Richard Rolle of Hampole - English Prose Treatises, 1921 by gnosisclassics

EARLY ENGLISH TEXT SOCIETY ri0inal Stries,

No. 20.

1866, 1921 (for 1920)

$00*

EDITED FROM

ROBERT THORNTON'S IN

MS.

THE LIBRARY OF LINCOLN CATHEDRAL BY

GEORGE

PERRY,

M.A.

PREBENDARY OF LINCOLN AND RECTOR OF WADDINGTON EDITOR OF MORTE ARTHUR E '

new and

revised Text

LONDON

and Glossary

PUBLISHED FOE THE EARLY ENGLISH TEXT SOCIETY BY HUMPHREY MILFORD, OXFORD UNIVERSITY PRESS AMEN CORNER, 1866, 1921

E.G.

PRINTED IN ENGLAND

AT THE OXFORD UNIVERSITY

BY FREDERICK HALL

PREFATORY NOTE AMONG

the texts left unfinished by Dr. Furnivall was of No. 20, Original Series, of the

the present re-issue

Society's publications.

As regards the prefatory matter of that issue, a revised text of the Officium de Sancto Ricardo de Hampole, the main part of the

had not only been printed off, among the members, sent out. It is it have would never been to though appear now distributed, as a separate brochure, with this re-edition Preface,

but had been bound up

for circulation

of the text and glossary.

In view of the obsolete character

of the remaining information in the Preface, it has not been deemed advisable to reprint it at this late date. The

prepared by Dr. Furnivall, had already been printed the off; glossary, which he had left unfinished, has been revised by Dr. Mabel Day, who has also added the Notes. text,

I.G. 28 November, 1921.

RICHARD ROLLE DE HAMPOLE. I.

[Thornton MS., Lincoln Cathedral Lib-art/, leaf 192.]

Of the Vertu^ of the Haly Name of Ihesu. Ricardus herimita super wrsiculo Oleum eSusuw nomen tuum in Cantic. [I. 3], &c. '

;

That

name

on Inglysce

Ihmi coramys

Oyle out-jetted. es hopede. 8 or helefutt

Oyle owt^ettede es thi name '. The on poured 6811 and als gone it smellys thJSaS^

in-to the worlde, it es takyii), for

Oyle,

Thare-fore what

ay-lastande saluacyone

mekyft to be mene

Sothely Iliesn es als 2

menys it, Oyle thy name ? This name

thy nam,' Bot Iliesn es For Ihesu, the Worde of God, has tane

jettyd,

thow

Ihesu.

fulfillis

warke that thow

als saueoure

owt-^ettide es es Oyle owte-

manes kynde. By

es called

in name,

'poured

the incama-tion.

Sothely sauys []xm] man, fore Ihesu es thy name.

J>at

A A

delittabyft

name 16

name

wham 5 we

calle saueoure,

that wondyrfuft

name

This es the name bat es abown)

althirhegeste.

withowtten) whilke no

man

Thare-

names '

aft

lesuisSavi-

that :

hopes hele.

This

the

highest and most blessed of names.

This name es in myn) ere heuenly sowne 7 in my mouthe honyfuft swetnes. Whare-fore 8 na wondire ]?ofe 9 1 luf j?at name, the ,

whylke

gyffes comforthe to

pray, I cane noghte hafe

in aft Angwys.

mynde, Bot sownnande

I sauyre noghte loye that with

20 Ihmi.

Whare-so 12 1 be, Whare-so the sauoyre of the

I haf

sett

The

I sytt,

name Ih^su

mynde, I haf

What-so

sett it als

can noghte

n nam

noghte mengede.

I doo, the

departis noghte fra

mynd

mynde.

takynnynge appone myn)

readings in the foot-notes are from a

Harleian Collection, No. 1022, leaf 62, with 1

Ilnesu.

the

MS.

initial

of the Treatise in the

for Thornton's wh.

* 3 taken. J>at at bou art cald. qwat. 6 qwilk na. Sothly man sauys bou qwam. 7 bis name es swete & loyful, gyfand sothfast comforth vnto mans hert,

helpful.

5 7

Sothle

sounde. 13

J)o

name 8

mynd

of ihesu es in 9

my mynde

If. qwarfor. of bo name of ihmi.

joyus sang, in

qwilk,

J>o.

myn

ere heuenly

qwar-so, &c.

Tins

name

cherish

and

The Virtues of

arme My

love to it is so strong that it causes me to faint.

the source of all

my Joy.

BST

of Jesus.

Als ded

for luf es strange als dede.

slaas

alt.

merghlyere

And now

be helyde.

delycyouseste swettnes,

And ay

may

;

Thare-fore I syghe, and crye

lufede Ihesu, Ipat I langwys for lufe ?

f>e

Wha 5 sail schewe

My flesche has faylede,

herte meltes 7 in lufe, 3arenande Ihesu.

swettnes of

vfiih ]>e

A gude Iheu,

whas

hale,

late

Alt

f>e

Godhede

hafe mercy of

j?is

be Ipou leche vn-to

fele

wreche

the

J>e

wouwdyde

J>is

lufe it es takyfi),

J?e, 9

whaym

anely

Inryses

a gret lufe

rauesche

highest and purest Joy.

makare, qwhyls

the swetteste

fe thoghte, Tt gives the

J>e

besyly in

;

alt

f>e

fe name

J>is

Sothely

;

with 20 ]>e

waxe

for to halde

Sothely fra thytheii)

J?at it

trewely towches,

e affeccyone, ]>

drawes to

e serues

byndis

it.

name, lufabyll and comfortNane swa swete loye may be consaveuede. Nane swa

Bwete sange

may be

Nane swa swete

herde.

t ' als

& delytabyit

tak enyng C apon

solace

myn Arme.

I .office noghte in Jns febul flesche for to here so flowand swetnes of so

mykel a mageste, qwyli.

enforces.

skrythes in-to

8wa

vnto.

ryges nane .o delitabul solace .

my mynde T

delyciost swetnes

hag melt d

rauy8che , may be had in

mynde.

Sothely, Ihwu, desederabilt es thi abylt.

lufe

J?i

it lufes,

es for to

it enforthis

It in)flawmes

it.

couaytes.

of Thesu.

and what thynge

vtterly to

3 a,

name

If ]>on come,

whaym

Ihesu,

;

Thare-

noghte seke, bot langwyssande for

saule takande, sekande

hate in the lufe of

fyre of lufe

schewe

herte

f>e

fullyly es it fillide.

myndtowchede with J>e soueraynge swettnes, and is

saule

Bot when) vn-to me

rauyste for to loye.

lyghte.

languessande

Great

swylke loye, bot for Ihem 1 The nam) of Ihesu has taughte me t for to synge, and has lyghtenede my mynde with the hete of

fore,

power of that sweet name.

noghte in

It falles the

to be dronkenede.

festenede in fe jernynge of Ihesu es turned in-to

Olesul

I suffyce

noghte of his vertu noghte defaile ay whils fe

in swylk loyes

lufe

Vn-

ouer-comefD I fayle.

Nerehand I dye For

vn-made

Hare mercy

Swa

nethes I lyfe for Joye.

and

then upon

alt,

Ay-lastande lufe has

ou0r-comemyn) me, noghte Bot it has wondyde me, me. for to bot for to sla me, qwykkyn has It me. For it sulde leche thurghe-fychede my herte, fat

our-comes

flesche leftu is

Name

the

The Virtues of the Naine of Jesus.

may be hade

Thare-fore, what-so-euer f ou bee fat

in mynde.

bou will nowthire be dyssayuede ne if be dyssayue, wysse and noghte vnwysse, if fou will fou wylt 4 stande & noghte fait, haue in mynde besely for to halde f e name of Ihesu in f i mynde and fane thyn) Enemy salt fall and redies the for to lufe Gode, if

;

Therefore

would serve

God should ever have it in mind.

be made wayke, fou salt be made strange. And if fou wilt lelely doo this 1 ferre fra drede 2 , 3 Seke f er-fore Ipou salt be gloryuj and lowuabylt ouercommere. the name of Ihmi, and halde it, and for-gette it noghte. Sothely HOW inflsalt stande,

fou

salt

Thyne Enemye

na thynge slokynws sa 1 2

felt

flawmes, dystroyes

816

ilt

thoghtes, puttes

arefits

owte venemous affeccyons, dos a-waye coryous & vayne Ocupa5 cyons fra vs. This name Ihesu, lelely haldyn) in mynde, drawes 6 by fe rote vyces, settys vertus, Inlawes charytee,

In-^ettis

sauoure of heuenely thynges, wastys discorde, reformes pese, Gyffes Inlastande ryste, Dose awaye greuesnes of fleschely desyris, 16 turnes alt Erthely

loye.

wele

to noye, fyllys f>e luffande of gastely

may be

saide,

nomen tuum, ^uoniam tu

deligunt *

Ipat

thynge

All salt loye,

J?at lufes

Et glorialuntur* Omnes qui [MS. gloria, benedices lusto,'

name, for fou

f>i

salt blysse

That

es,

[Latin in red.

ryghtwyse.' AH

J>e

shall

ryghtewyse has dysseruede to be blyssede, if ]> e ive name of Ihesu trewly he base luffede; And fare-fore es 9 cald

20 Thare-fore Je

that

ryghtwyse, For he Enforssede hym trewly to lufe Ihesu. Whare10 fore, what may de-faile vn-to hym ]mt couaytes vn-cessandly for 24 to lufe be

name

of Ihesu

Sothely he

lufes,

and he sarnes

for to The more one loves the

For we haue knawen) bat be

lufe,

manure fat, In

mekyll als we

als

to lufe.

For-why me adhuc

28 qui bibunt

thaym

may

desires to

lufe, f>e

fat es to say,

and fay fat drynkes

and f e

lufe of

it.

insawea.

lele >is.

eshe. siciunt.

verse

that

synne. 8

3ette.

10 J>et-for

MS. repeats n mare.

repeated at the foot, with 16

15 ):ei ]>at.

thrist

name

alle ille.

name

(

J>e

Also

this.

for J>ou saft blysse.'

12 1S for qwy. esuriunt. added in margin of Thn. MS., and the Latin

qwat.

And hue

alowabul.

in Euangeh'o 17

J?ei.

want.

added.

love -

[Latin in red

ettys me,

tine, jitt thristis

Thare-fore loy salt noghte faile 17 vn-to

Thare-fore, be it-selfe, delitabilt& couaytabiltes f e

of Ihesu,

standis in swylke more one

mare vs langes for 13 saide Qui edunt me adhuc esurient et

sciciuut

hungres thaym;

5itt

Gode

lufe of

tt Leaf 193.]

The Virtues of

infi.

Angells euer

jernys for to be-halde.

of Jesus. in

hym sese,

whaym

Angells

euer fay $erne for

l and swa are fay fild, fat faire fillynge duse noghte 2 duse 2 noghte awaye 4 awaye faire desyre, and so f ayre desyre 3 This es full loye, This es Endles loye, This es

to see

This

Name

for to lufe

AngU derire hym fat couaytes besyly to look into the virtues of

the

;

faire fillynge.

nttejoy.

4 whylke f e fylde vses lastandly witA-owtten)

glorious loye, fe

noye;

vse

it,

be fyllyde euer withowttyn)

sail

Thare-fore, Ihesu, aft sail

lessynge.

loye fat lufes thi name, g

and in Sothely fay sail loye nowe, be in^ettynge of grace, 6 to come be syghte of loye, and thare-fore fay sail loye , For He

that loves

not can not

loy comes of lufe

mare be

liavejoy.

Thare-fore, he fat luffes noghte, he sail euer

Thare-fore

loye.

wtt/<-owttyn)

many wreches

worlde, trowande fam) to loye vtith Criste,

And why 7 What so 56 cloo,

owttyn) ende. 8

of Ihesu.

lib name must b our

nedy, bot je lufe fe

delight in

anely fay

this

life.

files

may

name

es helefuft, fruytfuft it

noghte, or

sail

of fe 12 sorowe with-

For thay lufede noghte f e name if ^e

of Ihesu

gyfe all fat 56 hafe vn-to f e 8 Aft 16 , 50 trauelle in vayne.

loye in Ihesu fat lufes

fam) with vices

fat fay ere putt owte of loye.

fat lufes

tym why

& venemous Also with

glorious,

hym in f is lyfe and thay 10 delittes, Na drede fat ne ;

fat f e name of Ihesu 12 saft haue hele 20 pare-fore wha aft

wha 13 saft bere f e frwyte

be-fore Criste fat has noghte the floure; and loye saft he noghte see That, loyeande

luffede noghte fe

name

The wykkyde

of Ihesu.

a-waye, fat he see noghte f e loye of God. The way

find Jesus

Exmtp/ton, cetera.

saft

Sothely f e

be don)

ryghtwyse 24

14 sekys f e loye and f e lufe, and fay fynd it in Ihesu, whaym) 15 fay 16 luffede. I jede abowte be of reches, and I fande couaytyse noghte Ihesu. I rane [be 17] the wanntoranes of and I fand

flesche,

noghte Ihesu.

I satt in companyes of 'worldly myrthe, and I 28

fand noghte Ihesu.

aft thire I

me wyete by

noghte, For he lett

soghte Ihesu, bot I fand

hym

his grace fat he ne es funden)

in f e lande of softly lyfande.

Thare-fore I turnede by anothire 18 waye, and I rane a-bowte be pouerte, and I fande Ihesu, pure 32 3

)>at - fl

t *y.

>eir desire do. for

^ ^^

}>ei

luf

mare

qwam.

J)i

8al

endynge.

qwilk >e fyld vysibul loyes. Sothly warn >ei lufd >ei myghte not f r qWl ? & > at * Ioy CUWmeS f luf'

name.

]>at >ei are.

" about

couaytys.

" witte 12 alle. qwo " ran be >o wantones. .

qwa. pore.

//.

borne in

Temptation that j?e

Hermit Hampole.

befell the

worlde, laid in a cry be and lappid in clathis.

sufferynge of werynes \ and I fand Ihesu

ment with hu[W]gyre 2

thriste ,

4 I satt by myn) ane, Fleande ,

wery

f>e

I }ode

way, tur-

& calde,fild wzt^repreues & blames. vanytes of

Ipe

worlde, and I fande

J>e

Ihesu in deserte, fastande in be monte, anely prayande.

3 payne of penauwce, and

Ipe

and dyeand in

ftmden) in reches, bot in pouerte

ties,

and

found Jesus in the desert.

hyngande in Je

Crosse,

Ipe

i fled the world's vani-

Thare-fore Ihesu es noghte noghte in delytes, bot in

Crosse.

Ipe

I ran)

I fand Ihesu bowndefD, scourgede,

Gyffen) galle to drynke, naylede to 8 Crosse

;

4 noghte in wanton) loyeynge, bot in bytter gretynge ; 5 6 in anelynes noghte emange many, bot Sothely ane euytt mane The wicked He mm nor fyndis noghte Ihesu, for, Jrare he es, he sekes hym noghte.

penance

;

enforces hym) to seke Ihesu in

satt

be ftmden).

Ipe

Sothely thare-fore

futt

couaytes wele hyst saluacyone

name

nedys by-houys be lufed of

I haue

of Ihesu.

Sothely puttes noghte f>e name of Ihesu 10

he or scho chese 20

loy of

thaire n

specyalle,

J>at

worlde, whare

nam

J?e

att

if )?e

hym

Sekerly

name

of Ihesu to

noye, J>are

that d e -

[t Lf. i 93 bk.]

may

wykked spyritte

Ipe

411

must love His name.

Ipe

temptid fatt j?at

mynde.

to lyfe anely, fat has chosen) 12

neuer

of Ihesu es hele-

kepis besyly in

in lastande

For thare may na

couaytaude saluacyone.

na wondyr

Ihesu es mekytt in mynde or is neuewny d

[II.

Ipe

in mouthe 14, &c. Explicit.

Tale of Hampole's Temptation.] Narracio.

A tale fat Bicherde hermet 24

V T* T hen

[made].

had taken) my syngulere pwpos, & lefte be seculere T i I be-gane

habyte, and felle

mare

n God ban i

to serue

one a nyghte, als I lay in

my ryste, in

man),

be begyn-

nynge of my conuersyone, J)are appered to me a futt faire 17 18 luffed be-fore, & Ipe whilke 3 on g e womane,]?e whilke I had sene 1

scharpenesse.

ne.

qware. neuend.

hungwr. 8

iff.

&. 9

helpful.

\er for

it is

bot gretynge. 10

he.

to hald in

in alones.

he chese.

my bysele ]>o name of

hys. ihesu.

In the Life of the Hermit (printed in Preface) it is said that this narwas found after his death in uno libello de suis operibus compilato.' In the Harleian MS. it is written as one with the foregoing, and without '

ration

title.

Qwen.

qwilk I had lufd.

sche.

Richard Her. mit, inthebe. ginning of his hermit's life is tempted by' an apparition of a fair young

///.

me noght

Story of one *

lytitt

whom

And

lufe.

gude

Schrift did not avail. 2

when)

1 had be-haldyn) byre,

and I was wondyrde why echo com swa on nyghte in fe mare speche, scho laid hire wyldyrnes, Sodanly, wiUowttyn) any

And when) 2 fat drawe me to lueft, and

be-syde me.

I felyd hir thare, I dred fat scho 4

sulde

said fat I

And

infenameoffe Haly Trynytee. He

discovers

that it is the fend, and

prayer, and ib Sign of the Cross.

him

to lore

Jesu more ardentljr.

scho strenyde

blyse vs so stalt-

worthely fat I had no mouthe to speke, ne no hande to styrre ; 5 and when) 2 1 sawe fat, I p^rceyuede wele fare was na womane, 8 Thare-fore I turnede me to hot f e deueft in schappe of woman).

Gode 6

, '

blude

wztA

my mynde

scho wexe wayke,

how precyous

I said,

A, Ihesn,

niakand f e crosse vfith

atts faste This leads

& me

wald ryse 4

fyngere in

breste

sodanly alt was awaye.

es thi

and

And

thankked Gode fat delyuerd me; & sothely, fra fat tym) furthe, I forced me for to luf Ihesu, and ay fe mare I profette in f e luf of Ihesu, f e 6 s wetter I fand it, & to is daye 7 it went f I

fra

noghte

mynde. Thare-fore, blysside be fe

in the worlde of worldes

Amen

Ihesu.

fe sone of f e glorious virgyne,

Now

Lord haue mercy one att thyne

Pwr

nairD of Ih^su 16

Amen

Amen.

charite

[Follow, [Latin] prayere fat fe same Bicherd hermet made, ft es beried at Hampulle,' Deus nosier ' creator nosier, &c. 2. refugium, Ympnws quern composuit sanc^s Ambrosyus, & est valde bonus,' Ihesu, i.

;

nostrz redempcio,

amor

desiderium, &c.; Then, on leaf 194,]

III. [On

If.

194.]

in-perfecta contricione.

hermyte reherces a dredfuft

tale 'of vn-perfitte

cowtrecyone fat a haly mane Cesarius tellys in Ensample. 28 He says fat

Rycharde The

A jonge mane,a chanone atParys,

story of

U,e wicked Canon of 1'nn, !,

lyfande,

schrafe

and

futt of

many

vn-chastely and delycyousely synnys, laye seke to f e dede. He

hym gret synnys, he hyghte to amende hym, He 32 rescheyuede fe sacrament of fe Autire, and Anoynte hym), and 1

of his

q W en.

litel.

no woman >erfor I turned me

fra bat day.

never.

W0ndred qwy. to god.

The

ryse vp be omitted.

rest omitted.

IV.

Story of one who was forgiven before Absolution.

swa he dyede. Hare 4

tiff

hym

grauynge

semyde

pofe I ware/ quod he,

titt

als \)e ayere gafe ane fat was famy-

and sayde fat he was dampnede,

in hys lyfe, '

Enchesone

doo penance,

schreuen,

damned.

for f is

hyghte to

wauntede verray contrycyone, wythowtten) f e

For-thy, if I thynges avayles noghte. hyghte to lefe my foly, rny cowcyens sayde fat, if I lefede tham, I hafe delyte in myfi) aide lyfe. And titt fat my :}et walde

herte heldede mare, and bowghede, Thane to restreyne fra aft thoghtes fat I I 2

feet shrift

othere

whilke, aff

Titt his

Eftyr a faa dayes, he apperyde

seruese.

had na stabyft pwrpos

fore sentence of

in gude,

And

for-thy

perfite cowtrycyone,

Whare-

knewe agaynes Goddes

dampnacyone Felle one me

witt.

wente agaynes mee.'

IV. he

tt-swa

A 1

cyone, fat

tale

same clerke f Cesariws

verraye says.

cowtre-

tellys

scolere at Pares

had done many

hym

to schryfe

futt

of.

"be

synnys, fe whylke he The story of last,

gret sorowe of

the scholar of Paris whose great sins

and when) he was redy to schryfe hym titt f e priore of f e Abbay of Saynte Victor, swa mekift contricyone was in his herte, Syghynge in his breste, Sobbynge in his throtte, fat he moghte noghte brynge a worde furthe. herte

outcome

Thane the

a-nothyre

fat

hade schame

reherces

his schame

priore said

titt

;

hym,

Gaa and wrytte thy

synnes.'

He dyd swa, and come a-gayne to f e pryoure, and gafe he myghte noghte schryfe fat he hadde wretyn), For }itt with mouthe. The prioure saghe the synnys swa grette

hym hym fat,

to thurghe leue of f e scolere, he schewede theym) to f e Abbotte,

hafe conceyle.

and sayd

bytt * fat *

fay warre

fande na thynge wretyfD,

f e prioure, What may here be redde, fare noghte. That saghe f e pryour, & wondyrde gretly, & saide '

es wretyfD

The Abbotte tuke fat f

and lukede thare-one.

28 wrettyn) In),

Wyet 56 fat his sywns here warre wretyn), & I redde Bot now I see fat God has sene hys contrycyone, & '

att his synnes.' f is f e Abbot & f e prioure tolde f e and he with gret loye thanked God.

hym

thaym) ; forgyfes scolere,

were wotted out from the

gJJ^ey were written -

to be

The Lessons

learned

from

the Bee.

V. I0n

If.

194.]

The

three qualities of the bee

She is [tLf.i 94 bk.] never idle.

(i)

(a)

She

weights herby carrying earth

self

wln-li

.-lie

Moralia Richard! Eremite de natura apis, vnde qua]is apis argumentosa. U Apis. bee has thre kyndis.

She keeps her wings

dean and bright. right-

Thus

eous men are never idle.

And

hold themselves

vile

and low

and

so avoid

pride.

And

keep the wings of their souls clean by charity.

As the

bees

fight against

those

their honey,

so should we against devils.

Earthly

fat scho es neuer yditt,

The

thyrde

es,

Thus ryghtwyse

clene and bryghte hire winge}. 8 fat scho kepes men fat lufes God are never in ydyllnes, For

owthire fay ere in trauayle, prayand, or thynkande, or redande, or othere gude doande, or with takand yditt men), and schewand For thay will 12 thaym worthy to be put fra fe ryste of heuen), erthe, fat es, fay halde f am be selfe vile & erthely, that thay noghte blawefi) with f e wynde of vanyte and of pryde. Thay kepe thaire wynges clene, that

noghte trauayle.

Here fay take

J chary te fay fulfill in gud 6 concyens, and thay hafe othyre vertus vnblendyde with fe Aristotitt sais fat f e bees are fylthe of syn) and vnclene luste.

es,

fe twa cowmandementes of

who

would rob

es,

wilt noghte wyrke, 4 noghte with thaym fat Bot castys t thaym owte, and puttes thaym awaye. A-nothire es, fat when scho flyes, scho takes erthe in hyr fette in the ayere of wynde. fat scho be noghte lyghtly ouer-heghede

and scho

flies.

( 3)

Ane

feghtande agaynes

Swa

sulde

hym

fat will drawe f aire hony fra thaym) ; deuefts fat afforces thafn) to reue fra 20

we do agaynes

vs f e hony of poure lyfe

of grace.

For many are fat neuer

friends often

an impediment to the dirine

life.

kane halde f e drdyre of lufe ynesche f aire frendys sybbe or Frewmede, Bot outhire fay lufe f aym ouer mekift, or thay lufe f am) ouer lyttilt, settand thaire thoghte vnryghtwysely on 24 thaym, or fay lufe thaym) ouer lyttitt, yf fay doo noghte all as fey wolde till f am). Swylke kane noghte fyghte for thaire hony,

and makes f eire saules angwys and tene, and besynes of vayne ofer wrechidnes, For thay are so heuy in erthely

For-thy f e deuelle twrnes

to wormes,

ofte sythes full bitter in

thoghtes,

may noghte flee in-tiH f e lufe of Ihesu Criste, wylke fay moghte wele for-gaa fe lufe of all creaturs

frenchype fat fay As tome

birds

Arestotitt and

fly well

in fe

lyfande in erthe.

Whare-fore, accordandly, Arystotitt sais fat 32

some fowheles are of gude flyghyng, fat passes fra a land to b it with men in the service a-nothire ; Some are of iU flyghynge, for heuyras of body and

VI. The Girl in a Sepulchre.

The Bee's Lessons.

f aire neste es noghte ferre fra f e erthe. Thus es it of Some are of gude thayin) fat turnes f am) to Godes seruys, for fra to erthe heuen), and rystes thaym) flyeghynge, thay flye for

4 tbare in thoghte, and are fedde in delite of Goddes lufe, and

has thoghte of na lufe of fe worlde. flyghe fra f is lande, hot in f e

waye

Some

are* fat

kan noghte and

late theyre herte ryste,

delyttes f aym in sere lufes of men) and women), als fay 8 gaa,

nowe ane

& nowe

fynde na swettnes and swa schorte,

a-nothire.

And

Or if fay any tym)

;

come

fay kan es swa lyttilt

in Ihesu Criste

fele oghte, it

brynges thaym tilt fat es callede strucyo' or storke, fat has wenges, and it may noghte flye, for charge of body. Swa fay hafe vndirstandynge,

the Stork that

cannot

fly for

heaviness.

and wakes, and semes haly to mens syghte bot thay may noghte flye to lufe and contemplacyone of God, fay are so chargede wyth othyre affeccyons and othire vanytes. Explicit.

and

Christ.

thoghtes fat are in thaym), fat na stabylnes. Or fay are lyke tilt a fowle They are like

no sweetness

for othire

Some can find in Jesus

fastes

;

VI De vita cuiwsdam

puelle incluse proptter

Alswa Heraclides fe

Amorem

Christi.

maiden fat a mayden) forsuke A shut herself fhir Cete, and satte in a sepulcre, and tuke hir mete ItLf. 195.]

clerke telles

in a

sepulchre Scho saghe neu^r man) ne woman), to prevent a man sinning Bot stode at a hole, and talde why scho was by loving her.

20 at a lyttilt hole, ten 5ere.

ne fay hir

face,

And

enclosede,

fairehede; 24 in

"a 3onge man was tempede of my warre leuere be, als lange als I lyfe,

said fat

For-thy

made

til

And

when)

men askede hire:

f is sepulcre, fan any sawle fat

Gode, suld perichse by cause of me."

how

[Onlf.i9 4 bk.J

swa

scho myghte

of the

day I gyfe

lyffe, tilt

f e lyknes of

scho said, "fra the begynnynge

praynge

tilt

forthe dayes;

Thane

28 I

wyrke with handes some thynge; and alswa I wyrke in thoghtes, by patryarkes, prophetes, appostilles, Martyrs and

She spent her days in prayer, in thoughts of martyrs, &c.,

confessows, and by-haldes f aire loye. And aftyrwarde I take my mete. "When) euen) commys, with gret loye I lofe my 32 lorde.

modnes

The ende " :

loo,

habyde in gude hope and tholeswa perfitly a woman) lyfede Richard

herymyte reherces f is

lyfe I

tale in Ensampitl.

and awaited death in hope.

VII.

Explanation of the

two short Latin pieces

[Follow,

;

Mcliora suut verbera tua vino, &c. delectabile

Bichardus, Oquam amart Ddfilium, &c. then, on ;

Ten Commandments. Bichardus heremyta 2.

Item, inferiws

idem

gaudiumet delicatum solatium

leaf

195 back,]

VII.

[tLf.i 9S bk.j

A notabitt Tretys

off the ten

Comandementys, Drawer]) by Bicherde, the hermyte off Hamputt.

FT^^ e fy rste comandement es

and

2a!.dSentT'

-*-

til

Thy Lorde God f ou salt loute, In this comandement

Hym anely f on salt serue.'

mawmetryse, alt wychcrafte and charemdo the na remedy tilt any seknes of man), wylke may ynge, For or woman), beste, fay erre f e snarrys of f e deuelle, by f e Forbids

wreryTdi-

&3&

es forbodeTi alt

whilke he afforces

cowmandemente

to dyssayue

hym

mankynde.

Alswa

;

in fis 12

es forbodyn) to gyffe trouthe tilt socerye or tilt

dyuynynge^ by sternys, or by dremys, or by any swylke thynges. Astronomyenes by-haldes f e daye and f e houre, and f e poynte fat man) es borne In> and vndyr whylke syngne he es borne, 16

Wen may

and f e poynte fat he begynnes to be In ; and by fire syngnes and of er, fay saye fat fay say that salt be-falt f e man aftyrwarde ; Bot theyre errowre es reproffecle of haly doctows. Haly crosses

men)

whaym

salt

lowte,

To ymages

For thay are in syngne of Cryste

fe louynge fat es tilt thaym) of faire are f e ymagej, For fat Entent anely f aire are for

crucyfiede.

to lowte.

Jh^nd SSHSrd J^e).

jdwicud"

The

tothire

f Go(l in

comandement

vay ne -'

Here

es 'fou salt noghte take fe

He fat neuenes God & sweris fals, mane may

name

forboderD athe wrt^-owtten cheson).

dispyse[s] God.

In thre manors

swerynge ; That es, if he swere agayne. his concyence, or if he swere be Cryste wondes or blude, 2 8 That es euermare gret syn), fofe it be sothe fat he sweris, For it sounes in Also if he com) irreu[er]ence of Ihesu Cryste. syn)

ogaynes his athe, noglit fulfilland fat he has sworne.

The nam;

VII. of

Gode

An' Explanation of es takyn) in

mouthe, with werke.

the

Ten Commandments,

vayne one many maners

With

with herte, with

herte, takes false crystyn) men)

The name

God taken in vain in many manners.

vayne, fat rescheyues f e sacrement witArOwtten) grace in sawle. 4 With mouthe es it tane in vayne, with alt athes brekynge, of new

prechynge fat es vanyte and vndevocyone prayere, when we New preach. honour God with cure lyppys, and oure hertys erre ferre fra Hym. prayer, and ;

Goddes nam in vayne, For they and dede wet/i-owtten), gud fey erre wit^-owtten) charyte and vertue and force of sawle to stand agayne aft iff styrrynges. WitJi werke, ypocrittes takes

8 feyne

The thirde commandement es Vmbethynke the fat thow hal owe This commandement may be takyn) in thre bi halydaye.' '

1 2

manures. Firste generally, bat we sesse of alt vyces bat lettys l deuocyone to God in prayenge and thynkynge. The thyrde es specyalt, als in contemplaytyfe men) fat departis faym) fra alt The werldly thynges, swa fat fey hally gyfe f aym) till God.

16 fyrste

manere es

nedftjlt vs to

;

The tothire we awe

to do

lii*. jfl

com-

(fourth)

mandment. its general

meaning. special

mean-

tempiative

;

The thirde es perfeccyone. For-thi, one f e halydaye, men awe, als God byddys, to lefe all syn), and do na werke fat lettis thaym) to gyffe f aire herte to Godd, thatt fay halowe f e daye .

20 in ryst,

and deuocyone, and dedys of charyte. The ferthe comandement es 'Honoure thy fadyre and J>i That es, in twa thynges, bat es, bodyly and gastely. modyre.'

ij iiij.

Bodyly, in sustenance, J?at and when fay are vnmyghtty of f aym)

24 elde,

selfe.

Gastely, in

com-

(fifth)

mandment.

fay be helpede and sustaynede in faire D uty

bodily

and

reuerence and bouxomnes, fat fay say to fam) na wordes of myssawe, ne vnhoneste, ne of displesance, vnauyssedly, Bot serue

fam) mekely, and gladly and lawlyly, fat fay may wyn) fat Godde hyghte to swylke barnes fat es laude of lyghte. And if

bav be dede,

thaym awe

to helpe

f aire eawles

with almous dedes

.if they are dead their souls must be

helped by aims-deeds. and prayers. The fifte cowimandement t es, fat thow slaa na man), nowthire ^ v*. with assente, ne wtt^ werke, ne with worde or fauow.' And also The fifth *

(sixth)

Com-

I nay mandment. here es forboden) vn-ryghtewyse hurtynge of any person). are slaers gastely, fat wilt noghte feede f e pouer in nede, and spiritual murderers.

fat defames men, and fat comoundes Innocentys. The second, or tothire,' is omitted. 1

VII.

Explanation of

Ten Commandments.

the

commandement es, Thow sail be na lichoure ; Jmt na man or woman) Bot }>at j>ou has taken) in es, thow sail haue of fourme of Haly Kyrke. Alswa here es forboden) alt maner maner one agaynes kyndly oys 4 any wilfult procurede '

The

Sds.ii

sexte

pollusyone

or oj?r-gates.

The

vij.

seuende commandement, es

In the whylke

thyfte.'

draweynge wylt AH

cheating

ture forbid-

f>at

aghte

tale,

Thow

uoghte do na

manure of

aft

forboden)

salt

with-

of oper men) thynges wrangwysely, agaynes faire 8 it,

Bot

thynges erre comone. or of

if it

ware in tyme of maste nede, when

aft

Also here es forboden) gillery of weghte

or of mett or of mcsurc, or thorow okyre, or violence,

or drede, als bedells or foresters duse, and mynystyrs of fe 12

kynge, or thurghe extorcyone, als lordes duse.

The

II viij.

com. mandment.

thow satt noghte bere wyttnes agaynes thi neghteboure/ als in assys, or cause of aughten)

commandement

es,

that

(ninth)

false

AH lying is

matremoyne. And also lyenges ere forboden) in pis cowmandement, and forswerrynge. Bot alt lyenges are noghte dedly syn),

som man bodyly or gastely. The nynde cowmandement es, Thow salt noghte couayte

bot

in.

J?ay

noye

tilt

ix.

(partoftentii

hous or

ment.

wrange/ ne

tour's good*

^elde thayin), elles

The

iy co-

ctyer

thynge mobill or in-mobilt of f>ou salt J?i

noghte hald penance saues

tend commandement

n eghtebowr wyefe, ne

es,

olper f>e

\>\

f>e

neghtbowr with 20

mens gude

Ipon

may

noghte.

Thow

salt

noghte couayte

his seruande, ne his mayden), ne

f>i

mobylts 24

He lufes God f at keP is thire commandementes for lufe. His neghtebowr hym awe to lufe als hym selfe, f>at es, tilt f>e same gude |?at he lufes hym-selfe to, na thynge tilt ill; and fat he lufe his neghtbow saule mare his J?an) body, or any gudej of of his ''

we ought

)?e

worlde,

cetera.

Explicit.

VIII.

The Seven Gifts of

the

Holy Ghost.

VIII. Item, Idem de septem

Also of the e seuen) gyftes of

Haly

f e Haly Gaste fat

G-aste.

[on

ere gyfen) to

men and

if.

i 9 e.]

The seven

wyrnmen) fat er ordaynede to f e loye of heuen), and ledys Holy thaire lyfe in this worlde reghtwysely: Thire are tbay,

donis Spiritua Sancti.

gyffces of the

Ghost,

Wysdom), Vndyrstandynge, Counsayle, Strenghe, Connynge, Pete, The drede of God. BegynfD we at Consaile, for f are-of es myster at the begynnynge of oure werkes, fat vs

With thire seuen) gyftes f e Haly Gaste teches sere men) serely. U Consaile es doynge awaye of worldes reches, and of alt delytes of aft thyngej fat mane may be tagyld vfith in thoghte or dede, and fat w^tAdrawynge inmyslyke noghte aftyrwarde.

tiftcontemplacyone of Gode.

and whate

es to doo

gyffe it to 16 myster.

thaym fat has

HWysedome

Vndyrstandynge es to knawewhate y Under and fat that salt be gyffefi), to Stllaches .

nede, noghte tift ofer fat has

fat

U Strenghe

men) dedys.

alt

Saynt AustyiD

es,

of fleschely Affeccyones

20 Araysede thoghte.

erthely thynges, and

es forgetynge of

schynes contemplacyone,

gastely dede

In f is says,

es lastynge to fullfift

syn) in hym)

gude pur-

and

olper. ITConnynge fat makes a man of gude, noghte ruysand hym) of his reghtewysnes, bot sorowand of his synnys, and fat man gedyrs erthely

es,

gude anely 28 hym-selfe. tift

honour of God, and prow to

^IThe drede of

oure syn) thurghe any

in vs,

fat

to the

and gastely,

God

ift

When we

kan) knawe,

and

es,

fat

flese it als

olper

men) fan)

turne noghte Agayne And fat es drede perfite

eggyng. drede to wrethe venym).

JJ.

tile"

wisdom, 68

us'thin

Austyn.

[t Lf.

U Pete es,f at a man

be mylde, and gaynesay noghte haly writte when) it smyttes his synnys, whethire he vndyrstand it or noghte, Bot in aft his

myghte purge he fe vilte of

tribute to

thurghe fe loye of

pose, fat it be noghte lefte for wele ne forwaa.

Counse ,

es to lefe,

thynkynge of heuen, with discrecyone of gyfte

God

in f e leste syn)

Explicit.

good purpose, wiiichm'akes to receive the

Holy writ, which makes' a man penitent and chavij. The fear of Grodj which 8 us fear

Of delighting in God.

IX.

IX. in Deo. dilectacione de idem Item,

[Onif.io6bk.i

delyte IhesuB,

Marie films,

Also of fe same, and ;ernyng of Gode.

sit michi

clemens & propecius Amen! 4 !

and delite of Ihsu Criste, fat has na thyng of Jernyng worldes thoghtes, es wondyrfuft pure, haly, and faste ; and when) a man felis hym in fat degre, than es a man

and affeccyons Circuwsysede gastely. When) aft ofr besynes and thoghtes are drawen) away owte of his saule That he may hafe ryste in

Goddes

lufe,wt'tA-owtten) tagillynge of of er thynges.

It es sa heghe fat na thoghte

lu wonderful

^j The

Three thing,

U It es pure, when it es noghte bryng es H And it es blendid with na thynge fat cowtrayrie thare-to. U Thre faste, when) it es clene and stabift, delitande by it-selfe.

delyte es wondirfuft.

CWK iu

delight

God.

thynges makes delite in Gode heghe. fleschely luste in cowpleccioraue.

repressynge of thirde

es,

may

it doun).

reche far-to to

ift

Ane

Anofer

es,

restreynynge of

restreynynge or 16

styrrynge and of temptaeione in wift.

The

kepynge or hegheynge of f e herte in lyghtenynge of

f e Halygaste, fat haldis his herte vpe fra aft erthely thoghtes, fat he sette nane obstakift at the comynge of Criste in-till hym). 20

U Ilkane fulfift

it es

and TwoUiingt

delight

f is

fat couaytes endles hele, Be he besy nyghte and daye to lare, or elles to Cristej lufe he may noghte wynn) ; For

heghe, and aft fat vile couaytes,

it duellis in, it lyftes

and abown)

any bodily thynge.

Twa

abown) layery lustes

aft affeccyourcs

and thoghtes of 24

thynges makes oure delyte pure.

Ane

es, ternynge of sensualite to the skyft. For, when) any es tornede to delite of hys fyve wittes, alsonwe vnclennes entyrs in-

to his saule.

Anof er es, fat f e skytt mekely be vssede in gastely 28 thynges, als in medytacyons, and orysouws, and lukynge in haly bukes. For-thy fe delyte fat has noghte of vnordaynde and mekely has styrrynge in

Criste, and in whilke fe sensualyte es tournede to fe skyft, aft sette and eysede tyft 32 God, makys a mans saule in ryste & sekirnes, and to dueft in

Btyrrynge,

The union of God

ivith the

Soul of Man.

& to be payede with aft Goih's sandes wzt/i-owtten) gruchynge or heuynese of thoghtes, & cetera. Explicit. gude hope,

Amen! Explicit carmen. Qui scripsit, sit benedictus Sawed. Edmundi C&ntuBxensis tHIncipit Speculum !

[tLeafi 97 .]

Archipiscopi in Anglic^.

Here begynnys The Myrrowr of Seynt Edmonde Je Ersebechope of Canterberye.

[Not printed

here.~]

X. [The Anehede of Godd with mannis

ere Frende,wit f ou wele fat

[On

saule.]

f e ende andf e soueraynte

of perfeccione standes in a verray anehede of

Godd

and of manes saule by perfyte charyte. This Ende fan es verray ly made, whene Ipe myghtes of f e saule er refourmede by grace to fedignyte and f estate of Ipe firste condicione, fat es, whene e mynde es stablede f wztA-owttefD t changynge and vagacyone, in Godd and sadely, 16

Jjj JjjJ" is

Sel'ghest P erfection -

^ f 22-] -

illumenede with grace for to

be-halde

Godde and gastely thynges, and when) Ipe wift and Ipe affeccyon) es puryfiede and clensede fra aft fleschely lustes, kyndely and werldly Gaste.

lufe,

Bot

and

enflawmede with brennande

bis wondirfuft

anehede

prfytely, contenually, ne hally in 24 flesche,

Bot anely in

Ipe

]?is

mare

lufe of

may noghte

fe Haly fulfillede

lyfe, for corrupcyon) of

blysse of heuen).

nerre fat a saule in f is pr^sente lyfe

Neu^r-fe-lattere,

may come

J>is

This Union may not be 1

Ipe

[^JhiTife

Ipe

anehede,

For [Ipe mare] fat it es reftwrmede by grace e and ymage f lyknes of his creatowre here one f is manere more e loy and blysse saft it hafe in heuen). Cure Lorde wyse, f

Ipe

tift

219

gastely thynges, and when the resone es cleryde fra aft worldly & fleschely behaldynges and Imagycyones, fygowrs and fantasyes

of creatures, and

if.

pgrfite it es,

Godd es aneEndlesbeynge wetA-owttefDchaungynge, Aft-myghtty

The nature

wtt^-owtten) faylynge, Souerayne wysdome, lyghte, sofastenes wit^-owtten) errowr or myrknes 1

This treatise, which Richard Rolle by Sir F. 1885.

Souerayne erudnes,

lufe,

Pees

without heading in the MS,, was ascribed to Madden when he examined the Thornton MS. in is

The nearer a soul can be

X. The

brought to

and swetnes

nature the higher its advance.

fowrmede

blessings of the

tliis

union of God with

Soul of Man.

the

a saule es Anehede, festened, ccmfan, f e mare fat Lorde cure to Godd, f e mare stabift it es loynede

;

myghty, f e mare wysse & clere, Gude, peyseble, luffande, and mare vertuous ; and so it es mare p^rfite. For a saule fat 4

by grace of Ihesu, and lange trauayle of bodyly & gastely and passioiws, excercyse, ouercowmen) and dystroyede concupy scens haiies,

and vnskiftwyse styrrynges witA-in it-selfe, and witA-owtten) and es clede * in vertus, as in mekenes and

in f e sensualite,

myldnes, in pacyence, in sothefastnes, in gastely strenghe and

The comfort a

soul thus

ryghtewisenes, in contynence, in wysdom), in trouthe, hope, and charyte, fan es it made perfite als it may be in f is lyfe. Mekitt

comforthe

gains.

his

reschayues of oure Lorde, no3te anely inwardly in 12

preue substance, be f e vertu of f e anehede to oure Lorde, fat

lyes in

knaweynge and lufynge of Godd

in lyghte of gastely

brywnynge of hym), in transfowrmynge of f e saule in fe Godhede, Bot also in many ojw comforthes, & Sauows, swettnes, and 16 wondirfuft felynges one sere maners.

Aftir our

safe to vesete his creatowrs here in erthe, fytes

Lorde vouches

and eftyre

saule pro-

J?e

and waxes in charyte, Some saule (by vertu e of charyte fat

Godd'gyffes or sese, or

it) es so

clensede, fat

creaturs, in aft fat he heris 20

by any of his wittes, turnes hym) tift cowforthe and gladnes; and fe sensualite receyues newe savow and swetnes felis

in aft creaturs.

And righte als before, fe

lykynges in f e sensualite and for fleschely, vayne, vecyous, f e payne of f e orygynafte synn), righte so nowe fay ere made gastely, and clene, wz't^-owtten)

ware

The

fleshly

nature

made

to minister to its delight.

bittemes and bytynge of commence. our* Lorde, fat, sen e saule es

And f is

puneschede

f e gudnes of and

in the sensualite,

flesche es

partynere of f e payne, That eftirwarde f e saule be 28 comforthede in hir sensualite, and e flesche be felawe of f J?e loye and comforthe wttA fe saule, bot noghte als fleschely,

For

this the

dignity of the tool is shown.

was felawe

in tribulacione

and payee,

fis es

lordchipe, t dygnyte and f e wyrchip*, fat a [fLfaaobk.J att creaturs ; The he whylke

dygnyte fat ilk a creature sauoure to hym) als grace he sese, or he heres, or he

manes

Stain in

fredom

saule hase ouer 32

may receyue by grace here, it es,

felys anely

gastely,

MS.

and fat

Godd

es,

when by

in aft creaturs.

The Soul

-X".

One

made

hear the Song of Angels.

maner wyse a saule es made gastely in Ipe sensualite by abowndance of charite )?at es in Ipe substance of the saule. Also J?is

cure Lorde comforthes a saule by Aungetts sange. 4 sange

es, it

es gastely, It

reson).

may noghte [be] and abown)

J?at

dyscryuede be no bodyly lyknes, for

aft

Neuer-be-lattere, I speke bare-of to be als

When

thynke.

Also our Lord soul by angels'

manere of ymagynacyone and mans be may perceyuede and felide in a saule, bot it may

noghte be spoken). 8

Bot what

a saule es puryfyede by

Ipe

Godd

lufe of

Illumynede by wysedom), stabled by myghte of Godd Than es

This cannot scribed, but i

speak of as i think.

will it

eghe of

f>e

Ipe

saule opyned to be-halde gastely thynges, as vertus,

Aungefts, and haly saules, and heuenly thynges. Thane es Ipe saule j 2

by cause of clennes,

to fele Ipe toucheynge, Ipe spekynge of This gude Aungefts. touchyng and spekynge es gastely, noghte bodyly For when) fe saule es lyftede and raysede owte of the abift,

sensualyte, and owte of !6 gret feruoure of lufe

Je saule

safe,

may

mynde of any erthely thynges, Than) in and lyghte of Godd, if oure Lorde vouche-

here

fele

heuenly sowun), made by

sence of Aungells in louynge of

Aungefts es sourayne Toy of

manes

20 by-twyxe a

vnclennes. lufe,

J>e

saule in flesche

saule

and nedis

Godd

may noghte

Noghte

saule,

J>at f>is

Ipe

pre-

sange of

Bot a defference

J?at es

and ane Aungelle, be-cause of here

it,

bot by rauyschynge in The way

for to be puryfiede fuft clene,

and

love.

mekyft charyte, are it ware abyft for to here heuenly sowun). For J?e sou^rayne and f>e Escencyalle loy es in fe lufe of Godd by 1

hynD-selfe

and

for hym)-selfe,

and

f>e

secundarye es in comonynge

and byhaldynge of Aungetts and gastely creaturs.

For, ryghte as

a saule, in vndii standynge of gastely thynges, es of ofte sythes 28

touched and kennede thurghe bodyly ymagynacyone, by wyrkynge of Aungetts (as E^echielle J?e profete sawe in bodily ymagynacyonwe sothefastnes of

f>e

Godd

32 of aft

a saule, be

mynde

Goddes preuates), Eighte Ipe

mare or

Ipe

lufe of

presence of Aungelles, es raueschede owte and fleschely thynges in-to a heuenly loye,

of erthely

to here Aungells saunge

so,

lesse.

No we

and heuenly sowun), than),

thynke me,

eftir

f>at

fat

Ipe

charite

\er may no saule

verreyly Aungells sange ne heuenly sown), bot it be in perfite And noghte for-thi aft J>at are in perfite charyte ne 36 charite. fele

fullfillide of an excess of

And

Danger of Mistakes in

],*, DOghte fdyde

not an

in f e Bot anely fat saule fat es purede of it, owte sauour* es brynte alt

it,

of GodcP, fat erthely fyre of lufe and alt menes lettande be-twyx f e saule

es broken) and put

this Matter.

fra

awaye

of Angelts

and f e clennes

pan

it.

sothely

may he synge

a 4

he here a blysfult heuenly sown)

newe sange, and sotbely may Oure and Aungelts sange, wttA-owtten) dessayte or feynynge. of brynnande saule es fat, for abowndance Lorde wate whare

our Lord

* It i/. MI.]

Jufe, es

fat worth! to here Aungelts sange.

Wha-so fan

wilt here 8

t ne by Aungells sange, and noghte be dyssayuede by feynynge, of ne hym Enemy, fe by illusyone ymagynacyone of hym-selfe,

behoues hafe perfite charite, and fat

es,

vayne lufe and owte of fe herte, fat he

when

alt

and sorowe, es cast en) ne lufes na thynge hot GcdcT, ne dredis na thynge bot Godo?, Who-so loves ne sorowes na thynge bot in Godd or of Godd drede, vayne Joy

he sulde noghte erre. fis way, myghte, by 16 men) ere disceyued by f aire awenn) ymagyNeuer-f e-lattere sonD

f e grace of

some

are de-

the" oim imagination in this matter.

nacycn), or

Godd go 1

illucyon) of f e

Enemy

in fis matere.

Som) man),

w hefi)

he base lange trauelde bodily and gastely in dystroynge of synnes and getynge of vertus, and perauentwre base getyn)

by grace a somdele

ryste,

and a

clerete in concyence, onone he 20

leues prayers, redyngs of haly writte,

passione of Criste, and f e

mynde

and medytacions of f e

of his wrechidnes, and, are

he be callede of Godd he gedyrs his wittys by violence to seke and to be-halde heuenly thynges, are his eghe be made gastely 24 1

grace,

and ou^rtrauells by ymagynacionns his witles, and by

vndiscrete trauellynge turnes

f e braynes

in his heuede,

and

brekes f e myghtes and f e wittes of f e saule and of f e body And

are

from

Jhy&

fan\ for febilnes of f e brayne,

jhu i*u.

the

;

he heres woundir- 28

*"u ^ sownes an ^ sanges, and fat es no thynge efts bot a fantasie caused of trubblyng of f e brayne, as a man) fat es in a frensye, hym) thynkes fat he herys or sese fat na nof er man duse, and alt

and fantasie of f e heued or elles by wyrkyng of enemy fat fenys swylke sowune in h[is herjynge. For if a man)

es bot vanyte is

hym thynkes fat

for-

and

;

hase any presumpcione in his fantasies and in his wirkynge, and fare-be falles in-to vndiscrete ymagynacyone, as it ware a frensye,

and

noghte kennede ne rewlede of grace, ne comforthede by

Danger of Mistakes in

this Matter.

gastely strenghe, f e deiufte entirs fan by fals illumynacyorg, and fals

sownnes and swetnes, and dyssaues a mans saule. And of grounde sprynges errowrs and herysyes, false prophesyes,

fis false

presumpcyons and false rusynrcgs, Blasfemyes, and sclandiiynges, and many ofer meschefes. And fare-fore, if f ou se any man) And

no true

gastely ocupiede Falle in any of f ise synnes, and fise dissaytes, angeKng. or in frensyes, wit f ou wele fat he herde neuer ne felide

AungeRs

sange, ne heuenly sowne.

For

sothely, he fat verreyly heres

Aungels sange, he es made so wyse fat he salt neucr erre by fantasye, ne by indiscrecyon), ne by no sleghte of fe deuelte. Also sofn) men felis in theire hei tes as it ware a gastely sowne and 12

other deiu-

swete sanges of dyuerse maners, and fis es comwonly gude,and may arise in the mind. somtyme it may timie tylt dissayte. fis sowne es felide one fis

Some man)

wyse.

name 16 tyirD

of Ihesu,

hym thynkes

fe thoghte of his herte anely in fe

settis

and

stedfastly haldis

fare-too

;

and in schorte

name twrnes hym) till gret comforthe thynkes fat f e name sowunes in his herte

that fat

Danger

aris-

intense devo-

'name of

and swetnes, and hyirD delitably, as it were a Faunge, and f e vertu of fis likynge es so myghty, fat it drawes in alt f e wittes of f e saule fare-to. Who20 so

may

fele fis

sownne and

fis swetnes verrayly in his herte, wite

he wiele fat it es of GodcT; and als lange als he es meke, he salt ncghte be dissayuede. Eot fis es ncghte Aimgels sange, bot it es a saunge of f e saule, be vertu of f e name, and by touchynge of 24 f e gude Aungels.

mekely, puttande

besily kepis in his

saule as hony,

So fat

trewly

and his desyre in hym, and Oure Lorde Ihesu, whene he wilt, mynde, of fe saule, and fillis it & fedis it with alt his traiste

and as sange, and

any thynge fat

lykes f e saule euer mare for to cry

noghte anely he hase comforthe in 32

offers it to Ihesu

fe affeccione swetnes of hym-selfe, and makes his name in f e felynge of f e

puris 28

For when a saule t

es delitabilt.

Ihesu, Ihesu

and

;

in psalmes fis, bot also

and

ympnes, and antymms of Haly Kyrke, fat f e herte synges f am) swetely, deuotly, and frely, wttA-owtten) any trauelle of f e saule, or bitternes, in f e same tym), and notej fat

Haly Kyrke

vses.

This es f e gude and of fe gyfte of GodcT, For f e s-wbstance of fis 1

MS.

spalmes.

C 2

Difference be-

song and the son GTS of

rd '

tli 6

20 Danger from vain -glory.

Danger of Mistakes in

of Ihesu, whilke es fedde and lyghtenede felynge lyes in f e lufe in fis maner by swilke maner of sanges. Neuer-fe-lattere, be disceyuede by vayne glorye, noghte in felynge a saule may e affeccion) synges to Ihesu and loues Ihesu 4 fat tym) fat f & f e herte of in swetnes hym, bot eftyrwarde, whan it cesses,

Danger from a mere

kelis of loue of Ihesu, Than) entyrs in

mechanical

man) es dessayuede on fis wyese.

remembrance of the name of Jesus.

this Matter.

vayne

glorie.

Also sum

heris wele say fat

or any gude worde of gude to haue Ihesu in his mynde, to fat name, and GodcT, and fan) he streynes his herte myghtyly by acostom) he base it nerehande alway in his mynde. Noghte

of er

for-thi

lighte of

nouf er fare-by, in

felis

knawynge

his affeccyontie, swetnes, ne

nakede mynde of

in his resoufi), bot anely a

disceyte, noghte for it es

itt

to hafe Thesu in

Here

GodcP or of Ihesu, or of Mary, or of any of er gude worde.

may be

on) fis

mynde

he [think a thinge] and this mynde, fat es anely his awen) wyrkynge by custom), halde it a specyalle vesytacyon) of 16

wyse, Bot

oure Lorde, and thynke

fat a nakede This

notiling but blindness and is

folly.

mynde

wtt/i-owtten) lyghte of

For, wite

fan) it es.

knawynge if

f ou wele,

in resoun), es bot a blyndnes, 20

a man) halde it in his awen)

mare

fan)

sekyre fat he be meke in his awen) and halde felynge, fis mynde in regarde noghte, tilt he mowe, be custom) and vsynge of fis mynde, fele f e fyre of lufe in his affec- 24 and e of cion), f lyghte knawynge in his reson). Loo I haue Thare-fore I halde

it es.

Our

mare

gastely thynge, wztA-owtten) swetnes of lufe in f e affeccion), or

and a waye to dessayte,

safety

lies in

or a nakede ymagycion) of Ihesu or of any

hu-

mility.

tolde

Thee

are

my fat

views, though others may be able to say

in fis

mater a

lyttilt as

me thynke

;

noghte affermande

fis suffisches, ne fat fis es f e sothefastnes in fis mater.

f e thynke

of er- wyse, or

elles

any

of er

Bot

man) s&uour by grace

f e contrarye here-to, I leue f e saying, and gyfe stede to hym. It sufficeth to me for to lyffe in trouthe princypally, and noghte in felynge.

[Follows, on Lf. 222, a

Poem

pi Toy be ilke a dele to serue thi

wds

Godd

Thow salt hym se wiih eghe And come to Criste thi

to paye

frende.]

Explicit, &c.

The Two Ways of Christian

Life.

XI [ACTIVE AND CONTEMPLATIVE LIFE*.] Rethirne and susteryne bodely and goostely, two maner of

states ther bene in holy chirch, be the

plesyn)

which cristen soules

God and gettyn hem the blisse

bodily, and the other is gostely.

men

principally to worldely

women,

CtLf.

59.1

j?hjjjjjf

b and of heven), the one is og]L

Bodely wirkyngelongith

[Bibi.

Reg.

the which haunten) leue-

and wilfully vsen worldely besynessis. yonge begynnynge men, which come newe

fully worldely goodes,

Also 8

itt longith to aft oute of worldely synnes to the seruyce of God, forto

hem

able to goostely wyrkynges,

that

make

downe the

of the

itt

women was

so bodely

niaade for man, and not

man

Ghostly

state the

for women),

Byght

highest.

wirkyngis was maade for goostely, and not gostely for

Bodely wirkyngis goth

bodely. 1

forto breke

body be skift, And swich bodely wyrkynges be souple and redy, and not moch contrarious myght in to the spirite For, as seynt Poule seith, The gostely wyrkynge.

vnbuxomnes

and

and gostely comyth

before,

aftir,

6 so seith seynt Poule,

Non quod

prius spirituals, sed quod prius animale, deinde

spirituale. 1

The Lincoln manuscript

of this treatise being imperfect, the beginning,

to p. 27, line 29, is supplied from a British Museum MS. (Bibl. Reg. 17. C. This, as will be observed, is in a different dialect from the Thornton xviii).

MS., being more modern, and according to Mr. Morris's test of the verbal Midland dialect. There is also a MS. of the treatise in Cambridge and University Library, which differs in dialect from both the above,

plurals, of

appears to be of still later date. comparison of the spelling

give a sentence from each by

way

THORNTON. men)

)>at

ware

in prela-

>at ware haly temperalle men) had

cye and futt

olper also

charite in affeccione

CAMBRIDGE.

men

that were in prelaci and othir also that

men cie

and

)>at

were holy tempered men) temporal

had

fuft cherite

with affec-

and

also

wttA-in and also in wirk-

cton with-in

ynge witA-owtteS).

wirkynge with-outen).

wern

in prel&-

cfyere also J>at

wern

men hadde

ful

charite in affectioun with-

inne and also in werkynge with-outen.

The Works of the Active Life must go

22 Bibl. Reg. . C. xvHi.]

but first e corny th bodely Ostely werke corny th not firsie ; werke that is doone by the body, and sithen corny th gostely

The Ghostly state not

aftir

rib

;

and

this

why itt behouyth the to be soo, for and in corrupczon of the flessh, by the 4 blyndet and so ouerlaide, that we haue nethir

knowynge of God by

the gostely

gostely felynge of

we mowe not

light of vndirstondynge, re

clene desire of lovynge.

hym by

itt for 1

sekenes of cure

oure bodely eene,

And

therfor

And

for-thi

sodenly stir oute of this mirke pitte of this flesshly 8

corrupcion into that gostely light.

ne bere

and work.

the cause

are borne in synne

which we be so

tfLf.59bk.]

first.

silfe,

For we may not suffre t itt no more than we may with

when J>ei be sore,beholde the light of the sonne.

we muste

abide,

and wirke be processe of tyme.

irste bi bodily werkis besili, vnto

we be discharged

of this

J?e which lettith vs fro goostely oure soule be somwhat clensid from gret outewarde synnes, and abiled to gostely werke. By this bodely 16

hevy birthen of synne,

wirkynge, What

bodily

working

is.

And

tilt

wirkynge that I spake of, may J>ou vndirstonde aft maiier of goode werke that thi soule doth by f> e wittes and the membres of thi bodi vnto thi

silfe,

refreynynge of thi flesshly to thine even cristen,

These works

as in fastynge, wakeynge,

lustis,

and in

be othir pennaunce doynge,

by fulfillynge of the dedis of

mercy

or 20

bodili

or gostely, or viito God, by suffrynge of alt maner bodely mischeves for the loue of rightwisnes. And thees werkis doone in

trouth

by charite pleysyn God, with-out the which who-so desirith forto be

J?ei

be noght,

Than

occupied gostely, hit is sekir and profitable to hym that he be firste weft assaide a longe tyme in this bodely 1 wirkynge, for thies bodely dedis ar tokyne and And a

neces-

sary foundation for spiritual advance-

ment

shewynge of moralle vertues, with-oute which a soule werke gostely. Breke downe firste in

not 28

able forto

pride

bodely

berynge, and also with-in thi herte, thynkynge, boostynge, and prikkynge and preysynge of thi silfe and of thi dedis, presumynge of thi silfe, and veynlikynge of thi silfe, of eny thynge 32 that God hath sent bodili or the,

gostely.

envy and Ire ayene thyne even pore,

goode or' badde, 'MS.bedely.

cristeiD,

that Jxm

Breke downe also

whe>cr he be riche or

hate

hym

nott,

2MS

ne haue

XI. From them you

may Advance

Spiritual Works.

disdeyne of hym wilfully, t nethir in worde, ne in dede. Atl-so [fif. 60] breke doune Couatise or worldely goode, fat fou (for holdynge [Biw.RK. or getynge or sauynge of itt) offende not thi conscience, ne breke 4

God and

not charite to

even cristen, for loue of no

to thi

worldely gode, but that fou getiste to kepe itt and to spened itt with-oute loue or vaynlikynge of itt, as reson askith, in

Breke When well worship of God, and helpe of thyne evyn cristyn). doune also, as ]x>u may, flesshely likynges, olper in accidie or in bodily good bodili ease, or glotonie, or licherye and ban, whan bou haste be may advance :

welt trauailed and wele assaide in all swich

than 12

bodily werk^s,

to spiritual works.

grace ordeyne the to goostely wirkyng^s. Grace and the goodenes of cure lorde Ihesu Criste that he

may

)?ou bi

hath shewed to the, in with-drawynge of thyne herte fro luste and from likynges of worldely vanite, and vse of flesshly synnes and in the turnynge of thi wilt enterely to his seruyce and his 1

6 plesaunce,

bryngith into

And

his mercy.

herte

also itt sterith

much mater

me gretly to

to loue

hym

strength the in thi

goode purpos and thi wirkynge that f>ou haste begon), forto brynge itt to a goode ende, if that I coude, and principally for 20 God, and sithen for tendir affeccion of loue which J?ou haste to I

knowe weft the

desire of thi herte, that f>ou desiriste gretely to

smie oure Lorde

me, Thoffe I be a wrech and vnworthi.

by goostely occupacion, and holy, with-oute lettynge or 24 lynge of worldely besynes, f>at }>ou

hym

strobil-

gostely felynge of God, and of gostely thyngis.

knowynge and This desire

myght com by grace

goode, as I hope, and of God, for

specially.

Nevirtheles

itt is to

itt is

sente vnto The

refreyne and rewlen by

even outwarde wirkynge aftir the state that Jou And for charite vnrewled turnyth som tyme into vice.

28 discrecton, as

arte in,

for this is seid in holy write,

That 32

and in

Lorde yevJnge to me

reule, that

itt

pursewe

cherite, sett itt in ordir,

shulde nat be loste by

itt, aftir f>i

contemplative

[tLf> $J bk j

Ordinauit in me caritatem,'

to sey, oure

myne

degre

askitfi,

36 that thou haste vsed by-for this tyine,

and and

But even the

discrecton. not always

Right so this charite and this desire that oure Lorde hattth yeveii), of his mercy, to the, is forto rule and ordeyue how thou shalte

desire of

aftir the

lyvynge

after the grace of

XI.

vertues that f ou

The Union of

now

Thow

haste.

two Lives.

shalt not vttirly folow thi

and besynes of the worlde which ar reulynge of thi silfe and of aft othir that

desire forto leve occupacton

The claims which active life

the

nedefuft to vsen,

has.

in)

ar vndir thi kepynge, and yeve the holy to gostely occupaczon of 4

prayers and holy meditacions as

anof er man) that

were a frere or a monke, or to the worlde by children and

itt

war not bonden)

pmiantes as f ou arte, for itt fallith not to the. And if f ou doo thou kepiste not the ordire and charite. Also yf ou woldiste 8 f

BOO,

namely now aftir f e grace that vnto and sett the holy to the e, yeven) f besynes of the worlde, to the fulfillynge of the werkis of actife liffe

leven) vttirly gostely occupacton,

God hath

as fully as anothir man) that nevir felt deuocion), thou leuyste the ordir of cherite, for thi state askith forto doo both ilkon) The works

contemplative life to be joined.

It Lf. 61.]

hem

Thou shalt medle the werkes of with goostely werkes of live comtemplatyfe, and than fou doste wele. For fou shalt oo tyme with Martha be besy forto reule and gouerne thi householde, thi children, thi ser-

in dyvyrs tymes.

acftife liffe

and thi tenants if f ei do weft, comforth and helpe hem; if thei do evift, forto teche hem, amende hem, and chastise hem. And thou shalt also loke and knowe wysely thi thyngis and thi worldely good**, fat f ei be ryghtwysly kepte bi thi seru&nies, goumied and truly spendid, that f ou myght the more plentivosly fulfift the dedis of mercy with hem vnto thyne evyn cristen. Also thou shalt, with Maria, leve besines of the world, and sitt dovne at the fete of oure Lorde by mekenes in prayers, and in and uantes, f i neghboris,

hem

;

there-in

hym

the oone to

in contempla-

holy thoghte*

cton) of

as he yevith the grace

; and so shalt f ou goo from the othir and fulfift hem medefully, both, and than

kepiste f ou weft the ordir of cherite.

Vnto what maner of men longith

The three torte of lives

Active, Contemplative,

euertheles, that J>ou haue fore I shaft teft and

actiffe liffe. no wondre of this that I say,

fere-

declare to the a

and Mixed. .

fan 8na l t vud ^tonde that f.re actife,

anothir

that is medlid.

is iij

lititt

maner of

comtemplatife, the thride

Actyfe

liffe

of this

livyngis

made

of both,

alon, that longith to worldely

Those to ivhom each Separately Appertains.

XI.

men and women which

ar lerned in

of gostely

[Biw. Reg.

occupacion, for fei fele no sauoure ne deuocion be feructtr of loue,

Those who

as othir

men

doo, ne thei can no skiftof

knowynge

itt,

and

yitt nevirtheles

the Active

4 thei haue drede of God, and of the payne of heft, and j^erefore thei

fle

synne,

and

thei haue desire forto please God,

forto

men

these

itt is

nedefuft

cristen),

Vnto which men c 1 2

ontemplatife

liffe

silfe

and of hir

liff.

longith contemplatife

alon longith to swyche

T^ 86 wh men and women are called to

Godd, for-saken aft opyn synnes of the worlde, and of hir flessh, and aft besynes chargis, and grevance of worldely goodis, and maken hem silfe pore and naked, to the that, for the loue of

bare nede of the bodili kynde, and fre fro soueraynte of 16

othir

men,

tt Lf. 61 bk.]

and spedefuft to vse the werkis of Actife

may, in the helpe of hem for thei can nott els doo.

8 liffe als besili as fei

even

com

Vnto

to heven, and a goode wille hauen to her even) cristen).

Vnto

to the seruice of God.

thies

men

itt

1 *"

Jjjjj^jjjj

alle

longith

and occupy hem inwardly forto gett, thorow the grace of our Lorde, clennes in herte, and pes in conscience, bi the distroynge of synne and recey vynge of vertues, and so forto com forto trauaile

which clennes may not be hadd with-out of gret excersyice body and continue!! trauaile of the spirit, in deuoute prayers, feruent desires, and gostely meditacions.

20 to the comtemplacion)

;

Vnto which men longith medelid 24

he thride

liife,

that

is,

medlid

liffe, itt

liffe.

longith to

men

of Those who are called to

holi-chirch, as to prelates and to olper Curatis, the which

han cure and souerante ouer othir men

forto teche

both hir bodies and hir soules, principally

in)

and reule hem,

Mixed ||je

The

secular

fulfillynge of the

mercy bodili and gostely. Vnto thes men itt longith som tyme to vsen) werkis of mercy in actife liffe, in) helpe and sustinaunce of hem silfe and of hir sugettis and of othir also, t and som tyme forto leve aft man^r of besines ovtewarde, and

28 dedis of

yeve hem vnto writt,

and

prayers and meditacfons, and redynge of holy

to othir gosteli occupacions, after that thei fele 1

nothing

(?).

hem

ft Lf- 62.]

To u-hom

17.

xviii

disposed ]

Hich n:en who have devout inclinations.

Mixed Life Appertains.

som temperaft men, the which han of worldely goodis, and han also soueraynte with michett haver as itt wer lordisshipe oner othir men) forto gouerne and sustene 1

[Mibl. Kec.

the

Also

itt

longith to

hem, as a fader hath ovir his children, a maistre ouer his ser- 4 which men han also uantis, and a lorde ovir his tenants, the receyved of oure Lordes yifte grace of deuoceon, and in) party sauoure of gostely occupaczon, vnto these men also longith medlid

Such men cannot

abandon their active duties with,

out

sin.

liffe,

that

For

both actife and contemplatife.

templatife cherite.

liffe,

For

thei doo not welt, for thei

cristen?,

and fere-fore

he that hath cherite, vse both,

now

to the othir.

ct'on,

levith the loue of his

he oght when he

For he

)>at,

in)

hem

to con-

kepenott the ordir of 12

charite, as J?ou knowiste, lith

and of thyne evyn)

spiritual

men,

be vsed in fulfillynge of hir charge, and hooly yeve

Neither must they neglect

>ese

stondynge the charge and the bonde which thei haue taken), wille leve vtterly the besynes of the world , the which owe skilfully to

both

itt is

in)

loue of

God

resounable, that

wirkynge now to the one and

for the loue of

God

in)

contempla- 16

and doth not to

evyn cristen), hym as bonden J>ere-to, he fulfillith no cherite. Also,

on the contrary wise, who-so hath l gret rewarde to wirke actife and to besinnes of Ipe worlde that, for the loue of his evyn) 20

liffe

Our Lord practised the

Mixed

cristen),

he levith gostely occupacton vtterly, after

disposed

hem there- too,

thei fulfill not cherite.

God hath

f>at

This

the seynge

of seynt Gregory.

For-thi our Lorde, forto stere som forto vse toke liffe, vpon hym silfe the person) of swiche 24 t maner of men, both of prelates, and of othir swich as ar disposed 1

life.

tt Lf. 62 bk.]

this medlid

ther-to as I haue seide,

and yave hem ensample, by his owen wirkynge, that thei shulde vse this medlid liffe as he did, that tyme he comyned with men and medled with men, shewynge to his dedis of mercy. For he taght the vn-couthe and vn-

hem

his

kunnynge by prechynge,he vesited }>e seke, and helid hem of hir sores, he fedde the hungry, and he conforted the sory. And an othir tym he lefte e conueraacton of all |> worldely men, and of 32 his disciplis, and went into disserte vpon the and conhilles,

tinued atl night in prayers alone, as the gospett seith. medlid liffe shewith oure Lorde in silfe to

hym

MS.

hatith.

pis

ensample of all

XI.

Holy Bishops have practised

othir that ban taken the charge of

}>is

inedlid

this Life. that

liffe,

shuld?

f>ei

hem io

besynes and worldely thyngis att resonable the werkes of actiffe liffe in profitt of her encres-

oo tyrae yeven) nede, and to

[Bibi. * ' 7

Res.

which Jei haue cure of. And an) othir tyme yive hem holy deuocton and to contemplacton, in prayers and in meditaceon.

4 ynge, to

How his

holy bisshopes vsed medled

liffe.

ledde and vsed this holy Bisshopis be-for, which Holy

liffe

bishops

have used

had cure of mennes

For thes holy men)

goodes.

and ministracton of temperaft

soules,

this life,

lefte not witterly the mim'straczon

of the lokynge and the dispendynge of worldely goodes, and yeve

1 2

hem

holy to comtemplacion, as moch comtemplaczon as thei had.

But

thei lefte full of hir

owen

had welt lever haue bene

thei

cristen), Ipei iiit^rmettid

* comtemplaceon when for loue of hir even J?at,

reste in stiff

hem with

worldely besynes in helpynge

and sothly that was charite. For wysely and And in both thei discretely tyme thei fulfilled exercised departed hir letvynge in two of hir sugettis;

the lower party of cherite bi werkes of Actife

liffe,

bondeii Iper-to by takynge of theire prelacies;

tyme 20 of

thei fulfilled the hyer party of cherite,

God and

so thei

in)

for thei

And

[t Lf. 63.]

a-nothir

contemplacion

by prayers and meditacions and God and to hir evyn) cristen), both in

of gostely thyngis,

had cherite to

wer

;

And also with shewynge of bodili O]>er men that wer oonly contemplatiffe, and

affeccion of soule with-in),

dedis with-outen). 24

were free from

and

soule,

and not

was more 28 feft

aft

cures and prelaci,

in)

]?at

haly temperalle men),

myght not, ne

in affeccion) of hir

hap

moch

itt

nede not, ne

itt

were in prelacye, and

had

made bathe

of>er also ]?at

were

fuft charite in affeccione witA-in,

wirkynge with-owtten)

32 lyfe, }?at es

And

God

fuft cherite to

itt

hymX

But these] t men) also in

but

fuft inwarde, f>ei

not for

had

j?ei

was oonly outewarde shewynge ; and

to hir evyn) cristen,

;

and

]?at is

propirly

}>is

and

J>at es

in spm'Juelle soueraynte,

as in prelacye, in cure, in gouernance of oj>er, as p?'elates bene,

MS.

whei.

leaf 2 23.]

mellide

of actyffe lyfe and of conteinplatyfe lyfe.

sothely for swilke a man)

[f Thorn-

MS.

>ei

J>ei.

x d

^ st

for prelates

XI.

28 and

lords

those

and

who

The Religious Claims of the Mixed Life. and maysters bene, maste and by-houely to fain), als

or in temperalle soueraynte, as werldly lordes

have temporal

I halde f is mellide lyfe beste,

But for others

lange als fay ere bownden) f er-to.

the life contemplative the beat

Bot to of er, fat ere fre, and ne to sptr&ualle, 4 to bownden) mynystracyon), temperale noghte fay myghte com) sothemaste and beste were spedfuft, maste medfutt and fastly fare-to, for to to vse and to halde, & and maste worthi faire, fain) I hope fat lyfe cowtemplatyfe allane, if

noghte for to leue wilfully for nane owtwarde werkes of actyfe 8 lyfe, Bot if it ware in gret nede, at gret releuynge & cowforthynge Which how. ever

may

abandoned if need require.

body or of faire saule. Than), if nede f e prayere and instaunce of of er, or elles at f e biddynge gouernaunce, I hope it es gude to fain) for to schewe

of olper men), ouf er of faire aske, at

of ofer

owtwarde werkes of actyfe euencristen).

But for thee the mixed life is

most

fit

being placed in a post of

dignity

and

this that I hafe saide,

f ou may \n party vndir-

stande whilke es a lyfe and whilke es of er, and whilke accordis maste to thi state of lyffynge. And sothely, as me thynke, this 16 Mellid lyfe accordis maste to fe; For, sen) owre Lorde hase

ordaynede f e and sett f e in f e state of soueraynte ouer of er, als mekeli als it es, and lent e habowndance of f werldly gudes for to rewle and susten) specyaly aft f ose fat are vndire thi gouernance and thi lordchipe, after thi myghte & thi cunwynge, and also after thou hase ressayuede grace of f e mercy of oure Lorde

Godd

It is fitting

that you should carefully divide your life into

two

parts, one for religion, one for busi-

1 2

lyfe for a tym), in helpynge of faire

for to hafe sumwhate knawynge of thi selfe, and gastely desyre and savowr of his lufe, I hope fat f is lyfe fat es mellide 24 es beste, and accordes maste to f e for to trauelle f e fare-in ; And fat es, to depart wyesly thi lyffynge in two ; a tyme to e

tane,

and anof er tyine

fe tof er

;

For, wiet fou wele, if f ou leue

nedfutt besynes of actyf lyfe, and be rekles, and take na kepe of 28 thi werldly gudes, how fay be spendide and kepide, ne hafe no force of thi sugetis and of thyn) euencristen), by-cause of desire and witt fat fou hase anely for to gyffe e to

wenande fat f ou arte therby excusede

gastely ocupacyon),

f ou do so, f ou dose 32 are alt thi werkes worthe, whethire fay 3 bodyly or gastely, hot if thay be done ryghtefully and reson>ably, to fe wirchipe of GodcT, and at His Now

noghte wysely.

Whate

byddynges?

>ely,

righte noghte.

Thane,

f ou leue fat thynge fat f ou

XI.

This

arte bowndefD

and

Acceptable Service of

of charite, apon) righte

by way

to,

Our

Lord.

and

reson),

TO devote

wilt hally gyffe f e to a-nof er thynge, wilfully as it ware, for

tireiy to

Thou

worldly

mare plesance

of hym, t whilke

fou

arte noghte bowndefi) to,

4 dose noghte wirchipe discretly to Hym).

Thou

God,

arte besy to " O

wirchipe his heuede and his face, and aray it faire and curyusly, bot fou leues his body and fe armes and f e fete raggede and rente, and takes no kepe f are-of. And fan fou wirchipis hym) 5

For

noghte.

a velany, a man) for to be curyously arrayede

it es

perre" and precyous stanes, and aft his be nakide and bare, as it ware a beggere. Righte so, body gastely, it es no wyrchipe to GodcT for to couer His heuede and

apon) his

heuede with

Thou saft vndirstande, fat oure Lorde Ihesu Criste, as man), es heuede of a gastely body, whilke es

leue His body bare.

The membris

Haly Kirke.

of this body are aft cristen) men),

Som) are armes, and som) are

fete,

This

pay

head but to lower

Christ

mem-

the

body, which is

Holy

ciiureii.

and som) ere of er membris,

sundre wirkynges fat fay vse in thaire lyffynge. Than, if And this bou be besy J with aft bi myghte for to arraye his heuede, bat es,

16 aftire

by mynde of his passion) or of his dber * werkes in his manhede, by deuocyon) and meditacion) of Hym), and forgetis His fete, fat ere thi childire, thi smiantej, thi for to wirchipe hyifD selfe

tenawntes, and aft

thyfi) euencristyn),

defaute of kepynge

and

His body must be your care or you will not P lease Him -

latis fain) spift for

vnarayede, vnkepide, and noghte tente to

thow

pleses Hym) noghte, For f ou Thou makes f e for to kysse His mouthe by deuocyon) and gastely prayere, bot f ou tredis apon)

as f am) aughte for to be,

24 duse no wirchipe to Hym).

His

fete

and defoules

fain), in als

to thaym) for neclygence of

Thus me thynke.

mekift als f ou wift noghte tente

f i-selfe,

of whilke f ou hase takyn)

Neuer-f e-lesse, if f ou thynke fat f is es noghte sothe, for it ware a fayrere offyce to wyrchype fe heuede of Hym), as for to be alday ocupiede in meditacyoii) of His manhede, fan for to go lawere to of er werkes, and make

28 cure.

32 clene his fete, as

for

be besy bathe in thoghte and dede

Me thynke noghte more thanke for meke Sank youfor waschehyngeofHis fete when) thay ere righte foule and stynkyng appon) the, fan for aft f e precyouse payntynge and f e arraynge Joorer mem. aboute f e helpe of thyn) euencristen) in tyme,

so as vn-to f e.

Sothely,

will cun) the

bers.

fat fou haue

This

True Spiritual Occupation.

made aboute His heuede by mynde

of His manliede.

of For it es faire enoghe, and nedis noghte mekitl to be arrayede and thi ere that er His sugetts of membris, f e. Bot His fete and ere sumtyme euyll arrayede, and had nede for 4 thyfi) euencristyn),

and holpyn) by fe, & namely sen) fou erte and for thaym will He cun the mekilt thanke, bowndefi) f are-to For fe mare lawe will mekely and tendirly luke fain). if to be lukede to

But

for care

;

fou

for lufe of Hym), vn-to any of 8 seruyce fat fou duse to f i Lorde,

His membris, when) nede and rightwysnes askes, with a glade meke herte, the mare plese} fou Hym) thynkand fat it ware :

enoghe for f e for to be at f e leste degre es His wilt at it be so ; For it semys, sen state, for to trauelle

fat f ou suld

noghte for

but

you 'f

it es olper men), fat

His will

at thi myghte. This ensample I say to f e, duse noghte f us as I say, For I hope fou duse fou f us an ^ hztier, Bot for I walde Ipat f ou sulde do f us t gladly, and 16

i say not this

do not

so,

and serue

& laweste state, sen it He base putt Ipe in fat

noghte

fulfill it

for to leue

sumtyme gastely ocupacyon), and entermete f e wyse kepynge and dispendynge of thi

vfiih werldly besynes, in

werldly gudes,

and gud rewlynge of fi seruawntes and J>i olper gude werkes doynge, vn-to aft f inne

tenawntes, and in

spiritual oc-

Bot for fat f ou sulde doo bathe in dyum tym) wzt/t a gud wilt, fe tane and fe tof^r, if fou myghte as if fou hade prayede and bene ocupiede gastely, fou salt aftir certeyne tym) breke of fat, and fou salt besyly and 24 gladly ocupye fe in sum) bodily ocupacion) vnto thyne euen)

noth forms of euencristcn) at

f i myghte

;

Also when fou hase bene

cristen).

with thi seruawntes, or with offe,

olper

besye owtwarde a while

men) profytably, fou salt breke

and com) agayne to f i prayers and thi deuocyon), aft^r Godd

Sleuthe y diln es, and vayne riste of thi '

cont* mpla '

uon

coloure of cowtemplacion),

and

lettes

fat comes vndir sumtyme fra medfult and selfe,

owtwarde besynes; and fou gait be ay 32 wele ocupiede, er ouf bodyly or gastely. Thare-fore, if fou wilt do wele t ou satt astel als a s lacob did g f Haly Write y> bodily,

spedfult ocupacion) in

Baise

^ at

whefi) ne begane for to srue his mayst^r Labane, he couete Rachelle, his mayster doghter, to his wyfe, for hir 36

XI.

Lessonsfrom the History of Jacob, Leah,

fairehede

;

and

hade hire to his of Rachefte 4 bathe at

;

Lya, f e tof er doghter, in stede and aftirwarde he tuke Rachelle and so he hade

Sayne Gregor

betakyns actyfe

Lya

two wywmen) ere vndirstanden), two lyfes in Haly Kyrke, actyfe lyfe and f ise

es als mekift at

say as trauyliouse, and

Rachelle, syghte of begywnynge, fat es,

lyfe.

Godd and betakyns

lacob in Haly Writt es vndirstande ane By

saise,

cowtemplatyfe. 8

firste

;

laste.

ouerganger of synnes. as

lyfe co^templatyfe.

scho was sare eghede.

Bot when) he wende to hafe

for hir Le seruede. wife, he tuke

and Rachel.

Lya was

Jacob

who

over-

comes sins. Leah and

80r ts .

*?.J

^i"'

6 "1 "

frwtefull, bot

Rachelle was faire and lufely, bot scho

was barrayne. Than, righte as lacob couetid Rachelle for hir fairehede, and neuer-fe-lesse he had hir noghte when) he walde, bot firste he tuke

Lya and

aftir-warde hir, Righte

so, ilk

man),

twrnede by grace of compu?zccyon) sothefastly fra synnes of f e werlde and of f e flesche, vn-to f e seruyce of Godd and clennes 1

gude lyffynge, base gret desyre and gret langynge for to hafe Rachelle, fat es, for to hafe ryste and gastely swetnes in deuo-

6 of

cyon)

and contemplacion),

for fat es so faire

and

in hope for to hafe fat lyfe anely, he disposes 20 oure

Lorde wyth

alt his

Bot

myghtes.

so lufely.

hym

ofte when)

to hafe Rachelle, fat es, riste \n deuocyon),

And

for to serue

he wenes for

Oure Lorde

suffers

for to be assayede wele and trauelde with Lya, fat es, with gret temptacions of f e werlde or of f e deuefte, or oufer 24 ells with of er werldly besynes, bodily or gastely, in helpyng of his And when) he es wele trauelde with fain), and euencristyn).

hym firste

nerhande ouer-cowmen), Than) oure Lorde gyffes .

fat es, grace of deuocyon), 28 lie

and

bathe Rachelle and Lya.

lacob, take bise two

riste in concience.

satt

lyfes, actyfe

fou do

hym Rachelle, And so hase

after

Those that

moton flnt take Leah,

But

after.

wards Rachel is

given.

ensaumple of

contemplatyfe, sen

Godd

YOU must take both the

base sett the bathe f e tane and f e tof er. By f e taa lyfe fat es actyfe, fou satt brynge furthe fruyte of many gude dedis in helpe

And by f e tof er, fou saK be made and in clene e and bryghte f behaldynge of souerayne bryghtnes, fat es GodoT, begynnynge and ende of aft fat es made. And fan saft

32 of thyfD euencristen)

;

bou be sothefastly lacob, and ouerganger and ouercommere of 36

synnes

;

avid after,

lives,

by f e grace of Godd

thi

nam

salt

alt

be chaungede,

Thus

shall

Jacob, an

overcomer of sins and th en >

We should Rejoice in Performing the Duties of Active Life.

32 i^ei

that b.

~t*"~

name was turnede in-to Israel. Israel es ale mekilt at Than, if fou be firste lacob, and a mafi) geande Godd

as lacobe

gay ) als

discretly wilt vse f ise es,

fe,

and make fe

bounden)

to,

free

Maputo,

ells after

ii?e

cyoii)

fare-fore

aftir Israel,

whilke fou ert

in f e blysse of Heuen) lyfe fully

Contemplatyfe lyfe es faire and it

lyfe actyfe, for it es Ipou

Bot fou so nedfult and

in desyre.

be putt fra thi reste by deuo-

stilt

f ar-at, by thy childire, thy

any of thyn) euencristen), for faire profyte or 12 noghte angry with fain), Godd wald be wrathe with the fat f ou

cse of faire hertes skilfully askide, be

ne heuy, ne dredfult, as

mftwijwf

Ipe

he wilt delyu^r 4 Oulper in f is lyfe

when) f e ware leueste be

seruantes, or Tiiereforc be

simii

thedire.

And

so spedfutt.

salt

fra charge of besynes

vsesynge mekitt

salt hafe in

ust

devotion, but do it as for

tyme, fou

hafe medfutl, and far*-fore fou salt aye

Youm.yde-

ro the

lyfes in

verray contemplatyfe.

fat

when fou comes

two

lefte

Hym

for

any of er thynge,For

fou leue of thi deuocyofi),

it es

',..* it be

noghte

whefr

so.

Bot lyghtly

in prayers or in medi- 16

tacyons, and goo do thi dett and f i seruyse to fine euencristen)

profitable to

a j g redily als if oure Lorde hymselfe bade

f e do

so.

And

suffire

for His lufe witA-owtten) gruchynge, if fou may, and and trubblynge of f i herte by-cause of mellynge with 20 swylke besynes, For it may fait sumtyme fat f e trubylyere fat fou hase bene owtwarde with actyfe werkes, The mare brynnande

mekely

dissese

desyre fou salt hafe to

Godd and f e more ,

clere syghte of gostely

thynges, by grace of owre Lorde, in deuocyon) when) fou comes 24

For it faris f er-by as if fou hade a lit tilt cole, and fou walde make a fyre f are-with, and ger it bryn). Thow wald fyrste lay to stykkes, and ouer-hille f e cole ; and if it semyd as for a fare-to.

The good active

life

are

winch cause

tym) fat f ou sulde qwenche f e cole with f i stykkes, Neuer-f e-lesse, when) fou hase habedyn) a while, and after blawes a lyttilt,

Onane sprynges a grete flawme of twrnede to fyre.

fyre, for fe stykkes ere Eighte so gastely, thi wilt and thi desyre fat

fou ha? e to Godcf, it es, as it ware, a littilt cole of fyre in f i 32 saule, For it gyffes to f e sumwhate of gostely hete and gostely lyghte

;

hot

fleschely riste,

es fult lyttilt,

For ofte

and sumtyme mto

waxes colde,and

tttrnes to

For-f i it es gude fat fou putte fare-to stykkes, fat ere gud werkes of actyfe lyfe. 36 ydilnes.

XL And

if so

Good Deeds a True Service of Gcd.

bee fat fire werkes, as

may noghte be

so clene

desyre, fat

Be noghte

to dredfuit fare-fore,

semes, for a tyfn) lette thi

ne so feruente as f ou walde,

Eot habyde and

a while,

suffire

4 and go blawe at f e fyre, fat es, firste do thi werkes, and go fan) Fear allane to 1bi Lprayers

and

thi meditacyons,

and

to GodcT, and pray

of His gudnes fat

Hyin

lyfte

vpe

not that

thi herte accept

the

works done to

will accepte thi

werkis fat f ou duse to His plesance. Halde f ou t f am) as noghte in thyne awen) syghte, bot anely at f e mercy of Hym). Be aknowe mekely thi wrechidnes and thi frelte, and arett alt thi

please ljim [t Lf.

225

]

gude dedis sothefastely to .Hym), in als mekill als fay ere gude and in als mekift als fay ere badde, noghte donwe vtith aft f e ;

circumstance fat ere nedfuft vn- to gude dedis, for defaute of disAnd for f is meknes salt alt crecion), put thain) vn-to thi selfe.

flawme of fyre, as stykkes laide apon) f e cole. gude dedis owtewarde noghte hyndire thi deuocyon), in Haly bot raber make it mare. Oure Lorde sayse J J Write bus thi dedis titrne in-to

And 16

so salt

meo semper ardebit, et sacerdos mane surgens ut ignis von extyrcguatur.' Fyre,' he sayse, salt

Ignis in altare

subiciet ligna,

bryn) in

myne

autir,

20 vndire stykkys, fat

kepide by

and f e priste rysande at morne salt putt be noghte qwenchede.' This fire es lufe and

desire to GodcT in saule

;

whilke lufe nedis to be nureschede and Thise it goo noghte owtte. Som) ere of a tre, and som) er of

laynnge to of fctykkis, fat

stykkes ere of dyuerse matire

man) or a wcman) fat es letterede, and base vndirstandynge in Haly Wiitt, if he hafe f is desire of deuocyon) in his

The

gude vn-to hym) for to gedire hym) stekkis of haly and saynges of oure Lorde by redyngej of Haly Write, ensaumpilts

sorts of fuel,

24 anober-.

herte, It es

Your good deeds will not hinder your devotion, but

and noresche f e

fyre with thayin).

Anof er man)

so redyly hafe at his

vnletterede

or a

And so

disposede, fat he gette

es gude, ilke

hym

Jf jjj^jf

woman)

man) in his degre,

aftir

bodily wyrkynges, for to nuresche f e desire of lufe in his saule

noghte qwenchede; For fe affeccyon) of lufe es

Another tered

must

be content with bodily U66US,

stykkes of a thyng or of of er, oulper

or gude prayers or gude meditacyons, or redynges in Haly Writt,

36 fat it be

hand Haly Writt

may noght and doctours sawes, and for- thi it nedis to hym to do many gud werkis owtewarde to his eucn) cristyn), and kyndilt f e fire of lufe 12 \vith tham).

fire

devotion

tenclir

Fire of Devotion.

and lyghtly wilt vanysche awaye, bot if

AS you

iiave

Writt

saise

Lorde

es fyre

Now

wastande

bodily thynges pat

fyre,

Godd

pat es

wastis alt

49.]

in the Gosepelle, '

ut ardeat.' intilt erthe, This fire is the desire for

God. It Lf. 225 bk.]

may be

maner of

wastyde, Righte so gastely syn)

whare-so

it fallis

;

and

hertly, dere syster, noresche pis

bot lufe and charyte C. xii.

Haly '

ignis cowsumens est,' oure For as bodily fyre wastes all

Lorde es lykkende to fyre wastande. I pray pe This fire es noghte eltis fire.

for-thi oure raj dearsfater.

pat es hym)-selfe, as

fire,

Deus noster

fuel.

lDeut.iv.24-]

be wele kepide, and by

nuresched! gud dedis bodyly or gastely corctenualy sen) oure Lorde base sente in-to thi herte a littilt pan),

sparke of his blysside with

Hym), in-to it,

thare-by.

commen),'

and whare-to pat

sent in-tilt erthe, as

saise

He it

saise,

for to send fyre of lufe

suld bryn)

Godd

pat

;

es,

base

gude desyre and a grete wilt vn-to plese manes saule, and vn-to pis ende, pat a man) suld

kepe

it,

es,

noresche

The more

desire pat

The

es this fyre of lufe in the. pis fire.

veni mittere in terrain, et ad quid nisi 12

'Ignew

sent fire of lufe, pat

knawe t

pis base

;

The mesure of

and strenghe

pou base vn-to Hym), pe more

lesse

pat thi desire

pis desyre,

in thi selfe, ne in na noper, of hym-selfe, Bot Godd" allone

it,

and be sauede

how

mekill

es,

pe lesse es

es,

noper 2 o

knawes pou noghte, ne no man) pat gyffes it ; and for-thi dispuyte

noghte vriih pi selfe as if pou wolde knawe how mekilt thi desire es, Bot be besy for to desyre als mekilt als pou may, Bot noghte 24 for to wete pe mesure of thi desyre. Sayne Austyn) saise, pat pe lyfe of euer-ilk a gude Cristyn) man) es a corctenuelle desire to

Godd; and pat erris of

better

desire

\SSS*

es of a gret vertue,

Godd ; pe more

For

it es

a gret crying in pe

pat pou desires, pe heghere pou cries ; pe 28

pou prayes, pe wyseleere pou thynkis. And what es pis Now, sothely, na thyng bot a lathynge of alt pis werldis

blysse, of alt fleschely

lykynges in thi herte, and a qwemfult

langynge, with a thristy jernyng, to heuenly loye and endles 32 blysee.

This, thynke me,

may be callid a desire

of Godd

If pou hafe pis desire, as I a t I hope sekirly p POU base, pray the kepe it wele, and noresche it wysely ; and when) Jrou salt pray or thynke, make pis desire begynnynge of alt pi werke for to encresse it. 36 .

The Blessings which

brings.

Luke

after na nojrer bodily swetnes, nofer sownyng ne sauowne wondirfuft ]yghte, ne Aungefts syghte, ne if oure Lorde ynge, hym-selfe, as vn-to f i syghte, walde appere to f e bodily; charge it 4 bot a lytift Bot at aft thi besynes be fat f ou myghte fele sothe;

and a

fastly in thi thoghte a lathynge

forsakynge of alt

fuft

maner of foule,

syn) and of vnclennes, -with a gastely syghte of it, how how vggly, and how paynfuft fat it es and at f ou myght ;

8 hafe a

myghty desyrynge

to vertus, to mekenes, to charite,

to the blysse of Heuefi).

This, thynke me,

forthe and gastely swetnes in a

mans

and

ware gastely com-

This must

saule, as for to hafe clennes comfort""^ blessing to

in concience, fra wikkidnes of aft werldly vanyte, with stabift 12 trouthe,

meke hope, and ow-so-euer

GoddV

full desyre to

and swetnes,

es of olper conforthes

thynke fat swetnes sekire and sothefaste fat in

felid

by feruent

And of

desyre

syn),

gastely

olper confortes or swetnes, or

bot

felynges,

aft

by myghty forand by in-ward

concyence,

sakynge and lathyng of syghte,

clennes

thyngis.

any of er maner

fay helpe and lede to fis ende, fat and gastely desyre of GodcT, ere

to clennes in conscience,

es,

But now may f ou aske

sekire for to reste one.

noghte

fuft

whef er

this desyre be lufe of Godct!

vn-to bis I say, fat bis But this sire is

begynnynge For lufe 24 propirly es a fuft cuppillynge of f e lufande and f e lufed to-gedyre, as GodcTand a saule, in-to ane. This cuppillyng may noghte be desire es noghte propirly lufe, bot it es a

had

fully in this lyfe,

as if a

man)f

de-

not the

ftu love of God, but only th e beginning ,

Bot anely in desyre and langynge fare-to ;

lufe anofer whilke es absent, he desyris gretly his

28 presence, for to hafe

the sou).

f e vys of his lufe

and

his likyng.

Itw.

226.]

Righte

we erre in fis life, oure Lorde es absent we may nof er se Hym), ne here Hyin), ne fele Hym als He es, and fare-fore we may noghte hafe f e vis of His lufe here in fulfilling. Bot we may hafe a desyre and a gret ^ernynge for so gostely, als lang als

The

fra vs, fat

cannot be

to be present to

Hym,

for to se

Hym

His

blysse,

this world.

and to be

This desyre may we hafe of 1 His gyfte in as fis life, by f e whilke we saft be safe, For it es lufe vn-to Hym) it may be hade here. This Paule Scientes 6 saide, quidem Sayne E

anede to

perfect

Hym in lufe.

MS.

hafe of hafe

of.

c or

XL How

we may read

dum sumus

fidem pergrinanmr a Domino, per

in hoc corpora

enim ambulanms,

et lion per spece'em,

In this world

Deum

placere

illi.'

we must walk by by

not

faith,

sight.

body,

;

audenms autera

pergrinari a corpore

voluwtatew* haoenms magis esse ad

Love of God in this World.

the

bonam

presentes

et idczrco ccntendimus, slue absentes sine presentes, 4

Sayne Paule

sais

ere pilgrymes fra oure

we go by

fat

als

lange als

Lorde/ fat

es,

ere in fis

ere absent fra

by syghte, fat es, 8 noghte in bodily felynge ; we dare and hase be present to GodoT, fat gud wilt to be absent fra f e body, and trouthe of saluacyone, sekire and in for clennes we concyence, es, heuen) in fis exile

;

trouthe, noghte

lyff in trouthe,

dare desyre gastely absence fra oure body by bodily dede, and be Neuer-fe-les, for we may noghte jitt, present to oure Lorde. 1

f er-fore we and fat

&tryfe, whef er es,

Hyin),'

we be absent

stryfe

or present, for to plese

agayne synnes of fe werlde and

likynges of fe flesche by desyre to Hyin), for to bryrD in fis

Hym). IT ^it askes fou whef er haue f is desire contenually in his herte or noghte.

Neither can the desire of

desiie alt thynges fat lettes vs fra

Uod be al-

a man)

ways present

As to f is, I may say as me thynke, fat f is desire be as for f e vertu and profite of it, in habyte co?ihadcT, may lenualy, bot noghte in wyrkynge ne vsesynge,as by fis ensample 20 If f ou ware seke, f ou sulde haue, as ilke man) hase, a kyndly

to us consciously, but it may in

habit.

may

pe thynke nay.

desire of bodily hele contenualy in thi herte,

whef er f ou slepe or f ou wake, bot

what

noghte ay ylyke.

slepande or elles wakande, thynke of

so f ou dide,

For

f ou,

sum werldly thynge, f an hase

fou fis desire anelyin habite, noghte in wyrkynge ; Bot when) f ou thynkes of f i seknes and of thi bodily hele, fan hase fou it in vssynge.

Righte

of desyre to GodcT.

so, gostely, es it

hase fis desyre of f e gyfte of

Godd f ofe he 1

fat

28 slepe, or ells thynke

noghte of Godd bot of werldly thynges, sit he hase fis desyre in habyte of his saule vntilt he syn) dedly. Bot when) he thynkes of 1

And

tliis

habit

exer.

cised in all religious actions.

God J

or of clennes of lyifynge, or of e f loyes of Heuen), Than wirkkis his desyre als lange als he kepis his thoghte and his 32 entente to plese GodcT, oufer in prayere or in meditacyon) or in any ofer gud dede of actyfe lyfe. Thane es it gude fat alt of er besynes be for to stire fis desire and vse it be discrecyon), now ,

in a dede,

now

in a-nof er, after

ere disposede

and hase grace 36

XI. Good Thoughts help to.

This desire es rute of

gude dede

wele, wliate it es

gostely,

alt thi

wirkkynges

For, wete fou

;

be fat fout dose for

Religious Feelings.

Godd

1 ,

bodily or

[tLf. 22 6bk.]

ane vsynge of fis desyre; and fer-fore when fou

gude dede, or prayes, or thynkis of Godd thynk noghte in thi herte, doutande whef r fou desires or noghte, For i dede f schewes thi desyre. Sum) ere vnkonande, and wenes fat pay some foolish 1

4 duse a

fay be ay criande ef GodcT with

desire noghte GodcT, bot~if 8

wordis of baire mouthe, or wordes, as

if bay

in theire hertis

elles

by desyrand 'A, Lorde, brynge me to Thi blvsse

said thus

they cannot sire of

God

except they are continually calling

Lorde,

1 2

make me

safe

or swylke

ere gude, u P n Ilim

The wordis

olper.

whef 0r fay be sownned in f e mouthe, or efts fo-wrmede in f e Bot herte, For fay stire a mans herte to f e desyrynge of Godd 1

neuer-f e-les, wzt/i-owtten) any swylke wordes, a clene thoghte of

Godd

or of any gostely thynge, as of vertuj or of fe

manhede

of Criste, of f e loyes of Heuen), or of vndirstandynge of 16

Writte, wzt/i

thoghte of

may be

lufe,

Godd

gastely fat thi

es sothefaste desyre to

thoghte es, f e

mare

Godd

or efts duse any

if it

be so fat

owtwarde dedis

aft thi

ere a schewynge of thi desire to

;

and

for-thi be

or thynkes

it.

gude dedis bodyly and gastely 1

Godd

}it es Iper

a dyuersite

For dedis of contemplatyfe gastely er and lyfe propirly kyndly wirkyng of f is desire, bot owtwarde and so dedis ere noght for-thi, when) fou prayes or thynkes one

24 by-twix

bodily .dedis

;

Godd

thi desire to

28 gastely,

Godd

mare

hale,

mare

feruent,

litift

ocupacyon).

the fully

what

es beste

For I may

noghte, ne I

ay to fe for to

sumwhate as me thynke.

One

vse,

can) noghte, teft

Bot I

saft

say to f e

nyghtis, aftir thi slepe, if

36 wift ryse for to se?-ue thi Lorde,

thow

tempiative

iwiii endea-

vour

to tell

for f on saft you someas to

I saft teft the,

noghte vse f e same fowrme aft-way as I say, Bot for fou saft hafe, if nede be, some wyssyng for to rewle the in thyn) it,

Especially tiie deeds of cori-

and mare

fan when) fou duse olper dedis vn-to thyne euencristyn). 'ow ban, if bou aske how fou saft kepe this desire and norische

Good deeds istence of th<r

to thyne euencristyn),

or noghte, For thi dedis schewes

whef er fou desyres Hyin) Neu^r-f e-les,

Hym); and fe mare

es thi desire

when fou prayes

fou noghte in dowte ne in were 20 one

Haly For a clene

fan slyke wordis.

bettire

fou

saft fele thi-selfe firste

thing of the vyay nourishing

this desire.

Good Thoughts for Meditation.

XI.

Than satt fou dispose the for heuy,and sumtym) lusty for to qwykkyn) thi to pray, or for to thynke som) gude thoghte for to drawe vp firste thi aft sett and besynes herte to Godd ;

fleschely

thi thoghte fra werldly vanytes

and

fallande in- to thi

may

sayinge, or

mynde, fat

efts, if J?ou

J?ou

fra

vayne ymagynacyonws

fele

sum

wift thynke of gostely thynges, }>at

of noghte letted with swylke vayne thoghtes

fou be

werlde or of

J?e

Ipe

thynkynge. Thare ere many maners of thynkynges whilke ere beste to Ipe, I can) noghte say, Bot I hope f>e whilke maste riste for f>e tyme, it es beste pou felis maste sauowr in, and if Thow may, Ipon wift, sumtym) thynke on) thi synnes for the. be-fore donne, and of thi freeltes f>at \>ou fallis in ilke day, and

flesche in thi

Think over the sins which you have

deuocyon) in thi

committed.

LtLf.22/.]

And

pray for fellowcreatures.

your

(jou

may make

olper

for thaym) als tendirly als es a 'gude thoghte, For I

mens synnes a

hele with thyne awen) saule Which

aftir this f>ou

may

thynke of synnes and of wrechidnes of thyn) euencristen), bodily and gastely, with pete, and of compassion) of thaym), and cry

mercy and forgyfnes thyfD awen); and }>at

precious ointment to the

Also

aske mercyt and forgyfnes for thaym).

This oynement es preeyouse, fuft clene,

For

es triacle

when

soul.

f>at es

f>ou

aft if f>e

made

f>i mynde. and compassion),

hase

tell Ipe

for-sothe

oynement

for to

of thaym.

mynde

spycery in

ware

f>ay

it-selfe

be noghte 20

of venym) for to distroye venyfn),

and

to saye, thyne awen) synnes,

in-to

pr<?cyouse

iff

otyer

mens

also broghte

If J?ou bete f>ay

twne

f am) wele witn sorowe of herte, pete vn-to triacle, whilke makes thi saule 24

and brynges in lufe & charite to This thoghte es gude sumtyme for to hafe.

hale fra pryde and envye,

thyne euencristen). Also meditate upon the in. carnation of our Lord.

Also f>ou

may

hafe

mynde

Ipe

manhede of

Lorde, in his

our<?

byrthe or in his passion), or in any of his werkes, arid fede thi 28

thoghte with gastely ymagynacyon), of affeccion) to

spedfull,

mare

namely when

deuocyon) and feruow of lightly hafe to a

it, for to stirre thyne This thoghte es gude and

lufe of Hyin).

commes

frely of

}?e sperite.

sauow ne deuocyon)

it,

Elles

Goddes if

I halde

a man)

gyfte,

with

may noghte

noghte spedfuli as if he walde gete

it,

man) for to prese to mekitt fare-titt, by maystry. For he saft mowe breke his heuede and his body and he salt neuer be For- thi me thynke, vn-to e it es Ipe nerre. 36 \> J)an)

;

XL gude

Good Thoughts for Meditation.

for to hafe in

his

manhede sumtyme and kepe it and folowe ;

wz't/i-alle,

deuo-

it for

a But

;

do not

force yourself

and hyng noghte to lange fare-appon). Also "if deuocyon) cum noghte with mynde of f>e passion), stryne noghte to prese to mekift fare-after. Take esyly fat wilt cum), and go furthe to so in) olper thoghte. Also, olper bar bene bat ere

tyme bot leue of

mynde

and sauowr cum)

cyon)

too

sone,

much

thoughts,

Also meditate

upon the

mare

thynke of vertus, and for to se by lyghte of vndirstandynge what f e verta of mekenes es, and how a man) sulde be meke. Also, what es pacyence and clennes, rightwysnes, gostely, as for to

dif-

ferent virtues.

and swylke olper, and how a man sulde gete and by swylke thoghtes for to hafe gret desire and langgyng to fise vertus for to hafe thaym), and also for to hafe a gastely syghte, and f e desyre of fise vertus. A saule sulde chastyte, and sobirte,

aft thiese vertus,

mo we

fele

grete comforthe

sauow

16 owtten)

man had

grace of cure Lorde,

mans thoghte

es halfe blynde, wiih-

w^t/i-owtten) whilke grace a

Also for to thynke of fe And

of gastely swetnes.

sayntes of oure Lorde, of Appostifts, Martirs, Confessours arid

mynde

fain) here liffande,

for to stirre thyn) awen) herte to

vn-to better lyffynge.

abowne

Also the

mynd

aft olper sayntes, for to see

and by f is

take ensaumpift of f am)

of oure

Lady Saynt Marie

specially of

abownd-

saint Mary.

by gostely eghe

ance of grace in hire haly saule, when) scho was here 24

MarCon-

tyrs, and fessore.

haly virgyns, Byhalde inwardly thaire haly lyffynge, f e grace

and f e vertus fat oure Lorde gafe

on the

saints,

Ipe

lyfFancT; f>at

owre Lorde gafe hir allane, passande t aft olper creatow s For in [f Lf. 227 bk. hir was fuft-hede of aft vertus, witA-owttyn) wein) of synfi). Scho who had all ;

virtues in per-

had

mekenes and

fuft

perfit charite,

and

fully

with

f>ise

fe bewte

fection.

myghte no styrrynge of

of aft olper vertus so hally, J?at fare

ne wrethe, ne fleschely lykynge, ne no manere of syiD enter in-tift hir herte, ne defoule fe saule in no party of it. The behaldynge of fe fairehede of fis blyssid saule sulde stirre a mans herte vn-to gostely comforthe gretly and mekift mare ban) J

28 pride, envie,

abowne

fis,

comparison) oure Ladye and of

Ihmi

36 gedir.

two kyndis, f>e

Ih^sii oure blyssid Lorde,

thynkynge of \>Q &aule of

the whilke was aned fully to

J?e

Godhede, passand wztA-owttyfi)

aft olper creaturs.

Godd & 1

J?at es,

For in

f>e

person)

man), fully anede to-

vertu of this blysfuft anynge, whilke

may noghte

But above

ail

the cliaracter

Good Thoughts for Meditation.

be saide ne cowsayuecTbe manes wit, the saule of Ihesu ressayuede

f e fulhede of wysedom) and [Co!os.

ii.

9.]

lufe

and

aft

gudnes, as f e Appostift

'Plenitude diuiuitatis inhabitavit in ipso corporaliter ;

saise:

to f e manhede in f e saule of 4 fat es, f e Godhede was anede fully Ihesu and so by f e saule duellide in Ipe body, pe mynde of f e ;

manhed And

of the

great works of God.

Lorde on f is wyse,

of oure

to feet es, for

behalde

Ipe

vertus

and f e ouer-passande grace of f e saule of Ihes\i, sulde be conAlso mynd of Ipe myghte of f e fortheabift to a mans saule. wysedom)

fe gudnes of oure Lorde in aft his creaturs, For in

we may noghte see GodcT fully in hym-selfe, her we saft be-halde hym, lufe hym and dred hym,

nls mekift als

lyffande, For-thi

And

of the

mercy which the Lord has shewed to us.

and wondire hys myghte and his wysdoirD, and his gudnes in his werkes and his creaturs. Also for to thynke of f e mercy of oure Lorde fat he hase schewed to f e and to me, and to aft synfuft

kaytyfes fat hase bene combirde in synn), speride so latige in f e deuefts presone, how oure Lorde sufferde vs pacyently in oure 16 syn),

and tuke na vengeance of

donwe, and putt vs

vs, as

he myghte ryghtfully hafe

his

mercy had noghte lettide and sente his

tift helle, if

hym), Bot for lufe he sparede vs, he had pete of vs,

grace in-tift oure hertes, and callid vs owte of oure syn), and by 20 his grace hase turnede oure wift hally to hym), for to hafe hym),

and

for his lufe to for-sake all

mercy and f>is gudnes made, or

may

reherse,

Lorde and Also meditate

upon the wretchedness <.f

this life

and the joys of

myghtily to

fallis in

Heuen),

The mynde

circumstance

J>is

mo J?an I can)

now brynges in-to my saule grete triste in oure 24 hope of saluacyon), and it kyndyfts desire of lufe loyes of Heuen).

]>e

wrechidnes, fe myscheues and

leaven!

fis lyfe,

and

f>e

Also for to thynke of Je peritts, bodily and gastely, fat

after fat, for to

how mekift blysse fare

es,

thynke of f e loyes of 28 and how mekift loye For fare ;

no sorowe, no passion), no payne, no hungre, no thriste, f no sare, no sekenes, no dowte, no drede, no schame, no schenchipe, no defaute of myghte, ne lakkynge of lyghte, no wanttynge of wift; Bot thare es souerayne es

[t Lf. 228.]

full

manr of syn).

vrith olper

syn),

fairenes, lyghtnes, strenghe,

Fredom), hele, lykynge ay-lastande, wysedoin), lufe, pees, wirchipe,

and blysse wiU-owtteiD ende. The more fat f ou f e wrechidnes of f is lyfe the more frequently saft 36

sekirnes, ryste, loy

thynkis and

felis

Good Thoughts for Meditation.

Jxm desire f e loye and f e riste

of fat blyssede lyfe.

Many

men) Many

and erthely reches, and thynkes and dremande and wakande, how and what maner nyghte day, 4 fay myghte wyn) fare-to, and for-getes f e mynde of thaym) selfe of f e paynes of helle and of f e loyes of HeuerD. Sothely fay er couetouse of werldly wyrchips

are noghte wyse

Thay

buttyrflyes, and, for 8

ere lyke vn-to

eftes,

and

;itt

mekift

things of this children run-

ning after butterflies.

childir j)at rynnes aftire

fay luke noghte to thaire

tyme, and brekes f aire legges. What pompe of f is werlde in reches and Sothely noghte

Ipe

es aft

fete,

Ipe

fay

fait

sum-

wirchipe and f e

lolyte, bot a buttirflye lesse.

Thare-fore I praye But

be thou covetous of the joys of

be f ou couetouse of Ipe loyes of Heuen), and f ou sail hafe wirFor at Ipe laste ende, chipe and reches fat euer more saft laste.

f e, 1

are

when) werldly couetouse men) brynges no gud in thaire handis, (for aft f e wirchipes & rechese er turned to noghte saue sorowe andpayne,) Than) saft heuenly.couetous men) fat forsakes trewly 16 aft

vayne wyrchips of f is werlde,

or ells if fay hafe wirchips

reches fay sett noghte faire lykynge ne faire lufe in thayfn), Bot

ay in drede, in meknes, in hope, and in sorowe suwtyin), and habydes fe mercy of Godd paciently, fay saft fan) hafe fully fat 20 fay base couetid, For thay saft be coround as kynges, and sitt vpe 1

Lorde Ihesu in fe blysse of Heuen). Also far are many ober meditacyons, mo ban I kan say, whilke oure Lorde Vfiih oure

puttis in-to a 24 of

mans mynde

for to stirre be affeccyorD 1

saule to lathe vanytes of f is werlde,

loyes of Heuen).

and

These wordes I saye to f e,

and

There are meditations,

which I cannot here enu-

reson)

merate.

for to desyre

fe I had as noghte

fully schewede f ese maners of meditacions as fay ere wroght in a manes saule, Eot I touche thaym to f e a lyttift, for f ou sulde, by

vndirstande f e more. Noghte for-thi me thynke it es gude vn-to f e fat, when thou dispose} f e for to thynke of Godd as I hafe be-fore saide, or one of^r wyse, if thi herte be dufte

f is

littift,

and myrke, and

nob^r witt ne sauo-w, ne deuocyon) for to 32 thynke, bot anely of a naked desyre & a wayke wift, fbat *bou felis

walde favne thynke of Godd bot bou can noghte, ban I hope * 1

if you find your heart dun and dark break off your

meditation

and say your Pater Noster

and Ave, or

gud f ou stryue noghte to mekift with thi selfe, as if ps walde by thyfi) awen) myghte ouercome t thi selfe, For foil [tLf. fou 36 myghte lightely Faft so in-to more myrk'nes, bot if f ou ware pe es

to fe fat

22 8bk.j

Exercises.

Danger of Excess in Spiritual

slye in thi

wirkynge

;

and

hald

for-thi I

thi Pater nosier sekyre vn-to f e for to say

than moste

Aue Maria

fine

For fat es euerof fi raatyns, or ells for to rede apon) thi sauter, who-so faile wilt noghte may cleue 4 ; standarde more a fat

sekyr

noghte erre; and if fou may by prayenge gete if f i deuocyon) be anely in affeccion), fat es, in Than), deuocyon), a grete desire to Godd with gastely delyte, halde furthe thi he fer-to,

salt

saynge, wttAr If these exercises bring .to

your heart a devout thought you enter-

may tain

it.

brek noghte lyghtely

mouthe

getis

off,

For

Fallis fat

and kepis feruow of deuocion)

man) cesse of saynge, deuocyon) vanysche away.

praynge and if a

;

manhed

of oure Lorde, or of any ofer before-said,

sulde be lettide by

saynge, fan

may f on

Neuer-f e-les,

deuocion) of prayere brynge to thi herte gastely a thoghte of

and f is thoghte and

cesse of saynge,

ocupye f e in meditacyon) vntilt it passe away. II Bot of certayne thynges the by-houes be-warre in fi meditacion). Sum salt I tell

Ane, fat when) f ou base had a gastely thoghte, ouf er in 16

f e.

yinagynynge of f e manhede of oure Lorde, or of swylke bodily thynges, and f i saule base bene fedoT and comforthid f er-with, Yet strive not

much to retain such a

too

thought.

and passes away by f e-selfe, be f ou noghte to besy for to kepe it stilt by maystry, For it salt fan turne to pyne and to bitternes. Also,

if it

passe noghte away, hot duellis

stilt

in thi

myncT by any and f ou for comforthe of it wilt noghte leue it, it reuys the fra f i slepe on nyghtys, or elles on) dayes,

trauelt of f i selfe,

And do

not

suffer

interfere with your rest or

your

duties.

and fer-fore fra of er

when)

gud

dedis, f is es noghte wele,

[it] askis, ^a,

ware latheste or ells not with you as with those worldly It

people who only feel devotion once or twice in a year.

elles

for to leue

twnes

Thou

salt wilfully

breke of 24

suwttyrne when) f ou base maste deuocyon), it,

as when)

to dissese of thyn) euencristen),

f ou dusse noghte wysely, as

and

passes resonabilt tyin),

thynke.

Bot

fou do

so,

werldly man) 28

or woman) fat felid,

felis noght peraunter deuocyon) twys in a jere, if he by f e grace of oure Lorde, gret corapunccyon) for his synnes,

or elles by a mynde of e f passion) of oure Lorde, f ofe he ware put fra his slepe a nyghte, or two or thre, vn-tilt his heued werke, 32 it es no force, for it corarnes to or to fain) seldom) ; Bot to

f e,

a-nofer man) or woman) fat base this maner of wirkynge in custom), as cyon) in 5

ware

ilke ofer day, it es spedfult for tilt hafe discre-

wyrkynge, noghte fully

fait

fer-to for to folow

Learn Humbly of

Christ.

als mekift als will com). And I halde fat it es gud to f e for to Hang not too vse f is maner in what deuocyoii) fat f ou be, fat f ou hyng noght one point of"

to lange

f are-appon), oufer for

4 t in tyme, or for to disesse '

man) sayse,

of er

man) vnskilfully.

slepe

The wyse

Anof er thyng

[t L*. 229.]

pat es, alt thyngis hase f e by-houys be-warre off. If thi thoghte be ocupied in ymagynacyon) of f e manhede of owre Lorde, or in any swilke olper, and after this f ou erte besy with alt tyme.'

any

Omnia tempus

mete or thi

to put fefra tin

habent.'

[Eccies.

i.]

es this, fat

Nor strive

ginatkm too

fe desire of thi herte for to seke knawynge or felyng mare gastely of f e Godhede, prese noghte to mekilt far-after, ne suffire f ou ware abydande or gapand aftir sum qwyent stirrynge, or sum wondirfult felynge Thou salt noghte do so. It es ynoghe But vthire ban bou hase had.

noghte thi herte

fall fra

f e desire, as

hum

bly instructed

me and

and

16 gostely

haue desyre

to f e for to

langynge to oure Lorde ; ^r^He win send vs of his teachvou

wilt, of his fre grace, ouer fis desire,

and opyn) oure gostely eghen) for to se & Hym) fan we hafe had be-fore by comon) trauelt,

lyghte,

knawe more thanke we

Hym

far-of ; and if

noghte meke ynoghe, or

ells

wilt noghte, for

er jit

by clennes Than salt we

er noghte disposede

20 of lyffynge in olper sydis for to ressayue his grace,

and wrechednes, and hald vs syfi) hafe to Hym), and with oure we with payed fe desyre fat comon) thoghtes fat may lyghtly fait vndir oure ymagynacion), mekly knawe oure "awefD

24 as of oure synns, or of Cristes passion), or of swilke of er ; or efts

with prayers of f e sauter, or sum olper, and loue Hym vrith alt oure hert, f at He will gyff vs fat. If f ou do of er wyse, f ou may lyghtly be by-gyled by f e spiryte of oure errowr, For it es pre28 sumpsiofD, a

man) by his

wytt knawyng of gastly thynges, bot if he felid plente of grace, For f e

wyse man

saise

Scrutator maiestatis opprimetur a gloria.'

f us, fat es to say, Raunsaker of f e myghte of Godd and of His Maieste, wtt/i-owttefiJ gret clennes and meknes, salt be ouerlayde 1

and oppresside

of Hym-selfe

For

it is

pre-

for to prese to mekift in-to ou^own'wH

awefi)

&c 9

explicit.

The Thornton MS. of this Treatise ends here. The Cambridge MS. has 19 more lines. The British Museum MS. stops considerably short of this. As the ending is marked in the Thornton MS. the additional matter in the Cambridge MS. has not been inserted. 1

far into divine

[Prov. xxv.

XII.

The Virtue of our Lord's Passion.

XII. OUR LORD'S PASSION.] [THE VIRTUE OF Lincoln Cathedral Library, leaf 229, back.] [Thornton MS., All

men

under

wele, dere Frende, f atf of f ou had neuer

lie

sin,

but

done

syn)

with thi bodi, dedly, ne venyalt, bot

anely this fat es called Orygynall, (for it es f e firste syfD,

the greatest sins

can be

forgiven to the true penitent through the Passion of Jesus.

and fat

f e lossyng of thy ryght- 4

wysneswhilkefouwasmadin,)Suldthou neuer hafe bene safe, if oure Lord Ihesu Criste by his

Witthou

passion)

had noghte delyuerde

the,

and

re-

And f ou salt wit fat f ou, be f ou neuer so 8 storede fe agayne. mekill a wreche, hafe fou donne neuer so mekill syn), for-sake thi selfe and aft thi werkes gude & iff, Cry mercy, and aske anely saluacyon) by fe vertu of his precyouse passyon) mekly

and

tristely,

and wtt/i-owtten) dowte

Ipou

salt

haf

it,

and

fra 12

and fou this orygynalt syn) and alt ofer fou salt ^a, salt be safe as ane ankir incluse and noghte auely Ipou., Bot alt ciisten) mefD & wymen) trowes appon) his passion), and f>at be

safe,

;

mekes

J:am) selfe, knawande J>aire wrechidnes, askand mercy and forgyfnes, and }>e fruyte of his precyouse passion), anely lawand J?am)-selfe to f>e Sacramentes of haly kyrke, f>of it be swa

cumbyrde in syn) & with syn) alt J>aire lyfe and neuer had felyng of gastely sauowr or swetnes, or 20 tyme, at ]?ay hafe bene

knawynge of Godd pay salt, in this faitft and in fair gud wilt, be safe, by J>e vertu of f>e precyouse passione of oure Lorde Ihesu Criste, and com to of Heuen). See here f>e Endles j?e blysse 1

gastely

mercy of owre Lorde, how lawe

fall is to )?e

me and

to 24

Aske mercy and hafe it Thus said J>e in Onmis enym quicunque prophete f>e person) of oure Lorde, invocauerit nomen Dorami, saluus erit.' Ilk man), what fat he

alt synfult caytyfs.

Rom.

i. 13.]

be, fat in-calles Rut gome th.-ir

are

know-

ledge of this

merpy

into a

by Ihesu and by

f e name

of Godd fat es to say, askes saluacion) 28 his passion), he salt be safe.' Bot f is curtasye

of oure Lorde,

sum men)

in tr.iistc of his

mercy and

takes,

and erre safede f er-by

;

and sum,

his curtasye, lyffes stilt in fair synnes,

XII.

The

Way

obtain the Blessings of

it.

& wenys for to Lafe it when bam lyst and ban may bay noghte, For fay ere takyn) or fay wit, and swa fay dampne fam) selfe. Bot now, sayse f ou, if f is be sothe f ou wondyrs gretly, for fat I :

sum haly mens

4 fynde wretyn) in

Sum sayse,

saehes.

as I vndir- HOW then can some learned

stande, fat he fat can) noghte lufe

tuous trust.

f is blyssed name

Ihesu, ne men

declare

fele in it gastely loye and delitabilite, \\ith wondirfuft swetnes in f is lyfe here, ffra f e souerayne loy and gastely swetnes in f e blysse of Heuen) he sail be aliene, and neuer sail he com)

fynd ne 8

Sothely fise wordes, when I here thaym) or redis fam), stonyes me, and makis me gretly ferd ; For I hope, as f ou sayse,

tentsinners?

far-to.

of GodcT, sail be safe, be kepyng of his Ipe mercy commawdemewtej and by verray repentance of faire euyft lyfe

fat many, by 12

be-fore done, f e vvylke felid neuer gastely swetnes ne inly ssmour in f e

name of Ihesu

J?e

more,

16 vn-to fis, I

J?at

may

or in

And for-thi

e lufe of Ihesu.

fay say the contrarye here-to, as say, as

I meruelt

semys. Als

f thynke, that theire saynge,

wele vndirstandefD, es sothe, ne

if it

noghte contrarie to

noghte

f>at

[t Lf. 23o.i if

well under'

that I hafe said, For

Ynglische bot 20

J>is

wrechid

J>is

name Ihesu

Nowe

heler or hele.'

lyfe, es gastely seke,

ells for to

na man)

men) thus,

Sayn

]?at lyffis

Ihon) sayse

Si dixerimus quod If we say f>at non ha&enms, ipsi nos seducimws, et c 9 /

of hym-selfe

pecca^m we hafe na

Joan

s.]

and sothefastnes es noghte he neuer fele ne com) to f>e loyes of may for-f>i Bot he first be made hale of seknes. vn-to Heuefi), f>is gostely if haf of bot he na man) hase vse reson), fat Jns gastely may

28 desire it

syn),

and

lufe

hopis for to get Ip'iB

far

it,

it..

begile oure-selfe,

and hafe

Now

safe bot if

may na man)

delite far-in, in als mekill als

name

Ipe

Whare-fore

gastely hele.

na man) be

he lufe

of Ihesu es noghte elles bot

es sothe fat

lyke in be

be gastely hale, bot

fay

far

may

of Ihesu:

For

say, fat

name

reclies

who

desires

he lufe and desire gastely

als a

and fe wii chips of

For no man not and loves

man) ware bodily seke, Iper ware nane ne so nedfull to hym), ne so mekill suld be dere sa erthely thyng desyrid of hym), als bodily hele (For f ofe f on wald gyff hym) all

hele; For ryght

And

in vs.'

oj>er perfite

true.'

euer-ilk man) J?at lyffes in

For faire

wit/i-owtten) syn), whilke es gastely seknes, as

and

say one

fis werlde,

and noghte make

hym

salvation

XII. The

Way

to obtain the Blessings of Christ's

hale of J?at Jrou myghte, es to a

man)

so it f ou plesid hym noghte) Kighte and felis f e payne of gastely

fat es seke gastely,

Nathyng

seknes.

es so dere, so nedfult,

and hym), als his gastely hele,

was for this

reason

tliat

our Lord took that name.

Passion.

fat es Ih^su,

ne so mekilt desirid of withowtten) whilke, aft 4

And this es ]>e skift fe loyes of Heuen) may noghte lyke hym). whi oure Lorde, when) he tuke marakynde for oure (as I hope) he walde noghte be called by na name betakenande saluacyon),

his

Endles beyng, or his myghte, or his wysdom), or his ryght-

was cause of his comraynge, and fat wysnes, hot anely by fat that Whilke saluacion) was maste was saluacyon) .of mans saule. dere and maste nedfuft to man) ; and f is saluacyon), betakens f is name Ihesu. pan bi this it semes, fat f er may na man) be safe

Nor can any enjoy heaven love not

who

this blessed name here.

na man) be safe bot if he lufe Iper may he hafe lufe whilke may fat lyfes and dyes in f e saluacyon), Also I may say on) a-nof er wyse, fat lawe&te degre of charite. bot

he lufe Ihesu

;

For

noghte lufe f is blessede nam) Ihesu with gastely myrthe, ne enjoy e in it with heuenly melody e here, he salt neuer hafe ne fele in f e blysse of Heuen) fat fulhede of souerayne loye, he fat

can)

f e whilke he fat myghte in f is lyfe, by habondance of perfite & fele, t and so may thaire 20

[fLf.2 3obk.]

charite, enjoye in Ihesu, sali hafe

Yet a man can be saved who is in the lowest degree

saynge be vndirstanden).

of love.

laweste degre of charite, by kepyng of Goddes commandementes.

futt

mede

Neuer-fe-les, he salt be safe,

in fe syghte of

aft if

Godd,

and hafe

he be in f is lyfe in the

For Criste sayse in the Gospelle, In domo Patris mei mansiones 24 multe suwt.' In my fadir house erre many sere dwellynges.' '

[Joan

xiv. 2.]

Sum

are for perfite saules, f e whilke in is lyfe ware fulfillede of f grace of fe Haly Gaste, and sang louynrc-gs to Godd in contemplation) of Some

there

are of great

advances in God's love.

These are God's dar-

with wondirfuli swetnes and heuewnly savowr. 28 fay hade maste charite, salt haue hegheste mede

Hym

pise saules, for

For fise ere callid Goddes derlyngs. Othir saules fat ere in f is lyfe inperfite, and erre noghte disposed to cowtemplacyon) of Godd ne had noghte f e fullhede of charite, 32

in fe blyse of Heuen),

ling,.

as apostefts or martirs

Others of lower attain-

ment who

are

God's

friend?.

(Cant.

v. i.]

had

in f e begynnyng of haly Kirke, fay haue f e lawere mede in e blyse of Heuen), For fise er f callede Goddis frendis. pus callis oure Lorde chosen) saules in

salt

haly writt, sayand thus,

{

Comedite amici, et mebriamini

caris- 36

XII. One Star di/erethfrom another Star.

Mi frendes,

simi.'

and

ete 30;

XIII. Prayers.

my derlynges, be 30 drunkynV As '

oure Lorde said one f is wyse, er my frendis, for 36 keped ^e fat

my commandment 63,

and

my lufe be-fore f e lufe of f e werlde,

sett

me more fan any

4 and lufed

olper erthely

thynge, 36 saft be feedd '

with

brede of lyfe.

gafctely fude of f e

and ncghte anely kepid aweii) fre witt fulfillede

8 anely enterely \\ith aft

Eot 36 fat er my derlynges, ccwmandementis, Bot also of 3our0

my my comailles, and

myghtes

martirg, and att olper fat

of perfeccion), 30 salt

celer,

HeuenV

fat

and brynnede

lufe with gastely de]yte, as did pryncypally

12 in

over fat je luffed

of ^oure saule,

J?e

apostitts

myghte com) by grace to f e gyfte be made drunken) with f>e freeste wyne

fe sou^reyne ioye of lufe in fe blyse of

es,

To the whilke

his precyouse

blise he brynge vs, fat boghte vs with Ihesu Criste, Goddis sone of Heuen). passion),

Amen)! 16

[On leaf 231 is the poem 'UOf Sayne lohri fe ewaungelist/ printed in 'Religious Pieces/ E. E. T. Soc. 1867, pp. 87-94.] P. ic,

mandment

Thus Roberd de Brunne on the

Wy cheer afte.

first

Com-

3yf )>ou yn swerde other yn bacyn, Any chylde madest loke theryn,

Or yn thumbe, Wycchecraft

men

cristal,

clepen hyt alle.

Handlyng

Syrtne, 351.

XIII. [Two VEESE-PKAYEKS TO THE VIRGIN MARY.] [Earl.

MS.

1002, leaf 61, back.]

(I. I.)

U Quene

of parage

lyth of linage

For fat

paradyse repayred I-wysse,

lere

wage

of heuenly blysse,

fat lastet

neXur

may

misse.

XIII.

Prayers. (I. 2.)

lady joy[i]nge

reioyce vs, joyles abydynge, 1

fynge: comfort is Pray fou our kynge he kep

fat of

refreshynge, vs in heuen a comynge.

Amen,

Mary here

Grace to vs hylde;

so milde,

For luf of ]x>

wiih blysse

childe,

j?i

J?e '

Ipou vs

bylde

Fro sywne fou vs schilde

wylde

fat pray en

oraums.

now '

yng

interlined at

Amen,

for our

end of 'comfort.'

prowe

;

NOTES The following list of suggested emendations, c., has been compiled with the help, of Dr. Horstman's Richard Rolle of Hampole, Vol. I, 1895, and the variant MSS. printed

there.

1/5

Latin (La Bigne, Magna Bibliotheca Patrum, Cologne, 1622, vol. xv, p. 834, Richardus Pampolitanus Eremita) et statim adoratur oleum effusum.

1/7 2/7

Read be-mene MS. Harl. 1022 to it be. Latin et dum inebriat illam, cadit caro non potest a sua virtute non deficere. Read tak ande i. e. take breath Latin respirat animus. Latin anhelat namque mens superno dulcore, Read and-es tacta amore conditoris incalescit. Latin hominem. Read [m]a[n]e Read so [)>ay desyre )>at] }>ayre. Latin sic satiantur, vt deside'

2/2O 2/22

;

2/27

4/4

;

et sic desiderant, vt desiderium non tollat satietatem. * w[ye]t all ; Latin : cognoscant vtique vniuersi.

rent

4/19 4/25 4/31 5/5

Read

Read Latin

Read

Latin: vitam. terra suauiter viuentium. in deserte (Latin indefesse) fastande, in

'l[i]fe'; : '

prayande Read witfe-takand

|>e

monte anely

Read trauayle

8/1 9/i

9/20

Read Read

8/13

Read For for-[thy] }>aire '. 9/i i Ten ;ere scho '. Latin lyttill hole.

here.

pay*.

mulieres

unquam

Et neque viros neque

videns per annos decem (Migne, Patrol. 74.

256). '

10/26 11/12

dispyse may be correct cp. vanysche ', 42/io, rauesche ', 2/26. After 'vyces', Horstman inserts the second manner from MS. Sithen speciali, hat we cesse of alle bodili Arundel 507, ;

werkis '.

Read barnes, }>at es, lande '. Read gude hope, noghte ', so MS. Camb. Dd. '

11/28 13/25 14/6 14/8

14/n 15/n

Comma

after

wondyrfull

Read gastely. [It is haly] when Read 'wondirfull, [when] it'. Read this [anehe]de Pepwell's print of Read Imagy[na]cyones Read so[the]fastenes \ '.

;

1521,

15/17 15/30 16/17 16/19 17/i 9 17/21 17/27 19/26 19/35

v. 64.

Comma

after

maners '.

F ul l stop after charyte MS. Camb. bot Read Bot [for] a '

;

Comma Read Read Read

for

after vnclennes '. ' es ofte ; so MS. Camb. kepis [hym] in ; so MS. es gude ; so MS. Camb. '

Camb.

}>e

this

onehede

Notes

50 20/15 20/18 20/21 22/3 23/2 23/26

Read Read Read Read Read Read

he [ be this fel y n ge] and ymagy[na]cion '.

;

MS Camb

so MS. Gamb. 'awen [syghte] mare so Notary's print of 1507. behouyth to ;

PO Notary. o[f] 'se[t]te' (?), i.e. directed; set in to him '. charite, speciali ' ;

cp.

MS. Vernon:

'for hit is

MS. Vernon before '. 23/30 Read for-[thi] so MS. Vernon. 23/32 Read [vn]discrec/on 23/33 MS hatith cp. 26/19, where there are dots under ti. so MS. Vernon. Read ordire [of] charite 24/8 MS. Vernon to '. 24/19-20 Read teche hem [forto] amende so MS. Vernon. Read le[w]ed 25/i so MS. Vernon, Notary. 25/15 R ead f[len] Read [nott with]stondynge '. 26/9 26/29 vn-couthe and MSS. Vernon, Hark 2254 omit. so MS. Harl. 27/12 Read of[t] so MSS. Vernon, Harl. 27/13 Read Kr)at 27/27-8 Something has been omitted. Harl. adds after 'inwarde', 'bat hit was not lettid bi outward dedes for'; so Vernon. '

;

But Notary adds, after hym ', to shewe it outwarde MSS. Royal, Vernon loke to hem. so MS. Harl. Read 'for to [thynke lathe for to] leue' so MS. Vernon; MS. Royal omits first for to '

30/7 30/17

luke j>am

;

31/8 32/io 34/9 34/14 35/3 35/36 36/34 37/7 38/15 38/29 38/33 ^8/35 39/4 39/13

40/8 41/4 41/32 42/3 42/19 4^/23 42/2 5 42/35 45/27

Semicolon after

lyfe

'. '

Read reste [in] deuocyon Dash after wastande Read whare-to [bot] bat '

;

MSS. Vernon, Royal, Harl.

Comma

after

;

MSS. Vernon, Harl.

bodily

Read quoniam Read all o[ure] so MS. Vernon. Read criande [on] Godd so MSS. Vernon, Harl. Read and compassion No comma after ymagynacyon '.

;

'haldeit'.

heuede '; comma after body Read stryue MS. Vernon reads si^t of |>e })reo principal virtues of troupe, &c. so MS. Harl. hope, & charite. Be be sht & be disyre '

Comma Comma

;

after myghte V ' after selfe '. of ; so MS. Vernon. ' or bi matyns so MS. Harl. '

Omit Read Vernon or elles Read and [it] passes away by [it]-selfe so MSS. Vernon, Harl. Omit comma after dayes Read when [tyn.e] askis so MSS. Vernon, Harl. Read as [it] ware so MS. Vernon. Read gastely [hele] may Read '[i]f bat'. 46/i 47/18 Read 'repaid enclosed cp. Song of Sol. iv. 12. Read wonynge 48/3 48/4 Read'orems'. '

;

GLOSSARY AND INDEX ACCIDIE, n., sloth, 23/8. Accordandly, adv., accordingly, 8/32. n., habit. 20/io. Active and Contemplative Life, 21-

Acostom, 43.

Afforces,

v.,

make

strong, 8/20.

Aknowe,

v.,

confess, 33/8.

a.,

if, even if, 46/22. ^ Alsonne, immediately, 14/27. Althirhegeste, adj. superl., highest of all, 1/15. And and, 31/32. and, both Ane, anely, anelynes alone, lone-

All

liness

by myn

ane,'

by myself,

5/4,5, 11,20/15.

Anede, pp., united, 39/35, 40/4; anjehede, 16/i.

Anehede, n., oneness, union, 15/io. Ankir incluse, enclosed hermit, 44/14.

Anynge,

n.,

Araysede,

union, 39/36. raised, high, 13/2O.

Arett, v., ascribe, 33/9. Aristotle on bees, 8/18;

birds,

Bot, con/., except, 1/19; bot if, unless, 42/27. Bouxomnes, n.. obedience, duty, 11/25. Breke of, ., break off, s^top, 42/24. Brennande, a., burning, 15/21. By-houely, a., befitting, 28/2, By-houys, v., should, ought to, 5/15. Bylde, v., defend, 48/6. Cesarius, tales by, 6/28, 7/14. Charge, n., heaviness, 9/13. Chargede, pp., loaded, burdened, 9/i6.

Charemynge,

cause,

10/25. Christ's Passion, Virtue of, 44-7. Clerete, n., clarity, clearness, 18/2O. Coal, how to light, 32/25-31.

Commandments, the Ten, 10-12. Comonynge, n., communion with, 17/25.

Compleccionne,

8/32.

working

n.,

charms, 10/9. Chese, v., choose, 5/19. Cheson, n., reason, good

n.,

embracing,

Arraynge, w., arraying, decoration, 29/ 3 6. n., astrologers, Astronomyenes,

fleshly intercourse, 14/i6. Contrition, imperfect and perfect,

10/15At, prep., with, 30/14, 21. At, con/., that, 35/7. Athe, n., oath, 10/31 g.s. athes,

Coryous,

;

Austyn,

St.,

Awe,

owe, ought, 11/17.

#.,

6-^. a.,

over inquisitive, 3/n.

Couaytabill, a., 8/30. Couaytes, n., covetousness, 14/24Cun thanke, give thanks, 29/34. Cuppillynge, n., joining, 35/24, 25.

13/1 8, 84/25.

Hampole on its nature, 8-9. Begynnynge, a., 21/7. Be-mene, v., mean, 1/7. Besynes chargis, n., burdens of Bee,

business, 25/13.

Beyng, n., existence, 46/8. Bishops and the mixed life,

n.,

Defaile,

lack, 2/8.

v.,

Delighting in God,

14.

Delitabilite, n., 45/6. adv.,

Delycyousely, 6/30. Desederabill,

Desyrand, 27.

death, 2/i, 13/ig.

Ded, dede,

37/8.

a.,

luxuriously,

desirable, 2/28.

desiring,

longing,

Glossary

Devil in shape of a woman, 6/9. Divining by stars, &c., 10/14. Drawes, v., pulls up, 8/12. Drede, n., fear; "na drede )>at ne bay ere," no fear but that they

and Index Gretynge, n., crying, grieving, 5/io. Greuesnes, n., grievousness, 8/15.

Gruchynge,

grudging, grum-

n.,

bling, 32/19.

Habedyn,

are,'4/i8.

abided,

pp.,

waited,

32/29.

Duse,t?., do, 12/12, 13.

Dyscryuede, pp., described, 17/4.

Hampole's temptation, 5-6. Haunten, v., deal with, handle,21/5.

Eggyng, n -, egging, temptation,

Haver,

old age, 11/24. M., reason, cause, 7/4. Enforssede, v., forst, 8/22. Enforthis, v., enforces, 2/23. Enjoye, v., rejoice, 46/17. Er, v., are, 43/i8 ; erre, 86/29. Even, equally with, 23/28; MS. Vernon, a^eynes. Eysede, pp. oysede, used, direc-

Elde,

Enchesone,

ted, 14/32.

happens, 2/7.

v.,

defile, foul, 4/i8.

v.,

Fillynge, Fire,

n., filling, fullness,

how

Flyghyng, 34, 9/ 3

make

n.,

flight, 8/33,

Forbrekes, v., utterly breaks, 18/26. Force, n., care, 28/30. Forthe dayes, late in the day, 9/27. For-thy, adv., therefore, 9/23.

Fremmede,

a.,

v.,

unconnected

blood, strange, 8/23. Full, adj., foul, 7/i6. Full-hede, n., fullness, 89/25.

Fychede, v., pierced thurghe-fychede, pierced through, 2/4. ;

a.,

ghostly, spiritual, 45/6,

7, 13v. make, cause, 32/26. Gernyng, n., yearning, 14/5.

Ger,

Gillery,

n.,

cheating, use in Lincoln-

shire.)

Grauynge, Gregory,

uplifting, 14/i8.

Hope, v., think, 28/5, 38 /9Hungres thaym, they hunger

(for

%iore), 8/29.

heldede, inclined, 7/9.

Illumynede, pp., 17/9. Images to be honoured, 10/21. In, prep., for, 9/34. In-calles, v., invokes, 44/28. n.,

19/io.

pours in, 8/13. In-;ettynge, M., inpouring, 4/9. In-^ettis,

r.,

Inglysce, n., English, 1/4. Inlastande, pr. p., lasting, 8/15. Inlawes (Harl. MS., insawes), v., plants or sows in, 8/13; Lat., inserit.

Inly, a., inward, 45/13. Inryses, v. springs, 2/25.

Intermettid, v.. mixt, occupied, 27/14. Israel a man seeing God, 32/1, 3.

It, itself,

19/2 4

Jacob and Laban, Rachel and Leah, 30-1. Jesus, the name, 1-5. loyeynge, n., merriment, 5/io. Kelis,

v.,

Kennede, n., burial, 7/i.

St.,

trickery,

(Still in

12/10.

Hele, n., salvation, 1/15. Heleful, a., healthful, 4/20. Heraclides, tale by, 9/17. Holy Ghost's gifts, 13.

Jacob, 32/i, Gastely,

property,

hylde.

Indiscrecyon, 4/3,

82/25-31.

power of

Hegheynge, Heldede,

pt.j

Famyliaretill, a., familiar with, 7/3. Fand, v., found, 4/29. Felide, sowne es, sound is perceived, 19/13. Fette, n., feet, 8/6. Files,

possession,

Hurtynge, n., 11/33Hyghte, v., promised, 7/4. Hylde, v., pour out, bestow, 48/5

Ezechiel the prophet, 17/29. Falles,

n.,

26/2.

13/29.

26/23.

cools, 20/6. v.,

made to know,

17/28.

Kyndely,

natural, 15/2O.

taught,

and Index

Glossary Langes, v., impers., we long, 8/26. Languessande, languishing, 2/i8,

Mobylls,

movables,

goods,

12/24.

Mowe,

19.

Lappid,^., wrapped,

5/1. (Still in

use in Lincolnshire.)

Lelely, adv., loyally, truly, heartily, 3/ 7 .

v.,

5/i8.

darkness, 41/36. mis-saying, want of respect, 11/26. Myster, n., need, 13/8.

Myrknes, Myssawe,

n.,

Nane,

no, 2/29.

a.,

n.,

Nakede mynde, simple perception, 20/12,

18.

Nedys, adv., of necessity, 6/15. Nerehand, adv., nearly, 2/6. Nerre, adv., nearer, 15/25. Neuennyd, v., spoken, named, 5/21.

Noghte

teach, 47/iQ. n.,

v., may, can, 22/8; be able 38/35, 39/14. ;

instruction, 14/22. Lathe, v., loathe, 41/24. Lathynge, n., loathing, 34/3O, 35/5, 1 6. Laude, lande, 11/28. Lawand, pr. p., humbling, subjecting, 44/1 8. Lawlyly, adv., humbly, 11/27. Layery, a., filthy, 14/23. Leche, v., heal, 2/4; n., healer,

Lessynge,

to,

Mynd, remembrance, 39/2 1 mynde,

n., lore,

Lare,

Lere,

for-thi, nevertheless, 17/36.

Nourish (feed) the

diminution, 4/8.

Lettys, v., hinder, 11/12. Leuefully, with permission, 21/6. Lichoure, n., lecher, 12/1. Lofe, v., praise, 9/31 ; loues, 20/4. Loute, v., worship, 10/7, 2O 2 3Louynge, n., praise, 10/2, 17/1 8. Lowuabyll. .. praiseworthy, 3/8. Lufabyll, a., lovable, 2/28.

fire

with

sticks,

33/28.

Noye,

n.,

gust,

sorrow, annoyance, dis3/i 6, 4/7 ; v., do harm,

12/18.

Luke, v., look after, care 30/ 7 Lya, Leah, 31/2, 7, 13, 28. Lyenges, n., lies, 12/17. Lyth, light, glorious, 47/19.

for,

n., extortion, usury, 12/u. Onane, adv., anon, at once, 82/30. Oneness of God with Man's soul,

Okyre,

15-20.

Oo, a., one, 24/i6. Ouerganger,n.,overcomer,31/5, 35. Ouer-heghede, v., carried too high, 8/7. Ouer-hille,

Maria, 24/24.

Martha, 24/i6. Mary, our Lady Saint, 39/21.

Mawmetryse,

Of, prep., with, 3/i6.

n.,

idolatrous prac-

tices, 10/9.

Maystry, n., violence, force, 88/35. Medfull, a., rewardful, 28/6. Medefully, adv., profitably, 24/28. Medle, v., mix, mingle, 24/14 medled, 26/28, 27/6; medlid, 24/34, 26/35: medelid, 25/23. Mekes, v., humble, 44/i6. Mellynge, n., meddling, 32/2O. Menes, n., things interposed, 18/3. Mengede, v., mingled, mixed, 1/2O. Merghlyere, adv., more thoroughly, ;

Lat. medullitus, 2/5. thynke, it appears to me, 29/28.

Mett, n., measure, 12/u. Mirke, a., dark, 22/8.

v., cover over, 82/27. Ouerlaide, pp., covered over, 22/5Ouer-passande, a., exceeding, 40/7. Ouertrauells, v., overworks, 18/25. Owt-}ettede, pp., poured out, 1/4. Oys, n., use, 12/4.

Par age,

n., high rank, 47/i8. a wicked Canon at, 6/30; a forgiven scholar at, 7/i6. Payede, pp., contented, 15/1. adv., Peraunter, peradventure, 42/29. Perre, n., jewellery, 29/9.

Paris,

adv., plenteously, Plentivosly, 24/23. Poure, a., pure, 8/21. Prelaci, n., office, post of a bishop, 27/24, 29; pi, 21/18. Presumpsion, n., 43/27-8.

Glossary

Seven Gifts of the Holy Ghost,

Priste, priest, 88/19.

Profette,

t\,

advanced, 6/14.

Prow, n., profit, 18/27. Pryncypally,adr., chiefly, specially, 47/ 9 Pure, adv., poorly, 4/32. Purede, pp., purified, 18/1. Put, v., ascribe, 88/13. Pyne, n., sorrow, 42/2O. .

Quemfull, a., pleasing, 34/31. Qwyent, a., quaint, curious, 43/12. 28 Rachel, 80/36, 31/3, ?> i Raunsaker, n., investigator, 43/31. -

Rauyschynge,

n., ecstasy, 17/21. preparest, 8/2. Refreynynge, n., bridling, restraining, 22/20. Repressynge, n., 14/17. Reue, v., draw away, steal, 8/20. Rewarde, n., regard, care, 26/19. Rusynngs, n., boastings, 19/4. Ruysand, v., praising (himself), 13/25-

Redies,

and Index

v.,

13.

Sithen, adv., afterwards, 22/2. Skilfully, adv., according to reason, 26/10. Skyll, n., reason, 14/28, 32. Slaers, n., slayers, 11/34. Slokynns, v., slackens, quenches, 3/io. Slyke, a., such, 37/i6. Smites his sins, Holy Writ, 13/22. Sobbynge, n., 7/2O. Socerye, n., sorcery, 10/13. Softly living, the land of, 4/31. Somdele, a., partial, 18/2O. Sothely, adv., truly, surely, in sooth, 1/7. Souple, a., supple, flexible, 21/n.

Sownnande,^r.jp., sounding, speaking, 1/I 9 Specyalle, n., intimate friend, object of love, 5/2O. .

Spedfull,

a.,

profitable, 28/6.

Spendide, pp., spent, 28/29. Speride, pp., shut up, enclosed, 40/i 5 Spycery, .

n., spices, 88/20. Stall wo rthely, adv., strongly, vio-

Sadely, adv., firmly, 15/15. Saghes, n., saws, doctrines, teaching, 45/4. Saint Gregory, 26/23. St. Paul on body and spirit (1 Cor. xi. 8, 9 ; xv. 46), 21/i2-i6. St. Victor, the Abbey of, at Paris,

lently, 6/6. Stere, v., guide, 26/23. Sternys, n., stars, 10/14. Sticks good works of active life, 32/ 3 6. Stonyes, v., astonish, overwhelm,

7/i 9 Sandes,

45/10. Stork or strucio,

ordinances, 15/i. Sare, n., disease, 40/31. Sare-eghede, a., sore-eyed, 31/io. Sauoure, n., relish, delight, 8/14. Sauyre,v., experience, 1/2O sauour, n.,

;

Schenchippe, n., disgrace, 40/32. Scholar at Paris, forgiven his sins c

beke to

)?e

dede, sick unto death,

6 /3iSekerly, adv., securely, 5/i8. Sensualite, n., the senses, 14/26, 16/22, 2 3 , 2 7 2 9 Sentence of dampnacyone, 7/12. Sere, a., several, various, 9/7 ; separate, 46/25. Serely, adv., separately, 13/io. Sese, v., see, 4/2. Sesse of, cease from, 11/12. ,

that

can't

fly,*.

9/12.

Strenyde,

strained,

v.,

squeezed,

6/6.

Strenghe, Strength,

v.,

strengthen, 34/17. strengthen, 28/17.

Strobillynge, n., trouble, distraction, 28/23. Strucyo, n., stork, 9/12. Stryne stryue, strive, 39/4. Styrrynges, n., suggestions, 11/9. Swearing, three ways of sinning in,

10/26.

Swylke, a., such, 11/28. Sybbe, a., near in blood, 8/22.

Syghynge,

n.,

Syngulere,

a., s.

sighing, 7/2O.

purpos, purpose of

living alone, 5/24. Sythes, n., times ofte-sythes, oftentimes, 8/28. ;

Glossary Taa, tan,

toj)er,

one, other, 81/30,

32-

Tagillynge,

entangling, 14/io. ., entangled, 13/12. Takynnynge, n., token, mark, seal, l/2 3 Tane, e, and )>e tofer, the one and the other, 30/22. n.,

Tempede, Temptid,

n.,

tempted

Tene,

Tente for,

folk, 6/17. 10-12.

sorrow, misery, 8/28.

n.,

to, pp.,

attended

to,

cared

n., turning, 14/26. par, there, 45/3O. That, pron., whoever, 8/28 swyche

pire,

Vnkonande, a., ignorant, 37/6 vnkunnynge, 26/29. Vnletterede,

a.,

Vnmyghtty,

a.,

;

uneducated, 88/29. weak, 11/24.

Vnnethes, arfo.,scarcely,hardly,2/5. Vnordaynde, a., unregulated, 14/30. Vn-perfitte,

a.,

incomplete, 6/27. unregulated, 28/29. Vnskillwyse, a., unreasonable, 16/7. Vn-to, to, 34/15. Vnwysse, a., unwise, 8/3. Vssynge, n., use, 86/27. a.,

29/22.

Ternynge,

that

Vnkepide, a, 29/22.

Vnrewled,

pp., tempted, 9/22.

Ten Commandments,

and Index

;

= such

25/II-I2. 10/17," 33/1 as,

these,

;

J>aire,

10/22. pofe, eon/., though, 86/28 thoffe, 23/21. Tholemodnes, n., patience, 9/32. Thriste, n., thirst, 5/3, 40/31. Thristis thaym, they thirst (for

Vagacyone,

n.,

wandering, 15/15.

Vilte, n., vileness, 18/24.

Virgin Mary, Two Prayers to, 47. Virtues of Jesus' name, 1-5. Vis, n., sight, 85/31 vys, 35/28. MSS. Vern., Harl., vse. ;

;

more), 8/29. Thristy,

a.,

Thythen,

thirsty, 34/ 3 2.

thence, 2/24. second, 10/24. ., trust, 19/25. Traiste, Transfourmynge, n., 16/15. Trauellynge, n., labour, 18/26. ., laborious, active, Trauyliouse, 31/7. Triacle, n., salve, unguent, 88/21, Tothire,

adv.,

a.,

24.

Tristely, adv., trustfully, 44/12. Trouthe, n., troth, faith, 86/7.

Trubylyere,

a.,

Wem,

spot, blemish, 39/25.

n.,

Wende,

v.,

thought, 31/1.

Were, n., doubt, 87/19. Werke, v. ache, pain, 42/32. t

Wiele, adv., well, 19/21.Witchcraft, 47. With-takand, v., reproving, 8/n. Witterly, adv., utterly, entirely, completely, 27/9. Woman, Devil as a, tempts Hampole, 5-6.

Wondyrde,_pp., astonisht, 6/2.

Wo rid of worlds,

6/17.

Wrethe, v., anger, 18/30. Wyete, v., know, 4/30.

Wyn, v., obtain, win, 11/27. Wyseleere, adv ., more wisely, 84/29.

troubled,

Wyssyng,

5/2.

Yevynge, v., giving, 23/31. imagining, Ymagy[na]cion, n.,

n.,

teaching, 87/32.

32/21.

Turment, pp., tormented,

Vmbethynke,

v.,

Vnauyssedly,

remember ll/io.

adv., foolishly, 11/26.

Vnbuxomnes,

n.,

insubordination, disobedience, 21/io. Vn-cessandly, adv., unceasingly, 8/23. Vn-chastely, adv., 6/30.

Vn-couthe, a., unknown, 26/29. Vndevocyone, n., 11/5. Vndiscrete,

Vnhoneste,

n.,

18/35.

impropriety, 11/26.

20/18.

Ympnes,

n., hymns, 19/32. Ynesche, prep., towards, 8/22.

yea, 2/27.

jarenande, pr. p., yearning for, 2/i 4 ede, v., went, 4/26. ., jernynge, yearning, desire, .

'2/15. gitt, adv., yet, 7/24.

OFFICERS AND COUNCIL Honorary Director PROFESSOR NORMAN DAVIS, M.B.E. The University, Glasgow, W. 2

W. BENNETT Sm W. A. CRAIGIE, F.B.A. Miss MA^EL DAY PROFESSOR BRUCE DICKINS J. A.

SIR

N. R.

KER

C. T.

ONIONS,

C.B.E., F.B.A.

PROFESSOR A. H. SMITH, O.B.E. PROFESSOR J. R. R. TOLKIEN PROFESSOR C. L. WRENN

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THE EARLY ENGLISH TEXT SOCIETY was founded

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Leslie.

June 1007

Publisher

LONDON: THE OXFORD UNIVERSITY PRESS AMEN HOUSE, E.C. 4

)

Samto

Jtrartor to

OXFOKD: BY

COMBE, M.A.,

PICKARD HALL, AND

LATHAM, M.A.

PRINTERS TO THE UNIVERSITY.

NOTICE. THE Officiwm

de Sancto Ricardo de

Hampole with the Legenda

de vitd ejus having been imperfectly transcribed and arranged in

the Preface to the

Short Treatises edited for the Early

English Text Society, a more accurate version

The Editor

lished.

regrets that he

still

now pub-

obliged to leave a

few lacunce, but trusts that the Officium will now be found substantially complete, as the different canonical

defined and exists

made

distinct.

Hours are now

The words about which any doubt The Editor

have been marked with an asterisk.

greatly indebted to the

Manchester, for

kind

Very Eev. Canon in

assistance

Toole, of St. Wilfrid's,

preparing

this

revised

edition.

GEOKGE WADDINGTON, March, 1867.

PERRY.

XIX

OFFICIUM

de Sancto Ricardo heremita, postquam fuerit

ab ecclesia canonizatus, quia, interim, non licet publice in ecclesia cantare de eo horas canonicas, vel solemnizare

festum de

ipso.

Potest tamen

homo euidentiam hums

sue eximie sanctitatis et vite egregie* venerari, et in orationibus priuatis eius suffragia petere, et se suis precibus commendare.

AD A.

VESPERAS PRIMAS.

Exultet sancta

Mater

Ecclesia,

Resultet plaudens

NOUEI

leticia,

Letetur felix

Anglorum

patria,

Sanctus Ricardus

Dotatur A.

Ecclesise.

Sanctus Ricardus,

Doctus per Spiritum, Pius, ac vitans*

Omne Ut

prohibitum,

sic

Bellum gerit Contra nequicias,

Carnem

terit,

Spernit* diuicias,

Celi delicias. 1

The Psalms

to be used.

are not

marked

;

the Psalmi unius confessoris are intended

OFFICIUM DE SANCTO EICARDO DE HAMPOLE, A.

Amat

ardenter,

In astra rapitur, Orat sequenter

...

figitur.

Monstrat sui

Virtutem

...

operis,

...

morbos

Cuiuslibet generis.

Capitulum.

Quemadmodum derat anima

desiderat ceruus ad fontes

mea ad

te,

Deus.

Sitiuit

aquarum ita desianima mea ad Deum

fontem viuum, quando veniam et apparebo ante faciem Dei

R m Vm Amor monstrat

1 .

Ympnus. Totis prsecordiis

Festum

tarn inclitum,

Ricardi prsemiis Prseclari prseditum,

Canamus

fortiter,

Cogit nos debitum,

Orat pro nobis jugiter.

Cuncta carnalia Vincens edomuit

Pessima demonia,

Mundana

respuit,

Qusesiuit celica,

Superna sapuit, Huius dona magnifica. 1

In the Sarum Breviary Responses were inserted in this place and Versicle which were to be said here.

indicates the Response

this

ET LEGENDA DE VITA EIUS. Calens incenditur

Amoris

facula,

Sentit et patitur

Amoris

jacula,

Amore

languit

Vir sine macula, Sec amore preualuit.

Labor dulcissimus Apis eligitur Instructor optimus, Mellita loquitur,

Docet dulcissona, Factis* exprimitur,

Vita

fit

verbis consona.

Mortalis rapitur

Factus extaticus,

In celo

Homo

figitur

seraphicus,

Orat attentius

Mente magnificus, Leuans manus frequentius. Firmus proposito, Constans in opere, Cupidus* in merito

Diuino excellere*,

Semper Bonis

sollicitus

insistere,

Instinctu Sancti Spiritus.

Te*, Trina, Deitas,

Frequenter petimus,

nobis probitas

Et purus animus, Insint, et caritas,

Qui te percolimus, Et vite veritas. Amen.

OFFICIUM DE SANCTO RICARDO DE HAMPOLE, Versiculus.

Sub umbra

quern desideraui, sedi.

illius

Responsoriwn.

Et fructus

eius dulcis gutturi

meo.

[Ad Magnificat] Antiphona.

O quam

te magnificant

Exempla

caritatis,

Scriptis tuis emicant

Fomenta

sanctitatis,

Facta mira prsedicantur

Tue

potestatis,

Egris multis applicantur

Medele

suauitatis.

[Psalmus. Magnificat.] Oratio.

Deus, qui per isti,

exemplum

sincere corde ad celestis

...

sanctissimi heremite Ricardi, docu-

AD MATUTINUM. [Inuitatorium\ 1

[Venite

Ympnus. Pange lingua graciosi Ricardi preconium, Pii, puri, preciosi,

Fugientis vicium. Celsi, sancti, gloriosi,

Felicis per

premium.

Famam mundi ,

Carnem 1

Four

marcescentem

Habebat contemptui, fecit

fatiscentem

between ending of the Prayer of Vespers and beginning of the Hymn of Matins, in which it is probable that the Invitatorium and Venite may be indicated. The words ' sui famuli sancti' can be traced where the Invitatorium should be. lines illegible

ET LEGENDA DE VITA EIUS. Seruire spiritui,

Mundam

semper seruans mentem

Bono datam

actui.

Scamnum sibi lecti Ut sic vigil fieret

locus,

;

Fames

ipsa sibi cocus,

gula suauesceret

Odiosus

Qui boni quid

Dum

;

fuit jocus,

vesceret.*

deuota meditatur

Rapitur in iubilum

Vana cuncta

;

detestatur

Reputat in nicliilum

;

Totus Deo dedicatur, Vitans vite nubilum.

Deo

Patri Genitori

Laus, et Eius Genito, Sit Spiritui Creatori

Honor, pari debito

;

Qui Ricardo Confessori Celum dat pro merito. Amen. IN PRIMO NOCTURNO. Antiphona. In lege stans Domini Ricardus meditatur,

seruitio sancto

Totus dedicatur.

Psalmus. Beatus

vir.

Antiphona. In monte Dei constitutus Ricardus sublimatur,

insultu semper tutus,

scriptis letatur.

xxiii

OFFICIUM DE SANCTO RICARDO DE HAMPOLE,

xxiv

Psalmus.

Quare fremuerunt. AntipJiona.

Susceptor suus Dominus

Ipsum

exaltauit,

Vitse suse terminis,

Eternam

inchoauit.

Psalmus.

Domine quid

multiplicati sunt.

Versiculus. 1 Amauit eum Dominus

Lectio prima.

Sanctus Dei heremita Kicardus in

villa

de Thornton Ebur.

Oportuno autem ternad literas ediscendas.

Dioc. accepit sue propagacionis originem. industria, positus est

pore, de

parentum

Cumque

adultioris setatis fieret, Magister

Thomas de

olim Archidiaconus Dunolmensis, ipsum honeste

Neuille,

exhibuit

Universitate Oxonie, ubi valde proficiens in studio progreditur.

Desiderauit plenius et perficudius imbui theologicis sacrae Scripturoe doctrinis,

phisicis aut secularis scientie disciplinis.

quam

Demum, decimo nono

vite sue anno, considerans tempus vite terminum tremebundum, maxime hiis qui lasciuiis, vel solum laborant perquerendis diui-

mortalis incertum et vel vacant carnis tiis,

pro hiis student dolis atque

maxime semet

ipsos,) cogitauit,

Deo

fallaciis,

allocutus est sororem

suam

tamen

inspirante, provide de seipso

memorans sua nouissima, ne peccatorum inde de Oxonia redisse ad

(fallentes

domum

laqueis caperetur, pro-

paternam.

Una dierum

quse ipsum tenera affectione dilexit

michi dilecta, duas habes tunicas, unam albam, alteram gresiam, quas auide concupisco. Rogo te quatenus velis has mihi grate conferre, et, crastind die, ad illud nemus vicinum Soror,' inquit,

The remainder

of this Versicle [et ornauit

eum] together with the doubtless intended to be suggested, though only the words in the text are written in the MS. So also in several other places in the Office.

Response [stolam

glorise induit

eum]

ET LEGEND A DE VITA

XXV

EIIJS.

deferre michi,

una cum

gratanter,

juxta promissa, ad dictum nemus ea in crastino

et,

deportauit, ignorans

autem

ipse

omnino quid intenderet

accepisset

consuit,

suo

et,

ilia

frater eius.

manicas detruncauit, et

ea, illico grisie

albe tunice butones abscidit,

manicas

Annuit

pluvial! capucio patris mei.

modo quo

proposito

poterat, albe tunice

adaptarentur.

aliqualiter

Deposuit igitur vestes proprias quibus erat indutus, et albam sororis tunicam ad carnem induit, griseam autem detruncatis manicis superuestiuit, et per truncationis aperturam exposuit se pluviali capucio superducto, ut sic ; capuciavit quoque

brachia

aliquantulum, juxta

modum sibi

pro

confusam similitudinem heremite. intuita fuisset, stupefacta clamauit

meus

insanit.'

Quo

hora possibilem, effigiaret Quum hec igitur soror eius

ilia

frater

me us

insanit, frater

audito, comminatorie fugauit earn a

se,

ipse protinus, sine mora, ne comprenderetur ab amicis et notis, aufugit.

Responsorium Sanctus fugit ad solitudinem, .

Intrat ibi celestem ordinem,

*Sancte vite querens dulcedinem. Versiculus. Illuc tenet perfectam

Abbajs amor, dat

regulam

mox

formulam,

Sancte vite &c. Lectio secunda.

Post accepcionem igitur habitus heremite, et relictionem pa-

rentum, perrexit ad quandam ecclesiam, in

vigilia

beatissimas virginis matris Dei, in qua se posuit ad

assumptionis

orandum

loco ubi consors cuiusdam probi armigeri Johannis de Dalton more consueuit orare. Postquam autem ilia ad audiendas ves-

peras intrauit in ecclesiam, familiares de

de loco sue domine amouere uolebant, sed

domo ilia,

armigeri ipsum ex humilitate, ne

vero vesinterrumperetur orantis deuocio, non permisit. ffinitis erant ab filii dum surrexisset oratione, predicti armigeri qui peris, noticiam scholares, et in universitate Oxonie studuerunt, ipsius

OFFICIUM DE SANCTO EICARDO DE HAMPOLE, films Willelmi

esset

quod ipse Oxonia agnouerunt. dixerunt,

Rolle quern ipsi in

In die autem predict!

iterum intrauit eandem ecclesiam,

sine

et,

festi

assumptionis

mandate cuiuscunque,

suppellicium induens, matutinas et officium missse cum aliis decantauit. Quum autem in missa euangelium esset lectum, petita prius benedictione presbiteri, et

sermonem mire

pulpitum predicantium adiit, ad populum, in tantum vt

edificationis fecit

multitude audientium

sic esset

de ipsius predicatione compuncta,

vt se non posset a lacrimis continere, dicebantque

monem

tante virtutis et efficacie per antea

mirum, cum ipse

non

esset speciale sancti Spiritus

afflatu resonans, cuius est,

omnes audisse.

se ser-

Nee

organum, et eius

ut ait Apostolus ad Romanes, gracias

dividere prout vult, et gemitus inenarrabiles procurare.

Ardet pectus

flamma* spiritus,

Calor fortis Sentitur

afforis,

*Ex quo

patet

Feruoris exitus,

Et quod amor

Magni

sit

roboris.

Versiculus.

Melos canorius

Ardorem

sequitur,

Et dulcor ingens

Deo

;

laus redditur.

Ex quo

&c.

Lectio tertia.

Post missam igitur predictus armiger ipsum ad prandium inuitauit,

cum autem

quadam doino

intrasset eius

manerium, posuit se in aulam intrare, sed

subiecta et antiqua, nolens

< pocius doctrinam euangelicam adimplere curauit, que dicit, cum inuitatus fueris ad et cum nupcias recumbe in nouissimo

loco,

venerit qui te inuitauit, dicat tibi

amice ascende superius,"

ET LEGENDA DE VITA EIUS.

XXV11

quod in eo completum est. Nam ipso diligenter requisite, et tandem in predicta domo reperto, armiger ipsum super proprios filios

collocauit

Ipse autem in prandio tarn per-

ad mensam.

fectus custos erat silentii ut nee

procederet.

Cum

vero

verbum quidem de ore

eius

ad sufficientiam comedisset, surrexit

priusquam mensam subtraherent, et abire disposuit. Armiger autem qui eum vocauerat, dixit hoc non esse consuetudinis, et sic iteratb

eum

Finito vero prandio, iterum voluit

residere coegit.

abscessisse, sed armiger querens

cum

eo priuatum habere collo-

quium, ipsum detinuit, donee, euacuatis aliis qui affuerunt in domo, interrogasset eum an esset filius Willelmi Rolle, at ille, satis illibenter, et

cum

[desunt . .

plus

Deum quam

difficultate

. . .

linese nonnullse

abscissae]

patrem carnalem diligens statum ilium

assumpsit.

Dum

Ricardus

Spirat suspiria, Orat, plorat,

Petens solacia, *Christus donat

Optata gaudia. Versiculus.

Transit in jubilum

Luctus

Mens

et gemitus.

sentit sibilum

Diuini spiritus, Christus donat &c.

IN SECUNDO NOCTURNO. Antiphona. Exaudiuit Dominus

Ricardum deprecantem, Dedit

protinus

Feruorem oblectantem.

OFFICIUM DE SANCTO RICARDO DE HAMPOLEj

XXviii

Psalmus.

Cum

inuocarem.

Antiphona.

Verba sua

percipit,

Quod linguam* Deus Sic mercedem recipit, Qui beatus

prsestat,

restat.

Psalmus.

Verba mea.

Coronatur

Honor In beata

gloria,

ei datus, patria"

collocatus.

Semper

Psalmus.

Domine, Dominus meus. Versiculus.

Justum deduxit. Lectio quarta.

Postquam autem predictus armiger earn in secreto examiex perfectis evidences cognouisset sanitatem sui provestiuit eum sumptibus suis juxta voluntatem suam, ves-

nasset, et positi,

tibus convenientibus heremite, et

dans

sibi

locum mansionis

ipsum

domo

sua diu retinuit,

solitarie, et prouidens sibi

Tune itaque

necessariis sui victus et vite.

cepit,

gentia, die et nocte perfection vite studere, et

Deum

Quam

amore diuino

excellentem autem perfectionem in hac arte

ardenter amandi tandem obtinuit, ipsemet, non ad sui

jactantiam, aut

vanam gloriam conquerendam,

sed pocius exemplo

gloriosi et humilis Apostoli Pauli enarrantis

tertiurn coelum ubi audiuit

qui

dili-

quomodo oppor-

tunius posset in vita contemplatiua proficere, et in feruere.

de omnibus

cum omni

archana quse non

raptum suum ad licet

homini

loqui,

etiam fatetur magnitudinem reuelationum sibi factarum,

adeo et publice pretulit labores suos omni 1 aliorum apostolorum 1 ?

omnibus.

ET LEGENDA DE VITA EIUS.

XXIX

laboribus, que omnia, ad aliorum profectum et edificacionem, in epistolis suis scripsit et aliis

legenda reliquit

[desunt linese normalise abscissae]

que ad adipiscendum huiusmodi perfeccionem desiderabilissimam ordinantur, et impedimenta contemplationis velud ve-

nenum

abhorreant et abscindant.

Responsorium. Patent optato hospitio*, Pulchra, mira, suavia,

Excedunt omni

Mundana

precio,

visibilia.

Conduntur cordis intimo* *Mulcent sua presencia. Versiculus.

eis

que tantum eminent,

Cor Eicardi detinent,

Et firmant

in leticia,

Mulcent &c. Lectio quinta.

libro

siquidem predicto

enuncio quando sentiui cor

sic ait,

meum

Admirabar amplius quam

primitus incalescere, et vere,

non ymaginarie, sed quasi

sensibili igne estuare.

attonitus

eruperat ardor

quemadmodum

ille

Eram equidem in animo, et de

insolito solatio propter experienciam huius habundantie, sepius

pectus

meum,

forte esset feruor ex aliqua causa exteriori,

Quumque cognouissem quod ex

palpaui.

efferbuisset, et

donum

non

esset a carne

esset conditum,

amphoris

interiori

incendium

solummodo

illud amoris, sed

letabundum, liquefactus sum in affectu infmentiam dilectationis

dilectionis, et precipuk propter

suauissime et suauitatis integre, que

mentem meam medullitus

cum

ipso caumati spirituali

Nee enim putaui

prius

talem ardorem mellifluum, et consolato plenum, in hoc

exilio

euenire.' 1

Ecce vero, ex

irrorauit.

hiis verbis, qualiter proficiat in

The book De Incendio Amoris. MS.

torn part of the

Part of the

title

adepcione

can be traced in the

OFFICIUM DE SANCTO RICARDO DE HAMPOLE,

XXX

suavissimi amoris del

;

quia autem multa preparatoria ad accen-

sionem hujusmodi amoris, vt puta ea quse diminuunt et tollunt amores contraries, ideo, saucius iste, carnis attriuit lasciui 1 uias, in

quarum amorem multi impetu

mundum

etiam spreuit

cum

solum contentus

vite necessariis, vt liberius vacare posset

Hi is

igitur ex

vesano feruntur,

bestiali

suis diuitiis,

amoris veri

arcis

deliciis.

causis, macerauit carnem suam multis jejuniis,

crebris vigiliis, insistendo singultibus atque suspiriis, deserens

omnem

strati

durum habens pro

molliciem, scainnum

brevem casellam pro domo, mentem semper cupiens dissolvi et esse

cum

figens

lecto,

celo,

Christo dilecto suo dulcissimo.

Responsorium.

Amor

monstrat mentis incendium,

Sacris factis, scriptis, alloquiis,

Amor

tollit

Quod

turbaret mundanis tediis,

Amor

vite sue

compendium,

*Quo

repletur

summis

Amor Amor

dilecti cor ejus vulnerat,

omne dispendium,

deliciis.

Versiculus.

Quo

zelotis

langorem generat,

repletur &c.

Lvctio sexta.

Admirande autem

et utiles

imprimis erant huius sancti ocu-

pacyones, in sanctis exhortationibus quibus

ad Deum, in scriptis etiam suis libellis ad edificacionem proximorum vertit

quam plurimos

con-

mellifluis, et tractatibus, et

compositis, quse omnia in cordibus deuotorum dulcissimam resonant armoniam et inter ; cetera vehementis admiracionis esse videtur, quod dum semel in cella sua in uno venerunt ad eum

sederet

postprandio,

domina domus scribentem

multe

multum

desisteret, et eis

alie

persone

verbum

ea, et

?lasciuee.

inuenerunt

eum

ab eo vt a scribendo

edificationis proponeret.

faciens eis exhortationes optimas 1

cum

velociter, petiueruntque

Qui statim

ad virtutes, et ad declinandum a

arctis>

ET LEGENDA DE VITA EIUS.

ad firmandum amorem cordis ad Deum, in

seculi vanitates, et

nullo

XXXI

tamen propter hec

destitit a scribendo

per duas horas con-

tinuas, sed eque velociter, sicut prius, continuauit scripturam,

quod nullo modo rexisset et

potuisset nisi Spiritus eo tempore di-

fieri

manum

et linguain, presertim

cum

essent occupa-

omnino discrepans a Adeo etiam erat interdum

ciones ab inuicem distrahentes, et sermo significacione

verborum quse

sanctus iste in spiritu

ceratum quo opertus

quam non

scripsit.

dum

oraret,

quod

alii

pallium ejus dila-

detrahebant, nee sensit, quod post-

erat,

resarsitum erat atque consutum, et super ipsum repositum,

aduertit.

Responsorium. Solui cupit a carnis carcere,

Clamat, mors veni, festina properd, *Curre, vola, noli pigrescere. Versiculus.

Dulcis mors, en, diu langui

Fac me meo

dilecto perfrui,

Curre &c.

IN TERTIO NOCTURNO. Antiphona. Ingressus sine macula,

Loquens veritatem, Ardebat, quasi facula,

Monstrans caritatem. Pscdmus.

D omine

quis habitabit.

Antiphona. Datur quod desiderat, Quod anima sitiuit,

Dum Et

Deum

properat,

in celum iuit.

Psalmus.

Domine

in virtute.

OFFICIUM DE SANCTO RICARDO DE HAMPOLE, Antiphona. Junctus

cell ciuibus,

Carens omni sorde, Innocens hie manibus,

mundo

Scandit

corde.

Psalmus.

Domini

est terra.

Versiculus.

Justus ut palma florebit.

Euangelium. Sint lumbi vestri precincti. Lectio septima.

Quanto autem beatus iste heremita Ricardus operosius efficacius studuit ad perfectionem sanctitatis vite querendam, tanto

humani generis inimicus diabolus ipsum suis decepVnde ex scriptura manus laqueis impedire curauit.

callidius toriis

proprie huius sancti, reperta post

mortem

suis operibus compilato, ipsum, per

speciem cuiusdam mulieris,

vno

funiculis libidinis et concupiscentise conabatur subuertere.

in predicto libello sic et, relicto

percepissem,

ait.

Dum

libello

Vnde

ego propositum singulare

habitu seculari,

Deo

potius

quam homini

deseruire decreuissem, contigit, quod,

conuersionis meae, michi in stratu

dam in

iuuencula valde pulchra

quadam nocte, in principio meo quiescenti, apparuit que-

quam

bono amore non modicum

ante videram, etiam que

diligebat.

Quam cum

intuitus

me etiam in nocte venerat, me se immisit. Quod ego me ad malum alliceret timens, dixi me velle sur-

essem, et mirarer cur in solitudine ad subito, sine

sentiens, et

moni ne

vel loquela, iuxta

gere et nos signo crucis benedicere invocata Sancta Trinitate.

tarn fortiter

ilia

manum

strinxit, vt

nee os ad loquendum, nee

sentirem ad mouendum.

Quod

videns perpendi

non mulierem, sed diabolum in forma mulieris me temptasse. Verti igitur me ad Deum, et cum in mente mea dixissem O

ibi

Ihesu,

quam

preciosus est sanguis tuus,' crucem imprimens in

ET LEGENDA DE VITA pectore

cum

digito, qui

et ecce subito

disparuit, et

eius profeci, tanto

nomen

dictum

sit

ego gracias egi Deo qui

nomen Jesu

quesiui, et

quanto in

Ihesu michi dulcius et suauius

non

sapiebat, et etiam usque hodie

XXxiii

mobilis esse inceperat,

quodammodo jam

Deinceps ergo lesum amare

liberauit.

amore

totum

E1TJS.

me.

recessit a

in secula seculorum.'

Ergo bene-

Amen.

Mesponsorium.

Mentem simul

Manu

diuersis applicat,

scribens, verbis edificat,

*Actum mentis

sic

Deus

dupplicat.

Versiculus.

Audientes verbi vis attrahit,

Nee

loquela scribentem distrahit,

Actum mentis

&c.

Lectio octava.

Sanctus etiam

heremita Ricardus, ex habundantia caritatis

iste

sue, sollicitus erat se

intimum familiarem

exliibere reclusis et hiis

qui spirituali indigebant consolatione, et qui turbaciones et vexa-

malorum spirituum, paciebantur Contulitque sibi Deus graciam singu-

ciones, operatione et malignitate

anima

vel in carne.

larem subueniendi

taliter tribulatis

;

unde semel

contigit,

quod

cum quedam domina

appropinquaret ad mortem, in cuius manerio idem Ricardus cellam habebat longe a familia; separatam, ubi solitarius residere consueuit et contemplacioni vacare,

conuenit ad

cameram ubi domina decumbebat magna demonum

horribilium multitude, propter quod, nee minim, ipsa, aperte conspiceret, incidit in

summum

timorem

Aspergunt assistentes aquam benedictam in deuotas faciunt, nee tamen

vehementer silio,

insistunt.

illi

Tandem, prouido

fecisset,

ac ad

consolandam

eos

earner^, orationes

et sano amicoruin con-

vocatus est beatus Ricardus ad cameram,

,ad earn

dum

tremorem.

discedunt, sed incepte vexationi

dominae consolacionis et quietacionis

cum

vt, si posset,

eidem

remedium adhiberet

accessisset, et ei sacras

spem omnem ponendam

;

qui

admoniciones

superhabundanti Dei

misericordia, et ipsius exuberantissima gracia concitasset,

demum

OFFICIUM DE SANCTO BICARDO DE HAMPOLE,

XXxiv

Deum

ad orandum

Dominus,

turmam

feruenti corde se contulit, petens ut auferret

demonum

ab e& terrorem

eum omnem

Exaudiuit

aspectum.

et oracione delecti sui Kicardi placatur,

terribilem coegit ad fugam, fugientesque

illico

illam

demones

reli-

Viderunt siquidem querunt transitus sui stupenda vestigia. omnes assistentes, quod in fundo camere consparso paleis, ubi transierant,

rum

apparuerunt combuste et in cineres nigros quoque cineribus figuras quasi pedum bouina-

palee

redacte, in ipsis

Cum

impressas.

autem predam quam ibidem concupiue-

demones perdidissent, molliebantur vindictam accipere de Unde ad ipsius cellam protinus accessesuo fugatore Kicardo. rant,

runt, et adeo

eum

inquietauerunt ad tempus, quod locus

contemplacioni sue redderetur ineptus. constans in

rum

fide,

ille

Sanctus autem Dei,

ad presidium oracionis iteratb confugiens,

illo-

iteratam fugam a domino suis precibus impetrauit.

consolacionem autem amicorum domine memorate, nunciauit eis

earn saluam esse, et regni celici

exitum ab hac

partes se transtulit,

coheredem futuram post

Post hec sanctus Dei Bicardus ad alias

vita.

non dubium ex diuina prudencia, ut

multis demoratus locis multis proficeret ad salutem, et interdum

eciam ut

sibi

impedimenta contemplacionis

auferret, sicut in

libro de vitis propriis multi

sanctissimorum patrum in heremo Nee enim crebra loci mutatio semper ex leui-

fecisse leguntur.

tate

procedit,

prout calumniantur qu-idam homines proni et

ad peruerse iudicandum de proximis, propter quorum tamen prauas interpretaciones, et consuetudinem detrahendi,

faciles

nullus sensatus debet pretermittere ea, que per experienciam sibi percipit esse bona, et

promouentia ad virtutem.

Siquidem

in canone et decretis ecclesie, plures assignantur cause, pro qui-

bus

est aliquando loci

mutacio facienda, quarum vna est

necessitas persecutionis loca difficultas

locorum

tate grauantur.

multum

vtilibus,

fuerit.

Cum se

eorum

tertia,

grauauerit.

cum

itaque sanctus

sancti

iste,

Secunda,

malorum

cum cum

socie-

ex causis bonis et

ad inorandum in comitatu Richmondse

dommam

Margeritam olim reclusam apud Anderby Ebor. Dioces., in ipsa die cene Domini, graui

transtulisset,

contigit

ET LEGENDA DE VITA EIUS.

XXXV

nimis passione infirmitatis vrgeri, ita vt per tresdecim dies continues penitus priuaretur potestate loquendi.

Et propter hoc

tot sustinuit cruciatus et puncturas in corpore,

valebat consistere. sciens

Quidam

quod nullicubi

igitur paterfamilias eiusdem ville,

sanctum heremitam Eicardum earn perfect^ caritatis ipsam de arte amoris-Dei con-

affeccione diligere, utpote qui

sueuit instruere, et in

modo

viuendi

susl

sancta institutione

dirigere, ad ipsum, qui per duodecim miliaria ab habitacione recluse tune temporis morabatur, celeriter properauit in equo>

rogans quod ad earn festinanter accederet, et sibi consolacionem in

tantd necessitate prsestaret.

inuenit

earn

Quumque

mutam,

resideret

Veniens itaque ad reclusam,

vexacionibus

acerrimis

perturbatam.

ad fenestram domus eiusdem recluse,

simul comederent, contigit vt completo prandio reclusa desideraret dormire. Opressa itaque sompno capud suum decidit

ad fenestram, ad quam se reclinauit sanctus Dei Eicardus. Et sic cum modicum dormiuisset, apponendo* se aliqualiter super

ipsum Eicardum, subito cum impetu vehementi apprehendit earn in ipso

sompno tarn fenestram domus sue

grauis vexatio, vt videretur velle violenter

sibi

et,

in ipsa vexacione tarn forti,

cum magna

deuocione, potestate loquendi

dirimere,

euigilauit de sompno, et

concessa, in hec verba prorupit

Gloria tibi Domine,' et

beatus Eicardus versum inceptum compleuit dicens

Qui natus

de virgine' et que secuntur completorum vsu. Ait illi 'modo restitutum est tibi labium, vtere eo sicut mulier bene loquax.' postea, iterum cum ea omnem eundem modum

In brevi eciam

comedens, ad fenestram

ut prius, post prandium ad predictum sanctum apponens*, reuersa ad earn eadem vexatio, et quasi amens facta est, et seipsam

predictam per

incidit in soporem, se est

miris et violentis modis agitabat.

Quum

autem Sanctus Ei-

modo quo potuit earn suis manibus detinere, ne se ipsam discerperet, vel alia domus incomoda moliretur, subito dilapsa est de manibus, et in dilapsu de sompno excicardus quereret

tata est vigil effecta. si

Et tune

ait

fuisses diabolus

veraciter, quod tamen hoc verbum consolacionis

ad earn Eicardus, 'putaui ego te tenuissem, vertum-

tibi

denuncio, quod quamdiu

OPFICIUM DE SANCTO RICARDO DE HAMPOLE,

XXXVI

vexacionem ego in hac mortal! vita superstes fuero, nunquam tamen Transactis huius egritudinis pacieris.' postea quibusdam

annorum

reuersa est ad

curriculis,

earn

predicte

egritudinis

passio,

preterquam quod linguam liberam habuit ad loquendum,

vocari

ergo

eum

reclusa

fecit

predictum

patremfamilias,

ut in in equo concitato properaret apud

multum

monialium de Hampole, qui locus distabat, ubi dictus Ricardus

illis

domum

rogauit Sancti-

a sua habitacione

diebus solitariam vitam egit,

vt videret quid accidisset de eo, quia non dubitauit quin

mundo

migrasset.

promiserat autem

nem

Sciuit ei,

promissis fidelem,

Venit itaque dictus

homo ad Ham-

ipsum huic mundo mortuum comperit, dumque

genter de hora sue migracionis perquireret, inuenit quod post

horam

quod, eo viuente, ne carne talem vexacio-

nullatenus pateretur.

pole, et

enim ipsum

dili-

parum

sancti transitus redisset ad earn egritudo predicta.

Postea autem eadem reclusa se transtulit apud Hampole, ubi sacrum corpus eiusdem heremite fuit traditum sepulture, et

nunquam deinceps grauata

est

horribili

ilia

egritudinis

pas-

sione.

Responsorium.

Dum

...

magnus aduehitur,

Fit clamor populi, victor opprimitur, .

. .

miraculi fomes (V)

efficitur.

Versiculus.

Deus suspendit ...... Sic ostendit vim sollicitudinis,

Lectio nona.

Verum tamen ne

lateat homines,

maxinie eos qui deuotis et

attentis studiis circa vite perfeccionem

adipiscendam insistunt,

qualiter et quibus mediis, beatus ipse Dei zelotipus heremita

Ricardus,

gradum

et perfecti

amoris et

status mortalium, adeptus est, ita ut

caritatis,

omnis

alius

prout permittit

amor

ei vilesce-

ad horrorem abominabilem generaret. Est sciendum quod ipsemet in libro suo primo de Incendio amoris Cap. XIIIo ita

ret, et

ET LEGBNDA DE VITA EIUS. '

dicit

XXXV11

Per processus,' inquit, temporum, magnus datus '

profectus spiritualium gaudiorum. cionis vite

mee

et mentis,

vt, reuelata facie,

deret qud via effluxerunt

est

namque

usque ad apercionem hospitii*

michi altera-

celestis,

oculis cordis superos contemplaretur et vi-

amatum suum

tres

inicio

anni,

quereret, et ad

exceptis

Manente siquidem aperto

tribus

ipsum anhelaret,

quatuor mensibus.

vel

hospitio*, usque ad

tempus in quo in annus vnus

corde veraciter senciebatur calor eterni amoris,

Sedebam quippe

pene pertransiuit.

suauitate orationis vel meditacionis sensi in

me ardorem

quadam capella, et dum multum delectarer, subito in

Sed cum prius

insolitum et iocundum.

fluctuarer, dubitando a quo esset, per longum tempus, expertus sum non a creaturd sed a creatore esse ; ipsum fervenciorem et

iocundiorem inueni.

Flagrante autem sensibiliter calore

inestimabiliter suavi, vsque celestis vel spiritualis, qui

ad infusionem

illo

percepcionem soni

ad canticum pertinet laudis eterne, et fari et audiri non potest nisi

suavitatem inuisibilis melodic, quia x

ab eo qui accepit, quern oportet esse mundatum et segregatum a terra dimidius annus et tres menses et aliquot ebdomade effluxerunt.

Dum

enim

e&dem

capella sederem, et in nocte

ante cenam Pascheos, prout potui, decantarem, quasi tumultum psallentium vel potius canentium super

auscultaui.

Cumque

celestibus et orando toto desiderio intenderem, nescio

mox

niam

celitus excepi

me concentum mirum sensi, et mecum manentem in

mea continuo

quomodo, delectabilissimam armomente.

carmen canoris commutabatur,

Nam

cogitatio

et quasi odas

hymni meditando. Ac etiam in orationibus ipsis et psalmodia eundem sonum edidi, deincepsque ad canendum que prius dixeram, pre affluentia interne suauitatis

quidem, quia tantummodo coram eram ab hiis qui me tenebant, ne,

honorassent,

sic

prorupi.

conditore. si

Non

sciuissent, super

Occulte cognitus

modum

perdidissem partem glorie pulcherimi, et Inter ea, mirum me arripuit, eb

decidissem in desolacionem.

quod assumptus essem,

et quia dederat

michi Deus dona que

petere nesciui, nee putaui tale quid eciam nee sanctissimum in

XXXV111

hc sed

OFFICIUM DE SANCTO RICARDO DE HAMPOLE.

vita accepisse. gratis

accepturum

cui

Proinde arbitror hoc nulli datum meritis,

Puto tamen neminem

voluit Christus.

nisi spiritaliter

nomeri Jhesu

diligat, et in

illud

tantum

memoria nunquam, excepto sompno, recedere Cui autem hoc facere datum est quod et illud Vnde ab inicio mutati animi, usque ad supremum

honoret, ut ab eius permittat. assequetur.

amoris Christi gradum quern ego attingere,

bam,

quo gradu cum

Deo

donante, vale-

canoro iubilo diuinas laudes personui,

Hie nempe cum

quatuor annos et circa tres menses habui.

prioribus dispositis ad ipsum status permanet usque in finem, verum et post mortem erit perfectior, quia hie gaudium amoris et caritatis incipitur, et in celesti

regno gloriosissimam accipiet

consummacionem.'

Mersos in aquis Vite restituit, Mutis, contractis,

Medelas

tribuit.

Lex amoris

Ad Deum

allicit.

Versiculus.

vult Ricardus,

Que Hec Deus

efficit.

Pie petentibus*

Gloria Patri

Pie petentibus*.

Deum

laudamus.

Versiculus.

Juveni quern

Testor

diligit

anima mea.

eum non dimittam 1

1 The Sarum Breviary has a Versicle and Responsory here. none in the Breviary as now used.

There

ET LEGENDA DE VITA EIUS.

IN LAUDIBUS. Antiphona.

Regem regum omnium Videt in decore.

Quern ...

suo labore.

Psalmus.

Dominus

regnauit.

Antiphona. Seruiuit in

Deo

leticia,

jubilauit,

Exultat nunc in anima*,

Habens* quod amauit. Psalmus. Jubilate.

te,

de luce vigilans,

Sitit carne,

Nunc

mente,

est in celo rutilans

Luce

refulgente.

Psalmus. Deus, Deus meus. Antiphona. Benedicit

Dominum

Gratias agendo,

Laudat patrem luminum

Ympnos

concinendo.

Psalmus. Benedicite.

XXxix

OFFICIUM DE SANCTO EICARDO DE HAMPOLE, Antiphona. Prseclara laudis themata

Viuus* prolibauit, Tolluntur jam enigmata,

Videt quod laudauit.

Psalmus.

Laudate

Dominum

cells.

Sicut in primis Vesperis.

Capitulum.

Tmpnus.

Verbum eternum

explicat

Eicardus dignum laudibus,

Dum

ipsum

Fama,

sic magnificat,

signis, virtutibus.

In vita totus innocens,

Carnem

affligit,

macerat,

Ultrb deuotos edocens,

Amore Deo Que

sunt superna sapuit,

Conformans In

federat.

illis

se celestibus,

semper studuit,

Crescens sacris profectibus. Sanctitatis compendio,

Fit

mundo pulchrum

speculum,

Caritatis incendio,

Inflammat Dei populum. Omnipotenti Domino Salus, honor, imperium,

Qui nobis sine termino Det cum Kicardo premium.

Amen. Versiculus.

Ego

dilecto meo, et dilectus mihi.

Responsorium.

lam

pascitur inter

lilia.

BT LEGENDA DE VITA EIUS.

[Ad Benedictus] Antiphona 1

flos

pulcher

x li .

Libani

Languesco ex amore, Tui melos organ!

cum

Sonat

dulcore.

Ignis tui clibani

Flammat ex ardore, Nos qui sumus orphan! Poscas tecum

fore.

Psalmus. Benedictus. Oratio.

Sicut supra.

PRIMAM.

Regem regum

TERTIAM.

Capitulum ut in primis JResponsoria

Horarum

&c.

communi unius

Vesperis, ac in Laudibus.

confessoris

non

SEXTAM.

Capitulum.

Adiuro

vos,

filie

nuncietis ei quia

Jerusalem,

inueneritis dilectum

meum

amore langueo.

NONAM.

Capitulum. Qualis est dilectus tuus quia

sic adiurasti

nos

Dilectus

meus

candidus et rubicundus, electus ex millibus. 1

In the

MS.

there

here written In euangelio JE, but as there does

not appear to be any explanation of this, it is assumed to be an error of the scribe, and the Antiphon to the Benedictus, for which this is the proper place, is taken to

be indicated.

Xlii

OPPICIUM DE SANCTO KICARDO DE HAMPOLE,

SECUNDAS VESPEBAS. Psalmi unius Confessoris.

Antiphonce de Laudibus. sponsoria, Versiculi,

Ympnus,

<fcc.,

Ad Magnificat

ut in primis Vesperis.

Antipkona.

custos innocentiae,

Coruscans gemmis mortem,

lumen

sapientiae,

Solamen deuotorum,

fotor continentise,

Forma

perfectorum,

Sis nostre concientie

Luna

delictorum.

Psalmus. Magnificat. Oratio, ut supra.

AD MISSAM OFFICIUM. Introitus.

Os justi meditabitur

[sapientiam.]

Oollecta.

Ut supra.

Optaui et datus est michi sensus. Graduale.

Domine

peruenisti.

Alleluia.

Versiculus.

Pater olim heremita,

Nunc

ciuis celorum,

Fac nos puros hie

in vita,

Et bonorum morum. Sequencia.

Laudis odas decantemus, Toto corde iubilemus,

Festum

est leticie.

Re-

ET LEGEND A DE VITA EIUS.

Pauper olim heremita

Nunc Et

prediues est in vita, in statu glorise.

Vitam

illam hie mercatus,

Carnis tulit cruciatus,

Datus penitencie,

Mundi pompas

abhorrebat,

Cuncta vana contemnebat,

Dono

sapiencie.

Ardens intus

caritate,

Foris fulsit pietate,

Docens moris regulam.

Amor thema Et

fit

doctrine,

celestis discipline,

Cor vertens

Fons

Vox

in fauilarn.

dulcoris, pir feruoris,

canoris, vis amoris,

Sanctum istum

efferunt.

Miris vita persignata, Meris mellita, mors invitata*,

Celum

conferunt.

Dulces voces ad aures intonant, Miri meli ympnorum resonant,

Mel is cantus Ricardi consonant,

sancta suauitas

Hiis intentus exultans iubilat,

Amena

lux in mente rutilat,

Sacros flatus Deus

Dans

insibilat,

instinctus optimos.

Studet, legit, scribit et supplicat,

Deo totum

Mundi

se factis dedicat,

dolos et carnis abdicat,

Veri hostes nequissimos. Plangit

Citam

hums

vite

moram,

petit mortis horam,

xliii

Xliv

OFJFICIUM DE SANCTO EICAEDO DE HAMPOLE,

Vocem '

orationis dat sonoram,

Deus, lucem da decoram,

Fac ut

Summa

tibi

placeam.

merces te videre,

Tibi semper inhserere,

es dulcor vite vere,

Fons

felicitatis

Fac ut

mere,

tibi placeam.'

Meditando raptus abstrahitur,

Mente metas

carnis egreditur,

Helias in sursum vehitur,

Curru amoris igneo. Rote currus sunt euangelia, Venter currus vite mundicia, Currant, trahunt, Christi consilia

Motu multum Pellit

idoneo.

nocens detrimentum,

Prestat potens iuramentum,

Status reddens firmamentum,

Hinc

est patens

Quod celum

argumentum,

hereditat.

Sanat morbos, fauet mestis,

succurrit in molestis,

Signa supplent vicem Cedit

testis,

mortis pestis,

Defunctos resuscitat. Potens pater nos attende, Nos accende, nos defende,

nos

manum

tu extende,

Bona nobis tu impende, Sanctis tuis precibus.

Fac nos Deo

seruitores,

dulcores, auge mores,

Pande nobis Miscens

poli fores

celi ciuibus.

ET LEGENDA DE VITA EIUS.

xlv

Sint lumbi vestri precincti. Offertoriwm.

Desiderium anime

eius.

Secreta.

Has reddat

nostras oblationes, Domine, precatio beati Ricardi tibi acceptas,

ut et earum virtute a cunctis protegamur nomiuis amore firmemur ; per

periculis, et indeficienter in tui

Dominum nostrum Jesum

Christum.

Communio. Beatus seruus.

Post - Communio. Sacri corporis et sanguinis Jesu Christi repleti libamine, te*,

pater omnipotens, vt beati heremite Ricardi precibus tarn pre-

ciosum communium nobis salubre reddatur, petimus*, quasi* nobis* medulla suauissimae caritatis et pacis, quoniam superna sacrificia

representantur

;

per eundem.

[Incipiunt miracula beati

Ricardi heremite.]

An attempt is now being made by the Committee of the Early of Text Society to obtain a perfect list of the English writings English Eichard Rolle, with beginnings and endings. Any information or assistNOTE.

ance in this matter will be thankfully received by the Editor of this work.

Hone, Diehard, of Hampole English prose treatises of Richard Rolle de Hampole, ed.

3135 A2 "p,