir will, and also čay made hir for to drynke alle maner of cursede venyme,
and said: "Ete & drynke this for thi cursede glotonye & myspendynge, wastyng
& takyng ouer-mekyll the while čou was one lyue." And čane me thoghte this
deuele & čat očer deuele cutt a waye hir flesche and hir lyppes, and thriste če
huke in to hir herte. And than čay drewe hir in to a grete blake water, and
čat semyd als colde als any Ise, & mekyll čerof was freside to my syghte: and
čer-in čay keste hir & possede hir vp & downe, and sayd: "Take če this bathe
for thi slewthe & thi glotonye". And anone čay tuke hir owte of če water and
threwe hir in to a grete fyre, and čare čay lefte hir styll, and čat, čay saide,
solde be hir bedde for če slewthe čat scho lufed so wele here in erthe and
wolde noghte comme to goddis seruyce whene scho myghte. And čer čay lefte
hir styll with many wormes aboute hir. And čane me thoghte čare come othir
two deuelles, and one broghte mekyll golde and syluyre, and čat was melte and
castene in hir throte, and čat rane owte of hir stomake, and he saide: "Take the
this for thi cursede and wykkede couetyse, and for thi myspe[nd]ynge¨ in waste
whene čou had it and wolde noghte helpe očer čat had nede, and for thi
mysgouernance whene čou hade it". And čane me thoghte čat očer deuele
broghte hir till a grete ffatte of brasse, and čare-Ine was alle manere of stynk_kynge
thynge and alle maneres of venym, & wormes bothe smalle and grete:
and in this grete fatte čay putte hir amange čis foule venym .........

                  [A leaf is wanting]

...... I sawe of the paynes of relegious wymmene: and thane sone aftyr me
thoghte I sawe the paynes of weddede mene and wymmene, and the paynnes of
čame ware thiese. They were putt in grete barells full of neddirs and snakys and
of all manere of stynkkyng thynge, and me thoghte če barells were anone čane
closed at bothe če endis, and čay were stoppide čare-Ine; and čane me thoghte
those deuels tuke lange gaddes of Iryne all brynnynge and put thorowte če ba_relle,
and als faste als čay myghte čay tourned čame abowte als mene dose
hernayse in barells. And čane me thoghte če barells brakke, and čare smote
owte swylke a smoke čat it alle by-smokede čame čat was abowte. And čane
me thoghte čose deuels toke pykke and melte it and put in thaire throtes: bot,



|p388


ffadir, it rane noghte thurgh-owt čame bot habade still with-Ine čame. And čane
me thoghte čose deuels al to-drewe čame, ylke a bane of čame fra očer. And
čan sayde čose deuels to čame: "Take ¨ow čis byttir bathe čat was in this
barelle, for ¨oure wykked and synfull lyggynge in ¨oure foule beddes of lecherye,
and also for false brekynge of ¨oure trouthe agaynes goddes will and wolde
noghte kepe ¨owe to ¨oure wyffes and to ¨oure housbandes als the lawe of god
walde. Also take ¨ow this bytter pykke for če swete metis and drynkes čat ¨e
vsede in ¨our glotonye to fulfill ¨oure lecherye. Also take ¨ow čis bytter [to]-dra_wynge
for ¨our softe beddis & softe werynge čat ¨e vsede to fulfill ¨oure syne,
and also for če wykkede werkes čat ¨e did agaynes goddis will & ¨oure con_scyence."
And thus me thoghte, dere ffadir, I sawe če paynes of weddid mene
& womene. And onone, fadir, after thiese I sawe če paynes of synglere mene
and wymmene: and čase me thoghte was, čat čay were putt one spetis and
rostede, and als many neddirs & snakes & tades & newtes & also mekill foule
venyme as myghte swarme abowte čame was sett one čame to sowke čame &
to gnawe čame. And čane were čay takene of če spetis and those deuels drewe
čame thurgh-owte če fyres with harde scharpe hokes, bothe syngle mene &
wymmen, and čay all fordrewe čaire hertes and čaire moste preue membris.
& čane saide čose deuels to čame: "Take ¨owe thiese paynes for ¨e disvssede
oure-selfe in če foule luste of lecherye, and in alle očer synnes, agaynes goddes
will & ¨oure ownne conscyence, and for ¨e disvsede ¨oure-selfe in če synne of
lecherye with-owttene any nede whene ¨e myghte hafe takene če fredome of
wedlayke whilke ¨e hade leue by god to take to, & čat was ffree & comone to
euerylke a mane & wymmane čat was with-owttyne ordir & čat was vndir če
lawe of god to be weddede, and also ¨e myghte hafe done & keped ¨ow fro
lecherye. And for ¨e walde noghte do so & for ¨e dispysede če ordir of wed_layke
and for ¨e dred čat if ¨e were wedded, čat očer men wolde hafe takene
¨oure wyfes, and for this fulle mystryste & če foule dyssuse of ¨oure bodyes, take
here thiese bytter paynes in purgatorye, & thiese neddirs & thiese snakes euer to
gnawe on ¨ow, to ¨our bandis of synne be wasted awaye & to god hafe schewede
on ¨ow his mercy. For weite ¨e wele this es noghte helle, bot this es an In_strument
of goddis ryghtewysnes to purge ¨owe of ¨oure synnes in purgatorye,
for ¨e wolde noghte vse penance in ¨our lyfes and or ¨e come here". And
thus me thoghte those deuels sayde čat was there; and čus mekill, my fadir, I
saw of če paynes of syngle mene & wymene. And all čis me thoghte I sawe
fro če tyme that če sperite of Margarite went fro me til scho come agayne.
And sone after scho come agayne to me, and čane scho said to me: "Now hase
čou sene my bytter paynes čat I suffirde in thiese grete fyres of purgatorye".
And čane, ffadir, me thoghte onone čat scho come owte of če grete fatte, and
come to me; and čane scho sayd: "čou may knawe by če deuels čat were my
tourmentours, & by če tourmentes čat čay did me, what syne čat I hafe done;
and čere-fore čay sall neuer tourment me more, god it the for¨elde and all my
helpers čat hase sped me owt of my paynes". & čane I askede hir whi scho
cryed so petousely "swete lady, be myne helpe", & whi scho cryed more one
oure lady čane scho did one god almyghty or one any očer sayntes. And čane
scho said: "żis, ffor scho es hede of all očer sayntes except god allane, and for
scho es welle of mercy, I cryede one hir in my grete woo, and also for I sulde
če rathere be delyuerde thurgh hir bone & prayere, and also the whils I was
one lyfe I fastede hir faste". And the sperit sayd me agayne čere sulde neuer
none fayle of oure ladys helpe čat commes in to purgatorye, čat hase fastede



|p389


hir faste byfore, & čane I askede hir whi scho cryede so dullefully in čat
grete fatte čat scho was In, and why I myghte noghte see hir. And čan scho
said: "If čou had sene my paynes čou sulde hafe bene so ferde čat thi body
solde noghte wele hafe borne thi sperit with-owttene grete trybulacioune of thi
wittes, or ells strange seknes, for my paynes were so strange; and čerfor I
cryede so horribily". & čane I askede hir whi čat flawme of fyre come owte
of hir mouthe, & why at hir herte come owte so many sparkes of fyre & why
hir herte was so woundide, and whi če littill honde & če cate folowed hir;
and what gude did čase messes hir & čase prayers hir čat scho bade saye for
hir. And čane scho sayde: als towchynge če flawme of fyre at hir mouthe, čat
was for hir grete athes čat scho vsede in hir lyfe; and also towchynge če wonde
at hir herte and če sparkelynge fyre čareof, it was for hir athes was mekyll
by oure lordes hert, and čat was če cause čat če sparkes of fyre come owte
at hir herte -- and čat was one, scho sayde, of če gretteste paynnes čat scho
hade; and as touchynge the lyttill hounde & če Cate: čay were hir mawemetts
če whils scho was one lyfe, and scho sett hir herte to mekill one swylke foulle
wormes, "& čare-[fore] čay folowe me to encrese my paynes, ay till če bandes
of syne be worne in-sondir. And towching če messis saying & če prayers čat
was done for me: čay hafe hasted me če tytter owt of my paynes; and also fro
hethene forwarde I sall neuer be tourment more with deuels safe with one, & čat
es with my wykkede angelle, and he sall brynge me thurgh čise [očer] two fyrs
of purgatorye; and if čar be any drosse of syne, čere sall I be clensed; and čis
honde ne čis cate sall neuer folow me more". & čan scho saide: "Fare wele"
& nenned my name, & said scho suld neuer trauelle me more in če syghte of
paynes bot ane očer nyghte. And čane me thoghte scho went fro me, bot scho
cryed noghte als scho did by-fore. And čane, fadir, I woke of my slepe; &
čane me thoght I was full wery & full euylle afferde. And, fadir, thus mekill
me thoghte I sawe on čat nyghte. // And čane, my dere ffadir, me thoghte scho
come to me če nexte nyghte folowyng. And čane, dere fadir, me thoghte scho
was alle blake als any cole, bot scho had no flawme in hir mouthe of fyre als
scho had by-fore, and also če wounde at hir hert was closed, and alle če
woundes čat me thoghte scho had on hir body by-fore were closed vp. & čane
me thoghte scho sayde to me: "Tak čou gud hede how I sall now be delyuerede
of my paynes & enter in to the blysse of paradyse". & čan me thoghte scho
went fra me, & onone a deuele tuke hir and threwe hir in to the medill fyre,
& čare me thoght he had belowes in his hande & he blewe faste, & me thoghte
scho laye & fryed in če fyre als it had bene fysche in hate oyle. & čane me
thoghte he toke hir vpe agayne & led hir thurgh-owte alle čat medill fyre, and
euer als scho went če blaknes of hir felle a-waye as it had bene talowe of a
candill whene it droppes for hete; and by čat scho come to če end of čat
grete fyre, me thoghte scho wexe alle rede & wele-coloured als it had bene
blode-rede flesche. And čane me thoghte scho entirde in to če thirde fyre,
and that fyre me thoghte was als clere as any ambir, & čat deuele broghte hir
aleway čerin, and euer als scho ¨ode čer in čat fire scho wexe euer clerer and
clerere. & me thoghte scho taried noghte in čat fyre, bot me thoghte scho
hyed faste owt čar-of till scho was at the ende: and by če tyme scho was at
the ende, scho wexe wondir whitte & fayre. & čane me thoghte scho sayde:
"Blysside be god & oure lady Marye čat I ame here nowe, & god ¨elde the &
čame all čat hase helpede so sone čar-to; & bot if čat I had hafed grace of
helpe, I sulde hafe bene puneschede in purgatorye ¨it thre ¨ere langare; and if
čat I had noghte perid to the & had hade helpe of the, I suld hafe hade more
strongere payne čane I hade". And thane scho sayd: "čer ere thre manere of



|p390


purgatoryes. One es če grete fyre of purgatorye čat čou sawe me Ine fyrste,
and čat es euene-lyke to če paynes of helle, saue we salle be sauede & čay
sall noghte. And thiese očer two fyres ere counted ane očer". And čan I
askede hir if alle čat dyede solde go to če fyrste fyre, čat was to čat grete
fyre. And scho sayd: "Naye; Iewes and Sara¨enes dyes & očer heythene pople
and čay sall neuer come čere bot čay sall streghte to če paynes of helle, for
čay sall neuer be sauede; & alle čat commes in če grete fyre of purgatorye
sall be sauede, what paynes čat euer čay be Ine". And čane I sayd to
hir: "I ment ¨ife all cristene peple sulde go thedir or čay went to the očer
two fyres". And čane scho sayd: "Naye, syster, god forbede it! for čer
gase |r[f.256] many a thowsande to the medill fyre čat comes [noght] in the
grete fyre, and čat es all lesse or mare thurgh grace als čay hafe [had] con_tricyone
and hase made satysfaccione and done penance for čaire synnes. For,
scho saide, če gretteste fyre es the gretteste reddour of če ryghtwysnes of god
čat es in purgatorye. For, scho said, all dedly synnes čat mane or womane hase
done in the werlde čat čay er schreuene of and hase noghte done čaire penance
or čay dyede, thay sall be punesched in če paynnes of purgatorye. And also
many a mane & wymmane čat will noghte leue čair syne or euene sodanly čat
dede take čame. And also many a mane & womane hase many a schrewed
opynyone, ffor čay will saye may čay hafe thre wordes be-fore čair dede čay
rekke neuer, and čat es a full perillous worde; bot ¨it god of his heghe mercy
grawntes many čase wordis whene čay lye in čaire beddis of ded, ffor hym es
full lathe to lese čat he dere boghte: and for schortynge of his wittis & for
payne of his sekenes he schrefes hym als wele as he cane, & puttes hym in
goddes mercy -- all čese maner of pople sall go to čis fyre till če bandis of syne
be wasted in-sondire, some langer tyme & some schortter, & all after als čay
hafe frendis in erthe to helpe, and all after as čay hafe done gude in erthe or
čay dyed, and after čat čay hafe sufferde sekenes and trebulaciouns here in čis
erthe pacyently or čay dyed -- ffor, scho sayd, a day of sekenes & tribulacyone
here sall stande for a ¨ere in purgatorye. And čat sall be in čat grete fyre.
Bot alle čat commes in to če greteste fyre, sall come thrugh če medill fyre, &
so euene thurgh če clere fyre, & so passe če paynnes of purgatorye. And, scho
sayd, many sall go thurgh če medill fyre and come noghte in če grete fyre,
and čat are čay čat hase done many venyalle synnes and hase noghte bene
schreuene of čame bot generall, & some were to be schreuene of in specyally
be-fore čay dyed; & many forgetyne synnes čat comes noghte to mynde; or
oure-lyghte penance or oure-lyttill or oure-necligently done čat was Ioyned čame
to do, or oure-lyttill repentance, or penance EnIoynede & noghte fulfilled or
čay dyede; alle thiese pepill sall be clensede and fulfill čaire penance in če
myddis fyre of purgatorye, and so come owte & go to the thirde fyre of clen_synge
als I do nowe. And many gose to the clere fyre als sone als čay bene
dede, and comes nočer in če grete fyre ne ¨itt in the medill fyre, bo[t] righte
gose to the clere fyre, & so onone to the blysse; & čat ere Innocentes, & haly
mene & wymmene of relygions & ancres & ancresys, & alle haly closede pepill,
and alle haly Martyrs and confessours. And god hym-selfe schewede his blyssede
Modyre to see če paynes of purgatorye, čofe čay neghede hir noghte. Alle
manere of crystyne mene & wymmene in če werlde whate syne čat euer čay hafe
done, if čaire penance be fulfilled or čay dyed, [for] the mercy of god & če grete
tryste in god or in his mercy and če contricyone čat čay hafe for čaire syne,



|p391


anone als čay be dede čay sall come to this thirde fyre of mercy, & so passe
to če blysse of heuene with-owttyne mekill payne or lettynge". And čan, ffadir,
me thoghte anone scho saide: "I hafe declared to the čis bitter paynnes of pur_gatorye,
and I wolde declare to the two mo purgatoryes, bot I may noghte lange
habyde. Bot this es če generalle purgatorye for alle mene čat ere cristened.
Ane očer es by sekenes and grete tribulacione in this werlde, and after če
contricione čat čay hafe, & efter če perdone čat čay hafe purchesede čame in
the werlde če while čay were owte of dedly syne; ffor čay maye purchase čame
so mekill perdone in čis werlde čat sall fordo all če paynnes of purgatorye and
lyghtly brynge čam to blysse of heuene; and this es ane očer purgatorye, of
mercy. The thirde purgatorye es of grace, and čat es; whare a mane or a wo_mane
hase maste contenede his synnes & moste vsede čame, čare he sall be
puneschede if god will gyfe hym grace, and come noghte in če generalle paynes
of purgatorye; and čat es callede če purgatorye of grace; bot čay sall hafe full
grete paynnes till god will gyffe čame mercy. And many swylke spiryts apperes
to mene wakynge in this werlde, & also [čay] in purgatorye bothe, and čay bothe
come to mene and čay telle whate may helpe čame and so čay ere delyuered
of čair paynnes. Also many apperis slepynge to mene and wymmene in the
werlde als I did to the, & telles whate may helpe čame & očer frendes. And
all this es the purgatorye of grace. So čat I hafe rehersed vn-to the three pur_gatoryes:
One es purgatorye of rightwisenes čat es generalle purgatorye, čat
čou hase sene by-fore; The točer es purgatorye of mercy; And the thirde
es the purgatorye of grace as I hafe tolde the. Bot euer-ylke mane or womane
čat may make čise messes to be saide for hym, & čis salme Miserere mei deus
with this ympne Veni creator spiritus, in če maner als I hafe saide be_fore -- &
[if] he be noghte of powere to make čise messes alle to be sayde for hym, make
he čise thirtene be sayde for hyme with the prayers folowynge before-sayd:
and god will thurgh his mercy sone delyuer čame owt of čaire paynnes. And
if čere be any prest čat will saye čame for hym-selfe or he dye, čay salle
relese his paynnes in purgatorye whene he sall come čer-Ine also sone als čay
were said for hym anone after his dede, and a full hey thanke & mede sulde
he hafe of god for his trauelle; or [ifhe wold saye it for any frende of his, it
were better of hym čan of any očer mane, and the more hastylier čay sall be
delyuerde out of čaire paynnes for his gud-will & his trewe laboure". And čan
scho sayd: "Euer-ylk mane and womane čat were lettirde čat were in any temp_tacioune
whilke čat I rehersede be-fore: saye he this ympne Veni creator spiritus,
and če deuele & čat temptacione sall sone voyde fra hym; and anone čane thanke
he his god and aske his mercy & say Miserere mei deus with fyve aues gretyng
to oure lady". And čan scho said: "Now hafe I tolde the all thynges als god
will, & made ane end of purgatorye: and now take gud hede what čou sees me
doo nowe; and if čou had noghte gone to Sowthwyke one pilgremage for me
in če wyrchipe of god and of oure lady -- ffor I had vowede it and myght noghte
do it, and čou hase done it for me, & ells I sulde full foule hafe bene lettide
of my passage whene I solde hafe bene weyhede oute of čise paynnes, and čat
sall čou sone see". And me thoghte sone after čat čare come a fayre lady,
and a fayre ¨onge mane with hir of če age of twenty wynter, and he broghte
weyhes in his hand, and he was clede alle in whitte clothes; and me thoghte
this lady was cled in white clothe of golde, and sternes of golde was in hir
garment, and a royale crowne scho had one hir hede of gold, and a septre in
hir hande, and on če ende of the septre was a lyttill crose. And čan scho



|p392


spake to če man in white: "Sone, scho said, take čis womane and late hir be
weyhed". And anone sodanly scho was in če weyhes: and onone če deuele
weyhed agayne hir, and a grete lange worme with hym. And twyse scho felle
downe to če deuelle and the deuele rehersed all hir synnes whilke scho hade
bene in paynes fore. And čan sayd če mane in white: "Hir synnes ere for_geffene,
for scho hase done hir penance čer-fore, and scho es gyffene to če
welle of mercy čat es present, če qwene of heuene & of erthe, empryce of helle
& of purgatorye, & če blyssed modir of god, & scho es gyffene to hir. Whate
cane čou saye to čis womane?" And čan me thoghte če deuele tuke owte čat
grete worme & saide: "Here es če worme of conscyence, čat ¨it sall trauelle
hir for a thynge čat es by-hynde, & čat es scho made a vowe to a pilgremage
& fulfilled it noghte". & čane me thoghte that čat faire lady said: "Here es
one čat hase done it for hir, and my sone and I hase gyffene čis womane mercy.
And fy one the, foule sathanas! čou & če worme of conscience sall neuer dere
hir more". & with čat worde me thoghte scho weyhede euene downe to če
faire lady. & me thoghte če deuele & če worme made a grete crye, & anone
čay voydede awaye. And čane čat faire lady tuke a white clothe & wrapped
all aboute hir, & čane this lady saide: "Come one, dogheter, with me & čou sall
ressayue če oyle of mercy, and či conscience sall be made clene. & full grete
mede sall čay all hafe čat hase helpede the so sone out of thi paynnes, and
whene čay sall come to purgatorye čay sall sone fynd če grete mercy of al_myghty
god and the sonere be spede owte of čaire paynnes for či sake". And
čan onone this fayre lady ledd hir oure a stronge brygge, & at če brygges ende
was a faire white chapelle, and me thoghte čare come owte mekill multitude of
pepill, čat come agaynes hir with faire processione & mery sange. And čane
čis faire lady & čis processione broghte hir to a fayre welle, & čare all hir body
was weschene. And sodanly be-syde če welle was a white chapelle, and this
lady and this processione broghte Margarete čer-Ine. And anone come Ine thir_tene
mene, and one of čame sange a messe, and me thoghte čis faire lady
offirde Margarete to hyme, &. sodanely me thoghte čer was a crowne sett one
hir hede, & a septre in hir hande; and čan said če mane čat sange the messe:
"Dogheter, take here če crowne of grace and mercy, and this septre of victorye,
ffor čou erte passed all thyn enymys". And me thoghte this mane sange owte
the messe, and whene the messe was saide, čay wente owte of če Chapelle
ylkane; and this mane čat sange če messe toke Margarete with hym and broghte
hir tyl a goldyne ¨ate, and če processione with hyme. And he saide to Mar_garete:
"Dogheter, go In at this ¨ate and ressayue the blysse of paradyse & of
heuene, whilke čat es thi kynde heritage, and čat Adame was Ine." And anone,
ffadir, I woke and all thynge was vaneschede. No more, fadir, at čis tyme; bot
god bryng vs to his kyngdome, amene.



|p{393-411: Latin text}



|p412


[Appendix II.]

[Additions from Ms. Arund. 507].

                        I.
                   1. [Four things]

|r[f.36]         [cf. Form of living Cap. 6.]
   |r<b> Foure thinges nedes man til knowe: if he sal he right disposid in bodi &
saule. ée first: what thinge files him. éat očer: what makis him clene. ée
.iii.: what haldis him in clenesse. ée .iiii.: what drawis him til ordeigne his
wille til goddis wille. For če first: wit čou čat we synne in .iii. thingis čat
makis vs foule, čat is, with hert, & mouth, & dede. / ée synnes of oure hert:
are čire: il thought. il delite. assente or desire til ille. wikkid wille. il
suspecion. vndeuocion. if čou be any tyme idel with-oute occupacion of če
luf & če louynge of god. il drede. il lufe. errour. fleshli affeccion til či
frendis: or til očer. ioie of ani mannes il-fare. despite of pouer or sinful
men. honour men for čaire richesse. vncouenable (!) ioie of ani werldis vanite.
sorugh of če werld. vntholemodenesse. perplexte, čat is, doute what is to
do: & what noght. obstinacion in il. noy til do gode. anger til serue god.
sorugh čat he did na mare il, or čat he did noght če lust & če likyng of his
flesh; when he might haue done it. vnstablenesse of thoght. pyne of penance.
ypocrisie. luf to pleise men, drede til displeise čaim. schame of gode dede, ioie
of il dede. singulere witte. couaitise of honour or dignite, or be halden better or
wisere or richer or fairer or wrthiere čen očer, or be mare dred. vayne glorie
of gode[s] of kynne, of happe, or grace. schame of pouer frendes, pride of riche
kynne, or gentil; for alle are we ilike free bifore goddis face: bot if oure dedes
make vs better or wers čen očer. despite of gode consail & of gode techinge.
   Synnes of mouth: are thire: to swere oft-sithis. forswerynge. sclaundere of
Crist / or of ani of his halughs. neuen goddis name with-oute reuerence. gaynsaie
& strife / agayn sothefastenes. grucche agayn god for ani anger or tribulacion
čat mai falle. vndeuoteli & with-outen reuerence: sai goddis seruice. bakbitynge.
flateringe. lesynge. missawe. wariynge. diffamynge. flitynge. manace. sowynge
of discorde. treson. fals wittenes. il consail. hethinge. vmbuxom with worde.
turne gode til il. for to gere čaim be haldyn il: čat dose il; for we agh til
lappe oure neghbur dedis in če best: & noght in če werst. exite ani til
ire. reprehende any of čat čou dose če-selfe. vayne speche. foule speche.



|p413


venemouse speche. mikel speche. rosynge. polissynge of wordis. defense of
synne. criynge in laghter. skorne or make če mowe on ani man: for sekenes
or mayne or vnkonynge or ani očer defaute. synge seculere sanges: & lufe til here
čaim. praise il dedis. mare synge for louyng of men čen of god.
   |r[f.37] Synnes of dedis: are thire: glutonie / čat haues čire braunchis: ouer-erly, ouer_hastili,
ouer-deliciouseli, ouer-ardantli, ouer-mikil, ouer-late, ouer-ofte; & mare
bifallis čis synne in drynke, čen in mete. Licherie / čat haues čire kyndels:
horedome, maiden-losse, inceste / éat is bitwene sibbe / fleshli or gasteli;
foule wille to če synne: with consente; egge očer čerto / thorugh rageyng /
foule spekynge or gig-laghtre, lighte latis, giftis, or flaterand speche; foule
handeling. Watte stede or tyme: to come čerto, & on what maner eauer čis
synne be done wakand & wilfulli: it is heuid-synne / bot it be in wedlaike.
Drunkynhede. symonie. wichecraft. brekyng of če hali-dai. sacrilege. resceyuyng
of God or of any sacramentis in dedli synne. brekyng of vowes. apostasie.
dissolucion in goddis seruice. il ensample in ani il dede. hurt ani man in bodi
or godis / or fame. thift. rauyne. vsure. deceyte, selling of rightwisenesse. herkyn
če il. gif til herlotis. with-halde necessari fra če bodi, or gif it ontrage.
bigyn thing abouen oure might. custome to synne. recidiuacion. feynynge of
mare gode čen we haue: for to be halden hali or wise. halde če office / čat
we suffice noght to / or mai noght be haldyn with-oute synne. lede karols. bring
vp newe gise. rebelle til souerayns. defoule čaim čat are lesse. synne in sigh &
heryng / smellyng; in giftis, in waies, signis, biddyngs, writyngs. Tyme, stede, maner,
noumbre, persone, cause, duellynge, conynge, elde: čire circumstances makis če
syn mare or lesse. Couaite to synne: or he be temptid. constrayne him til synne.
   Očer mani synnes are, as omission, čat is / when men leuis če gode čat čai
suld do. noght think on god nor drede nor lufe him, nor thank him of his beneficis.
do noght al če gode čat he dose: for goddis lof. sorugh noght for his syn as he
suld. dispose him noght til receyue grace; & if he haue takin grace: vsis it noght
as him aght, nor kepis it noght. trowis noght til če inspiracion of god. conformis
noght his wille til goddis wille. gif noght entent til his praiers / bot rabils on /
& rekkis noght / bot at čai be said. dose necgligentli čat he is bonden to
thorugh vowe or comandment / or enioint in penance. drawis on lenth: čat
is to do sone. haue na ioie of his neghbur profite as of his awen; nor sorugh_and
for his il-fare. stande noght agayn temptacions. noght forgife čaim čat has
done him harme. kepis noght trouth til his neghbur: as he wold čat he did
til him; & ¨eldis him noght a gode dede for an očer / if he mai. amendis noght
čaim čat synnis bifore him. pesis noght strife. techis noght če vnconand. com_fortis
noght če sary, or ča čat are seke / or in prisone / or in pouerte / or in
penance. studis in foule thoughtis, be fayne of fals gladynge. be heuy & mor_neand
or grucheand for mete or drinke or oght ellis. in silence broken. of houres
missaide, with-oute herte & deuocion / or in vntyme. of some fals worde of
sweryng. of playing. of giglaghtre. of spillyng of cromes / brede / or ale / or
očer mete or drinke. latyn brede moule / ale soure / flesh & fish be lost; clathes
vnsewid, torne, vnwaschen, broken cop / or dish / or dobeler / or očer vessel /
or lomys, as axes / wymbils / perfours, or ani očer swilk: čat men with delis.
or hurtyng of me-selfe: so čat .i. was vnabil til do čat to me fell. of alle če
thinges čat are in oure Reule: čat .i. haue broken.

   |r<b> Thre čingis clensis vs of čis synnis & filthis. ée first is: sorugh of hert /
agayn če syn of thought. & čat bihoues to be so parfite: čat čou wil neauer



|p414


synne mare; & čat čou haue ai sorugh of alle či synnes / & na ioie ne solace
bot in god. // ée .ii. is schrift of mouth: agayn če syn of mouth. & čat sal be
wreiand & acusand him-selfe / noght sai / i was nedid čerto thorugh očer or
če deuel. It sal als be bitter: agayn čat če thought če synne swete. haleli
made til an preste with-oute departynge. nakidli made as če syn was done / noght
schewid in faire wordis. ofte made. sone made: after če syn is done. mekeli
made / noght telle his gode dedes: bot his il dedes. schamefuli made. dredeful
so čat čou drede čat čou has forgeten some of če circumstances. hopeful of
goddis merci. wise & to wise man made. sothe, to sai na mare ne lesse čen
čou has done. wilfuli made / noght nedid čerto / our drawen o če as čine
vnthankis. awne / noght wreie očer. stedfast / to do če penance & leue če syn.
bithoughte lang bifore in .v. maners: če first / éat čou geder či synnes of či
childehede & al čine elde; če .ii.: čat čou geder če stedes sunderli in ilk elde;
če .iii.: trie či synnes after či .v. wittes; če .iiii.: bi alle či lymes in whilk čou
has mast synnid with or oftisd; če .v.: trie či synnes bi daies & tymes. // ée
.iii. čat clensis vs: is satisfaccion / éat has .iii. parties, čat are, fasting / praier /
almisdede; noght aneli gif če pouer mete & drink & clathis: bot als to forgif čaim
čat dose če wrange, & prai for čaim; & enforme čaim čat are in poynt til peris.

   |r<b> ée .iii. what haldis man in clenesse: .iii. thingis. clenesse of hert, of
mouth, of werke. Clenesse of hert: kepis stabil & wakir thought in god; &
kepe če .v. wittis fra alle če wike of če flesh; & be ocupid in honeste & profe_table
ocupacion. Clenesse of mouth: kepis / bifore-vmthinkynge or čou speke;
& čat čou be noght of mikil speche, bot thinke čat čou lokis ai on Ihesu: whe_čer
čou speke or noght; & čat čou lihe on na maner for na thing, for ilk lihe
is syn & agayn goddis wille. ée thar noght telle al če sothe aie. If čou saie
a thing of če-selfe čat semes louyng / & čou sai it til goddis louyng: čou dose
wele, for god makis some better čen očer & gifs čaim mare grace: noght aneli
for čaim-selfe: bot for ensampil til očer. Clenesse of werke: kepis / assiduel
thought of če deade; & fle fra il felaschip / čat gifs mare ensample to luf če
werld čen god, erth čen heuen, filth of bodi čen clenesse of saule; alswa / tem_perance
& discrecion in mete & drinke: for outrage and ouer-mikil fasting
comes bathe til ane / & are bathe agayn goddis wille. If čou take či sustenaunce
of swilk gode as god sendis for če tyme & če daie / i oute-take na maner of
mete / with discrecion & mesure: čou dose wele, for swa did Crist & his apostles;
if čou leue somme in na despite / bot for če thinke če nedis čaim noght: čou
dose wele. Rightwisenes is noght in fastynge nor etynge; bot čou art right_wise:
if ilike be to če: despit & louyng / pouert & richesse / hunger & nede:
as delices & dayntees. If čou take čir with če louyng of god: i halde če blissid
& hiegh bifor Ihesu, & noght for oght čat čou dose with-outen; bot či wille
sal be conformid til goddis wille. & sette noght bi mennis louyng ne lakkyng,
& gif čou na tale if men speke les gode of če čen čai didde: bot at čou be
mare brennand in goddis lufe čen čou was. I hope / god has na parfite seruant
in erth: with-oute enemys of some men; for aneli wrechednesse: has nane
enemy -- Sola miseria caret inuidia.

   |r<b> ée .iiii. what drawis vs til conforme oure wille til goddis wille: are ensample of
hali men, čat ware ententife night & dai til serue god & drede him & luf him; & if
we folugh čaim in erth: we sal be with čaim in heuen. An očer is: če godenes
of oure lauerd / čat despicis nane, bot gladli receyuis alle čat wille come til
his merci. ée .iii. is če vntelland ioie of heuen čat is so mikel čat as in helle
mai na thing lite for mikil pyne / bot at če might of god suffres čaim noght to



|p415


deie: swa če ioie in če sight of god in his godhede / is so mikil / čat čai suld
deie for ioie if it ne ware his godenes / čat wil čat his lufars be lifand ai in
blisse, as his rightwisenes wil čat ča čat lofid him noght: be ai lifand in fier
čat is horribil ani man til thinke; bot ča čat wil noght think it & drede it here:
čai sal suffre it čare ai with-outen ende.

2. [Ego dormio et cor meum vigilat].

|r[f.40]
   |r<b> éou čat list loue, helde či nere & here of loue. / In če sange of loue [it is] writen:
Ego dormio: & cor meum vigilat, čat is; "I slepe: & my herte w[akis]". Mikel
loue he schewes; čat is neuer irke to loue; bot ay standand / [sittand] / gangand or
other dede doand: is ay of loue thynkand, & in slepe dre[mand]. Criste če kynges
son of heuen čat made vs & boght vs: he askes bot ou[re lufe]. Criste couaitis
oure fairede in saule: & čat we gife him hali oure herte. [Do we] his wille, & enforce
vs dai & night: til leue al fleshli loue / & alle li[kyng] čat lettis vs til loue him
verraili. For ai whiles oure herte is heldand til [luf of] any erthli činge: we mai
noght parfiteli be coupelid with god. In w[ham] are .ix. ordres of Angels: čat are
contend in .iii. Ierarchies. ée lowest [Ie]rarchie: contenes angels / archangels /
& vertu¨. ée mydelest contenes: prin[cipa]tes / potestates / dominaciones. ée
heighest čat is neste god: contenes tronos / cher[ubin] / & seraphin. And čat
ordre čat leste is bright: is seuensithe brighter čen če s[onne]. And als čou sees
če sonne: brighter čen če candell / ée candell: brighter čen če mone / če
mone: brighter čen če sterne: als are ordres of angels in he[uen] ilkan brighter
čen očer. And alle čat are gode & hali / when čai passe out of čis werld:
sal be taken in til čis ordres; some til če laweste: čat ha[ues] loued mikel; some
til če midelest: čat haues loued mare; some til če hei[ghest]: čat maste loued
god. Seraphyn is at sai: brennand; til če whilke ordre č[ai] are resceyued: čat
leste couaitis of čis werld / & feles maste swetenes in [god &] haues čaire hertes:
maste brennand in goddes loue. Wha sa loues brennandly & stabili / whiles he
is here: his seete sal be ordeynid ful hiegh [bif]ore goddis face: amonge his hali
angels. For in čat degree / fra whilke če pro[ud d]euels felle: sal meke men &
wymen / Cristes dowues / be sette / & haue rest & ioie with-outen ende: for a
littel schorte penaunce & trauail čat čai sufferd here for goddis loue. // ée thinke
now per auenture harde til gife či herte fra all erth[li] thinges / fra idel & vayne
speche / & fra all fleshli loue / & ga bi če ane / til [w]ake & praie / & thinke
of če ioie of heuen / of če compassione of Ihesu Criste / of [če p]yne of helle
čat is ordeinid for synful men, bot witterli / fra čou be vsed [če]r-inne: če wil
thinke it lighter & swetter: čen če did any erthli solace. [Als] sone als či herte
is tuched with če swetenesse of heuen; če sal litel [li]ke če mirthes of čis werld:
for alle če melodie & richesse & delices & gam[en čat] man can ordeyne or
thinke in čis werld: semes & is bote noie & angere [til a] mannes herte čat is
brennand verraili in goddis loue. If čou leeue alle fleshli [lou]e & sibbe fren_des
/ & aneli gife či herte til couaite goddis loue & til paie him: čou sal fynd
mare ioie in him / éen I can on thinke or write. / I wat noght / ife mani be in
swilk loue; for ai [če hegher čat če lyf es, če faer folow]ers it haues.

       De triplici gradu amoris spiritualis.

   |r<b> [ée] first degree of loue is / when man haldes če .x. comandmentis, & kepis
him fra če .vii. deadli synnes, & is stable in če trouthe of hali [kirke]; & when
man for nane erthli thinge / wil wrathe god, bot treul[i stan]des in his seruice
& lastis čer-inne: til his lyues ende. éis degree of [loue] nedes ilk man til haue:



|p416


čat wille be salue. For na man mai come [til] heuen: bot be loue god & his
neghbure / with-outen Pride, Ire, Enuye [or Bak]bitynge, Slauthe, Glotonie,
Lucherie, & Couaitise. For thir vices slase [če] saule & makis it til departe fra
god: čat is life of če saule. Als a m[an in a] swete morsell takes poysone čat
slase če bodi: swa dose a synful wr[eche] in a likynge or luste / destrois his
saule & bringes it til dead with-ou[ten en]de. Men thinke synne: swete; bot
čair mede čat is ordeynid for čaim: [is] bitterar čen galle, sourer čen atter,
werre čen al če waa čat we wi[th iee] see or with herte mai thinke. bot he
mai synge of solace / čat loues Ihesu [Cris]te: when alle če wreches fra wele /
falles in til helle. / Bote when čou haues wele lyued in če comandmentis / &
wele kepid če fra če deadly synnes / & paied god in čat degree; vmthinke če
til loue god mare / & do better with či saule / & bicome parfite; & čen entres
čou in til če second degree of loue. // ée .ii. degree of loue is til forsake al
če werld, fader [&] moder & alle či kynne: & folugh Criste in pouerte. In čis
degree čou sal st[ody] how clene čou mai be in herte, how chaste in bodi, how
meke / suffrand / & bux[o]me, & how faire čou mai make či saule in vertu¨: &
hatynge of vices: swa čat či life be gasteli & noght fleshli. Neremare speke
iuel of či neghbur, ne gife an iuel worde for an očer; bot alle čat men sais:
suffre it debonerly in či herte with-outen stirynge of wrath; & čen sal čou be
in reste with-Inne & with-outen / & lighli come til gastli life / čat čou sal fynde
swetter: čen any ertht[li] činge. / Parfite life & gasteli is til despice če werld /
& til couaite če ioie of heuen / & destroie thorough goddis grace: alle iuel desires
of če fles[h]; & forgete če solace & če likynge of či kynne; & wether čai bee
pouer or riche / seke or hale / dead or quyke: čanke ay god & blisse him in
alle his werkis -- for his domes are swa priuee: čat na creature mai comprehend
ča[im]. For ofte-sithes some haues čair weele & likynge in čis werld: & h[ell
in če other; & some are in pyne & persequcione in čis life & haues heuen til
čair mede. For-či / in čis degree of loue: čou sal be fillid with [če] grace of
če hali gaste: swa čat čou sal haue na sorugh ne gretynge: [bot] for či synnes
& očer mennes, & after če loue of Ihesu Criste, & in thinkyng [of his passione]
čat wil kyndel či herte / til desire brennandli če dwell[yng with angels, and set
all če godes of al] če werld at noght. / And w[hen] .......[A leaf is lost].

3. [Active and contemplative life].

|r[f.43b]      [Form of living Cap. 12]

   |r<b> Twa liues are: čat cristin men lyues inne, Actiue & Contemplatiue. Actiue
life: is mikel outewarde & in mare trauail & peril for temptacions čat are in če
werld. And twa thinges falles til ča čat takis čaim til actiue life: ane: for til
ordeyne čaire meignee in če lufe & če drede of god, & fynd čaim čaire neces_saries;
& čai-selfe: kepe enterli če comandmentis of god / doand with čaire
neghburs: as čai wold čat čai did with čaim. An očer: čat čai do at čaire
power če .vii. werkes of merci: čat are: ffede če hungeri. Gif če thresti drinke.
Clathe če nakid. Herberi him čat haues na howsinge. Visite če seke. Comforte
čaim čat are in prison. And graue če deade. Alle čat haues whare-ofe: bi_houes
do alle čire, if čai wil haue če benyson on domesdaie: čat god sal gife
til alle čat dose čaim; or ellis mai čai drede če malison čat ča sal haue čat
wil noght do čaim / & haue whare-with. // Contemplatiue life is mikel inward



|p417


& for-či it is lastandare & sikerare, restfullare & delitablere, fullare & mare mede_ful;
for it haues ioie in goddis lufe: & ai sorugh [!] in čis life here / if it be right
ledde. And čat felynge of ioie in če lufe of Ihesu: passis alle očer meritis in
erth; for it is so hard to cum till: čat če freletee of oure flesh / & če many
temptacions čat we are vmsette with: lettis vs night & daie. Alle očer thinges
are light til come to: in regard of it; for čat mai nane deserue: bot aneli it is
gyuen of goddis godenesse til čaim čat verraili gyues čaim til quiete for Cristes
lufe. éis life: haues .ii. parties, a lagher: & a hegher. ée lagher: is in medi_tacion
of hali writynge čat is goddis worde, & in očer gode thoughtis & swete:
čat men haues of če grace of god & in his lufe; & alswa in louynge in psalmis
& ympnis & praiers. / ée hegher: is bihalding & gernynge of če thinges of heuen
/ & ioie in če hali gast čat men haues oft: if čai be noght praiand with če
mouthe / bot aneli thinkand of god & of če fairede of angels & hali saulis.
Contemplacion: is a wonderful ioie of goddis lufe, če whilk ioie is: če louynge
of god / čat mai noght be tald; & čat wonderful louynge is in saule. And for
habundance of ioie & swetenesse: it ascendis in til če mouthe / swa čat če hert
& če tonge acordis in ane, & bodi & saule ioies in god lifand. A man čat is
ordeynd til contemplatife life: first god inspiris him til forsake če werld & al če
vanite |r[f.48] & vile lust čerof. After he ledes čaim bi čaim ane, & spekis til
čair herte, & gifs čaim to souke: swetenesse of če bigyning of lufe, & čen he
settis čaim in wille til gif čaim hali til praiers & meditacions & teres. Sithen
when čai haue suffrid many temptacions / & če foule anoyes of thoughtis čat
are idel & of vanitees / če whilk wil combre čaim čat can noght destroie čaim:
he geres čaim geder čaire hert to čaim / & fest it aneli in him: & oppyns til
če iie of čaire saule: če ¨ate of heuen; & čen če fire of lufe: verraili lightis
in til čaire hert & brennis čer-inne, & makis it clene of al erthli filth. & čen
after: čai are contemplatife men / & rauist in lufe; for contemplacion: is a sight,
& čai see in til heuen: with čaire gasteli iee. Bot čou sal witte čat na man
haues parfit sight of heuen: whiles he is here,ůin bodi; bot als sone as čai deie:
čai are broght bifore god / & sees him face til face & iee til iee: & wones with
him with-outen ende; for him čai soght / & him čai couaitid / & him čai lofid
with al čaire might. ée grace of god Ihesu: be with vs. amen.

                             4.
|r[f.45]        [Form of living Cap. 1].

   |r<b> [I]n ilk a sinful man čat is bonden in deadli synne: are .iii. wrechednesses /
če whilk bringes čaim til deade ofe helle. ée first is defaute of gasteli strinth;
for čai are so waike with-inne in čaire hert: čat čai mai nouther stand agayn
fandyns of če fend / ne čai mai lift čair wille: til gerne če luf of god / & folugh
čerto. / éat očer is: vse of desires. for čai haue na wille ne might til stand
čai falle in lustis & likyngs of čis werld; & for čaim thinke čaim swete: čai
dwelle in čaim ful mani til čaire lifes ende; & swa čai come in to če .iii. wre_chidnesse.
/ ée .iii. wrechidnesse: is changynge of lastand gode / for a passand
delite; as wha sai, čai gif ioie endelesse; for a litil ioie of čis world. If čai
wold turne čaim & do penaunce: god wold ordeigne čair wonynge with angels
& halughs in heuen; bot for čai chese at be in lust of če werld & filthe of
čaire flesch: čai lose bathe če werld & heuen, & for he lufs noght god: he
tynes al čat he haues / & al čat he is / & al čat he might gete. he is noght
worthi če life: ne to be fed with swynes mete; alle creatures sal be stired in



|p418


his vengeance / in če dai of dome. éis .iii. wrechidnes are noght aneli in werldli
men / čat vses glotonie & lucherie & očer synnes: bot čai are als in some čat
serues in gode life. for če deuel when he sees a man turne hali til god / &
forsake če riches & vanitees of če [wer]ld & sekis če ioie ai-lastand: a thousand
wilis he haues til desceyue čaim with. & when he mai noght bring čaim in til
grete & opyn syn[nes]: he bigilis čaim with so priuei synnes / čat čai can noght
perceyue his [wi]lis. Some he takis with error čat he puttis čaim inne, Some
with singulere witte / so čat čai wene čat čaire doinge & conseil is best, & for_či
wil čai do after na conseil of očer čat can mare & better čen čai; & čat
comis of pride. Some he desceyuis with vayne glorie / čat haues pride of če
penance or of če gode čat čai do / or ani vertu čat čai haue, or is glad čat men
rosis čaim, sari if men [l]ak čaim, or haues enuie til ča čat mare gode is spokyn
of: čen of čaim. éai hald čaim-selfe so gode: čat čaim thinke na man suld
blame čaim for oght čat čai do or sai; & čai despice sinful men / & ča čat
wil noght do as čai bid. A sinfuller wreche mai noght be čen swilkan is! & he
is če werre: čat he wate noght čat he is ille / bot is honurid of men: as wise
& hali. Some he desceyuis with ouer-mikil lust in mete & drinke, & wenis čat
čai sinne noght / & for-či čai amend čaim noght. / Some he bigilis with ouer_mikil
abstinence of mete & drink & slepe; for to gere čaim fail in-middis čaire
werke. / éis gilders lais oure enemy til vs: when we bigyn til hate wikkidnes &
turne til gode. éen some bigyns thin[g] čat čai mai neuer ende, for čai wene
čai mai do: what čaire hert is sette on; bot oft čai faile or čai come in mid
gate. / We haue a lang waie til heuen: & als mani gode dedis as we do, & als
mani praiers as we make, & als mani gode thoughtis as we thinke in trouth he &
hope & charite: als mani pasis ga we til heuen-ward. éen if we make vs so waike
čat we mai noght wirke ne praie / ne thinke: we are greteli to blame. For če
prophete Dauid sais: ffortitudinem meam ad te custodiam, čat is: "I sal kepe mi
strinth til če / čat i. mai susteyne či seruice til mi deade-dai". And saynt Ierome
sais: "he makis offerand of rauyne: čat wast[is] his strinth in ouer-litil mete &
slepe". And saynt Bernarde: "ffastinge, waky[ng,] helpis gasteli godis: if čai be done
with discrecion; with-outen čat: čai are vices". At mi dome / men sald pai Ihesu
Crist if čai toke for his lufe with thankynge & louynge of him / for to susteyne
čaire bodi in his seruice & to hald čaim fra mikil speche of men / what-so
god sent for če tyme & če stede / & gaf čaim sithen enterli & parfiteli til če
lufe & če louynge of čaire lord; swa čat čaire halinesse ware mare sene in goddis
iee / čen in mannes. For-či sais če hali man: "A: what it is mikil to be worthi
louyng & be noght loued! And what wrechidnes it is / til haue name & habite of
halinesse / & be noght hali! A foule licherie it is til haue likynge in mennis rosynge,
čat can na mare deme what we are in saule: čen čai wate what we thinke". bot if we
h[id] |r[f.46] vs fra speche & rosyng of čis werld: god wil schew vs [til his lo]uynge & oure
ioie. ffor čat is goddis ioie: čat we be stalworde agayn če priuee & apert fandyngs
of če deuel, & čat we seke noght bot če louynge & če honour of him, & čat we
might enterli luf him. & čat aght to be oure desire & praier night & daie: čat
če fier of his lufe kyndel oure hert, & če swetenesse of his grace: be oure com_forte
& solace in wele & in waa. God suffirs če deuel til tempte man / for his
profite; for he sal be heigher coronid: when he haues thorugh his helpe / ouer_comen
so cruel enemy. In .iii. maners haues če deuel power til be in man: in
a maner: hurtand če gode čat he has of kynde, as in dombe men, & in očer:
blemisand čaire thought. On očer maner: reuand če godis čat čai haue of
grace; & swa is he in sinful men, če whilke he has deceyuid thorugh delite of



|p419


če werld & of čaire flesh, & after: ledis čaim with him til helle. On če thrid
maner: he aneintis a bodi with-inne, as he was in Iob. bot if he bigile če
noght here with-inne: če thar noght drede him for čat he mai do with-oute;
for he mai do na mare čen he haues leue to do.

                 5. De solitaria vita.

|r[f.46]          [Form of living, Cap. 2-4].

   |r<b> Wha-so forsakis če solace & če ioie of čis werld / & takis him to solitarie
life / til suffire for goddis luf angers & noyes: i trow truli čat če comfort of Ihesu
Crist / & sweteoes of his lufe / with če fier of če hali gast čat purgis al syn:
sal be ledand him & lerand how he sal thinke & praie & wirke; so čat in a fone
¨eres: he sal haue mare delite to be al ane, & speke til his lord Ihesu: čen if
he ware lord of a thousand werldis. Men wenes čat če solitari is in grete pyne
& penance; hot he has mare ioie & mare verrai delite in a dai: čen men of če
werld haues al čaire lif-tyme. éai see oure bodi with-oute: bot čai see noght
oure hert / whare al oure solace is; if čai sagh čat: mani of čaim wold forsake
al čat čai had & folugh vs. éa čat are solitari: are mast abul til če schewynge
of če hali gast. ée godenes of god it is / éat comfortis čaim wonderfulli: čat
has na comfort of če werld / if čai gif čaire hert enterli til him / & couaitis &
sekis noght bot him. éen he gifs him-self to čaim: in swetenes & delite, in
brennynge of lufe, in ioie & melodi, & dwellis ai with čaim in čaire saule, swa
čat če comfort of him departis neuer fra čaim. & if čai erre thorugh ignorance
or frailtee: sone he scweis čaim če right waie; & al čat čaim nedis: he leris
čaim. na man comes til swilk schewynge on če first daie: bot thorugh lang
trauail & bisynes to luf Ihesu Crist. Noght-for-či / he suffers čaim til be temptid
on [sere maners], wakand & slepand. Wakand: with foule thoughtis, vile lustis,
w[ikid] delitis, with pride / ire / enuie / despair / presumpcion / & očer many. bot
čaire remedi: sal be praier / gretynge / fastynge / wakynge: if čai be done with
discrecion. / I find writen of a recluse / čat če ille angel apperid to: in forme
of a gode angel, & said he was comen til bringe hire til heuen. Whar-for sche
[was] right ioiful & glad; & sche tald it til hire schriftfader. & he as wise man:
gaf hire til consail: "When he comes: bid him čat he schew če oure leuedi saynt
Marie, & when he has schewid hire: sai Aue maria". Sche did swa. & če fend said:
"éou nedes noght til see hire here: mi presence suffice til če". & sche said: "I wil
see hire on al maner". Him nedid til do hire wille / or sche wold despice him:
& he broght forth če fairest bodi of woman čat might be / & schewid hire. &
sche set hire on knees: & said. Aue maria: & al vanist a-waie; & for schame
neuer after come he agayn. / Alswa slepand he temptis vs: vmwhile with vgli
thingis / for to make vs rad. vmwhile with faire ymagis & sightis: for to make
vs til wene čat we are hali, & so bringe vs til pride. vmwhile sai vs čat we
are synful & wikkid: for to gere vs fal in to despeir. Bot wit čou wele / čou
synnes noght slepand: if čou be eauer wakand with-outen outrage of mete &
drinke / & očer iuel thoghtis. / éare are .vi. maners of dremes: twa are čat na
man mai eschape; čat are, if čaire wambe be ouer-tome / or ouer-ful: čen
mani vanitees befallis čaim slepand.ée thrid is of illusions of oure enemys. /
ée .iiii. is: of thought bifore & illusion folowand. ée .v. thorugh schewyng of
če hali gast / čat is done in sere maners. / ée .vi.: of thoughtis čat are bifore /
čat fallis til Crist or hali kirke / reuelacion comand after. Bot so mikel če latter
sal we gif faith til any dreme: čat we mai noght wit sone / whilk is of če hali



|p420


gast / & whilk of oure enemy. Bot whare mani dremes are: čare are mani vanitees;
ffor-či sais Salomon: "Mani bisynes folows dremes: & čai felle / čat trowid in
čaim". // I wil čat čou wit: čat alle are noght hali: čat has če habite of halinesse;
nor čat alle are ille: čat mellis čaim with erthli bisynes. bot ča are aneli hali:
čat loues noght erthli thing / & brennis in če lufe of Ihesu Crist / & alle čaire
desires are sette til če ioies of heuen / & hatis al syn, & cessis noght of gode
werkis, & felis a swetenesse in čaire herte: of če life with-outen ende; & neuer_če-latter:
čaim thinkis čaim-selfe vilest of alle, & haldis čaim-selfe wrechedist
/ leste & lawest. éis is hali mennis life; folow it: & čou sal be hali. And if
čou wil be in mede with apostels: think noght what čou forsoke / bot what čou
despicis; for als mikil čai forsoke |r[f.49] čat folowes Ihesu Crist in wilful pouert
& mekenes & charite & patience: as čai mai couaite čat folowes him noght. And
think with how mikil & how gode wille & deuocion: čou presentis či praiers
bifore god, for til čat has he his iee. God reuis fra his lofers: če lust of flesh
& of blode / & makis čaim to wil nan erthli thing, & dose čaim til rise in til
solace of him / & forgete vanitees & fleshli luf; & to drede na sorugh čat mai
falle; to lathe with ouer-mikil bodili aise. to suffir for his luf: čaim think it
ioie, & to be solitari: comforth, čat čai be noght lettid in čaire deuocion.
Turne če enterli to či lauerd Ihesu Crist, & leue al couaitise & likyngs & occu_pacions
& bisynes of če werld, & fleshli lust & vayne luf; & be noght ai mode_land
in če erth: as čou was in če werld, bot be ai vpward as fire / sekand če
heighest place in heuen: right to či spouse čare he sittis in his blisse. Til him
čou art turnid: when his grace lightis či hert / & čou forsakis alle vices / &
conformes či wille to vertu¨, & gode thewis, & til al maner of debonerte &
mekenes, & čat tou last & wax in godenes: čat tou has bigunne / with-oute
slawnes & sarynes & irkyng of či life: // ffoure thinges sal tou haue in či thoght.
An is če mesure of či life here / čat is schort; for we life bot as in a poynt:
in regard of če life čat lastis ai. An očer is vncertaignete of oure endynge; for
we wate noght when ne whare ne how we sal deie, ne whider we sal after
oure dead; & god wil noght čat we witte: for we suld be ai redi. ée .iii. is
čat we sal answere bifore če rightwise iuge: of al če tyme čat we haf had here /
how we haf dispendid it, & what gode we might haue done: when we ware idel.
for-či enforce [we] vs to do če gode čat we mai / whil we are here. & ilk tyme
čat we think noght on god: mai we acount as lost. / ée .iiii. thing / čat we
think how mikel ioi čai sal haue: čat lastis in goddis lufe til čaire endyng; for
čai sal be brether & felaws with angels & halughs / lufand & hauand / louand
& seand če kyng of ioie: in če fairehede & schynyng of his mageste. ée whilk
sight sal be mede & mete & alle delices čat ani creature mai think / & mare
čen ani mai telle: til alle his lufars / with-outen ende. It is mikil lighter til
com til čis blisse: čen til telle it. Alswa think what sorugh & pyne & turment
čai sal haue: čat wil noght luf god ouer alle če thinges of čis werld, bot filis
čair bodi & čare saule in lust & lucherie of čis life, in pride & couatis & očer
synnes. éai sal brenne in če fire of helle with če deuel / whaim čai seruid:
als lang as god is in heuen, čat is eauer-mare. God for his mikil grace: kep [vs]
alle fra helle: & bring vs til his blisse. amen.