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This companion volume to
Horstman's presentation has required a greater degree of editorial tinkering in the case of certain texts included in the Thornton MS section. A lengthy passage from the Thornton copy of
The section Horstman designates "Early Editions of Works of R. Rolle" is here renamed "De Worde's Early Editions, Attributed to Rolle," in order to make clear the basis for relegating these texts to the companion volume. Note that this section does not parallel the single-MS sections in that each edition occupies the div2 level, each text within it the div3.
The concluding section, "Works Wrongly Attributed to R. Rolle," comprises various pieces which were attributed to Rolle by Horstman's predecessors or contemporaries, or which bear Rolle's name in MS. They are drawn from miscellaneous MSS otherwise unrepresented in
Horstman regularly inserts bracketed (sometimes parenthetical) corrections in his text without indicating a source for the emendations. It often appears that he is simply reconstructing what he takes, on no specific textual authority, to be the original reading. His brackets and parentheses are here retained as data. When a source is identified (e.g., when a lacuna is filled from a different MS), the added text is enclosed in supplied tags, with the source given as the value of the "n" attribute. Horstman also occasionally records his surprise at certain MS readings with an interjected (!), again retained as data.
Note as well the following differences between Horstman's printed text and the present edition: 1) Horstman's sections devoted to MSS Cambridge Dd.V.64 (1: 3-82) and Arundel 507 (1: 132-56) are omitted entirely, as all the English prose appearing in them is given in the Rolle volume. 2) To avoid confusion, the titles of individual works are given as they appear in the
In addition to the English prose contents of the first appendix to vol. 1, the following texts have inadvertently evaded inclusion in the present volume: the
And if þou be nogth styrd agaynes þe persone be angre or felle cheer
outward ne be na pryue haat in þi hert for to despyse hym or deme hym
or forto sette hym at nogth, & þe mare schame & vilany he dos to þe in
word or in dide, þe mare pete or compassion¯ þou has of hym as þou wald
of a man þat war out of his mynd, and þou thynkis þou can nogth fynd in
þi hert forto hate hym, for luf es swa gud
And þat þou may do þe better and þe mare redely, if þou be bisy for
to sette þi hert mast opon a thyng: and þat 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 þe blisse of
heeuene with a full beyng. Þis desire if þou kepe it, sall wele telle þe whilke
es syn and wilke nogth, whilk es gud and whilke es better gude; and if þou
wile fest þi
If þou wille be wele with god and haf grace to rewyle þi lif rygth and com to þe ioy of luf: þis name Ihesus fest it sa fast in þi hert þat it come neeuer owt of þi thogth. And when þou spekis til hym and says «Ihesu» thurgth costome: It sal be in þi heer ioy, in þi mouth hony, in þi hert melody; ffor þe sal thynke ioy to here þat name be neeuend, swetnes to speke it, myrgth & sang to thynke it. If þou thynke Ihesu contynuely and hald stably: It purges þi syne and kyndeles þi hert, it claryfis þi sawle, remoues angers, dos away slawnes. It wondis in luf, ffulfillis of Charyte; it chases þe deeuell & puttis out drede, it opyns heeuene and makis a contemplatif man. Haf in memorie Ihesu, for all vyces & fantoms it puttis fra þe lufer. If þou wil noth deceyue ne be deceyfde; If þou wile be wys and nogth vnwys; If þou wile stand & nogth fall: thynke on þis name Ihesu contynuly. It destruys all vices and vanytes. It sawes charyte & vertus in þe saul, and ȝettes in sauour of heeuene and fulnes of goddis grace in erthe. Wha so lufs þis name Ihesus with-outene forgettyng, dies in woundirfull melody, and es taken with angels & brogth bifor hym þat he lufd. Þis 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 þat þou dos doe it, in þe nāme of Ihesu, Saynt Paul bedis. Gode blisse you & kepe you and gif you gud perseuerance, thurgthe þe vertu of þis Ioyfull name Ihesu. Amen.
Gregor: Our lord til his chosin makis þe day scharpe: þat þai delite nogth in þe gate and forgete þe Ioy of heeuen. If temptacyoūn pute vs nogth, we suld trow þat we war of sum vertu. Rygth-wysmen in als mykell mare verrayly eer kasten out of þe luf of syne, In how mykell þai er mare greuosely tourmentyde. / In als mykell ert þou mad mare vile to god, In how mykell þat þe semes mare precyous to þi-self. Þe ner þou ert to god, þat þe thynke þi-self vnworþi. / It es mare gloriows to ouer-come beand stil, þan answerand to haf victorie. / Þe 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; þe memore of gode: [sal] temper þe payne of þe schourge, & þe tourment of þe schour[g]e byte þe gladnes of gode.
Now þou says þat þou may noght kepe þe fra vanytese of heryng, ffor diuerse
men werldly and othir comes oft
Saynt Ancelyne ersbiscop of Canty[r]bery says: Þat a seke man languyssand to
þe dede, sulde
It was a saul and askyd clennes of saul of our lorde. And he sayd to hir: «Whate-sa þou dose, luke I be þi cause. Gif þe eghe of þi saul vnto me, and be aned vnto me. Luk nogth efter ylke a mans wile to do it, bot luk whilke es myne & do þat. Deme nane of my creaturs bodyly ne gastly.» A thogth of a vertu es a dyke befor þe eghene of þe rygthwys domes-man: ffor when a man vnthynkis hym of þat gud he has done, he hegys hym-self in hym, and þan he fallis agaynes þe maker of mekenese. Our lord Ihesus sayd to his discipilis þis wordis: «Whene ȝe haf donne alle wele, says þat ȝe er vnprofytable seruandes». Amen.
A nedefull thynge to knaw god all-mygthty, er þe tene Comandementis þat
god has gifen vs. Of þe whilke tene þe thre þat er first aw vs haly to hald
onence oure god, and þe seeuene þat er efter, onence oure eeuencristene. / Þe first
Comaundement charges vs þat we leue ne lowte ne fals goddis: and in þis
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 þat men of mysbileue trayst opone or hopes
any helpe In withoutene god all-myghty. Þe tothir Comandment bedis vs nogth
take in Idellchype ne in vayne þe name of oure gode, so þat we trowe nogth
in his name bot þat es stedfast; þat we say nogth In his name bot at es
southfast; þat we swere nogth be his name bot wirchipfully, and þat we neuene nogth
his name bot it be houely. Þe thryd Comaundement es þat we hald & halow
our haly-day, þe son¯nday, & all other þat fallis to þe ȝere þat er ordayned to halowe thorow haly-kyrke; in whilke days all folke lered & lawed aw to gif þaim
Will ȝe offe þir poyntis lere, þat our lorde es leue and dere: How þat man couaytis whilke es our lord maast likynges. Þan sayd oure lord til þat man in þe erth leuand: «Till þe pouer almos donne, whils þou lifs oft & sone: þat payes me mare, þan þou gaf grete hilles of gold after þi dede be any-kin lare. Ilke tere of þi neghe for my passion, and for þi synnes þat
Hit was an holi mon and bi-souȝte
god sende him grace such vertues for
to vse þat weore best to lyf and to
soule. Þenne apeered vr lord Ihesus
godes sone to him and seide: // «Ȝif þin
herte to me and þin almus to þe pore
mon for þe loue of me: and hit schal
lyke me betere þen þauh þou ȝiue al
þe gold of þis world aftur þi day. //
Weop a ter wiþ þin eiȝe, þenk on my
passion: and hit schal lyke me bettere
þen þow weope as muche watur as is
in þe séé for anger and for teone of
los of worldes catel. // Forbere a wikked
word of þin euen-cristen: and hit schal
lyke me bettere þen þou beote þi-self
wiþ as mony roddes as grouweþ on an
acre of londe. // Keep þe out of dedly
synne wiþ al þi miȝt: and hit schal
lyke me bettre þen þou founde Niȝene
knihtes werryng vppon Saraȝynes,
euer-more liggyng aboute my sepulcre. //
Haue reuþe and pite of þin euencristne:
and hit schal lyke me bettre þen þou
faste fourti wynter þreo dayes in þe
wike to bred and to watur. // Visyte
þe pore and þe seke, spekyng alle
goodnes: and hit schal lyke me bettre
þen þou go bare-foot to þe wei rennyng
blod on þi feete. // Do no wrong to
no mon, nouþur harm ne schome: and
hit schal lyke me bettre þen þow eueri
day maade a newe churche. // Tel to
me al þi wille, and leeue þat I am
almihti al goodnesse to fulfille: and hit
schal lyke me bettere þen þou preyed
my moder and al þe halewes of heuene
It was an holy man besought god
to send hym grace to teche soch vertues
for to vse that were best to lyf and to
soule. / «Yef thyn hert to me and a
peny to the pore for the loue of me:
and it shall like me better þan þou
yeue all the good of þis world after
thy day. / Veppe a tere with thyn eye
þenkyng on my passione: & it shall like
me better þan þou wepte also moch
water as is in the see for anger or for
tene of los of worldis Catell. / For-bere
a wicked word fro thyn euen-Cristen:
& it shall like me better þan þou bete
thy-self with all-so monye Roddis as
growen in an acre londe. / Kepe the
oute of synne with all thi myght: and
it shall like me better þan þou fynd IX
knyghtes werryng vppon the Sareȝens,
euer-more lying aboute my sepulcre:
þan þou for to lie in synne. / Haue
rewth and pite on thy euen-Cristene: & it shal like me better þan þou fastid
xlti wynter III dayes in the woke bred
and water. / Visite the pore and the
sike, spekyng all goodnesse: and it shall
like me better þan þou goo barefote
that þe waye renne blod after thy feet. /
Do no wrong to no mane, nether harme
ne shame: and it shal like me better
þen þou eueryday make a newe Chyrch. /
Tell to me all thy will, and beleue wele
that I am al-myghti god and all
goodnesse to fulfill: and it shal like me
better þen my moder & all alowene
Flee perile and doute of deth, take þe better for hope of mede: the blisse of heven shalt þou not misse, so þou wilt kepe the commaundementis of Crist. / Thou most forsake pride and all wickid willis, yef þou wilt kepe þe commaundementis of Crist. // I besech the, leue brother, take to þe loue & Charite, yef thou wilt to heven flee. // Here þou might lere the commaundementis x; ne be þou neuer so gret Clerke, þou hast gret nede for to lerne hem. // Haue god in worship. Take not his name in Idelship. / Hold wele þi Holidaye. Fader and moder worship aye. / Loke that þou nought stele, Ne no fals wetenesse thou ne bere. / Loke þou ne sle non mane. Do no foli by no womane. / Desire not thy neygbours wyff, Ne nothing that þerto light. / He that will kepe these commaundementis he shal neuer die. // Leue frende, I beseche the, the VII. dedely synnes that þou flee, / yf þou wilt in heven be. / Who so is taken þerin / in hell shalbe his wonnyng. // Pride / Wrath / Envye, / Slouth / Glotenye, / Lecherie / Couetise. / He that is taken þerin, sore may hym agrise. // Man, take Comfort to the, beholde and se the vertues seuyne, that will bring the to heuyne: // Mekenesse, Pacience, Charite / Besinesse, Mesure, Chastite / Largesse to hem that haue nede to the. / He that will kepe these vertuesse seuen: in heven shal be his dwellyng, with oure lord heven kyng. AmeN.
Greuous es þe vice of bostynge & pride, and full perilous it es, ffor it castes
doun saules fra þe heygthnes of perfeccyone; and þarfor I wille ȝe wante first
þat vice of all oþere. ¶ Bot þis vice has twa spices: ¶ It falles to some alstite in bygynnynge of þaire turnynge to god, qwene þai hafe done a litil whate
Pray god þat he wil gif to þe compungcion & wepyng in þi hert, with mekenes, & ay luke on þi 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 þe ouer-mykell triste, & halde þi tonge, & abstene þe fra wyne; & whate a man spekes to þe, 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 þus: «Brother, þou wate þat þou says», bot stryue nogth with hym: & þan sal þi saul be restfull & in pees of quiete conuersacioune. Amen.
¶ Saynt Agathon said þat with-outene kepyng a man sal nogth come to
vertoue. ¶ A haly fader sayd: «Haf mynd of þi last forthgayng & forgette nogth þe endeles dome: & þer sal na syne rest in þi saule». ¶ Alswa he said þus: «For als mekill as our thoth es letted & drawen doun fra contemplacione & sigth of god, þarefor ere we ouercomene & lede away as caytefs with maystry of fleschly passiouns». ¶ Saynt Sincletica said þus: «All wille we de safe, bot for our necgligence & our slawnes we fal & fales fra saluacione: Þarfor life we sobirly, wakirly, & besely; ffor whi, be þe wy[n]do[u]es of oure fyue wittes, nyl 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 þe wyndouse þat er na tyme stokyne? Rigth sa it es of oure saule, & þerfore it nedis to be
ouer-all armyd with-in and with-outene agaynes oure gastly ennemys, for þai come & preses on vs fra with-outene at oure bodely wittes, & þai stirte & ryses with-in
vs be ymaginacione of vayne thoghtes». ¶ Saynt Arseyne says þus: «As na man may hurte hym ne harme hym þat es contenuelly beside þe kynge in his
presence: rigth sa may Sathanas nogth hurte ne harme vs if oure saule clefe
stabely to god in behaldynge of hym; ffor it es wrytene þus: ,Neigh ȝe to me
and I sal negh to ȝow.' Bot for als mekil as we oft-sithes liftes vp our-self to
pride & has vayne ioy in our hertis, þerfor grace god withdrawes & our enmy
ligthly rauysches oure wykked saule to syne & drawe [it] doune in to schamefull
passions of lychery & of fleschly vnclennes». ¶ Saynt Machary was askid þus: «how sal a man pray?» & he aunswerde þus: «It nedis nogth to spek mekil with voce in prayyng; bot lift vp þi hert to god, & oft streke vp þi handes to hym & say þus: ,Lord, as þou wille & as þou wate, haf mercy on me!' ¶ And if fightyng of temptacione prese in to þi saule, say as Dauid did, þis worde:
Deus, in adiutorium meum intende: ,God, helpe me'. And for he wate qwat
es spedfull til vs, þerfor he sal do with vs his mercy.» ¶ A fader said þus: «If a broþer falle in any defaute, late hym pray fast, ffor assiduell prayer sone correctis a saule.» ¶ Alswa he said þus: «As it es inpossible þat 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 þus: «A parfite seruaund of god sal nogth suffre his conscience accuse hym-self in na thyng: and þan es it clene conscience.» ¶ A broþer sayd to a fader þus: «I desire for to kepe my hert.» & he answerd þus: «How may we kepe our hert if our tonge
«Continuel meditacione of þe passione of Cryste sall rewle a man in spekynge,
in thynkynge, in wyrkynge, and rayse hym into gastly felynge, and to couete to
Ricard: «Þe passione of Ihesu Criste confondes þe fend. It destruys his dysaytes
& his gilders. It slokkens fleschly temptaciouns. It clarifyse þe mynd to couete
anly Ihesu Criste lufe. Festen in þi hert þe mynd of his passione: I wate na
thynge þat swa inwardly sal take þi hert to couete goddys lufe, and to desire þe
ioy of heuen, & to despice vanites of þis werld, as stedfaste thynkynge of þe
«Thorowe þe passione & þe 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 þe wondys of þi sone & nogth inter in to þi hert: for þe wondys er sete to be ay in þi hert, as þe erres of þe wondes sal euermare be in þe body of þi sone. Leuedy, it is swete to here speke of þe, & swetter to thynke on þe: bot allerswettest to inter in to þi hert, thorow þi son¯ wondys.»
«COntynuel meditacion of þe passyon of Criste sal rewle a man in spekynge,
in thynkyne, in wyrkynge, and rayse hym into gastly felynge, & to couete to
Cesarius tels þat a prest þat had cure of sawle, sagh a woman clade in sere clethyngs, & hade a long tayle þat scho drogh after here: in þe qwilk he sagh a multitude of blake fendes, makand þe Imawe with þere mowth, playand with hende, & os fyshes with-in þe nete lepande. & he bade here stand still; & sythen he cald þe folke, & coniurede þe fendes þat þai sulde note flee; & he praede to gode þat þe ffolk mote se þam. & so þai dyde. Þen þat wommane sagh þat þe fendes desewede here þoro pryde of clethynge: scho ȝode hom & chawngyd here clothes; & fro þat tyme scho was ensawmp(ul) of meknes.
About þo mayden of qwam oure lord Ihesu Crist toke flesch & blode, we may
vmthynke vs of hir lyfe. Of qwilk þou sal wit þat qwen sche was thre ȝere alde, hir
fadur & hir modur offerd hir in þo temple, & þar scho dwelled in þat degre vnto
fourtene ȝere. & qwat scho did þare, we may wite be reuelacions þat scho schewde
Sent Ierome writes of hir life on þis wyse. He says, «þat blyssud virgyn ordend to hir þis rewle, þat 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 þo aungel appered til hir of qwase hande scho was wont to take hir mete, & so scho profited bettur & bettur in wirkyng & in þo luf of god. And it was swa þat in haly wakynges scho suld be funden fyrst, in þo wysedome of þo lawe of god best lered, In mekenesse most meke, In þo 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, þat god was knawen in hir spech. Scho lasted euermore in prayer & leringe of þo lawe of god. & scho was bysy about hir felause, þat nane suld do wrang ne be proude agayn oþer. & scho blyssud god with-outen sesyng; and for scho suld noght be takun fro þo louyng of god in haylsyng of hir: qwat man so haylsed hir, scho gaf thankynges to god for þat haylsyng. And of hir come fyrst þat holy men qwen þei are haylsed þei gyf louyng to god. & of þo mete þat scho toke of þo aungel hand scho was fed ilk day; and angels was sene to speke til hir, & were buxome til hir als hir derlinges». Hedurto of Ierome.—& in þo fourtende ȝere þat blyssud virgyn was [spoused] to Ioseph be þe reuelacion of god, & went agayn vnto Naȝaret—in qwat maner it was done, þou may fynde in þo legende of hir natiuite.
A gret clerk þat man cals Richarde of Saynt Victore, in a bok þat he mas
of þe stude of wisdam, says þat two myghttes are in a mans saule, gyfyne of þe
fadere of hewen of whome all gude comes: ¶ þe ton is reson, ¶ þe 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 þe reson, & swetnes of luf in þe affeccion, is sposed vnto god. ¶ Be Iacobe is god vndurstanden, ¶ be Rachel is vndurstanden reson, ¶ be Lya affeccion. ¶ Aythere of þes wyfs toke þame a mayden: Rachel tok Bala, ¶ and Lya tok Ȝelpha. ¶ Bala was a gret ianglere, and Ȝelfa was ay dronkon and thryste. Be Bala is vndurstanden ymaginacion, þe wilk is serwande to reson, os Bala to Rachell; be Ȝelfa is vndurstanden sensualite, þe wilk is
seruande to affeccion, os Ȝelfa was to Lya. ¶ And in so mekill are þes maydens
nedfull to þar laydes, þat with-outon þam all þis warlde moghtnot serwe þam
to pay: ffor wy, with-outon ymaginacion reson may noght knaw, ¶ and
with-outon sensualite affeccion may noght fele. ¶ And ȝite ymaginacion cryse so
vnconandle in þe erse of oure hert, þat for oght þat reson here lady may do,
¶ ȝite scho may not still here: & þerfor oft-tymes wen we pray, so mone sere
fantasies of ill thogthes cryse in oure hertes, þat o no wise we may be oure oghon
myghtes dryf þam away. ¶ Ande þus is it wele prowede þat Bala is a foule
ianglere. ¶ Ande also sensualite is eweremore thryste, þat all at affeccion, here
lady, may forthe, may not sclokkune here thryst. ¶ Þe drynk þat scho
desires is þe luf of fleshle, kyndle, & warldle delites, of þe wilk ay þe more
¶ Here it is schewed of Iacob & is wyfes, þare maydens, & þare childere. ¶ Here it is to schewe o wate manere þai were geten, & in wate ordure. ¶ First of þe childer of Lya, for we rede þat cho consewede first. ¶ Þe sons of Iacob of Lya are notels bot ordaynd affeccions or felynges in a mans saule, for wy, if þai wore vnordaynd, þen were þai note is sonse. ¶ Þe sewen childere of Lya are sewen vertuȝ, for vertu is not els bot a ordaynde & a mesurde felyng of a mans saule. þen is mans felyng in saule ordaynde wen it is of þat yng þat it suld be; þen is it mesurde wen it is so mekill os it sulde. ¶ Þes felynges in a mans saule may be now ordaynde & now vnordaynde, now mesurde & now vnmesurde: ¶ bot wen þai are mesurde & ordaynde, þen are þe[i] calde þe sons of Iacob.
Þe first child þat Lya consewed of Iacob is Ruben, þat is drede, and forþi
it is wreten in þe psalme: «begynnyng of wisdam drede of oure lorde.» ¶ Þis is þe first feld vertu in a mans affeccion, with-outōn þe wilk non othere may be
hade. ¶ And þerfor woso desyres to haf sclyk a son, hym be-hose besile & oft
behald þe eweles þat he has don; ¶ he sall on o parte ynk þe gretnes of is gilt,
and on a nother party þe power of þe domesman. Of sclyk a consideracion
spry[n]ges drede, þat is at say he þat Ruben, þat þorou reght is cald «þe sone
of syght». ¶ For weterle is he blynde þat sese not þe paynes þat are to comme, and dredes not to syne. ¶ And wele is Ruben calde son of syght: ffor wen he
Wyles Ruben waxes, Symeon is borne, for aftere dred it nedes þat soro come sone. For ay þe mor man dredes þe paynes þat he has deserwede, [þe] bytterlier he sorose þe syne þat he has done. ¶ Lya in þe byrth of Symeon sayd: «oure lorde has harde me ben hade in despit», ¶ and forþi 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 þis blissed sentence of godes oghon mowth: ¶ «Blissed be þai þat sorou, for þai sall be comforde.» For in wat houre a synere sorows & turnes fro is syne, he sall be sauf, þis witnes hole wryte. And also be Ruben is he mekede, & be Symeon is he conuertede & has compuncioun of ters; ¶ bot os Dauid witnes in þe psalme: «Hert contrit & meked god salnot despise», & with-outon doute slik soro is trew comforth.
Bot i pray þe wat comforth may be to þo þat trule dredes & bitterle sorose þer olde synes, oght bot a trew hope of forgyfnes? Þe wilk is þe þryd son of Iacob, þat is Leuy, þe wilk is calde in þe store «a doyng-to»; for wen þe first two childer, drede & sorou, are gifyne of gode to a mans saule, with-outon doute þe þryde, þat is hope, sall not be delaide, bot he sall be don to, os þe store wittnes of Leuy þat wen is two brether Ruben & Semeon were gyffen to þare moder Lya, he þis Leuy was done to. ¶ Take kepe o þis þat he was don to, & not gyfen: ¶ and forþi is it sayde, þat aman sall not presume of hop of forgifnes befor-tym þat his hert be mekede in drede & conuertede ine sorowe—with-outon þes two hope is presumpcion, & were þer two are, hop is don to. ¶ And þus aftere sorow sone comes comforth, [os] Dauid tels in þe psalme þat «after þe mekelnes of my sorow in my hert, he says to oure lorde, [þy] comforthes haue gladed [my] saule». ¶ And þerfor is it þat þe holygost is cald paraclitus, þat is comforthere, for he vochessaufe to comforth a soreful gost.
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 þat 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. Þis homlenese & kyndlyng of
lufe first feld Lya wen, after þat Leuy was borne, scho cryde & saide with a
gret ioy: ¶ «Now sall my hosband be coupuld to me.» Þe trew spose of oure saule is gode, ¶ and þen 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, þe
ferth son. Lya in is birth cride & sayd: ¶ «Nowe sall i schryf to oure lorde», & þerfor in þe stori is Iudas calde «schryft»: ¶ also man saule in þis degre of luf offers it clerle to gode and says: «now sall i scryf to oure lorde«; for befor þis felyng of luf in a mans saule all þat he dose is don more for agh þen for
¶ Nowe haf we sayde of þe faure sonse of Lya, ¶ and after þes scho laft beryng of childer till a nothere tyme. And so a mans saule wenes þat it suffice to it, wen it feles þat it lufs [þe trew godes]. & so it is to saluacion, bot not to perfeccion. ¶ For it fals to a perfite saule [both] to be enflawmede with þe fire of luf in þe affeccion, & also to be illumynde with lyght of knawyng in þe reson.
Þus wen Iudas was borne, þat so to say, luf & desire of vnsen trew gudes
is rysand & waxand in a mans affeccion: þen cowates Rachell to bere some
childere, þat is to say, þen cowatȝ reson to knaw þo ynges at þe 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. & þe more þat Iudas
waxhes, þat is to say luf, ¶ so mekill more desires Rachil beryng of childere, þat
is to say, reson stodys after knawyng. ¶ Bot wo is he þat wotnot how harde
it is & nerhand vnpossibull to a fleshle saule þe wilk is ȝitte rude in gastele
studys, for to ryse in knawyng of vnseabull ynges, & forto sete þe egh of
contemplacion in gastle ynges? ¶ Forwy, a saule þat is ȝit ruyde & fleshle, knaws not ȝitt bot bodele ynges, & no yng comes ȝitt to þe mynde bot seabull ynges. & neuerþelese ȝite it lokes inwarde os it may, & þat at it maynot ȝite se clerle be gastle knawyng, it thynkes be ymaginacion. & þis is þe cause wy Rachel hade first childer of her maydyn, þen of her-self: and so it is þat
all-if a mans saule maynot ȝit gete þe lyght of gostle knawyng in þe reson, ȝit it
ynk it swete to hald þe mynde of gode & gastele ynges in ymaginacion. Os be
Rachel is vnderstand reson, so be her maydyn Bala is vndurstane ymaginacion.
¶ And þerfor reson schewes þat it is more profetabull forto ynk on gastele
ynges wat so þa be, ȝe if it be in kyndelyng of oure desire with some fa[i]re
ymaginacion, þen it is forto ynk of vanites & desewabull ynges of þe warlde.
And forþi of Bala wer borne þes two: ¶ Dan & Neptalym. Dan is to say syght
of paynes to come, and Neptalym syght of ioy to come. ¶ Þes two childer are
full nedfull & spedfull to a werkand saule: þe tone, to putt don ill sugestions
of synes, be syght of payne þat is to come; ¶ so it fals to þe tother brother
Neptalym for to rays vppe oure willes in werkyng of gude & in kyndelyng of
holy desires, be syght of ioye þat is to come. ¶ And þerfor holy men wen þai
are sterde to vnlefull ynges be inrysyng of any foule þoght: als oft þai seten
befor þer mynde þe paynes þat are to come, ¶ and so þai scloknen þare
temptacion in þe begynnyng or it come to any foule delite in þare saule; and als ofte
Wen Lya sagh þat Rachel here sister made gret ioy of þes two basterdese
born of Bala her maydyne, ¶ scho cald forth here madyne Ȝelfa, to pute to
hire hosband Iacob: þat scho moght mak ioy with here sister, hafand other two
bastardes getyn of here mayden Ȝelfa. ¶ And þus it is semle in a mans saule
forto be, þat fro þe tyme þat reson has refrened þe gret ianglyng of
ymaginacion & has puttude here to be vndurloute to gode, & so to ber some frute in
helpyng of here knawyng, reghtso þat þe affeccion refrene þe lust & þe þryste
of þe 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 þat scho
[lerne to] lyf a-temperely in eyse ynges, and paciently in vneyse ynges? ¶ þes
are þe childer of Ȝelfa, Gad & Assere: Gad is abstinens, Assere is paciens. Gad
is titter borne, & Assere latter, ¶ ffor first it nedes þat we be a-temperde in
oureself with discret abstinence, þat after we bere outward deseys in strenght of
paciens. ¶ Þes are þe childer þat Ȝelfa broght forth in sorow, for in abstinens
& paciens þe sensualite es [punyst in þe flesch; bot þat at es sorow to þe
sensualite] torne[s] to mekill comforthed & blise to þe affeccion: and þerfor it
is þat wen Gade was borne, Lya cride & saide: «happele», & forþi is Gad cald «happenes» or «selenes»; ¶ and so it is wele sayd þat abstinens in þe sensualite is selines in þe affeccion, ¶ ffor why ay þe lesse þat þe sensualite is delited in here luste, þe more swetnes feles þe affeccion in here lufe. ¶ Also after wen Asser was borne, Lya sayd: «þis sall be for my blyse», & forþi was Asser calde in þe stori «blyssed»; and so it is wele sayde þat paciens in þe sensualite is
Þus wen þe enmyse fleyse, & þe cite of conscience is made pesebule, þen
begynnes a man to prof wat «þe hegh peise of gode is þat passes all mans witte»: ¶ and forþi it is þat Lya left beryng ofe childere vnto þis tyme þat Gad & Aser wor borne of Ȝelfa her maydyn. For trule bot if it be so þat a man haf refrende þe luste of is fife wittes in is sensualite be abstinence & paciens, he sall neuer feile inwarde swetnes & trew ioy in gode & gastele ynges in þe affeccion. Þis is Isachare þe fifte sone of Lya, þe wilk in stori is cald «mede», ffor [þis] ioy is þe taste of þe blise of hewen, þe wilk is endles meyde of a deuote saule,
bygynnande here. ¶ Lya in þe byrth of þis childe sayd: «god has gyfyn me
Ande erfore is it þat after Isachare Ȝabulon is borne, þe wilk is to say
hatredyn of syne. ¶ And here it is to say & witt wy þat hatredyne of syne is
nermore feld in a mans affeccion or þe tyme þat gastele ioy of inwarde swetnes
be feld in þe affeccion, & þis is þe skill: ¶ ffor or þis tyme was newere þe tru cause of hatredyne felde in þe affeccion. For þe felyng of gastle ioy teches
a man wat syne harmes þe saule, and all after þat þe harme in þe saule is felede
mekill or lytyll, þare-after is þe hatereden mesurd more or less vnto þe harmande.
¶ Bot when a saule be grace of gode & long trauele is comon to felyng of
gastle ioy in god, þat it fels þat syne has ben þe cause of þe delayyng þerof;
¶ and als wen he feles þat he maynot last allway in þe felyng of gastle ioy for
corupcion of þe flesh of þe wilk corupcion syn is þe cause: þen he ryses with a
strong felyng of hateredyne agayn alle syne & þe kynde of syne. Þis felyng taght
Dauid vs to hafe were he says: ¶ «Bes wroth & wille ȝe not syne», [þat is: bes wroth with syne, bot not], with þe kynde; ¶ ffor kynde sters to þe deyde bot not to [syne]. ¶ And here it is to witte þat þis 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 þat he distroy his kynd, [bot so þat he distroy þe
Bot all-þof þat a saule þoro grace feile in it perfite hateredyne of syne, wether
it ȝit may lyf with-outon syne? nay, sekerle, & forþi no man presume of
hymself, syne þe apustull says þus þat «if we say we haf no syne, we deceyf
oure-self, & sothfastnes is not in vs»; ¶ and also saynt Austyn says þat he dare say þer is non lyfand with-outon syne. ¶ And i pray þe, wo is þat þat synes note in ignorance? Ȝe & oft-syth it fals þat gode suffurs þoo men to fall grewosle be þe wilk he has ordaynd other mens errours to be regthede, þat þai may lerne be þer oghon fallyng hou mercyfull þai sall be in amendment of other. & for þi þat oft-tymes men fals grewosle in þe same synes þat þai moste hate, þerfor
of hateredyn of syn springes ordeynd scham in a mans saule, & so it is þat after
Ȝabulon was Dyna borne. Os be Ȝabulon þe hatredyn of syne, so be Dyna we
vnderstande orden[d] scham for syne. ¶ Bot witt will: he þat feild nere Ȝabulon,
felde neuer ȝitt Dyna. ¶ Ill men haue a maner of scham, bot it is not þis ordeynd
scham, for whi, & þai hade perfytte scham of syne, þai suldnote so customabull
do it with will & awysment; ¶ bot þai schame more with a foule cloth o þare
body, þen with a foule þought in þer saule. Bot wat so þo be þat wenys þo has
getyn Dyna, ynk wethere þe wald schame als mekill & a foul thoght were in þi
hert, os þe wald & þo wore [mad to] stand naked befor þe kyng & al is rewme;
& sikerly, witte þo wele þat þo has not ȝitt getyn ordeynde schame in þi felyng, if so be þat þo haf les schame with þi foule herte þen with þi foule body, & if þou þink more schame with þi foule body in syght of men þen with þi foule
hart in syght of þe kyng of hewen & of all his angels & þe holey santes of
hewene.—¶ Lo, now is it sayde of þe sewen childer of Lya be þe wilk are
vndurstane sewen maners of affeccions in a mans saule; þe wilk may be now
ordaynde & nowe vnordynde, now mesurde & now vnmesurde, bot wen þai are
Þus it semes þat þe vertu of discrecion is fulnedefull to be hade, with þe
wilk all othere vertus may be kepude & gouernde—for withouton it all othere vertus
are turned to vices. ¶ Þes is Ioseph, þat is latborne childe, bo[t] ȝitt is fadere
lufs hym more þen þam all: Forwy truly withouton discrecion may nawther
gudnes be getyn ne keppude, & forþi no wonder of þat vertu be synglerle lufde.
¶ Bot wat wondur is of þis vertu be late getyn, wen we maynot wyne to no
perfeccion of discrecion withoutō mekill vse & mone trawels of þes othere
affeccions command before? ¶ For first be-hose vs be hused in ilk a uertu be
þam-self & gete þe 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 þes felynges
& behaldy[n]ges befor-sayde, oft-tymes we fall & oft-tymes we ryse, þen be oure oft fallyng may we lere how mekill warnes vs behose haf in þe getyng & kepyng
of þes vertus: & þus homwill be lang vse a saule is lede into full discrecion,
& þen it may ioy in þe byrth of Ioseph. & befor þis vertu be consewed in a mans saule, all þat þes other vertus dos it is withoutō discrecion, & forþi in als mekill os a man presumes & enstresses hym in any of þes felynges beforsayd ouer
his myght & oute of mesure, in so mekill þe foulere he fals & fales of his purpose;
& þerfor it is þat after am all & last is Dyna borne, for oft after a sodeyn fal
comes sone schame. ¶ And þus after mone fallynges & failynges, & schame foloande, a man lers be þe prof þare is noyng better þen to be rewlede be counsell, þe
wilk is þe redist geytyng of discrecion. ¶ Forwy he þat dus all yng with
consaile, hym sall newere forynk it—ffor better liste þen lythere strenght. ¶ And
here is þe opon skill wy þat nawther Lya ne Ȝelfa ne Bala moght bere swilk a
child, bot onle Rachel, ffor os it is sayd before þat of reson comen reght
consailes þe wilk is verray discrecion, vndurstande be Ioseph þe first sone of
Rachel; & þen at þe first bryng we forth Ioseph in oure reson wen all þat we
are sterde to do, we do it be consaile. ¶ Þis Ioseph sall not onle knaw wate
synes we are most sterde to, bot also he sall knaw þe wakenes of oure kynde,
& after þat aythere askes so sall he do remedy, & sek consaile at wissere þen he
Wythdragh þi þoght fro þi gude dedys & fro þine ill dedys, and ynk þo arte ewere in þe syght of gode & in is presens, ȝe reght os þo art present to þi-self; and with all þi þoght onle offere þi body & þi saule mekle to þe mercy of Ihesu os trature to is lorde, lastandle criande in hertle mynde: «Ihesu mercy, Ihesu mercy, Ihesu mercy».
Thre pontȝ þere are þat kepen vs fro mone sotell desetȝ of þe foule fende þat mone gostle men begils þorou preway pontȝ of pryde þat mysrewle þere witte; wilk are þes: Meknes, mercy, & drede. Meknes is a clothyng of all colorse, for he enforses hym os fore þe tym to acorde hym to all condicions, for so may he best passe to hald is oghon kynde. Mercy is likende to whyte, for he clenß & wesese away þe vgsome filth of syne. Drede has colore of rede, for it is moste ferdfull of all othere colores. Þes þre are calde þe lefra of oure lorde, þat he cleths his childer ine or þai may comme to hym; for þe gospell byddes: woso lakse þis lyfray, kest hym into hell. Bot meknes is a seker sarke þat vnder & neghtes vs ogh to be: and sothle wo so lakes þis sark, gostle clethyngis ketȝ he none, whi[l]k are vertuȝ to vndurstande. Þerfor meknes ogh neght to be, & þen mercy abofe on þat: for meke hertȝ þat bolne for woo, are comforthed full mekill, mercy to call.
PRopyr wille þat is forsakyn & made commen, þan is it acordant wyht goddis
wylle, and alle gode mens wille, and principaly ouer alle thynge till our
suffrayne[s] wil to whame we ere suget made ryȝt als vn-to god, als þe reule of
religion askys. Þis comen wille is sothefastly called þe maste precious offerande
& þe maste dere presande þat may be gyfen vn-to god; and þarefor it is
callyd erthely heuen, for qwy it herbers god. It is goddis tempill, it is þe
chosen chambyr of Ihesu, it is þe hamely howse of þe haly gaste. It is þe
kyndome of þe fadyr, it is þe herytage of þe sone, it is þe possessyone of þe haly
gaste. Þe fadyr als his kyngdome rewlis it, þe sone as his heritage gouerns it,
þe haligast as hys awen counceyls it. [It] beris likenes of þe trinite: of þe faydyr
in fayrenes, of þe sone in mekenes, of þe haligast in gudenes. Þis comone
wille has Clerete of þe fadyr, Obedyens of þe sone, Conforth of þe haligaste. Þe
fadyr makes hym myȝti, þe sone makes hym wytti, þe haligast makes hym eyse;
swa þat alle hys ennemyes bodyly & gastly lyȝtly it ouyrcomes. Þe myȝt þat is gyfen of þe fadyr. Þe witte þat is gyfen of þe sone. It is swa parfyte þat alle
Þow ȝernys perauentur gretely for to haue more knawynge & wyssynge þan
þou 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 þat [it] is
trowe & nouȝt feyned, and how it is made be þe presence of þe gude aungel
& nouȝt be þe inputtynge of þe ille aungel. Þes thynges þou wolde wyte of me.
Bot sothely I can nouȝt telle þe for sekyr sothenes of þis mater.
Neuyr-þe-latter sumqwat as me thynke sal I schewe þe in a schort worde. // Wyte þou
wele þat þo ende & þe souerante of perfeccions standis in a verray oned of god
& man saule be parfite charite. Þis oned þan is verraly made qwen þe myȝtes
of þe saule ere reformed be þe grace to þe dygnite & þe state of þe fyrst
condicione, þat is qwen þe mynde is stabild sadly, with-outyn chaungeynge and
vagacion, in god & gastly thynges, and qwen þe reson is cherit fra alle werdly
& fleschely behaldynge[s] and fra alle bodili ymagynacions, fygures & fantasyes
Dere ffrende, wit þou wele þat þe ende and þe soueraynte of perfeccione
standes in a verray anehede of godde and of manes saule by perfyte charyte. Þis
Ende þan es verrayly made whene þe myghtes of þe saule er refourmede by grace
to þe dignyte and þe state of þe firste condicione, þat es whene þe mynde es
stablede sadely with-owttene chaungynge and vagacyone in godde and gastely thynges,
and when the resone es cleryde fra all worldly & fleschely behaldynges and
Imagy[na]cyones, fygurs and fantasyes of creatures and es illumenede with grace for to
DEre brothyr, þow walde gladly wyte qwilke is venial synne, and qwilke dedly
synne, for þe thynke qwen a man can knawe þe tane fra þe toþir, he may be
þe more war for to flee þam. Bot þe haly doctoure Seynt Austyn says: «it is
na venial synne þat itne may be dedely syn qwen it lykyth the; ne dedly
synne, þan it may be venial qwen it myslykede». Seynt Thomas Alqwyne sayde
«þat if a man be tempyd neuyr so harde; if þe wylle assent nouȝt, be it neuyr
swa foule a sterynge it is na synne, or ellis bot venial synne. If þe wylle haue
any lykynge in þe foule sterynge, be it neuyr swa lytil, þan it is a party venyal
synne. If þe wyll assent with avysment & walde doe þat wylful sterynge in dede
agayn gude conscience & agayns þe reson, þan is þat steryng dedly synne, alle-if
it be nouȝt 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 nouȝt bot I fele vnleful steryngys of flesche: bot me thare nouȝt, he sayed, assent bot I
wylle. If I fele it, he sayd, & assent not þerto, it does me na dere, bot it
lessens my penaunce in þe payne of purgatorye, & incresys my meryt in þe
Alswa Heraclides þe clerke: telles þat a maydene forsuke hir Cete and satte in a sepulcre, and tuke hir mete at a lyttill hole, ten ȝere scho saghe neuer mane ne womane, ne þay hir face; bot stode at a hole and talde why scho was enclosede, and said þat «a ȝonge man was tempede of my fairehede: ffor-thy me warre leuere be als lange als I lyfe in þis sepulcre, þan any sawle þat es made til þe 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 þaire 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 þis tale in Ensampill.
Who so desyres to ffynd comforthe and gostely gladnes in þe Passione and in þe croysse of owre lorde Ihesu, hym nedis with a besy thoghte ffor to duell in it and all oþer besynes forgette and sett at noghte: and sothely I trowe fully þat 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 þat 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 þis state] þat I speke of, I trowe þat a mane behoued to rayse vp all þe scharpenes of his mynde & opyne whyde the Inere eghe of his soule In to be-holdynge of þis b[l]esside passione, and forgett & caste be-hynd hyme for þe tyme all oþer Ocupacyouns & besynes; and that he make hym-selfe present in his thoghte as if he sawe fully with his bodyly eghe all the thyngys þat be-fell abowte þe crosse and þe glorious passione of oure lorde Ihesu; and þat noghte schortly & passandly, bot lufandly, besely, habundandly, & lastandly; noghte sturdandly, ne with dullnes & hevines of sperit. Þof euery man aughte with grett reuerance & sadnes to thynk one all þe leuynge & dedys of oure lorde Ihesu þat he wroghte in erthe for man-kynde, neuer-þe-lesse mekyll more besyly, with mekill sadnes & deuocyone, awe hym to sett all his herte & all his myghte abowte þis glorious passione: ffor here-In he schewes moste lufe & charite to vs, þe wilke aughte to bryne all oure hertes in lufe to hym. And ther-for sett thy-selfe, þat es þi mynde, þer-to all holly: and be-holde noghte onely þe payne & crucyfyenge of thy lorde Ihesu whene he was done one the rode in þe oure of vndrone, bot also fro begynnyng of his blisside passione, that es full of matere of pete & compassione. How mekill compassione, I pray þe, es it to be-holde & thynke how owre lorde Ihesu, þat es bothe verray gode and mane, fro þe oure of his takinge at þe euene, to hye vndrone of þe morne when he was don¯ on þe 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.
Begynne nowe thy meditacyone at the be-gynnynge of Cristes passyone and
pursue it feruently to þe laste Ende: of the wilke I sall towche to þe a littill:
bot thow may vse theme more largelye, after god gyffes þe grace. Be-holde
nowe besylye to euery poynte as if þou 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 ȝede with theme in to a ȝerde where he was ofte wounte to
Arely at morne come agayne þe prynces and þe grette of þe Iewes & toke
hyme owte of presone, & bounde his handeȝ 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
wissedom profeteȝ þe & serues of». And þus despetously þei lede hym forthe be-fore Pylate; and he folowede þeme as one Innocente lambe þat were lede to
sacrafice. Whene his modire and seyn Iohne & þeire felawes come tȳmly at morne
to see Ihesu, þey mett hym in þe waye, and when þey sawe hym so vnlawefully
and so dispetousely lede with so grette multitude, þare myghte no tonge telle þe
wo, þe sorowe, þat þey hade ffor hym. In þis metynge to-gedire, was gret sorowe
one bothe þe partyese, ffor owre lorde Ihesu hade gret sorowe for compassione
þat he hade of all his, & pryncipally to his dere modire, ffor he knewe wele þat
hire sorowe was vnspekabill as towchynge hyme. Be-holde þerfore besyly to
euery poynte, fore þey are full of sorowe & bytter compassione. / Thus þey lede
hym furthe to Pilate; and þeise womene þat lofed hyme so tendirly þey come
all o fferre, for they myghte noghte com nere hyme for thronge of þe Iewes.
Than the Iewes accusede hym in many poyntes, and Pilate sent hym to Herode.
And Herode was fayne of hyme, be-cause þat he couet o longe tyme to se hyme
wirke some wondirs; bot he ne myghte gete no meracle, nor worde, of hyme.
And þare-for Herode helde hym for a fole, & in diresyoune & skorne he cloþede
Þen all þe multitude of Iewes come cryeng with gret voyce þat he solde be
crucifiede, and þus was he dampnede with-owttyne gylt of þat cursede domesmane
Pilate. They hade for-getyne all his benefeteȝ þat he hade donne to þeme, nor
they are noghte styrede to pete þof-all he be bot ane Innocent & clene of
lyfyng; ne þey will not lett for all þe paynes & turmenteȝ þat þey haue done to hyme be-fore; bot they make Ioye & myrthe þat þeire malicious Entente & þeire wikkede will es fulfillede. Þey 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 þat were throwene abowte, & clede hym
with gret schame before þeme all, þat 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 þe þere-to and folowe as mekill as þou may. / When
they had clothed hym, þey led hym forthe with gret haste to his dede, and laid
one his bake, þat 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
angwisse; and þey led hym forthe be-twix two thefes, and þat was his felaschipe!
O god Ihesu, how mekyll schame & velany did they to [ȝow] the cursede Iewes,
þat mad þe kyng of trewe[t]he felawe to theues! & more schame [ȝe] hade & more reprefe þen þe thefes: ffor they did ȝowe bere ȝoure owne crosse, & þat rede we nott of þe thefes. / Be-holde hym here with gret pete & compassione, how
Þere-fore whene oure lorde Ihesu whas thus velansly broghte to þat stynkande
place of Caluarye, thow may be-holde wykked werkes one ilke a syde. Be-holde
theme þat stande beside, and with thi gostely eghe be-holde how some makes
þe crosse redy, some ordeynede þe nayles and some þe hamers, oþer some
bryng forthe ledders and oþer Instrumentes þat þey hade ordeynede to do hyme
one the rode wyth. Thane they nakynde hym agayne be-for all þe pepill and
rafe of bustously his clothes þat were drye & bakene to his blessid body
all-abowte hyme in his blyssede blode, and so they drew ofe þe flesche & þe skyne
with-owttyne any pete. And sekerly þis was a gret payne and a vnsufferabill,
ffor there they renewede all his olde bryssynges & his drye wondes, and þe
skyne þat be-fore was lefte one hym, þen was it alto-gedire rente of & cleuyde
by hys clothes. O whate sorowe & woo trowestowe þat 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 þe fals Iewes lefte
nott so mekill one hyme as his preue clothes: and þerfore 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 þat 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 þe crosse,
and strenede oute his armes with gret violence one euery side, and smote hym
thrughe bothe þe handes to þe crosse with gret nayles; & whene þey hade so
done, þey went to his fete: & þe holes of þe crosse were made so ferre þat
his fete myghte nott reche theme be a gret thynge: and þan þay tuke rapes &
Owre Lorde Ihesu whilles he hang one þe crosse, to þe howre of his ded, he was
noghte Idill, bot he taughte gret perfeccione. He spake seuene wordes, the wilke
we rede in þe gospell. The fyrste was whene he prayede for theme þat 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 þi
sone». He called hire not modir bot womane, þat cho sulde nott for tendirnes
of lufe haue more sorowe ne dissese. / The thryde worde was when he spake to
þe thefe þat hange be-syde hyme one þe crosse, & said: «This daye sall þou be with me in paradyse». A, this was a kynd worde, & a swete worde, & a worde to vs of gret comforthe, whene he þat was a theefe & a mysdoere all his lyfe
to þe laste houre of his dede, and thane for he forthoghte hys synne & beleuede
in oure lorde Ihesu, had forgyfnes. Now, lorde, loued myght þou be! / The
fferth worde was:
Aftire þe houre of none the petefull modire of Ihesu oure lady saynte Marie,
saynt Iohn¯, Marie Maudeleyne, & þe two systers of oure lady, þey 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 þey satte
thus to-gedire, they sawe come fro þe Cete a grete companye of armede mene,
that where sente fro þe prynces of þe Iewes to take þeme downe þat hange one
þe crosse and bery þeme: that they solde nott hang one þe crosse one þe
grette sabot-daye. Than oure lady & hir companye rose vpe & behelde theme,
ffor thene begane þeire sorowe all newe & drede [&] ferdnes to begyne. Oure lady
was þane full ferde and couthe noghte bot turnede hire to hir sone as he hange
dede one þe Rode, and said to hym: «My dere sone, whareto come þise mene
agayne? what will þey do to þe more? haue þey nott done þe to ded? My dere
sone, I wend þey hade fullfillede all þeire will of the: bot, me thynke, þey will
not cesse to pursue [þe] dede. My dere sone, I wate neuer whate I sall do, ffor
noþer I myghte haue þe leuynge nor I may not defende þe dede. Bot I sall
come and stande be-syde the crosse at thy fete, my dere sone, and I beseke thy
dere fadire þat he make þeme to haue mercy one the and pete». And þan þey
all fyve knelide downe to-gedire be-fore þe crosse of Ihesu, sore wepande. / Thane
come þeise wikkyde Iewes: & whene þey sawe þise two thefes þat hang by oure
lorde one lyfe, þey brake þeyre thees & slewe theme all-owte, & caste theme
vilancely in to a dyke. And whene þey come to oure lorde Ihesu, oure lady his
modire was a-drade þat þey suld do so with oure lorde: scho fell downe one
hire knees, & helde vp bothe hir handes tendirly wepynge, & said: «Brethire, I
pray ȝow for goddes lufe, þat ȝe do no more to my sone. I am here his
sorowfull modire, & ȝe knowe wele þat I greued ȝow neuer ne trespaste agayne ȝow; and þof-all my sone semed contrarie to ȝow, ȝe haue now slayne hyme, and I
will for-gyfe ȝowe þe wronge & þe trespas þat ȝe haue done, & my dere son¯s dede, so þat ȝe do mercy with me þat ȝe breke not his lymmes, þat I may lye hym hole in his graue. It nedis not þat ȝe breke his lymmes, fore ȝe see wele
he es dede and passede forthe». Þen said Iohn¯ & Marie Maudeleyne & oure
lady systers: «A, dere, whate doo ȝe? why do ȝe knele, swete lady of heuene?
ȝe knele at þe fete of wikkede mene, and ȝe pray þeme þat no prayere will
here. Wene ȝe to bow to þe mercy of creuell wikkede & prowde mene? Nay,
lady, it will not be, for meknes es abhomynabill to prowde mene, and thare-fore,
lady, ȝe trauell in vayne». / And þan one of þeme þat hyghte Longeus, [þat] þat 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 Maudelyne armes. Than Iohn¯ for gretnesse of sorowe tuk
herte to hyme & saide: «ȝe wikkede mene, why do ȝe þus? Se ȝe not wele he es dede? Will ȝe also slee his sorowefull modyre? Gose home and late vs bery
hym oure-selfe». Than, as god wolde, þey went home. And þane they comforthede
oure lady & sette hir vpe; & þan askede scho þeme what þey had done to hir
Anoþer tyme þey lokede & saw come fro þe cete-warde a company. Bot it
was Iosephe of Aromathy & Nycodeme, þat come with Instrumentteȝ to take
downe þe blyssede body of oure lorde Ihesu Criste; and þey broghte also with
þeme 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 þeire tribulacione þat day! Than Iohn¯ loked & saide: «ȝondire comes Ioseph & Nycodeme»: and than oure lady was gretly
comforthede, & thankede god þat had thoghte one þeme & sent theme helpe & socoure; & bade Iohn¯ þat he sulde goo agayne þeme & kepe þeme. And Iohn¯
in gret haste & mette þeme; & ilkone haylseste oþer with grete wepynge & murnynge—for þer myghte none speke with oþer 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 þe oþer disciplis of Ihesu did. Thene Iohn¯ tolde þeme of owre lady & of hire companye; bot of Peter
& of all þe oþer discyplis he couthe nott tell, ffor he had not herde tell of þeme
of all þat daye. And whene þey come nere at þe crosse, on-one þey fell downe
one knees & wyrchepyd oure lorde. And þene oure lady & hyr company knelyd
downe & with gret reuerence resayued þeme and wyrchipede þeme, & þey knelyd agayne. And þene said oure ladye to þeme: «ȝe do wele þat ȝe haue mynde of oure lorde & ȝour mayster, ffor he loffede ȝowe full mekill; and I tell ȝow I haue full grete comforthe of ȝour commynge, ffor we wist nott be-fore what we myghte do: & þerfore gode thanke ȝow». Than they ansuerde & saide: «We sorowe & murne with all oure hertes for all þat es done to hyme, & fayne wolde we haue helpene hyme, bot we myghte not with righte ouere-come wikkednesse; neuer-þe-les þis littill servise sall we do to oure lorde». Than rose þey vpe & mad þeme redy to take hyme downne. / Thane Iosephe sett vpe a leddere one þe ryghte syde, and drew owt þe nayle of his ryghte hande, with gret trauayle, ffor it was full faste dreuene in þe tree, and þe nayle was boystous of it-selfe; [and be-tuke it to. Iohn¯ & bade hyme þat oure ladye sulde noghte see it, ffor ferde of swounynge]. Þene
Aftire they hade stande lange þus wepynge a gret while, Ioseph come to oure
lady and prayed hire þat scho wolde suffere them to dighte þe 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 þe wondes of his hende & fete & syde, nowe one & nowe one oþer, scho be-helde his lufly face defoulled with spittynge & brissede blode, his heuede
prikkede with scharpe thornnes: þere was þene no wepynge, no be-holdynge,
no kyssynge, þat myghte fill hire ... Bot it drewe nere nyghte, & Iohn¯ prayede
hire þat scho wolde voche-saue to suffere Iosephe & Nychodeme to dyghte þe
body of Ihesu & graue it: «ffor þey myghte lightely, he said, if þey tariede longe, fall vndire daungere of þe Iewes». Thene scho, as wyse lady & discrete,
vmbethoghte hyre how scho was be-takyne to þe kepynge of Iohn¯: scho blyssede
hire sone & sufferde theme to do with hym what so þey wolde. Thene Ioseph
& Nychodeme be-gane to lape hyme in sendell, as þe 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 þat scho myghte dight his
fete where scho had fune mercy and grace. Thene scho tuke his fete and helde
þeme, & swounnede nere for sorowe, & þe fete þat scho weschede be-fore with teres of compunncione, aftyrwardeȝ scho weschede theme wele better with teres
of deuocyone & bitter compassione. Scho sawe his fete so dulfullye woundede
& drye bakene in blode, þat 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 þerto; scho myght no more do, scho
weschede his fete with teres of hir eghne, & wyped theme with hir hereȝ, scho
halsede þeme & kissed þeme, lapped þeme & dyghte theme one þe beste manere þat scho couthe. Then whene all þe body was dyghte, þey lokede to oure lady
þat scho sulde dyghte þe heuede, and þane begane they to wepe all newe.
Oure lady sawe þat [scho] ne myghte no lengare tarye: scho kyssede hir dere sone
and said to hym: «My dere sone, now holde I þe dede one my kne: A, how
hard es þe departynge of þe & me! Mery & Ioyefull was oure lyfe to-gedire,
withowten¯ greuance or offence of any oþer, þofe-all þou be þus ded and spilte,
my dere sone, withowttene gylte. Trewly, my dere sone, serued I þe and þou
me: bot in þis bataile thy fadire wold nott helpe, & I myghte not in no kynde,
Whene Ioseph of Aromathy had fulfillede his office, he said to oure lady:
«Fore goddes sake, & for þe luffe of ȝour dere sone Ihesu my lorde & my mayster, þat ȝe wolde vochesaffe to come home to my house! I knowe wele, lady, þat
ȝe haue no house of ȝoure aghene, & all þat I haue it es at ȝoure will». And Nychodeme prayede hir one þe same manere. A, lorde Ihesu, how grete
compassione es this! the qwhene of heuene has nott so mekill to be herberde Ine o
nyghte; and all þe sorowfull dayes of hir wedowhede hir be-houes to ly vndire
oþer mens hillynge. & wele may þis be calde dayes of hir wedowede to hire:
ffor hir dere sone oure lorde Ihesu was to hir bothe spouse & sone, ffadire & all
oþer gude, and þerfore, whene scho forȝode hyme, scho forȝode also all oþer
gude with hyme. And þerfore was scho thane in wedowede sothefastly, & had
no duellynge-place to come too. Then scho Enclynede mekely to þeme, thankand
þeme of þeire gud will, & said how scho was be-takyne to Iohn¯ & þare[fore]
scho myghte nott do bot at Iohn¯es ordynance. And þen Iohn¯ answerde & saide þat he wolde lede hire to þe mownt Syone, where oure lorde Ihesu soupede
þe nyghte before with his disciplis. Then Ioseph and Nychodeme toke þeire
leue at oure lady, & wirchipede þe sepulcre, & ȝode home: and Iohn¯ & oure lady bode styll at þe graue. After, whene it begane to drawe to nyghte, Iohn¯
said to oure lady: «It es nott honeste þat we duell here ouer-longe, or þat we
come to þe cete be nyghte: and þerfore, if it be lykynge to ȝowe, go we hens».
Then oure lady rose vp, & þey bothe knelyd downe to-gedire at þe sepulcre
Be-holde now what owre lord Ihesu dide one þe Saterday. As sune as he was
dede, he wente downe to hell to owre holy ffadyrs þat ware in lymbo to tyme
of his resureccione. & þene were þey all in grete Ioye: for þe syghte of gode es
perfite Ioye. Þere was also þe thefe þat oure lorde hangynge one þe crosse
said thus to, «this daye sall þou be with me in paradyse» — ffor paradyse es
caulde þe syghte of gode; ffor as sune after þe passione of oure lorde bothe
þe thefe & all þe holy ffadirs þat ware in lymbo saw þe Ioye of gode as he es.
Be-holde now here þe mekill mercy & þe gudenes of oure lorde þat wolde
descende downe to hell, and þe vnmesurabill charite & mekenes þat he schewede
in his dyenge. He myghte hafe sent one of his angells to þeme [to] hafe vesette
his seruandeȝ and takene theme owtt of hell and presente theme to hyme wheþere
hyme had lykede: Bot his gret charite & his mekenes, myghte noghte suffire hyme
bot þat he sulde algate dye, and þerfore he come in his aghene persone lorde of
all thyngeȝ, and vesett theme not as seruandeȝ bot as his frendes; and was þare
with theme to þe 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 þey 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 þofe-all þese wordes be noghte pleynly contenede
Þou may also thynke þat oure lorde Ihesu aperid firste to his blischide modir oure lady aftire his resureccione: and in siche Meditacioneȝ, aftire þe gret compassione þat þou had of his dede & his bitter passyone, sall þi saule be fede with swettnes of his glorious resureccione, so þat þou sall be turnede in to lufe of thy lorde Ihesu Cryste, þat lyues & regnes with-owttene ende Amen.
When oure lorde Ihesu had dispoylled hell & takene Adam & Eue & all oþer
holy ffadirs & sett þem in paradyse — þat 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 þe sonndaye herely at morne; and toke agayne his blissede body owt of þe
graue, & wente forthe thurghe his aghene myght. / Þat same houre, herly at morne,
Marie Maudeleyne & hir two sisters asked leue at oure lady & went with þeire
oynementes to þe sepulcre-warde. Bot owre lady bod styll at home, and prayede
to þe ffadire of heuene, sayand: «Fadir of mercy & pite, ȝe knowe wele þat my sone es dede and was schamfully hangede be-twyx thefes, & I helpede to bery
hyme with my handes. I knowe wele þat ȝe are of myghte & powere to restore
hym agayne to me hole and sonde: and þerfore haue mercy of me: I beseke
ȝour hye mageste þat ȝe wolde gyffe me hyme agayne. A, lorde, where es he?
why taries he thus longe fro me? send hym to me I pray ȝowe, 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 þou so longe? I pray the, my dere sone,
duell noo langare fro me. For þou said thi-selfe þou sulde ryse þe thyrd daye:
& þis es þe thyrde daye, my dere sone. Noghte ȝysterday, bot be-fore
ȝisterday, was þat ill day, þat bitter day, þat wrechid day, the day of sorow & of myrknesse, þe day of twynnyng & of bitter dede. Þer-fore, my dere sone, þis
day es þe thred day. There-fore, Ryse vp now, my Ioye and all my
comforthe, & come agayne to me: ffor ouer all thyng desyre I to se þe. I pray
þe þat thyne agayne-come glade me whame þi departynge hase mekyll
myscomforthed, & solace me with thi blissede presence whame thyne absence hase
mekill hevyde. Come agayne now, þou my wele-belouede sone. Come, my lorde
Ihesu. Come, þou 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 þe 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 þou my dere sone Ihesu?» & with þat scho knelid downne & wirchyped hym: and he lowly Enclyned and toke hir
vp, & said: «My dere modire, ȝa, I am ȝour sone, & I am resyne, & I am with ȝow«. Þen 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 þey stode to-gedire, and euer scho behelde one his fface, and
Marie Maudeleyne & þe oþer two Maries come arely at morne to þe sepulcre with þeire Oynementes, as I said be-fore. With-owtyn¯ þe ȝates of þe Cete they vmbethoghte þem of þe paynes & affliccyounes & passiones of þeire maystere, and In euery place þat þey knewe þat he had sufferde any specyall payne þey knelyde doune kyssyng þe 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 þe womene of Ierusalem. And here laid he downe his crosse for werynes, and oppone þis stone lenede he hym a lyttill. And here was it þat þey schot hym forthe so felly & so cruelly and spytte in his face, and garte hym hye so fast. Here dispoyllede þey hyme & nakynd hyme, and here did they hym one þe crosse», and þene with gret wepyng and sorowynge þey ffell to þe grownde & wyrschiped þe crosse & kyssed it — ffor it was all rede of þe precyouse blode of oure lorde Ihesu. Aftir þat, þey rose vp & wente to þe sepulcre, and said to þeme-selfe: «Who sall remow vs þis stone fro þe dore of þe monement?» And whene þey come þey fonde þe stone leyd one syde, and ane angell sittande þere-one, þat said to theme: «Dred ȝow nott, he saide; ȝe seke Ihesu of Naȝareth þat was crucyfyede: he es resyne, he es noghte here». And þey seande þey were dissayuede of þeire purpos, for they wende to hafe found þe body of Ihesu, þey toke no tennt to þe angell worde, bot come agayne all affrayed to þe discyples & tolde þeme þat þeire lordes body was takyne awaye.
Þene Petir & Iohn¯ ran to þe graue, as sayne Luke sais. Be-hold þem wele
how þey rane; and Maudeleyne & hir felawes rane with theme. All rane þey to
seke Ihesu þeire lorde, þeire herte & þeire saule. Þey rane ffull trewly, full
lastandly, full besyly. Whene þey come at þe graue, they fonde noghte bot
the sudarye & þe clothes þat he was wound Ine. Haue nowe pete & compassione
of þeme, for þey were in full gret tribulacione & thoght for þeire lorde. Þey
soghte hym, bot þey fonde hyme noghte, ne þey wiste neuer what they myghte
doo; thare-fore Petir & Iohn¯ went home sore wepynge agayne for sorowe.
Owre lorde Ihesu come þene to þe gardyne where his graue was, and mett
þare with Marie Mawdeleyne, & said to hir: «Womane, why wepes þoue?»
And ȝitt scho knewe hym nott, bot wend he had bene a gardenere, & as womane
full of thoghte scho answerde hym and said: «Sir, if þou haue takyne hym awaye,
tell me where þou 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 þat
scho soghte: scho hoped euer to here some new tythyngeȝ, of hyme þat 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, þat es to say Mayster; «Lorde, scho said,
ȝe are he þat I seke; why haue ȝe þus long layned ȝour-selfe fro me?» And than scho rane & ffell downe at his fete & wold hafe kyssed þeme. Bot oure
lorde Ihesu rayssede hir vp to heuenly lufe & gostely, þat scho sulde no more
seke hym here in erthe ffleschely [be fleschely] affeccyone, onely behauldand
his manhede as pure mane only, bot þat scho sulde lufe hym gostely be gostely
affeccione, be-haldyng hyme as god in mane; and þare-fore said he to hire:
«Mari, touche me nott, for ȝit haue [I] nott styed vp to my ffadir», as who say:
in þis forme of man þat þou sees with thi bodily eghe, am I nott euene to my
Als theis thre Maries ȝede to-gedir be þe waye, owre lorde Ihesu apperide to theme and said: «Hayle ȝe». Þene made þey 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 þey mad also gret Ioye & myrthe. Þene bade oure lorde Ihesu þat þey sulde go to his brethire & byde them goo to Galile, for there suld þey see hyme as he tolde þeme be-fore. Be-holde here þat þe mayster of meknes calde his disciples brethire; þis vertue of Mekenesse dwelles euer-more with hyme. Bot if þou will haue vndirstandynge and gostely comforthe of þis þat I haue saide, the nedis to be present in euery stede and euery dede in thy saule as if þou where there sothe-fastely in body; and one þe same manere in that þat I sall say.
Whene owre lorde Ihesu was gonne fro þe thre Maries before-saide, he
apperid to Ioseph of Aromathy þat berid hyme. For þe Iewes had takene hyme
for oure lorde sake, & sperde hyme in a house and sellede þe dores with grete
besynes þat he suld noghte passe awaye: ffor aftire þeire sabot-day þey had
ordeyned to sle hyme. Thare-ffore oure lorde Ihesu apperid to hym & sett hym
Whene Marye Maudeleyne and hir ffelawes were comene home and had tolde þe disciples þat oure lorde was resyne and howe he had spokene with theme: Petir was hevy þat he hade noghte sene his lorde Ihesu: and for mekylnes of lufe he myghte no langare abyde, bot ȝede forthe allone to þe sepulcre-warde— ffor he wiste neuer ells where to fynde hyme. And as he wente, owre lorde appered to hyme in þe waye, saynge: «Pese be to þe, Symone». Thane Petir bett hym-selfe one þe breste and fell downe to þe grownde with bitter teres and said: «Lorde, I knowelage my trespas, ffor I forsoke ȝowe and ofte-tymes denyed ȝow»; and Efte fell downe and kissede oure lordes fete. Bot oure lorde mercyfully toke hym vp and bad hym drede hym nott, «for all þi synne es forgyfene þe; I knewe wele, as I tolde þe be-fore. And þerfore go nowe and stabill þi felawes and thi breþire, and triste sekerly þat I hafe ouercomene dede». And Petir behelde hym fulbesyly, and all his lymms and his wondes, and fell downe to þe grownde & wepid full tendirly. Bot owre lorde toke hym vp & comforthed hyme, and gafe hym hys blyssynge and partede fro hyme. And Petir come agayne to oure lady and to þe discyples, and tolde theme all to-gedire. / Thow sall vndirstande þat þe apparecione made to owre lady es noghte wretyne in þe gospell, & þerfore I sett it be-fore all oþer, & so semys it þat holy kyrke holdes it, as it es more [fully] schewede in the legent of his resureccione.
Alls two disciples of Ihesu went to þe castell of Emaus all dismayed ffor þeire
mayster and hevy for chawnces þat were fallene: owre lorde apperide to þeme
in liknes of a pylgryme, & ȝede with theme spekyng wordes of hele, as þou redis
more fully in þe gospell. At þe laste þey garte hym come In with þeme: and
as [þey] satt at þe supere, þey knewe hym in brekyng of brede; & on-one he
vanyste awaye fro þem ... & þen þey rose vp & ȝede to Ierusalem & tolde to oþer disciples what had be-fallene þeme in the waye and [how] they knewe hyme
in brekyng of brede. / As þey stode to-gedire spekynge of owre lorde: he come
and stode in-myddes þeme, & said: «Pese be with ȝow». Þene all his disciples fell downe to þe grownde, knowlageynge theyre trespas þat þey had so vnkyndly forsakyne hym, & welcomede hym with gret reuerence and gladnes. Then said
oure lorde to þeme: «Ryse ȝe vp, my dere brethire, for all ȝoure synnes are
forgeffene ȝow». He stode homly among þeme, schewyng þe wondes of his
handes & fete & side; þene he Opynde þeire gostely wittys þat þay myghte
vndirstande holy writt & knowe þe prevetes of his passione & his resurreccione.
Than askede he þeme if they had any mete, & þey broghte forthe be-fore hym
[I.]
[VII.] ÞE toþer degre of contemplacyone es in Haly wryte. Bot nowe may þou
say to me: «I þat knawes na letters, how may I euer-mare com to contemplacyone
[VIII.] Þir are þe seuene dedly synnes: Pryde, and Envy, Ire, Slouth, Couetyse,
Glotony, and Lechery. Pryde es lufe of vnkyndly heghynge, and þar-of comes
þir seuen: Vnbouxomnes agayne god or agayne souerayngne, þat es to say, to
lefe þat þat es commandyd and to do þat that es defendyde. The toþer branch
of pride es Surquytry, þat es, to vndirtake thyng ouer his powere, or wenys to
be mare wyse þan he es, or better þan he es; and auaunteȝ hym of gude þat he
hase of oþer, or of ill þat he hase of hym-selfe. The thrid braunche of pride
es Ypocrisye, þat es whene he feynys hym to hafe gudnes þat he hase noghte,
and hydes þe wykkednes þat he hase. The ferth braunch of pride es Despyte of
thyne euencristene, þat es when man lesses gudnes of oþer, for-thi þat hym-selfe
suld seme þe bettir. The fyfte braunche [es Arrogance], þat es when man makes
lyknes betwyx his awene wykkednes and oþer mens wikkednes, þat his awene
may seme þe lesse. The sexte braunche of pryde es Vnschamefulnes, þat es
when men hase noghte schame of ill ded aperte. The seuen[d]e braunche of pryde
es Elacione, þat es when a man hase heghe herte, þat he will noȝte suffire to
felawe ne mayster. Dere frende, þou sall wit þat thre thynges ere whare-of a man
Enprides hym, þat es to say: of þe gudeȝ þat he hase of kynde, als fairenes or
strenghe or gude witte or nobille kynredyne. The toþer thyng es þat man
hase of purchase, als cunnynge, grace, gud loos, or dygnyte or office. The thirde
thynge es erthely thynge or erthely gude, als clethynge, houssynge, Renteȝ,
possessione, Menȝe, horssyng, and honour of þis worlde. Pride makes man to
be of gret herte and heghe, to despyse his euencristene, and to ȝerne heghenes
and maystry ouer oþer. ¶ The toþer dedly syne es Envy. And þat es Ioye of oþer
mens harme, and sorowe of oþer mens welefare. And þat may be in herte with
lykynge, or in mouth with bakbyttynge, or in werke with of mens gudnes
wyth-drawyng or ells with ill procurynge. Envye mase man to hafe þe herte hevy of
þat he sese oþer men mare worthi þan he in any thyng. ¶ The third dedly syne
es Wrethe, þat es ane vnresonabyll temperoure of herte; and of it comes stryfes
and contekes, schamefull and dyuerse wordes and denyouse, and wikked sclandirs.
¶ The ferthe dedly syne es Slouthe, and þat mase manes herte hevy and slawe
[XIX.] Þe thirde degre of contemplacyone es in Godde hym-selfe. And þat may
be on twa maners, þat es, with-owttene in his manhede, and In, in his godhede
so blyschede. For þus saise saynt Austyne: «ffor-þi be-come godde mane, ffor to
make mane to se godde in his kynde; ffor wheþer-som he ȝode with-in or
with-owttene, euer-mare moghte man fynde pasture, with-owttene, thurgh consederacyone of his manhede, with-in thurghe contemplacyone of his godhede». Of his manhede, sall þou thynke thre thyngeȝ: þe meknes of his Incarnacyone, þe swetenes of his conuersasione, and þe grete charite of his passione. Bot þis may þou noghte do all att anes, and þare-fore hafe I twynned the thaym by þe seuene houres of
þe daye þat þou saise in þe kyrke, swa þat nane houre passe the þat þou ne
sall be swetely ocupyede in þi herte. Bot nowe for to do þis, þan sall þou wit
þat till ilke ane houre of þe daye es dowbyll medytacyone, ane of his passyone, and
anoþer of þe toþer sesone. [XX] ¶ Now, dere frende, before matyns sall þou thynke of þe swete byrthe of Ihesu Cryste alþer-fyrste, and sythyne eftyrwarde of his
passione. Of his byrth, sall thou thynke besyly þe tyme, and þe stede, and þe
houre þat oure lorde Ihesu Criste was borne of his modir Marie. Þe tyme was in
myd-wyntter, whene it was maste calde, þe houre was at mydnyghte, þe hardeste
houre þat es, þe stede was in mydwarde þe strete, in a house with-owttene
walles; in clowtis was he wondene and als a childe was he bundene, and In a
crybbe by-fore ane Oxe and ane Asse þat lufely lorde layde was, for þare was na
noþer stede voyde. And here sall þou thynke of þe kepynge of Marye and
hir childe, and of hir spouse Ioseph—wat Ioye Ihesu [hym] sente. Thou sall
thynke also of þe hyrdes þat saw þe takyne of his byrthe, and þou sall thynke
of þe swete felachip¯e of angells, and rayse vpe thi herte and synge with þame
ÞIs is þe Bok sikerly þat techeþ to liuen parfytliche: hit is clept þe Mirour of seynt Edmound þe Confessour.
Cao. io Furst how Mon schal loken his stat.
Cao. iio What is to lyuen parfytliche, and what is Godes wille.
Cao. iiio What þing makeþ Mon holi, & wȝuche-maner mon schal comen to þe
knowyng of him-self, in bodi and in soule.
Cao. iiiio Þe goode dedes of vr lord.
Cao. vo How Mon schal spenden his tyme.
Cao. vio Whuche-maner Mon schal seon God in eueri creature.
Cao. viio Whuche-maner Mon schal seo Godes wille in holy writ.
Cao. viiio Of þe seuene dedly synnes and of heore Braunches.
Cao. ixo Of þe seuene blessynges of þe gospel.
Cao. xmo Of þe seuene ȝiftes of þe holigost and of heore folsumnesse.
Cao. xio Of þe Ten Comaundemens.
Cao. xiio Of þe seuene vertues þe wȝuche ben þeos: Be-leeue, Hope, Loue,
Qweyntyse, Riht, Methsumnesse, Strengþe.
o. xiiio Of þe twelue articles of þe be-leeue, and of þe seuen sacramens.
Cao. xiiiio Of seuene dedes of Merci.
Cao. xvo Þe seuen preiȝeres of þe Pater noster.
Cao. xvio Of seuene druryes of bodi and seuene in soule, and of peynes of helle.
Cao. xviio Of Contemplacion of God in his Monhede, onsweryng to seuen houres
of holy chirche.
Cao. xviiio Of Contemplacion of God in his Godhede.
Cao. xixo Of þe large ȝiftes of God in moni maners.
Cao. xxo Contemplacion of þe swetnesse, of þe bounte, and of þe feyrnesse
of God.
Cao. xxio What is to liuen Honurabliche, Loueredenliche, and Mekeliche.
ÞE word of þe Apostele ffalleþ to Men of Religion and to alle gode cristene men: «Seoþ þe stat wherto ȝe beoþ clept». Þis he seiþ, ffor to drawe vs to perfeccion. And þerfore, what-time I þenke on my-self, bi day or bi niht, on on half I haue gret Ioye, and on a noþur half gret Serwe. Ioye, for þe grete Religion and godnesse þat he haþ schewed to me and to Monkynde; Serwe, for þe wikked liuinge in me, and feble conuersacion. For whi? þus seiþ Eusebie in a Sarmoun: «Cum to Religion, is a souereyn perfeccion; not parfytliche liuen is a souereyn da[m]pnacion». Þerfore þe beste þing is whose liueþ in Religion, drawe he to þe lyf of perfeccion as he wilneþ his sauacion, and leue al þat is in þe world & al þat þer-to falleþ, and ȝiue al his power to liue parfyt lyf.
Parfytliche liuen, as seint Bernard seiþ, is to liuen Honorabliche,
Loueredenliche, and Mekeliche. Honurabliche as to God, þat þou ȝiue þin entent to don
his wille, þat is to siggen to don alle þe dedes þat þou schalt don wiþ honden,
þenken wiþ herte, or speken wiþ Mouþ, to honour of God, and nouȝt aȝeyn
his wille don wiþ eny of þi fiue wittes, as wiþ Siȝt of eȝen, Herynge of Eren,
Swolewynge of Tonge, Smellynge of Neose, Touchynge of honden, Gon or
stonden, Liggen or sitten. Þenk at þe biginnyng of euerich þing, ȝif hit beo
godes wille or hit beo not. Ȝif hit beo his wille, do hit wiþ al þi miȝt. Ȝif
hit beo nouȝt, do hit not ffor to suffre deþ. / But now wol men aske: «What
is godes wille?» His wille nis non oþur þing bote vre holynesse; and þat seiþ
þe Apostle:
Two þinges wiþ-outen mo makeþ mon holi, þat is to witen Knowynge and
Loue. Knowynge of soþnesse, and Loue of godnesse. But to knowyng of God
þat is soþnesse, ne maiȝt þou not comen but þorw knowynge of þi-self; no to
þe loue of God þat is goodnesse, ne maiȝt þou not comen bot þorw loue of þi
neiȝebore. To þe knowyng of þy-self maiȝt þou comen wiþ ofte þenkynge; to
þe knowyng of God: wiþ clene contemplacion. To þe knowynge of
þi-self þou maiȝt comen in þis Manere: Þenk inwardliche and ofte what þou art, what þou were, and what þou schalt ben. Furst as to þi bodi, after as to þi soule.
Whonne þou were nouht, þenne he made þe, in soule after his owne liknesse,
and þi bodi of foul roten and stinkinde fom, þat is abhominacion to þenken. He
made þi wittes and þi Membres so noble and so feire þat no mon may deuysen.
Þenk ȝit inwardliche, þou þat louest þi fader and þi Moder so tenderliche, and
whi þou louest hem so derworþlich. ȝif þou sigge þat þou louest þi ffader and
þi Moder for þou art geten of heore flesch and of heore blood: also ben þe
wormes þat waxen of hem eueri day. On oþur halue þou hast of hem neiþer
bodi ne soule, but of god þorw hem; for whi? what were þou & þou heddest
dwelled in þat þat þou hast of hem, whon þou weore geten in fulþe and in synne?
On oþur half, ȝif þou louest Broþur or Suster or kin for þei ben of þe selue
flesch or blod þat þou art: [wiþ] þe selue skile scholdest þou louen a pece of
þe flesch of ffader or Moder ȝif hit were awei coruen; and þat were a gret
wodnesse out of mesure! Ȝif þow sigge þat þou louest hem for þei han þe flesch
formed in liknesse of mon, and for þei han soule as hast þou: þenne is þi fleschlyche
broþur no nerre þen a noþer, but in as muche as þou and he han of on
fleschlich fader þe biginnyng of ȝoure flesch, þat is, a luytel stunch and fulþe.
Furst, whon þou risest of þi bed in Morwe-tyde and at Mid-niht, þenk hou mony
þousend Men han ben perisch þat niht in bodi and soule, summe in fuir and summe
in water, [summe] in [oþer] diuerse manere as in séé and in lond; summe Robbede
and summe I-woundede, summe slayn, summe dede sodeynliche wiþ-outen schrift,
wherfore þei be fallen in to peyne wiþ-outen ende. Þenk also how mony
þousend men ben fallen þat niht in to peril of soule, þat is to siggen in to dedly
synne, as in Lecherie, Couetyse, and in oþur mony-maner folyes. Of alle þeose
wikkednesses þe haþ dilyuered vre swete lord, wiþ-outen þi diseruyng. For whi?
what seruise hastou do to him wherfore he haþ so loked þe, & mony oþure
forsaken & laft? Ȝif þou take good hede hou gret good god haþ don to þe
on alle halue, þou schalt fynden him ocupyed abouten þe as þei he dude non
oþur þing but were tendynge onliche to þe and to þin hele; and þou schalt
seon him, for to loken þe, al so tentyf and bisi as he hedde forȝeten al þe
world for to taken kepe onliche in þe. And whonne þou hast þouht þus, tak
vp þin hond and þonke þi lord of þis and of alle oþur goodnesse, in þis manere:
«ÞOnkynge I make to þe, my lord Ihesu Crist, þat me synful wrecche euer to þis tyme lokedest, defendest, visytest, hol, saue and vnbroken to þis tyme madest comen, and for alle þine oþure gode dedes þat to me þorw þin onliche godnesse hast wrouȝt; þat wiþ þe ffader and þe holy gost liuest and regnest god euermore wiþ-outen ende. A.M.E.N. Amen.»
In þe selue manere schaltou seyen whon þou risest in Morwe-tyde, and whon þou
gost to bedde a-niht. At Mid-niht þou schal seyen
«IN to þin hond, lord, and of þyn holy Angeles I beo-take in þis dai my soule and my bodi, ffader and Moder, Breþeren Sustren, Sibbe and frende, and alle myne gode-doeres, and alle cristene folk. Loke vs to-day, þorw þe meede and þe preyeres of blessed Marie and of alle halewes, from vices and wikkede couetises, fondynges of þe deuel, and from sodeyn and vn-war deþ, and from þe peynes of helle. Lihte myn herte of þe holigost and of þin holi grace, make me euer-more Boxum to þi comaundemens, and neuere suffre me be parted from þe; þat liuest and regnest god wiþ-outen ende. Amen.»
And whon þou gost to bedde at niht, þer as þou seist in þe Morwetide
Þreo Maners ben of Contemplacion: þe ffurste is in Creatures, þe secounde
in Holy writ, þe þridde in God self and in his kuynde. Contemplacion nis non
oþer þing but siht of þe godnesse of god. Þe goodnesse of god in his
creatures, þou maiȝt se in þis Manere. Þreo þinges ben in god: Miht, Wisdam, and
Godnesse. Miht is turned to god þe Fader, Wisdam to god þe Sone, Goodnesse
to god þe Holigost. Þorw his Miht, ben alle þinges formed, þorw his Wisdam
ben wonderliche ordeynet, þorw his Goodnesse ben eueri day Multiplyede. His
miht maihtou seon þorw heore gretnesse and þorw heore formyng, his Wisdam
maiȝt þou sen þorw heore feirnesse and þorw heore ordynaunce, his Godnesse
þorw heore vertues and þorw heore multipliing. His Mihte þorw heore gretnesse
maiȝt þou seon in heore foure departynges, þat is to witene, þorw heore heiȝnesse,
ÞE secounde degre of Contemplacion is in Holi writ. But nou schalt þou asken þat art of luitel lettrure: «On what manere miȝt I euere comen to contemplacion of holi writ?»
Now vnderstond and I schal telle þe. ȝif þou konst not vndurstonde þat is
writen: here bleþeliche þe gode þat mon seiþ. Whon þou herest out of holi writ,
in a comuyne prechinge or in priue seyinge: tak hede anon ȝif þou herest ouȝt
þat mai auayle þe to edificacion, to hate synne and loue vertues, and doute peyne
and desiren ioye, to dispisen þis world, touward þe toþur hiȝen, what þou
schalt don and what þou schal leuen, and al þat mai lihten þin vnderstondynge,
in knowynge of soþnesse, and al þat warmeþ þi wille [&] affeccion, in hete of
charite; ffor whi? of þeose two goodes ben al þat is writen in holi writ, priueli
ÞE seuene dedli synnes ben þeose: Pruide, Wraþþe, Envye, Accidie, Couetise, Glotonie, and Lecherie. Pruide is loue of oune heiȝnesse; of him waxen þeose seuene Braunches: Vnbuxumnesse aȝeyn God and aȝeyn Souereyn, þat is to siggen: leuen þat is comaundet, or don þat is defendet. Þe secunde is Auauntynge: whon a Mon a-vaunteþ him of good þat he haþ of a noþer, or of an vuel þat he haþ of him-self. Þe þridde is Ypocrisye: whon mon makeþ him hauen good þat he haþ nouht, and hut þe wikkednesse þat he haþ. Þe ffeorþe is Despit: whon a mon blameþ a noþeres godnesse, for him-self scholde seme þe betere. Þe .v. is Arrogauns: whon mon makeþ comparison bitwene his wikkednesse and an oþures, so þat his may semen þe lasse. Þe .vi. is Boldnesse: whon he haþ no schome of open synne. Þe seuenþe is Elacion: whon Mon Ioyeþ of his wikkednesse. Þreo þinges ben wher-of mon haþ pruide: of godes þat he haþ of kuynde, as ffeirnesse, strengþe, god wit, cunrade. Þe secounde, of godes þat he haþ of purchas, as science, vertues, good loos, grace, or dignite. Þe þridde is, of worldliche godes, as cloþing, housyng, Rentes, Meyne, horsyng and oþer hauyng.—Off Envye [waxen]: ben glad of oþures harm, and sori of oþures goode; and þat mai ben in herte þorw wille, or in Mouþe þorw detraccion, or in dede þorw wiþ-drawyng of gode or procuryng of vuel. Off Ire waxen: manaces, vileyne wordes, scornynges, & Blasfemies. Off Accidie waxen: heuinesse, Malice, Whonhope, Necligence aboute godes comaundemens, bisi þouht aboute þinges defendet. Off Couetyse wexen: tresouns, ffals oþes, feble reste, and hard herte for to don dedes of Merci. Off Glotenie waxen: veyn gladnesse, Lecherie, fulþe, muche speche, and feble vnderstondyng. Off Lecherie woxen: Blyndnesse of herte, in preyeres vnstudefastnes, fol-hastinesse, loue of him-self, hate of god, loue of þis world, fere and wonhope of þe world þat is to comen. Þeose ben þe dedly synnes seuene; and wel ben I-callet dedly, ffor whi? þe þreo furste despoylen þe synful wrecche, and þe feorþe falleþ him doun, þe fyfþe casteþ him out, þe sixte deceyueþ him, þe seueþe puiteþ him in to vuel seruage. For whi? Pruide dispoyleþ mon of God, Envye of his broþer, Ire of him-seluen; Accidie him falleþ, Auarice þroweþ him out, Glotonye deseyueþ him, Lecherie put him in to þhraldam.
REmedies aȝeyn þe seuene dedly synnes leiþ vr lord Blessynges seuene in þe
Ewangelie, and seiþ þus: «Blessed be þe meke of spirit, for heoren is þe ioye
of heuene»: þat is aȝeyn Pruide, þat dispoyleþ mon of god. «Blessed be þe
NOw þou hast seuene Manere seknesses, and heore medecynes,. [After comeþ þe souereyn leche and takeþ his medecynes], þat sauen mon from þe seuene vices and confermen him in [þe] seuene vertues, þorw þe ȝifte[s] of þe holigost, þat ben þeose: Þe spirit of wit, and of vnderstondynge, Þe spirit of counseil, and of strengþe, Þe spirit of connynge, and of pite, Þe spirit of drede of god. Þorw þeose seuene ȝiftes techeþ vre lord what mon haþ mester [of] to þe lyf bodilyche and to þe lyf gostliche. And seo in what manere. Furst mon moot leue wikkednesse: and þat vs techeþ þe spirit of drede of god; and do þe goode: þat vs techeþ þe spirit of pite. And for tweyne þinges ben þat letteþ mon to don good, þat is to witen Weole and Wo of þis world—Weole wiþ-halt him wiþ faytinge, Wo, wiþ hardnes: þerfore, þou schalt dispisen þe weole of þis world, þat þou be not disseyued: and þat þe techeþ þe spirit of cunnynge; and þou schalt suffren hardnesse, þat þou be not ouercomen: and þat þe techeþ þe spirit of strengþe. Þeose foure suffisen to þe lyf bodiliche. Þe oþure fallen to þe lyf gostliche. For whi? þreo Maners ben of contemplacion: on in Creatures, and þat techeþ þe spirit of vnderstondyng; anoþur in Holi writ, where þou maiȝt seo what is to don & what þou schalt not don: and þat þe techeþ þe spirit of counseil; and þe þridde maner is in God self: þat þe techeþ þe spirit of wit.
ÞE ffur[s]te Comaundement is: þat Mon schal wiþ gret Mekenes seruen and
honouren God ouer alle þing. Þe secunde is: þat mon schal not taken Godes nome
in veyn, in Idel oþes; Monnes speche schal ben to oþur «Hit Is, Hit Is; Hit
nis, Hit nis: Ȝe Ȝe, Nai Nay». Þe þridde Comaundement is: þat Mon schal
halewe his hali-day, wiþ holy werkes: heren deuoutliche wiþ-outen Iangeling
Afftur anon most þou knowen þe seuene vertues: Be-leeue, Hope, Loue,
Qweyntise, Riht, Strengþe, and A-temprenesse. Þe þreo furste, þat is to witen
Be-leeue, Hope, and Loue, ordeyneþ þe hou þou schalt lyuen as anentes God.
Þe oþer foure ben cleped vertues Cardinals: to ordeynen þi-self hou þou schalt
ÞE ffurste poynt of holy be-leeue is: Fader and Sone and Holy gost, þeose
þreo persones ben on God, wiþ-outen begynnynge and wiþouten endynge, þat
made heuene and eorþe of nouȝt. Þe secunde point of be-leeue is: þat Godes
sone tok flesch and blod of þe Mayden Marie, and of hire was boren Ihesu Crist,
verrey God and verrey mon. Þe þridde poynt is: þat god and þe virgynes sone
Marie was pyned and crucifyed and suffrede deþ on þe crois, and in sepulcre was
leyd, in to helle his soule descended wiþ his godhede and tok out þe soules þat
hedden in heore lyf don his wille. Þis passion he suffrede wiþ his oune wille,
ffor to diliueren from helle alle þat heere don his wille. Þe ffeorþ poynt is:
þat Ihesu Crist in þe þridde day verrei god and verrei mon Ros from deþ to liue
in flesch and bodi glorifyed; schewynge him ofte to Marie Maudeleyn and to his
disciples, and spac wiþ heom; and þorw þat Resurrexion, wiþ þis bodi þat we han
in þis world we schullen risen fro deþ to lyue. Þe ffyfþe point is: þat vre lord
Ihesu Crist, God and Mon, steiȝ in to heuene, and þorw him schulen we, [if we]
Affter þow most witen wȝuche ben þe dedes of Merci. Þe ffurste is: ȝiuen
þe hungri mete. Þe secunde, ȝiue drynke to þe þhrustfol. Þe þridde is, cloþen þe nakede. Þe ffeorþe is, herborwe þe housles. Þe ffyfþe, visyten þe prison neode. Þe sixte is, cumforte þe seke. Þe seuenþe is, to burie þe dede. / Þeose ben þe dedes of Merci þat fallen to monnes bodi. But now maiȝt þou seiȝen þat art in Religion: «I haue no power to ȝiue mete nor drinke nor cloþinge nor herborwe, nor visyten nor cumforten þe prison nor þe seke, ffor I am al in
oþures pouwer and not in myn oune. Þerfore hit weore bettre I weore at myn
owne wille, and don þis dedes of Merci, þen ben in Religion.» Ne be not
deceyued: hit is bettre haue compassion and pite in herte of him þat is Meseyse,
þen þat þou heddest al þe world to ȝiuen for charite, ffor better is ȝiuen
holliche compassion of þi-self, þen of þyn god. Ȝef þi-seluen, and þou ȝeuest more þen al þe world. But nou þou wolt seien: «Soþ hit is þat hit is bettre ȝift to ȝiuen þi-seluen þen þyn: But boþe were bettre þen on; ffor on good is lasse þen tweyne.» Hit is not so; ffor whi? Wheþere is better be called god, or ben
called his seruaunt? To ben called god. And þo þat suffren Cold, hunger and
defaute and oþur meseises here, he calleþ heom him-self; ffor he seiþ in þe
Ewangelie: «Al þat ȝe don to þe leeste of myne, ȝe don hit to me.» On oþur halue: wheþer is beter, to Iuggen or ben I-Iugget? Certes, Iuggen. And þat
schullen þe pore: þei schullen Iugge þe riche; also Ihesu seiþ in þe Ewangelie:
»Ȝe þat han alle þingus forsake for þe loue of me: at þe day of dome whon i
sitte in þe see of my Mageste, þenne schul ȝe sitten vppon þe xii tronos and
Iuggen [þe] .xii. linages of Israel.» On oþer halue: wheþer is bettere han þe Ioye
of heuene in possescion, or in be-hotyng? Certes, in possession. And þat haue
þe pore of spirit, ffor, as Ihesu seiþ in þe Ewangelie, «heoren is þe Ioye of
heuene». He seiþ not «here schal ben», but «here is»; þat is to vnderstonden: also siker mouwe þe pore ben of þe Ioye of heuene, as mon is of þe þing þat is in his hondes. And þerfore seiþ seint Bernard: «Þe pore han nouȝt in eorþe, ne þe riche han nouȝt in heuene»; and þerfore, ȝif þe riche wolen hit haue, þei moten hit bugge at þe pore. Now I wot wel þow disyrest muche to witen wȝuche
Aftur þou most knowen wȝuche ben þe seuene preyeres of þe
ÞOw schalt han seuene druryes in bodi, and seuene in soule. Þow schalt han
in bodi: Feirnesse wiþouten fuilyng, Strengþe wiþouten feblenesse, Freonesse
wiþouten þraldam, Lihtnesse wiþ-outen heuynesse, Wille wiþ-outen wernyng or
aȝeyn-standyng, Hele wiþ-outen seknesse, Long lyf wiþ-outen ende. Þow schalt
haue in soule: Wisdam wiþouten vnconnyng, Sikernesse wiþ-outen feyntnes,
ÞE þridde degre of Contemplacion is in God self; and may beo in two Maners: Wiþ-outen, in his Monhede, and wiþ-Innen in his heiȝe Godhede. For whi? þus seiþ seint Austin: «Þerfore bicom God Mon, to maken Mon seon God in his nature; ffor whi? where Mon goþ Inne or oute, alle dayes and alle tymes he may fynden fedyng of God, inward þorw Contemplacion of his Godhede, outward þorw Consyderacion of his Monhede». Off his Monhede, þou schalt þenke þreo þinges: Þe Mekenesse of his Incarnacion, and þe swetnesse of his Conuersacion, and þe charite of his Passion. But þou maiȝt not don þis at ones: þerfore I haue distynktet hem bi [þe] houres of þe day þat þou syngest at Chirche; þat non houre þe passe þat þou ne haue þin herte ocupyed. Þat to don, þou schalt witen þat eueri houre haþ double þenkyng: on of þe Passion, anoþer of oþer seson.
BI-fforen Matynes, þow schalt þenken enterliche þe tyme, þe stude, and þe
houre whonne god was born. Þe tyme was in [mid-]wynter, whon hit was caldest.
Þe houre was at Midniht, þe hardeste houre þat is. Þe stude was in-middes
þe wey; in an hous wiþ-outen walles I-wounden in cloutes and bounden wiþ a
lyste, bi-foren an Oxe and an Asse was [he] leid in a Cracche, for þei hedde non
oþer place. Þou schalt þenken of þe bisynesse þat Marie hedde of hire child;
of Ioseph, hire spouse, þou schalt þenken, hou þat he hedde gret
Ioye. Þenk of þe schepherdes deuocion, and of þe swete cumpaygnye of þe Angeles: and hef vp þin herte and synge wiþ heom
BI-ffore Prime, þou schalt þenken of þe Passion and of þe
Resurrexion. Of þe passion, þou schalt þenken hou þe Iewes ladden him to heore counseil, and how þei fals witnesse beeren him an honde, and Blasfemie, and hou þat he hedde reneyed þe peple of Galyle to Ierusalem: and scorned him in diuerse maners, and
spitten in his face; and hudden his face, and smiten him, and beden him propheten
and tellen who him smot. Bute for al þat swete Ihesu suffrede, he seide neuere
«whi do ȝe so?», bote as a lomb þat is lad to slen, also he bar hym and spac not aȝeyn. Oþur monye dispites þei duden him, whuche weore longe to telle. / Of
þe Resurrexion, þou schalt þenken þat such tyme ros Ihesu Crist from deþe to
lyue, aftur þat he hedde distruied helle & delyuered þe soules þat weren hise
from þe pouwer of þe feend. And þou schalt þenken also of his swete schewynges:
how he aperede þat day fyue tymes and fif tymes afterward. Furst to Marie
Magdaleyn, whon heo wende he hedde I-beon a gardyner. Þe secunde tyme to
hire and to oþer wimmen in þe wey, whon he grette hem and seide
BI-ffore terce, þou schalt þenken of þe Passion and of þe Comynge of þe
holigost. Of þe passion: hou Ihesus was such tyme dispoylet al naked and
bounden to a piler in Pilatus hous, and beoten him þat from his hed to his feet
was not laft on hol stude. Þenk also hou Pilat sende him to Heroudes, and he
forleet him and cloþed him in whit, in signe þat he heold him a fool, and
sende him aȝeyn to Pilat. And Pilat wolde haue lete him gon, but furst he wolde
BI-fforen Midday, þow schalt þenken of þe Annunciacion and of þe Passion. Of
þe Annunciacion, þou schalt þenken [of] þe Merci of vr lord, þat he wolde bi-come
mon, and suffre deþ in his Monhede for vs, while þat he mihte in oþur manere
han delyuered vs. Bute al he dude þis to vs for to drawen þe loue of vs. For
whi? ȝif on hedde iben vre Creatour, and anoþer vre Saueour, þenne we mihten
more han loued vre buggere þen vre make[re]; and þerfore wolde vre Creatour ben
vre Saueour, and suffren in his bodi alle vre serwes, for to buggen al vre loue.
Off þe Passion þow schalt þenken þat such tyme he was don on þe crois,
bitwene twey þeues, as þouȝ he hedde ben heore Mayster. And þerfore I not
wȝat I may siggen: ffor þeiȝ alle þe seknesses and alle þe serwes of þis world
weore in O Monnes bodi, and þat mon mihte receiuen also mony anguissches
and also muche serwe in his bodi as alle þe men of þis world, hit were not but
luytel or as nouȝt to regard of þe serwe þat he suffrede for vs in on houre of
þe day. For whi? ȝif I miȝte liuen an hundred þousen[d] ȝer and dyen eueri day
a þousend tymes for him of þe selue deþ þat he diȝede for me, ȝit hit scholde
not amounten to þe serwe þat he suffrede in his bodi. Þenne may sum Mon
seyen þat þe serwe þat he suffrede for vs on þe Crois was grettore þen þe
peyne of helle is, in so luytel tyme: ffor wȝi? no Creature miȝte so muche
soffren as Ihesu, for þer hedde non so gret vertu in him; but sum creature may
suffren þe peines of helle: þenne is þe peyne of helle lasse for þe tyme þen
þe peyne of Ihesu. I sei not þis certeynliche, for sum mennes concience.
And þerfore he seide in Ieremie: «Alle ȝe þat passen bi þe weye, takeþ
kepe to me and seoþ wher þer be eny serwe lyk my serwe». Certes nay,
þer was neuer serwe to þe serwe of vre swete lord Ihesu Crist. And also
þou schalt þenken of vre swete ladi seynte Marie, what anguissche heo hedde
whon heo stod bi his riȝt syde, and receyuede þe disciple for þe Maister,
and þe seruaunt for þe lord, Ion Ȝebedeus sone ffor Ihesu Godes sone. And
þerfore heo may seiȝen of hire-self so as Noemi seide: «ne calleþ me not swete
luitel or eni del, but calleþ me bitter herbi-forþward, for whi? of bitternesse
me ha[þ] fult and of gret serwe god þat is al miȝtful». Þe selue heo seide in
hire song of loue: «Ne haue no merueile þat i am blo, for þe sonne haþ dis-
BI-fore Noon, þou schalt þenken of þe Passion & of þe Ascencion. Of þe
passion, þou schalt þenken þat such tyme of þe day diȝede þe makere of lyf, for
þi loue. Þenne þou schalt þenken of þe wordes þat he spac on þe Crois, and
of ffoure signes þat fellen in his dyȝing. Þe ffurste spekyng was þis: «Fader,
forȝif hem heore trespas, for þei wite not what þei don». Þe secunde was þat he seide to þe goode þef: «Forsoþe I sigge þe, þou schalt in to paradys þis day wiþ me». Þe þridde was þat he spac of his Moder to seint Ion: «Seo þer þi Moder», and to his Moder of his disciple: «Seo þere þi sone». Þe ffeorþe was: «I haue þhurst». Þe ffyfþe:
BI-fforen Euen-song, þou schalt þenken of þe Soper & of þe Passion. Of þe Passion þou schalt þenken hou Ioseph of Aramathie eode to Pouns Pilat and preiede him to ȝiuen him þe bodi of vre lord Ihesu Crist, and he ȝaf hit him. And þenne þe Iewes comen to þe crois and broken þe hupes of þe twei þeoues; and on of þe knihtes tok a spere and smot Ihesu to þe herte: and anon com out blod & watur. And Ioseph tok þe bodi & buriede hit. And þe Iewes setten þe knihtes to waken hit, ffor his disciples schulde not stelen hit and seyen falsli to þe peple þat he weore risen from deþ to lyue. / Of þe Ceene þou schalt þenken hou vre lord ȝaf his flesch and his blod þat time in liknesse of bred & wyn, in confirmacion of vre feiþ. For we seon & leeuen gostliche, þat we mouwe not seon bodiliche. And þerfore, whon þou schalt receyue þat bodi, tak hit also as þou receiuedest hit out of Ihesu Cristes syde. And þat tyme he wusch his disciples feet, and Comaundede hem to louen vchon oþur, and taken ensaumple of him mekeliche [to] seruen vchone oþer.
BI-fforen Cumplin, þou schalt þenken hou Ioseph & Nichodemus wounden Ihesu
bodi in feire schetes and enoyneden hit wiþ precious oynemens. / Þe secounde
þing þat þou schalt þenken on, is þis: ?þat þi swete lord Ihesu Crist þe day of
NOw þou hast þe Manere to þenken on god in his Monhede. (N)ow, þou schalt
witen hou þou schalt þenken on him in his heȝe godhede. And þou schalt
vnderstonden þat God Mesurede so his knowynge [fro] þe biginnynge of mankynde, þat
he nouþur al schewed him, nor al hud him; ffor whi? ȝif he hedde al schewed
him, þenne hedde þe bileeue serued of nouht. For ffeiþ is not but of þing þat
mai not ben seȝen; þenne, þat I leeue and seo, nis not feiþ. And ȝif he hedde
al hud him, þenne hedde feiþ ben but misbeleeue. And þerfore he wolde
sum schewen & sum huyden. In ffoure Maners he ordeynde to schewen him:
Two Maners inward, and two outward. Inward: þorw gostly schewyng & þorw
reson. Outward: wiþ holy writ & þorw creatures. Þorw gostly schewyng,
whon god schewede him to mon þorw inspiracion of þe holygost, or þorw
Miracle. Þorw reson schewede god him to mon in þis manere: Eueri mon mai
wel sen in him-self þat he is, þat is to vnderstonden þat he haþ be[ing], and
þat he haþ not ben euere; and vppe þat he may witen þat he begon sum tyme
to ben. Þenne sum tyme was, þat he was not; þenne he miȝte in none manere
maken him-self, þenne hit bihoueþ nede þat eueri mon come of oþur þen of
him-self. Þe selue may mon seon in vche creature, ffor he mai seon eueri day
summe comen and summe gon. And þerfore, for alle þinges ben, and ben not
of hem-self, þerfore behoueþ hit nede þat o þing beo þat ȝiueþ to alle þinges
for to ben: þat is to seien, of whom alle þinges ben. Þenne behoueþ hit neede
þat he þorw whom alle þinges ben, be wiþoute bi-ginnyng. For whi? ȝif he
hedde biginnyng, hit bihouede þat he hedde hit of anoþer and þenne weore
he not þe biginnere nor þe makere of alle þinges, and þerfore hit bihoueþ
nede þat he of whom alle þinges ben, be biforen alle þinges, and no þing
biforen hym; and ȝif no þing weore biforen him, þenne comeþ he not of anoþer;
þenne hedde he neuer bigynnying: ffor whi? eueri þing þat haþ biginnyng haþ
hit of anoþer, ffor whi þing þat is not may not ȝiuen beoing to him-self for to
ben. And þerfore hit bihoueþ on alle maners þat o þing be þat neuere hedde
biginnyng. And whon Reson of mon seoþ þat hit may non oþer wyse ben,
þenne he bigynneþ to leeuen studefastliche þat on þing is wiþouten bigynnyng,
þat is makere, ordeynere, and gouernere of alle þinges þat han ben or ben or
schul ben. And þat þing is cald god; ffor þis resun: ffor þis word god comeþ
of a word of Gru þat hiȝte theym and is as muche to siggen as «formen» or
«norisschen», and þerfore he is called god for he norisscheþ alle þing and
formed alle þing. After þis comeþ Reson of Mon and seiþ þat hit behoueþ
nede þat on god beo and no mo: ffor whi? ȝif two goddes weoren, hit bi-houeþ
nede ben to muchel in boþe, and to luitel, al at ones; þerfore hit bihoueþ þat
þer be not but on god. On oþur halue: no good may God wonten, and þerfore,
for noble þing and good is þe cumfort of cumpanye, þenne may not god ben
wiþ-outen þe goodnesse of cumpanye: þenne hit behoueþ nede þat persones
Affter þou schalt þenken þat he is la[r]ge; and þat þou maiȝt sen in mony maners. Loke at þe ffurste þat he is large of wordly goodes, þat ȝiueþ his goodes also to wikke as to goode, of alle-manere þinges þat ben in eorþe. After þenk hou he is large for to [for]-ȝiuen; ffor whi? ȝif a Mon hedde I-don also monie wikkednesses as al þe men in þe world, ȝit he wolde beo rediore forte forȝiuen be þe hundreddel, þen we scholden be to aske forȝiuenesse. Also þou scha[l]t þenken þat he is large of gostlich goodes, þat is to seyen of his vertues: ffor whi? who haþ on, he haþ alle. Þe ffeorþe, þou schalt þenken þat he is large of his goodes pardurables, to alle þat wollen riȝtfolliche asken h[e]m. For wȝuche-manere miȝt he don from vs þat þat he a-monesteþ vs to asken? on oþer halue he wole ȝiuen vs gret mede so þat we wolen asken him; ffor he seiþ: «Preȝeþ me ȝiuen ow þe Ioye of heuene and I schal ȝiuen ou alle worldliche þinges wiþ-outen askynge». Þis Contemplacion of his largesse makeþ in mon certein hope.
Affter þou schalt þenken of his swetnesse, of his bounte, and of his ffeirnesse. For to don þis, þou schalt taken good hede of þe grete swetnesse, of gret bounte, and of gret feirnesse þat is in bodiliche creature. Seþþe þenne þat suche þingus ben þat delyten bodilyche siȝt for heore feirnesse, and þe swolewynge for heore goodnesse, and þe smellynge for heore swetnesse, and so alle oþure monnes wittes: hou gret beute, swetnesse, and bounte [mot be in gostly creature þat neuer schal haue ende, if such bounte, swetnesse & beute be] in such þing þat to-dai is and to-morewe is nout. On oþur halue, ȝif gret beute, swetnes, and bounte be in Creature, hou muche beute, swetnesse, and bounte mot ben in vre Creatour! Þis Manere of Contemplacion makeþ in mon to louen his Creatour. After, whon þou hast in þis Manere seȝen þi Creatour in siȝt of his creatures, put out of þin herte vche bodilyche ymaginacion, and lift þin on entendement a-bouen alle resun of Mon: [&] þer þou schalt fynden so gret swetnesse, and so gret priuite, þat non may felen but he þat hit haþ preued. And ȝif þou wolt witen hit wiþ teching, go to him þat haþ proued hit be assaying. And þeiȝ I wrecche hedde I-proued hit, I miȝte not telle wiþ mouþ, no I mihte not þenken wiþ herte; þe þing is so priue þat hit passeþ al-maner þouht. And þerfore I holde my speche, and riht is þat I do: ffor whi? þis techeþ not tonge, bute onliche grace.
NOw þou hast þreo Maners of Contemplacion: on is in creatures, a noþur in
holi writ, þe þridde in God self and in boþe his natures. Ȝif þou liue aftur þis
Whi gode desyres neodeþ to be reuled be discrecion, & medeful werkes to be
wrouȝt in þe ordre of charite: o. primo.
Þat þe lyf of Marie and Martha menged to-gedere is acordyng to hem þat are
in hiȝ degre o. iio.
To whom actif lyf a-cordeþ, & to whom contemplatyf o. iiio.
Hou medled lyf longeþ speciali to prelates of holychurche & also to worldly lordes
þat rulen oþur men o. iiiio.
Hou vre lord Ihesu Crist & holy men in heiȝ degre schewed ensaumple in lyuing
of medlet lyf o. vo.o. vio.
Here hit is schewed what lyf is most a-cording to him þat þis bok was maad to
o. viio.
Þat men schulde vse medlet lyf as a man schulde haue him to Crist & to his limes o. viiio.
Þat sum-tyme schulde a lord leue gostli ocupacion & gladli ȝeue him to medeful
worldli werkes o. ixo.o. xo.
Þat contemplacion shulde be had in desyre, & actyf werkes in vse wiþouten
anger and vnskilful drede o. xio.
Þat nedful worldli werkes kyndel gostli desyres, proued be bodili ensaumple
o. xiio.
How be mekenes & diuerse gode werkes is þe loue of god norissched in diuerse
mennes hertes o. xiiio.o. xiiio.
What desyre is, & siker swetnes o. xvo.
What difference is be-twixe desyre & þe loue of god o. xvio.
Hou desyre may euer be lastyng in habyte, & not in workyng, & hou mekenes wiþ-oute scheweþ þis disyr o. xviio.
How aftur þi sleep þou schalt quiken þin herte wiþ preieres & gode þouȝtes & put away vuel þouȝtes þat letten deuocion o. xviiio.
Hou ordeyned þenkyng of þin owne synnes and of oþur mennes norisschen þi desyr to god o. xixo.
Þat diuerse þouȝtes of þe manhed of vre lord discretly vsed norisscheþ þi desyr
to god o. xxo.
Þat þouȝt of moni vertues norisscheþ þi desyr to god o. xxio.
Þat þouȝt of diuerse seyntes & of heore vertues norisscheþ þi loue to god o. xxiio.
Þat þouȝt of þe merci of vre lord schewed to synful men norisscheþ þi desyr to god o. xxiiio.
Þat þouȝt of þe wrecchednes of men, & of þe ioyes of heuene norisscheþ þi desyr to god o. xxiiiio.
How desyre of worldly worschipe, and þe desyr of heuen, is meeded at þe last
ende o. xxvo.
Hou discrecion is nedful in þenkyng and preying, and hou hit is sum-tyme to
passe from þat on to þat oþer o. xxvio.
How a man schal haue him in þenkyng of þe passion of vre lord Ihesu. Whon
deuocion lasteþ & whon hit passeþ away o. xxviio.
Hou a man schal haue him warli in þouȝt and desire & wysely vse þe grace þat
god haþ ȝeue to him o. xxviiio.
Þe grace & þe goodnes of vr lord Ihesu þat he haþ schewed to þe in
wiþdrawyng of þin herte from loue & lyking of worldli vanyte & vse of fleschli
synnes, & in turnyng of þi wille enterli to his seruise & his plesaunce, bringeþ
I knowe wel þe desyre of þin herte, þat þou coueytest gretli for to serue vr
lord be gostli ocupacion al hol[i] wiþ-oute lettyng or troublyng of worldli bisynes:
þat þou miȝt be grace come to more knowyng [&] gostly felyng of go[d] & gostly
þinges. Þis desyr is good as I hope, & of god, for hit is charite, speciali set
in to him. Neuerþeles hit is to refreyne and to rule hit be discrecion as aȝeynes
outwarde doyng, aftur þe state þat þou art in, ffor charite vnruled turneþ
sumtyme to vice. And þerfore hit is seid in holi writ:
Þow schalt medle þe werkes of actif lyf wiþ gostly werkes of contemplatyf
lyf, and þen dost þou wel. For þou schalt o tyme wiþ Martha be bisy ffor to
ruile & gouerne þin houshold, þi children, þi seruauns, þi neiȝebors, and þi
tenauntes;—ȝif þei do wel, cumforte hem þerin & help hem; ȝif þei don vuel, tech hem to amende hem, & chastise hem. And þou [schalt] also loke & knowe wysli þat þi þinges & þi worldly godes be riȝtly kept be þi seruauntes, gouerned & trewely dispendet: þat þou miȝt þe more plenteuousli wiþ hem fulfille þe dedes of merci to þin euencristen. A noþur tyme þou schalt wiþ Marie leue þe bisynes of þe world & sitte doun at þe feet of vr lord be mekenes in preyers & holy þouȝtes & in contemplacion of him as he ȝeueþ þe grace. And so schalt þou
Þow schalt vnderstande þat þer is þreo maner of liuinges: On is actyf, anoþur contemplatyf, þe þridde is maad of boþe & is medled lyf. Actyf lyf alon longeþ to worldly men & wymmen whuch are lewed, fleschly, & boistous in knowyng of gostly occupacion, ffor þei fele no sauour ne deuocion be feruour of loue as oþur men don, þei can no skile of hit, and ȝit neuerþeles þei han drede of god & of þe peynes of helle & þerfore þei fle synne, and þei haue also desyre for to plese god & for to come to heuene, & a good wille to heore euencristne. To þise men hit is nedeful & spedeful to vse werkes of actyf lyf as bisili as þei may, in help of hem-self & of heore euencristen: for þei can not elles do. Contemplatyf lyf alone longeþ to such men or wymmen þat for þe loue of god forsaken al open synnes of þe world & of heore flesch, & al bisynes, charges & gouernaunce of worldly godes, and maken hem pore & naked, in to þe bare nede of þe bodili kuynde, and fleen from souereynte of oþur men to þe seruise of god. To þise men hit longeþ for to trauayle & ocupye hem [inwardli] for to gete þorw þe grace of vr lord clannes in herte & pees in conscience be distruyng of sinnes & receiuyng of vertues, and so forto come to contemplacion; þe wȝuche clannes may not be had wiþ-oute gret exercise bodili & continuel trauayl of spirit in deuoute preiers, feruent desyres and gostly meditacions.
ÞE þridde lyf, þat is medlet, longeþ speciali to men of holy churche, as to
prelates and to oþur curates, þe wȝuche han cure & souereynte ouer oþur men
for to kepe & rule hem, boþe heore bodies & principali here soules, in fulfillyng
of þe dedes of merci, bodily & gostly. To þise men hit longeþ sum-tyme to
vse werkes of actyf lyf, in help & in sustinaunce of hem-self & of her soiettes & of oþure also, and sum-tyme [forto] leue al bisynes outward and ȝiue hem for a tyme
to preyers, meditacions, redynges of holi writ, & to oþer gostly ocupacions, after
þei fele hem disposed. Also hit longeþ generali to sum temporal men þe wȝuche
han souereynte wiþ muche hauyng of worldly godes, and also han as hit were
a lordschipe ouer oþur men to gouerne & susteyne hem, as a fader haþ ouer his
children, a Maister ouer his seruauntes, and a lord ouer his tenauntes; þe wȝuche
men also han receyued of þe ȝift of vr lord grace of deuocion, & in parti sauour
of gostli ocupacion. To þise also longeþ þis medled lyf, þat is boþe actyf & contemplatyf. For ȝif þise men stondynge þe charge & þe bond þat þei han
take, wolde leue vtturly þe bisynes of þe world, þe wȝuche ouȝte skilfulli be
vsed [in] fulfillyng of heor charge, and hol[i] ȝeue hem to lyf contemplatyf, þei do
Oure lord for to stere sum men to vse þis medled lyf, tok vpon him-self þe persones of such maner of men, boþe of prelates & curates of holy chirche, & of oþur suche as are disposed as I haue seid, and ȝaf to hem ensaumple be his owne worchyng þat þei schulde vse þis medled lyf as he dude. O tyme he comuned & medled wiþ men, schewyng to hem his dedes [of] merci: ffor he tauȝt þe vnkonnyng be his preching, he visyted þe seke & heled hem of heor sores, he fedde þe hungri, & cumforted hem þat were sori. Anoþur tyme he lafte þe conuersacion of al worldly men, & of his disciples also, & went alone in to desert vpon þe hulles, & contyn[u]ed al þe niȝt in preyers as þe gospel seiþ. Þis medled lyf schewed vr lord in him-self to ensaumple of hem þat han take þe staat & þe charge of þis medled lyf, þat þei schulde o tyme ȝeue hem to bisynes of worldly þynges in resonable nede, & to werkes of actyf lyf in profyt of heor euencristne wȝuch þei haue cure of; anoþur tyme ȝeue hem hol[i] to contemplacion be deuocion, in preyer & in meditacion. Þis lyf led[d]en & vse[de]n þis holy bisschops herbifore wȝuch hedden cure of mennes soules & mynistracion of temporel godes. For þise holy men left not vtterli þe ministracion ne þe loky[n]g & þe disp[end]yng of worldli godes, ne ȝaf hem hol[i] to contemplacion, as muche grace as þei had in contemplacion: but þei lafte ful of[t] her oune rest in contemplacion, whon þei hedde leuere han ben stille þerat, for loue of heor euen-cristen, and entermetede hem wiþ worldli bisynes in helpyng of heor soiettes: & soþli þat was charite. For wysli & discretli þei departed heore [lyuyng] in two: O tyme þei fulfilled þe lower partye of charite be werkes of actyf lyf, for þei were bounde þerto be takyng of heore prelacie, anoþur tyme þei fulfilled þe hiȝore partye of charite in contemplacion of god & of gostly þingus be preyers & meditacions—& so þei hedde ful charite to god & to her euencristen, boþe in affeccion of here soule wiþ-inne and in schewyng of bodili dedes wiþ-oute. Oþur men þat were only contemplatyf and were fre from al suche cures & prelacies, þei hedde ful charite to god & to heore euencristen, but hit was only in affeccion of heore soule, nouȝt euer outward in schewyng, and in hap so muche hit was þe more ful inward þat hit was not letted be outward dedes; ffor þei miȝt not, ne hit neded not, ne hit fel not to hem.
But þise men þat were in prelacie, & oþure also þat were hole temporel men, hedde ful charite in affeccion wiþ-inne & also in worchyng wiþ-oute: & þat is propurli þis medled lyf, þat is maad boþe of actyf lyf & of contemplatif lyf. And soþli to such a man þat is in spiritual souereynte as prelacye, in cure & gouernaunce of oþure as prelates & curates are, or in temporal souereynte as worldly lordes & maistres are, I holde þis medled lyf best & most bihoueli to hem, as longe as þei are bounde þerto. But [to] oþure, þat are fre & not bounde to temporal ministracion ne to spiritual, I hope þat lyf contemplatif alone, ȝif þei miȝt come soþfastly þerto, were best & most medeful, most feir & most spedeful, & most worþi to hem for to vse & to holde, & not forto leue hit wilfulli for non out-ward werkes of actyf lyf, but ȝif hit were in gret nede & gret releuyng & cumfortyng of oþur men, ouþur of her bodies or of her soules. Þen, ȝif ned aske, at þe preyer & þe instaunce of oþure, or elles at þe 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.
Be þis þat I haue seid þow may in partye vnderstande wȝuch is o lyf & wȝuch oþur, & wȝuch acordeþ most to þi staat of liuinge. And soþli, as me þinkeþ, þis medled lyf a-cordeþ most to þe. For seþ vre lord haþ ordeyned þe & set þe in þe stat of souereynte ouur oþur men as muche as hit is, and lente þe abundaunce of worldli godes for to rule & susteyne speciali alle þo þat are vnder þi gouernaunce & þi lordschipe in þi miȝt & þi cunnyng; and also þer-wiþ-al aftur þou hast receyued grace of þe merci of vre lord for to haue sum-what knowyng of þi-self & gostli desyr & sauour of his loue: I hope þat þis lyf þat is medled is best & most acordyng to þe for to trauayle in. And þat is forte departe wysli þi lyuynge in two: o tyme to þat on, and anoþur tyme to þat oþur. For, wite þou wel, ȝif þou leue nedful bisynes of actyf lyf, & be recheles & take no kepe of þi worldly godes, hou þei be kept & spended, ne haue no force of þi soiettes & of þin euencristen, be cause of desyre & wille þat þou hast only for to ȝeue þe to gostly ocupacion, wenyng þat þou art þerbi excused: ȝif þou do so, þou dost not wysli. What are alle þi werkes worþ, wheþer þei be bodili or gostli, but ȝif þei be don riȝtfulli & resonably, to þe worschipe of god & at his biddyng? soþli, riȝt nouȝt.
Þen, ȝif þou leue þat þing þat þou art bounde to be wei of charite in riȝt
& in resun, and wolt holli ȝiue þe to an oþur þing wilfulli as hit were for more
plesaunce to god wȝuch þou art not bounde to fully: þou dost not worschipe
Þis ensaumple I say to þe, not for þou dost [not] þus as I say, for i hope þou
dost þus & better: But I wolde þat þou schuld do þus gladli, and not forto þinke
loþ for to leue sum-tyme gostly ocupacion & entermete þe wiþ worldly bisines, in
wys kepyng & dispendyng of þi worldli godes, in good rule of þi seruauntes & þi tenauntes, & in oþur gode dedes doyng to al þyn euencristen in þi miȝt; but
þat þou schuld do boþe werkes in diuerse tyme wiþ a good wille, þat on & þat
Ȝif þou wole do wel, þou schalt do gostli as Iacob dude bodily. Holi writ
seiþ þat Iacob, whon he began to serue his mayster Laban, he coueyted Rachel
his Maistres douȝtur 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, þat oþur
douhtur, in stude of Rachel, and afterward he tok Rachel, and so he hedde boþe
at þe last. Be Iacob in holy writ is vndurstande an ouurgoer of synnes. Be þise
two wimmen are vnderstande, as seint Gregore sayþ, two lyues in holy chirche:
Actyf lyf & Contemplatyf lyf. Lia is [as] muche for to say as «trauaylous», & be-tokneþ actyf lyf; Rachel be-tokneþ «siȝt of beginnyng» þat is god, & be-tokneþ lyf contemplatyf. Lia was fruiteful, but heo was sore-eiȝede. Rachel was bareyn, but heo was fayr & loueli. Þenne riht as Iacob coueited Rachel for hire fairhede
& neuurþeles he hedde hire nouȝt whon he wolde, but first he tok Lia, &
after-
LIf contemplatyf is feir & medeful, and þerfore þou schalt euer haue hit in desyr. But þou schalt haue in vsyng muche þe lyf actyf, for hit is needful & spedful. And þerfore, ȝif þou be put fro þi rest in deuocion whon þe were leuest to be þerat, be þi children, be þi seruantes, or be eny of þin euencristen, for here profyt or ese of here hertes skilfulli asked, be not angri wiþ hem, ne heuy, ne dredful as ȝif god wolde be wroþ wiþ þe þat þou left him for eny oþur þing—ffor hit is not so. But liȝtli leue of þi deuocion wheþer hit be in preyer or meditacion, and go do þi dette & þi seruise to þin euencristen, as redili as ȝif vre lord him-self bad þe do so. And suffre mekely for his loue wiþ-oute grucchyng ȝif þou may, & disese & troublyng of þin herte be-cause of medlyng wiþ such bysynes.
HIt may fal sum-tyme þat þe more troubled þat þou hast ben outward wiþ
actyf werkes, þe more brennyng desyr þou schalt haue to god, & þe more cler
siȝt of gostly þinges be grace of vre lord in deuocion whon þou comest þerto.
For hit fareþ þer-bi as ȝif þou hedde a luite Cole and þou wolde make a fir
þer-wiþ & make hit brenne. Þou woldest furst lei þerto stikkes and ouerhule þe cole, and þouȝ hit seme for a tyme þat þou schuldest sleke þe cole wiþ stikkes, neuerþeles whon þou hast beden a while & aftur þat i-blowen a while, anon
Hald þi werkes as nouȝt in þin owne siȝt, but only of þe Merci of him. Knowe
mekely þi wrecchednes & þi frelte, and arette soþfastli al þi gode dedes to him
in as muche as þei are gode, and in as muche as þei are vuel, not don wiþ al
þe circumstaunce þat are nedful to a good dede, for defaute of discrecion, put
hem to þi-self. And for þis mekenes schal al þi dedes turne in to a flaume of
fuir, as stikkes leid vpon þe cole. And so schal þe gode dedes outward not
hynder þi deuocion, but raþur mak hit more. Vre lord seiþ þus in holi writ:
Now þen seþþe vre lord haþ sent in to þin herte a luytel sparkel of his blessed
fuire þat is him-self as holy writ saiþ—
And what is þis desyr? Soþli, noþing but a loþing of al þis worldly blisse & of al fleschli lyking in þin herte, & [a] quemeful longyng wiþ a tristi ȝernyng to
heuenly ioye & endeles blis. Þis, þinkeþ me, may be cald a desire to god. Ȝif
þou haue þis disire, as I hope sikerli þat þou hast, I prey þe kepe hit wel & norissche hit wysli, and whon þou schalt praye or þenke, mak þis desyr begynnyng
& endyng of al þi werk. And forte encresce hit loke after non oþur felyng in
But nou askest þou wheþer þis desyre be þe loue of god. As to þis, I say
þat þis desyre is not propurli loue, but hit is a begynnyng & a tastyng of loue.
For loue is propurli ful couplyng of þe louer & þe loued to-geder as god & a
soul in on. Þis couplyng may not be had fully in þis lyf, but only in disyre & longyng þerto; as ȝif a man loue a noþur wȝuch is absent, he disyreþ gretly his
Ȝit askest þou: «Mai a man haue þis desyre in his herte contynuely»? Þe þinkeþ nay. As to þis, I may say as me þinkeþ, þat þis desyr may be had as for þe
Now ȝif þou aske hou þou schalt kepe þis disyre & norissche hit, a luitel I
schal telle þe, nouȝt þat þou schalt vse þe same forme al-wei as I say, but þat
þou schalt haue þerbi, ȝif ned be, sum wissyng forto rule þe in þin ocupacion.
For I may not, ne i can not, telle þe fulli what is best euer to þe for to vse.
But i schal sei to þe sumwhat as me þinkeþ. In nihtes, aftur þi sleep, ȝif þou
wole ryse for to serue þi lord, þou schalt fele þi-self furst fleschli heui, & sum-
Þow may, ȝif þou wole, sum-tyme þenk of [þi] synnes be-fore done, & of þi frelete þat þou fallest in vche day, & aske merci & forȝiuenes for hem. Also aftur þis þou mai þenke of þe synnes & þe wrecchednes of þi euencristen bodili & gostli wiþ pite & compassion of hem, & criȝe merci & forȝiuenes of hem as tenderli as ȝif þei were þin oune; & þat is a good þouȝt, ffor i telle þe for soþe þou may make oþur mennes synnes a precious oynement for to hele þin oune soule wiþ, whon þou hast mynde of hem. Þis oynement in hit-self is precious þouȝ þe spicerie in hit-self be not clene, ffor hit is triacle maad of venym [for to distroye venym], þat is to sai þyn oune synnes & oþur mennes also brouȝt in to þy mynde; ȝif þou beete hem wiþ serwe of þin herte & pite & compassion, þei turne in to triacle wȝuch makeþ þi soule hol from pride & envie, & bringeþ loue & charite to þin euencristen. Þis þouȝt is good sum-time to haue.
Also þou may haue mynde of þe manhede of vre lord, In his burþe or in his passion or in eny of his werkes, and fede þi þouȝt wiþ gos[t]ly ymaginacion of hit, for to sture þin affeccion to more loue of him. Þis þouȝt is good, and nameli whon hit comeþ freli of godes ȝift wiþ deuocion & feruour of þe spirit. Ac ȝif a man may not liȝtli haue sauour ne deuocion in hit, I halde hit not spedeful þenne to a mon for to prese ouur-muche þer-vpon as he wolde gete hit be maistrie; for he schal mowe breke his hede & he schal neuer be þe nerre. Þerfore me þinkeþ as to þe [it] is good to haue in mynde his manhede sum-tyme, and ȝif deuocion & sauour come wiþ-al, kepe hit & folewe hit for a tyme, but lef of sone & hang not ouur longe þer-vpon. Also ȝif deuocion come not wiþ mynde of þe passion, striue not ouer-muche þer-aftur; tac esyli þat wol come, & go forþ to sum oþur þouȝt.
Also oþur þouȝtes þer are þat are more gostli, as for to þenke of vertues, and
forto se be liȝt of vnderstandyng what þe vertu of mekenes is and hou a mon
schulde be meke; and also what is pacience and clennes, riȝtwysnes, chastite
& soberte, & such oþere, and how a man schulde gete þise vertues; and be suche
þouȝtes for to haue gret disyr & longyng to þis vertues for to haue hem, and
also for to haue a gostli siȝt of þe þreo principal vertues: of trouþe, hope, & charite. Be þe siȝt & þe disyre of þise vertues a soule schulde mow fele gret
Also for to þenke of þe seyntes of vre lord, as of Apostles, of Martires,
Confessours & holy Virgynes, be-hald inwardli here holi liuynge, þe grace & þe
vertues þat vre lord ȝaf hem heere liuinge, and be þis mynde for to sture þin
owne herte to take ensaumple of hem to better lyuyng. And also þe mynde of
vr ladi seynte Marie aboue al oþur seyntes; for to seo bi gostli eiȝe þe
habundaunce of grace in hir holi soule whon heo was here lyuynge, þat vr lord ȝaf
hire alone passyng al oþure creatures; ffor in hire was fulhede of alle vertues
wiþ-oute wem of synne. Heo hadde ful mekenes & parfyt charite, and fulli wiþ
þeose þe beute of al oþur vertues, so hole þat þer miȝt no steryng of pride,
envye, ne wraþþe ne fleschli lykyng, ne of no maner of synne entre in to hire
herte ne defoule þe soule in no partye of hit. Þe behaldyng of þe fairhede of
þis blessede soule schulde gretli stere a monnes herte in to gostly cumfort. And
muche more þen aboue þis þe þink[yng] of þe soule of vre lord Ihesu, þe wȝuch
was fulli oned to þe godhede, passynge wiþ-oute comparison vre ladi & al
oþur creatures. For in þe persone of vre lord Ihesu are two kyndes: þat is, god
& mon, fulli oned to-geder. Be þe vertu of þis blessed onyng wȝuch may not
be seid ne conseyued be mannes witte, þe soule of Ihesu receiued þe fulhede of
wisdom & loue & al godnes, as þe apostelle seiþ:
Also for to þenke of þe merci of vr lord þat he haþ schewed to þe & to me & to alle synful caytyfs þat han be cumbred in synne, sperred so longe in þe deueles prison; hou vre lord suffred vs paciently in vre synne and tok no veniaunce of vs as he mihte riȝtfulli haue don, & put vs to helle, ȝif his merci hedde nouȝt 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 haþ turned vre wille hol to him, & for his loue for to forsake al maner of synne. Þe mynde of his merci & his godnes made wiþ oþur circumstaunces mo þen i con or may reherce nou, bringeþ into a soule gret trust in vre lord & ful hope of saluacion, and hit cundeleþ þe desyr of loue miȝtily to þe ioyes of heuene.
Also for to þenke of þe wrecchednes, þe mescheues and þe pereles bodili & gostli þat falleþ in þis lyf; and aftur þat for to þenke of þe ioyes of heuene, hou
Moni men are coueytous of worldli worschipes & erþli riches, and þenken niȝt
and day, slepyng & wakyng, hou & be what maner þei miȝte come þerto, and
forȝeteþ þe mynde of hem-self, & of þe peynes of helle & of þe ioyes of heuene. Soþli þei are not wyse, þei are like to þe children þat rennen after a boterflye, and for þei loken not to heore feet, þei falle sum-tyme & breken here leges. What is al þe pompe of þis world in richesse or iolyte but a boturflye? Soþli,
not elles, & muche lasse. Þerfore i preȝe þe be þou coueitous of þe ioyes of
heuene, & þou schalt haue worschipe & richesse þat schal euur laste. For at þe
last ende whon worldly coueytous men fayle, þei bringe noþing in here handes,
for al heore worschipes & here richesses are torned in to nouȝt saue serwe & pyne; þen schal al heuenly couetous men þat forsaken treweli al vayne worschipes
of þis world, or elles ȝif þei haue worschipes and richesses þei sette not her
lykyng ne here loue in hit, but in drede, in mekenes, in hope & in serwe sum-tyme
Also þer are mony oþur meditacions, mo þen I con say, þe wȝuche vr lord
putteþ in to a monnes mynde for to sture þe affeccion & þe resun of þe soule
to loþe wiþ vanites of þis world & for to desyre þe ioyes of heuene. Þise wordes I say to þe, not as I hed fulli schewed þe maner of meditacions as þei are in a
mannes soule, but I touche hem a luitel to þe þat þou scholde be þis luytel
vnderstande þe more. Notforþi me þinkeþ hit is good to þe þat whon þou
disposest þe for to þenke on god as I haue before seid, or on eny oþur wyse, ȝif
þin herte be dul & merk & þou felest nouþur wit ne sauour ne deuocion for to
þenke, but only a naked desyre & a weyk wille, þat þou wolde fayn þenke on
god, but þou can nouȝt: but þan I hope þat hit is good to þe þat þou striue
not ouer-muche wiþ þi-self, as ȝif þou wolde be þin owne miȝt ouercome þi-self, ffor þou miȝt liȝtli so falle in to more merknes, but ȝif þou were sleih in þi worchynge. And þerfore I halde hit þen most syker to þe for to say þi Pater noster or þin Aue or elles þi matyns, or for to rede on þi sauter, ffor þat is
euermore a syker standart and wol not fayle, who so wole cleue þerto he schal
not erre, and ȝif þou may be preying gete deuocion, þan, ȝif þis deuocion be
only in affeccion, þat [is] in a gret desyre to god wiþ gostli dilyt, hold forþ þi
saying, brek not liȝtli of, ffor ofte hit falleþ þat praying wiþ mouþe geteþ &
But of certeyn þinges þe bi-houeþ be war in þi meditacion. Sum schal I
telle þe. On is, whon þou hast had a gostli þouȝt ouþur in ymagining of þe
monhede of vre lord or of such oþur bodili þinges, & þi soule haþ be fed & cumforted þerwiþ, & hit passeþ away, be hit-self, be not ouer-bisy for to kepe
hit stille be maistrie, for þenne hit schal turne þe to pyne & to bitternesse. Also
ȝif hit passe not a-way but dwelleþ stille in þi mynde wiþ a trauayle of þi-self,
& þou for cumfort of hit wol not leue hit, & þerfore hit reueþ þe fro þi slepe aniȝtes, or elles a-dayes from oþer gode dedes, þis is not wel, þow schalt wilfulli breke of whon tyme askeþ. Ȝe sum-tyme whon þou hast most deuocion and
were loþest forto leue hit, as whon hit passeþ resonable tyme or elles ȝif hit
turne to eny disese of þin euencristen, but ȝif þou do so elles dost þou not
wysliche as me þinkeþ. A worldli mon or a wommon þat feleþ not per auenture
deuocion twyȝes in a ȝere, ȝif he feled be grace of vr lord gret compunccion
of his synnes, or elles a mynde of þe passion of vr lord, þouȝ he were put
fro his slepe & his rest a niȝt or two or þre til his hed oke, hit is no force,
Anoþur þing is þis þat þe be-houeþ be war of. ȝif þi þouȝt be ocupyed in ymaginacion of þe monhede of vr lord or in eny such oþer, and aftur þis þou
art bisy wiþ al þi disyre of þin herte for to seke knowyng or felyng more gostly
of þe godhede, prese not ouur-muche þer-in, ne suffre not þin herte falle fro þe
disyre as ȝif þou were a-bydyng or gapyng aftur sum queynte sturyng, or sum
wonderful felyng, oþur þen þou hast had. Þou schalt not do so. Hit is inouȝ
to þe, & to me, for to haue desyre and longyng to vre lord, and ȝif he wole of
his grace, ouer þis desyre, sende vs of his gostly liȝt [& open] vre gostli eȝen
for to seo & knowe more of him þen we haue had bifore be comon trauayle,
þonke we him þerof, and ȝif he wol not so, for we are not ȝit meke inouȝ,
or elles we are not disposed be clennes of lyuyng on oþur sydes forte receyue
his grace, þen schal we mekely knowe vr owne synnes & vre wrecchednes, & hald vs payed wiþ þe disyre þat we aue to him, & wiþ vre comon þouȝtes
...mene þat ware in prelacye, and oþer also þat ware haly temporalle mene, had
full charite in affeccione with-in and also in wirkynge with-owttene; and þat
es propirly þis mellide lyfe þat es made bathe of actyfe lyfe and of contemplatyfe
lyfe. And sothely for swilke a mane þat es in spirituelle soueraynte as in
prelacye, in cure, in gouernance of oþer, as prelates bene, or in temporalle
soueraynte, as werldly lordes and maysters bene, I halde þis mellide lyfe beste
and maste by-houely to þame, als lange als þay ere bowndene þerto. Bot to
oþer þat ere fre and noghte bowndene to temporale mynystracyone ne to
spiritualle, I hope þat lyfe contemplatyfe allane, if þay myghte come sothefastely
þareto, were beste and maste spedfull, maste medfull and faire, and maste worthi
to þame for to vse and to halde, & noghte for to leue wilfully for nane
owtwarde werkes of actyfe lyfe, bot if it ware in gret nede at gret releuynge & comforthynge of oþer mene ouþer of þaire body or of þaire saule. Thane, if
nede aske, at þe prayere and instaunce of oþer, or elles at þe byddynge of oþer
gouernance, I hope it es gude to þame for to schewe owtwarde werkes of actyfe
lyfe for a tyme in helpynge of þaire euencristene. / By this that I hafe saide þou
Now þane sene oure lorde hase sente in to thi herte a littill sparke of his
blysside fire þat es hyme-selfe, as haly writt saise:
How so euer it es of oþer comforthes and swetnes, me thynke þat swetnes
sekire and sothefaste þat es felid in clennes of concyence by myghty forsakynge
and lathyng of all syne and by inward syghte, by feruent desyre of gastely
thyngis; and oþer comforthes or swetnes or any oþer maner of felynge, bot if
þay helpe and lede to þis ende, þat es, to clennes in conscience and gastely
desyre of godde, ere noghte full sekire for to riste one. / Bot now may þou aske
wheþer this desyre be lufe of godde. As vnto þis, I say þat þis desire es noghte
propirly lufe, bot it es a begynnynge. For lufe propirly es a full cuppillynge
of þe lufande and þe lufed to-gedyre, as godde and a saule, in to ane. This
cuppillyng may noghte be had fully in this lyfe bot anely in desyre and langynge
þare-to; as if a mane lufe anoþer whilke es absente he desyris gretly his presence,
Now þan if þou aske how þou sall kepe this desire and norische it, a littill
I sall tell the, noghte for þou sall vse þe same fourme all-way as I say, bot
for þou sall hafe, if nede be, some wyssyng for to rewle the in thyne ocupacyone.
For I may noghte, ne I cane noghte, tell the fully what es beste ay to þe
for to vse. Bot I sall say to þe sumwhate as me thynke. / One nyghtis, aftir
thi slepe, if þou will ryse for to serue thi lorde, thow sall fele thi-selfe firste
DEre brother in Cryst, two maner of states there are in holy chyrche by þe
whiche crysten soules plesen god & geten hem the blysse of heuen; that one is
bodyly, & that other is ghostly. Bodyly werkyng longeth pryncypally to worldly
And therfore the wyse man sayth in an other place on this wyse:
Off the abbaye of saynte Spirite, that es in a place that es callede conscyence.
A dere brethir and systirs, I see þat many walde be in religyone bot þay 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 þe religeon of þe herte, þat es, of þe abbaye
of the holy goste, that all tho þat ne may noghte be bodyly in religyone, þat
þay may be gostely. A Ihesu mercy, whare may þis abbay beste be funded
and þis religione? Now certis, nowhare so wele als in a place þat es called
Conscyence; and who so will, be besy to funde þis holy religione, and þat may
HEre is þe book þat spekiþ on a place þat is I-clepid þe abbeye of þe holy
gost þe whiche schulde be foundid in clene conscience; in whiche abbeye, as þe
book telliþ, schulde dwellen xxix gostly ladyes, among whiche Charite is þe
abbesse, Wisdome priouresse, Mekenes suppriouresse; þer is also Pouerte & Clennesse, Temperaunce & Soburnesse, Penaunce & Buxumnesse, Schrifte & Riȝt-
ȝe schullen vndurstonden þat þer was a fals tyrant apostata þat hyȝte Satanas,
þe whiche was summe-tyme prioure of þe aungels ordre in þe blisse of heuene;
þe whiche for his pride ran out of his blysful ordre in to þe sorowful errowre
of þe peyne of helle. And þo he hadde gret envie wiþ þe abbesse of þe
abbeye of þe holy gost & wiþ alle here couent, þat þei weren so wel wiþ
god & hadden so gret lordschipe: he be-þouȝt hym of a caast of gyle hou he
miȝt distroye þe noble abbeye & hou he myȝt do þe religiouse abbesse wiþ al
here fayre couent remeuen out of here ordre, as he dide out of his. He cam
in þe lickenesse of an addre to þe abbeye ȝaatys & wolde haue comen
Aftur þat Adam & his wyf weren dede, þer comen many wyse men,
patriarches & prophetes & oþere men boþe, þat hadden mochel sorowe for þe abbeye
& whan almiȝty god had hard þus þes prophetis, wiþ many oþere men, ma[k]e
mochel mone wiþ reuly chere many þousand ȝeer for þe destruccion of þe abbeye
of þe holy gost: he had grete pyte of hem þat þei ferden so, & þat mannus
soule was þerfore in prisone of þe pyne of helle, & schulde haue ben þer
wiþouten ende. He be-þouȝt hym hou he miȝt best don¯ to delyueren mannus soule
out of þat sory prisoun, & hou he miȝt fynde vp þe abbesse of þe abbeye of
þe holy gost & maken aȝen here couent faire & wel as it was be-forn¯. He
ordeyned a counseil of þe holy trinite in þe blisse of heuene, of þe fadur & of
þe sone & of þe holy gost, & seyde: «ȝe weten wel, he seyde, we maden mannus soule to oure lickenesse, & token hym for to kepen in his owne conscience þe
abbeye of þe holy gost, & he for his folye let beren out of þe abbeye al þe
good þat þer was, & let þe abbesse & here couent rennen away out of her
ordre, & þerfore he was taken & put in to prisoun of þe pyt of helle. & þere haþ he been now foure þousand ȝer sexe hundred & more, & þat is grete pitee;
And þanne were al-miȝty goddis douȝtren þere, þat is to seye Mercy & Treuþe, Riȝtfulnesse & Pees, þe whiche harden seyen þat mannus soule schulde be delyuered out of helle-pyne, & þei comen alle to-gedir aforn god al-miȝty. & þanne seyde Truþe þus: «
And þanne as-swiþe almiȝtty god þe fader sente doun in to þis world his
owne sone to be-come man for vs & for to sechen þe abbesse of þe holy gost
& here holy couent, þat is to seyn loue & charite, & oþere goode vertues. & þe first day he cam & founde a lady of þat abbeye þat is clepid Clennesse: for why
he was conceyued wiþ-outen any knowelechyng of synne of man þoru vertu of
þe holy gost, & born¯ of a clene virgyne þat neuere miȝt synnen. þis clennesse he founde whyle þat he was wiþ-inne his moders wombe, and here he kepte
þere wiþ hym nyne & þritty wekes & a day: & þanne was he born of his moder in an olde broken hous at Beedlem tounnys ende, & leyde in an asse maunger
on a litil heiȝe. & þer founde he anoþer lady of þe selue abbeye þat is Pouerte:
for why his moder hadde noon oþere schetis to wynde hym Inne, but took a
keuerchef of here heued, & kytte an olde kirtel & made þerof cloþis, & wond
þer-Inne þere child for colde, & leyde hym on a wisp in an oxe-stalle—I trowe
þere was pouerte I-now! Þis pouerte & þis clennesse he ladde forþ wiþ hym til
he was twelue ȝer olde, & whan he was twelue ȝer olde & more, he wente wiþ
Ioseph & his moder to Ierusalem—for þei weren wont to weynden þeder eueryche
ȝer to offren þer on estreday; & whanne þei hadden offred, & wenten aȝen hom, lytel Ihesu here sone lefte stille þere þre dayes in Ierusalem & wente in to þe
temple among þe maystres of þe lawe: & þere he fonde [ii ladyes] of þe selue
hous þe whyche ben clepid Riȝtwisnesse & Wisdom. & whanne Marie & Ioseph weren comen hom & wisten neuere where swete Ihesu was be-comen, þei weren
And afterward þe Iewes token vr lord Ihesu Crist & duden of his cloþus and
bounden him to a piler of ston as a þef, & maden hem scorges wiþ babeles of
led & scharpe prikkes on þe endes and beoten Cristes precious bodi þer-wiþ
þe while hit mihte lasten, til al his bodi ron o-blode. And þenne þei duden on
him a strayt selkene cloþ, þat heng faste be his flesch whon þe blod was druye;
and aftur þei setten a garlond on his hed of long scharpe þorn, & beoten hit
doun wiþ staues for þei wolde not prikken heore hondes; þei token him a
reod-spyr in his hond, & kneleden doun in scorn & seiden: «Heil sir kyng, kyng
of Iewes.» And whon þei hedden so I-do, þei tornede of þe cloþ of selk, & for hit heng faste to his bodi þei drowen a-wey wiþ-al muchel of his skyn, & of his flesch boþe; and whon þe Iewes seȝen þat, hem þouȝte hit was a foul
siht, and blereden on him & spitten on his face as þei wolde ha don on a tode.
And þer Crist fond a noþur suster of þe abbei of þe holigost þat hette Mekenesse.
And þenne duden þe 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 þei seȝen þat, þei wolde not þat he hedde I-dyed, til he weore
anhonged: þei maden a noþur mon bere þe Roode til þat þei come to þe place
þer Crist schulde beo don þeron. And euere as he wente, Mekenesse was
wiþ him, so ferforþ, as Ysaye þe prophete seiþ, þat Crist wente as mekeliche
WEne ȝe not þat his Moder hedde muche serwe whon heo seiȝ þus hire
sone go to þe galewes-ward? forsoþe, hit was a pitous siht whose hedde I-seȝen
hit! And whon þei come to Caluarie, þei caste doun þe roode-tre, and Crist
þer-on, and make[d] markes and holes where his hondus & his feet scholde be
nayled to, and þenne þei toke a blont rouh ragged nayl & smiten hit þorw his
hond wiþ an homer to þe roode; and for þe peyne þerof al þe bodi drouȝ
þer-touward. And whon þei wolde haue nayled þat oþur hond to þe treo, hit was
to schort to þe hole þat þei hedden I-mad bi half a fote and more: and þei
nolde not make a newe bore, but token ropes and tyȝeden [to] his hond, and
drowen hit til hit was meete to þe hole þat þei hedden I-maad; and in þe
drawynge alle þe Ioyntes of boþe his armes bursten in-sunder. And whon þei
wolden haue I-nayled his feire feet to þe roode-tre, al his bodi was [so] schronken
vp to-gedere for peyne þat hit was to schort to þe hole þat þei hedden I-maad
bi a large foote: and þenne toke þei mo ropus & tiȝeden to his feet, & drowen
hem doun harde and sore til þei weore meete to þe hole, and þei to-borsten
in þe drawynge alle þe Ioyntes of his lendes and of kneos & of his sydes; and
þenne tok þei such a noþur ragged nayl & driuen hit wiþ an homer þorw boþe
his feet at ones in to þe harde tre. A, lord, hou þat raggede nayl craschte
among þe harde bones! And þe while he was þus nayled on þe roode-treo, þer comen mony sustren
of þe abbey of þe holigost, boþe Pouert and Boxumnesse, Penaunce & Symplesse,
Suffraunce & Meknes, to loke hou he ferde; and þenne seide Crist to hem, ȝif
And whon he hedde þus founden vp þe abbesse of þe holigost and hire feire
Couent, he was wonderliche glad in his herte, þauh he felede muche peyne
wiþ-outen in his bodi: and he asked drynke, to make þe sustren murie wiþ and to
welcomen hem hom, and seide: « And þenne went he doun in to helle, and tok out Adam and Eue, and oþur
mo þat weoren him leue, Dauid, Moises and Abraham, and al þe goode wiþ
him he nom, and ladde hem wiþ þe abbesse & þe couent of þe holygost in to
þe blisse of heuene, þer-inne forte dwelle, in more [Ioye] and blisse þen eny
mon may telle.
¶
THis shorte epystle that foloweth is dyuyded in sondry maters / & eche mater by hymselfe in sondry tytles, as this kalender sheweth. And þat thou mayst sone fynde what mater the pleaseth / these tytles ben here in the Epystle marked with dyuerse lettres in maner of a table:
A ¶ How eche man sholde desyre to loue god.
B ¶ How men somtyme loued god / & how holy men somtyme were vysyted with swetnesse in the loue of almyghty god.
C ¶ What is drede & how a man shold drede god.
D ¶ What is charyte & how & why þou shalt loue thy god.
¶ Of foure degrees of loue / & in the fyrste ben fyue poyntes.
¶ Ordeyned loue.
E ¶ The fyrst is that thou shalt loue thy flesshe onely that it be susteyned.
F ¶ The .II. is þou shalt loue þe worlde to no superfluyte.
G ¶ The .III. is þou shalt loue thy neyghbour for god.
H ¶ The fourth is thou shalt loue thy frende for his good lyuynge.
I ¶ The fyfth is thou shalt loue thyn enemye for þe more [m]ede.
¶ In the seconde degre of loue ben thre poyntes.
¶ Clene loue.
K ¶ The fyrst poynt is thou shalt loue no vyce with vertue.
L ¶ The seconde is þou shalt hate all euyll customes.
M ¶ The thyrde is thou shalt not sette lyght by synne be it neuer so lytell.
¶ In the thyrde degree of loue be fyue poyntes.
¶ Stedfast loue.
N ¶ The fyrst is thou shalt loue god with all thy desyre.
O ¶ The seconde is thou shalt in the begynnynge of thy werkes thynke onþe worshyp & drede of god.
P ¶ The thyrde is thou shalt do no synne vpon trust of other good dedes.
Q ¶ The fourth is thou shalt rule the discretly that thou fayle not for [to] feruent wyll.
R ¶ The fyfth is thou shalt not leue thy good lyuynge for feynte herte ne for temptacyon.
¶ In the fourth degre of loue ben .VIII. (!) poyntes.
¶ Parfyte loue.
S ¶ How by encreace of vertues thou mayst come to perfeccyon.
T ¶ How good wyll is & may be in dyuerse maners.
U ¶ What profyte is in prayer and in what maner thou shalt praye.
X ¶ How thou mayst be ware & knowe of temptacyons wakynge or slepynge / & howe thou shalt withstande theym.
Y ¶ How thou shalt be pacyent & what tyme pacyence is moost nedefull.
Z ¶ How perseueraunce is nedefull & how þou mayst be perseueraunt.
AB ¶ By what prayer orthought thou mayst be styred to deuocyon.
IN the begynnynge and endynge of all good werkes worshyp & thankynge be to almyghty god / maker & byer of all mankynde / begynner and ender of all goodnes / without whose gyfte & helpe no maner vertue is ne may be / whether it be in thought / wyll / or dede; / than what euer we synfull creatures thynke or do / speke or wryte / that may tourne in to proufyte of mannes soule / to god onely be the worshyp that sente al grace / to vs no praysynge / for of vs without hym cometh no thynge but fylthe & synne. Now than good god of his endeles myght & plenteuous goodnes graunte me grace to thynke somwhat of his dere loue & how he sholde be loued; / of that same loue some wordes to wryte whiche may to hym be worshyp / to the wryter mede / and proufytable to the reder. Amen.
AMonge all creatures that euer god of his endeles myght made / was there none þat he so loued as he dyd mankynde / whom he made [to reioyce] euerlastynge blysse in stede of aungels / whiche dyd fal from blysse downe in to helle. But that good god loued so man / that for as moche as man had forfeyted that blysse thorugh synne of Adam / he of his plenteuous charyte became man / to bye body and soule that was lost. In what maner he bought vs / euery crysten man knoweth or sholde knowe: / that no lasse pryce / but suffred his owne precyous body to be all to-rente with bytter paynes of scorgynge. He suffred also a garlonde of sharpe thornes pressyd to his heed / whiche percyd so the veynes that the blood ran doune in to his eyen / nose / mouth & eeres. Afterwarde vpon the crosse his bones were drawe out of Ioynte / the veynes & the senewes were borsten for strayte drawynge / to þe crosse he was nayled honde & foot / and so fayled the blood of kynd with bytter paynes of deth. He betoke his spyryte to the fader of heuen / and than suffred at the last his gloryous herte to be thorugh-percyd with a sharpe spere for to gyue his herte-blood to bye man body and soule into Ioye without ende. ¶ Yf god of his grete goodnes loued thus man, gyuynge hym ouer this wytte and reason and all other thynge that hym nedeth: / kyndely a man sholde nyght and daye with all his wyttes loue hym, and feruentely desyre to conne loue suche a good god that all thynge made, all thynge gyueth and susteyneth. Of this desyre there ben many, men and women, whiche haue full grete lykynge to speke of the loue of god / and all daye
I Fynde & rede of oure holy faders in olde tyme that for the loue of god they forsoke the worlde and all worldely thynges and lyued in wyldernes by grasse & by rotes / suche men were feruent in the loue of god. But I trowe there ben but fewe or elles none that folowen them now / for we fynde not by goddes lawe or heste that we sholde l[y]ue so. For all-be-it they were kepte & susteyned so moost by the myght and grace of god / as no goodnes may be without hym: yet I trowe they lyued so moche by þe strength of kynde that was in man tho dayes. I wyll not counseyll the to lyue as they dyde / for thou mayst by other maner lyuynge come to the loue of god / as thou shalt se afterwarde. ¶ I fynde also furthermore of other ful holy men of ryght late tyme whiche lyueden a ful holy lyfe, and toke theyr lyuelode as feblenesse of man asketh now in our dayes. Some of these men as I haue herde and redde were vysyted by the grace of god with a passynge swetenes of the loue of cryste / whiche swetenes for an example they shewed afterwarde by theyr wrytynge to other men folowynge / yf ony wolde trauayle to haue that hyghe desyre or degree of loue. This loue whiche they haue wryten to other is departed in thre degrees of loue / whiche thre degrees they hadden one after an other, standynge stablysshed in theyr desyre / and suffrynge pacyently for the loue of god many trybulacyons & temptacyons tyll they come by holy contemplacyon to þe hyghest degre of loue of tho thre. By this I suppose he that hath grace to come to the fyrst may by goddes helpe come to the seconde / & so with a feruent desyre & good perseueraunce he may come to the thyrde. Shortely I wyll shewe here these degrees of loue / for [percase] all men and women that sholde rede this haue not knowynge of theym / ne neuer herde speke of suche degrees of loue before-tyme. ¶ Degrees of hyghe loue. .I. ¶ The fyrste loue is so feruent that no-thynge whiche is contrary to goddes wyll may ouercome that loue / welth ne wo, helthe ne sykenes; Also he þat hath this loue wyl not make god ones angry for all the worlde withoute ende / but rather suffre all the payne that myght come to ony creature than ones wylfully dysplease his god in thought or [in] dede. .II. ¶ The seconde loue is more feruent, for þat is so stronge / that what man loueth in that degre, all his thought, herte & myght is so entyerly, so besely & so perfyghtly stablysshed in Ihesu cryste that his thought cometh neuer from hym
I Rede that þe drede of god is begynnynge of wysedom. ¶ Drede, as clerkes haue wryten before this tyme, is in many maners. But I suppose thre kyndes of drede ben moost nedefull for to knowe. The fyrst is drede of man or drede of the worlde. The seconde is called drede of seruage. The thyrde is called a chaste drede or a frendely drede. .I. ¶ The fyrst whiche is drede of man or of the worlde is / whan a man or woman dredeth more the punysshynge of the worlde, as betynge the body or prysonynge, than the punysshynge of the soule; Also whan a man dredeth more to lese his temporall goodes in this passynge worlde than to lese the blysse without ende. / this drede is counted for nought / for god almyghty forbad this drede whan he sayd thus: Dredeth hym not that may slee þe body / but rather drede hym that may sende the body & soule in to euerlastynge fyre. .II. ¶ And the seconde drede whiche is the drede of seruage / is whan a man withdraweth hym or absteyneth hym fro synne / more for drede of the payne of helle than for loue that he sholde haue to god. Euery suche man what goodnes he doth it is not for drede to lese euerlastynge blysse whiche he desyred not / but for drede onely of suffrynge of grete paynes whiche he dreded sore. this drede suffyseth not as thou shalt see afterwarde / but yet it may be good & proufytable. .III. ¶ The thyrde drede whiche is called a chaste or a frendely drede is / whan a man dredeth the longe abydynge here for grete desyre that he hath to be with god; Also whan he dredeth that god wyll go fro hym / as peraduenture he withdraweth his grace fro hym; Also whan he dredeth to dysplease god for the grete loue & desyre þat he hath for to please god. / suche drede cometh of loue & that pleaseth moche god. Take
CHaryte as I rede is a loue that we sholde haue to god / for as moche as he is almyghty god; also charyte is a loue wherby we sholde loue our neygh-
Thus than haue I shewed in fewe wordes what is charyte & loue to thy god / howe thou shalt loue hym / why thou shalt loue hym / and how thou shalt knowe whan thou hast grace to conne loue hym. Lerne than thus to loue; & se now ferther-more what proufyte and grace cometh of loue. ¶ In the loue of god ben fyue gracyous thynges: Fyre / lyght / hony / wyne / & sonne.
.I. ¶ The fyrst is fyre, clensynge the soule of all maner vyces thrugh holy medytacyons. .II. ¶ The seconde is lyght, shynynge in the soule with clerenes of vertues thorugh holy prayers. .III. ¶ The thyrde is hony, makynge swete the soule whan he hath in mynde the benefaytes & þe grete gyftes of god almyghty / & yeldynge to hym thankynges. .IIII. ¶ The fourth is wyne, fulfyllynge þe soule with a grete gladnes thorough a swete contemplacyon. .v. ¶ The fyfth is a sonne, makynge the soule clere with a shynynge lyght in myrthe withouten ende, & gladynge the soule with an easy hete in Ioye & blysse euermore lastynge. Thus thou mayst see what proufyte he shall haue that can well loue. God than of his grete grace graunte vs hym so to loue as it is moost to hym pleasynge. Amen.
¶ Now ferthermore I wyll shewe to the as I sayd before / foure degrees of loue, whiche thou mayst kepe & easely come to one after an other yf thou haue good wyll.
FOure degrees of loue there be / the fyrst is called an ordeyned loue or els ordynat loue / that is to saye a loue ordeyned to be knowen and kept of all maner men & women of euery degree in the worlde. To this degree of loue longen .v. poyntes to be kepte. The fyrst is thou shalt loue thy flesshe onely that it be susteyned. The .II. is that thou loue the worlde to no superfluyte. The .III. is that thou loue thy neyghbour for god. The .IIII. is that thou loue thy frende for his good lyuynge. The .v. is to loue thyn enemye for the more mede of god.
THe fyrste poynte is as I sayd: thou shalt loue thy flesshe onely that it be susteyned, as thus. Thou shalt take mete & drynke, clothynge and al other thynge that is nedefull to thy body / in resonable maner, to kepe thy body in his estate, in comforte of thy soule, to trauayle & contynue in the seruyce of god / & not for to nourysshe thy flesshe in lust & lykynge with dyuerse [&] delycate metes & drynkes / for ther-of cometh foule stynkynge synne & many bodyly sykenes / namely whan ther is to moche excesse. This wytnesseth an holy clerke & sayth / they that delyted them in lustes of the flesshe they haue ful often many dyseases in theyr flesshe. ¶ Also as I rede a soule that is wonte to delytes of the flesshe gadreth togyder many fylthes and wyckednes. Thou mayst also do no exces / for yf thou vse the to excesse / thou fallest in to the vyce of glotonye / whiche [as] thou knowest well is dedely synne. Of þat synne I rede thus: / where þe vyce
THe seconde poynte is thou shalt loue the worlde to no superfluyte. As thus: Yf thou loue god thou shalt not desyre ne loue vanytees of the worlde / ne worldely goodes more than þe nedeth. Yf god hath ordeyned the to an hyghe degree in the worlde / as for to be a lorde or a lady / or for to haue ony soueraynte ghoostly or worldely / by reason reuerence must be done to the more than to an other man or woman. For after that the fyrst man Adam was inobedyent to goddes commaundement it was ordeyned by almyghty god that man sholde be subgect to man; Also for as moche as þe people must [nedes] haue gouernaunce / therfore it is reason to do reuerence to them that haue power & gouernaunce aboue other. But all be it þat þou be grete & worldely worshyp must be do to the / loue it not ne desyre it not but mekely yelde all þat worshyp to god whiche myght haue made the a subget there he hath ordeyned the a lorde or a souerayne / & thrugh that lownes thou shalt haue some grace to withstande þe desyre of worldely vanytees. I say[d]e ferthermore / yf thou loue the world to none superfluyte / þou shalt not desyre ne loue worldely good more than the nedeth. As thus: thou knowest well ynough in thy begynnynge whether thou art lord or subgect / poore or ryche / holde the apayde with thy degree so that thou haue thy sustenaunce / & desyre to be no greter / but onely as goddes wyll is & as he wyll dyspose for the. Yf thou holde the not payde with that that god hath sente to the and to thyn a resonable lyuelode / but euer desyrest for to be greter and greter in the worlde, than thou louest the worlde to superfluyte for thou desyrest more than thou nedest, & soo by that foule desyre thou fallest in to the vyce of couetyse whiche is repreued by [al] goddes lawe as a foule dedely synne. This synne is full peryllous / for I rede where that the synne of couetyse is in a man, þat man is made subgect to all other vyces. I fynde also that couetyse and pryde be as it were one vyce or one wyckednes / in so moche that yet where pryde reygneth there is couetyse / & where couetyse reygneth there is pryde. / this vyce is so wycked & so greuous [þat] as longe as it reygneth in ony man he shal haue no grace for to drawe to god-warde. This wytnesseth well a full holy clerke saynt Gregorye & sayth thus in an Omelye: That in none other wyse we may ne can neuer come ne drawe to þe begynner & maker of
THe thyrde poynte is howe thou shalt loue thy neyghboure for god / to this thou arte bounde by the commaundement of god where he commaundeth & sayth / thou shalt loue thy neyghboure as thy-selfe; / yf thou shalt loue hym as thy-selfe nedes thou must loue hym. / thou shalt loue hym also for god. Of this loue speketh saynt Austyn & sayth / thou shalt loue god for hym-selfe with all thy herte / & thy neyghboure for god as thy-selfe / that is to saye / loke where-to and for what thou louest thy-selfe so thou shalt loue thy neyghboure. Thou shalt loue thy-selfe in all goodnesse & for god / ryght so thou sha[l]t loue thy neyghboure for god & in all goodnes, but in none euyll. / therfore sayth the same clerke: He that loueth men þat is to saye his neyghbours, he loueth or sholde loue them for they ben good & ryghtfull or els that they may be good & ryghtfull / & that is to saye thou shalt loue them in god or els for god / & in this maner euery man sholde loue hymselfe. Also of the loue of thy neyghbour I rede, whan thou forsakest a synguler prouffyte for þe loue of thy neyghbour than þou louest thy neyghbour. Also thou louest thy neyghbour as thy-selfe whan thou doost hym no harme but desyrest the same goodnes & prouffyte ghoostly & bodely to hym that þou desyrest to thy-selfe. Loue thus thy neyghbour or els þou louest not god. To this accordeth an holy clerke & sayth: By the loue of god the loue of thy neyghbour is purchased / & by þe loue of thy neyghbour the loue of god is nourysshed / for he þat taketh no hede to loue his neyghbour he can not loue his god. But whan thou hast fyrste sauour in [þe] loue of thy neyghbour / than thou begynnest to entre in to þe loue of god. Loue thus thy neyghbour for god & than thou kepest the thyrde poynte of this degree of loue.
THe fourth poynte is / thou shalt loue thy frende for his good lyuynge. Yf thou haue a frende that is of good lyuynge / thou shalt loue hym in double maner / for he is thy frende, and for the goodnes that is in hym; yf he be not good of lyfe but vycyous thou mayst loue hym but not his vyces. For as I rede parfyte frendshyp is whan thou louest not in thy frende þat sholde not be loued / and whan thou louest in hym or desyrest to hym goodnes whiche is to be loued.
THe fyfth poynte is thou shalt loue thyn ennemye for the more mede. A grete dede of charyte it is & medeful to forgyue them þat haue trespaced ayenst vs, with all our herte. ¶ It is but lytell goodnes & full lesse mede to be wel wyllynge to hym that doth the no harme / but it is a grete goodnes & a greter mede that thou be well louynge to thyn ennemye, And þat thou do good & wyll good with all thy power to hym that doth euyll or is in wyll to do euyll to the with all his power. Of this mater speketh an holy clerke and sayth: It is holden a grete vertue amonge worldely men to suffre pacyently theyr ennemyes / but it is a greter vertue a man to loue his enemye / for that vertue is presented as for sacrefyce before the syght of almyghty god. Also to this purpose accorden the wordes of cryst where he sayd to his dyscyples: Loue your ennemyes / do good to theym that hate you / & praye for them þat pursyewe you to dysease / & for them þat despyse you, that [ȝ]e may be the chyldren of the fader in heuen. Loue than thyn enemye for þe more mede yf þou wylt kepe þe fyfth poynt of this fyrst degree of loue. — ¶ Shortly thus ben declared to the the fyue poyntes of þe fyrst degree of loue. In the fyrste, yf thou take good hede, thou art warned and counseyled for the loue of god / and as thou art bounde by all crysten lawes / to withstande the synne of glotonye & al other flesshely lustes. In the seconde poynte to withstande þe foule vyce of couetyse, pryde & all other vanytees of the worlde. In the thre last poyntes to loue thy neyghbour, thy frende & all other men for the loue of god and for the more mede. Loue than god in this fyrst maner of loue / and thou shalt thrugh his grete grace yf thou wylt come to the seconde degree of loue.
THe seconde degree of loue is called a clene loue. Yf thou wylt come to this seconde degre of loue thou must kepe thre poyntes. The fyrste is / þat thou loue no vyce with vertue. The seconde is þat thou despyse all euyll custome. The thyrde is that thou sette not lytell by synne whether it be lytell or grete.
THe fyrst poynte is / thou shalt loue no vyce with vertue. As thus: what euer thou be in mannes syght / be ware that thou be not vycyous Inwarde in thy soule vnder colour of vertues whiche þou shewest openly. Our ghoostly ennemye þe fende hath many subtyltees to dysceyue mankynde, But amonge all this is a grete dysceyte / whan that he maketh a vyce lyke to vertue, & vertue
THe seconde poynt is thou shalt despyse all euyl customes. A grete peryll it is to haue an euyll dede in custome. For as I rede / synnes be they neuer so grete ne so horryble / whan they be drawe in to custome they seme but lytell to theym that vse suche synne in custome / in so moche that it is to them a grete lykynge to tell and shewe theyr wyckednes to al other men without ony shame. Of this & suche vsage speketh an other holy clerke & sayth: Whan synne cometh so in vse that the herte hath a lust & a lykynge ther-in / that synne shall ful fayntly be withstande. For whan a synne is brought in to custome it byndeth sore the herte & maketh the soule bowe to hym, that it may not ryse agayne & come in to the ryght waye of clene lyfe; For whan he is in wyll to ryse / anone he slydeth & falleth agayne. For this sayth the same clerke in an other place: Many there be þat desyren to come out of synne / but for as moche as they ben closed in the pryson of euyll custome they may not come out from theyr wycked lyuynge. ¶ Also to this purpose I rede that he þat vseth hym not to vertue[s] in his yonge age he shal not conne withstande vyces in his olde age. Thus þou mayst well se þat yf thou be vsed in ony synne it wyll be full harde to withstande it. And but thou leue all maner synne to thy power þou hast none clene loue to thy god / therfore withstande all maner synne & take none in custome / than þou shalt kepe the seconde poynt of this degree of loue.
THe thyrde poynte is / thou shalt not sette lyght by synne / as thus. What euer synne it be lytel or grete / drede it ryght dyscretly in thy conscyence and
THe thyrde degree of loue is called a stedfast loue. Yf thou wylt come to this degre of loue þou must kepe fyue poyntes. The fyrste is thou shalt loue god with all thy desyre. The seconde is: what euer thou do thynke vpon the worshyp & drede of god. The thyrde is thou shalt do no synne vpon trust of other good dedes. The fourth is thou shalt rule the so dyscretly þat thou fayle not for [to] feruent wyll. The fyfth is that thou fall not from thy good lyuynge for feynte herte or by temptacyon.
THe fyrste poynt is thou shalt loue god with all thy desyre / thou mayst not loue stedfastly but thou loue with all thy desyre. An holy desyre it is to desyre the presence of almyghty god for the grete loue that thou haste to god. Suche an holy desyre is soo acceptable to god as I rede / that what man hathe a grete desyre, all be it he speke not with the tonge / he cryeth full loude with the tonge of his herte; And [he] that not desyreth, how euer he loueth to our syght outwarde / or speketh to our herynge, he loueth not in his hert & as a dombe man he is to-fore god whiche may not be herde. Of suche holy desyre I rede also,
THe seconde poynte is: what euer thou do thynke vpon the worshyp & drede of god. If thou kepe this thou shalt the more sykerly lyue to goddes pleasure. For what dede thou art in wyll to perfourme in worshyp of god, thou mayst be syker of grete mede. Also yf thou drede god, thou art aferde for to do ony thynge that sholde be dyspleasynge to hym / & for as moche as þou dredest thou doost it not; Soo by that drede thou leuest that thynge vndo whiche shold tourne the in to grete peryll of thy soule yf it had ben perfourmed in dede. By this thou mayst wel knowe that it is full spedfull to thynke in þe begynnynge of all thy werkes vpon the worshyp & drede of god. To this accordeth the techynge of saynt Paule where he sayth thus: What euer ye do in worde or in dede / do it in the name of our lorde Ihesu cryst. For he that begynneth all thynge in þe name of almyghty god he begynneth in the worshyp of god. Loue than so stedfastly almyghty god / that what euer thou shalt do thynke fyrst in þe worshyp & drede of god / & thus thou shalt kepe the seconde poynte of this degree of loue.
THe thyrde poynt is thou shalt do no synne vpon trust of other good dedes. What man that synneth wylfully he neyther loueth ne dredeth god. Yf thou synne vpon trust of ony goodnes wylfully thou synnest, so in þat þou louest not stedfastly. ¶ To this purpose I rede also that he is full vnkynde that is full of vertues & dredeth not god. Also a grete folye & a grete pryde it is for to synne vpon trust of ony good dedes. For be thou neuer so full of vertues or goodnes / vnkyndnes to thy god may destroye all tho vertues. More vnkyndenes mayst thou not shewe than dysplease god wylfully / whiche is begynner and gyuer of all goodnes; be ware therfore & flee suche vnkyndnes / & do no synne vpon trust of other good dedes. Of suche vnkyndenesse also it is nedefull for to be ware for the more acceptable [that] thou art to god thorugh thy good lyuynge / þe more culpable shalt thou be yf that thou fall agayne in to synne and in to euyll lyuynge. ¶ And of this thou hast ensample of Adam. For as moche as he was fulfylled fyrst with goodnes / therfore his trespas was moche the more whan that he fell in to synne. ¶ Also I rede þat it is but a sclyder hope where a man synneth vpon trust for to be saued / for he that so doth he neyther loueth ne dredeth god, And but yf that we loue and drede god to our connynge or knowynge we
THe fourth poynt is thou shalt rule the so dyscretly that thou fayle not [for] to feruent wyll. To kepe this it is nedefull to the to haue the vertue of discrecyon; as thus: Yf thou take for þe loue of god so moche abstynence, wakynge or other bodely penaunce þat thou mayst not for feblenes contynue to trauayle in þe seruyce of god / than is thy wyll to feruent: For be thy loue neuer so grete god is not pleased whan þou rulest þe in suche maner that thou mayst not abyde in his seruyce thrugh thy mysrule. Therfore be ware and rule the vp reason / take nomore vpon the than thou mayst bere / besy not the to folow other stronge men or women of olde tyme in doynge of penaunce other wyse than thy strength wyl aske; And gouerne thy lyuynge by good counseyll that thou fayle not thrugh thyn owne folye. For almyghty god of his endeles mercy hath ordeyned heuens blysse to the synfull men thrugh dedes of charyte & of mekenes where they be done in mesure and with dyscrecyon, The deuyll is so enuyous to mankynde that somtyme he styreth an vnparfyte man or woman to fast more than he may, [to] begynne thynges of hyghe parfeccyons hauynge no rewarde to his feblenesse / in soo moche that whan his bodely strength begynneth to fayle, eyther he must contynue that he hath begonne so folysly for shame of men / or ellys vtterly leue all for feblenesse. To this accordeth saynt Austyn and sayth: Our wycked ennemye the deuyll hath not a more spedefull engyn to drawe the loue of god from mannes herte / than to [m]ake vs by his fals suggestyon to l[y]ue vnwysely & without reason / that is to saye as I sayd before: To styre vs for to take fastynges, wakynges and other bodely penaunces ouer our myght. Take therfore to the dyscrecyon & rule the so dyscretly that thou fayle not for to feruent wyll / and than thou mayst kepe the fourth poynte of this degre of loue.
THe fyfthe poynte is / thou shalt not fall fro thy good lyuynge for feynte herte ne for temptacyon. To kepe well this poynt it is nedefull to haue a perseueraunt wyll & a stable hert ayenst all temptacyons. Some men there be whan ony heuynesse bodely or ghoostly or whan that ony grutchynge of the flessh cometh to theym / anone they ben so heuy & so full of vnlust that they leue theyr ghoostly trauayle & fal fro theyr good lyuy[n]ge / suche men haue no stable ne stedfast herte. Therfore yf thou wylt loue god stedfastly suffre no heuynes ne dysease chaunge thy trauayle ne thy herte fro th[e] seruyce and loue of god / but take hede of the wordes of almyghty god where he sayth: He is blessyd that is perseueraunt vnto
¶ Thus be declared the fyue poyntes of the thyrde degree of loue. In the fyrste thou art taught to loue god with full desyre. In the seconde for to do all thynge in þe worshyp of almyghty god / and euer for to drede god in the begynnynge of all thy werkes. In the thyrde fully to withstande all maner synne / and no synne for to do vpon trust of other good dedes. In the fourth that thou fall not for defaute of dyscrecyon. In the fyfth thou art taught & counseylled for to haue a stable herte and for to withstande all temptacyons that thou fall not from thy good lyuynge. Yf þou kepe thus these fyue poyntes than thou hast the thyrde degree of loue / whiche is called a stedfast loue to god. And yf thou loue god stedfastly thou mayst soone come to perfeccyon / and so by the grace of god thorugh encreace of vertues thou shalt lyghtly come to the fourth degree of loue.
THe fourth degree of loue is called a parfyte loue. An other loue there is all be it I make noo mencyon but of foure / whiche is called moost parfyte loue. Of that loue speketh saynt Austyn & sayth: Charyte is parfyte in some men & inparfyte in some men, But þat charyte that is moost parfyte may not be had
IN this fourth degree of loue / whiche is called a parfyte loue / thou art taught and counseylled to begynne at a lowe degree yf þou desyre to haue an hygh degree, as thus: Yf thou wylt haue this fourth degree of loue thou must begynne at the fyrst, & so encreace in vertues tyll thou come to parfeccyon. But amonge all vertues & al other poyntes whiche ben reherced before / fyue poyntes there be as me thynketh spedefull & nedefull euery man to haue & kepe þat ony good dede shall begynne & brynge to good ende. The fyrste is þat thou haue a feruent wyll. The seconde is that thou be besy in deuoute prayers. The thyrde is þat thou fyght strongely ayenst all temptacyons. The fourth is that thou be pacyent in trybulacyons. The fyfth is that thou be perseueraunt in good dedes. Of these poyntes I spake before in the fourth degree of loue / but for as moche as they be not there fully declared / my wyll is by þe helpe of god to wryte more openly of eche of them one after an other / & fyrst to wryte of good wyll, for þat must be begynnynge & endynge of all good dedes.
WYll may be [& is] in dyuerse maners / good and euyll / besy & feruent / grete & stronge / but for as moche as reason whiche god hath gyue onely to mankynde techeth & sheweth in euery mannes conscyence full knowynge of euyll wyll / & by cause þat good wyll may be in dyuerse kyndes / therfore I leue at this tyme to speke of euyl wyl / & purpose me fully thrugh þe techynge of almyghty god to declare somwhat openly þe vertue of good wyll. I trow wel þat euery man wold be good or wolde do some good dede be he neuer so synful & perauenture not chargeth gretly to be good ne besyeth hym to do good dede. But for as moche as he wolde good I may not saye but [þat] he hath a good wyll. So [þat] euery man that wyll well be it strongly or feyntly / lytell or grete / in as moche as he wolde good he hath a good wyll. Neuertheles though this be a good wyll it is worthy lytell or no mede / for it is no feruent ne besy wyll, for he desyreth to be good without ony trauayle / & so he suffreth that good wyl passe & chargeth not gretly to be good ne to do good dede. But what tyme he besyeth hym to performe that good wyll in dede / in that he desyreth to be good & besyeth hym to do good though he haue not fully his purpose ne may not performe his wyll in dede / yet there is a feruent wyll & a besy wyll & [as] I hope a medeful wyll. So that what man desyreth to be good & to do good dede, & therto besyeth hym to performe that wyll in dede, of hym it may wel be sayd that he hath a feruent wyll. Yet is þat wyll but lytell acounted & feble hauynge rewarde to a grete & stronge wyll. But what tyme thou hast performed in dede that thou hast so feruently wylle[d], than thou hast a grete & a stronge wyll / so that of euery man that is in wyll to be good or to do good dedes, whan he performeth that wyll in dede it may be sayd sothly of hym þat he is a man of a grete and a stronge wyl. To this acordeth saynt Austyn & sayth thus: He that wyl do the commaundementes of god & sayth he may not he hath a good wyll / [but] that wyll is but lytell & feble / for he may do & kepe the commaundementes whan he hath a grete & a stronge wyll. As who sayth what man hath a grete & a stronge wyll may kepe the commaundementes of god / and but
PRayer [&] ensample of good lyuynge [be] moost spedefull to gete grace & to drawe men to loue god. A deuoute prayer & often vsed purchaseth grace of almyghty god & putteth awaye the fals suggestyons of the fende & stablysshe[th]
BY the ordynaunce of almyghty god there be ordeyned good aungels to defende vs fro euyll & to styre vs to vertues and to kepe vs in goodnes. ¶ Also other badde aungels & euyl spyrytes there be whiche trouble mankynde with dyuerse temptacions to preue mannes stablenes, & that to grete mede to mannes soule. The power of this wycked spyryte / that is to saye the fende is so grete þat the more a man besyeth hym to please god þe rather he is about to greue hym. For as I rede oftymes it happeth þat many men whan th[e]y gyue them hole to contemplacyon or to other deuocyons than they be trauayled with stronge temptacyons by þ[e] suffraunce of god, that they may knowe theyr owne feblenes & to kepe theym meke & lowe, for they sholde not lese þe grete mede of god for ony maner spyce of pryde / whiche mede is ordeyned for theyr ghoostly trauayle. Also in whateuer maner of lower degree [a] man or woman be that wyll withstande synne to his power & lyue after the techynge of goddes lawe / to al suche the wycked spyryte hath enuye / & euermore gyueth theym some maner of batayll grete or lytell, slepynge or wakynge. ¶ Other men & women there be that he suffreth to be in reste & peas / & tho ben suche as drede not god but nyght & daye gyue them to all maner lustes & lykynges of theyr flesshe / for they ben so redy to synne & to do his wyll that hym nedeth not to styre them to euyll / & therfore he suffreth them in peas & without ony trauayle of temptacyons. Of suche men speketh saynt Austyn & sayth thus:
CHaryte whiche is moder & keper of vertues is lost full often by Inpacyence. To this acordeth saynt Gregorye & sayth thus: Men that be Inpacyent whan they wyll not suffre gladly trybulacyons / destroye the good dedes whiche they dyde whyle þe soule was in peas & reste / & sodaynly they destroye [w]hat ghoostly werke that they haue begonne by good auysement & grete trauayle. By these wordes it semeth þat it is nedefull to kepe with vs the vertue of pacyence yf we sholde come to the loue of god / for without encreace of vertues we may not come to þat loue. ¶ To speke than of pacyence: I rede þat in prosperyte it is no vertue to be pacyent / but what man is troubled with many aduersytees & standeth stably hopynge in the mercy of god / he hath the vertue of pacyence. ¶ In thre maner of wayes goddes seruauntes haue nede to be pacyent in trybulacions. The fyrst is whan god chastyseth them with his rodde / as with losse of worldely godes or ellys with bodely sykenes. The seconde is whan our enemye the fende trauayleth vs with dyuerse temptacyons by the suffraunce of god. The thyrde is whan our neyghbours do to vs wronge or despytes. In eche of these thre our enemye besyeth hym to brynge vs oute of pacyence / & in eche of these we sholde ouercome hym yf we be pacyent. As thus: yf we suffre easely & gladly the chastysynge of god without ony grutchynge; Also yf we delyte vs not in the fals suggestyons of the fende & assente in no maner to his wycked temptacyons;
PErseueraunce is fulfyllynge & ende of all vertues / keper of all goodnes / without whiche perseueraunce no man may se god. But thou be perseueraunt / þou mayst haue noo mede, thanke ne worshyp for thy seruyce. Yf thou be perseueraunt thou shalt haue mede for thy true seruyce / & a grete rewarde for thy ghoostly trauayle & a worshypful crowne of vyctorye for thy stronge batayle. Of this mater þou hast before in þe fyth poynt of the thyrde degree of loue / therefore at this tyme it nedeth not to speke but lytell more as of this purpose. But I counseyll the in fewe wordes yf thou wylt be perseueraunt in goodnes that þou trauaylest to wynne the vertue of pacyence wherof I haue touched somwhat in the last chapytre before. For many men begynne full well and ende theyr lyfe full peryllously / & the cause is for the more partye Inpacyence / for they wyll not suffre gladly temptacyons & other trybulacyons; For whan they fele neuer so lytel dysease ghoostly or bodely anone they fall awaye from vertues & torne agayne to synne, And often it falleth that some men fall so sore that they deye by that fall / that is to saye they fall in to [so] grete sykenes & peryll of soule / that to our syght they deye in grete synne & errours without ony amendement. Of suche men speketh god almyghty & sayth: No man þat putteth his honde to the plowe & loketh behynde hym is dysposed to come to the kyngdom of heuen. ¶ Here perauenture thou woldest aske what is he that holdeth the plowe & loketh behynde hym. He putteth his honde to þe plowe that amendeth his synnes with contrycyon & confessyon to brynge forth fruyte of penaunce & to encreace in vertues. He loketh behynde hym that torneth agayne to synne[s] whiche were forsaken after tyme he had begonne good werkes. Therfore what euer thou be that hast begonne to leue vyces / torne not agayne to them for a lytell dysease, yf thou wylt haue the grete mede that longeth to perseueraunce. ¶ Also yf thou wylt be perseueraunt thou must be stable in herte / yf þou wylt be stable in herte þou must be ware of the lykynge & pleasynge of the worlde / & flee from wycked company / thou must take no hede to praysynges ne to blamynges / for of all these cometh vnstablenes, And yf thou haue ony lykynge in ghoostly werkes, that vnstablenes wyll put it awaye; therfore be ware & flee suche maner of occasyons yf thou wylt be stable. ¶ I saye not that þou shalt flee bodely from þe world or fro [þi] worldely goodes for they be pryncypall occasyons / but I
[W]Han thou ordeynest þe to praye or haue ony deuocyon, founde to haue a preuy place from all maner noyse, & tyme of reste without ony lettynge. Syt there or knele there as is moost to thyn ease. Than be thou lorde or lady, thynke wel thou hast a good þat made the of nought / whiche hath gyue to the thy ryght wyttes / ryght lymmes & other worldely ease more than to some other as þou mayst se aldaye þat lyue in grete dysease & moche bodely myschyef. Thynke also how synful thou art, & were not the kepynge of þat good god thou sholdest fall in to all maner of synne by thyn owne wretchednes, & than þou mayst thynke sothly as of thyself þat there is none so synful as thou art. Also yf þou haue ony vertue or grace of good lyuynge thynke it cometh of goddes sendynge & nothynge of thyselfe. Thynke also how longe & how often god hath suffred the in synne / he wolde not take the in to dampnacyon whan þou haddest deserued it / but goodly hath abyden the tyll þou woldest leue synne & torne to goodnes /
THou mayst here ymagyne in thy herte as yf þou sawe thy lorde take of his enemyes with many repreues & despytes / brought before a Iuge / falsely there accused of many wycked men / & he answered ryght nought but mekely suffred theyr wordes. They wolde nedes haue hym deed / but fyrst to suffre paynes. Beholde than that good lorde cheuerynge & quakynge all his body naked bounde to a pyler / about hym standynge wicked men without ony reason sore scorgynge þat blessyd body without ony pyte. Se how they cesse not from theyr angry strokes tyll they se hym stande in his blood vp to his ancles / from the toppe of his heed to the sole of his foot hole skynne they lefte none / his flesshe they rased to the bones / & for werynes of themselfe they lefte hym almoost dede. Loke than asyde vpon his blessyd moder / se what sorow she made for her dere sone / & haue compassyon of her payne that laye there aswowne. Torne agayne to thy lorde & se howe they vnbynde hym / how hastly they drawe hym forth to do hym more dysease. A garlonde of thornes they put vpon his heed tyll the blood ran downe in to his eyen / nose / mouth & eeres. Than they kneled downe with scornes, & arose vp with repreue & spette in his face. See than how þat blessyd lady beteth her breste / draweth her clothes / & wryngeth her hondes / & I trowe thou wylt wepe for that pyteful syght. ¶ Loke yet agayn to thy lorde & se how they hurle hym forth to an hyghe hylle there to nayle hym hande & foot vpon the rode tree. Se than fyrst how fyersly they drawe of his clothes & how mekely that he than wente to the crosse / he spredeth his armes abrode / but strayter with cordes they drewe forth his armes tyl the synewes & the Ioyntes be all to-broke / & than with full grete nayles they nayled his precyous hondes to the crosse. In the same maner thou mayst se how greuously they drawe his dereworthy legges and nayled his feet downe to the tree. Se than how they profered hym for to drynke bytter galle & eysyll / and kneled agayn before hym with many despytes. Than herken to that good lorde how mekely he taketh leue of his gracyous moder and of his dere apostle & betaketh them eyther to other as dere moder and sone. Than with a grete voyce he commended his spyryte to his father in heuen / and hanged downe that blessyd heed ryght forth vpon his brest. Se also how soone after they perced his herte thrugh with a spere with full grete anger, and ranne downe by his body medled blood & water. Than mayst thou haue full grete pyte beholdynge that good lady how for sorowe she synketh downe in her systers armes. Take hede to the chere of his apostle saynt Iohan, to the teres of Marye magdalene and of his other frendes / and I trowe amonge all these thou shalt haue com-
¶ In suche maner thou mayst praye in the begynnynge / & whan thou art well entred in to deuocyon thou shalt perauenture haue better felynge in prayers and in holy medytacyons otherwyse than I can saye or shewe. Good broder or syster praye than for me whiche by the techynge of almyghty god haue wryten to the these fewe wordes in helpynge of thy soule.
A Good curteys aungell ordeyned to my gouernale, I knowe well my feblenes & my vnconnynge / also well I wote þat strength haue I none to do goddes seruyce but onely of his gyfte & of your besy kepynge. The connynge þat I haue cometh no thynge of me but what god wyll sende me by your good entysynge. Now good gracyous aungel I aske you lowely mercy / for lytell hede I haue taken of your good besynes; but now I thanke you as I can, with full herte besechynge you þat ye kepe me truely this daye & euermore slepynge & wakynge with syker defendynge & your holy techynge. Defende me & kepe me from bodely harmes, defende me and kepe me from ghoostly peryles to goddes worshyp & sauynge of my soule. Teche me & wysshe me my wyttes for to dyspende moost to goddes worshyp & pleasynge. Fede me with deuocyon & sauour of ghoostly swetnes / conforte me whan nede is ayenst my ghoostly enemyes & suffre me not to lese þat grace that is graunted me / but of your worthy offyce kepe me in goddes seruyce to my lyues ende. And after þe passynge of the body presente my soule vnto the mercyfull god. For though I fall aldaye by myn owne freelte you I take in wytnes þat euer I hope in mercy. Gladly wolde I worshyp the & I myght to your lykynge therfore god to worshyp for you / you also in hym after his holy techynge. I thanke hym with this holy prayer. ¶
THe fyrst: mesure of thy lyf whiche is so shorte that vnnethes it is ony thynge / for we lyue here but in a poynte that is the leest thynge þat may be. And for to saye sothe, our lyfe is lesse than a poynte yf we sholde lyken it to the lyfe euerlastynge. / An other thynge is the vncertaynte of our endynge / for we wote not whan we shall dye nor how we shall dye nor whether we shall goo whan we be deed. And the wyll of god is that it be to vs vncertayne / for he wylleth that we be alwaye redy to dye. / The thyrde is þat we shall answere before the ryghtwyse Iuge of all the tyme þat we haue ben here, how we haue lyued / what our occupacyon hath be / and what good we myght haue done whan we haue ben ydle. Therfore þe prophete sayd: he hath called the tyme ayenst me / that is for euery day he hath lente vs here to spende in good vse as in penaunce and in goddes seruyce. And yf we waste it in erthly loue and vanytees, full greuously must we be demed and punysshed. Therfore it is one of the moost sorowes þat may be to vs / but yf we enforce vs to the contrary / & set our herte to the loue of god, And doo good to all that we may in þe shorte whyle that our tyme lasteth. For eche tyme þat we thynke not of god we may counte it as loste. / The fourth is that we thynke how moche the Ioye is that they shall haue whiche contynueth in the loue of god to theyr endynge / for they shall be bretherne & felowes with aungelles, seynge the kynge of Ioye in his beauty and shynynge maieste the whiche shall be to them aboue all the delytes that ony creature may thynke. Than, to remembre the grete and intollerable sorowe, payne & turmentes whiche they shal haue that loueth not god aboue all thynge as we may se in this worlde many of that dysposycyon whiche set all theyr pleasure in lust and lykynge of this lyf / as in pryde / couetyse / and other synnes / they shall brenne in the fyre of helle with the deuyll whome they serued as longe as god is in heuen with his seruauntes that lasteth euer. —
OUr mercyfull lorde god cryst Ihesu chastyseth his chyldren and suffreth them to be tempted for many proufytable causes to theyr soules helth / & therfore
BUt yet ryght often the temptynge of the fende that maketh the soule to erre in fayth and foule fantasye & in dyspayre: semeth to the selfe soule grete synne / but it is not soo. For all holy doctours sayth that fayth and hope be vertues of mannes wyll / wherfore who so wolde ryghtwysly byleue in this lyf: he is in ryght byleue before god / and lykewyse who so wolde here trustly hope he is in trusty hope before god / though he be neuer so moche troubled with ferefull thoughtes. The appostle saynt Poule sayth that in a mannes blyleue is wylfull byleue of ryghtwysnes; Of the whiche wordes sayth the glose that all onely in mannes wyll whiche may not be constrayned lyeth bothe mede and gylte / that is to saye: a man afore god hath neuer mede ne gylte for no dede but onely of the dedes that be done wylfully. But somtyme mannes thought[es] and womans be soo troubled and ouerlayde that they knowe not theyr owne wyll / & yet though it soo be they ought not to care. For good dedes sheweth alwaye good wyll / and euyll dedes euyll wyll, wherfore a man that dooth in dede the seruyce of god that man hath a good wyll to god / though his trauaylous herte deme the contrarye. Also there sholde noo creature deme his euencrysten for ony doubtfull fantasyes / but yf they haue a very open knowlege of that thynge whiche they sholde deme hym for: Than it is euyll and vnreasonable for ony creature to deme his owne soule in that plyght, that he sholde be parted from god for ony doubtfull fantasye.
ANd than yf it so be ye haue consented & fallen to synne by ony temptacions / than be sory and crye god mercy therof. And yet be ye not dyscomforted but thynke well on the grete mercy of god how he forgaue Dauid his grete synnes, Peter & Magdalene, and not onely them / but also all those that haue ben or now be or shall be contryte for theyr synnes & meke them lowly and crye our lorde mercy. And therfore syster flee to hym that all mercy is in / and aske mercy & ye shall haue it with forgyuenes of all your synnes / and meke you lowly & take the sacramentes of holy chirche / & than ye ought to byleue faythfully that your synnes be forgyuen / and that ye be receyued in to the grace of god. For god sayth hymselfe by his prophete Ezechiel that whan a synfull man soroweth for his synnes he wyll neuer haue mynde therof. & yf a man perceyue in his herte no very sorowe / and though he thynke whan he byddeth his bedes or cryeth to god for mercy that he dooth all ayenst herte: yet therfore sholde he not deme hymselfe graceles / for who so wolde haue very sorowe for his synnes or wold crye god mercy for them or in his herte wold crye for mercy: he cryeth god mercy truly / for as I haue sayd before / god taketh hede to mannes wyll & not to his trauayllous fantasyes / it is good that a man take noo hede of suche fantasyes or sterynges that cometh in suche maner. For god hydeth from them the knowleges of suche fantasyes for many causes vnto the
ANd therfore sholde noo man care nor be heuy that he is so troubled more than an other. Syster alwaye whan I speke of a man in this wrytynge take it bothe for man and woman / for so it is ment in all suche wrytynge / for all is mankynde: and ferthermore as touchynge your troubles thynke in all your dyseases what troubles goddes seruauntes hath suffred and what paynes and turmentes they haue had here in this worlde in many sondry maners and ye shall fynde cause to suffre. Leo the pope sayth / it happeth somtyme that good and ryghtwyse soules be styred sharpely by the fende / & somtyme by theyr owne compleccyon to angers, troubles, dredes & suche other taryenges that it semeth to them theyr lyf a turment, in so moche that somtyme for very drede the[y] begyn to dyspayre bothe in lyfe of body and soule / thynkynge they be forsaken of god / whiche dooth it but to assaye and proue his chosen chyldren and frendes by suche temptacyons. For as I afore haue sayd at the begynnynge of this wrytyng, in lyke maner as fyre purgeth golde and as a knyghte is proued good and hardy by batayle: ryght so temptacyons and troubles purgeth a ryghtwyse soule; this is proued well by Toby / for the aungell Raphaell sayd this to hym: Toby for as moche as thou arte ryghtfull to god it is nedefull that temptacyon sholde preue thy wyll. And well it is knowen that sykenes falleth to a man after the dysposycyon of his compleccyon: So lyke wyse temptacyon, as Leo the pope sayth: The fende our ghostly enemy aspyeth in euery man what wyse he is dysposed by his compleccyon / and by that disposicyon he tempteth hym. For there as he fyndeth a man full of malencoly he tempteth hym moost with ghoostly temptacyons of Ire. But they that wyll attende to withstande it for the loue of god they must shape them to pacyence & saye with Iob: Sythen we haue receyued of god so grete benefaytes why sholde we not receyue and suffre dyseases. And thynke on the grete anguysshes, sorowes and dyseases that our lorde Ihesu cryste suffred hymselfe here in erth, And also suffred his blyssed moder to haue the same. And thynke that to suffre dysease pacyently is the waye to heuen-warde. And that ye may not in this frayle worlde be so free as an aungell that is confermed by grace / but whyle your body and soule be togyder in this lyf they must receyue troubles as well as eases. And thynke not that god hath forsaken
ANnd therfore grutche not agaynst the wyll of god ne meruayle not of these temptacyons / for the more that a man or a woman be tempted in this maner or in ony other agaynst theyr wyll and they withstande it that is to saye not wyllyngly consentynge therto but mekely suffreth the same: the more they shall encreace in vertues to the proufyte of theyr soules in the syght of god thoughe it be hydde from them. For perauenture whan ye be sharpely tempted ye thynke ye be to dull and neglygent in ghoostly excercyse thorughe wyckednes of your spyryte that is sore trauayled and vexed / wherby ye thynke that ye haue [in] wyll consented to suche temptacyons as ye be tempted with; but it is not so.
ANd for as moche as many men can not nor wyll not in tyme of temptacion se or perceyue it but haue a dredefulnes and a sorynes in themselfe by sterynge of theyr compleccyon / therfore to all suche men thre thynges be nedefull & necessarye. The fyrst is that they be not moche alone. The seconde is that they thynke ne study to depely in ony one thynge / but fully ordre them by some dyscrete persone as afore I sayd / and thoughe it come in theyr mynde that they sholde be in Ieopardye or peryll vtterly to be lost: they sholde take no hede of suche sterynges or thoughtes / for it neuer may tourne them to daunger of theyr soules. Almyghty god sayth in the gospell: yf the entent of a mannes purpose be good the dede is good. The thyrde remedye is this / that for as moche as the fende laboureth to make a man dredefull and sorye / a man agayne ought to the honour of god and confusyon of the fende to strength hymselfe and be mery though it be ayenst his herte / and drede noothynge the fendes malyce. For the lesse gladnes that he feleth in hymselfe the more meryte he shall haue whan he so enforceth hymselfe to be mery to the honour of god / and in spyte of his ghoostly enemy the deuyll. For as holy wryte sayth the holy appostles wente awaye mery & gladde whan the Iues enemyes of god had shamefully beten them. Also a man ought to be gladde for thre causes whan the fende tempteth and turmenteth hym: The fyrst is that he is troubled by the enemy of god. The seconde is by suche temptacyons and turmentes the fende sheweth playnly that he is his enemye, and euery man ought to be gladde that goddes enemy is his enemy. And the thyrde is that by suche turmentes a man is not onely released of the paynes in purgatorye but also it maketh hym to wynne euerlastynge blysse. Our lorde Ihesu sayth in the gospell: blessyd be they that suffreth persecucyon for ryghtwysnes for they shall haue the kyngdome of heuen.
ALso it is to vnderstonde that our olde enemy the fende is ofte tymes aboute to begyle mannes soule in dyuers and many maners / somtyme he styreth man vnder colour of goodnes to deceyue hym whan he is well dysposed, and specyally in thre thynges whiche I wyll speke of. One is that though a creature be it man or woman be neuer so well ne soo ofte shryuen / yet the fende maketh them byleue they are not well shryuen / and that he dooth to brynge the soule in heuynes / and so anoyeth & troubleth the poore soule that he maketh hym to forgete what he wolde saye / & therby maketh hym out of rest tyll he be newly shryuen agayne. But this doth he not for that he wolde that ony were often and well shryuen: but fully to lette and trouble hym / and to make hym byleue that he were blynded by synne and out of grace wherfore he myght not make hymselfe clene. The seconde whyle and colour that the fende maketh to withdrawe goodnes is th[is] whan a man or a woman by deuout sterynges of thoughtes haue felynges of contemplacyon and medytacyon as perauenture some solytarye persones hath: and he maketh them to thynke that to holde & kepe that medytacyons is to theyr moost proufyte to thentent they sholde leue theyr dyuyne
ALso the fende is full besy to meue men & women to tender conscience / and to brynge them in suche erroures and maketh them wene somtyme whan they do euyll they do noo synne, And somtyme that is well done they thynke it synne, and maketh a venyall synne as greuous as a deedly; And somtyme also the fende encombreth them so gretely that what soeuer they do or leue vndone they be so sore bytten in conscyence that they can no whyle togyder haue ony rest in themselfe. And all this the cruell enemy dooth by the meane of puttynge them in a false drede and blynde conscyence that he bryngeth them to. But the remedy of these and all other temptacyons is to be gouerned by theyr confessour or some other dyscrete persone / and fully put them to theyr rule as afore is sayd and nothynge folowe theyr owne blynde conscyence; For yf they folowe theyr owne conscyence it were a grete pryde / in that he wolde holde his owne wytte better than the true counseyle of holy chyrche. For a man that so wyll doo must nedes fall in grete errours and in to the fendes handes. And yf suche an errour of conscyence made to you by your ghostly enemy make you thynke that other men fele not that ye fele And for that cause they can not gyue you good counseyle or remedye, And therfore ye nedes must folowe youre owne fantasyes: yet for all this charge not your herte therwith / but put away all suche errours of conscyence as fast as they come to mynde / and let them not tarye ne sinke in your soule. And yf ony persone wyll saye that they may not ne can not put theym awaye they saye not truly / for who so is in very wyll to doo away ony suche false suggestyon, tofore god it is put awaye though they haue in them neuer soo false demynges / and therfore haue he neuer so many of them ayenst the wyll of his conscyence: he nedeth not to drede them. For out of doubte almyghty god wyll comforte hym or he dye / and the lenger tyme that he suffreth suche vexacyon and trouble the more is he thankefull in the syght of god.
ALso though the fende put in you ony thought of dyspayre or make you to thynke that in the houre of deth ye shall haue suche euyll thoughtes and greuous sterynges / and that ye than shall be but lost: yet for all that byleue hym noo thynge / but answere that ye haue fully put your truste in god / and therfore for all his temptacions by the grete powers of almyghty god and merytes of his passyon thynke verayly it shall be to you noo peryll of soule / but tourne to the shame and confusyon of your ghostly enemye. And yf ony creature man or woman speke to you sharpe or dyscomfortable wordes / take it mekely and pacyently & thynke that perauenture it is done by the temptacyon of the fende to trouble and lette you / or that it is a chastysynge of god for some worde or dede that ye haue done contrarye to his wyll. For our lorde god dooth lyke a kynde moder; for
O ye chyldren of holy chyrche that hath forsaken the worlde for the helth of your soules & pryncypally to please god: comforte you in hym whome ye haue chosen to loue and serue / for he wyll be to you full free and large: as ye may se by example of Peter in the gospel where as he asked our lorde Ihesu cryst what rewarde he sholde haue that had forsaken all thynge to folowe hym, And our lorde answered hym and sayd that he sholde Iuge with hym the twelue trybes of kynredes of Israell at the daye of dome; and ferthermore our lorde sayd also vnto him that not onely one or two or some / but he sayd all tho that forsake for his loue kynne / frendes / possessyons / or ony erthly goodes: they shall haue in this lyfe an hondred folde more / and after blesse withouten ende. Therfore syster cast awaye all suche false dredes that wolde trouble and lette you from loue and hope of our mercyfull lorde god / for no thynge pleaseth soo moche the fende as to se the soules withdrawe from the loue of god And therfore he besyeth hymselfe full sore daye and nyght to lette and trouble loue and peas in mannes soule / and on the other syde noo thynge confoundeth nor dyscomforteth hym so moche as whan he seeth a man sette all his desyre to haue the loue of god. Alas though ye fele not that feruent loue of god / shall ye by your Imagynacyon fall in dyscomforte and heuynes of herte / & thynke yourselfe lost? Nay / nay / put awaye all suche dyscomfortable heuynes & thynke well it cometh of your enemy the fende / & euer haue a good wyl to loue and please god / and prynte well these wordes in your herte that a good wyll is accepte[d] as for a dede in the syght of god; and comforte you alwaye in the name of Ihesu / for Ihesu is as moche to saye as a sauyour / & therfore thynke well euer therupon / & bere it in your mynde with his passyon / and also his other grete vertues / for nothynge shall so soone put awaye all dredefull temptacyons & fantasyes as the remembraunce of this name Ihesu / his bytter passyon and gloryous vertues. These thre be shelde and spere / armure / & strength to dryue downe the fendes power be he neuer so fyersly set to tempte man or woman; & specyally to thynke on his grete vertues: how god the fader in hymselfe hath all dyuyne nature & in whome is all myght and power and to whome is all thynge possyble and no thynge impossible to hym, And god the sonne is all wysdome that all thynge may make and gouerne / and god the holy ghoost is all loue and bounte that in a moment of tyme all synnes may forgyue. I saye not to you thre goddes but thre persones and one god / in whome is all blysse and glory. He is so fayre and bryght shynynge that all the aungelles meruayle of his beaute / his gloryous blessydfull beaute & presence fedeth and fulfylleth all the courte of
THe gloryous mayster Iohn¯ of the mounte in his moryall telleth / whiche also I founde in þe boke of frere Thomas of the temple. In the tyme þat moost blessyd Domynyck the noble fader and leder moost famouse of þe ordre of prechers / preched throughout the worlde in many regyons and exhorted incessauntly þe people to the laude and prayse of þe blessyd marye vyrgyn vndefyled / & to her angelyke confraternyte: It fortuned hym to preche at Rome in the audyence of the grete prelates of the worlde, and shewed by fygures and examples this blessyd vyrgyn to be saluted moost specyally by her psalter. All they meruaylled of thaffluence of his wordes, They were astonyed at the
At Rome was a certayne mysdysposed woman of her body, moost famouse aboue all other lyke dysposed / in beaute / eloquence / apparayle / and worldly gladnes / whiche fortuned gracyously to haue the psalter of our lady by thaduyse of holy saynt Domynyk / whiche she hydde vnder her kyrtell and sayd it many tymes on the daye. But alas she neuertheles vsed the vnlawfull flesshely pleasure and vnclennes of her body aboue all other / more men resorted to her than to ony other woman of suche vayne dysposycyon. This woman, named fayre Katheryne for the incomperable beaute of her body, contynued in her mysse-lyuynge / and ones on the day at the leest she dyde vysyte the chyrche sayenge the psalter of our lady / and thus was her medytacyon and thought: The fyrst fyfty she sayd for the infancye of cryst in the whiche he bare all his passyon to come / and yf it were not at that tyme in execucyon / neuertheles it was in his entent and mynde. The seconde fyfty she sayd for crystes passyon exhybyte and done ryally lyke as he suffred in his manhode. The thyrde fyfty she sayd for the passyon of cryste as it was in his godhede / not bycause the godhede as the godhede myght suffre / but bycause this infynyte godhede loued so moche the nature of man / that yf it had ben mortall it sholde haue suffred deth; Therfore bycause the eternall wysdome of god in hymselfe myght not dye for vs / he toke vpon hym our manhode / whiche his wyll was sholde suffre passyon & dye for all mankynde. And as this fayre Katheryne thus contynued in prayenge / it happened on a season as she wente aboute Rome wandrynge after her olde
BEholde / take hede / now thou seest what I suffred in my godhede for thyn helth; syth all thynges be in me and I in euery thynge / in all these I se the / I loue the / & in them all I am redy to suffre eternally the payne for thy soules helth whiche thou seest, for my loue is infynyte (after saynt Dyonyse) and all thynges in me be infynyte as the same Dyonyse sheweth. Therfore knowe the mekenes of god / and call to mynde the threfolde passyon of cryste / for the whiche thou sayd thryse fyfty Aues / & fyftene Pater nosters, And here after amende thyselfe / that as thou were before the example of all malyce and vnclene lyuynge / soo now from this tyme forwarde [þou] lyue in suche maner that thou may be to all other a myrrour of purete and clennes. I do not appere to the for thy merytes but onely for an example of penaunce / and bycause thy brethren and systers of myn vndefyled moders fraternyte haue prayed for the / that by thy conuersacyon many sholde be conuerted and be the chyldren of god / lyke as before innumerable were made the chyldren of the deuyll by thy wyckednes.
What more? This vysyon vanysshed awaye. It was also vnfayned / for the woman afterwarde felte in her handes and fete the sorowe of crystes passyon / and in other partes of her body. Therfore she rose from synne & toke her to penaunce / and on the morowe after made her confessyon to saynt Domynyk; to whome he enioyned in penaunce to saye the psalter of the blessyd vyrgyn Marye as she was wonte to doo, and to be one of her fraternyte / whyche she had not before in dede but onely in purpose and entent as it is afore sayd; where it is to be noted how moche this sayd fraternyte is worth to them whiche haue it in dede / syth it was soo grete valure to this woman hauynge it but in purpose. [&] whyles that she prayed deuoutely vnto this vyrgyn Marye / the same blessyd lady appered to her with saynt Katheryne, sayenge to her: Doughter beholde / take hede / thou hast synned moche: therfore thou must suffre grete penaunce; for this cause take in penaunce euery daye thre dyscyplynes or thre correccyons / wherof euery one shall be of .lv. strokes whiche make a penytencyall psalter. She sayd also / it shall not alwaye nede to haue a rodde / but prycke the with thy nayles / or pynche thy flesshe in euery place. Thou mayst at all tymes doo this penaunce ayenst euery wycked temptacyon and for to obteyne all goodnes / and this is a royall, preuy penaunce and naturall, It may be called the quene of all penaunces. This woman herde all these wordes and fulfylled them in dede. And as she was thus dayly penytent: vpon a tyme saynt Domynyk auaunced by the power of god sawe in the nyght a wonderfull thynge to all the worlde. He perceyued that from the hous of this same Katheryne yssued out .lv. flodes from the membres of a lytell chyld / ewhiche flodes descended to hell, in whose comynge the soules, there to be purged, were gretely comforted. O how grete and Ioyfull noyses made they than: how many blessynge gaue they vnto this sayd Katheryne; veryly the erth sounded agayne to theyr voyces for Ioye. There were soules delyuered / comforted / made hole & excluded from theyr paynes, by the medytacyon that Katheryne had of crystes passyon in his chyldehode. She was alwaye aboute to applye it to the comforte of all true crysten soules departed out of this worlde. O meruaylous thynge: After this saynt Domynyk sawe a man entre
I knowleche me gulti and ȝelde me to God Almihti, and to his blessed Moder seynte Marie, and to al þe holy cumpanye of heuene, and to þe mi gostliche fader here in godes stude, of alle þe sunnes þat ich haue greuousliche sunged Inne, ffrom þe tyme þat I was bore in to þis day, as in word, in werk, in wille, in þouȝt, in speche, in delytyng, in concentyng, and in dede-doing.
Furst and foreward, I knowleche me gulti in þe seuene dedly synnes; principaliche in Pruide, [&] in alle þe circumstaunces of pruide: In veyn glorie, holdynge me betere þen I am, in cloþinge, in spekynge, in strong beoinge, in feynynge, in Connynge; in pruyde of herte and of bodi, in vuel berynge to god & to myn euencristne, inobedient to god & to holychirche; in alle þe spices þat suwen pruide I knowleche me gulti, and beo-seche God of Merci.
IN Envye I knowleche me gulti: Regoiesyng ofte-tyme of myn euencristene harmes, serwyng of heore gode dedes doyng; also in Bakbyting hem, also in heryng schrewede wordes of myn euencristne, raþer makyng hem more þen lasse in as
IN Wrathe I ȝelde me gulti: Ofte-tyme beryng wrathe in myn herte aȝeyn myn euencristne, and haue maad vnsauȝt disyring for to beo venged on hem; in hatyng hem, in scorning hem, in striuyng aȝeyn hem, hauyng dedeyn of hem, in lauhwhyng hem to scorn, in wraþþe beryng in myn herte aȝeynus him oþerweys þen I scholde; and in alle þe spices of wraythe I knowleche me gulti, and crie God Merci.
Also i crie god merci of Slouþe in Godes seruise: Not heryng hit deuoutliche as I scholde do, not hauynge delyt in godes seruise in Matyns, in Masse, in prechinge of godes word, but proudliche entryng in to godes hous; in slepyng, in slomeryng, not risyng to here masse and Mateyns whon I wel miȝt, as I weore holden to do; in such sleuþe and in alle þe spices of sleuþe I knowleche me gulti, and crie god Merci.
Also I crie god Merci þat I haue sunged in Couetise: Coueyting to haue worldly goodes, not holde me payed of þe stat þat god haþ sent me, but desyred for to beo at beter astat, at more worschupe of þe world; in deseyt and disseyung of myn euencristen, in forswering, not paynge my dettes þat I ouȝte to paye, ne helpe him þat haþ nede; and in alle þe spices of couetise I knowleche me gulti, [&] Criȝe God Merci. Also I crie God Merci þat I haue sunged in Glotonie: Ofte-tyme eten and drunken out of tyme, haue lykynge in dilicious metes and drinkes, and eten and dronken more þen I schulde, and also eten and drunken ofte whon I hedde no wille þerto; and in alle þe spices of Glotonye I knowleche me gulti, and crie god Merci.
Also I crie God Merci þat I haue sunged in Lecherie: In lechours þouȝtes, disyryng wimmen, in chirche, in chepyng, ofte whon I seo feire wimmen beholden hem disyringe for to haue dalyaunce wiþ hem, in cluppyng, in cussyng, in vnclene touching; ofte-tyme stured to þe foule synne, and in þouȝtes and ymaginacions of lecherie, and þenke ofte-tyme of þe membre of mon and wommon, and what lykynge hit is to haue dalyaunce wiþ hem; and ofte-tyme concentyng to þat foule synne, þat neore hit more for sclaundre of þe world þen for drede of god . . . I crie God Merci in polucions of niht or tymes slepyng or wakyng diuersliche, not wel con telle wher hit come of eny fore-þouȝt of Mon or wommon, or of eny sorfet of mete or drinke. And of alle suche vnclene þouȝtes and ymaginacions of lecherie I crie God Merci in circumstaunces and spices þat toucheþ lecherie; and to seuen dedly synnes I knowleche me gulti and biseche god Mer(ci).
Also I knowleche me gulti in brekyng of [þe] Ten Comandemens: Not worschuped on God of whom al goodnesse comeþ wiþ al myn herte, wiþ al my þouȝt and deede. I crie God Merci and of forȝiuenesse.
Also I crie God Merci þat I haue taken his blessed nome in Idelnesse ȝeorne and ofte, and also I-swore bi his herte and his blood and bi alle his membres, as wel fals as trewe, boþe in soburnesse and in hastite. I criȝ.
Also I criȝe God Merci þat I haue not holden myn haly-dayes as I scholde do, in goinge to Churche to here Masse and Matynes; I preye god of forȝiuenes þat on þe sonenday and oþer haly-dayes I go raþer to tauerne and ale-hous, fihtyng and bakbityng myn euencristne, raþer speking bi hem euel þen good. I criȝ g. Mer.
Also I criȝe God Merci þat I haue not worschupet Fader & Mooder as I schulde do, wiþ goode preyers & almusdedes not biddyng for hem as I schulde do. I crie God Merci.
Also I crie God Merci þat I haue coueyted feire wimmen whon I seo hem, disyring hem for to haue heom and for to sunge wiþ hem, aȝeynes godes comaundemens, þat god comaundeþ þat þat I schal do no folye bi no wommon. I cri g. Mer.
Also I crie God Merci of þefþe, takyng oþer þinges þen myn oune aȝeyn þe wille of him þat oweþ hit. I Crie God Merci.
Also I crie God Merci of ffals witnesse beryng, sleing myn euencristne wiþ bacbyting, seying behynden hem worse þen I wolde biforen hem. I cri g. Mer.
Also I crie god Merci þat I haue I-sunged in couetyse of þe world, ofte-tyme coueyted for to beo at betere astate þen I am, and coueyted worldly richesse; and ȝif I seo my neihȝebor haue eny þing þat I haue not, desyring for to haue hit; and ȝif he haue a feir wyf or a seruaunt, desyring hem, doing aȝeyn þe comaundement of god: ffor whi: he seiþ in þe gospel 'Coueyte not þi neihȝebores wyf ne nout þat his is'. Of þe whuche I Criȝe God Merci.
Also I crie God Merci þat I haue not folfuld þe seuen deedes of Merci: Not visyted hem þat ben in prison, not fed hem þat ben hongri, not ȝiuen drinke to þe þhursti, not cloþed þe naked, not visyted hem þat ben bedreden; nouþer wiþ peny ne wiþ half peny. I crie god Merci, doinge aȝeyn þe wordes of þe gospel wher God reherseþ 'þat þat ȝe doþ to þe leste of mine, ȝe do to me'.
Also I crie God Merci þat I haue euel dispendet my fyue wittes: what wiþ eȝen seȝen, wiþ ffeet i-gon, wiþ honden hondlet, wiþ Neose smulled, wiþ Eren herd, wiþ mouþ spoken, wiþ herte I-þouȝt, wiþ al my bodi mis-wrouȝt. Of þeos defautes, and of alle oþure þat I haue mad aȝeyn god, and myn euencristne, I crie god Merci, and his dere Moder seynte Marie, and al þe cumpanye of heuene, and þe, my gostliche fader in godes stude, þat ȝe be my witnesse at þe day of dome, seoinge my sunnes and my defautes holdynge hem stille and not schewyng hem, but be Ioye of hem and of me sungere, as god seiþ in þe gospel þat Ioye
«How mony Comaundemens beþ þer?» Ten. «Whuche Ten?» God Comaundeþ me to loue him wiþ al myn herte, wiþ al myn soule, wiþ al my þouȝt, wiþ al my strengþe. Also he biddeþ me to take nouȝt his nome in veyn. ¶ He biddeþ me halewe myn hali-day. ¶ He biddeþ me worschupe my Fader and my Moder. ¶ He biddeþ me þat I sle no mon. ¶ Ne þat I do no lecherie. ¶ Ne þat I stele not. ¶ Ne bere no fals witnesse. ¶ Ne þat I coueyte þe hous of [m]y neihȝebore. ¶ Ne his wyf, ¶ Ne his seruaunt, ¶ Ne his Oxe, ¶ Ne his Asse, ne alle þinges þe whuche ben of him. ¶ «Whon louest þou god wiþ al þin herte?» Whon I queme him wiþ al þe vnderstondynge of my be-leeue. ¶ «Whon louest þou god wiþ al þi soule?» Whon al my wille is I-set to loue þat he loueþ, and to hate þat he hateþ. ¶ «Whon louest þou god of þi þouȝt?» Whon I wiþ al my muynde þenke what is his plesaunce. ¶ «Whon louest þou god wiþ al þi strengþe?» Whon myn vnderstondyng and my wille and my muynde are wel set o werk doinge þe wille of my god. ¶ «Whon takest þou þe nome of god in veyn?» Whon I nempne God or eny creature þorw Idel speche or costumable sweryng. ¶ «Whon halewes þou not þin haly-day?» Whon I þenke not bisyliche in þe haly-day of my sunnes, doing not þe werk of Merci to my neodi neihȝebors. ¶ «Whon vnworschupestou þi Fader and þi Moder?» Whon I wilfuliche greue hem, or leue to helpen hem or to counseyle hem, or, ȝif þei ben dede, ȝif I preye not for hem bisyliche in clannesse of lyf. For preyeres of wilful synners are abhominable bi-fore god. ¶ «Whon slest þou eny mon?» Whon I smite eny mon or hurte him wherþorw he dye, or wrongfoliche reue him his lyflode, or his gode name. ¶ «Whon dest þou lecherye?» Whon I of my wilful lust misvse, or coueyte to misvse, my kuyndely limes of gendrure. ¶ «Whon stelest þou þi neihȝebores godus?» Whon I eny þing take of his vnwitynge of him aȝeynes his wille. ¶ «Whon berest þou fals witnesse?» Whon I þorw malyce or drede or fauour or mede sei oþerwyse of myn neiȝhebore þen I knowe þat is trewe, or wolde þat he seide of me. ¶ «Whon coueytest þou þi neihȝebores hous?» Whon I coueyte vn-mouable þing of his wrongfoly þe wȝuche is necessarie to him. ¶ «Whon coueytest þou his wyf?» Whon I þorw cluppyng or cussyng or eny ȝifte ȝeuyng or bi-hotyng am aboute to turne þe loue of my neihȝebores wyf from him to me. ¶ «Whon [coueytest] þou þi neihȝebors seruaunt?» Whon I knowe þat þe seruaunt of myn neihȝebor is nedful to him and I tyse him þorw word or ȝifte, I coueyte him wiþ wrong. ¶ «Whon coueytest þou his Oxe or his Asse?» Whon I coueyte eny mouable þing from myn neihȝebore oþerwyse þen I wolde he dude from me. ¶ And siþen alle þe comaundemens of God stonden in trewe obedience to him: he þat offendeþ in on, is maad þorw his vn-obedience gulti of alle, as seiþ seint Iame; and hose þat wilfuliche brekeþ þe comaundement of god, he deserueþ his cors, ete he drinke he, wake he slepe he, in hous and out of hous, in toun and out of toun, as godes lawe seiþ.
«Whon is a Mon proud?» Whon he wol not ben knowen such as he is. ¶ «Whon sungeþ a Mon in Envie?» Whon he gruccheþ in his herte and haþ dedeyn of his neiȝhebors encresyng, and of þe welfare of his enemy, or is glad of his enemys vuel-fare. ¶ «Whon is a Mon wroþful?» Whon he þorw his wraþþe bisyeþ him to venge his owne cause, folfullynge his malicios desyr in word or in dede, harmynge his broþer wiþ-outen drede of god. ¶ «Whon sungeþ a Mon in slouþe?» Whon he is Idel in doinge good, or ocupie[d] aboute vnfructuous þing. ¶ «Whon sungeþ a Mon in couetise?» Whon he coueiteþ, for worldes fame & lust, þing þat is not necessarie for him ne his, or whon he halt him not apayed of þe goodes þat god haþ him sent. ¶ «Whon sungeþ a mon in lecherie?» Whon he þorw Idelnesse wiþ lusti felyng of his flesch norisscheþ hit & suffreþ hit to haue maystrie of his spirit, ledyng hit, in wille or werk, to do þe sunne of lecherie. ¶ «Whon sungeþ a mon in Glotonye?» Whon he þorw vndescret etynge or drinkynge vndisposeþ him-self to serue his god, for ful wombe makeþ empti soule; ffor wher glotenye & dronkenesse regneþ, may no wisdam beo.
«Whon sungeþ a Mon in heeryng?» Whon he wilfoliche leeueþ þat he schulde heere, and ȝiueþ herynge to þat he schulde not heere. ¶ «Whon sungeþ a mon in his siht?» Whon his eiȝe is vnstable be-holdyng diuerse þing, and lusti wherþorw he is ofte tempted to do synne boþe in lust and couetyse; ffor hose haþ a liht eiȝe and an vnstable, schal han a Merk bodi ful of sunne. ¶ «Whon sungeþ a Mon in smellynge?» Whon he þorw delicat smel after his pouwer folfulleþ þe lust of his flesch. ¶ «Whon sungeþ a mon in tastyng?» Whon he þorw tast of mete or dryng ledeþ him wher-þorw he is not disposed to trauayle to serue his god. ¶ «Whon sungeþ a mon in touching?» Whon he wilfuliche of his delyt toucheþ þe þing þat are defendet hem bi godes lawe and Reson.
¶ Þe ffurste is: ffeede þe hungri, þat is him þat haþ nouþer strengþe ne Miht ne wit ne good wherwiþ to susteynen him-self. ¶ Þe secounde bodily werk of Merci is: to ȝiue drynke to þe þursti, þat haþ not, as is before seid, to buye him drinke wiþ. ¶ Þe þridde werk of Merci is: to cloþe þe naked. ¶ Þe ffeorþe werk of Merci is: to herborwe þe herborweles. ¶ Þe ffyfþe is: to cumforte þe seke. ¶ Þe sixte is: to visyte þe pore prisoner. ¶ And þe seueþe is: to burie þe pore dede. ¶ And ȝif endeles mede schal folwe þes werkes of Merci, hem bi-houeþ beo don in charite, to þe distruccion of vices, and to þe encres of vertues. ¶ Þer nis no mon þat haþ wherwiþ, þat may ben excused but ȝif he releue his neodi neiȝȝebore aftur his pouwer wiþ his bodily goodes. Muche more is vche mon endetted, and specialiche prestes, to departe wiþ þe neodi heore gostly tresour, þat is, to do þe gostly werkes of Merci.
ÞE ffurste gostly werk of Merci [is]: þat a Mon teche þe vncunnynge, þat is to seye, To teche þe viciouse mon gode vertues, be-nyme him vices after his pouwer. ¶ Þe secounde gostly wer[k] of Merci is: to counsayle þe wilysum to kepe þe rihtwysnesses of god. ¶ Þe þridde gostli werk of Merci is: to chastise þe rebel bi word or bi dede or beo wiþ-drawyng from him þe occasion of his sunne wherwiþ his sunne is meyntened. ¶ Þe ffeorþe gostli werk is: to cumforte þe sori to beo pacient in aduersite. ¶ Þe ffyfþe gostly werk is to forȝiue, þat we in vre owne cause desyre no vengeaunce. ¶ Þe sixte werk of gostly Merci is: to teche þe vnpacient to suffre muchel aduersites. ¶ And þe seuenþe is: to teche men to preye hertiliche for þe conuercion of enemyes & also for þe perseueraunce of frendes.
Þe ffurste Is Rihtwysnesse. ¶ Þe secounde is Temperaunce. ¶ Þe þridde is Prudence. ¶ And þe ffeorþe is Strengþe. ¶ «Wher-Inne stondeþ Rihtwysnesse?» In Iust demynge. ¶ «Wher-in stondeþ Temperaunce?» In mesurable Etyng and Drinkyng, ... Spekyng, Sleping, and trauaylyng. ¶ «Wher-Inne stondeþ Strengþe?» In mihti wiþ-stondyng of temptacion, continueliche seruyng God. God ȝiue vs grace to serue God. Amen.
Þis tretys Is a talkyng of þe loue of God; and is mad forto sturen · hem þat hit reden: to louen him þe more, and to fynde lykyng · and tast in his loue. Hit falleþ for to reden hit · esyliche and softe, so as men may mest · in Inward felyng · and deplich þenkyng · sauour fynden; and þat not beo-dene, but biginnen and leten · in what paas so men seoþ · þat may for þe tyme · ȝiuen mest lykynge; and whon men haþ conceyued · þe maters wiþ redyng: Inward þenkyng · and deoplich sechyng · wiþ-outen eny redyng · vppon þe selue maters, and of such oþere · þat god wol senden · hose wole sechen, schal ȝiuen inward siȝt · and felyng in soule · and swetnes wonderful, ȝif preyere folwe. But hose wole in Meditacion · swete fruit fynden: hit mot be taken in wone · wiþ þreo poyntes þat folewen: affyaunce, and continuaunce, and louh herte and clene; þat he truste sikerliche · to fynden þat he secheþ, and þat his þouȝt beo harde iset · and ful bisyliche I-kept, and holden him-self vn-worþ · out of godes ȝifte, and wlate on him-seluen · þorw siht of his fulþe. ¶ Men schal fynden lihtliche þis tretys in Cadence · after þe bigynninge · ȝif hit beo riht poynted; & Rymed in sum stude;
Ihesu soþ God, Godes sone; Ihesu soþ God soþ mon, mon Maydens child. Ihesu myn holy loue, mi siker swetnesse. ¶ Ihesu myn herte, my sele, my soule-hele. Ihesu, swete Ihesu; Ihesu, deore Ihesu; Ihesu, almihti Ihesu. Ihesu mi lord, my leof, my lyf; myn holy wey, myn hony-ter. Ihesu, alweldinde Ihesu: Ihesu þou art al þat I hope. ¶ Ihesu mi Makere · þat me madest of nouȝt, and al þat is in heuene · and in eorþe. ¶ Ihesu my Buggere · þ[at] bouȝtest me so deore, wiþ þi stronge passion · wiþ þi precious blod, and wiþ þi pyneful deþ on Roode. ¶ Ihesu my Saueour · þat me schalt sauen, þorw þi muchele Merci · & þi muchele miȝt. Ihesu my weole & al my wynne: Ihesu þat al my blisse is inne. ¶ Ihesu also þat þou art · so feir and so swete, ȝit art þou so louelich · louelich and louesum, þat þe holy angeles · þat euere þe biholden: ben neuere folle · to loken on þi face. ¶ Ihesu þou art al feir, whon þe sonne aȝeyn þe: nis bote a schade, and schomeþ aȝeyn þi brihte leor · of hire þesternesse. ¶ Þou þat ȝiuest hire liht · and al þat liht haueþ: Lihte my þester herte. Graunte þat þi brihtnesse · clanse my soule: þat is vnseliche, wiþ sunne foule I-fuiled. Lord mak hire worþi: to þi swete wonynge. Cundele me wiþ þe blisse: of þi brenninde loue. ¶ Swete Ihesu my leoue lyf, Let me beo þi seruaunt, and lere me for to loue þe, & mak me for to serue þe · louynde lord: so þat onliche þi loue · be euer al my lyking, my þouȝt and my longyng; amen, Ihesu heuene kyng. ¶ Swete lord wo is me · þat I am þe so fremde: Bote also þou hast bodiliche · torned me from þe world, torn me also herteliche · to þe · lord of soþ loue, and studefast beo-leeue; þat I haue no mong, felauȝschupe ne speche, ne non oþer tellyng · wiþ no worldliche þing. For wel ichot lord, þat fleschlich loue and gostlich, erþliche loue and heuenlich: mowe none wyse · bedden in a brest. ¶ Hose-euere haue longe defaute of gostly cumfort · and heuenly murþes: hit is forþi þat he haueþ · or þat he wilneþ to haue: cumfort of eorþe · þat is fikel and fals, fayleþ whon men lest weneþ · and ate mest neode; hit is I-meynt wiþ bitternesse · and bleendynge of bales. ¶ Nis no blisse otewiþ · þat hit nis to deore abouȝt, as hony þat me likkeþ · on prikkynde þornes. ¶ Nis he a sori Chapmon · þat ȝiueþ al þat he haþ · for a þing þat nouȝt nis, and leueþ a precious þing Þat beete may alle bales, þat me beodeþ him for nouȝt, & bi-hoteþ him muche meede · þat he hit wole taken? A derworþe lord · þou beodest vs þi Ioye, þe lykyng of þi deore loue · þe socour of þin helpe; and berest hit on vs stifliche · al wiþ-outen askyng; and þerto þou bi-hotest vs · wiþ þat we wollen hit taken: heuene-riche blisse · þat is wiþ-outen ende. And we vs turne þerfro · as þeiȝ hit nouȝt ne weore; and bugge þe schadewe of þe world, a seynynge of þat is nouȝt, but fikel faylynde and fals · and tollyng to serwe; and ȝit ne haue we hit for nouȝt · but buggen hit wiþ bisynesse, wiþ angwysch and daunger · and hard swink and teone. A Ihesu þin ore, whi haue I likyng In oþer þing þen in þe · þat bouȝtest me so deore? ¶ Whi ne beholde i algates · wiþ eȝe of myn herte, hou þou henge for my loue · streyned on Roode, þin armes wyde I-spradde · þi derlyng to cluppe, wiþ toknyng of trewe loue ·
A Milde Marie · moder of Merci, socour of serweful · and cumfort of care: Nartou lodesterre to alle þo þat in þe séé Of þis worldes anguissche · seilen and faren? Þou þat art qween of angeles, ladi of alle schaftes; to whom is bitakene · þe cure and þe cumfort · of hem þat hem felen · caytif wrecches, ¶ ȝe þat in hor owne eȝen · seon hem-self wrecches, and sechen þin helpe · wiþ trust hope of herte; in þin aduocatye is put · þe cause of vre sunnes, to stonden at domesday · vr aller Iugges mooder, in help & in Meyntenaunce · of vre soule-hele. ¶ Þenk heer on þis wrecche · Moder and Mayden, þat falleþ þe tofote · in hope of þin helpe, cryinde reuþely · after þi grace. Pese me ladi, for þi muchele merci, to þi derworþe sone · þat Ichaue wiþ sunne · schomeliche and lihtliche · so fele tyme a-gulte. ¶ Mi sunnes ben so gastliche · grisliche and grete; makeþ me so wlatsum · and stinkinde foule: þat I ne dar him neihȝen · ne folwe my neode. I haue wiþ hem willes · my soule forschupped: from þe liknesse of god · to þe deuel of helle; wraþþed haue I willes · þorw fulþe of my sunne · mi makere mi buggere · þat bouȝte me so deore: wiþ his derworþe deþ · from þraldam of helle; þat wolde raþer suffre · to dyen on Roode, þen to þolien in his siht · þe wlatynge of sunne. ¶ Him-self souȝte my pes · in myn owne gultes, as his hedde be þe gult · moni tyme and ofte: wiþ sturyng of my concience · & preching of wyse; wiþ hard wrake þat I sauȝ · of oþer mennes sunnes; wiþ bi-heste of blisse · & vnimete mede, þat holi writ vs be-hat · ȝif we leten sunne; wiþ ȝiftus of grace · bodiliche & gostliche, anentes worldliche weole · to don al my wille, and to schilde me from myn enemy · þat I haue ay folewed · and ȝiue
God seiþ hit him-self · þat hose secheþ him furst, & ouer al oþur þing · askeþ his blisse, al þat him be-houeþ · to bodiliche neode, schal be graunted þe[r]-wiþ · and ȝiuen in þat boone — Luc.:
A þou Blisful moder · þat art vr oune Moder, þou ne askest neuer wreche · of no monnus sunnes, but were þe gult neuer so gret · ne sunnes so monye, askest ay merci · wiþ moderliche reuþe; and þerfore bicome þou · Ihesu Cristes moder, & moder of sunfole · to bringen hem to grace. ¶ How scholde I desafyen · to fallen in ȝor grace: þat am ȝou boþe so sibbe · ȝoure sone and ȝor broþur, and þou lord my Iuge · and myn oune broþer, ¶ and þou ladi my Moder · and my Iugges Modur, and of þe selue Iuge · asignet to my counseil, to be myn aduocatrix · beo-fore him in þe dom! ¶ Wher may be grace · ȝif heer beo reddour; or eny hope founden · ȝif hit heere fayle? hou scholde I euer dreden · to fynden alle fauour, and vnimete merci · bi-fore so sib a Iuge, ¶ þat haueþ me so frendly · ȝif þat I seche merci · while tyme is of merci · bi-tauȝt so leof an helpe? ¶ Who schal my cause sauen · ȝif heo ne may suffisen, þat haþ hit vndertaken · þat and alle suche, and haþ hit of offyse · for sunfol to causen: and is þe Iuge hire owne · to forþeren al hir wille?
ÞEnk on þi Caytyf · lord God almihti, and þou his Mylde Mooder · þat ben so ful of Merci; þow Lord ffauerynde · and þou ladi be-sechinde; let me neuer faylen · þat I Merci ne fynde; or elles sei me where · is eny of more Merci, and more mihtful þen ȝe · and largore of grace, ¶ þat in ȝour defaute · whon ȝe me forsaken, schul my neode beeten · and graunten my bone. ¶ But siþen onliche in ow · & in non noþur, is welle of alle Merci · þat euermore floweþ: ffor þat muchel Merci · clanse my soule, and wasch hit of þat fulþe · þat hit is fuyled wiþ: ¶ þat I þorw or grace · askape þat wreche, þat is me worþiliche · for gult of my dedes; and schild me from þat serwes · nou and euer-more, þat beþ to þe dampnede · greyþed in helle; þat I wiþ alle þo þat ben · blisful in heuene, may ow boþe blessen · ay wiþ-outen ende, amen.
Ihesu my derworþe lord · Ihesu myn oune Fader; swete Ihesu heuene kyng, mi druri my derlyng, mi deoring mi louyng, myn hony-brid my swetyng; myn hele & myn hony-ter, min hony-lyf min halewy. Swettore art þou þen hony · or Milk in Mouþe, Meode Meþ or piȝement · maad wiþ spices swete, or eny lykinde licour · þat ouȝwher may be founden. Ho ne may loue lord · þi leoue lofsum leore? What herte is so ouer-hard · þat ne may to-melte, in þe monyg of þe · loueliche lord? And ho ne may loue þe · swete Ihesu? For in-wiþ þeselue aren · alle þinges gedered, þat euer may maken eny mon · loueworþ to oþer. ¶ Feirnesse, louesum leor, flesch whit vnder schroud, makeþ mony mon beo bi-loued · and þe more deore. ¶ Summe freodam & largesse · þat leuere is: menskeliche to ȝiuen · þen quedliche to wiþ-holden. ¶ Summe wit and wisdam · and hap of þe world. ¶ Summe Miht and strengþe · to ben kud Kene in fiht · his riht to defenden. ¶ Summe nobleye & hendelek · and gentrise of kuynde. ¶ Summe gret Cortesye · and loþles leetes. ¶ Summe mylde and Mekenesse · & deboner herte, wiþ swete louereden · and godliche dedes. ¶ And ȝit ouer alle þeose · kuynde mest; sibbe frendes · vchon louen oþur. Now my derworþe loue · my swete lyf my lykyng, my louelichest leof · myn herte and myn halewy, mi longyng mi mournyng · mi soule swetnesse: þou art lufsum of leor · mi swete Ihesu; þow art also schene · þat alle angeles lyf: is to biholden · þi loueliche face. ¶ For þi leor is so briht · and vnimete lofsum, þat ȝif þe for-wariede · þat wallen in helle, mihten hit [se] wiþ eȝen · and loken þer-onne, al þat pyninde pich · þat þei wallen Inne, ne wolde hem þinke · bote a softe baþ baþinge; ¶ ffor ȝif hit so mihte beo · derworþe lord, leuere hem were euer-more · in wo forte dwelle, and on þi lofsum leor · euer-more to loke, þen in alle blisse ben · euer wiþ-outen ende, and of þat briȝt blisful leor · forgon þat swete sihte. ¶ Þou art so schene & so briht · þat þe sonne weore desk, ȝif hit to þi blisful leor · mihte ben I-euenet. ¶ Ȝif I wol loue eny mon · for his feirnesse, forsoþe derworþe lord · I wol loue þe, mi leoue blessede lord: moder-sone feyrest, of alle þing swettest · founden in tast. ¶ A swete Ihesu gode leof · let me beo þi seruaunt, and lere me for to loue þe · louynde lord, þat onliche þe loue of þe · be euer al my likyng, mi ȝeornyng mi longyng, mi þouȝt and al mi worching. Amen.
BOte my swete lord · for þat sibbe frendes Kuyndeliche loueþ hem · vchon to oþer, þou cloþedest þe wiþ oure flesch · mon boren of wommon; þou toke
BOte moni for richesse · lemmon cheoseþ; ffor eueriwher mai men · wiþ catel loue chepen. ¶ Bot is þer eny Ricchore þen þou · my leue lyf my lemmon, þat richeliche regnest · in heuene & in eorþe? Þou art kud Cayser · þat al þis world weldeþ; ffor as þe prophete seiþ · Dauid in his psalme:
BOte what is Richesse worþ · or muche forto welden, þer wiþ-outen largesse · freodam lakkeþ? ¶ And ho is freore þen þou · or largore of ȝifte, þat furst madest al þis world · and ȝeue hit to my wille. Þow ȝeue me such lordschupe · ouer alle þi schaftes, and puttest vnder my feet · al þat þou schope. But I hit wikkedliche fordude · þoru my foule synnes. And þou for þi freodam · ȝaf for me þi-selue, to leese me from þraldam · þat I was put inne. ¶ Ȝif I eny þenne wole · for largesse louen, þe al one wol I louen · swete Ihesu. For oþure þat ben large men · and corteis I-kudde, ȝiuen of heore goodes · after þat hem lykeþ: but þou sweete Ihesu · largest of alle, ne ȝeuest not one of þi good · to wouwe wiþ þi lemmon, bote [ȝeue] þi-self for me · in prys of my soule, þat
But largesse is luyte worþ · and luyte loue worþi, þat riht rulynde wit · and wisdam wonteþ. Ȝif I wol eny þenne loue · for wit or for wisdam, þen wol i loue [þe] · swete Ihesu; for þi wit is wonderful · and wiþ-outen make. ¶ Þou art wisdam i-clept · and wit of þi fader; ffor he þorw þat wisdam made · boþe heuene and eorþe, and als his swete willes was · al þis world wrouȝte, schop þe sonne and þe séé · and alle maner schaftes, and al he dihte wonderliche · as hit best semede. In-wiþ þe my leue lyf · is welle of alle wisdam, þat haþ so wonderliche wit · sprad so wyde-where: al þat is and euer was · and euer schal betyden, al hit is before-hond · to þi wit knowen. Ne may þer-wiþ no wisdam · in al þis world be founden, bute hit of þat welle · of þi wit streme. ¶ A swete Ihesu swete lef · swettest ouer alle, ȝif me wit to loue þe, let me beo þi seruaunt, þat I euere serue þe, and teche me forte qweme þe · louynde lord, so þat onlich þi loue be euer al my likyng.
BOte mony mon for strengþe · and mony for his hardischupe, is ofte muchel i-leten of · and loued and honoured. And is eny so hardi, so bold and so douȝti: as þou art my leue lyf · founden in a-say? Nay forsoþe swete lef · þou berest þe pris of alle; for þow þi-self al one · ne dreddest not þyn oune bodi, to fihten a-ȝeyn alle · þe deuelen of helle; þe wȝuche of hem alle · so is lest lodlich, miȝte he him schewen · [in] þe makyng þat he is, alle scholde ben agast · and grysen of him one, ffor no mon mihte him i-seo · and in his wit wone, but ȝif þi grace special · baldes his herte. Þou art ȝit þer-wiþ · so vnymete mihti, þat wiþ [þi] deore hondes · nayled on Roode, þou bounde helle-dogges · and raftes hem heore preye, þat þei faste helden · for Adames sunne; and as a kene kempe · robbedest helle, and laddest out þi deore leef · þat is monnes soule, to þi briȝte boure · ful of alle blisse, to wonen in þi cluppyng · euer wiþ-outen ende. ¶ And þerfore ȝif me lykeþ · stalworþe lemmon, louen þenne wol I þe · louely Ihesu, þat art al mihti · and strengest of alle. Strengþe me to loue þe · [swete Ihesu], þat al my feblesse maiȝt · strengþen at þi wille, and wiþ þin heiȝe hardinesse · bi niȝtes and bi dayes, aȝeyn my wiþerwines · bolden mi soule. A swete Ihesu miȝti leof · strengest of alle, strengþe me to loue þe, let me beo þi seruaunt · derworþe lord, &c.
Noble men and gentil · and of heiȝ kuynde: mony wimmen leeten · menske forte loue. A swete Ihesu Merci · on what herre mon, mai I sette my loue · ȝif þat I þe lete? Wher is eny gentilore · þen þi-self founden? Þou art þat ilke kynges sone · þat þis world weldeþ, and kyng wiþ þi ffader · kyng of alle
MEkenesse and myldeschupe · are swete loue-tacches, and makeþ ofte mony mon · leof and dere. And þou Ihesu my leoue leof · for þi muchele Mekenesse, as witnesseþ holi writ · to lomb were þou euenet. For aȝeyn alle schomes & serwes · þat men duden þe, neuer ne opnedest þou þi mouþ · to grucchen aȝeyn. And ȝit to eken al þat · al þe schome & sunne, þat synful wrecches of þis world · vche day recheles · don aȝeyn þi godhed · as þou no god ne were, þou þolest al myldelich, and takest hit lihtlich, ne takest not sodeynlich · wreche of vr gultes; but þorw þi muchele myldeschupe · abydest vs longe, euer sechinde loue · & beodyng of grace. And þerfore my lemmon · my Ioye & my blisse, euer glad mai I ben · & blisful to wisse, þe false murþes of þis world · to leuen & misse, & euer resten in þe · to cluppen & cusse. A swete
Ihesu my leoue leof · my loueliche lemmon, mi derworþe derlyng · mi soule swetnesse: ¶ þreo foos fihten · aȝeynes me faste: þe false world and my flesch · þe þridde is þe deuel; ¶ þe world to make me fals · and tolle me to þefþe; ¶ mi flesch to mony fulþes · of vntounes lustes; ¶ þe deuel wiþ wiþ his sleihþes · and wiþ his queynte crokes, to trappe me loþliche · to drawe me to helle. And for I was so ouer-arwh · and wok of my-selue, þei be-segede me · and kene besetten: And maden me mony a res · wiþ grennynde beere, fful grimme and ful grisly · as wolues as hit weore; wenden in heore wyse · wiþ sum kunnes ginne, wiþ a poynt of chekmat · comen me wiþ-inne; and forsoþe ful neih · hedde i foule fallen, bi-trapped in heore clokes · and cauȝt til heore preye. And so dude I sikerly · þorw my foule sunne, so fer þat I hedde · be worþi to helle, ne hedde onliche i-ben · þin vnymete Merci, þat euer is so redi · and þi swete grace; þat after long abode · whiles I lay in sunne, and wolde not arysen · for non of þi callynges, ne for þi milde wouwynges · þat þou þenne madest, al [min] vnþonkes · derworþe lord, drouh me from myn enemy, so freoly & so frendly, þat I so wrecchedly · folewode so faste. ¶ Þat euer beo þou blessed · in heuene and in eorþe, heiȝed and heried · of al þat þou schope! for whon þe bale was most · þen was þe bote next; þe grace of þe holigost · hit taylede so. For whonne þou seȝe hit beo so · þat I ne wolde arysen, ne my-self stonden · aȝeynes my foos, ne blenchen heore wyles, heore crokes and heore gyles, but slouȝ slugginde lyen · slumbrinde in sunne: ¶ Þenne come þou my leof · my lemmon my deore, wiþ liht leytinde loue · to seche me here. ¶ Þou felle for me gostly · from heuene to eorþe, and ruddest me raply · of al þat þer was; ȝif I lyȝe lodly · þou reysedest me redily, and ȝif I fallynde was · þou breyde me aȝeyn. ¶ At þe poynt of my fal · whon I most dradde, þou kuddest þe quikly · to make res-
A Ihesu my swete loue · þat þou art wondur riche, as al-weldinde lord · in heuene and in eorþe: and pore þenne þou bi-come · for me þat am so wrecched, whon þou in þi childhod · weore leyd in þe cracche; schend þou weore and schomed · of wikked mennes mouþes, fondet after wiþ þe fend · on fele cunne wyse, and siþen atte laste · schendfuliche & schomeliche, wiþ strong deþ & pyneful · hongede on þe Roode. ¶ Pore were þou furst boren · of þi leue mooder, þat mayden is and moder · of þe þat art hire fader. For in þe borwh of Bethleem · ne fonde þou no leuþe, wher in þi Bury-tyd · þou mihtest þe resten, but in a wouhles hous · a-midde þe strete, þat was a symple refuit · in so cold a tyme. Þer weore þou wounden · and swaþeled in Ragges, and after coldliche i-leyd · in a beestes Crubbe. So woldest þou be conuersaunt · and comuyn wiþ bestes, to maken vs caytyues · þat beestlich liuen
But pouert wiþ menske · is eth forte þolen. (B)ut þou lord for my loue · wiþ al þat ilke pouert, þou weore schomeliche ischent · reuyled and dispyset. For often men þe seiden · schomeful wordes / & scornful hokeres: longe weore al to tellen. // But [more] schome þoldest þow · þat neuer sunne wrouhtest; weore I-taken as a þeof · & brouȝt bifore luþer men, heþene houndes · fforte be demed of hem, þat art þi-self demere · and Iuge of alle worldes. ¶ And þou lord þat art lyf · of al monkuynde, weore dempned to þe deþ · & þat to schomeliche deþ, and þe mon-quellere · was to lyf i-saued; ffor alle þei criȝede on þe · so grisliche and loude: «honge Ihesu on Roode · & leese out Barraban», and was þat Baraban a þef · worþi forte dyen, þat wiþ tresun in þe Borwh · hedde a mon quelled! // But more schome þow þoledest · my sunne for to beeten, whon sunfol men so viliche · in þi face spitten. A mi swete lemmon · my derlyng my deore, ho mihte more schome þolen · cristen or heþen, þen þat men so lodlich · in his face spitten? and þou in þi louesum leor · þat angeles to biholden: nare neuer folle, such schome þoledest! & al þe þhouȝte menske · for þe loue of me, so þat þou miȝtest wiþ þat foule spittyng · wassche my soule, & maken hit louelich · & schene in þi sihte. For-þi þou biddest me · euer þenke þer-vppon, and seist on þis wyse:
But my swete lemmon · Inouh were þi pouert · [&] þi muchele schome · wiþ-outen oþer peynes. But þe ne þhouȝte neuer Inouȝ · for to buggen folliche · my loue al enterliche · whil þi lyf laste. // A swete Ihesu Merci: what pris settest on me? Ne was neuere vnworþi þing · half so deore abouȝt! For al þi lyf in eorþe · euer was in muche swynk · for me vnworþi wrecche, and euer þe lengor þe more; þat bifore þin endyng · so harde þou swonk, & trauayledest so sore: þat red blod þou swatest�
A derworþe lord · what schal I nou don? Nou mai I liue no more, for serwe and for sore: now my dere lemmon · schal vnderfonge deþ. Nou mai I Murne strongly, nou mai I wepe bitterli; nou may I syke sore · & serwen euer-more. // A, now me leden him forþ · to mount of Caluarie, to þe qualmstouwe · to don him þere o dawe. A, my deore lemmon · he bereþ þe Roodetre: on his bare scholdre · for þe loue of me; his bodi is so tendre · his bones longe and lene: al stoupynde he goþ · þat del hit is to seone. ¶ A, mi swete lemmon, þe duntes þat þei smyte þe, þe serwe þat þei don þe! on vche a syde þei þreste þe · forþward vnwrestly, criȝinde hidously, to þi deþ hastily; & al þou þoledest louely: for me wrecche vnworþi. Lord þat art almihti, ȝif me for þi merci · muynde of þat vileny, and felyng at myn herte: þi peynes hou þei smerte. // A swete Ihesu leoue lyf, hou mony men nou folewe þe · for to wondren on þe; þy frendes ben sori · and serwhfol in herte; þi foos folwen hokerly, and lyken in heore maystri, and horlen þe lodly · in al þis worldes sihte. // Allas: nou þei han I-brouȝt him · þider þer þey wolen him slen. Now þei casten him doun · and leien him on þe cros. Now þei streynen out his lymes · his senwes al to-bersten; his liþes breken out of Ioynt: þat non of hem may lasten. ¶ Allas my deore lemmon · hou may men for reuþe, aȝeyn so muchel fordede · do þe al þat wo? To þe þat art so loueli, so feir and so freoly, and þoledest so mekeli · al þat þei wolde do! ¶ A Ihesu now þe driuen · þe blunte vnruide nayles: þorw þi feire hondes · and þi frely feet. Nou bersteþ þi skin · þi senwes and þi bones; min herte cleueþ in my brest: for reuþe of þi mones. ¶ A Ihesu swetyng, wher is eny wepyng, wher is welle of teres, to lauen on my leores, þat I neuere bi day · stunte nor be nihte, nou I seo þi feire lymes · so reuþli I-dihte. Þe blood of þi woundes · springes so breme, and stremeþ on þi white skin · so reuþe to sene; þy Moder lokeþ þeron · þat virgyne clene: hir serwe sit þe sarre · þen þin as ich wene. ¶ A: now þei setten vp þe cros · & setten vp þe Roode-treo, & þi bodi al be-bled · hongeþ þer-onne. ¶ A: Ihesu now þei setten þe cros · in to þe morteis: þi Ioyntes sturten out of liþ · þi bones al to-scateren, þi woundes ritten a-brod · for-goled so wyde: lord þat þe was wo bigon · in þat ilke tyde! ¶ A, my deore lemmon · whon þou heddest al bled, þou wox al druye · and gonne þhirste sore; þei boden þe to drinken · Eysel and Galle, but whon þou tastedest þerof · þow woldest no more. // A: my swete lemmon · teken al þyn oþer wo, þei bonteden vppon þe · whon þou heng on roode, so mylde and so meke · as hit weore
But ȝit my derworþe leof · whon þei hedden þe slayn · al at heor wille, ne þȝouȝte hem not þat Inouȝ, þat þei seȝe þi dede bodi · so reuþli honge on Roode; ne wolde þei not spare þe · de[d] ne o-lyue, but brouhte forþ Longius · þat was a blynd kniht, and token him a scharp sphere · to stinge þorw þin herte, so þat hit clef a-two · and of þat ilke welle of lyf, þorw þat grisly wounde: runne two floodes: ¶ þi Riche precious blod · þat al þe world bouȝte, and þat deore holy water · þat al þis world wosch Of sake and of synne, þat þei were fallen Inne: what þorw heore oune gult · & Adames sunne. ¶ A Ihesu swete lemmon · hou kuyndeliche openest þou me: þi derworþe herte · lyues and deþes, / fforte knowen witerli · al þi loue þer-inne, and writen hit dernely · in myn herte trewely, wiþ trewe loue-lettres: of þin herte-blood. ¶ Wiþ wronge þenne schulde I þe · al myn herte wernen: seþþe þou hit bouȝtest · so harde & so dere: myn herte wiþ þin herte · mi loue wiþ þi loue, mi soule wiþ al þi blisful bodi: & þin holy soule! ¶ A, swete Ihesu gode leof · let me be þi seruaunt, & do me forte loue þe · louynde lord; set as depe þi loue · to brennen in myn herte: as þou wiþ þe speres ord · was stongen for me; so þat onliche þi loue · be euer al my lykyng, mi ȝerning mi longyng, swete Ihesu heuene kyng, in þouȝt and al my worching, wiþ-outen eny makyng · of eny oþur mong.
LAdi seinte Marie · Moder & Mayden, muche was þe serwe · set at þin herte, whon þou at þi sones deþ · stoode him so neih! Þou seiȝ al his serwes · þat
LAdi Milde Marie · Mooder of Merci, help of alle helplese · and sunful of hele, socour of alle serwe · & boote of alle bale, to alle þat trusten in þe · and sechen þin helpe: ¶ help me Marie · milde queene, ladi of heuene ... Emperisse and Mayden · & Godus deore Mooder. Derworþe ladi · for to saue synful: Ihesu Crist bicom þi sone · and dude þe þat menske; ffor vre sake weore þou maad · Maiden Godes Mooder. Neore þow nouȝt as þou art · hiȝed ouer alle, qween of alle blisse: ȝif synful ne weore. For-þi ouȝten sunful · calle to þe sikerly, for whom þou hast þin heyȝnesse · and þi muchele grace. ¶ Maiden and Moder þou art: and his Mooder þou art, his hondewerk þou art · his spouse and his douȝter: his þat welde and wrouȝte · alle maner schaftes, þat regneþ ay in blisse · wiþ-outen eny ende. ¶ A swete ladi Marie · muchel is þat menske: euer to ben in blisse · such a sones Mooder, wiþ al hol Maydenhod · and Maydenes menske; and hast him so in baundoun · and al at þi wille: þat he wole al þat þou wolt · ouer-al be forþed. And forte schewen vs þis · he streihte þe his Riht arm · as he heng on Roode · and bouwede touward þe · his derworþe hed · as ȝif he seide to þe: «Moder al þat þou wolt · schal ben at þi wille». ¶ A swete ladi · whi ne haue I euere · by-fore myn herte eiȝen · ȝoure þreo serwes: þi sone i-streyht on Roode · þorw-driuen feet and hondes · wiþ Irene nayles, blodi his syde; and þou stode him bi · and seynt Ion þe Ewangelist, weopynde on eiþer half · wiþ serewhful sykes. ¶ Whi ne bi-holde I euere · þis in myn herte, and þenke þat hit was for me · and for oþur sunfol, þat he rudde out of helle · and ȝaf vs heuene-blisse? ¶ Þis þouȝt wolde sikerliche · cundle a brennynde loue; þat weore þe herte neuer so cold · ne schulde neuer sunne · ben folfuld in dede · þer [þat] þouȝt ware.
A Ladi þi Ioye · þou heddest of his vprist, after al þi serwe · þe þridde day of his deþ; whon þou wiþ þin eiȝen · seȝe him o-lyue, in vndedliche lyf · to liuen wiþ-outen ende! Þer com þe cumfort · and Ioye after care: whon þou
A swete Ihesu sweete leof · my lemmon my deore lord, swettest of alle þing · my leue lyf my lyues loue: // þou me hast defendet · aȝeyn myn enemys þreo, wiþ al þi lyf · wiþ þi deþ, and madest of me vnworþi: þi lemmon and þi spous, // and brouȝtest me so seliliche · out of þe false word, as þin owne derling · to þin owne boure, ¶ and as I weore þin owne brid · here in to þi cage, to wone wiþ þi-self · in þis holy place, þat no mon of al þis word · ne þar me wiþ delen: but þi-self al one · ¶ Ihesu my deore lemmon; where þat I may þe sen · In muynde so priuely · and wouwe þe so louely · and cluppe þe swetely · and clepe þe so redili, and as I were þi druri · ay dwelle þe bi; ¶ wiþ a loue longyng · and a stille mournyng, þat me ne schal beo lykyng · in þouȝt of worldliche þing, but in Ihesu heuene kyng, mi leue lyf mi derlyng, þat haþ me loueliche lad · in to þis seli wonyng. ¶ A lord blessed mote þou be · þat hast ordeynt for me · boþe mete and drinke: cloþing and oþer þing · & me ne þar not swynke, but only tende to þe: Ihesu blessed mote þou be. ¶ A swete Ihesu swete leof · my lyues loue my swetyng, þou hast maad me of nouht, fro þe deþ þou hast me bouȝt, ffrom þe world in to þi chaumbre: leue lord þou hast me brouȝt, and more blisse þou hast me hiȝt: þen wiþ herte may be þouȝt. ¶ A, swete Ihesu my deore lemmon · þat þus muchel hast don for me: what may I þenke · what may I speke · what may I worþly don: for þe loue of þe? what may I ȝelde þe · what may I þole for þe · aȝeyn þat þou hast þoled for me? ¶ A, mi swete spouse · mi deore loue: me be-houeþ þat þou beo · eeþ for to paye, as I wot wel þat þou art; for a wrecche bodi and a weyk · I haue heer on eorþe, þat I hedde of þi ȝifte · ful feir & ful clene, but I haue muchel enpeyred hit · and lodliche I-fuiled. ¶ But ȝit such as hit is, I ȝiue hit þe enterlyche · to þi seruise: nayled and sprad faste in my roode · in þis holy ordre, as þou weore nayled for me · in þin harde roode. ¶ And here wol I dwellen · wiþ þe my swete lemmon: and neuer-more wol I · of my Roode comen, neuer whil þat I lyue: for þe loue of þe; þen wol I beo grauen · heer vnder þe eorþe · as þou weore grauen for me: and on domes-day wol I rysen aȝeynes þe, and wenden þenne al hom wiþ þe: and wonen in þi blisse · þat þou greiþest nou · vche day to me. ¶ A swete Ihesu leoue lyf · so murie and so swete hit is · forte dwellen heere, on Rode as þi fere, to þole pyne for þi loue · þat bouȝtest me so dere.
FOr whon I in my soule · wiþ al hol muynde · seo þe so reuþly · hongen on Rode · þi body al on blode, þi limes al to-reyȝte · þi Ioyntes al to-pliȝte, þi woundes and þi leoue leor · þat was so briht and so cleer, ben now mad so grisli · and þow lord so mekely · tok hit al so louely · for me þat was þin enemy: þenne fele I redili · a tast wonder ferli · of þi derworþe loue · þat
But swete Ihesu my lyues loue · nouȝt onliche madest þou me of nouȝt: But þerto, whon I was loren þorw myn oune defaute, þou founde me and bouȝtest me · aȝeyn wiþ þi blod. But what ȝeue þou for me · to bugge me to blisse? forsoþe lord a deore prys: þi-self to þe deþ. ¶ But swete lemmon leoue lyf · of my furste makyng: am I holden to þe · muchel more þen I am · & more þen I con þenken; and siþen of my fyndyng · & of my deore buggyng, þat þou me bouȝtest wiþ þi deþ · am I nou double holden. But so muchel monyfold · and vnimete more: is in þat deore buggyng · þi derworþe loue i-kud · þen was in þat makyng, þat I ne wot what I may siggen · ne rikene þeronne. ¶ But ouer in(!) al þis worldes wit · may nempnen or þenken · am I holden so fer · and so muchel more: þat al þat euer may beo þouȝt · al nis as riht nouȝt · aȝeyn þat I am holden. ¶ But ȝit my swete derlyng · my lyues loue my swetyng, not onliche madest þou me of nouȝt · and after whon þat I was loren · aȝeyn þou bouȝtest me wiþ þi deþ · so deore vppon þe Roode: But ȝit ouer al þis · þou hast me trewely be-het · al þi-self in blisse; þou þat me madest so · and me so deore bouȝtest, woldest wedde me to þe · & ȝiuen euermore þi-self · al hol to be myn owne.
A swete Ihesu my leoue lyf · my lemmon my gode lord, mi swetyng my derlyng · swettest ouer alle þing: ¶ what schal I nou siggen? ffor nou am I þrefold holden for to louen þe · // In as muchel as I am · // and þrefold more þen I con · // and þrefold wiþ-outen meþ more þen in al þis world: wiþ herte may beo þouȝt. ¶ On is for my makyng · ¶ anoþer for my buggyng, þe þridde is for my weddyng: to þe myn owne spouse. ¶ A Mi swete lemmon: what schal I nou don: þat I nam but o-fold · and I-holden to þe · al my-self þrefold, muche more vche fold: þen herte may þenken? ¶ Nou swete Ihesu leoue lyf · my derworþe lemmon: al þe þouȝt þat i con · onliche hit is for þe, where þat I may fynde loue: Inouȝ for to ȝeue þe. // And þauȝ I wuste where · so muche loue to fynden: ne haue I wher to leggen hit · ne wher-in to don hit. ¶ For wel I wot þe soþe · þat þauȝ my sely herte · weore widdore and largore · þen is al þis wyde world: ȝit weore hit not suffisant · half þat loue to holden, ne þe þousend part · þerof to biclosen; ffor wel I wot sikerly · þat neede hit moste bersten: wiþ strengþe of loue-longyng · to þe my leoue lord. ¶ Swete Ihesu my leoue lyf · my lemmon so deore, ffeir swetely and freo · and louely of chere, let me beo þi seruaunt · and serue þe here: þat I may in þi blisse · sitte þe neere. ¶ Swete Ihesu my lyues loue, þat sittest so heiȝe in heuene aboue, ¶ what schal I don · ¶ what schal I seyen · ¶ what schal I þenken in þi loue? For hit is so wonder muchel · wiþ-outen eny bigynnynge, þat þou me formedest
But swete Ihesu leue lyf · my lyues loue mi lemmon, loue þe wol I as I con · and leten for no mon. For nou wot I what I wol don. Siþen þat þe loue of þe · is so vnymete muchel ¶ þat I ne con not þenken þerof no bigynnyng · for my furste makyng; ¶ ne I ne con seo þerof · mesure in þe middel · for my middel buggyng · wiþ þi deore diȝing; ne I ne con þer-onne · þenke non endyng · for my trouþe pliȝtyng · þat I made at chirche-dore: whon I was a child ȝyng · to þyn owne weddyng: ¶ Swete Ihesu swete leof · siþen I ne con of þi loue · be-gynnyng ne endyng, forsoþe swete lemmon · swettest of alle þing, a-midde þi loue I wol me don · bitwene to þin armes; ¶ and þere wo I lslepen and waken, and þere my preyers maken, murþes in mournyng · þer wol I taken, and al þis worldes lykyng · for þi loue forsaken. ¶ Þer wol I cluppen & cussen, and swete loue-sawes ine wissen, and in a lykynde baþ · baþen of blisse, þer flowe teres of loue · wiþ-outen eny lisse. ¶ Þer wol I souken of þi syde, þat openeþ aȝeyn me so wyde, wiþ-outen eny fluttiyng · þer wol I a-bide, as hit was opened for me · so blessed be þat tyde. ¶ Þer wol I lyuen and d[e]ye, bi-loken in þyn armes tweyȝe, and þe my lef loueliche preye, þat þou me so wiþ þi loue t[e]yȝe, þat I may of þi merci wiþ þi-self steiȝe, to loue þi fader in siht of his eyȝe. ¶ A swete Ihesu swete lef · my deore herte my lyues loue, mi lyf · mi deþ · mi blisse: ffor þou ordeyndest me · to þi deore lemmon, Bi-twene þin armes ley I me, bi-twene myn armes cluppe I þe; nou ȝif me felyng · in þe wiþouten ending, and hold me in þi kepyng, swete Ihesu heuene kyng. Amen.
O Man, knowe þi-sylfe, knowe what þou arte, knowe þy begynnynge: whye þou were borne, into what vse or ende þou were goten, why þou were maade, to what þinge in þis worlde þou were formede. Haue mynde of þy makynge, b[e] suche as þou were maade, ȝee suche as þi maker formede þee, suche as þi creator ordeyned þee.
Euery day ransake þin herte, euery day examyne þin herte; kepe þi soule fro synnefulle þouȝte, and lette not foule þouȝte ouer-þrowe þi mynde. Whan a
Be þou not defoulyd wiþ eny vnclennes, be þou not spotted þoruȝe eny luste; lete lechyrye growe no more in þe. ¶ Chastyte ioyneþ a man to god, to chastyte ys byhyte þe kyngdome of heuen. Yf þou ȝite fele the styryngges of þi flesche, yf þou ȝite be touched wiþ pryckenges of þi flesshe, yf þou ȝite be styryd wiþ þe suggestyon of luste, yf þe mynde of lecherye tykylle ȝite þi wylle, yf þi flesshe ȝite fyȝte aȝens þe, yf lecherye ȝit tempteþ þe, and yf luste ȝit styreþ the to synne: sette byfore þee þe mynde of deeþ, putte byfore þee þe day ofe þi deeþ, sette byfore þinne yȝen þe ende of þi lyf, putte byfore þee þe streyte dome þat is to come, putte byfore þee þe hard tormentys þat ben to come, sette byfore þee þe euerlastynge fyer of helle, putte byfore þee þe orryble peynes of helle.
Preye wiþ wepynge contynually, preye besylye, byseche god day and nyȝte, morne and sorowe euer for synne. Aryse in þe nyȝte to preyer. Lette preyer be to þe contynualle armure. ¶ Þis ys þe fyrste vertu aȝens temptacyon: deuellys ben ouercome by preyer; preyer avayleþ aȝen alle yuellys.
Chastyse þi body, by fastynge, by abstynence and by scarsnese; þou ma[i]ste not ouercome temptacyons in her hyȝe hete, but yf þou be lerned to faste. Þoruȝ mete forsoþe groweþ luste, plente of mete styreþ þe flessh to lecherye; but by fastynge luste ys restreyned, by fastynge lecherye ys ouercome.
Drynke forsoþe ys þe instrumente of lecherye. Fyer by castynge-to of wode encreseþ more and more; þe more mater ys in þe fyer, þe more ys þe flame.
Thynne yȝen ben þe fyrste dartys of luste, syȝte ys desyer of woman, and woman of man; mynde ys cauȝte by þe yȝen. Wiþ-draw þin yȝen from wantownes, set hem not in the bewte of flesshe; byholde not a woman to desyre hyr, do awey the cause of synnynge, and leue bysydes þee þe mater of trespassynge; yf þou wolte be sure fro lecherye, be þou desceuered fro women, boþ in body and syȝte.
If þou be departed in body from wommen, þou schalte [falle] from þe entente of synne. Yf þou sytte bysydys a serpente, þou schalte not longe be unhurte; yf þou be longe byfore a fyre, ȝhe alle-þouȝ þou were made of yren, sume tyme þou schuldeste melte; yf þou abyde ryȝte nye perelle, þou schalt not longe be syker. Ofte-tyme leyser haþ ouercome whom wylle myȝte not.
Lecherye ouercomeþ soone a man ȝouen to ydylnes, luste brenneþ greuousely whom sche fyndeþ ydylle. Luste ȝeueþ place to trauele, to werke, to bysynes and to laboure. Þerfore be ware of ydylnes, lede not þi lyfe in ydylnes, spende þi body in laboure, vse sume maner of bysynes, seke vnto þe sume profytable werke where-vpon þe entent of þi soule may be sette.
ȝeue þe moche to redynge, take hede in medytacyon of scrypture, bysye þe in þe lawe of god; haue a customable vse in deuyne bokes. Redynge trewely [teche]þ what þou schalt schone ..., redynge telleþ whyder þou goeste. In redynge, wytte and vndyrstondynge encreseþ. Þou schalt moche profyȝte in redynge, yf þou do as þou redyste.
Be þou meke, be þou grounded in mekenesse, [be þou] laste and loweste of alle. By mekenesse make þi-selfe leste, sette þi-selfe before noman, trowe þi-selfe aboue noman; a-vaunte not þi-selfe, boste not þi-selfe, enhaunce not þi-selfe wanntounly; streche not forþe þe wynges of pryde; so moche þou schalt be þe more precyouse afore god, þat þou setteste lytylle pryce by þi-selfe. ¶ Bere þerfore schamefastenes in chere by mynde of þi defauȝttes, for schame of þi synnes be dysmayed to loke prowedly, walke wiþ a lowe chere, wiþ a meke mouþe, and wiþ a sad vysage. In hyȝe worschype, haue grete mekenesse; alleþouȝ þou be of hyȝe power, restreyne hyȝnes in þi-sylfe, lete not worschype make þe prowde; þe heyȝer þou arte in dygnyte, þe lower by mekenesse þou make þee.
Be not sory in þi dysesys, in þi sekenesse þanke þou god. ¶ Be rather more bysy to be hoole in soule, þan in body. If prosperytees come: be þou not prowde; yf aduersytees falle: be þou not heuy. Knowe in þi-selfe þat god haþ prowued þe in sorowe for þat þou schuldeste not be prowd. Be euen þerfor in alle þinges; for ioye neyþer for sorowe chaunge neuer þi mynde. Vnderstonde welle þere is noþinge but yt may falle as god wolle, and yf þese þinges be þouȝ[t]e on byfore, þei ben þe esyer whan þey fallen; and þerfor what-so-euer happeþ, suffre yt mekely wiþ fre wylle.
Be more redy to suffre dysese, þen to do yt. Be pacyent, be meke, be softe, be esy. Kepe pacyence in alle þinges, kepe softenes, kepe mekenes. Sette byfore a scharpe worde þe schylde of sufferaunce, and þouȝ eny man sterre þe to wraþe, þouȝ he whette þee, þouȝ he chyde þee, þouȝ he blame þe, þouȝ he repreue þee, þouȝ he do wronge to þee: be þou stylle, holde þi pees, sette not þere-by, speke not a worde þere-aȝens; for by sylence þou schalte þe sonner ouercome.
Lerne of Cryste manlynes, take hede at Cryste and be not heuy; he sufferynge wrongges lete to vs ensample. ¶ He bobbyd and buffetyd, spytte vpon and scorned, nayled honde and foote, crowened wiþ þornes, dampned to þe crose: euermore helde hys pees; ... and so tempre þou þi dysese by consyderacyon of ryȝtewysnes—and þou schalte suffre yt þe lyȝtelyer, yf þou take hede wherefor yt comeþ.
Loue peece wiþoute-forþe, loue peece wiþinforþe, kepe peece wiþ alle men, wiþholde alle men in myldenesse, beclyppe charyte, proue more þi-selfe to
Be not glade vppon þe deeþ of þin enemye, leeste perauenture vppon þe falle þe same, ȝhe and leeste god turne hys wraþe fro hym to þee. Who forso þe ioyeþ of þe falle of hys enemye, he schalle sone falle into þe same. ¶ Be [not] glade to sorow vppon hym þat ys dy[s]esyd; in oþer mennys mysesys be not harde-hertyde, and so oþer mennys myscheefe morne as þin owne.
In alle þi bysynes, in alle þi werkys, in alle þi lyuynge folowe good men, folowe hooly men, haue before þin yȝen þe ensample of seyntys, take hede to worche welle after vertues of hooly men, lerne to lyue welle by þe techynges of ryȝtewys men.
Dispyse þou cheryschynge, preysynge and fauoure of peplys; stodye raþer to be good þen to seme good; take noon hede who preyseþ þee, or who dyspyseþ þee, leste preysynge dysceyue þee, or blamynge lete þee. If þou sette not be preysynge, lyȝtely þou schalt sette bysydys þe blamynge. þerfor suppose not þi-selfe good, þouȝ þou be holde goode in oþer mennys tungges; aske þin owen conscience, deme þi-selfe by þin owne dome, and not by oþer mennys speche but in þin owne mynde enscherche þi-selfe; þere may noman knowe better what þou arte, þen þou þat knoweste þi-selfe; what profyteþ [it] þee, syþen þou arte a schrewe, to be hoolde goode?
Flee þou symulacyon, feyne not holynes in derke cloþinge; suche as þou woldeste be holde in alle þi conuersacyon, suche be þou in dede. Schewe þy professyon in lyuynge, and not in tokenes oonly; in cloþinge and in-goynge haue wiþ þe sympylnesse, in þi gate and in þi mouynge clennes, in þi berynge sadnes, in þi walkynge honeste; noþinge of vylonye, noþinge of vnclennes, noþinge of wantownes, and noþinge of wyldenes. ¶ Be ware in þi gouernaunce þat þere apere noþinge of beestelynes. Ȝeue not to oþer men cause to scorne þee, ȝeue not to eny man occasyone to bacbyte þee.
Schone yuele men, be ware of wyked men, flee schrewys, dele not wiþ broþelles; flee þe companyes of þo men raþeste whiche ben euer redy to vyces. Ioyne þe wiþ good men, desyre þe felouschyppe of dyscrete men, seke þe companyes of vertues men; for who [so] goeþ wiþ wyse men, he schall be wyse; and who so draweþ to folys, schalle be lyke to hem; for lyke to lyke ys woned to be ioyned.
Schytte þin eres þat þou here none yuele; forsake vnchaste spechys, flee vnhoneste wordys; for a vayne worde soon defouleþ þe soule; and þat ys lyȝtly doon [þat is] gladly herde soone.
Lete noþinge passe þi mouþe þat myȝte lette vertue. Lete þe sowne of þi voyce breke noþinge but þat þat nedyþ. Lete þat procede of þi lyppys þat defouleþ not þe erys of þe herer. A veyne worde ys taken of a veyne conscyence; þe tunge of man scheweþ hys maners, and suche as þe worde ys, suche ys þe soule, for þe mouþ spekyþ of þe habundaunce of þe herte. Refreyne þi tunge from veyne speche and ydyle, for an ydyle worde schalle not passe vnponysshede; who so wylle not refreyne hys tunge from ydyle wordys, he schale falle lyȝtely in to synefule wordys. Lete þi worde be wiþ-owte reprefe, lete yt be profitable to the herers. ¶ Bysye þe not [to] speke þat þat lykeþ, but þat þat nedeþ. Take hede what þou spekeste & what þou spekeste not, and boþe in spekynge and not spekynge be ryȝte ware. Take good avysemente what þou seyeste, leste þou mayste not calle aȝen þat þat þou seydeste. Flee þe chaunces of tunge, lete not þi tunge lese þee. Haue euermore scylence to þi frende; speke whan tyme ys, and be stylle whan tyme ys; speke not or þou here, and lete askynge open þi mouþe.
Bacbyte not þe synner, but be sory for hym. Kutte fro þi tunge the synne of bacbytynge, hurte not a noþer manys lyfe . . . . ¶ That þat þou bacbytyste in a noþer, drede þou þat in þi-selfe; whan þou blameste anoþer, rep[reue] þin owen defawtys. If þou wolte bacbyte, þenke on þin owen synnes; byholde not oþer mennys trespasses, but inwardely by-holde þin owne; þou schuldeste neuer bacbyte, yf þou wolte byholde þi-selfe. ¶ Here no bacbyters, lysten not to tale-tellers; for lyche gylty ben þe bacbyters and þe herers. Desyre not þou to wytte þat þat perteynyþ not to þee; þo þingges þat men speken by-twene hemselfe, bysye þe not to knowe; axe þou neuer what eny man spekeþ, seyeþ or doeþ; be not to bysye, leue suche [bysynes þat perteyneþ not to þee; by as grete] bysynes amende þin synnes, by howe myche þou byholdyste oþer mennys.
Flee bysylye alle maner of lyynge, and neyþer by hape ne be avysemente sey þou neuer fals; ffor the mouþe þat lyeþ: sleeþ þe soule. Þerefor flee dysc[e]yte, avoyde lesynges, be ware of falsenes, speke clenly, be trewe in worde; deceyue no man in lyinge, ne brynge no man in to mys-wenynge. ¶ Speke not oo þinge & doo a noþere; sey not oo þinge and mene anoþere.
Putte from þe swerynge, doo awey þe vce of swerynge. Vengiaunce gooþ not fro þe housys of hem þat swereþ myche, but schulde be fulfyllyd wiþ wyckednesse. ¶ Hit ys perylouse soþely for to swere, for ofte swerynge makeþ þe custome of swerynge. Treueþ nedeþ noon ooþe; a feyþfulle speche holdeþ the place of a sacramente—as who seiþ: a feyþfulle worde ys as myche as alle the swerynge of þe worlde.
Do þe good þat þou haste be-hote; be not lyȝte in worde and harde in dede. Þou schalte be myche gylty to god, yf þou ȝeelde not þat þat þou haste a-vowede; þei dysplesen god þat fulfylen not her avowys; þey ben a-counted amonges heþen men þat performen not her avowys. I seye not of avowes þat ben yuelle, but good; ffor yf þou þoruȝ þin owne folye haste made a fonned avowe, þoruȝ þe doome of a dyscrete man be yt wysely turned in to good.
Seye not an yuele worde in þin herte: an yuele worde may not be hydde in scilence; þat þinge þat þou doeste or seyeste wiþ-in þi-selfe, byleue þou verely þat yt ys open be-fore god; if men ben stylle, bestes speken. Þerfor flee synne as þouȝ þou myȝte not kepe yt preuye, synne þou þere where þou knoweste god ys not; for þere ys no þinge hydde fro hym. Þou schalte be funden gylty in þe iugementys of god, þouȝ þou be hydde to mannys iugementys; ffor he be-holdeþ þe herte, þat ys wiþinforþe he seeþ, and knoweþ þat man hym-selfe knoweþ not. ¶ Turne þy counceylle and þi werke euermore to god, in euery dede aske goddys helpe; arette þou alle þinges to goddys grace and to goddys ȝifte, truste not to þin owne desertys, in þin owene vertu presume þou noþinge.
There may no man flee hym-selfe, & þouȝ an opene fame harme þe not, [yit] þin owne conscience dampneþ þee; ffor þere ys no peyne gretter þen ys pryckynge of conscience. If þou woldeste neuer be sorye, lyue welle; a syker conscyence suffereþ esylye heuynes, a good lyuer haþ euermore ioye; þe conscience of a synnefulle man ys euermore in peyne, a gylty soule ys neuermore syker; neyþer wounde neiþer deeþ schalle fere þe, yf þou lyue welle and treuely.
If þou wolte multyplye þi vertues, schewe hem not by þi wylle, [hide thi vertues] for dred of pryde and veyneglorye; flee to be seen and þan þou deserueste mede; þat þat þou mayste lese by schewynge, kepe þou yt be hydynge.
Schewe þe synnys of þin herte, make open þi sch[r]ewed þouȝttes. A synne schewed ys sone helyd; a defauȝte forsoþe hyde ys made more, synne doon by scylence encreseþ more and more. Truly yt behoueþ more to schone yuele þen to amende yt, leste parauenture whan þou falleste þere-ynne, þou mayste not avoyden yt.
By-þinke þe longe byfore þe deede, avyse [þe] longe byfore þe warke þat þou wolte doo; encerche yt longe, proue yt longe and so do yt. And whan þou haste longe by-þouȝte þee, do þou þanne as þou haste proued; in þinges þat ben certeyne of welle-doynge, tary not in puttynge -ouer tylle to þe morowe. ¶ In good þinges tariynge harmeþ, and lette[þ] þo þinges þat ben nedfulle.
Lerne þat þou canste note, lest þou be founden an vnprofytable techer; þe good þat þou haste herde, seye yt; þe good þat þou haste lernyd, teche yt; þe more [þat it is yeuen, þe more] yt wexyþ. But [yet] lette dedys goo byfore þe worde þe whyche þou scheweste wiþ þi mouþe; ffulfylle þou þat in warke whyche þou techeste in wordys, in schewynge yt by ensample; ffor yf þou teche and doo yt, þou schalte be holden gloryous. In þi techeynge kepe þe from mannys preysynge;
Be not besy to knowe þat ys hyde, couyte note to knowe þat oweþ not to be knowe. In dysputynge do awey stryfe, do awey frowardnesse and assente sone to þe trouþe; seye not aȝens ryȝtewysnesse, stryfue not to avoyde þat ys ryȝte; loue more to here þan to seye, here in þe begynnynge & speke þe laste of alle; þe laste speche [is] better þen þe former.
Worsshype euery man for þe meryte of hys holynesse, after her worþines ȝeue to eche man honoure. Suppose not þi-selfe euyn to þi souereyn, ȝeue obedience to þin elders, serue to her byddyngges, bowe to her auctoryte, folowe her wylle; abeye to alle men in good byddynges; ȝite so obeye þee to man þat þou offende note þe wylle of god. þerfor fulfylle mekely þe charges þat þou haste take vpon þee, be obedyente to goddys ordynaunce, be not hardy to do aȝens hys wylle. Dyspose alle þinges not wiþ a sturdy wylle, but wiþ an esye herte. Be ware of worshippes [which þou maist not haue withoute synne; the lightnes of worshippis] ys þe grettenes of synnes, and þe gretter þi degre ys þe gretter ys þe peyne.
Be besy raþer to be loued of þi sogettys, þen to be drade; lette þi sogettys raþer worschyppe þee and serue þe for loue, þen for drede or nede. Qwyte þe so to þi sogettys þat þou be more loued þen dred. Wiþ a souereyne goodnes gouerne þi sogettys; be not feerdefulle to þi sogettys, be suche lorde to hem þat þey may be glad to serue þe. Boþe in ponsshynge and in cheryschynge kepe a maner; be not to streyte, ne forȝeue not to sone, but kepe maner in alle þi werke. Hit longeþ to a wyse man to mesure alle þingges, leste of good be made yuelle. Byholde certeynly what ys conuenyable for þe tyme, wher, whan, howe, and wherfor, þou comaundeste eny þinge to be done; and þat þou woldeste were doon to þee, do þou þat to a noþer. Be suche to oþer men as þou desyreste oþer men be to þee. ¶ Hynder noman wiþ þi wytnes; do noman harme, leste þou suffre þe same. Kepe manerlynes, kepe ryȝtewysnes; defende noman aȝens trouþe; whyle þou demeste, be he pore be he ryche, byholde þe cause and not þe persoone. Kepe trouþe in alle þingges; sytte þou neuer in dome wiþoute mercy. Be as meke in oþer mennys defauȝtys as in þin owne; ¶ so deme oþer men as þou desyreste to be demed þi-selfe. Whyle þou arte mercyfulle in oþere mennys gylte, þou haste mercy on þi-selfe; the doome þat þou putteste vpon a noþer, þou schalte bere þi-selfe. By what mesure þou mesureste, yt schalle be mesured aȝen to þe. ¶ Deme noman by suspecyon; fyrste prou and so deme. In douȝtys reserue þe sentence to goddys iugemente, and at hys dome be yt demed; and þat þat þou welle knoweste, at þin owne dome be yt demed.
Ife þou wolt be in reste, desyre noþinge of þe worlde; þou schalt haue reste of soule yf þou putte fro þe þe bysynes of þe worlde. Caste fro þe alle þat may lette þe fro good purpose. Be mesured to the worlde, and þe worlde to þe. As þouȝ þou were dede, byholde not the glorye of þe worlde; sette not by þat, whyle þou lyueste, þat þou mayste not haue whan þou arte dedde. What-so-euer þou ȝeueste, ȝeue yt wiþ good wylle; do mercy wiþoute ȝifte, ȝeue almes wiþoute heuynes; þe good wylle is more þen þe þinge þat is ȝeuen. Þat þat ys ȝeuen wiþ good wylle, þat god accepteþ; but he þat ȝeueþ wiþ heuynes, schalle leese hys mede; þere ys no mercy wher ys no good wylle. Doo noþinge for preysynge, noþinge for worldly opynyon, but oonly for lyffe euerlastynge. Amen.
Iffe þou sey to me «þis ys an harde worde whiche þou spekeste; who may forsake þe worlde as þou seyeste and hate hys flesshe? I seye þe forsoþe I may not so doo»: ¶ To hym þat haþ þis mocyon or þis consyderacyon, seynte Augusten answereþ to hym þus and seiþ: «My frende, I prey þe telle þou me where ben nowe þe louers of þe worlde, whiche weren wiþ vs here but a whyle a-goo? Þere ys nowe nouȝte lefte of hem but asshes and wormes. Byholde bysyly in þi mynde and se a-ferre wiþ þi gostely yȝen, what þey weren sumtyme, and what þey ben nowe in tyme presente. Forsoþe men and wommen þey weren as we be nowe; þey eten, þey drunken and made hem merye, and lede alle her dayes in lustys and lykyngges after þe wylle of her concupyscence, and wolde not be aȝene-seyde, but leften vtterly þe wylle of god. Þese peplys a lytyle whyle floryschydden in her lustys, and in a poynte þei fellen doune to helle. A, what profytyde to hem her veyne worschyppe and a schorte gladnes, þe pryde of þe worlde, þe luste of her flesshe, and false rychesse, a grete meyne, and yuelle coueytyse? Where ys nowe her loude lauȝynge? where ys nowe [her] grete braggynge and al[l]e her bostynge? Of her gladnes ys nowe made grette heuynes, after a grette luste sueþ a fulle greuous ferdefulle peyne wiþ alle vntellable wyckednes. ¶ And what-so-euer haþ fallen to hem, þe same may falle to þe, for þou arte a man as þey were, ȝee a man made of cley-molde. Of þe erþe þou arte, and of the erþe þou lyueste; forsoþe and in to erþe þou schalt turne». Þis sentence seiþ seynte Austyne.
Whye ys þe worlde byloued þat ys fals and veyne, syþen þat hys welþis been vncerteyne?
Also soone slydiþ hys power away: as doþe a brokele potte þat fresshe ys and gay.
Truste ȝe raþer to letters wrytten in yis: þan to þe wrecched worlde þat fulle of synne ys.
Hyt ys fals in hys byheste and ryȝte deceyueable, yt haþ bygyled manye men, yt ys so vnstable.
Hyt ys raþer to byleue þe wagerynge of þe wynde: þen þe chaungeable worlde þat makeþ men so blynde.
Wheþer þou slepe eiþer wake þou schalte fynde yt fals, boþe in hys bysynessys and in hys lustys als.
Telle me where ys Salamon, sumtyme a kynge ryche? or Sampson in hys strengþe, to whom was no man lyche?
Or þe fayre man Absolon, meruelous of chere? or þe duke Ionatas, a welle-beloued feere?
Where ys bycome Cesar þat lorde was of alle? or þe ryche man cloþed in purpur and in palle?
Telle me where Tullyus ys, in eloquence so swete? or Arystotel þe fylosofre wiþ hys wytte so grette?
Where ben þese worþi þat weren here-byforen, boþe kyngges and bysshopes? her power ys alle lorn.
Alle þeys prynces wiþ her power so hyȝe, ben vanysched awey nowe in twynkelynge of an yee.
The ioye of thys wrecched worlde ys a schorte feeste, yt ys lykened to a schadewe þat may not longe laste:
And ȝit yt draweþ man from heuenes ryche blyse, and ofte-tyme makeþ hym to synne and doo amys.
Calle noþinge þin owne þere-fore þat þou mayste here leese, for þat þe worlde haþ lente þee, efte he wolle yt cese.
Sette þin herte in heuene aboue and þenke what ioye ys þere, and þus to dyspyse þe worlde y reede þat þou leere.
Thou þat arte but wormes mete, powdre and duste, to enhaunce þi-selfe in pryde sette not þi luste,
For þou woste not to-day þat þou schalte lyue to-morowe; þerfore do þou welle, and þan schalt þou not sorowe.
It were fulle ioyfulle and swete, lordshipe to haue, yf so þat lordshype myȝte a man from deþe saue;
But for as myche as a man muste deye at þe laste, yt ys no worschype but a charge lordschype to taste.
Fyrste byþenke þe howe þou myȝte holde þi-selfe wrechyde, foule, and vnworþi to eny benefyce of god, ¶ Also studye howe þou myȝte dysplese þi-selfe, and desyre to plese god aloone. ¶ Also desyre þou not to be holden good & meke, holy and vertuouse, but desyre þou to be holde suche of oþere as þe þinkeþ þat þou art to þi-sylfe; and of þis knowe þou þe grette goodnes of almyȝty god þat alle-be-hyt þat man ys so vnworþi and freyle for to synne and for to offende god, ȝite he wolle vouchesafe for to [take] man to hys seruaunte, and desyereþ man to be hys chylde: and þerfor holde þou not myche þat
Man byholde byfore þee howe þi lyffe wasteþ . . . . Man byholde on þi ryȝte syde howe þe worlde þe bygyleþ, Man byholde on þi lyf[t] syde howe þe feende þe fyleþ. Man byholde byneþe þee þe peyne þat endeþ neuer, O man byholde aboue to þat ioye þat lasteþ euer.
SEynt Austyne the holy doctour techeth thorough declaracion of holy wryte that the synfulle mane for noo synne falle in despeyre; ffor more ys the mercy of gode to mane thane any mannes synne, yef mane wolle forsake hys synne and be sory theroff and turne no more ayene; for mannes synnes may be nombred or tolde, but the mercy of gode may nomane telle, for mercy ouercometh synne be hit neuer so grete; and therfor seyde Dauyde the prophete forthynkyng hys synnes:
(T)He friste maistir seyde þat if eni þinge hadde be bettir to eny mannis lyuynge in þis world þan tribulacioun, god wolde haue ȝeue it to his sone; but for he say wel þer was no þinge better þan it, þerfore he ȝaf it to him, and made him to suffre moost tribulacioun in þis wrecchid worlde, more þan dide euere eny man or euere schal. (T)he secunde maistir seide þat if þer were eny man in þis world that myȝte be with-oute spot of synne as oure lorde Ihesu Crist was, and myȝte lyue here þritti ȝeer and it were possible with-oute mete and drinke, and were also so deuout in preynge þat he myȝte speke with aungelis in þe eir as dide Marie Maudeleyn, ȝit myȝte he not deserue in that lijf so greet mede as a man deserueþ in sufferyng of a litil tribulacioun. (T)he þridde maister seyde that if it so were þat the modir of god and alle þe halewis of heuene preieden alle for oo man, ȝit schulde þei not gete him so myche meede ne so greet as he schulde gete hym-silf bi meeknes in suffringe of a litil tribulacioun. (T)he fourþe maistir seide: We worschipe þe cros for oure lord Ihesu Crist hyng ther-upon bodili, but I seye we schulde raþer and by more riȝt and resoun haue in mynde þe tribulacioun þat he suffride ther-upon for oure gyltis and trespasis. (T)he fifþe maistir seide: I hadde leuere be of myȝte, of strenkþe and of power to suffre þe leste peyne of tribulacioun þat oure lorde Ihesu Crist suffride here in erþe wiþ meeknes in herte, þan þe meede or the reward of alle worldly goodis, for as seint Petir seiþ þat noon ys worþi to haue tribulacioun but þo that desyren [it] with clene herte and wiþ-oute errour; for tribulacioun quenchiþ synne, and it lerneþ a man to knowe þe priuytees of god, and tribulacioun makiþ a man to knowe hym-silf and his euen-cristin, and it multiplieþ vertues in a man, and purgith hym and clensith hym lijk as fier dooþ golde; and what man that meekli in herte suffriþ tribulacioun, god is with-inne hym and berith þat heuy charge of tribulacioun wiþ hym; also tribulacioun beyeþ aȝen the tyme þat is lost, and holdiþ a man in þe wey of riȝtwisnes; and of alle þe ȝiftis þat god ȝeueþ vnto man, tribulacioun is þe moost worþi ȝifte, also it is [a] tresour to þe which no man may make comparisoun; and tribulacioun ioyneþ a mannis soule vnto god. Now axiþ þe sixte maistir whi we suffren tribulacioun with so euel wil; and it is answerid þer-to & seyd þus: for þre thingis. The firste is for we haue litil loue to oure lord Ihesu Crist. The secunde is for þat we thenke litil of þe greete meede and profite þat comeþ þerof. The þirdde is þat we þenke ful litil or nouȝt of þe bittir paynes and þe greete passioun þat oure lord Ihesu Crist suffride for us in redempcioun of oure synnes, and to bringe us to his blis that neuer schal haue ende. AMEN.— —
'LOrd god, graunte us helpe of tribulacion'. To þe, soule, þat art distroublid and temptid, to þe is purposed þat þou schalt lerne wherof tribulacions seruen, and [not] only þat þou schalt suffre hem paciently, [but] gladlye, and comforte the inwardly of þat þou arte discomforte outwarde. For Seneca seiþe:
The firste prophet of tribulacion is vnderstond þat it is a trew socoure of help sent frome god to delyuer the soule fro þe handis of his enemyes, whiche enemyes ben þese: preuy suggestions of þe fende þat cruel enemy, ffalse ioyes
The secund prophet of tribulacion is þat it stoppith the malice of the fend; for he is a-ferd to tempt þe soule þat is in tribulacion, for he dredith hym to be ouercome or ellis refused. & þat is figured by the frendis of Iobe, where it is seyd, Iob. IIo:
The thrid prophet of tribulacion is þat it purgiþe the soule. But it is to wit þat ther bene v. maner of materiall purgyngis. On is purgynge of mannys body for corrupcion of humoris wicked; & þat is in two maners: one ys be medicinable drynkys, a nother be crafty blood-lettynge. The secund purgynge ys of metal, as gold be þe fire, & iron be the fyle. The thrid purgynge is of trees, as cuttynge of vynes, and voydynge of onfrutfull branches. The fourth purgynge is of corne, as betyng or thresshyng with a flayle. The fyfte purgynge is of grapis, & that is by a pressoure. One þus many maners god doth purge the soule by tribulacions. For as the body is purged by medicinalle drinkis of euell humoris, ryght so is the soule made clene by tribulacions sent from the souereyne leche oure lord god of veyne affeccions and euell maners; for seynt Gregor seyth:o: o:
The foureth maner of materiall purgynge þat acordiþe to tribulacion, is of corne, as by betynge or thresshynge with a flayle, to departe þe corne fro þe chaffe; wherof seith seint Austene: o: o: o:
The fifte maner of materiall purgacion is as of grapis, and that is by a pressoure. For as a pressoure pressith the grapis to departe the preciouse liquore of wyne fro draffe & drastis, so god purgith þe soule þat he loueþe in the pressour of tribulacion fro corrupcion & wickednesse of syn, som-tyme by bodyly seknesse or preuy gostly heuynes, & some-tyme be losse of temporall goodis or persecucion or slaunder of euell men and enemyes, some-tyme for lackynge of noble kynred or by the deth of feythfull frendis; and þerfor suffre paciently the prophet of þis pressoure, yf þou wilt be brouȝt into Cristis blessed seller, of which is seyd Cant. IIo: o: o:
The IIIIth profet of tribulacion is þat it lyȝtneth þe to haue þe knowynge of god, in which is perfeccion & þe profet of mannys knowynge; þe which seynte Austyn desired seing in the boke of answers to hym-selfe—o, of this we hane ensample of the kynge Nabugodonosor, which for prid was cast oute of his kyngdom & leued with wild bestis & ete hey as an oxe, but when he lifte up his yȝe to his maker of hole herte, his witt was restored to hyme aȝen & he knew god þat chastised hym in tribulacion; as is the maner of children, when þei felen scharpe strokis of the rod, þei lifte up her yen to hym þat smytten(!) hem, for þei wolden þat he schuld turne his face to hem by pite & compassione. Now þan, þou lowly soule þat arte vnder þe rod of tribulacion, considre & know wele þat þe maner of louers is for to send yeftis, tokens and prevy letters ecch of hem to other, for to kepe loue & mynde of knowynge eche to oþer; on þe same maner oure lord Ihesu Crist, as a trew louer, sendith to his beloued children such siknesse as he toke here for hem. For here he toke mankynde [in] which he suffred many tribulacions, detraccions, blasphemies, scornes, repreues, sclaundris, hungir, thrist, & cold, & many betyngis, scharpe scourgyngis, gret strokis, many thousand of depe woundis, & was nayled vpon the crosse be-twene þe thevis, & died þe schamfullest deth þat the Iues cowde ordeyne for hym; and after þat he was resen fro deth & yed vp vnto heuen, he kept his woundis as for tokynnes, þat þou schuldest know wel þat he wold haue mynde of þe, as he seith by the prophet Ysaie, Ysaie XlIX:
The fyfte profet of tribulacion is þat it reuokith or bringeth þe to þe knowynge of þi-selfe. For þat hert þat hath not put a-wey fer from hym worldly veynglory, may not trewly fele ne know hym-selfe, for þat hert haþe not verry knowynge of liȝt; wherof þe prophet Dauid seith: o:
Also þe prophet of tribulacion is þat it spedith the wey to god; ffor als many tribulacions as þou hast, so many messengers god hath sent to the þat þou schuld haste to hym & not lett be the weye. Whereof seith the prophet: i. 4o:
The sixte profet of tribulacion is þat it is a ȝefte in payinge of þi dettis in which þou art boundyn to god, whom þou may not flee ne disseiue ne hyde noþinge fro hyme ofe þi dettis. These dettis bene pennaunce which þou owest for thy synnes; & þouȝe euerlastyng pennaunce be det for on dedly synne by the ryȝtwisnesse of god, neuerthelesse by his mercy it is chaunged in to temporall pennaunce by contricion & confession, & ferthermore it is for-yeuen by satisfaccion. & som-tyme it is all relesed namely by tribulacion. Wherof vnderstond well; ffor what-so-euer thow suffreste paciently in trybulacion, afore god it is acompted to hym as a fore-paymente of thy dette. For as a lordis auditor som-tyme in the ende of acompte leyth a cownter of brasse or coper or a nother þinge of a lytyll value to be worth or sygnifie an hundriþe pound of gold or syluer, so tribulacion of lytill tyme, with pacience receyued in þis present lyfe, delyuerth þe from euerlastynge tribulacion of þe peynes of hell, & bryngeth þe into euerlastynge blisse of the rich kyngdom of heuen. Wherof we hane ensample of the þefe þat hynge on Cristis ryȝt syd, þat, when he suffred þe tormente of þe crosse & was bound by du det of syn to peyne of hell, he, hauynge contricion of his wickidnesse, in þat same oure turned hym to [his lord & seyde: 'Lorde, when þou comest in to þi kyngdom,] þenke on me': & anone he was vnbounde & delyuerd from all þe dette of peyne & herd þe swete voice of Crist seiyng to hym:
The seuenth profet of tribulacion is þat it spredith a-brode or opynneth þin herte to receyue þe grace of god. For gold with many strokis of the hammer spredith abrode, as a pece of gold or of syluer to make a vessell for to put in wyne or preciouse licoure; so all-myȝty god makith of euery creature, & ordeyneth tribulacion to sprede or open the soule to put þer-in ȝeftis of his grace. Wherof seith the prophet in þe salme: i. IIo: o:
The VIII profet of tribulacion is whereby god shettith owte of the soule all worldly comfortis þat bene here-benethe, & constreyneth þe to seke heuenly comfortes þat bene above. As an erthly lord, whan he wyll sell hys wyne, forbyddith all oþer to open her tauernes, till þat he haue sold his: so oure lord god som-tyme forbyddyth erthly comfortis, þat he may brynge forth hys comforte. & þat is tokened by the prophet Ioell where it is seyd:
The IX profet of tribulacion is þat it putteth þe vnto the mynde of god, & þe more þe tribulacion be, þe more he impressith þe in his mynde. Not for þat god forȝetteth þe or eny creature, þe which seiþe & knoweth all þe preuyte of þe herte, but for þat scripture seith god foryettith a man þat tribulacion ys not ȝeuene to; ffor hym þat he sendyth tribulacion he hath in mynd, ȝeuynge goostly comforte & incresynge of grace. Therfor O þou good soule, ȝef þou wilt be put in þe mynde of god in whoes mynd is þin helth & þi saluacion¯, in whoes foryettynge is þin harme & þi dampnacion, leren þerfor to suffre paciently aduersitees & tribulacions, & in þi suffring þinke mekely in god, & he eftsons schall þinke mekly on the & merciably; for a trew frend þinketh more frendly on his frende þat is in disese, þan yf he were withowte desese. In figure here-of oure lord seith Exo IIIo: o, ffleyng from his sone Absolone, þat Semey, which was Dauid his enemye, cursed hym & spake euel to hym & seyd: o: That the angel went doun with Aȝarye & his felowes in to þe forneis, & he made þe myddes of the forneis as a blowynge wynde of a dewe; but þe flame brent þe kyngis mynisters þat hett þe forneis, but sothly þe fyre touched not ne greued hym in any maner. Lo here þou mayste see þat þe fire not oonly brente
The X profet of tribulacion is þat it makith þi praier to be herd of god; ffor it is note þe maner of god to put awey the praier of hym þat is in tribulacione, but rather mekely to here his prevy praier. Wherof seith Salomon:
The XI profit of tribulacion is þat it kepiþe & norissheth þe herte. Sothly ryȝt as fyre is kept in asshis, riȝt so þe hertis of þe frendis of god arne kept in tribulacion. Therfor oure lord commaunded
The XII profet of tribulacion is þat tribulacion is a certeyne tokyne of loue þat god hath to hem þat [it] is sente to. Wherof he seith: i.: o:
FOr as much as þe passage of deth owt of the wrecchidnesse of the exile of this world for vnkunnyng of dyinge, not oonly to lewd men but also to religiouse men & deuoute personys semith wonderfull harde & ryȝt perlouse & also ryȝt ferefull & horrible: þerfor in this present mater & tretis, þat is of the crafte of dyinge, is draw & conteyned a schorte maner of exortacion for techynge & confortynge of hem þat bene in poynt of deth. This maner of exortacion ought sotely to be considryde, notid & vnderstond in the syght of mannys soule, for douȝtles yt is and may be profitable generally to all cristen men & women to haue þe crafte & knowynge forto dye well.
The firste is [of] commendacion of deth, & of cunnynge to dye well. The secunde conteyneth þe temptaciouns ofe men þat dyene. The thrid conteyneth þe interrogacion þat schuld be asked of hem þat bene in her deth-bed while þei may speke and vnderstond. The IIIIth conteyneth ane informacion with certeyne obsecracions to hem þat schulden dye. The fyfte conteyneth an instruccion vnto hem þat schulden dye. The VI conteyneth praiers that schulden be seyd vpone heme þat bene adyinge of sum man þat is abovte heme.
Thouȝe bodyly deth be most dredfull of all ferefull þingis as the philosopher seith in the thrid boke of Etikis, yet spirituall deth of þe soule is as much more horrible & detestable as the soule ys more worthy & more precious þan þe body, as the prophet Dauid seith
Knowe all men douȝtles þat men þat dyen in her last siknesse & ende hane grettest & most greuouse temptacions, & such as þei neuer had be-for in all her lyfe; & of þese temptacions v be most principall. The first is of þe feiþe, for as much as feyth ys fundament of all mannys soule-hele, wittnessyng the apostill þat seiþe: th temptacion is complacens or plesaunce of a man þat he hath in hym-selfe, þat is spiritual prid, with the which þe devyll temptyth & vexith most relygiouse & deuoute & parfite men; for when þe deuel seth þat he may not brynge a man oute of þe feiþe, ne may not induce hym vnto dispaire, ne into impaciens: þan he assaileth hym be complacens of hymselfe, puttyng such maner of temptacions in his herte: O how stable arte þou in þe feiþe, how stronge in hope, how sad in pacience! O how many good dedis hast þou do! & such oþer þouȝttis. But ayenst þese temptacions Isodur seith thus: th temptacion þat temptith & greuyth most carnall men & seculer men, [is] ouer-much occupacion & besynesse a-bouȝt outward temporall þingis [as her wyfes, her children, her carnall frendes, and wordely riches and other þingis] þat þei hane loued inordinatly before. For he þat will dey wyll & surely, most vtterly & fully put oute of hys mynde all temporall & outward þingis, & plenerly commytt hym-selfe all to god. & þerfor the gret clerke Duns (Scotus) seith þus vpon the fourth boke of Sentence: What man þat is seke whan he seth þat he schall dey, If he put hys wyll þerto to dey wilfully & consentith fully into deth as þouȝe he had chosyn hym-selfe [þ]e payne of þe deth voluntaryly, & so suffreth deth paciently, he satisfyeth to god for all his veniall synnes, and forthermore he takyth aweye a parcel of satisfaccion þat he oweth to do for dedly synnes. & þerfor it is ryght profitable & necessarye in such a poynte [of] nede þat a man conforme his will to goddis will in all þingis [as] euery man owȝt both seke & hole. but seld it is seyne þat any seculer & carnall man or relygiouse man [other] will dispose hym-selfe to deth, other ferthermore, þat is wors, will here ony þinge of the mater of deth þouȝe in-dede he be laborynge faste to his ende-ward, hopynge þat he schall escape þe deth—& þat is [þe] most perlous þinge & most inconuenient þat may be in eny cristen man, as seith the worthy clerke Cantor parisiensis. But it is to be noted well þat the deuell in all þe temptacions above-seid may compell no man, [neither] in no maner of wyse prevayle ayenst hym to consent to hym, als long as a man hath the vse of reason with hym, but if he woll wilfully consent to hym,—þat euery good cristen man & also euery synful man be he neuer so grete a synner owȝt to be were of aboue all thyngis. For þe apostell seyth:
NOw followyth the interrogacions of hem þat drawen to the deth-ward while þei hane reason with hem & her spech, for þis cause þat if ony man be not fully disposed to dye, he may better be enformed, & confortid therto. And as Ancellyne þe bisshop techith, the[se] interrogacions schuld be had vnto hem þat ben in þat plyte. Fyrst aske hym þis: Brother, art þou glad þat þou schalt dey in
th interrogacion schalbe þis: Porposist þou verrily and art in full wyll to amende the, and þou myght leve lenger, and neuer to synne more dedly wittyngly and with þi will, and rather þan þou woldist offend god dedly eny more, to leve & lese wylfully all erþely þingis were þei neuer so lefe to the, and also the lyf of þi body therto; and forther-more þou prayest god to yeve the grace to contynue in this purpose? The Vth interrogacion schalbe þis: Foryevist þou all maner of men þat euer haþe don
th interrogacion schalbe þis: Wilt þou þat all maner of þingis þat þou hast in eny maner wise mysgett, be fully restored als much as þou maist and art I-bounde, after the value of þi good, & rather leve & forsake all þi goodys of the world, yf þou maist make due satisfaccion in none other wise? The seuynth interrogacion schalbe this: Belevist þou fully þat Crist dyed for the & þat þou maist neuer be saued but by the merite of Cristis passion, and þankist þerof god with þin hert as much as þou canst or maist? Who so euer may verrily of verrye good conscience and trouth with-owte eny feynynge answere þee to these forseyd sevyn interrogacions, he shalbe savyd verrily and hath an euydent argument I-nough of the helþe of his soule, þat, & he dye soo, he schalbe of the nombre of hem þat schalbe saued. Who so euer is not askyd of a nother man of thes seven interrogacions when he is in such a perell of deth, for ther be ryght fewe þat have þe kunnynge of this crafte of dyinge, he most remembre hym-selfe [in his soule & aske hym-selfe], & sotely fele & considre where he be so disposed as it is above seyde or no; for with-owte [þat] a man be disposed in such wise fynally, þere may no man douȝtles be saved euer-lastyngly. And what man þat is disposed as yt is above-seyd, let hym commend and commytt hym-selfe all in-fere fully to the passion of Crist, and contynually als much as he may and as hys syknesse will suffre hym lett hym remembre hym-selfe and þinke in the passyon of Crist: for therby all the deuellys temptacions and giles be most ouercomm and voyde[d]
FOrthermore for as much as seynt Gregor seith 'euery doynge of Crist ys oure instruccion & techynge': þerfor such þingis as Crist dyd dyinge on the crosse, the same shuld euery man do at hys laste ende after his connyng and power. And Crist dyd fyve þingis in the crois: he prayed, [for he prayed] these psalmes: th was he commendyde his soule to god; so shuld euery man in his ende, seyinge þus with herte & mouth if he may, and ellys in his herte: «Lord god, into þin handis I commende my spirit; ffor truly þou þi-selfe bouȝt me dere». The Vth was he yafe vp wilfully his spirit; so schuld euery man in his deth, þat is to sey, he shuld dye wilfully, conformynge fully þerin his owen will to god[dis will] as he is bounde. Therfor als longe as he þat is in poynte of deth may speke & haue þe vse of reson with hym, lett hym sey the prayers followynge.
But it is gretly to be notid & to be take heed of, þat riȝt seld any man, [ȝe] amonge religiouse & deuoute men, disposeth hym-selfe to deþe be tymes as he
LAst of all it is to be knowe þat þe praiers þat followen mow be conueniently seyd vpon a seke man þat laborith to his ende. & if it be a religiouse person, þan whan þe couent is gadrid to-gidre with þe smytynge of the table as þe maner is, þan shall be seyd first the letanye with the psalmis & orisons þat ben vsed þer-with; afterward, if he leue yet, let som man þat is aboute hym sey the orisons that followen after as the tyme & oportunyte will suffre, & þei mowen be oft rehersid ayene to excite þe deuocion of the seke man if he haue reason & vnderstondynge with hym; but netheles þis ought not to be do of necessite, as þouȝe he myȝt not be saued but ite were do, but for þe profett & deuocion of the seke þat laboreth to his endeward it may, and it is well doo þat it be so doo. But amonge seculers þat be seke, lett þes praiers be seyd as deuocion & disposicion & þe profett of hem & oþer þat ben abouȝt hem askyn & requiren, & as the tyme woll suffre. But alas þer ben full few not only amonge seculers but also in dyuerse religiouse, þat hane þe kunnynge of þis craft & will be nyȝh and assist to hem þat ben in poynt of dethe & departynge out of this world, askyng hem & exortyng & enformynge & prayinge for hem as it is above seid, namly whan þei þat ben in dyinge wolden not or hopyn not to dye yet, & [so] þe seke mennys soules stonden in gret perell.
BRother or sustere that desyrest to come to the endeles blysse that mankynde was ordeyned to in hys fyrst creacion, whyche oure fadere Adame lost thorow brekyng off [the] commaundement off oure lorde gode, and commyttede to endeles trauayle, woo and payne, and alle mankynde in hym, that neuer shulde haue hade ende, ne hade oure lorde off hys endeles mercy becomyne mane; in the whyche manhode he suffrede gret peynes, trybulacions and sclaunders, reproues and shamefulle dethe vpone the rode-tree, the whyche was for pure lofe and conpassyone that he hade in mannes soule, and made aseeth to the fader in heuyne for the gylt off mankynde. Also oure gracyous [lord] Cryste Ihesu, that ys bothe gode and mane, hath grauntede to alle tho that kepe hys commaundementis, louene vertew and hatyne syne, the pardone off hys mercyfulle redempcion, and there-ayens [to] alle tho that brekyne hys commaundementis and wolle nat restreyne hem fro synne and wyckydnes but enforse hem to lyfe in lustis and lykyngis and to fulfylle the apetytis off her fleysshly desyres, endeles peyne: and therfore, yeff thow wolt come to endeles blesse and avoyde frome endeles peyne, the be-houeth to haue in mynde that oure lord seyth by holy Iob: o, that ys: Alle mannes lyfe vpone erthe ys but fygthynge and knygthode ayenst gostly enemyes. These enemyes bene the fende, the worlde, and the flessh. And therfore the holy gost techeth vs in [the] booke of Wysdome, seying to eche mane thus: 'Son, when thow be-gynnest to serue gode, loke thow stande styfly in rygthwysnes and drede, and make redy thy soule to with-stonde the dysceytis off the fende'. Also seynt Powle byddeth you to clothe yow in trewe armoures of gode, that ye mowe myghtyly with-stande the temptacions of oure enemyes. For mannes body ys [as] a clothe in the whyche the soule ys clothede.
Horse. Also hit ys lykenede to an horse; for lyke as ane horse welle-taughte beryth hys mastere ouer many peryllys and saueth hym fro perysshyng, so the body welle-rewled bereth the soule ouer many peryllys of thys wrecched worlde. And lyke as ther longeth many thyngis to the horse thorow the whych hys mastere may sytte sadly and nat falle, and as there may noo mane fyȝte ayenst hys enemy but yef hys horse be meke and mylde, ryght so the sowle may nat fyghte ayenst the deceytis off the fende but yef the body by meke and mylde; ffor yeff the body lyfe in lustis and lykyngis at hys oune wylle, hit ys lyke to peryssh the soule in the fyre off helle, for holy wrytte seyth: 'he that noryssheth hys body delycatly and lustyly, shalle fynde hym rebelle whene he leste weneth'. For assone as a mane wolle lyfe wysely after the lawes of gode and to fle the false lustes off thys worlde and to withstonde fflesshely desyres and to bowe hym vnder the yooke off goddys lawe, than begynneth hys enemyes to compasse hym with wyles and wrenches, to make hyme ouerthrowe frome the blysse that he ys ordeynede to, in to the horryble pytte off helle; wherffore hit ys behouefulle that the body be buxome and mylde to the soule in thys gostly batayle, yeff he shalle haue victory off hys enemyes. For yeff the body and the sowle be welle accordede to-gydere and eche helpe othere in thys gostly batayle, thane shalle the enemyes soone fflee, ffor holy wryte seyeth: 'Withstande the ffende and he shalle flee fro the'. But hit were grete ffoly for any mane to fyghte apone ane horse vnbrydelyde: ffor yeff he be wylde and off euylle condycions, he ys lyke to be hys masters confusyone and to cast hym in to the handes off hys enemyes, and therfore hit ys nedeffulle that he be brydelyde. And yeff he be
Brydylle. Thys brydylle ys clepede Abstinence, with the whyche the fflessh shalle be refraynede from flesshly desires and worldely affecciouns to the loue off gode and heuynly desyres: for he ys wylde and wyllfulle, and lothe to bowe to goodnes, and therfore with thys brydelle thou must refreyne hyme tylle he be meke and mylde to the sowle. And yeff [he] be wylde in flesshly lustis |and in worldely worschyppys, thane brydelle hym with sharpe abstynence, bothe with fastyng and wakyng and with honest occupacion doyng; for yeff thow on hym wolle fyghte and late hym lyfe after hys desyre, truste sekyrly that thow shalt be ouercome. And ther[to] refreyne hyme discretely with abstynence, so that the kynde be kepte in strengthe; for ellys he xalle fayle the att nede and [make þe] lese the victory off thys gloryous batayle.
Reynes. The two reynes off thys brydelle shullene be two partyes off temperaunce: that ys to say, neythere to moche nere to lytelle, knytte to-gedyr by the knot off discrecione. And holde the reynes euene to-gedyre by the knotte that none passe othere; ffor yeff any of hem be owte off mesure, hit wylle make thy horse to glyde a-syde, and so to lese the rygth waye of that gloryous blysse whyche mankynde was ordeyned to in hys furst creacion.
That oone Reyene. That one reyne ys to large whane thow suffrest thy flessh to haue to moche hys wylle in etyng and drynkyng, in slepyng, in spekyng, in veyne talys tellyng other in rebaudy, in lesyngis, in sweryng or any other vnprofytable talkyng. Also hit ys to large yeff thow noryssh hit delycately in ouer-moche ease off softe lying, goyng, other syttyng, or in any othere thyng doyng that thow dost to fulfylle the [vnleful] desyres off thy flessh, and nat rewlede in mesure as reasone asketh. For euery thoughte and euery worde and euery dede that a mane doth whyche ys nat pryncypally done in the worschyp off gode and to helpe and furtheryng off hys euy[n]crystene dewly and rygthfully as charyte asketh, hyt ys veyne, and synne, other venyalle or dedely synne, off whyche thow shalt yeue a ffulle streyte rekenyng at the dredeffulle day off dome, but yeff hit be amendyde in thys lyff here with sorow off herte and with confessyone and satisfaction makyng.
That other Reyne. That other ys to streyte whene thow art to sterne ayenst thyne oune fleyssh, in with-drawyng that reasone wolde that he hadde bothe in mete and drynke & slepe, or [by] any other vnresonable abstynence, where-thorow hit ys so ffebylle that hit may nat serue gode durably with feruent herte, with myghty desyre and with parfyte loue, but hit ys so ffebylle that hit may neythere pray ne werke ner speke as hit oughte, but lyeth stylle as a vnresonable beste with grete fantasyes and vnclene thoughtis be cause off ydelnes off the hede or for febylnes off the body; and so yeff thow be ouersterne agayne thy fflessh, hit may lette the in [this] gostly batayle. And therfore susteyne thy body dyscretely, so that he be neyther to wylde ne to febylle, but of euene strengthe. For yeff thow suffre hyme to haue alle hys fulle lykyngis and desyres, thane he that shulde be thy beste ffrende wolle be thy fulle enemy; and yeff thow with-drawe from hyme that he ougth for to haue in susteynyng hys kynde by reasone, than thow dystroyest hys mygth, where-throwe he may nat helpe the to haue the victorye off thyne enemyes, but [is] rather lykely to be thy confusyone.
A Sadylle. Also thy horse be-houeth to haue a sadylle, that thow may sytte the more sadly and semely to othere mennes sygth. Thys sadylle ys Pacience and Mekenesse; that ys to say, thow muste be pacient in aduersyte, both in sclaunders and reproues, in sekenes, in temptacion, in tribulacions, and in alle aduersytees, and so mekely resceue heme with dewe thankyngis to gode off hys gracyous vysytacions, thynkyng that thow were moche more worthy for thy grete offensys ande trespases that thow hast doone ayenst hyme. Also what-so-euer
Stirop. The styropes of hys sadylle shalle be lownes and sadnes; lownes ayenst pryde, and sadnes ayenst worldly couetyse and flesshly lustis; so that thow be nat [to] sory for no wo, ne to glad for no wele ne welfare. Now syt sadly in thys sadylle and kepe welle thy styroppys, that for no pryde off strengthe, off byrthe, off fayrnes, off kunnyng, or ryches, or any vertew that gode hath sent the other bodyly or gostly, thow be not cast owte off thy styroppes off lownes and sadnes. Also [for] noo wrathe nere vnpacience for sekenes, or for losse off gode, ne losse of name, ne for no vysytacion that gode sendeth the, other sufferyng the fende to vexe the by temptacions, or by vexacion off thy euene-crystene, late nat thy horse caste the owte of thy sadylle off pacience; but sytte sadly and streyne thy ffeete in thy styroppys by the vertew [of] gostely strengthe, and doo as Cryste byddeth in the gospelle where he seyeth thus: o, And so Cayn be mysgouernaunce off hys horse felle owte off the sadylle off pacience in to manslawghtere off hys brothere, be-cause he consentede to the wyckede desyres off hys flessh and wolde nat restreyne hym by the knotte off dyscrecion. But sytte sadly Iob dyde, and sey as he seyde whane he had lost alle hys goode, and alle hys chyldrene were slayne and hym-self smytene with grete sekenes ful horryble; than he seyd: 'Yeff we hane take goode thyngis off goddis sonde, why shulle nat we suffre paynffulle thyngis off hys vysytacion? Gode gaff and gode hath takene awey; as gode wolle so be itt doone, blessyde by oure lordis name, Iob 1o & 2o
The master off kynde telletho de qualitate elementorum,o Petri 2o: 'Absteyne yow frome flesshly desyres that fyghtene ayenst the soule'. Sythene thane that alle mannys lyff ys but fyghtyng ayenst gostly enemyes: therfore hit [ys] nedefulle to euery crystene mane nat only to gouerne welle hys horse, but also to be suerly armede for to withstande the strokys of hys enemyes. Ryghte so hit ys nat Inowh to rewle thy body, but also thow must arme the with gostly armure to withstande the dyntis off the dartis off the deuyllis foundyng, for seynt Powle seyth Ad Eph. 6: Alle oure fyghtynge ys ayenst wyckyde spyrytes off derkenes, that ben prynces and gouernoures off synfulle mene. 'And therfore, he byddeth, arme yow in gostly armure off gode, so that ye mowe withstande the busshementis and the sleyghtis off the fende, and to stande stedefastly and parfytely in alle thyngis off ryghtwysnes. Stondeth, he seyth, in trowthe, and gyrde you with the gyrdelle off chastyte, and doth one the habergeone off ryghtwysnes, and keuer ȝoure feete in dyghtyng (or makyng redy) of the gospelle off peese; and in alle thyngis take to you the shelde of feyth, with the whyche ye may quenche alle the dartis of youre enemyes. And taketh to you the basnet off helthe, and the swerde off the holy gost, that ys goddes worde'; for, as he seyth in a nothere place, hit ys sharpere thene any two-egede swerde, Ad Hebre. 4. Thus Seynt Powle by lykenes off bodyly armoure techyth vs gostely armure. He byddyth yow arme yowre body by the vertew off trouthe that ys callede the Habergeoun off Ryghtwysnes; he byddeth you do ryghte to alle and yelde to gode that longeth to hyme, to youre euyncrystene that longeth to hem, bothe to youre sufferaynes and to youre felawes and to youre subgettis, and to hem that be passede owte off thys worlde with almesdede doyng and yeldyng off dettis, and to hem that bene to come in sauyng off her ryghte inherytaunce. Thus armeth you with the habergeone of ryghtwyssnes, bothe be-fore and be-hynde and on eyther syde. And as in the habergeone euery ryng accordeth with othere and ys knytte in othere, so shulde alle trouthe accorde and be knytte to-gedere in ryghtwysnes; for yef ye fauour othere lorde or lady spiritualle or temporalle, souereyne or subgette, kyne or frende, or any creature hygh or lowe, so moche that [it] ys hynderyng to a nothers ryghte, than youre ryngis in youre habergeone accordyne nat ne be nat welle knytte to-gedere, but there ys ane hole where-thorow the fende may sle youre sowle. And he byddeth that ye shalle arme youre leggis with gostly pouerte, so that youre hertis, and youre affeccions and youre desyres bene drawene frome erthely thyngis, and nat to sette youre loue to moche in worldely goodes ne flesshly lustis, neyther to stryue ne to plete for no worldely goode, but the more nede compelle, seeke to lyue in pease with alle mene yef ye mowene. And thus arme yow with gostly pouerte bothe leggis and feete, that ys to sey youre loue and youre affections, ayenst temptacions off false couetyse. And therfore he byddyth you shoo youre feet 'in makyng redy off the gospelle of peese'; for euery crystene mane or womane oughte to haue gostly pouerte, whyche Cryste taughte in the gospelle where he seyeth thus:
Shelde. And taketh to yow the shelde off feythe; for as a shelde ys a tryangle and hath thre corners, in whyche tryangle yef frome the myddes be drawene thre lynes in to [the] thre corners, ther shulle be thre tryangles, whyche thre be but oone tryangle and yet noone off heme ys othere; and therfore the feyth off the holy trynyte ys lykenede to a shelde, for there be III persones ande oo gode, the ffadere the sone the holy gost, and yche of heme ys gode ande none of heme ys othere, ande yet they be alle thre but oo gode in mageste: Thys shelde of feyth of the holy trynyte ye muste take to youe in gostly fyghte, and so to sett alle youre feyghte and alle youre truste in o gode in trynyte, and prayeth to the fader almyghty that ye may haue myghte and powere, to the sone alle-wytty that ye mowe haue wytte and wysdome, ande to the holy gost that ye mowe haue grace and mercy, and so to haue myghte, wytte, and grace, to with-stonde alle gostly enemyes. Also ye muste take to yow the basnett of helthe, that ys hope off foryeuenes off alle the trespas that ye hane done ayenst gode, and to come to the endeles blysse off heuene thorow the endeles mercy that he schewyde in hys byttere passyone; and so to haue vyctory off [your] enemyes thorow hys gloryous vysytacions. And lyke as hitt ys clene, brygth and smothe, that shote ande strokes mowe sone glyde off: so muste youre herte be clene, brygth ande smothe ffrom wyckede thowgthys, wyckede desyres and wyckede wylles. Ande lyke as a basnet ys hyghest off alle armoure, goyng and gaderyng vpwarde in to a lytylle coppe: so muste youre hope ande youre truste pryncypally go vp to gode, and not to sette hitt to moche in mannys mygth ne in erthely goodys that ys but rust wastyng the basnett off helthe. And therfore the prophete seyeth: 'Acursyde be he that setteth hys truste in mane ande in fflesshly mygth, and letyth hys herte goo away fro gode; and blessyde be he that settyth hys hope ande [truste] in oure lorde gode', Ieremi. 17. Also seynt Powle byddeth you take vambrace and rerebrace and gloves of plate, that ys goode occupacions and besynes in gostly werkes eyther bodyly whyche be in helpyng and sauyng thy soule frome synne and wyckednes. And therfore he byddeth you laboure ande wake in honest werkes ande in kepyng goddis commaund[m]ente. For the wysemane seyth Ecclesiast. 33o: 'Idylnes ande slouthe ys cause off mochylle wyckydnes'. For an Idyl mane ande lustles ys lykenede to a mane lustles ande handeles and wepynles amonge hys enemyes, or lyke a mane naked in bateylle, that for defaute off armure leseth bothe arme ande hande. So mane beyng Idylle in sufferyng hys wyttis to wandyr aboute in wordely desyres and flesshly lustis and vnclene ymagynacions, ys lykely to lese the soule with-outene ende.
Also ye muste gyrde you with a gyrdelle off chastyte: for lyke as a gyrdylle fast gyrte to a mane beryth vp the haberioune and saueth the body from akyng ande werynesse, so the gyrdelle off chastyte wele festenede in the loue off gode with clene thowghtis ande heuynly desyres, bereth vp the soule from the foule pytte off synne and strengtheth hyme in vertew and goodenesse. Also ye muste haue the Iakke off fence that ys Charyte: ffor as the Iakke thorough the nesshenes and softenes that ys in hitt, feynteth ande wasteth alle the dyntes off thy enemyes that cometh ayenst hit, so charyte feynteth and wasteth alle the dyntes off thy enemyes; ande therffore Seynte Powle seyth Ad Cor. 14:
Swerd. Also taketh with yow the swerde off goddis worde with the whych ye shulle defende yow from youre enemyes. For as the swerde peryssheth, kutteth and maketh separacion, so goddys worde be prechyng, redyng or heryng cutteth and maketh separacion be-twene the soule and synne, frome flesshly desyres and from wordly couetyse. And therfor Cryst seyde he came nat to make synfulle peese, but to sende the swerde off separacion in erthe to dystroye wyckede peese that mene hane in theyr hertis with synne. Therfore, goode frendys, as goode knyghtis haueth with youe the swerde of goddis worde bothe be heryng, redyng, and by dede werkyng.
Spere. And thane taketh with youe the speare of Crystis passyone. Furst taketh hede how hys hede was crownede with a croune off thorne that went in to hys brayne, & the bloode brestyng oute one euery syde, to dystroye the hygh synne off pryde. For lyke as the hede ys hyghest and most worthy of the vtter partes off mane, so pryde ys worst off alle synnes and most vnworthy in the sygth off gode. Take hede how hys armes were spredde abrode and drawene ffulle strayte in the tre tylle alle the synewes and veynes brestyne a-sondre, and hys hondys smytene thorowe with raggede nayles to the tre, and how grete stremes off bloode ranne owte, to dystroye the synne of wyckede werkes that mane doth with hys wykede handes. Take hede how hys syde was openede ande hys herte clovyne a-two with a sharpe spere, and how he shadde owte both bloode and water, the whyche [shewed] that yef he had hade more bloode, more he wolde haue yeuene for mannys soule to the fader of heuene; and water, to wasshe vs frome oure synne. Also he suffrede thys to dystroye pryde, couetyse, enuye, hate, wratthe and malyce, that renneth most in mannes herte and womans. Take hede how hys feete were naylede to the tree streynyng oute bloode, to dystroye the synne of slouthe in goddys seruyce and in the VII dedys of mercy doyng. Take hede how hys body was alle for-rente and alle to-tore with scharpe scourgis that frome the sole off the fote to the top off the hede there was noone hoolle place, and that was to dystroy the synne of lust and lechery that reygneth in mannes body & womans. Take hede how nakede and pore he hynge vpone the tree, to dystroye the synne of couetyse and wordely worschyppe. Take heede how he dranke eyselle and galle, to dystroye the synne of glotonye. And so he suffrede payne in alle partyes of hys gloryous body, to dystroye alle synne[s] in mannys [body] and womans. Thys spere of Crystis passyone ys the best and sykerest wepyne ayenst oure enemyes. [More]ouere ye schalle vnderstande that a wyse mane off armes wolle chese hym a goode grounde and a playne to fygth in, for itt ys perlyous to fygth in mory grounde or in stobely grounde or in pytty grounde. And therfore seynt Powle techeth yow stonde [fast] in trowthe and equyte, that in alle youre doyng ye loke that youre grounde and youre cause be god and trewe, rygthfulle, clere and clene fro couetyse. And a wyse knygth wylle haue with hym the hylle and the sonne and the wynde. One the same wyse must ye in thys gostly fyght take with you the hylle of good lyuyng, that ye may sey with the apostylle:
Sporys. Also ye muste haue a peyre of sporys, the whyche muste be sharpe to pryke with youre horse yef nede be, that he stynte nat in hys weye, ffor many horsys be dulle and slowe in theyre iorney but they be pryked. These sporys shalle be loue and drede of gode, whyche among al othere vertues displesyne most the fende and sonnest bryngeth a mane or woman to heuyne-blysse.
Rigth spore. The rygth spore ys loue that mane oweth to god for the grete and excellent goodnesse that he [hath] shewed and sheweth at alle tymes. Furst how he made man off noughte to hys gloryous lykenes, and made hyme lorde of alle erthely thyngys; and for that excellent loue þat he schewed to mankynde in hys mercyffulle redempcion; and for the vysytacions that he sheweth to you cotydyally bothe in sparyng yow fro endeles peynes off helle, and yeveth yow space and grace and tyme to amende yeff ye wolle, for Cryst seyth
Lefte spore. The lefte spore ys dreede off paynes of helle and of purgatory that be Innumerable eyther to be thougth or seyd or tolde. Now with thyse II sporys pryke youre horse yeff he be dulle and euylle-wylde to goodnes-warde. Furst with the ryghte spore that ys loue; and yeff he wolle nat haste hym in hys iorney, than pryke hyme with the lefte spore, that wylle make hym to sprynge yef he be in the wey off grace. In thys manere, lyfe frendis, arme yow in thys gostly armure and myghteth yow in thys gostly batayle, and gouerne youre horse, that ys youre body, dyscretly, so that hit be nat ouer-feble by ouermeche abstynence and trauayle, ne to wylde by ouermoche ease and fulfyllyng of hys appetyte as in glotony or in lechery or in any other vngoodly desyres, for in case wykede lustes and desyres mowene be dedely synne, as thus: yeff thow luste to medle with womane or mane ayenst the lawe off gode and thow dost alle that lyeth in the to performe hitt in dede yeff thow myghtest, thane hit ys dedely synne. Dauyd seyth that 'god knoweth and preueth mannes herte and hys leendys', that ys to sey, god knoweth mannes wylle and hys lustys, for there ys no thyng so pryuey neyther in thoughte ne in dede but that ys opyn in goddys syghte. Therfor suche as a mane ys in herte and in wylle, suche he ys by-fore gode.
Also a wysemane, or he goo to batayle, wol knowe for what cause he shalle fyghte and whethere that hit be trewe, ande what shalle be hys rewarde; and yef hit be sygnede in two thyngis hym to chese, thane he wolle sende hys most belouede and trusty frende to see and enquere whyche ys best and most confortable. In the same wyse muste ye in thys gostely batayle. Ye muste fyghte to saue the soule that gode bougth so dere with hys precyous bloode vpone the rode-tree.
Also hit ys rygthfulle, sythene god made the of noughte vn-to hys gloryous lykenesse and therto made the ffelaw with aungelys in blys that neuer shalle haue ende, that thow be fyghtyng ayenst thy gostely enemyes, and neuer to haue pease with heme—for yeff thow doo, thou art traytoure to gode and lykely to lese thy herytage the whyche thow mayst haue by grace. Also thy rewarde ys assygnede in two thyngis, to chese the best as longe as thou trauaylyng arte in thys batayle, but be thow onys hynnes went, thow mayst not do soo, for [to] whether so thov furst comest, lyke hit the welle or euylle, there the be-houeth to dwelle for euermore; shalt thow neuer after thys dwellyng chaunge, syt itt neuer so euylle with the. Heuene and helle ben these two thyngis whyche thow mayst chese as
O thow delycate creature tha[t] lyuest in wordely worschyppes and flesshly lustis in consentyng to the wykede intysyngis of thy enemyes: haue mynde how they shulle passe as the shadow, for thy body, be hit neuer so beauteuous and myghty, ande though thou kept hit neuer so welle with delycate metys and drynkes, with ryche clothes or eny other maner restorytyfys, yet hit shalle dye and turne ayene to erthe and wormes mete. Also haue mynde off thy[s] place that ys so horryble and so paynfulle, and forsake syne whyles gode suffreth the to lyue ande hast helthe ande thy wyttes at wylle; for Salomone seyth: 'In alle thy werkes thynke one thy ende, ande thou shalt neuer doo syne'. Thynke that thou shalt dye and thow wottest neuer where ne whene ne what dethe, ne in what state ne in what daye ne what tyme; ande therfore seyth seynt Austyn¯ that euer shulde oure last day be in oure mynde, for whene þou rysest thow arte nat sykere to [liue to euen, ne when thou gost to thi bed thou art nat syker to] ryse with thy lyfe. Also haue mynde howe the sowle shalle departe frome the body with grete drede: for the fendys shulle be present and goode aungellis for to dyspute thy lyff fro the begynnyng to the ende, ande the goode aungellis shalle sey to the goode, ande the ffendys the wyckede, that noughte shalle be forgete to the leste thought that euer thou thowghtest other consentest to, ande alle the wordys that
The secunde arowe shal be sharpe reprovyng of alle false crystene mene and womene, whene oure lorde shalle seye to hem thus: 'I was hungry ande ye gaff me no mete, I was thrysty and ye gaue [me] noo drynke, I was nakede and ye gaue me noo clothes, I was herborowles and ye herborowede me nat, I was seke [&] in presone ande ye vysyte me nat ne dyd me no comforte'. O what thys voyce shalle be dredefulle, for as ofte as they dyden nat thyse dedis off mercy to the leste off hys that had nede, so oftyne they dyde hit nat to hyme. And noo wondere [þoff] thys voyce be dredefulle in the day off dome, sythene we redyne in the gospelle that whane Cryste came in the forme of a seruaunt to be demede of false Iewes, he sayde to hem that came to take hyme: 'I am he', [&] anone they yedyne abak and fellene to the erthe. Thene, yeff he whene he was deedly and cam to be demyde had so ferefulle a voyce that att one worde dyde throwe to grounde so many mene of Iewes, how moche [more] ferefulle thane shall be the voyce of hyme whene [he] shalle come vndedely with hys oste off aungellys and off seyntys to deme the qwykke ande the dede lyke as they hane deseruede. Wherfore Iob seyth:
The thrydde arowe shalle be the sentence of endeles dampnacion of alle wykede mene, whene he shalle sey to heme thus:
More-ouer sende thyne herte in to purgatory, that ys the free prysone off oure lorde gode to punyssh heme that were clene-shryvene off alle here synnes or they passyne owte off thys worlde, and hane nat perfourmede here penaunce here in thys lyff ne were nat fully clensyd as hem behouyth for to be. In the whyche purgatory they shalle be purede with bytter peynes, and that paynes ys more harde to suffre eyther to fele than alle the paynes that euere martyres suffredene, ande more payne thane tunge cane reherse or telle. Ther shalle thy soule be turment thorow ane hole yere for the penaunce that myght haue be done here in o day—here-fore oure lorde seyth:
Also haue mynde of .VII. paynes that thy soule shalle haue. The furst shalle be whane thy body ande thy soule shalle parte; for thane shullene the fendys appere in theyr lykenesse to rauyssh the soule in to helle with grysely chere, with chalangis ande thretenyngis as hit were theyre ryghte to haue hit, and so to brynge hit in to dyspeyre yeff they mowene.
The seconde peyne ys thys: the grete drede that the soule shalle haue tylle the Iugement be endyde be-twene the aungelles ande the ffendis; for lyke as a mane beyng in grete tempestis on the see hath grete drede of drenchyng, so the soule heryng the grete and horryble synnes that he hath done rehersyde be the fende, stondeth in grete fere for to be dronchede in the fyre of helle; for though the soule haue ryghte be-leue ande ryghte trusty hope to be sauyde, yet oure lorde suffreth hit to haue the drede, for to clense hit frome synne.
The IIIde ys exylyng; for the soule ys exylyde oute off thys lyfe, from hys frendis, and from hys herytage—whyche ys paradyse—thorowgh syne; the whyche they shullene neuer be restorede to, vn-to the tyme that hit be purede and claryfyede as clene as hit was att the day off bapteme; for seynt Austyne seyth: 'lyke as golde ys purede and claryfyede be fyre here, ryghte so shale the soule be purede ande claryfyede by the fyre there'. And loke, howe moch here the fyre ys hotere thane the sone-beame, so moche ys the fyre off purgatory more hote thane the fyre here; and loke, what peyne hit were to suffre any parte off the body to brynne in the fyre here, so moche peyne ande more hit ys to the soule to be in [the] fyre there; for seynt Ancelme seyth that the fyre off purgatory ys
The fourthe payne ys that the soule ys boundyne with bondys off synne, that hit may nat helpe hit-selfe but nedys muste suffre, to the bondys be wasted; for lyke as a mane boundene muste suffre the malyce off hys enemyes, ryghte so the soule muste suffre the peynes tylle hit be purede.
The fyfte payne ys the sekenesse that the soule shalle be greuede with; for lyke as a mane boundene muste suffre the malyce off hys enemyes, ryghte so the soule muste suffre the peynes tylle hit be purede. The fyfte payne ys the sekenesse that the soule shalle be greuede with; for
[The sixt payne is that the soulis bene there as in dissert, where defaute is of alle gode, and plenty of alle eville.]
The seuenth payne ys the grete colde that they shullene be caste in after the feruent hete, for sodaynly oute off the brynnyng fyrre they shalle be caste in a lycoure that ys caldere thane any Ise or snowe; and oute of that colde sodaynly they [shal] be caste ayen in to feruent hete; ande so to be paynede with paynes innumerable, tylle oure lorde off hys endeles mercy wylle graunte heme grace off delyueraunce, and so to come to the endeles blysse that mane was ordeynede to in hys furst creacion. Now whane thou hast welle examynede what peyne ys in purgatory for penaunce that ys nat done in thys lyfe, and for venyalle synnes that he was natt shryvene off neyther made [a]sythe for heme in noone other waye: be ware thane that thou delay nat from day to day to do penaunce, neyther be recheles in doyng, ne sory to do hit, but do hit with grete mekenesse and gladnesse off herte, hauyng mynde what peyne thow were worthy to suffre for thy trespasse that thou dost custumablye ayenst thy makere, thyne ayenebeyere, and thy mercyffulle sparere, and [þat] therto foryeueth the thy peynes of purgatory for so lytelle penaunce doyng with meke herte. More-ouer be ware off venyalle synnes: for hit ffareth therby as hit doth by a shyppe that hath a lytelle hole in the botome, in the whyche hole yeff the water entere, though hit be but lytelle and lytelle, yet by processe off tyme hit may drenche the shyppe, but hit be caste owte. So, venyalle synnes so many there mowene be that yeff they be nat caste [oute] by sorowe of herte, by prayere ande by allemos-dede doyng, [they] may drenche the soule in to endeles paynes of helle as a dedely synne may doo. Sythyne than that almyghty gode ys dyspleasede and dyshonowrede by venyalle synnes, that be callede smale synnes, how moche more thane ys he dyshonourede and dysplesyde with dedely synnes? and sythyne euery venyalle syne ys so grete in goddys syghte, how meche more than ys dedely synne? Therfore haue mynde on thy trespas that thou hast done ayenst gode bothe in worde ande in thougth, in delytyng ande consentyng, in desyryng ande in dede-doyng, and euer with meke herte ande with conpunccion of teeres aske foryeuenes; and therto make satysfaccion to thyne euynecrystene off alle the trespasses that thou hast done ayenst hyme as fer forth as thy goodys wolle strecche; ande yeff thy goode wolle nat suffyse, thane behoueth the to aske foryeuenesse; and yeff thow may not come to the partyes eyther for febylnes or ellys that they be dede, thane be in wylle to aske foryeuenes, and pray for hem; so that thou mayst escape thyse peynes off helle, and the sonnere be delyueryd owte off the peynes off purgatory thorowe the endeles mercy off oure lorde gode. For alle tho that bene quykenyde with the gracyous illuminacion of the holy gost, dredyne thyse two placys, that ys, helle ande purgatory,
Now sende thy herte in to heuyne, to wyte how it ys there. And ther shalt thow fynde plente off alle goodys, for there ys no maner of peyne but euer-[ich] in ioye and lykyng in helthe, and so euer fyllede with alle maner off ioye and swetnesse. For there ys al maner off melody with songe of angelles brygth, and therto sekernesse of euerlastyng blysse that neuer shalle haue ende. Also mannys body shalle be brytere thene the sonne whene hit shyneth brygthest, and shalle haue more sw[ift]nesse then alle erthely creatures mow deuyse, and her thoughtis, her wylles and her desyres shal be fulfyllyde in the twynkelyng of ane eye. No thyng shal be there but alle goodnes and comforte; nouther no thyng shalle withstande heme, for they shalle be so myghty that they shalle mowe passe al hylles and valeys, and so to be frome the one ende off the worlde to the othere in as breeff tyme as hit may be thoughte. For thowgh they were so febylle here, there they shullene be so lyghte, so lusty, so beauteuouse, ande so fulfyllede with ioye, that nothyng shalle withstande theyme that ys contrary to theyre wylle. For they shulle haue ffulle knowyng of alle thyngis that euer were doone or shalle be doone, for they shulle haue fulle knowyng of the trynyte, the myghte of the fadere, the wysedome of the sone, the goodnes of the holy gost; for in the syght of the gloryous face of oure lorde gode they shullene [se] alle that may be seene off any creature; for as seynt Austyn¯ seyth, they shulle see hyme both gode and mane, and they shalle see hem-self in hym, and alle other thyngis more and lesse�for alle thyngis that nowe be hidde, shulle thene be opyne both in syghte ande knowyng. Ande so they shalle be fulfyllede in theyre .v. wyttes with alle maner of ioye; for lyke as a vesselle that ys dyppyde in the water ys wete bothe with-inne & with-oute, aboue ande benethe ande on euery syde, and nomore lykore may resceyue for fulnesse, ryghte so shulle they that shalle be sauyde be fulfyllede with ioye and blys with-outen ende. Also they shullene haue endeles lyffe in the syghte of the holy trinite, and thys ioye shalle passe alle other ioyes, for they shalle be in ful sekyrnes that they shullene neuer fayle off that excellent ioye. Also they shullene haue parfyte loue to-geder, for eche off heme shalle accorde to odyr wylle; that he that ys in the leste ioye shalbe as ioyfulle of hyme that ys in the hyghest ioye,
Now, brother or syster that heryst or redest thys sympylle wrytyng, take hede off thy horse, whyche ys thy body, that he be made buxome and mylde vnto the soule whyche ys hys master. Also take hede that the soule be welle armede with gostly armour, whyche beene vertewes, and that the spere, [the] swerde, and the shelde be nat lefte be-hynde; and haue mynde off thyne rewarde whyche ys putte in thyne eleccione. Thynke what blysse thow mayst haue, yeff thow wolt trauayle and quyte the as a trewe knyghte in thys gostly batayle; and ther-ayens what peyne, woo and tormentys thow shalt haue in fyre off helle, yeff thow be a cowarde and wylle nat fyghte ayenst thy gostly enemyes but consentest to there wykede counsellys and wylle nat obey to goddys commaundementis and to hys lawe. Also be ware off thy erthely moder that she dysseue the nat; but trust in thy gostly moder, for she ys trew ande trusty to truste vpone and to be-leue vpone; and yeff thou doo thus, thane shalle thow come to endeles blysse whyche man was ordeynede to in hys furst creacione, amen.
For þat we been in the wey of this failyng lyf ande oure dayes passen as a schadewe, þerfore it nedeth ful ofte to recorde in oure mynde that oure freelte and oure deedly seeknesse maketh vs so ofte to forȝete. But what thyng is þat? Certis, it is þat highe sentence of hooly writ þe whiche al-myȝty god, wilnyng oure profit þorugh his grace, hath ȝeuen to vs by þat blessed Moyses his prophete, seienge thus:
'But whiche been þise laste thynges for the whiche men schulden purueie?' Sykerly thei been tho thynges that schullen falle to þee in that feerful hour of thi deeth, whan þi wrecchede soule schal passe out of thi careful body dredyng and quakyng. For trust it wel þat in þat dreedful hour þee were leuer to haue the freendschip of god, þan alle the lordschipes of the world. For whiche of thi freendis þouȝ thei comen with swerdis & armes, with oostis of poeple or with mylions of goold, mowe in þat laste grisly and dreedful hour doo þee eny comfort or help? Sothly, þeer schal noon mowe comforte the of alle þat þow now loueste cleerly without a cleene conscience of thyn owene, þough þow loke to be holpyn of men; for refut schal þeer noon bee þanne, but at god al-one. Thenk þerfore by the self, i. prey þee, with what dreed he schulde be dred, with what loue he schulde be loued, and with what honour he schulde be worschiped, oure lord & oure god verrey Crist Ihesu, the whiche oonly by hym-self is myȝty to do vs refut after oure deth. And þerfore bryng it ofte to thi mynde, that dreedful day of thy passynge, and eer thi wrecched soule departe fro the prison of thi flesch, let it purueye whider it may goo. Worche þerfore nowe suche thynges that mowen bothe helpe & spede þee in þat way, and leeue þilke thynges þat mowen lette þee. ¶ In this maner of thenkynge the soule conceyueth forthenkynge, fforthenkyng bryngeth forth confessioun, and confession norisscheth amendynge and ful asseth makyng, and alle thise togidere engendryn in a man verrey hope strecchyng in to god, and parfit meeknesse in a man self. For what thyng is in eny mannes wit þat sonner meeuyth a man to mekenesse, to kepyng of hym-self fro vanytee, to voydynge of vnriȝtwisnesse, & to perfeccioun of holynesse, than
O how feerful a sentence is this, and howe muche to be drad! ffor it is openly schewed be this sentence, that alle þoo schullen perisshe that taakyn not this heelful techyng of amendement. And therfore oure lord seith þus by Moyses his prophete:
Byhold specialy in þe fyue mooste notable woundes, two in his blessed hoondys, & two in his blessed feet, and þe mooste opene wounde in his riȝt syde. In to thise woundys of Cristes blessed hoondys & feet, with Thomas of Ynde put In thyne fyngres, that is to seye thyne mooste sotyle þouȝtes & desires. And in the wounde of Cristes blessed syde, sytthen it is the largeste and deppest, put in alle þin hoond, that is to seye al þi lyf and alle þine werkes, and þeere feel Cristes herte so hoote louynge þee; ande also þeere feel Cristis blessed herte-blood sched for thee and to raunsome thi soule, also þeere feel the watir of Cristis syde stremynge out as of a welle of lyf, for to wassche þe and alle mankynde of synne. And þanne cleeche vp watir of euerelastynge lyf withouten ende of þise fyue mooste opene woundis of Crist as out of fyue welle-sprynges. And vnderstond, see & bihoolde & leerne þat þe wounde in Cristes riȝt hoond is the welle of wysdom. The wounde in Cristis lyft hoond is the welle of mercy. The wounde in Cristis riȝt foot is the welle of grace. The wounde in Cristis lyft foot is the welle of goostly comfort. The largeste and the deppeste wounde þe whiche is in Cristis riȝt syde, is the welle of euerlastyng lyf. ¶ Out of þe welle of wysdom in Cristis riȝt hoond, cleech vp þe holsum watir of trewe lerynge and techyng; leerne þeere how muche Crist god and man louede mannes soule, and how precious is mannes soule, ffor by-cause of the greete loue of mannes soule Crist Ihesu, þat is the wysdom of the fadir of heuene, schulde and wolde by þe ordynaunce of the blessede trynytee suffre his riȝtwys riȝt hoond so dispitously to be nayled to þe cros. ¶ Out of þe welle of mercy in Cristis lyft hoond, cleech vp deuoutly the swete watir of remission and forȝeuenesse of oure synnes, and leerne bisyly heere for thy sauacion this lessun of mercy; for not-withstondyng þat the while mankynde was enemy to god, and eer that man hadde deserued it of god, ȝet oure blessed fadir of heuene spared not his owen sone but suffrede hym to be streyned on the harde cros, moore dispitously & greuously þan euer was schepys skyn streyned on the wal or vp-on þe parchemyn-makeris harowe aȝens þe sonne to drye, ffor it is likly þat þe blessede armes of Ihesu Crist weren so soore i-strayned and sprad abrood on þe cros for oure loue, þat þe veynes to-broston. Leerne heer þanne in this welle of mercy in Cristis lyft hoond, in whos lyft hoond hongynge and weldynge been alle richesses in heuene and in eerthe, how muche is his loue & how greet is þat flood euer flowyng and also spryngynge of his mercy frely profred to man, þat suffrede so grisly and greuously his blessede armes to be sprad and nayled to þe cros, to profre his mercy and hym-self to vs his vnkynde enemyes. Therfore sitthen euerlastynge goode god hath it of kynde, of custome & of myȝt to do mercy, þat neuer may ceese ne faile but ȝef god loste his kynde, or loste his vertue, or loste his myȝt, but sitthe this may neuer faile in goode god al myȝty, al connynge & al welwillynge: þerfore tristily and stedefastly out of þis welle of the wounde of Cristys lyft
Ȝef þou coueite to be maad cleene in soule as it may be heere, of al þe stathel of synne the which wol alweies leeue in þee after þi confession be þow neuer so besy, so þat þow mowe by þat clennesse bee maad able to receyue þe special grace of god in encresynge of þi perfection: thanne bihoueth þe a certeyn tyme nyȝt by nyȝt or day by day contynuynge, as longe as þe þinketh it doth þe good, in sum pryue place [be] by þi-self, and þeere gedere to-gidere þe myȝtes of þi soule, & specially þi mynde, in biholdyng of þi wrecchide lyuyng, seiynge þus with herte or with mowth, or with bothe to-gedere, ȝef þe bothe leste, & ȝef þe þenketh þat it doth þe good to do so: 'Lord Ihesu Crist', and eft-soones reherse þise thre wordes 'lord Ihesu Crist', til þe tyme þat þe þenke & þat þow feele verreily þin herte acorde with þi mouth, and þanne passe forth & not erst, þough þow schuldest seie it neuer so ofte til þat it so bee. And whan þat it is so, seie þanne þus forth as i. telle þee, with þat saame acordaunce of herte and with mowth: 'Lord Ihesu Crist, i am þat wrecche, þe mooste wykkede synnere & þe mooste wlatsum of alle, þe whiche so wondirfullye haue wratthed þin highe maieste & so ofte, þat my wyt may not suffice to telle it; for my synnes been as þe soond of þe see, þe whiche for multitude mowen not be noumbred'. In þis biholdyng & heere, þow schalt sighe and sorwe as deeply and as hertly as þow maist; ffor, þat þat smythes file dooth to þe rusty iren, þe saame goostly doth a sorweful
My lif fereth me soore, ffor whan i. bisyli enserche it is semeth to me outher synne, or withouten fruyt wel-nygh al my lif, and ȝef eny tyme þeer be seyn eny fruyt þeer-Inne, ȝet it is þanne but as it weere feyned, or imparfit, or in sum manere corrupt, so þat outher it may not plese god as it schulde do, or ellys it fully displesith him. Therfore now þow synful wrecche, þi lif not welneigh al, but fulliche al, outher it is in synne & dampnable, or it is vnfruytful & despisable. But wharto make i. departesun bitwene vufruytful and dampnable?... ffor it is certeyn & trewe þat Treuthe seyde him-self in þe gospel:
Who so wol haue in mynde þe dreedful day of doom so þat he mowe be moeued with dreede to flee fro synne, as þe wise man biddeth his sone�
My deere sone or doughter in god, it semeth þat þou hiest the faste in þe way fro this lyf to godward. Ther þou schalt see alle þi forme-fadres, apostles, martirs, confessours, virgines, and alle men and wommen þat been sauyd; and for gladnesse of suche felaschipe be þou of good confort in god. And þenk howe þou most after this lyf legge a stoon in þe walle of þe citee of heuen slighliche with-owte eny noyse or stryf. And therfore eer þou wende out of this worlde, þou most polissche thi stoon and make it redy, ȝef þou wolt not ther be letted. This stoon is þi sowle, which þou most make stronge thorugh riȝt byleue, and faire þou most it clense þorghe hope of goddis mercy and parfit charyte, the whiche heelyn the multitude of synnes. The noyse þat þou most make heere in worchynge of this stoon, is ofte for-thynkynge of þi synne, whiche þou most knowleche to god knowyng the gilty, and ther-after it is profitable
Brother or suster, louest þou god thi lorde? he or sche, ȝef thei mowe speke, wol seye ȝe; or perauenture, ȝif they mowe not speke, thei wole thenke ȝe. Thanne thus: Ȝef thow louest god, þow louest alle þat he doth; ande he scorgeth the for thi profit and not for his; and þerfore þou schuldest gladliche suffre hym and loue hym, ffor he wol not punyssche twyes hem þat meekeliche suffren hym. And þat his chastisynge in this lyf is alle for loue, scheweth Salomon wher he seith: 'Sone, grucche not a-ȝeyns the chastisynge of thi fader': ffor it is no sone whom the fader chastiseth not'. And this acordeth with resoun, and eke with comun manere of speche; ffor ȝef a man see a nother mannys childe do euele in his faders presence, and his fader chastiseth him nought, thanne wol þat other man say that it is not his childe, or ellis that he loueth hym nouȝt; ffor ȝef he were his child, or ellis þat he louede hym, he wolde chastise hym. And therfore be nought euele paied of thi fadres chastisynge of heuene, ffor he
Brother or suster in god, ȝif þou sawe or bithoughtest in thyn herte þe meschiefs of this wrecchid world and þe ioyes of heuene, þou schuldest desire to be with god þough þou were lord of alle this world, and ȝef þou stode in grace, thow schuldest desire to forsake it to come to heuene; ffor hooly writ seith: 'Blessede be þei þat dyen in god'. Loke þe bigynnynge of this lif is care and sorwe; lyuynge ther-Inne, what is it but muchel trauail withowte fruyt, tene and disese, where-þorugh many men been ouer-comen with diuers temptacions and forȝetyn here god, and so þei comen to an euyl ende? Loke nowe whethir it is better to dye wel or to lyue euele. ȝef þou stonde in verray repentance and laste ther-Inne, stedefastlyche byleuyng in the mercy of god, thow maist dye wel. But harde it is to lyue wel fulliche in this wrecchede worlde, ffor þe holy prophete seith þat 'eueriche man is a lyere', þat is to seye, for his firste forfeture euerich man synneth whiles he lyueth in this wrecchide lyf outher for lyinge of seruynge god after his comaundement, or ellis for þat he serueth hym not aftir his worthynesse; ffor hooly writte seith þat seuene sithes in the day falleth the riȝtwyse man, and seynt Poul seith that no man lyueth in this lyf with-
Brother or suster, art þou glad þat þou schalt dyen in cristene feith? R ȝe. Knowlechist þou to god þat þou hast not lyued aftir his comaundementȝ? R ȝe. Art þou soory þat þou lyuedest not as þou schuldest? R ȝe. Art þou in good wille to amende alle trespassis doon aȝens god and thyn euencristene, ȝef þou haddest space to lyue? R ȝe. Truste[st] þou stedefastliche that god may forȝeue the and alle men here synnes, though þou ne noon othere make heere fulliche asseth for hem? R ȝe. Leuyst þou in god fadir alle-myghty, makere of heuene and of erthe and of alle þat been in hem? R ȝe. Leuyst þou þat the fadir and the sone and the holy goost been ȝre persones and oo god? R ȝe. Leuyst thow that oure lord Ihesu Crist goddis sone of heuene was y-conceyued oonliche of the hooly goost and tooke flesshe and blood of oure lady seynte Marie, and sche mayden ande moder aftir his burthe? R ȝe. Leuyst thow þat oure lorde Ihesu Crist suffrede harde peyne and deeth for oure trespassis and not for his gylt? R ȝe. Leuyst þou þat he was aftir his deeth buryed, nad roos the thridde day in flesch, and steygh to heuene, and sente þe holy goost, ande schal come to deeme boothe wikkede and goode, ȝeldyng hem aftir here trauaille? R ȝe. Thankest thow hym of al thyn herte for thise greete goodnesses þat he hath doon wilfullyche to mankynde? R ȝe. Leuyst þou þat þou ne no man may be sauyd but thorugh his passioun and his mercy? R ȝe. While thi sowle is in thi body, put hoolliche alle thi trust in his mercy, preiynge hym for his moder loue to sette his greete passioun by-twixe his doome and thi synnes, ande trust treweliche þat he wol of his goodnesse doo to the bettre þan þou kanst desiren. And haue þou therfore stedefastliche to thyn ende his passioun and his greete mercy in thi mynde, ffor there-thorugh oonliche been alle enemyes ouercomen. Therfore medle thi þought with his passioun, & wrappe þe as in a cloth in his mercy, and trust stedefastliche ther-Inne; nouȝt thenkynge on thi wyf, ne on thyne children, ne on thi richesse, but oonliche and stedefastliche on the passioun of owre lord Ihesu Crist, hauynge the hard passioun þat oure lord Ihesu Crist suffrede on the cros lastyngliche in thi mynde. And ȝef þou byholde any cros or ymage
Thou schalt loue thi lord thi god of al thyn herte, of al thy lyf, of al thi mynde, and of al thi strengthes or myghtes; and thyn neighebor as thi-self'. In thise two comaundementȝ hangeth alle the lawe and prophetis. ¶ Thanne þou louest god of al thyn herte, that is to seye of al thyn vndirstondyng: whanne þou schapist alle thyn vndirstondyng pryncipalliche to knowe the endeles myght and rightwysnesse, the endeles wysdom and charite & mercy of thi god: howe god is redy & wylly & kunnynge to venge synne and punyssche wykkide men þat wylle not leue here synne, and how god is mercyful and kunnyng & myghty to forȝeue synnes to hem þat han verray repentaunce of there wykkide synnes; and for this vndirstondyng of thi god þou most fle and destruye synne bothe in the & in other men vp thi power and wit, and kepe and teche the comaundementȝ of god, and mayntene rightfulnesse and good lyuynge, verray pees & charite; and þan þou louest wel god of alle thyn herte, þat is of al thyne vndirstondyng. ¶ Also þou louest god of alle thi lyf: whanne þou schapest alle thi lyf bothe in ȝouthe and in age, and in prosperite and aduersite, to [þe] worschip of god in clennesse and holynesse, herieng and thankyng thi god for al his grace and goodnesse and mercy, and for alle diseses and tribulacions þat he sendeth to þe in this lyf. ¶ Also þou louest god of alle thi mynde: whanne thou schapest al thi mynde to thenke on þe goodnesse of god, how he maade alle thynges of nouȝt, not for his owne neede ne auantage but for his owne goodnesse and [þe] profit of his trewe seruantȝ, as been goode angelis and goode men; and to haue mynde on Cristes wylful and peynful passioun and deth, not for his owne synne but for oure greete synnes; and to haue mynde on þe dredful day of doome, and on the endeles blisse in heuene to goode men, and on the endeles stronge peynes in helle to cursede men that wol neuere amende wel ther foule lyf. ¶ Also þou louest god of al thi strengthes or myghtes: whanne þou spendist alle þi myghtes bothe of soule and body in seruise of god, and algates that thi wille be sugget to resoun, and in alle thynges y-confourmed to the wylle of god; and þat þou waaste nouȝt the strengthe of thi body in vanytees and ydelnesse and synne, but kepe it in good mesure to do goode dedis to worschip of god and help of othere cristene men, ¶ and þat þou spende wel thi fyue wyttes, as Sight, Heryng, Smellyng, Tastyng, and Touchyng, and also spekyng; also to despise synne and to do good, and mayntene trouthe of godis lawe vp al thi power and kunnynge, and greet desire of rightwisnesse; and thanne louest þou god wel of thi strengthes. Thou louest thi neighebor as thi-self: whan þou willist hym good bothe in body & soule as þou schuldest by charite; as, ȝef thi neighebor be in goode lyf towarde god, be þou glad and ioyful therof, and norissche hym, conforte hym, and help hym ther-Inne, and ȝef he be in synful lyf, haue greete compassion & sorwe therfore, and vp al thi kunnynge & myȝt bryng hym out therof by deuout preyer, by holy conseillyng and techyng, and by ensample ȝeuynge of thi good lyf, by dreede of greete peynes bothe in this world and purgatorie & in helle, and by confort of the greete mercy of god, and by confort of the endeles blisse of heuene how soone he may gete that by godes mercy and verray repentaunce & amendyng of his wykkide lyf. ȝef he be at welfare of body and prosperite of worldly goodis with trewe lyf kepyng godis hestis, be glad therof and help hym ther-Inne, and apeyre hym not for no maner good of this world; ȝef he be at malese of body or ful nedy of worldlys catel, help hym and socour hym as þou woldest he hulpe þe ȝef þou were in the same disese, and algates as þou schuldist wilne to be releuyd by godis lawe of other myghty men. ¶ And not oonly loue thus thi neighebor at hoom, þat is thi frend, but a straunge man and thyn enemy, ȝe