in the Middle English of Richard Misyn, 1435

*In 1434 and 1435, at the Carmelite friary of Lincoln, a friar named Richard
Misyn sat down to put the Latin devotional writings of Richard Rolle, the
hermit of Hampole, into the Northern English of his own day. He made the
versions at the asking of a recluse, Margaret Heslyngton, who wanted
Rolle's fire in a tongue she could read without a grammar-school Latin
education behind her. The result is two short treatises: Incendium
Amoris ("The Fire of Love"), Rolle's own account of the burning,
singing, sweetness of contemplative love, translated in 1435; and De
Emendatione Vitae ("The Mending of Life," or The Rule of Living), a
twelve-chapter manual of the contemplative ascent, translated the year
before, in 1434.

This is the ORIGINAL-LANGUAGE companion to the Good Works Library's
modern-English rendering of the same two treatises, Margaret Comper's
1914 The Fire of Love and The Mending of Life, shelved alongside this
text. Where Comper gives a reader of today Rolle's sense in current
English, this page preserves Misyn's own late Middle English exactly as
the Rev. Ralph Harvey edited it for the Early English Text Society in
1896 (Original Series 106), from the unique manuscript, Corpus Christi
College, Oxford, MS. CCXXXVI -- thorn (þ) and yogh (ȝ) restored, Harvey's
own Introduction and Glossary carried alongside it.

Misyn's Northern dialect is dense and often knotty; Harvey's edition
keeps his own marginal chapter-summaries and manuscript-leaf references
in a side column next to the text, a printed apparatus this rendering
could not cleanly recover from a scanned page (see the colophon below).
The translation itself -- chapter for chapter, book for book -- is given
here in full.

Contents

• Introduction
• The Fire of Love, Book I
• The Fire of Love, Book II
• The Mending of Life
• Note
• Glossary
• Colophon

Introduction

Ralph Harvey's editorial introduction to the 1896 EETS edition.

The ms. printed in this volume was made known to modern students hy Part II of the Catalog of Oxford College MSS., 1852, drawn up hy the late Rev. II. 0. Coxe, formerly Rodley’s Librarian. At p. 97, col. 2 of tlic MSS. of Corpus Christ! College, the present MS. is enterd as “ CCXXXVI. Codex membranaceus, in folio, ff. 56, sec. xv. ; binis columnis aim. 1434-5, nianu Ricardi Misyn binis columnis exaratus,” and a short extract is given from the beginning of the MS., with the colophons of Books I and II of the Fire of Love, and that of the Mending of Life. As iNlisyn says he was Prior of the Carmelites of Lincoln, Dr. C. Horstmann wisely co2)ied this dated dialectal MS, and sent it to press with a few Latin collations. Miss A. F. Parker has read the proofs with the MS. ; Dr. Furnivall side-noted the first 48 pages of the text ; and I have done the rest of the editing work. I must thank Dr. Furnivall for much valuable and very kind assistance.

The Misyn MS. (CCXXVI. CC. C. Oxfd.) is Avritten upon vellum 12|- in. X in two columns, with Avide margins, in a clear fifteenth-

century hand. The ink is a rich black, in excellent condition. There is little ornamentation exce})t in the prolog, Avhicli has a pretty border in red, Avith blue, gold and green lines, and Avith various floAA^ers more or less conventional. The chapter headings throughout are in red ink, or in black underlined Avith red. The capitals at the beginning of the chapters are in blue, red and gold, and the cajiitals at the beginning of sentences usually blue or red. It is throughout pleasing to the eye and easy to read.

Since its discovery, some forty years ago, the MS. has been regarded a.s having claim to an importance Avhich must noAv be abandoned. Its claim Avas tAvofold,

{a) as ^lisyn’s autograph and dialect,

(5) as a dated and consistent dialectic text.

Of these the first must be discarded altogether, and the second considerably modified.

It will be observed that the colophon, p. 104, states distinctly that The Fire of Love was translated by Eichard Misyn and “þer dictum fratrem Ricardum Misyn scriptum ^ correctum.^' Eelying upon this, Coxe’s Catalog and Tanner’s Bibliotheca say that it is in Misyn’s hand. Now, the writing throngliout the volume is in the same hand, so that if Misyn wrote The Fire of Love, he also wrote The Mending of Life. We are, however, here met by a serious difficulty, for, whereas the colophons on pp. 68 and are dated 1435 a.d., the colophon on p. 131 is dated 1434 a.d. This, it must be observed, is not due to a binder’s error, for the colophon of Fire of Love, Bk. II, is on the same sheet of vellum as the beginning of The Mending of Life. Now, an author could scarcely be guilty of putting 1434 A.D. after 1435 a.d., unless, having written The Fire in 1435, he proceeded to copy a translation of The Mending done the year before. This is the only supposition which, in face of the coloj)hons, will allow us to regard the MS. as in Misyn’s own hand. It is a possible supposition, but scarcely a probable one. It is much more natural to suppose that a scribe has co})ied the whole MS., including colophons, and has left no trace of his own identity. An examination of the text will show this supposition not only rational, but practically a certain fact.

¶ IS NOT A CONSISTENT TEXT.

A careful reading of the MS. brings to light a number of mistakes, not of any great importance, but fortunately, I think, quite sufficient to establish the fact of its being a copyist’s work, and unfortunately, quite enough to detract from its second great claim to importance, viz. as a dated and consistent dialectic text.

Of these mistakes (which are exactly the kind of mistakes we look for in copyists’ works) I give some of the more important, but the reader will do well to make a careful study of the text himself.

COPYIST’S ERRORS.

{a) Repetition of u'ords : — to to (84/24), his his (84/36), hot trw bot trio (96/3), cj- treuly ^ treuly (34/25), bisily bisily (63/21), to to (28/24), m in (24/13), ]>at \at (7/14).

ili) Spelling confused v-itli that of next ivord : — Te ]ie for to þe (125/32), sorus us for sorois (115/33), te for to (41/27), þe þe for þat þe (110/2). (c) Letters mistalien (due probably to misunderstanding of meaning of the sentence): — be for he (115/21), and for aw (54/11), an for aw (113/4),

U for hir (128/10), if for of (17/22), jj'ro for fji>v (17/18), nuDLLj for mane (2/29).

{d) }Vords copied in their n-rong places (due nsually to the copyist catching sight of a word in the line above or below) : — to cluistls (struck out) (98/1), see chastgs (97/39), of (107/2), seruand (struck out) (119/11), see .seruand (119/10), ]>e secund (struck out) (123/27), see þe senind (123/25), of his mynde (struck out) (128/20), see he ginniug of line. sail (crossed out) (11/35), tufe (struck out) (88/19), see lufe, 11. 19, 20. he (altered in another hand) (91/11), fore (for of) (91/29), resonabil

If \ve examine the word resonahil, struck out on p. 26, we shall see that it is clearly due to the word resonahyll occurring immediately before ; hut we also notice there is a difference in the spelling ! AVhy is this difference ? Probably because in one case the scribe copies IMisyn’s spelling, and in the other case he spells according to his own system. 'Which then is the copy of Misyn 1 I should say the form resonahyll, because the 3 and the double consonant are more consistent with the remainder of the IMS., and because the scribe Avould be more likely to write down the copied form first, and then, writing from memory, and probably in a fit of abstraction, he puts down his oivn form. So too we find cliastis (98/1) due to chastys in the line before.

These two examples would be almost unworthy of mention, were it not that they seem to supply us with a key to the very serious irregularities of spelling throughout the work. Taking what was, probaldy, an already inconsistently-spelled IMS., the copyist has in many cases, from carelessness, introduced his own spelling. Thus, side by side with the strong Northern guttural in qwhill, cpiredyr, we find sometimes the softer ichilk, irhedyr, &c. While, too, the roll of the r is usually emphasized by an additional e or 3 , as in sarryf (serve); rpcliarefore, we find, too, wharfor and wharf ore. hrynnynge and the softer form hirnynge are found almost equally. So, too, tndy occurs (44/30), but the more usual form is trewly or treidy.

The broken vowels also supply us with good proofs of the mixture of dialects. Generally speaking, an O.E. long vowel is represented by a broken vowel, and an O.E. broken vowel by a simple vowel representing the first element of the older broken vowel. Thus we constantly read forsoith ^ fiorsoyth, foyl (fool), doyne (done), soyne (soon), poyr (poor), &c., and for the older eo ea, we read wirh (work) werh ; dyrlmes (from deorcnes), lese (lose) from leosan. But we also read occasionally, side by side with these, forsoth

(•J7/29, 34/28), fforsoth (41/36), foie (19/28), foies (26/10), fore, sone, don; a,nd again lose (45/34), icark.

All these more exceptional forms, with the single exception perhaps of 'icark, clearly point to a more Southern and more inland dialect.

We shall, therefore, probably not he far wrong if we put down the present MS. as copied from Misyii’s translation by a scribe coming possibly

Dr. Furnivall kindly reminds me that the broken vowel oy for o is Old Yorkshire, occurring constantly in the Towneley Mysteries [E. E. T. S. 1897]. I am not quite sure whether the vowel of the modern Yorkshire coit [coat, oi as in hoiT] is a true descendant of this oy. Probably however the broken vowel in hodn (bone), hodt (boat), &c., is a descendant, and we certainly have mdin or modin (moon), foil or food (fool), sdin or sooin (soon). These examples probably give us almost the exact vowel pronunciation of soytli, foyl, soyn in our MS. Of course in the MS. under consideration the difficulty lies in the changing value of y. In swyft, lyft and such forms we have the full short sound i ; but more frequently it is used merely as a connective between two sounds to give a force to the one which caused the scribe some difficulty to express. This leads to the very extraordinary form sarryff or saryf (serve) — a form which I cannot find elsewhere. The scribe is however simply trying to express a very strong rolling r, and so pronouncing the whole ‘sarM,’ giving the y the sound of the atonic e in ‘ several.’ [See Key, Pron. K. E. D.] We might comp, with this the full trill of the original r in icoridd, and the modern vocalised r in world. The same remarks apply to the medial e in qivliarefore.

GRAMMAE.

The accidence is of the slightest kind, and can cause the reader no difficulty. A glance down the accompanying list of verbs will show that it is quite impossible to draw up a paradigm. There are no Southern þi. forms in etli, or Midland þi. in en.

The order of words is un-English, and generally follows the Latin fairly closely. Still the un-English order seems to be due to the translator being thoroughly accustomed to Latin order, and perhaps thinking in Latin order, rather than to his careful adherence to the text before him. For sometimes, when the Latin order is unclassical and like English, the translator does not follow the Latin version, but writes in the order we should expect to find in the Latin text, thus : —

hec quide??^ conversio fit þer ordi- Sothely be ordinate lufe is J?is turnnatuw?. amore«^. yng done.

Still the order is often kept, and the translation very dose, as may he seen from the following extracts taken at chance : —

Mentalis e?dni visio sursum capitur et celestia conte?^iplat2ir þer visione/M tame?2 enigmatica??^ et speculare?^ non clara??i et perpetiiavM.

Coniierti qiiippe ad ip,s'?mi oportet et ah omnibus rebus visilhlibus in me/de penitus auerti priusqua/M poterit diniwi amoris dulcedines saltern

Myendly siglit truly is takyn u[) heuenly to behald be scliadoly syght ^it & niiroly, not clere and opyn.

To hyme treuly behofes be tuniyd & all erthly jjingfs in niynde playnly be tz^med fro, or ]>at he may j)e svvetnes of goddys lufe in lityll j^ingw be

I dois 27/29 I hane 3/29 has 70/3

lias 1/5 I styrris 4/3 ha 69/40

I make 1/15 I meruayld 2/6 ha 70/3

I >ink 1/10 I coiisaued 2/14 haue 70/5, 70/9

schewe 2/6 I troued 2/19 tastes 75/33 I am 2/14, 4/3 I knew 2/12 hate 87/9

pinke 3/7 I despyse 26/13 cese 88/30

Present participle consistently in and.

Beyond what we find in the colophons at the end of the books of these MSS., nothing can be found with any certainty concerning this liichard

Misyn. i!^o record of him exists at Lincoln ; and the furthest we can go, is to say that he was possibly the Eicardus Mysyn mentioned in 1461-2 in ‘ The Eegister of the Guild of Corpus Christ! in the City of York.’ Surtees Soc. 1872, p.

“ ^7omina Fratrum et Sororum admissorum þer Dominum Johannem Burton, Eectorem ecclesiae ^ancti Martini in Mikelgate, et suos consortes, Anno Domini millesimo CCCC™" LXJ° [1461-2].

Per diOm.inum loAmnnem Burton, secundum magistrum nostrse gildae.

In primis, frater 'Rimrdus Mysyn, suifragenus, ordinis Fratrum Carmelitarum . . . .”

An earlier bishop of the same name is mentiond on the rim of Archl^p. Scrope’s Indulgence Cup, ih. 291 7^, 292 n. See Poole and Hugall’s Hist, and Descriptive Guide to York Cathedrcd, p. 197 :

“ -f- Eecharde arche beschope Scrope grantes on to all tho that drinkis of this cope xP dayis to pardufi. Eobert Gubsun. Beschope Musin grantes in same forme afore saide xP dayis to pardufi. Eobert Stensall.”

‘ Beschope Musin ’ was probably Eichard Messing, who, according to Cotton {Fasti Eccl. Hib.., iii. 277) was bishop of Dromore from 1408 to 1410. Another bishop of the same name was admitted into the Guild in 1461-2, as “ Frater Eic. Mysyn, suffragenus, ordinis Fratrum Carmelitarum.” See p. 62, antea.

As to Misyn’s Friary at Lincoln, Dugdale says, Monasticon (ed. 1830), vi. 1571, col.

[Carmelite or] White Friars, at Lincoln. — Leland, in his Itinerarij, vol. i., pp. 32, 33, has one or two sentences relating to the White Friars at Lincoln. Their House, it appears, was situated on the West side of the High-street, in the lower part of the Town called Wikerford. “ Gualterus,” he says, “ as I hard, caullid Dorotheus, Dene of Lincoln, a Scottish man,” was “ first Founder of the White Friers in Lincoln.” Speed says this House was founded by Odo de Kilkenny, a Scot, a.d. 1269. The Site was granted in the ȝ6th Hen. Vlllth to John Broxholm.^ The Particular for it

^ Tanner, Fat it. Monad. Line., xlix. 15.

The Fire of Love

Book I

Misyn's Prologue

EXGLISIIED FROM HAMPOLE’S “INCEXDIUM AMORLS”

CCXXXVI. Corpus Chrisii Coll. Oxford.]

A P pQ reuerence of oure lorde criste, to þa askynge of þi [f<>i. i. a.]

desyre, Syster Alargarete, couctynge a-sethe to make, for SsteVMarencrece also of gostely comfortli to pQ & mo, þat curiiiste of latyn ail.^otiiers vnderstandes nogliP, I, emoiige Icttyrd men sympellest, and in lyfynge vntliriftyesP, þis warlc has takyn to translaciofi of lattyn to i iiave en--

Tr> - n •• lislieil tills

englysch, tor edincacyon ot many sanies. And sen it is so þat an book tvom godf^ plesans & gostely life of mans sanle standes in p(«rfyte^ lufe,

|ie/'fore jiis haly man Kicliard liampole, hys hoke has named Inccndium. Amoris, bat is to say ‘ be fyer of lufe.’ The 'vvliillC hoke, in witimnt

T- • T 1 1 TP altering its

sentence ne substance I junlC to chaiinge, hot treuly aftyr myn substance, vndei'standynge to wryte iP in gude exposicione. / / periore aH redars here-of I pray, if discrecyon o^t fymle )iankeworthy, to god peroi gyf loueynge, & to |iis holy man ; and if any jiinge mys-sayd, to myne vnco?iiiynge w’-yet itP. Keue?’-|)e-les, to reforme I make protestacyon, ^\iih entent no þinge to wryte ne say agayns þe faitli or detcnninacion of holy kyrlP, god to wytnes. // fforjiirmore, sistc?*,

haue in mynd deedlynes of )iis lyfe, and aH-way in þi hande sum Always keep holy lesun kepe. ffor holynes if jiou kepe, fleschly synnes Jiou salt reading in no 3 t lufe ; and holynes whare-in it standes, before I sayde : in pro-fyte lufe. Bot pro-fyte lufe, what may |)at be? curtail, when Jii [Jouot'e'sin god (as þe aght) for hyni-self ]iou lufes, þi frende in god, and þin enniy þou lufes for god ; for noupe?’ god with-oute þi neghburgh, nor þi neghburgh with-oute god, treuly is lufed. ^Porfyte lufe þerfore, in lufe of god & of þi neghburgh standfs; and lufe of god, in kepeynge of his co?7zmaundement/5. // Kepe þerfore his co???maundementA’, and þi prayers or conte???placion when þou entres, ah warldly Forsake poghtes planely forsake, and chargh of aH piuge outewarde forgetP, thoughts.

^ Read either perf}de or parfyte, all through.

IIAMPOLE. B

[Fol. I. b.]

& to god onely take hede. Doiites if ))ou fynde any, kaH to þe sad counsett, for drede ]jou erre, namely in slyke þinges ])at touches þe .xij. artikils of ))i fayth, als of holy Trinite, & o\ier dyuers, als in fws holy boke lilouynge is to oure lernynge connyngly writtyil.

Chapter 1 -- Hampole's Prologue

M or haue I meruaylyd þen I schewe, fforsothe, when I felt fyrst my hert wax warme, and treuly, not ymagynyngly, hot als it wer with sensibyH fyer, byrned. I was forsoth meruaylyd as þe byrnyng^ in my saule byrst vp, and of an vnwont solas ; for vneuthnes of slike helefuH habiindance oft-tymes haue I gropyd my breste, sekandly whedyr þis birnynge wer of any bodely cause vtwardly. Bob when I knew þat onely it was kyndyldl of gostely cans inwardly, and f«t þis brynnyiige was no^t of fleschly lufe ne co?^cupiscens, in þis I consaued it was þe gyfb of my maker : Glad þe?’fore I am nioltyn in-to Jie desyre of grettar lufe, and namly for influence of þe moste swete likyng< & gostely swetnes )?e whillb with ]>ai gostly flaume pythely my mynde has comfortyd. ffyrste treuly, or þis comfortabit heeb, & in aE deuocion swettyst in me wer sched, playnly I troued* slyke hete to no man happyn in þis exiH ; ffor treuly, so it enflaumes Jje saule als þe element of fyer þer wer byrnynge. Neuer-þe-les, als sum say, sum ]>er ere in cristfs lufe byrnynge, be-caus þai se fame þis warld despisynge, besynes giffyn onely to god/s seruys. Bot als it wer if þi fynger wer putb in fyer, it suld be cled wyth feleyng^ byrnyng^ : So j?e saule with lufe (als before sayde) sett o-fyer, treuly felys moste verray hete ; bot sum tyeme more & more intens, & sum tyeme les, afte?’ þe sufferynge of J?e frelety of flesch. 0, who is Jiab in dedely body, þat þis grete hete, in his he degre als þis liff may soffyr, contiiiuly beyng^ may longe here! Defaute treuly hym behoues for swetnes & gretenes of so he desyre & lufe vtwarde ; and no meruayE þof many^ of þis warld* passynge fuE gredely wold* kache, & veith fuE hote desyre ^ern itb, fat in fis honyly flaume with woundyrfuE gyfts of Mynde his saule he my 3 b 3 elde, and so sone to be takyn, & entyr þe companyes of faim fat syng/s loueynge^ to fer creator with-outen ende. Bot some fingzs to charite contrary happyns, flbr fylthis of flesch crepys tempynge restfuE myendys ; bodely nede alsso & mans freyl

^ In margin in another hand mane.

• Opposite this loord in margin in another hand Lonenge, after the tung is prayse.

affecciono i??iprynty(l', \iih angwys of þis Avrechyd exile, ]}is liete sumtyme ])a lese/ and þe llaiiine, whilk viulyr fygure I caM' fyer, l)e-caus it bryiincs ^ liglitiy, þai liyiuler iSj lieu}'. And treidy,

J?ai take it* iio^f fully a-way ]>at a-way may not be takyn, llbr it has vnibelappyd ad my hart' : Bot for slyke j^inges, þis moste hapjty hete, at sum tynies ahsenf , apperis agayne ; and I, als '\ver greuously eald^ abydynge, pinke my-self desolate to tyme it com agayne, whiles I haiic not (als I was wonnt) þat felynge of gostely fyer, to þo whylk' ad partyes of body saule gladly aplyes, ^ in þe whilk' þai knawo panie-self sekyr. ¶ More-one?* and, slepe gayne-standes me als an enmy ; for no tyme mo heuys to loos bod pad in þe whilld constrenyd I ^elde to slepeyng'. Wakynand, trenly besy I am to warme my saule als wer veiih calde pirled, þe whilld, sattyld in dcuociofi, I knaw wele sett o fyer, & with fud grete desire lyfd abowne ad erthely pingfs. Treuly, allluence of þis eue?-lastyng' lufe to me cu??Mnes IG uoȝt in ydilnes, nor I myȝt fele þe gostely hete, whils I was wery bodely for dmiayd, or treuly vn-mane?-ly occupyed \iih warldly myrthes, or elles with-outen mesiire gyfen to disputaciofi ; bot treuly I haue feld my-self in slyke þinges wax cald to tyme, ad þinges putt o-bald in wdiillv* vhvardly I myȝd be occiipyed, onely to be in þe sight of my saveȝ0ur I haue stryfvyne, Sz in fud ynhirly l)yrnynge dwelt. ¶ Qwhare-fore þis boke I otfyr to be sene, 1103 1 to philisophyrs nor wyes men of þis warld, ne to grete devyens lappyd in questions infenyte, bot vnto boystus ^ vntaghd, more besy to con lufe god þen many þinges to knawe ; for treuly, not desputynge bot wyrkand it is kunde, & loffande. Ifor treuly, I trowe pies þinges here contenyd, of pies questionaries, in ad science moste hy in coniiyng*, bot in þe lufe of criste moste lawe, may noȝt be vnderstandyd. ^ ];e?-fore to panie I haue not written, bot if, ad þinges forgettyne & putd o-bak' þat to þis warhf is longyng, onely to pc desyres of oure maker þa to lufe onely be gyfen. flyrst, treuly, þat þai þe ad erthely dignyte, þat þai hate ad pryde of connjmge & vaynglory, and at þe lasd panie confo?,w’mynge to hyesd poue?’te, pinkand^ & prayand, besily gyfen to goddzb luffe. j)us no me?uayl to þa??i sad appere with-inforthe þe fyer of vnwroth charite, dressand þe? hart?s to take þe hete with, whillv* ad dyrknes is consumed, A þai [111] lift* vp in to byrnyng'* lufely & moste mery, þat temporad pingfs þai sad pas, & hahl þame-self in þe seet of endeles rest*, þe more con-

[Fol. II. a.]

^ In margin in another hand lassyii.

“ Under this word in another hand, colde.

B

I. Fire of Love. Jjove of God above all Earthly Things. [Bk. I. Ch. 2.

ynge treuly þai be, þe more abyH to lufe be lawe ]>ai ar, if þai of odyr And as my despisyd be glad, & þame-self gladly despyes. ¶ And sen I here to folk to Love, lufe styriis aH: mane?* of folk, and besy I am of lufe to schew hattist 10"^’'"“ desyre & a-bowne kynde, ‘ byrnnyng^ of lufe ’ þis boke hys name

Of mans tiirnyng to god, and what helpys, & what lettys his t^^rnnyng^.

Chapter 2

I N þis wrechyd* dwellingr^-place of exile abydeyng^, to aH mane?* of popyH be it knawen, þat no man may with luff of endles lyfe be tagbt, nor with lieuenly swetnes be anoynk, bot if he treuly to god be turned^ To hyme treuly behofes be turnyd', & aH erthly piugzs in mynde playnly be t?«?’ned fro, or þat he may þe swetnes of goddys lufe H in lityH piiigfe? be expert. Sothcly be ordinate lufe is þis turnyng* done : As þat he lufe þat worthy is to be luffyd, & not lufyng^ þat is not worthy to be lufed, and þat he byrn more in lufe of þo piiigfs þat is moste worthy, & les in þame þat is les worpi. IG jNIoste is god forto be lufed^ MikyH ar hevenly þinges forto be luffed ; lityH or noght, bot for nede, erthly þinges ar to be luffyd. // Wyth-outen doute þus eue?y man to criste is turnyd*, qwyls of hym no^t is desyrde bot onely criste. T?^?’nnyng^ treuly fro pies gudes þat in þis warld? þe?* Infers dessave & no^t defend^, standys in wantynge of fleschly desire & hatred of aH wrechidnes, so þat þai savozw* non erthly pingfs, nor desyrs to wythhald* of warldly pingf^ one?* pair stray b nede. þai treuly þat ryches hepys, & knawys 1103 1 to whome þai gedyr, m þame haueynge þer solace, some-tyme in myrth of heuenly lufe ar not worpi to be gladded, þof aH þai fene, be deuociofi not holy bot similate, þame-self to fele in þer dises some pingz*’ of þat felicite þat is to come ; for treuly for þare foule p?’esu???,pcion fro þat swetnes þai haue fallen, with whylk god/.9 Infers ar softynd & made swete, for þai vnmanc?*ly wyth warldly mone has armyd þameself^. AH lufe treuly þat^ in gode endys not, wikkydnes is, & þe hafars makis euyH. Qwharefore lufamf þe warldly excelence with wrechyd lufe ar set o fyer, and ferper þai ar fro heuenly hete þen is þe space be-twix þe hyest heuyn & lawyst place of þe erth. / / þai sekyr ar likkynde to þat þai lufe, for why þai ar confow?*med? to wanton concupiscence. / / And with haldynge old' maners of wrechidnes in vanite of þis lyfe þai lufe for, holy lufe. Wharefor þe ioy of clerenes þat saH not rote, þai chaunge to wantoned' of beute þat sal noȝt last, þis

sotliely siild* þai not do, hot if þai wcr blyiided \’iih fyer of fraward* lufe, ])G whillc^ wastis Lurionyiig^ of ve/’teii, & norrysclies J?e plaiites [Foi. ii.i..] of aH vyce. ffor sotk iiiaiiy m womanly bcwte ar 1103 1 sett*, nor m any indeed lykes Lycliery, wliarefor þame-self be savyd as wer with sikyrnes u))on woinþai trayst, and for onely cliastite, tlic wliilk J?ai here with-oute, ^ als^ sayntes Jiai weiie ])ai pas ali ojie?’ ; bot wikkydly þus ]:ai suppose & aH in vayn, when coiietyes, þe rote of synnes, is no^t drawne owte. ^Qta

And treuly, as it is wryten, no þinge is wars fen nione to lufe. Ifor

wliyls f e lufe of temporaH f inge f e hart of any man occupyes, no money,

deuocyon playnely soffyrs hym haue. Lufe treuly of god & of fis warld neue?’ in one saule may be to-gydir ; bot wdios lufe is strengar,

þe tofer oute puttis, fat oppynly fus may be knawen who is fis

warld ys lufar and wdio crisU's^ felower.^ Certanly als crist/s lufars ti'C 'vorid, behavys fam-self agayns f e warld & þe llesch, so lutfars of f e warlde behavys fame-self* agayns god & fer awen saule. // ,bai treuly fat JManc/- of

ere chosyn, ettys & drynkes ; bot euer to god with aH fer mynde fai

take entent in aH ely^ fiiiges ; not lust, bot nede only fai seke. Of erthly þynges fai^ S2)cke ^\iih angwys, Sz no^t bot passyngly, nor in fame makand no tariyng*, & fen in mynde ȝit wfW god fai ar, and þe remenand of tyme fai ȝelde to godfs seruys, 1103!* standyng* in ydilnes, nor to plays no wondyrs rynnynge, fat is þe tokyn of reproued, bot rather honestly fame-self behaueynge, fat to god longs, awdyr to spelv* or do or fink, fai irk* noȝt. Keprevyd treuly JMancr of aH-way agayns god idilly behavys fame-self : god A' worde treuly fai here with hardnes, fai pray with-outen aifeccyon, of god fai fiiiL with-outen swetnes. )q kyrlc* fai entyr, & fyllis þe wallys ; fai knok fer brestis, & syghyngs ȝeldys, bot playnely bot feuyd, ffor why fai and sigh,

cum to þe eghen^ of men, no þyng* to" þe eyrs of god. Treuly when fai m body ar in þe kyrk, in mynde dystract* fai ar to warldly glide, f e whylk fai haue or els desyrs to haue, whare-fore fare hart fro god goods,

is far. // þai ett & drynk, not to fare nede bot to fare lust, for bot ill lycherus fode fynde fai sauowr or swetnes. Thay gif more-ouer brede to þe pore, clethynge þe^/’auntyr to þe cold, bot whils fare almas is done in dedely synne or for vaynglory, or sekyrly of þynges vntreuly gettyn, no meruayl if fai pleso noȝt our gaynbyer, bot vnto vengeance p/’ouoke owr luge. // Qwharefore als chosyn, whils fai to Rotiecmer.

^ MS. ati ; als in margin in another hand. “ is godiU's, crossed out.

^ Over the first e is an o in another hand. N.B. All marginal coiTcctions (but not notes) are in another hand.

^ On the margin erthly. ^ IMvS. \at : ]>ai on the margin.

® In margin eyeu, ^ ]\IS. to to

J )0 warld' or Jie flesch take hede, to god aH-\vay þer mynde haue besily, so reprevyd, wliyls þai seme to god do seruys, besy to pQ warld & to þo Jiinges þat to pQ waiid & flescli 2ȝe?-tenes, m besynes of hert gretely ar rauyschf. And als chosyn, god no 3 b displesys when Jiai þer nede releve, so rep?’eiiydh god no^t plesys in gude dedys ])ai ar sene doo, ffor þer gude dedys fuH few, with many id ded /5 ar mengyd. // The fende also has many þe whilk we trowe be gude : he has for soth almw5 giffars, Chast^, & meke, þat is to say, synnars calland^ þame-selk, with hayer cled? & penance ponyschid — • ]

Vnde?’ wenynge^ treuly of hele, is hyd oft-tyrnes dedely woundes. // !

fende alsso hauys not few hasty to wyrk, & besy to j^recli ; bot doutles ad Jiame hym wantes in charite þat ar warmed, and to ad 12 |

vanite slawe. [Wickyd treuly to vyl delectacion] ad way ar gredy, j

& vnto gostely exercise als dede, or els keste doune with fud grete i

febilnes, whos lufe is euer in-ordinate, ffor more þa.i lufe gudes temporad fen eternad, and more þer bodyes fen þer sanies.

[Foi.iii. a.] That no man may sodanly come to hy deuocion, nor be wett with swetnes of contemplacyohe.

Chapter 3

'j’ho highest O cheuyd treuly it is to Infers fat in fyrst 3 eris of þer ti/rnyng^, coines'tot no mail to bee deuocion may attene, nor with swetnes of con-

te?»placyon fully be moysted ; vnnetli treuly seldum, & als wer in twynkillyng^ of an eghe, fai ar graunted to fele somqwhatt of heuewly f inges, & softly iDrofetand at f e last in spirytt fai ere made stronge. Aftyrwarde when fai haue taken sadnes of raaners, and, as fis pj’esenb chaunabyliies sofyrs, fai ar gone vp to stabylnes of mynde, treuly with grete trauails some pei’feccion is gettyn, fat fai in godly lufe sum ioy may fele. If Neue?’-þe-les it is no 3 t sene fat ad even to the treuly, fof fai be grete in vertew, onon fele warily þe warmnes of ous. charite increate or vnwroghff, and in þe ffaume vnmesurde of lufe

fai, meltand in fame-self, may synge þe songe of god/s loueynge. Thys mistery treuly fro many is hydd, and to few moste speciad it is scheuyd ; for þe hyar fis degre is, þe fewer fynders has it in fis Seldom does wai'ld. // Seldome (no me?’uayd) we fynde any saynt, or so þa?’fyte in hike in Di- fis lyfe, with so he lufe takyn up, fat he in contem^ilacyon wer lyft to swetnes of melody, fat is to say, fat he in hym-self my 3 t take þe and sing it lieuenly soonde in to hym sched, and als wer with melody ho suld gayn- 3 elde lovyiigfs to god, & many notys niakand in gostely

^ ? wevyiige

lovynge, and þat in liy??i-self niy^l; felc þat liete of godw liifc.

And nener-])e-les, niaruayl it is þat any man contemplatyne odyrAvyes suld^ be troud : for pQ i)salmo, transfo?/rmed' in-to þo, þe?-sone of man contemplatyue, sayes : Transihu in domum dei in voce exultacionls ^ coifessioni^^ þa^ ^ ^ godw hows \n

voyce of gladnes & of sclirifb,’ qwliilke loneyng' is sownde of liyme þat etis, þat is to say, of hyni paX is glad of lienenly swetnes. //

I 8 Parfyte forsoth þat in-to ])is i^assynge plente of endeles frenscliyp ar

takyn, taght wztA swetnes þat saH not waste ne\v lyfie in þe clere butiniioiy chales of fiiH swete charite, and in liolv counsaiH of myrtli bai draws imo

• ],is soul’s

drawe in to pero, sanies liappy liete, ^\ith þe wliilk þai, gretely gladdyd,

lias gretter comfortli þen may be trowyd of gostely letwary. ^ In flame, treiily lufand þe heglit of endeles heritage, is |)is refreschynge, to wlionie forsoth happyns dyses in jiis exile : / and þat^ to J^ame emonge saH not appere vnpi’ofetable þat þai be some 3 eris be God's lovers ponyscht, |ie whylk to sytt in lienenly setys with-ontyn partyiig* heri’"''**’ saH be lyftt. Of aH fieschly alsso þai ar chosyn, in syghte of onr maker to be moste dere, & clerely to be cronned. // Byrnt trenly þai ar als seraphynne in hy hevyn, whos body be þame-self has sityn,

& þe?’ myndes emange anngels walkand to cWste, þe?' le??mian, Jiai but, nmoni? hane desyrde : be whilk^ alsso moste swetely has songen bis p?*e<yer sing this

' Brjivcr of

of endles Infe in Ihesn loyand : / ‘ 0 honely hete, aH delite swettar, EiuUess^Love aH riches more delectable! 0 my god, o my Infe! in-to me scrith ‘My God, 2i\ith jii charite f>irlyd, wftA þi bewte wounded; sclyde donne & comfortli me heny ; medecyn, to me wrech, to þi Infer schew þi-self ; behald, in þe is aH my desyre, & aH my herb sekis. ¶ To þe my [FoI. in. b.j hert desyres ; to þe my flescli is fiirsty : and fion to me opyns not, my iiesii hot turns þi face. )pon spars þi dore & hydes ]ii-self, & of an Thee. innocent/6’ payns )ion laghys. ¶ Emonge nener-)ie-les fro aH erthly fion ranysclies þi Infers, J?on takes abowne aH desyre of warldly fiinges, and of þi Infe |ion makes þame takers, & in Infynge fnl grete wyrkers. Qwharfore in gostely songe of byrny?^g vp birstynge, to þe, loneynges þai oifyr, and wdth swetnes f>e dart of Infe þai fele.

Hayle þe/’fore, o Infly^lnfe enei'lastynge, þat^ vs rayses fro fiies lawe fiinges, & with so oft ranyschynge to þe sight of god/*’ maiestee vs lasting!

rep/'csentys. 11 Cn??^ in to me, my leman ! A1 þat I had I gaf for þe, and þat I snld hane, for þe I hane forsaken, þat fion in my sanle my^t hane a mansyofi it forto comforth. Forsake fion nene?hyni þat fion feles so swetely smel in þi desyre, so f>at with moste

^ MS. l»at bat.

Grant me ^ bymyngo clesyre emonge þi halsynge eiier desyres to be, so gj-aiint ill Thee for me grace to lone ])e, in Jje to rest^, þat in þi kyngdome I may be worthy with-outen ende Jjc forto see.’

^ þat ilk man cliosyn of gode lias liis state ordand.

Chapter 4

Men hnrning X JS' lufe of lyfe euerlastyiige, men conte?7zplatyiie liily þa,t ar brynde, Sbecome^ X I^i ar forsotli as hyest^ in luflyest byrnyng^, & miryest of þo. prelates, lufei eue^dastyiige, so þat þai seldu??z or nene?’ gos vtward to warldly besynes, nor 3 it^ tak Jie dignite of worsebyp or prelacy, bot rather ce?’tanly with-in þame-selfe, j^ame-self with-haldynge with ioy to criste in mynde Jiai alway ascend in voyce of loueynge. ^ In þis but like All- treuly ])e kyrk felouys^ aungellis lerarchys, in þe whilk aungellis ciiies, are iiiostc hy vtwai’dl ai* not sende, to god eiiermore nere beand^ ¶ So

near God. ° ^

onely besy pii ar in god76‘ syght, þat in cristfs lufe ar he & conte??^placyon, & soue?’ante þai take no^t eniongfs men ; bot to odyr it is kepe, þat ar more occupy ed with mannys besynes, & le[s]se vse God lias fore- inwarde lykynge. ¶ Ilk chosyn, þerfore, his degre has of god things, ‘ ordand before ; so þat whills he ])is to prelacy is chosyn, ho þis to god w7t/^in is besy to take hede, & god with-in Jjerto hym lyftis so þat he lefe all vtward occupacyon. ¶ Slyke soply ar moste haly, ik, 3 it of men ar haldyn laghyst ; ffor þa\ seldom gos vtward miraclys to do, be-cause in mynde onely ])ai dueH. ¶ Of oper treiily ])at both to godd'ts semis þame-self snbmytt/5, & þer& sogettis discretely gonyrn. ¶ To oper alsso þat before men lyfe in fleschly penance vnsene, oft-tymes in pero lyfe tokyns granntyd ar scheiiyd, or ellys after pero, dede, )?of ah in purgatory som-qwhiH: fiih scharply þai be ponyschid. ¶ AH sayntis treuly miracles hafe no 3 t^ done, nouder in pero lyf nor aftyr pero dede, nor aH dampned, owdyr in pero lyfe or but His after pero dede, miracle haiie wantyd. IF joo dome trenly of god is

ieerct. preiuiy, þat yH wars suld be made tokyns sene of synnars. ¶ And

þa þat ar giiyd' suld be more whik in lufe of Jjer makar, f»o pnges despisyd þat to gude & yH comonly may be had. ¶ Some forsoth glide dedys has wro 3 t, [bot] no 3 f godzs bot maiwiys worschip þai haue so 3 k, & ps after þer dede þe?*yschis, þat only haueand þat in ps warld pii hafe desyreck Itt happyns treuly oft-sythes þat meynly [Fui. IV. a.] gude & les parfytf, mirakyls has done, ffuH many alsso heghe in dcuocyone in heuenly setys before godd7s maieste playnly sessys.

^ Over this 'word in another haiul follows.

lianand? \er medys emonge ]?g liegli compa^ij^s of lieiieii. II ffor be st. Miciiad’s

^ clay is 8i)eci-

leste of sayiit mycliael specially is worscliypr, and 2 it of be hvest aiiy iiononr-

II- 1 c-i T ‘ ^

ordvr ot aiiiuxels lie is no:jf trouyd*. boine also to god timiyd' tV: is not of tiic

^ , , , . ° ’ highest order

iieiiaiice doande and warldly erandzs* forsakand', in \ier niynde ioys of angels.

if jier name after |iere dede anensse lyfars may Le worscliipt ; to ]ie

Avdiilk^ ciistfcS treii sei’iiand' siikf take no liede, als in aiintyr lie loos

aH: \ai lie wyrk/.s\ IT þo Jiingf.s treiily ])at comon ar to gode Sc yH,

of saynt?6* ar not to be desyrd^, bot cliarite & gostly vertuys with-

oiityn ceseynge in ])er liartik be festymf, Jie wliilk not only )ie sanle

kepys fro fyltli of synnes, bot þe body als in jie dome saH rays to

endeles mymk ¶ AH þinge treiily yii here is done, sone cessys Sc aii things

fleis ; jiere treiily, andyr in worscliip er in confiisioii, with-oiityn end ceaLami^ie

Jiui saH last. Actyiie jierfore, & þi-elatzr clere in co?znynge & vertew,

men conte?»platyue before. ):)ame-self' siild' setk. Sc before god ])er Active men

bettyrs )ianie bald', þa^^^G-selb not troiiand* ^vorJli to be gyfen to contemS-

conte??q)lacyori, bot if pnraunter goddfr gj’rtce to bett bame Avald' above them-

Differeiis be-twix godis lufars & þe warldis ; & ]ier

medis.

Chapter 5

No-thynge felys mans saule þe byrnynge of endeles liife, þe wliilk^ before aH Avarldly vanite peerfytle lias not forsakyn, to lieuenly Jiingfs- stiidyand besily to be gilfyn, and with-ontyn cessynge goddfs* liife desyre, and aH creato^ers to be loffyd* .manerly to Infe. / Treiily if aH þinge þat we liife we Infe for god, god rather in it pm it we Infe / & so, not in it, bot in^ god, we delite, wliome forto vse with-onten end Ave saH be glad. ¶ Wyckyd trenly ps Avarld lufe, settand pre-in p Inst of pre delectacyofie ; Sc p pngfs* onely pd to ps Avarldd* ioy langfs, p coneb with-onten cessynge. And how may a man do more fondly / more Avrechidly or danzjmabilly, pn fully to Infe png/r timisitoby & faylynge, onely for it-self ? ¶ The trinite god trenly onely for p self* is to be liifyd. 11 Put Ave p?’fore oiire mynde in it fully, & be Ave liesy aH onre myndes in to p ende to here, pd Ave in itb with-onten emf may be gladynd, so p/t Ave Infe onr-selh, & al pngd þat Ave liife, for pib allone. ¶ Bot pt synnar leglies, pt says he Infes god. Sc ^ib he dredys not to serryf syn. like man trenly þit Infyse god is fre, nor to bondage of synne byndes 1103 b hym-selb, bot to p seiaiys of rightAvisnes stedfastly standys. ¶ Qwhills Ave trenly erthly pngd or comforth Infys for ^ in in manjin in another hand.

ifweiovo be self*, god with-outen doiitte we liife no^t, forsotli liyra not

earthly . j j

thin-s, we sarifaiid I bot if in creato?^rs we be delittyd, so b«t we our maker

love not God. _ _ ''

sett beliynde, & þo ]?ingzs þat endles ar not, karis to felowe, als god liatand we saH be denied! . ffuH frawarde treuly to þe saule it is / tokyii of dampnacyone & þe tokyn of endles dede, whan man liolly gyfes liym-self* vnto ])is warld, and in dyuers desyres of j^e flescb & errom’s he gos as hym lyst. p)us no me?‘uayH: is a wreck Lovers of destruyd, H and whils he wenis to folow^ in lust, to penance of

I)leasure hie ’ ^

to hell. heH ay-lastand he hyes. H ]þe?-fore no man suld' dar presume, nor [Foi. iv.b.] be pryde raise vp hym-selO when he is despisid to hys repreue / or when flitynges to hym ar casO, nor hym-self defend, or for ih wordes in gif agayne, H bot ali þing^, aliswele lovynge als reprefe, euenly beryng^. On þis wyes treuly doande, we with-outen ende with criste saH: be glad, U gif we with-outen leffynge, lufe hym in ))is lyfe ; whos lufe in hartis rotyd & made sekyr, ys makes lyke vnto hys lyknes, and ojier ioy, þat is to say godly, in-to vs he puttis, with God’s love bp’iiynge lufe playnly our myndes myrthand. ^ His lufe treuly is i.iir^dnyour fyei’, firy makand oure saules, & pourgis |)ame fro aH: degres of synne, makand )?ame ly 3 t & byrna?ide ; whylk fyer byrnand in þam þat is chosyn, myndely euer makes jiame vp forto loke, and dede in þer desyre continuly to with-hald. 11 Q wharf ore whils we may syn, lat vs charge þis warkh'a prospe?’ite to flee, adue?’site to here gladly.

An euyll mynde forsotli losys whils it ioys, & whils it in creator’s sekis gladnes, als wer with a flaterynge venome þe self kyllys : whos contagyuste to eschew be wele war, gostly fode behaldand, þat to byrnyng^ lufars holy is ordand in heueii. ¶ And so criste grrmntynge, be we comforth in swete sange of charite, & be we delityd in so swete deuocyoun, whils wykyd slepe in horribul dyrkiies, & ful of synnes gos doune to paynes. ¶ IfuH: grete meriiayle it semys, þat inortaH: man in so hegh lufe of god may bo takyn.

It gives VIS þat he in his nioste þi’euay substance no þing^ felys bot heuenly

liGiiveiily ^

solace, solace, & als wer goyng^ to heghe clere desyre, in noys of organes to be contem})latyuo ; þe whilk þat of odyr is done to sorow, turnys panne to ioy, so þat þai seme in saule vnabiH to soilyr payn / þe whilk also may not with drede of dede be turliyhV, nor fro restfuliies to vn-es on any wyes be nieuyd. 51 with besy lufe treuly he bis styrd, & in þoght þat is co?ilinuly in Ihesu, ful soiie ho þe?’sauys his a won defautes : þe whilk correctand', forward of þam is war, & so besily he bores ri^twysnes to þe tymo to god' ho be

^ read How

j led*, & sittis ill setys ciierlastyiigc wiili lieuenly citesyiis. II (j)\vliarc- tiii wo^t fore clere lie standcs in conscience, & stedfast^ in aH gndc Avayes, be citi/.enMof

' . '' ‘ lieuvun.

wliilk' nein.T is noyed* ^vith waiidly lieiiynes, nor Avitki vaynglory gladynd. ¶ Obstinate trenly in Avarkw vnclene, be lufe of criste Those i.cr-

^ ^ > sistent in

knawes no^t, for ])ai wtih llesclily likyngc ar byrnd*, II and to god þai ^elde no deuocion, for Jie byrdyii of riclies vi'ith þo Avhilk J^ai ar Christ’s love. j?irstyn to ])e crtli. Iforsotli ]iai ar not ordand* to liane dclytes of paradys, bot in þer frawardnes gose to ]?erc dede ; & ])e?'forc Avorjiely þer heuynes sal not be lessynd*, nor sorow of þer dainjinacion sal be put bak, for ])ai Avilfully gos in lustis & synys, Sz luf of þa endeles lufar for fals luf frawardly jiai haue losf . 51 Qwliarfore in paynes

perpetuaH, þat þai haue synned*, playnly Jiai saii forjiink^, II and ^ik

of syns |iai saH neue?’ be clensyd*, bot endlesly byrnyd wiih fyris siimers sh.-.u continuyd* witli-outen any comfortlier. // lesstiumes.

Qvvarfore is it more to take enteut to lufe of god ^eii IG to konyiige or disputacioii.

Chapter 6

E monge al]?ingf6* Jiat we wirlc^ or jiinke, to þa lufe of god be Ave more takand* liede pan to connynge or disputacioii. Lufe treuly delytes þa saule, / & conscience makes SAvete, draAvand it fro of lusty þynges here beneyth & fro desyre of mans aAven excellence. ¶ Connynge with-oute charite beldes nok to endeles heel, botk hollies^ to nioste Avreched* vnd oy ng. ¶ Strong^ j^erfore be oure sanies in takyng^ of harde labours for god, & be it Avyes heuenly sauo?4r, noȝk Avarldly. Desire ik to be lyghtynd* wiGi Avysdome endles, & with Jiatt fyer to be enflaumed* wiih Avhilld som ar styrd* onely oure maker to luf & desyre, & my^tely is made strange to despisynge of ah transitory ]?ingf6\ In pies þing/s þat abyde, 110ȝk countand* pies þer nioste solace þat þai here haue no diiellyng% heuenly place noȝt made with hand* with-outen cessynge þai seke, & cries : Mi\il viuave cristus est, mori lucrum, ‘ Criste to me is lyfe, & grete Avynnyng^ to dy.' 51 Treuly forsothe he lufys god þat to no Avicked likeynge consentis. In als mykyH: certanly is man fer fro crist/6* lufe, als he hym-self delytes in Avarldly þinge. 51 (j)Avarfore if poll lufe god*, þi Averlk þak scheuys : IFor ho neuer is þi'oued to lufe god, Avhils to Avicked dosyres he is made to consenk. 51 Therfore to ȝG aH þat ar in þis exil, þis dar I scheAA^e, þat aH þai þe maker of aH þinge þat AviD not lufe, in-to dyrknes endles þai saH bo kest, & þer

^ Over fJiis word in another hand inflat ; latiiik satt crossed out ; \vil in the margin.

[Fol. V. a.]

[Fol. V. b.]

saH: fele with ende b^Tiiynge of þe fyer of lieH, ]>a> here with |

lufe of ]>er gaynhyar^ wald no 3 t be lyglitynd. ¶ Sondyrd þai saH be !

fro þe company of syngars in charite of ]ier maker, & besily Jjai saH j sorow, ii’o inyrtli kest oiite of synngand? in Iliesu, wantyng^ þe denies 4 j & þe ioy of fame fat saH be crounyd. ¶ Ifor leiiyr fame was a litiH whyle in warldly softnes tary, fen soifyr penance þat þer synnes my 3 t be clensed / & fai kiime fiiH of pyte before þe defendar of aii gode. In þe slippy r way treuly & þe brode, in fis vale of wejiynge fai bane bene delityd, wher is no place of gladiies, bot of laboz^r : wharefore wd7?-outen relese, in to?/?ment76 fai saH sorow, when pore to pes eue/iastyng^ sal be borne, & be made glade in þe delites of þe godhede gifand lyfe, þe whilk^ with vertiies wer arrayed full treuly seand, & in gostely hete happily has florisched, fof aH in worthy heghb of fis warld fai haiie takyn no solace, nor emang< vnholsum wyesmen fai haue not sawen pride, bob of wikkyd men fai haue born greues, ^ temptacyons fai haue exclude fro þe saule, þe trone of þe trinite þat in pes fai my 3 b be haldyn. ¶ And treuly fai haue wodid old vnthriftynes of venemns lyfe, clerly loueand & most gladly gostly beute; and plays of softnes, þe whillp 3 onge age^ acceptis,

& vnwyse warldly men desyrs, fai haue demyd worfi reprefe, finkand with continuance charitefuH sange in to our makar ascendynge.

^ ffor whilk þynge, takars of hilly ioy, & heete consauand* fat may not be consumyd, in songe fai ryn of dene co?apanys & hilly armony, and in frendely myrth heuenly fai haue in- 3 etb a schadow agayne ah hete of lychery & fylth. ¶ Qwharefore in byrnynge of swettest lufe fai ar takyn vp to þe behaldyng^ of fer le^mian, & be flaume happyest llorischand fai ar in vertew, & frely loues þer maker : and fer mynde now gos, in-to melody chaungyd fat lastys, and þe thoythis fro hens-furth ar made songe, and þe hauH of þe saule, heuynes kest oute, with wondyrfuh musylb is fullillyd ; so fat prikkyng* before playnly it has losb, & hole in hee swetnes euennore ib abydis, fuH me?-uellusly syngaiid in henyly swete meditacion. ¶ Iforfermore, when fai go fro fis hardiies, and fro disesys fat here liappyns, fen þe tynie comys fat fai sal be takyn, & with-outen doute to god be borne with-outen sorow, & emong^ seraphyn haue fer setys ; Ifor fai aH-to-gydyr setb on fyer with fyer of lufe moste heghe, and with-in fer saules byrnand, so swetely & deuoutely fai ha louyd god, fat what-some-eue?’ fai I'elb m fame-sclb, heeb it was

^ redemptoris in margin.

“ age on the, margin^ in another hand.

gostly, lieiienly songe and godly swetnes. ^ nerefore treidy it is, witiii.ruvcniy ' \at J?ai wM-outen lieuynes dy, sotliely ^xiCi Joy passand* vnto so sweetness, grete degre in eiidlcs worsebip þai are lyft, and ar cronnyd' in hclialdynge moste plentevow6‘ of ]>er makar, syngand^ ^\iih clcrist wlieris, J?e wliillc^ also more byrnyngly desiris in-to ]>a{> godliedc ]sat reulys aH |)inge. ¶ And forsotli, þof ))ai now clcrely beliald'

Jje chere of treutlie, & xxiili likyngcst swetnes of þe godhede be luoistyd, U 3 it no nie?’uayH: afte?’ a litiH wbyle j^ai saJt be made more nie?-iiellns ; Qwben bodis of saynU's J^at in eriJi ])is tynie ar lialdyn At the

Doomsday

tro \er granys, saH be raysetf, and þer sanies with paine saH Ite knyttyd in J»e last examinaciofi. ^ ]^en forsotli saH þai take princi- they siiaii iw palite emang< pepyls, / A Yiiryglitwes ]^ai sakt deme to be da?Mpned, people, ^ IT and ]iai saH scliew þat nienly goyde wer blysk to come to blistfiilnes. IT ])Q genei-aU dome sotliely ])ns done, in-to songe enerlastynge J>ai saU be borne, & wiih criste go vp j^e lieglit of treuytli, ]>q, fas of and Mmii see god vsand xvith lufe with-onten emk — Of ])is it is sclienyd Ood. swetnes enerlastynge mostis \er myndcs, |)e Avdiilk vnabilly to be lonsyd, be bande^ of trew cliarite byndis. Qwarfor rather latt vs seek Christ’s

lei'i •• ITT 1- love, not dis-

seke jiat line of criste byrn vs with-in, jien we take liede to dispnta- putation.

cion viipi-ofetabifk ¶ Qwliyls we trenly take liede to sekyng^ vnmanerly, ]>e swetnes of enei’lastyng^ smellynge we fele no^t.

AVliarfore many now sano^rs hi so mykyd in brynnynge of connyng, & no 3 t of Infe, ]iaf wbak Inf is, or of whaP sanonr,

J>ai knaw no 3 b, ]iof all þer labonre of aH þer stody jiaine aglit to sprede vnto Jiis ende |iat Jiai my^k byrne in goddA* Infe. Alas, for schanie ! an olde wyfe of goddzV Infe is more experk, & les of warldly An old wife likyiige, ))en pQ grete devin, wlios stody is vayiie ; flor why, for ofOod’a^iove vanite he stndys, þai he glorins may apere, & so be knawen, J>at divine does, rentfs & dignites he mo gett : þe whillk a foyle, & nok wis, is^ worpi to be balden.

Of ])e caus of heritikw, & faytli of þe Trinite.

32

Chapter 7

P lente of holy trenth & hoi to p^m it sekys, schewes pQ selk ; & to þe childer of vnite, misteris hyd ar opyn. ¶ Qwharfore sobly spryngf^ frawardenes of heritik^A bok of a vntaght inynde & Heresy inordinate, þe whilk xvith desire of þe awen excellence is blyndid'? for þai trenly with-in þame-self, god to reprene be vayne desiris, cesis

^ MS. byncle ; a overlined in another hand.

^ Another is is inserted in margin.

[Fol. VI. a.]

not* ; of ])n,re addillynge it* is also þat þai vtward \v^t^ playne argu- i

mentfs gaynstandys J?e treutli. ¶ And when cristyn religyon wiH: I

aH contmriuste cut a-way, & fully acoi’de in vnite of lufe, mane/- i

of lieretikis & proude is, new opynions to gett*, & fro ]/e saying* of 4 !

haly kyrk*, questyons vnwont to scliewe ; and so ]/inges þat trow |

c/-isten men haly haldys, þai loy with þe?- vanites to sparpyH. j

¶ Er roa?’s of whome we kestande a-way says : þo sone treuly of |

god, evyn with-outen hegynnyng* to þe fadyr, euennore is to he 8 |

trowed & vnderstanded : ffor hot if þe fadyr hyme with-outo |

hegynynge had gettyn, þe fuH godhede treuly in hym suld not haue *

hene. / Sothely if god þe fadyr som-tyme had hene, when þat he |

had no sone, þen no me?-uayle he was Ics þen afte/’ward when he þe sone had gotyn : þat, no man of glide niynde saH say. ¶ God þe?-- '

fore vnchaungahle, god vnchaungahle getU>, and þe whill^ he has gettyn with-outen end / & þis day also he cessis not* to gett. H ffor noupe?- þe suhsta??c* of þe sone som-tyme vngetyn my^t he called, IG nor þo heynge of þe getter þe self neuer felt*, with-oute an onely gettyn sone of þe self*. Evyn treuly as þe hegynnynge of þe godhede, he no reson nor no witt* may he fun, he-caus hegynyng* it has not*, so þe gene?-acion of þe sone 'with þe eue/-lastynge of þe godhede vnchaungyngly hydis. 51 Qwhen treuly in þe infenite of gode meruaile and worschip, with-oute hegynyng* ah-myghti clerely scheuys, to what end mans foly raises þe self to stryue, a sacrament vnahyH to he spokyn to þe eris of men dedly to schew? 51 He treuly knawes god þa/-fitly, þat hym felys mcomp/'ehensihyH: & vnahyl to he knawen. 51 jSTo þinge sothely parfitely is knawen, hot if þe cans þe?-of, how & what wyes it is, þa/’fitely he knawen. In þis p/-esent lyfe treuly, in þa/’te we knaw & in þa/-te we can ; in lyf treuly to cum^, þa/-fytely wo sal cun & fully, als to creatures is lefuH or spedful. 51 fforsoth he þat oure þat þat is p?-ofitahyli of our makar eue?-lastyng* desyres to knaw, with-oute dout fro þa?-fyte conyng* of hym fonder he falles. 51 jpoii askes what god is. I schortly to þe answer : Slike one & so grete he is, whatkyns or so mykili none odyr is, no neuer may he. 51 Gyf þou wiH knaw ju-opirly to speke qwhat god is, I say, of þis questyon answer saH þou neue/fynde. I haue not knawen ; Aungels can not ; Archaungelh's haue not hard. Wharfore how wald poii knaw þat is vnknawen & als vutaght*! God treuly þat is almyghty, may noght þe teche what hyme-self is : 51 Qwhat* god is treuly, if þou knew, als wys þou suld

• MS. cull.

be als god is : þat, noiiJ)e?’ |)Oii nor o>er creature may be. 51 Stand' oryouMi.o ])erforo in þi degre, and liye ])ing^6• desyre l^ou not ! / ITor if |)ou Ood. desyre to knaw ^vhab god is, to be god |)oii desyrs ; |)e Avliilk^ becuins |)e not. Wele |)ou wote, alloiie god liym-self knawes, t'e knaw may.

Trendy it is not of gods vnpower þat lie may not þe tecli liyin-sell‘* als he is i/i by??i-selfk hot for liys vnliojeyd worpines ; flbr slike one als he is, none ope?’ may be. If be soy tidy ^ treuly my^t bo knawn,

inco??ip?’ehonsibyli þen wer be 1103 ^. It is I-nogb þe?’for to þe to liecontcnf knaw þat god is ; and agayns þe it wer gif þou wald' knaw (|wbat Ood is, god' is. ¶ Also it is to prays god þa?’fytely, þat is to say, vn-al)yH: to be consauyd' fully, to knaw, bym knawynge to lufe, lonandly to andtoiovc syng' in bym, syngand in bym to rest, & bo rosf inward' to ondles rest to cunie. Lat it not meue þe þat I bane sayd god parfytely to knaw, & I bane denyed bym to may be knawen, sen þe p?’opbet in psalme bas sayd' : Pvdende ??ifsericordia??i tiiam scientihw^ te, / þat is to say : ‘ þi me?’cy sebew to þame þe knawes.’ Hot þis autorito þus vnde?’stand', if þou wiH not erre : to þame þe knawes, þat is to say, god to be In fed', to be loved', to be worsebipyd' and glorify do onely maker of aH þing/.^, a-boune aH þing^, be aH þing^ & in aH þing^, þat is blissed' in warld' of warld/s. Amen.

þat in )>e godhede we aw not to say tbre god^5 or .iij. kynd^5, als we say tlire j)ersones ; and ]>at ilk man afte?’ q^tantite of his lufe sal be cald grete or smal.

Chapter 8

I ff any errand' wald' say, in þe T?’inite .iii. kyndes, be-cause .iij. intiieTiinity

are 3 persons,

þe?’sones þai say, wby suld' þai not alsso say .iij. goddw, sen to god is all-one to be god Sz bis kynde to bel 11 We say treuly þe fadyr is god, þe sone is god', þe boly goste is god ; 51 þe fadyr alsso

is bys kynde, þe sone is bis kynde, þe boly gaste is bys kynd' : Sz [FoI. vi. h.] it nob .iij. god?*’ nor .iij. kyndes we say; bob o god .iij þe?’sones, to but 1 God, be of 0 kynde, with strange faytb we grau??t. 51 0 godbede treuly is of iij. þe?’sones full & þa?fyte, & ilka þe?’sone in þe self contenes þe bole godbede, euynliede & onbede forsotb baueand' afte? þe substance of þe godbede, not wanta??d distinccion of diue?’site afte?’ þe p?’ 6 »pirte of þe name. 51 þai ar also .iij. þe?-sones & 0 god, on kynde,

one substance, one godbede ; and þof ilk þe?sone betokyn þe kynde, þof aH þe?’ be .iij. þe?’sones, 3 !! þe?’fore .iij. kyndf’ saH no;! be vndir- bead.

' If be soytbly on the margin in the sa/me hand.

standyd. ¶ And als oiir god fadyr & J^e sone & þe holy goste, o kynde we call, & not .iij., so J^e he trinite .iij. persones, not one allone we saH: say. H ffadyr is called', he-cause of hyin-self he gatt' a sone ; ])q sone is cald', he-caus of ]>e fadyr he is gottyn ; þe holy goste, be-caus of hothe pG holy fader & holy sone he is spiryd'.

¶ Ipe fadyr lyfe, gettyn þe sone [lyfe] to hyme has gyfen his hole substance, so )>at þe fadyr als niykili suld' he in hys sone als in hyinself . . . hot pG fadyr hys kynde has takyn of none, pG sone treuly of his fadyr allon in his hyrtli has taken J:at he is, IF fforsoth pG holy goste of p& fadyr & pG sone forthpassynge, & with þame & in þame endlesly heyng', is no inor in hyme-self Jien in aydere, ¶ Evyn treuly & eue?’lastynge he is with ])aime of whome he is, sene he is of pG same substance, of pG same kynde & of pG same^ godhede, & pQ J)ird' persone in trinite. IF ])g sone treuly euyrlastyng' of j^e fader is he-kume man in tyme, / borne of a maydyn, þat he mankynd' fro pG fendes power 111 . 73 ^ gaynhy. IF ]þis is our lorde ihesu criste, f>e whilk only he festynd' in oure mynde, pQ whilke onely for vs was tyde in pQ crosse. ^ A^o þing^ treuly is so swete as to lufe crist. And pertovG ransake we not to mikyli þo |)ing? 6 * ]}at we in |)is lyfe n;ay not consaue. In heuen treuly clerar þen lyght þai saH be, if we to lufe god gif aH our hartUA ^ We saH be treuly abyH to be taghb of god, & in melody fuH meruellws we sail ioy, A in he myrth our makar loofe, & in fuH swete esines with-oute grefe & yrksu??znes, with-outyn ende. IF fforsotli he þat mikyH louys is grete, & he þat leste louys is leste : ffor after pG gretnes of charite we hafe in vs, be-fore god saH we be praysed. So is not before men, hot he þat moste ryches has or godis, is moste chargid & namly dred? ; when ))ame aght not so to do, bok þame most worschip & drede þat ])ai in connynge suppos be best. ¶ Mighty men of þis warM treuly may no þing^ do bob to par bodys or þe?- gudes ; ¶ Holy men treuly has more woi-thynes: IF þai treuly sal haue power to spar heuen to þame þat þame disesis, A wald not þerfore do pona?^c^, and also heuyn to opyn to þame in god þat þame has worschippyd A mayntened' in þis exil, whills þai with charite wer arayd', A aH vaynglory has not resauyd. Qwharfor charite to gett, to haue, A with-hald', with aH þer myght A aH þe?- strenghtes þai suld' t?-«uayH, þat in þe day of te??iptaciofi manfully þai myghb stand' agayns þe?- enmys, A when þai saH be p[r]ouyd2, þai mote take þe crowne of lyfe. ¶ Charite treuly makes men þa?-fyte, A onely lufand þe«-fitely to þe heght of ^ same o/i the margin. ^ be prcvid on the margin.

lyfe contemplatyiic ar g;minte<l* to ciimc. ¶ And treiily ])ore, ]>oi aH with lieuynes A vnclennes þai 1)e eled, ^itt sidd' þai not ko despisyd^ ; for þai ar frendzk* of god & l)redyr of cristc, if Jȝ;ii pc The pom- are Lyrdyn of ])onyrto kcrc whli dcdf.s* of loucyng. / silcyrly þat <io<i,"aml

ȝc dcs})ysed personys wftA-ontc, with-in als lienenly citesenes Avor- chri.st; sclii]) 30, A in als niykiH for god to þe?’ 'worscliip growc 30 in als inykyH as he in his godheef wyrkes p/anely, / þe wliilk^ pain c,oinfortliand says: Beatl </nonia?M VQ,sfnim est rcrjmrm dei, / theirs is tiie

þat is to say : ‘ hlissod ho ȝc pore, for ȝ0?^rs is^ þe kyngdoine of god ! ’ (Vnr,' Treiily, grete trihiilaciofi A nede þat þai sidfyr in þis lyfe, ar pourgynge of þer synnes ; ifor whills þe pore in body with liongyr, pirst,

cal(f A nakydnes A eper grenys of þis warld is noyed^, in sanlo fro

vnclennes & warldly fylthys he is ponrgyd. ^ And trenly, in tyine they siiaii to come þe swt'tter rest of enyrlastynge pore men s.iH felo, in als tiieir labours,

. I . t ^ ill time to

mykyli as in þis lyfe moste greuo?/5 labours þai bane borne. ¶ To come;

þame sali longe trenly to say : ¶ Lefafi s?/ums ^u’O diehw?, quihw^ nofi h^imiliasH, annis (juihim vidimw.?^ mala, put is to say : ‘ gladdymf we ar for þe days in ([whillc^ pern mekid vs, ffor^ ȝercs in qwliilk^ we banc sene grefe.’ Qwarfore þe hirdyn of ponerte hals þou with ioy, therefore reA oper wrecliydnes ha mynde gudely to here, put he þe snlferance of iiiverty.'*'^ frihulacioii to ioy of pes eiierlastyng þou may be worpi to cum !

% þat þe ^ariyie lufer of god had leiu^r ryiine in -to grete pȝayne, f>en ons be syniie greue god ; & why god tot^7’ment2^5 ryghtwes be wykkyd.

Chapter 9

O f ^ þe grete fyre of lufe so grete heute of verteu grows iu sanies, a righteous

‘ , man will

þat a ryglitwys man raper wald chese to sulfyr aH payne þen suffer any ones greue god / pofe aH he knew be penans he myght ryse and afterward^ pies god more & holyar he. ^ ffor illt purfyte þis vnderstand/*’, put no-þing^ to god es more dere þen innocens, no-þinge more plesand þen gude wiH. ¶ Gyf we treuly lufe god rightwisly, [Foi. vii. o.] sonar we wald grete mede in heuyn lose þen ones synne venially /

ffor moste ryghtwes it es, of rightwysnes no mede to aslt, hot

frenchypp of god, put is hym-selt. ^ Better it is þerfore euer tur- itisbetter j mentry to sulfyr þen ones fro ryghtwysnes to wyckednes wilfully to he led' & knawyngly. [Wherfore it folowys þat pci þat crist so |36 hirningly lufys] put on no wys [þai] will synne, not onely fro payne ! sail he free hot witlt aungels endlesly sal ioy. IF þa treuly þat

j ^ is on the margin. “ ]\IS. ffro " MS. if,

■\vikkicl deck's saryf, & warldly & flesclily solace þa weyn gretely is to be liifed, & ]jo Jiiiig/s lofaiicl þai desyre, forsotb botb þe ioy þai lose þat þai liife, & rins in-to wrecliidiies þat þai esclieuyd not.

The right- ^ ¶ Bot of siiiii it is woiuit to be asked* c|wliy god* almyglity wycked* the wicK'd ^ I’i^twes to-giclyi’ chastys. IT fjoii seis at ons vnder þe flayH both come & cafk, bot in þe wyiidouynge þe caff* is oute cast & Jje corne tlie wiilnower gcdyi’d* to iiiaiis vsc. ¶ Gyf aH men treuly lyfed, with

duvff.' outen doute \n pes & t?-«nqihllite, \v^t/c-outen debate & batteH we suld dueH ; bot son enionge few gude ar many iH, many disesys cum, firtt in may be cliastissyd : & þis eiiyH ))ing^s to glide men happyns for þai with iH ar me/egyd* vnto fere dede. Riglitwes alsso for fai ar redy to synn, firtt þat redynes be not broglit to deide, be þe wande of onre meke fadyr þai ar taghb to take here a lyghb scouring^, so þai þe bitter scoiiryng’ )?ab is to cum jiai may scape. IT \xodovQ if persecucion, wreebydnes, ofier discs )ioii suffyr, þou has fat We dwell in acordys to þe place in þe whilk foil dwell/s. Is not fis þe vayle of IG tears and tciis tribulaciofi in whilk boil arbi lion wald* bou he'/dove be "lad

tribulation. . ’ , .

ill presone, & lyfe in prosperite in ah fine exile, or with-outen dyses Christ go f i long^ pilgrimage ? llaue mynde fat criste & his apostilh's has

inent. Stiff yi’d* tiirmeiitry, & foil be blys sekis to com to ioy ! bot foil saH:

[i-oi. VII. t;.] ^ fforsoth owdyr in fis lyfe þe fyer of godd/s lufe þe ruste of

our sy lines sal waste, & our saules deuce to make fame abyH: to fle to blys, or ell is þe fyer of p?irgatory after fis lyfe our saules saH ponysch, if it happy n fat we scape þe fyer of lieH. Or ellys fab in vs þe strenght of lufe be nob so mikyH fab aH to-gidyr it may vs Distress must byiTi. with tribiilaciofi, seknes & discs behoiiys vs to be clensed*.

No young Av ft/c-outiii doutc also fis we haue fat^ no ^ong^ man emong^ naterJm‘Ide^hoi.y\y ingfs & swctc wortlys of fayi’6 wymmen & plente of fingfs likynge st\4e't won^ may be made holy, bot if it be be þe vntraiiyd gretenes of god/^ grace, wher so grete & so many stirris many to faH fat alsso ofb-tymes holy men has bene lost. Qwarefore moste inerakyH I trow it is t|when man be godz6‘ grace lufe of criste fis chirischynge parfitely despisis, & be-twix fis enmys to þe sawle, fof aH to þe flesch þa seme sofb, to þe he holynes of þe heuedy contemplacioil manfully gose vp. And with-oiiten fayH, þe holyar he is with solace of goch'.s* lufe more plenteuosly with-in fyld*, fat he sett in fyer couth nob byrn, & þe foiile liiste of vnclene lyfe offerynge fame-selb he has parfitely slokynd. ])e whilk no meriiayH, & fof it be seldom, criste wyrkis in some to by me belofyd, of whoiiie it is say ; Er^ Oveiiined, wlietlier by tlie same fiand or not is doubtful.

pawdit nuhem in p\oteceionem < 5 * ignem vf h(C(iYet eis pax noc-

tein, 1 1 J?at is to say : ‘ ho lias sprcal' a clowyd', ))o schawdow of god/.v grace, to ]>er defens agayn fleschly desyres, & fyer of endl(!s lufe to gyf þame lyglit mynd^ with-in 1)0 nyglih of |?is lyle, \iat þa ho vnlefuhies of vayiie heiito l)e noO takyii.’ CrisU'.s* lufe trenly in Tiie lovn of ]?anie with so greto swetnes hyrnys þat a fleschly Ih vnlefiiH likynge oirnLi'iiy"'* ])anie ]?iidve als fylth most foule, cK: \eriov it |?ai desi)iso. H )erU)Ya Thel-cforc touch J?OLi not lichemsly þat noudyr is lefuH [to] desire nor haue. / Hauo mynde alsso )?i hande, ])i tonge ^ )?i body to ^v^t/a Take iiee.i of hald', & in Avyamien disples not þi consciens. Stirryng^* treuly of toiifrue, and lychery ar aray of men Sc wymen. Alsso hote letwaris A oper inetA* þat vxiih \er hete to inikiH enllanmys þe llesch, ^vhilk^ norischars of hodis A killars of saulis ar hesy to make ; þe whilk of chaste suld' he oscheuycK

þat god in discs is to be lufyd and worscliipyd ; k IG also of myrtli k mekenes of gode.

Chapter 10

I ff temporal worschip with schame he destruyd', & Avarldly with

vilany he endyd', knawen it is with-outyn doute þat better is Heproof is repreiio þen worschip, & schame þen degre, heuynes þen lovynge . man than foi’ he þis þing/s oft^-tymes a man scrithis in-to vaynglory, he þe toper alway, if man paciently it hare, in þis lyfe to mekenes he suld^ he taglih & in tyme to cum saH: he no payne suffyr, for rightwes gode twys saH not ponysch ; & he saH he crounedk for paciens of pore saH not perich with-outyn endk To holynes treuly pies pingf 6 ’ Theiioiydo

.. . loT notlniif' that

lyrst longis : m no maner to pinla, to speke Sc do, þah god displesis ; pspieases & alsso to pinla, to speke & Avyrlh þat god may^ plese. Do þou þis ever’yUnng after þi connyng^, þat nouper þou faH in sclaunder nor feyn þou not Him.

to inikyH holynes. ffor he is a foie þat before men haly desyrs to

apere; & crueH, þat when he is gude scheuys hya^-self yH. Soni Somethings pingf 6 ‘ treuly þer ar þat, he þa?a-self* tan heetf vnto, nouper ar gode nor iH, ffor in pere pore kynde þai ar nouper medefuH nor vn- selves,

medefuH : And slike pingA’ if þa he done, god mysplesys not, nor if [Foi.viii.a.] þai he vndone, plesis not god. ¶ Here treuly we may se, smeH, y smeh, fele. & touch, k 3 th we adyH no iiiede nor vnmede. AH syn treuly owdyr is done to godps] displesyng, or our neghhurgh noyng, or to our a wen harme ; hot many pingfs eniang^ men may he fun þat* ar in none of pies. Despisyd treuly or‘^ to he losh in þe syghh of men,

makes mane to ascend to Toy of anngels. 0 glide IlicMi, here chastis, here cut, here smyte, here byrne, 3 a & what-so-euer pies þi gudelynes, do to me, so ]>at I in tynie to cum liane none yh, hot I may þi Infe fele here & eueidastyngly. ¶ Ifor þe, desjiysed to he, to ah men in^ confusion & schaine, swettei’ to me it is þen to he cakt hroper of an erthly kynge & emong^ aH men & of aH men I he worschypyd ; so þat wreccliednes faH on^ me on ilka syde in þis lyfe & pGt þou, god, in þe todyr me spare, ¶ I wiH he cliastid & correckyd liere, & criste to me þat graiinh if payn to come odyr-wyse I may not scape. ¶ Proude treuly & full of wreth so seme worthy to panic-self* \iaV þai may sutfyr no piiige ; At a li^t worde oft*-tymes þai ar meuyd & with-out* cans, j^ci’fore þai ar to he fled more þen to he our-cumyn, for þai ar fraward ; And al-way þa defende þat þa haue takyn þof if he fals or vntrew. And noudyr þai wiH he ouyrcumyne with aiictorite ne resun þat þai suld not he sene hawsande haue sayd p«t wer vnacordyng ; And when þa ar vntaght & þat þa wote wele, 3 it* wiH þa latt as þai inspired wer in aH pingfs þat to god longis, so þat þai may ii^, aH place speke wftA-oute gaynsaying* of any man ; & leuyr þame is in þer erro?^r dueH styH þen of it oppynly he repreued. ¶ Lefe, hredyr, þis proude wodnes & wode pryde, And our-self gretely lat vs meke whils we ar in þis way : for liettyr it is glide & lufly þat criste after oure dede to vs say,

“ frende, cum vppymare,” þen þat he say, “carl, go donyrniare;” so treuly saH it he of proude A meke. ¶ Qwharfore no trihiilacion, no dises, no wrechydiies, no schame, no repreue is to he dred to þe rightwys man, qwhils þat he synnes not & in conte»?platyfe lyfe A luf of god aH-way he pikdettkv. ¶ Or we treuly to þat kyngely liaH may cum, in Avhillv* with anngels of god A aH his sayntis fyllid swetnes, Ave saH he glad, vs hefallis here to he repreuyd he flaterars & Avrang*-sayars, he fagiars A hakhitars, he prifysars and hlamcars, so þat Ave in aH paciens A mekenes A charito to cristas þi^eceptas A his counsaH gyfen aH-AAvay Ave may he fun, Avhen Ave saH he examynde, als it is Avritten ; ¶ Tanq\?a\ a^iriaw in furnace pxohauit eos ; // þat is to sa}^ : ‘ Als gold* he has proued þam in þe fornas,’ þat has fyer on ilka syde. And he has fun þam Avorpi to haue hym-self. ])us he prospei'ite A aduersito lat vs go he fyre & Avatyr, to tyme Ave cum in-to refresching* of heiienly lyfe ! ¶ Haue mynde alsso m aH dises A nede A pouerte þat [þou] groch neiier, ne fondly speke or frawardly,

• Overlined l\y tlie Avriter.

• noglit* sf/rnck out hoforc on

:^I

Lot ill aH to god gif jiankyiige. )?(^rl)i tnaily more ioyi’iiH for Runyvini;

saH boil be IvfO to be kyiigdome of sayiites, If boil in bis \varld' ''i-inK'.vou to

■* tlie kin<„'(U)iii

gladly siilfyr ])iiiges Leforesayd. () my saiile, emoiig^ aH |)iiig/,s Jiat of saints.

lia})})yiis, with likyiige deiiocioii love^ j;)! lord; loveyiige I'ele jioii with!, swetiies, / & syiigand taste \io\ with lioiiily deiiociofi, sayaiid'

Ldwiaho dominwm, in vita rnea, / jiat is to say: ‘my lorile saH 1 [I'oi.viii./..] Wijrschip ill my lyfe/ wliedyr 1 be disesyd' or esyd', wliedyr 1 take worscliip or scliame. Als loiige als 1 am sal I syiige to my god. ¶ If Singto.iesus. list, ill llie^’u I syiige ; & if I siiffyr þe/'seciiciofi, luf of god forget*

nob. To me treuly it is I-iiogbe my god to Life A to byiii to cum, sen 1 may do non opir nor to |)e wark* of o>er |)inge my-sell’* I fele dis})Osyd' Lot to lute criste. And ^it* I cm/i not to so grete lufe of god as myn eldar fadyrs, wbilk* also many odyr profetabiH þing/’ has done — wliarof fiiH gretely I am a-scliamyd' & in my self confiisyd'. 0 lorde, j^erfore my hart make brode ]>at it may lie more iiromien my

IG abyH bi liife to i)ersaue. ]\Iore abiH treuly man is to resaiie so Loni.’toix-r-

^ ^ . cOve beltei-

mykiH, more of charite he takes A savirs, A les for jie hesch he caris, Tiiy love, hot witli discreciofi, so ]xit it be of hyni after J?e sentence of Jie wys : / Modienm ?/dlu' laboraui cj* inueni viidtam requiem, /

þat is to say : ‘a lityH I haiie trcmayld with my-self*, A to my-self*

grete rest I haiie fun’ — ffor aftyr few ^ors of þis lyfe, rest has þe Afterafe\v ryghtwes fun of euerlastviige. ¶ In þis habitaciofi of exile þe holy life, ttie Infer of god hyni-self scheuys noiiper to mery nor fuH heu_y, hot

cherefulm's he has with rypnes. ^ fforsoithe some laghtyr repreve A some prays ; laghtyr perfor þat is of lyghtnes A vanite of mynde, is to repreve, hot þat treuly þat is of gladnes of consciens A gostely myrth is forto prays — þe whilk^ onely is in rightwis, A it is cald<

myrth in lufe of god. / Wharfor if we be glad A mery, wyckyd cal

vs wanton; if we be heiiy, yi) 0 crit/ 6 ‘. ^ Vnneth sothely can any nien seo

^ J’ J1 ^ J J good in others

man trow glide in a noper þat he fyndes not in hym-self-* ; and þe ti.at is not in

_ y y J J ’ y themselves.

syiiiie in whilk he stumbyls, he wenis a nober it has. And þe dede Andtiieysce of wyckyd þis is, þat if any þer lyfe felow not, þai trist þat ho gos i>' wrango A is desauyd — And þis is for mekenes he has forsakyn.

Degres also of mekenes is : to hahf þer eghen law, not ho. In speche to haue maner A not to pas it. þer bettyrs A more connyng'*

gladly to here, A rather to wiH wisdome be hard of odyr þen of þame-self*. j^e tynie of spoking^ not to take to sone. / ffro comone ’ lyfe not to go. Odyr to sett* before þi-self. frailtes to knawe and to dome þi-self wars þen aH oper. ^ If I treuly wald' com

^ == laiula

Let me be emons;e men, bat I sulci sytt last in noumbyr I ha desvrecl, &

low in men’s ... -j

esteem, so lest to be lialtlen in opinion, & so ail my ioy siild be in criste jXy may be in Ibesu, & SO to maiis p7’rtysyng or þer blameyng^ I suld take no liede ; bof with. besy deuocion to god I sulct desire. 11 Many forsoth þat with me bane spoken, like wer to scorpions, for with pere liede flaterand þai bane fagyd, & witli þare tayl bakbytand' þai bane God shall de- smyttyn ; Ifro wycked lyppis of whome & sorofuH tong/;,* my saule

liv6i’ niy soul

from the god sal delyuer, settand it in ioy of rest. ^ Bot wbarof is comyn

wicked lips of

flatterers and SO grcto madiies iii-to mans mynde bat none wiH now be blamed,

backbiters. ° J r )

none be rep?*euyd wiH, bot treuly aH sekis to be praysed ; þa Ioy to worscbip, þai lagbe to fauyr. Also þai þat name berys of lyfe more cunnyng^ ; / bot to me slike semys owalyr abown mesure boly or els mad, þof aH þai be callyd wys & taght. ¶ Qwbo is þat treuly of glide mynde bym-selb þat leuys, not takand bede to hym-self, & Examine bym-sclf gladclys in voyde wordis of meiil ¶ If be treuly bisily

youiseit, Pym-self^ belialdc, & cbargis to knaw wbatkyns be is in pogbtf^* &

[Foi IX a] byme-self, & wbedyr be be worpi w’or-

andwiienyou scliyp or rcprcfe þe may fynde. ¶ Qwben be þerfore byni-self seis blame- m many þing;*’ worpi blame & in tewe pingc^ to be praysed^ wor-

fuse honour, scliip of fauour pc wliilld be is not worpi with gladnes he suld not

take, bot if be erryd mad in mynde. ¶ If treuly by m -self woundyrfully bebaldand in beet & swetnes of godfs lufe be fynde meruelusly wax warme, And bely to go in-to lyfe contenzplatyue, in þis also besily to stande, ¶ And þis also be lias in mynde oudyr grete synnes be bas nott done or if be bane any done, be trewe penans be trow þai be clensyd* : / pe7^ treuly for worscbyp of men bym belioues not* to sorow, ffor he was more worthy, þat is to say feliscbip of aungels. Thejdghteous 5F Qwo-so-eue?’ is þus disposyd, no more suld ioy with a kynge to poor as gladly gytt* bell witli a porc mail. IF ffor to rvcbes be takes no liede and

as with kings. ^ .

w’orscbippes of men, bot vnto þe lyfe & medis of ilka man. ¶ He baldw it* not* grete to schyne in gold nor to be vmbelappyd with grete men 3 e to go m þai-pure to be glad in byscboppys aray treuly boFy in swete consciens, aH lykyng/s & riches be settis before.

'þat god/<9 lufar, Jie warkl, idylnes & irksuwiies forsakz^ ; and of ypocriU*.? & couek^^ men.

Chapter 11

Love is as TH pc caiitikyls it is sayd : ‘lufe als dede is strange. And lufe is

strange as i

death. Pard as beH.’ ¶ Dede treuly kyllis þe wbik, beH sotlicly

spares not þe dede. So certanly þe lufe of god : mane þat it parbtcly

Bk. I. Cli. 11.] I. The l^ire of Loxe. The Lover must v)ork.

rauiscliys, not onely ii^ kyllis fro lufe growmlly of þis warld, kot alsso to ])o warld' sLiyiic & to lieiiyn (|n'liikyii(l< to siillyr for god tribulaciofi warldly wrecliidiies fuH nukyH it stirrys. II (^)n’liarfor wliat-so-eiier J^on be ]>ai iiopis ):)at )?ou Infos criste, to |)is take licdo ; for if þou bohald ^it ertbly þinges wiih likyngcg (K; þi saido by |)ou fyiidis also to sullyr Avrong/^’ or ollys dedo, forsotli god/, s’ trow Infer þou sclienys ]xii j)oii arf not. Sotbely a treu Infer nonj^er to J76 warld' dresses bis ee, nor lie dredis for god to snlfyr aH ]>ai to þe body seniys bevy or bard', ^ ^it be is nob lettyd fro tlioytli of liis le/y/man Ib^cS’ii, qwba[t]-so-enrr to bym bapi)yn. II jpoii alsso |)at o\v])er god/, s’ Infar arb or wiih ])i hole inyiide dissyrs to bo, alway stody als niykyl as ]:)on may be crist/,s’ grace, nob to be noyd with irksinnnes, nor with ydilnes to be takyn. ^ And ib it sonie-tyme bappyn ]jat swete esines be not to þe in i)rayng'^ or gnde J?iidvynge, so J?rtt Jjou be of be mynde be songe of. boly conte?//})lacyon singe j^on may not as jroii was wontt, Cees not ;it to rede or pyv/y, or ellis some oder gnde dede inward' or outward' do, ]>at nob in-to idilnes or slenyth pan scrytli. j\lany sotbely irksomnes bas drawen to idilnes, A ydilnes to necligens tk wikkydnes. Qwbarfore be )}on fernent alway in als mykil as in þe is, <Sc bane nob þi desyre l)Owed to any-þing of |?is wnirld' þat may be bad or desiryd'. A’o man trenly to god p<'/,rlitely is knyttid' (|wbils he in desyre to any creature warldly is bnne. ¶ Some alsso þer ar kab ontward' semys to god innyd'. And with-in to fendes J?ai ar gyfyn. ]hs ar similate & fals, þat chalangis þe wreth of god. H ffenyd' forsoth þai ar þat with worde þe warld' despisis & ib witih þer dedys to mykyl ar knawen to Infe itb. ¶ Of god spekand' þai wiH: be sene, Sz with-m in so inikiH ar takyn with, lufe of mony þat also sum-tyme for þe weglit of ij halpens þai stryue. ])e vdiilk o])inand þer month to god desyres Sz barly charite wantand', qwhils þai no heeb of faith A charite haiiys, panie-selb in gate moste holy, & clethynge A S[)ech þai schew. ]:)is alsso inore-oinT þame-self l)Ostis stedfast in lyght discs, hot when þa cum þerto, (|where sonesb þai snld' gayn-stand', pere titysb ar þai brokyn, A pere þai faH : / And þen opinly ib is scheuyd' be-fore þat was byd. ¶ Qwlien þai also in ricbes llowo and with riches ar fed, ^it þa say þai ett fuH lityli A þat þa bane so grete poghb þat aH þis warld' is bob vanite, þat as þa say vnneith for febnlnes þa may last. ¶ DesaueabyH alsso þai ar, for warldly wisdom þai bane, A in þat þa begile, þat wdth oper waytyng/.s þai ar not pca’senyd', ia als mckyH as þai ar war A eschew lossc of warldly

glide, vndyr þe tityli of gostcdy rest couetis liydand in despyte of J^inges eiierlastinge. ¶ Bot slyke, poi aB lurk^ to a tyme, ^yithouten doute longe before þe ende or at þa lest in j^o ende qwliatTitosewiiodo kyiiiis ])ai liaue bene |)ai saB appere, þe whillc^ alinus þa, þai do or see.ionnen, ally odyi’ dede in siglik of men, jia do ]iak aB of men may be sene, wrath of God. And woi'Jiely slike prouokes þo, wretb. of god, for Jiai holy desirand not to be, bot^ to bee sene, & with-in, wlier god sees, wantand trew cliarite, þer awen loy not goddis ]iai chalange. 11 IfuB hard' treuly it is a wynnynge crafk or office to bane & not to be coiietw^*. nofr^ ¶ Qwliarfore offfitymes þi’estis ar defamyd emo??g^ pQ pepyB Jiat^ )iof

prilsts^iie þa be chaste þa ar fun couetiis, if þai be large þai ar made lychurs.

blamed, ofk-tyiiies it^ liappyiis þat þe ordyr of* prcsthode takyn deppar 1

ami their fall in^ syiiiie, ill SO iiiykil þai faB als þe he degree vinvorthely þai bane tionau-o their takyn./ Not* feiv treuly yvith noyus couetys sett* on fyre, vndyr earned great- colui* of sekeiics or pouerte þat may com, þer gudys þai say þai geder

þat sodan wrechidiies þai may eschew ; bot of fendys þai ar begilde : 1 iiofrt for bothe Avarldly glides þai loos, and dyrknes þat* þai drede þai

rynne in-to, IT ft'or god, his seniand/e þat* delyuers in þe?* sight*, before þai see nott*. & þat is warst of aB : wliils þai wAA-in with Avarldly couetys ar fulfillyd', wM-oute þai fene pani-self with tokyn God’s serv- of lialviies to scliyeii. ¶ Bot þat our lordis se?’uand is, In our lorde

.ants trust ^ .

^ive their B’istf*’, & gudes þe Avliilk he has oner his nede, to þame þat it nedis

needy ^ lie sparpyB. H p)Q, seruand treuly of þe ivarld aB þat* he has to his

couetis vnabyB to be fulfyld stodys iB to kepe, þat lie is so grete a cliinclie þat he dar not* ete bot* foule & scarsly, þat so lie sparand mykiB mono may gedyr. And pies þai ar þat* þe psalnie. sclianiys sayaiid : Ini mid ehis ferrani Imgent, þat is to say : ‘ his eiiniys þe erth saB lykke.’

þat lufars of god \Niih hyni sail deem, & of liife of konynge be labo/o’ gettyii, & of god. And p>«t a

trew lufar nowd<?r \Ylth fastynge nor abstinence or counsel & pȝr^^su^;/plcion erris not nor is begillyd. '

Chapter 12

overs of 1\ /P saiilo of gode^ onely takar, Any-þinge les þen god may ■est **' IV I not fulfyB, wharf ore ertlily lufars neurr ar fulfillyd. Rest [Foi. X. a.] þerfore of cristo lufars is qwliils þer liart/s in lufe of god be desire

<.\j Jjoglit is festymlc And Infuiid' A hyrmind' A syngand* it keliald/s. ¶ Swettesf for sotll is |?e rest' 'wliilk'’ J?c spirit'' takys (jwilst swet<‘ sownd* godly ciiins doufi in "wliilk' it' is delityd, And in inosto. swete songe A playfnH raniscliyd is |)e niynde to synge likeyng/s of Infe enerlastynge. iNow forsotk in niontri sowndis agayne þe loiieyngc of god & of p& blisf niaydin in ({whonio more ]:en may lie trowed^ it is loyd'. And J?is no meniail liai)þis Avldlst' )?e hart' of þe singar groiindly with lieiie?dy fyer is byrnde And in-to bis lyknes is figurde in þe wliilk ali swete songe is & mery, in sano?/r beiienly moystand* owr aHeccion ; ¶ And wlierfore withinward delitys be folowes, & in songe & jioglif he loyes in byrnyng^ of lufe. IT ]bs treiily to aH dedely is vntrowabyH, / A he pot has ))is not trowes not' þat any jiinge so swete A fiiH of swetnes A man to take ^it beand^ in body ]iat wid rote A witli pG fetyr of dedlynes is grenyd. U pG havar also meniails, bot for pG gndenes of go(f vnabyH to be tald' he is gladynd' jiat plentevosly gyfis his gnde A not vmbrayd/s, of wlionie he takes aH þat he felis. ¶ Iforsotli Avhen he þat grete f>ing^ [has] — A treuly it is cald grete, for varely to dedely nehand' if is vnknawen — if it want neiua’ he tronys in pvosperite to be ; alway in lufe he longis ; whilsf Jiat he wakis besily, Oudyr he syngf*' or of lufe he piiikes and of his Infer, hot and he be allone, more swetely he synges. ^ Truly for þe tyme þat any man Jiis haf' takyn, Aftirward fully saH nem^r go fro itf, hot' euennore saH byde beef, swetenes or singing^ if aH jiis be noghf nere. ^ Treuly al Jiis bidys to-gidyr, bot if þai lie repressyd' with fuH grete sekenes of þe hede or of pG breste or of pG syde, or with grete hongyr or ]}irsf with pG whill^^ pG flesch is brokyn, or with to inykiH cold' or hete or with trauayl p‘di be lettydk ¶ Hyni |?crfore if behoues þat in godA lufe wiH synge A syngandly lufe A byrne, in wildemes to be, A in to inykiH abstinence not to lyfe, nor to be gifyn on any wyse to superliuite or waste./ Xeuer-jiedes bettyr if wer to hyni in lityH ]iing^ vnknawyng' mesure to passe, whils he with gude ententf dose it to sustene kynde, jien if he for to mikyH fastynge began to fayH, A for febilnes of body he niyghf not synge. ¶ Bot with-oute doute, he þat to Jiis is chosyn, with falshede of |ie fende noudyr in ettynge nor in alisteneynge is ouercomen. IT j^e trew treuly Infer of criste A of criste taghf, widi no les stody is war of to mikyH )ien of to lityH ; wft7?-outyn comparison treuly more mede saH he be worthy with songfuH ioy prayand, behaldand, redeand A jiinkand' weH bof discretely etaud, Jien if he with-outen ):'is eue/’inore suld'

eating dis- fast, brecle allone or herbys if he siild^ ete & besily siild pray & tasting’ too retie. ¶ Ettyn I bane & droiikyn of þis ))at semed? best, not for I liifed^ likyng^, bot for kynde in god/^f sernys suld' be snstenyd' & in loueynge of Ihe-iai criste, co?dorniand me to þame Viiih wlioine I I should not dwellvd in mnle nianer for criste, & bnt I suld nott fene liolvnes

feign holiness JO ’ r i m i

where none wlier noiie es, nor )iat men suld not me prays to mykil wher I wer fun litiH to prays. IF tfro dyne?'S alsso I bane gone, not for þai fed me conionly or on bard maner, bof for we bane not acordet in [FoLX. &.] maners or for som o]>er cause resonabyH. E^eiier^-þe-les I dar say with. blissyd lob : ‘ fobs bane despisyd me,’ & when I bad gone fro fame, f ai bane bak-bittyn me : nener-þe-les ascbamyd sab f ai be when þa se me fnt bane sayd^ f«t I wald not abyde bot wher I mygbt be delicately fed. Better trenly it is to se fab I despyse, fen Yet fasting is to tlesire fat I sab nob se. IF ffastinge no mernayb is fnb glide, dnertesi'iiy desyres of flescbly lust forto kesb downe And wylde lycbery of

mynde forto make taame. In bym trenly fat goes in-to þe hegbb of conte7>?-placiofi be songe & byrnyng* of Infe, liggis Als w[e]re Death of evil slckkyd' flesclily desyrevS.// Dede trenly of yb atfeccion to byme to him that loiigis fab to coiitemplacioii tal<f.9 bede, wbos sanie also with-in in-to

gives heed to '

c«^jiempia- A-iiofer loy and a-nofer forme now is turiiyd' ; be lyvis now nob cinist lives liym-sclf, crisb trenly in bym lyvis, wbarfore in bis lufe be meltis, in bym-selb be longis & nerband be faylis for swetnes, vnnetb he is for Infe. ¶ His sanie ib is fat sayes : Nunciate cUledo qwm amove langueo, f«t is to say : ‘scbew to my le?>^man fat I for lufe longe,’ to dy I desire, to be loused I coueb, to go ful gretely I ^erne. Lord, come BelialtK foi* luf I dy. Lorde, cum downe ! Cu??i, my le^nnan, lyfb

down ! come, j ^ d ^

my beloved, nie fi'O lieuyiies. Be-bald* I lufe, I syiiG:e, I am ful bote, with-in “‘y heaviness, niy-sclf I byme. Haue mercy on me wu’ecb, bidding^ me before þe Hejvhqjoys to be bi’oglib. ¶ He þa,t fis ioy has & in fis lyfe f us is gladdynd', ^)iredj).v the of þe boly goste be is inspiryd,/ be may nob erre ; wbab-ener he do, leelfnl ib is. Ho man dedely so glide connsayle to bym may gyfe Als fab is fab be in bym-self has of gode^ vndedly. ¶ Odyr trenly if þa to bym wald' gif counsale, with-outen doiite fai saH erre, for þa he shall not ba iiob kiiaAveii bym : / lie trenly saH nott erre, & if lie Avald' to f er skyllis gif assenb, of gode^ be sal not be siiliyrd', fat to bys AviB constrenys bym fat it be pass nob. AVbarfore of slike is sayde : >S;nrit?^a/is omwia iudicat a 7iemi\e iudicatur, fat is to say : ‘ f e gostely man all þynge demys, and of no man be is demyd.’ Bot no man of so grete prcsnwzpcion lie fat be liym-selb snppois slikon ^ & resoiiabil druck out hefurc Ncuer MS. guJe

Bk. 1. Cli. lo.] I. The Fire of Jjove. Do not jmhje Olliers. ^7

to be, J?of aH" j^e warld' })('0’iitely be liaue forsakiii Sc |?of' lie liaue ! led solitary lyfe viiabiily to be repreiied' Sc ]:)ofe lie liaue gone iii-to

belialdynge of beuenly ]}iiiges. H bis gruce treiily to all coiibo//- Vot Ond’s platife is not grmitvd' bott seldoine Sc to nioste few, be w]lilk^ by K'nmted lo all

^ in J J ^ r J who live I lie

rest of body takaiid' Sc of niyiide, to be Avark* of god be streiigllt of c-ontemiiialute oiiely ar cliosyn. li'uH bant it is sotliely slike a man to fyiide ;

Sc for }?ai ar fewe, fuff dere j^ai ar had, desirabyH Sc louyd liefore god Sc Ilian ; bot aungels alsso loys in jipr passing^ fro þis warld' to wlionie becunies aungellis cm//})any. ^ ]\Iany forsotli þer ar |iat of[t] in greb deuocion & swetiies to god jirayers olfyr / Sc swetiies of co?^te;/q)laciofi jirayand' Sc jiinkand jiai may fele, >q. t2 wliilld alsso riiis not aboute, bot bidys in resb.

Til at no man sallb demo odyr, bot to god gif lonyiigc ; And of ay til desyrs of god/-v lufe, & of womans cii^y/paiiy be escliewyd.

Chapter 13

Tff fi^iy inan holily lyue Sc ri^twysly, Alsso Avarst synnars despise lie nott. H þai treuly tempyd faH, for pii liaue no grace of gaynstandynge, Jiof aH be \er awen malyce fro glide to yli pii^ twriie pnne-selb. No man may wel wyrk Sc god lufe & ebast be, bot if god :at to hym gyfe. IT þou also þit bolnis in jiryde for Jiou lias done weft, for p-self fro tlesclily lusty s baste restrenyd, And sebarp penance þin bast suffyr, qwbarfore of mans moutb. Jiou lias takyn praysing^ : bane myiide for bot if þe gudelynes of criste ]ie bad ouercouyrdg in-to als many illis or in-to wars als be þat is fallyn poll subf ba fallyn. ¶ Of þi-self treuly þou bas no grace of gaynstandyng^, bot of by;a to wbome is sayde : DlUrjam þe dom'me^ forfiOido mea, // ‘ þe, lorde my strengbt, I sab lufe.’ // AVbarfore if þou nogbb bane þat þou baste not takyn, wby prydis þou þe als þou it bad nob takin 1 ¶ I forsotb to my god dois panking^ þe wliillb, with-oute my meritfr, for my glide and bis ivorscbip, bis cbyld so I had chastydk bis scruand so bas ferid, pab it senpys fuH swete to me Avarldly likingais þat ar both few Sc sone slippynge to lie, in so mikyb þat payns of beb þat ar boyth many Sc neucr sab ende I my^t be worthy to esebewe ; ¶ And 3 itb agayne pab so me bas tagbb Sc vertew teebinge has gifyn pab þis present penance And trilmlacion gbidly I sill here, in so mykib þat to euerlasting^ delectaciofi Sc p/‘osperite most fub, ful li 3 tly I myght cuiiie — ffor, if we ivib, lygbtly

[Fol. XL a.]

[Fol. XI. &.]

I. The Fire of Love. Beiwoof of Women. [Bk. I. Cb. 18.

& wM-oute grete scharpnes we may in ])is life parfitely forfiiike And our-self clens, wliils we als inykiH as we may wytis destroys.

¶ In tyme treiily to cum, if we be not liere clensyd, ])at þe apostiH is trew we sad fynd, sayand ]?ies wordis : ¶ Horrendmw ed ineid^Ye m memos, del viuentis, jj ‘ Horriliil it is to fad in Ipe bandis of god?^ of lyve.’ Lord god, of me bane me/'cy ! My ^outb was fonde. My cbildbode vayne, my 3 onge age vnclene ; bod now, lorde Ilie^’u, with þi boly lufe my bard is enflaiimyd And my renes ar chaungyd'. And also my saiile now wid nod toiicbe for bytternes befor ])at was my fode, and myne affeccion now is slike : bot synne no-)?inge I bate, nogbt drede I bot to greue god. I ioye not bot in god, I soroii not bot for my synne ; no-)?inge I lufe bot god, no-þing^ I trisd bot 1 byme ; no-))inge me beuys bot synne, no-j^inge me gladyns bot criste. Xeuer-]je-les now late of tlire wy?>mien wortbely Avorjji repreve I toke. ¶ One me repreuyd, for I, couetand þer Avodnes to correct in Avaste & softnes of clejiyiig^, þer viimanerly aray to mykid I beheld' ; þe Avbilk sayd þat me agbd not so mykid |)ame to behald' þat I mygbt knaAve A\diedyr þai Avar bornyd or none — & als me J^inke, Avel me sebe repreuyd, & made me asebamyd. A-no]?er me repreuyd' for of bir gred pappys I spak als þai bad me deUtyd ; þo, Avbilk sayd Avliat þat Aver to me if þa Aver grete or smad 1 — t'c ))is also ri^tAvesly spald. If pG third', me toueband in play, be-cause I tbrett als I boystusly bir Avald' touch or toebyd, sclie sayd : ‘ A rest, brojier,’ als (|Avbo say : to^ })in astate, þat is to say of religyon, it longis not with wymmen to play — And sebo alsso not vinvortbely me lias confusyd'. Sotbely me agbd rather bane sulfyrd' }>en ogbd bane done agayn. fforsoth comand vn-to my-self, to my godd I do loueynge, for be perQ Avordes be tagbt me gude, and swetter Avay to me has sebeuyd )jen 1 before kneAve, 1 m so myked þat — ^crist/** grace in me Avyrkynge — repreueabyd in þis party before Avywmien I sad not be fun. H þe fourd Avoman to Avbome in party I Avas faniyliar, not me repreuynge bot als AVer me despysinge sayd' : H ‘ nogbt lias þou bott fayre sigbd and fay re Avorde, deyde bas none.’ ¶ And perioxG bettyr 1 troAv perG specialte to Avante ])en in þer liandys to fad, j^at can-nod maner keep in lufe nor in desjiyte. ¶ To me treuly þis has bappynd for [I] þer liele bas sogbd, not þat I in þame any þinge vnbiAvfudy I ba desyrd' with Avliome some Avbyd my bodyly sustenans

þat lyfe solitary or licrmct/.v, comon lyfc & mciigyd, passys ; And how it comys to fyre of Info, and of swetnes of soiige.

Chapter 14

^wm lias bene, Sz ^it pn^rauiiter on lyuo ar, þai conion lyil‘ ahvay settis before solitary lyffe, sayand vs aw^ to gedyrryn^f.s* to rymie, if we to be perfeccion desyre to cum. Agayns qwliomc it' is not* mikili to despnte, be-caiise þai lyfe only þi here vp with loneyiige, ])e wliilk oudev þi couet to kepe, or at þe lest fuli lityH þi knew. Solitary lyiie trenly þerfore pii jirays not, for pii knaw it not. ¶ A lyffe trenly \ier is wbillt no man in llescli lyfamt may knaw^ bot be to wliome of god it is gifyn to bane ; And no man sotbely of |)is pnge trenly demys, of jie wbilk ^it be is vnsikyr wbat A on wbat mancr it wyrkis. WA7/-onten donte I Avote ; if þi it know, more ten o]>cr þa-i snld* it prays. Odyr wars erre t‘^t solitary lyffe to reprene & sclannder cessys not, sa^mnd Ve soli, Ji'd is to say ‘ wo IG be to man allone ! ’ not expownyng' ‘allone’ \ia\j ‘ with-onte gode,’ bot ‘ Avz't/i-onte a fela.’ He trenly is allone yziih wbome god is not, for Avben be fallys in-to dede, bedyne to t?^nnentry be is takyn, Sz fro ]}e ioyfuH sygbt of god & of bis sayntfs be is spard. H fforsotb be ]>at for god solitary lyffe cbesys, Sz it ledys in gude manor, not wo, bot fayr vertn is nere, / & mynde of IlioMi name besily saH delyte ; & t® lyf with-onte mans solace to take drede

not, te more saH be gyfyn Avitb godf^- comfortbinge to be glad. ^ Gostly visitacion forsotb oft-tyms fake þe wbillt in cn?».pany set playnly knawes not — Avbarfore to a lykand sanle it is said : Ducam earn in solitudinem cj* ihi loqiLar ad cor eius, / ]}at is to say : ‘ I saH it lede to Avyldernes & |ior saH I speke vnto bis liartt.’ Sum trenly be gode ar tagbt for criste Avildyrnes to desire, A singnler pnrpos to bald ; þe wbillt soyne, þat þa more frep^ & more denontly to god may saryt, comon cletbinge of þe warld forsakyn, AH transitorij pngf<s’ þai despise & kestis a-way. And temporaH in begbt of mynde þa go abowne ; enerlastyngo loy onely þai desyre, to denocion e'e conte???placiofi only pii ar gifyn, Sz to liife criste AH þe stody of þer lyfe )iai eesse not to ocenpi. ¶ Of wbome fuH many, þof aH emongfs men fiiH fare J>a dweH, ^it fro bene?dy desyrs pii stnmbyH not, for þer myndis fro wickyd co?mersacion ar fiiH far. ¶ Rigbtwes bermyt/8 alsso singnler pnrpos bane : in ebarite of god Sz of þer neglibnrgb þai lyfe ; warldly praysynge þai despis ; Als

[Foi. XII. a.] mykiH as ])ai may, mans sigbt^ þai flee / ylk man more worthy Jjen þame-self J?ai bald*, to deuocion contynuly ]>er myndcs þa gyfk, ydelnes þai bate, flescbly Instis manly þai gaynstand, beuenly þai sano?^r & byrnyngly sekys, / erthly þai couef not hot forsakes, in swetnes of prayer þai er delityd. Trenly som of pain swetnes of endles refresebynge felys, / & trenly chaste barf & body v^iih þo vnfilyd ee of mynde beuenly citesens & god þai bebald. ffor þe bitter drynke of penance grete labo?^r þa bane lowyd, now with liife of he contemplaciofie sett ofyer, onely to god to take bede & cristfs Aiiermit’s kyiigedoine to byd þa were wortbi. / Hermet/s lyft’e þerfore is if it is greatly gretf, if it grctcly be done. And trenly, blissyd maglorins, þe

wliilk was fuH of miraclys & fro bis cbildbod with. sigbf of aungels The^Arciibp. glade ; qwene after þe p?-orecy of bis fonrme fadyr, saynte Sampson, nrchbishop^^ made Arcliebyscliop & godd/s kyrlf wortbely longe has

hernSs'iife wamyd be an AwngeH bym visity?;g<, bys Arclibescboprild

leff, bermyts lyfe be ebas. And in þe ende of bis lyfe bis passynge IG to bym betokinde^ was. Alsso sant Cntbbertf, fro bys byscboprylf to Ankyr lyfe be went. Slike men þerfore if þai for more mede to bane þus bane done, who of glide mynde wiH be hardy Any state in holy kyrlf solitary lyfe to setf before In þis trenly with none vtward pingZ6’ þam-self þai occupy, bof onely to bene?^ly conte??iplaciofi þai take bede, and þat in crist/’ Infe besily þai be warme. And warldly besynes parfitely sett beliynd. // Qwliarfor with-in þam-self* Sleers liciienly iioycs sound/*', ik, fuH swete melody makis mery þe solitary

hermit. man, foi’ pc wliilk emong/* many sect clatering/* distract/* & bot

seldome sofyrs to pinlf or pray. Of wliilk solitary þe psalme in songe of Infe spek/* sayand : ‘ I sab go in-to þe place of þe meruel1ns tabernakyb, in-to þe Irons of god.' ¶ And þe manei* of going in songe & songely loneyiige be descrynes sayand : In voce exuUacionis coifessionis, / þat is to say : ‘ in voys of gladnes & of sebriftt*.’ And þat onelynes is nedfiiH with-onten noys & bodily songe to þat þat mane þat sowiidly loy may take & bald loyand & syngand. In a-noper place opinly he sclienys : Elongaui inquit fug tens ^ mansi in solitudme, þat is to say : ‘ffleand my-self I bane with-drawen &

He strives to \n wildymes I bane dwelt.' ¶ In bis lyfe trenly be is besy to

burn with the F Y J J J

Spirit’s byoi in fyre of þe holy goste, & in loy of Infe takyn & be gode ȝG comfortid to be glad. ¶ Trenly þe onely þa?’fite man in god/* Infe bngisly byrns, & qwhils abowil bym-self in passynge of mynde be conte^qrlacion he is takyn, vnto þe swete sownd & beuenly noys ^ IMS. betokiiige

Bk. I. Cli. 15.] I. The Fire of Lore. Of Solitude.

loyand' lie is lyft^. And slike one forsotlie to serni>liin is likind', I kyrnand' forsoitli with-ill hyni-selk in eliarite with-oiitc coni])arison most stedfast, qwlios hark is ligiird' to godly lyre, hyniand' And lyghtand' ful hyniandly in-to his hife is home. ¶ And fnrsoth lie salt he takyn sodanly aftyr þis lyfe to }?e ho setis of henenly eite.sens, fat in place of Incifere fuH hri^tly [he] may h(> ; for so grete hyrnnand in lufe more fen may he schenyd', only loy of his makar has soghk, & niekely goand a-howe synnars hym-self nok msyd'.

Of pmysynge of solitari lyfe & of fyrst liifars )cro{, And ]v/t godA lufe in lieet, songe, & swetnes stand A; & ]>at reste is nedefidl, k slike fro lapis ar savyd k in prklaci ar not sett.

Chapter 15

S Ant loh emonge t?^/’me?dry taglit of holygoste, come/elacion of many maner of harmetw knyttis in one sayand ; Qiiifi dimislt ona(irum liberum, &c., þat is to say: S|\vho left þe wylde Asse free, & hyr handys lonsyd]’ &c. ffyrsk fei'fore he comemlhs’ of þe frenes of grace, when he says ‘ who leek þe wild' ass lows.’ H þe secimd' of pnttyng' a-way fleschly desyrs, when he sayes H ‘ A his handes lousy d.’ þe fird' of solitary conuersaciofi, qwhen he pntk to : ¶ Ho hir he gaf a lions in wildyrnes.’ H þe fowrk of desyr of endeles Idystnes, ndien he sayes : ‘ And his tahernakyli in lande of saltiies.’ ¶ Salt treuly first slekis not, hok encressis : And so fis, þe more þat any-þynge of swetnes of lyfe enerlastynge þa hane now takynn, þe more to hane A taste more þa desyre.

IT hbrsoth loliaii Baptisk, prince of herniyt/*’ after criste, in no desyre tariand', solitary lyfe chasse. A od}T alsso has chosynne, like a hresse, þe whillk, Salomon sayinge, ledar and coniawnder he has not, A he cn??qȝanys he gos furth of giftys A vertew. ¶ Bandis trenly fer ar of kynde and synne, þe whylk in fame oiir lorde has lowsyd, and handys of charite has confermyd. H þe lions alsso of wildyrnes may he sayd rest of a synnar, IT for holy hermyts fro warldly strynes A synnys ar sondyrd', swetnes of clere conscience criste itk gyfand þa take A, loy of lufe enerlastyiige syngand, i/i meriest heek refreschyd' f ai resk ; And fof aH with scharp A fraward' in body fai be prykkyd', nener-þe-les songe A hyrnynge in sanle fai hald' with-ont birsyng^. A-nofer il wildernos fer is of pryde : when any man Awdyr hym-self before aB ofer prefers, or þat he has to niyght of his fre wifi Ascris, of whome is sayd Ve soli, j ‘ wo to

[Fol. XII. />.]

Allone ! ’ if he fale, he has no helpar vp. In beginyng^ trenly of an liarmetis turnyng' — I say noh of rynnars ahoute, J?«t ar sclaunderes of hermyts, — with many & diners te/??ptaciofi ar made wery ; hot after |?e te???pest of yH meuyng^, god schedis in hryghtnes of holy desyrs, / ]>at if þa manly þam-self vse in wepyiige, ])inkyng^ & praynge, cristis lufe onely sekand, After a litiH whyle to þam-self more saH |)ai he sene to lyiie in likyn[ges] ])en in "wepeyng^ or They have stray tiies of lahoiir. ¶ Hane trenly þai saH qwhome þai loneyd',

sought. whome f>ai soghh, ndiome ];)ai desyrde, & ])en ])ai saH ioy & noh he lieny. Qwliah is it trenly to ioy, hoh goyd desiryd to hane, of iV to J)inkg / ill if to resf 1 SAvete no mernayl is pal myrth wher trew Infers acorde & mery solas of Infely tonchynge is vnahyH to he tolde, t?-nly if is desyre of hyrnand lufars, & sighf ayder of odyr & Jeremiah specli to bailie is swete ahoAve hony & hoiiy-komlie. leremy trenly tarylife. Solitary lyfe co??miendand says : ‘goyd it is to a man Avhen fro hys [Foi.xiii.u.] ȝonge age he has home pQ ^olf of god : he saH sytf solitary & he in pes, for he (he desyre & hehaldynge of ]iinges enerlastynge) hj'^mself has raisyd ahoAvn hy?n-self.’ Qwharof in scripture it is Avrityn : ¶ Natus non est in tQxra rynasi enoch, paf is to say : ‘ in erth als enok is none home ’ — forsoth fro )?e erth for he is takyn. H ifor men coiite?nplatyfe ar odyr hear, both in excellence of AA^ark & harfLove dwells lynes ill liife. ¶ Lnfe forsoth in harf dAvellis of be solitary, if he tary’s heart, of vayn lordscliip iio-fiiige seeke. Here gronndly he hyrnis & to lyghf longf-5, qwhils he Jnis clerely henenly sanyrs & honily syngis AA'A/^-onte henynes, Als seraphin cryiiige offerand to his nohil Infer, for lyke in Infely mynde : ‘ be-hald, loueand 1 byrne, gredily desireand.’ p)2is ^xitli fyre vntrawd & jjirland flaAvme is hyrnyd pQ saiile of a Infer ; aH ])ing^ if gladins & hevyiily sparkyls, nor ende I make happily desirand, hot aH-Avay goand to þat [I] Info, dede vnto me is SAvete & sikyr. The holy solitari forsoith, for he for hys sanyo?«* The hermit ill Avildyi'iies siiffyi’d to sytf , an excellent, goldy seet in henyiis he

among saH take emaimf.s ordyrs of Animels. ¶ And for he ^\ith fonle

Allgels in o o

heaven, clotlics for liife of Ill's loi'de is cledk A kirtitt to his helis enerlast-

yiige & ill clerenes of his makar Avroghf he saH do on ; A schynynge in ftice fill nmmellns he saH take, for his flesch taniand, his face pale & lene to hane he schaniyd nof ; A mantiH alsso nioste fayre, 'with precius stones iii-AAmvyn, for despisyd clothes emonge þe myghty of paradis he saH here with-onteii end. And trenly for he, vyce voding^ and in iolite of þis lyfe not horionand, spicis of synne playnly has onf caste in hy[r]nynge of lnfe of god aHinyghty,

l)k. I. Cli. 1 5.] I. Tlic Fire of Love. Strive to feel tlee Siveetness of Tjove.

hcuenly soimde moste swete in liym-self he tokc, ¶ Ami sound' of syngars in charitefiiH soiiges iii-to Ids myiide swetely was worftely iiisclied. lloldly j^erfore AvAA-oiityn dreed fro ))is exyle he goys, and Riiaii Anngels soiige in liis eeiid lierand, A lie J:at^ hyrnynglyest lovyd sons' as he ^siMh ann[gels] goand in Ipo liali emo'lastyng fnH wortliely to most loyfiiH: degre saH ho takyn, \ai lie may be wAA serapliin in a fiili heglio seett. ¶ Als I forsotli in scripture sekand niyglit fynd' A knaw, Jie by liife of criste sotlioly in tlire Jiing/*' standis : In heek, no/«

In songe, In siictnes. And ])ies tlire, I am expert in niyndo, may not longe stand' with-oute grete rest, As if I wald' standand' A goand in mynde heliald' or lygandly, me poglit my-self I wantyd' fuH mikyh \eroi A as me semyd desolate; wliarfore strenyd be noyd',

J?at I in lie deiiocyon \ai I myglite bane mygbt* abyde, I chase to sytf. ¶ Cans of J?is I know well : for [if] a man snm-tyme stand' or walkb bis body waxis wery, A so ]>e saule is lett^ And' in mane?’

G yrk^ for charge, A be is nott in bee resb, A feloandly nor in þai'fytnes, for, after ])(i pbilosophir, sittynge or restynge ])q sank is made wys. Knaw be j^erfore ^itt more standynge þen sittynge in godd' is delityd', pab fro þe begbt of conte??iplaciofi be is fiiH fare. ¶ Qwben [Foi.xiii.b.] treuly^ in þis tbre þat ar tokyns of lufe moste þa?’fyte, þe be þe?’feccion of cristyn religyon wftA-oiiten aH doiite is fan, and I now afte?’ þe litybies of my capacite þo tbre, Ibesai grauntynge, has takyn, neue?'-þe-les to saynt/s þak in þam lias scbinyd' I dar not my-self make evyn, for þa þe?'aunter more þa?'btely panie has takyn. If fit

saH I be besy with ve?’tew þat^ I may, more birnyngly to lufe, to strive eamsynge more swetely, þe swetnes of lufe more plentua.dy to fele. If err, bredyr, if 30 trowe none now so holy as prophet?*’ or Appostilk's lias bone. If Heet sotbely I cak, qwen mynde treuly is kyndyld' Ileet

in lufe eue?*lastynge, A þe barb on þe same maner to byrn not bopingly, bob verraly is felb. ])e barb treuly turnyd' in to fyre gifys felynge of byrnnyng^ lufe. / Songe I cak, when in a plenteinzs sauH Songe swetnes of eue?Iastyng< lovyng^ with liyrnynge is takynn, A tboytb

in to songe k?t??rnyd', A mynde in to fuH swete sounde is ebaungyd'. The first two If p)is to in ydilnes ar nobgettyn, hot in be deuocion ; of the wbilk devotion, þe pil’d', þat is to say swetnes vntrowyd, is nere. If Heet treuly A Swetnes songe in þe sawle causes a me?’uelk?s swetnes ; A alsso of fuH grete thh-a?^''*^ swetnes þai may be causyd. þer is not treuly m þis plentev??*nes any deseytb, bob raper of aH dedis endly þai’fy tones — Als su??i of lyfe contemplatyf vnkonynge be þe feend' of þe mydday in a fals

[Fol.XIV.a.]

swetiies & fenyd ar desauyd, for ])a trow þam-self fiiH hee when Jjai ar law. ¶ Bot þe saule in þe whill'T' þo for-sayd? thre ])inges to-gidyr ryne, playnly bidys vnhabiH to be J?irlyd with arowys of our enmy, besily to pc, loner wliills ih is ])inkand, IF with niy[nde] vnsmytyn to heuyns pc self itt* raises & stirris to lufe. ¶ And me?’uaill ^e nott^ if to pc sauH ordand? in lone melody be send, & poi it^ take continiily comfurthabiB songe of pc le??mian, it lifys treuly heuynly cled als it wer notk vndyr vanite, 3 a so ])at^ it* hyrnys with-outen end* in to heet vnmade & neiie?’ fallis. ¶ When alsso it vnceseyiig^

& byrnyngly lufys J?af, as before it is sayd, in pc selfe it felis happiest heek & itk knawes pc self sotelly byrnyd with fyie of lufe endles, feland his moste belouyd in swetnes desyrd, in to soiige of ioy meditacion is turnyd, and kynde eniiwid in heuynly m[i]rth is vnbelappyd. ¶ Qwharfore pc maker to iV has grauiityd, wliome witli aH: hark it has desiryd', with-oute drede to pas [&] hevines fro ]}e body abiH to royk, ])ak wiitA-oute heuynes of dede pc ward it may forsake pc whillk, frende of lighk & enmy of dyrknes, no j^ing^ bot lyfe has louyd. ^ jpis mane?’ of men forsoth þak so hee to lufe ar takyne, nowdyr to office nor prelacy with-out-forth aw to be chosynii, nor to any seculer herand to be callyd. ¶ Treuly þai lyke j?e stone |)at^ is callyd topa^ius, pc whillk seldum is fun, & þerfore more p?’ecius & fuB dere it is had ; in whillk too colors ar ; one is moste pure als gold, & pc toper clere als hevyn when ik is brighk.

IF & aB denies of aB stonys ik oue?’comys, & no þinge fayrer is to behald<. ¶ If any treuly it wald polysch, it is made [dym] ; & treuly ^ if ik be pc self be left, his clerenes is withhaldyn. ¶ So holy conte???platylfe of whome before we spake seldomest ar, & J?e?'fore moste dere. To gohf þai ^®r passynge hete of charite, and to heuyn

for denies of heuenly conue?-sacion ; pc wliillk passys aB saynts lyuys, & j?e?’fore [ar] clerar and bryghtar emonge jirecius stonys, þat is to say chosynn, for Jiis lyfe only loua??d & hauand clerar ]ia er Jien aB odyr men þak ar or ellis has bene. Who treuly slike wiB polysch, Jiak is to say with dignite[s] worschip, pc heek of J?ame )iai ar besy to lessynn, þer fayrnes & þer denies in mane?* to make dynie ; if pd treuly worschip of p?-incipalite getk, for sothe fowlar & of les mede |ia saB be made. To þer stodys periorc to take hede þai saB be lefk, þat perc clerenes may encres.

^ MS. & treuly & treuly

Bk. I. Cli. IG.] I. The Fire of Lore. Jhamjwles lieliyion in Youth. .‘{5

How & ill qwlial" tynie it is coniyii to solitary lyfe, & sooge of lowc, and of cljawngyngc of j)lacis.

Chapter 16

When I suld^ noi iscll vnluippily, 3 onih of M’jikir age was in my youth now cunien, grace of iny niakar was neve, þe wliilk' liiste of IVom low teinporaH scliape restreiiyd', and vnto vnbodily lialsyiigc to he desird' has t?o-nydh and þo saule fro Jaw tliingfs lyfiand to luniyns lias^ home, þit treidy more in desyro I sclinld' Ityrne to niyrth of eiierlastynge, fen eucT liefore in any flescJily cmyqiany or ellys warldly softnes I was gladdynde. U þe jtroces treiily if I wiH i exhort men

/ 1 to a hennit’s

scliew, solitary lyie he-lionys me prech./ þe spiryt forsolh, fis to i>þe.

Jiane & to lufe my mynde has sett on fyre ; þe wliilla liensforth for þe maner of my selcenes I liaue cliarged to lede. Kener-þe-les I dnellyd emange fain fat in warld lias floryschyd, & of fam food I haiie takyn. U hiateiyngw alsso, fat oft-sythes ^worthy feghtars fro IG he to law myght drawe, I hane harde. Bot fis for one onto castande, my saule is takyn to liife of my makar; and desiramt \viik swetiies endlesly to he delityd', my sand I gaf fat in denocion it snkt lufe criste. þe whille^ forsotll of þe le?aman ih has takynne,

þat now to ith onlines swettisO aperis, & ad solas in whillc^ mans erroz^r encressis, for noghO itO conntw. ¶ Wont* I was forsoth, rest* to seke, f of ad I wentt* fro place to place. ^ Cedis forsoth to leue Hermit55 may for cause resonahle, to harmetis is not id, & eft*, if* it* accorde, to þe eeiisf^

same to turn agayn. Some treidy of holy fadyrs fns ha done, fof ad þa snffyrd ferfor mans grochynge, neuer-þe-less not* of goyd.

¶ Yd treidy yd spekis : & fat alsso þa sidd do if ryght* þe?‘ þa had ahy(f — for to fame cnstnni it is. ¶ Of a þi’evay, þe coneiinge put hy, hot stynlc* no þyng* fleys out* : And yd spekand of hartfs plente

spekys in whome Inrk/s venu??i of neddyrs. H þis hane I knawen Backbiters’

abuse bas

fat þe more men ha fonnyd with wordys of hakhytt^mgzs a-gayns made me^ ^ me, so mykid þe more in gostely profett* I hane growne. Forsoth inspirit.

fame moste hakhitars I hane had whilk* faithfnd frendis I tryst* before. H ȝkt* cessyd I not* fro fo þyng?6’ fat to my sand was prophetahyd for wordis of fame, treidy stody I more vsycf, and ener god fand I fanorahyd. I cald to mynde fat is writtyn :

ȝG Maledicent illi tj* in henedices, þat is to say : ‘ þai sad curs hym, & [Foi.xiv.b.] foil sad hlys.’ And he proces of tyme to me is gyfyn grete þi’ofett i of gostely ioyes. ^ Ifro f e hegynynge forsoth of my lyfe-chaungyng*

& of my mynde to ])q opiiiyiig^ of ))e lienetily dore,/ þe fase scheuyd, þe [ee] of liert^ lieiienly fiiig/s myglit^ beliakt & se Mdiat* way my lufe it myglib seeke and to liym besily desyre, tlire 3 ere ar ryn except thre moiietlies or four — IT ])q dore forsotb ^itt bydinge opyn, vnto þe tyme in wliilk in barb werely was felb beet* of lufe eiierlastynge, a ^ere nereband' is passyiK ¶ I satte forsotb in a cbappeH & qwbilsb with swetnes of pmyer or meditacion mikyli I was delityd, sodanly in me I felt a mery beeb & vnknawen. ¶ Bot wben fyrsb I won[deryd] dowtand* off wbome it snld? be, ^ be longe tyme, I am experb not of creature bob of my makar it was, for more bote & gladdar I fonde itb. p)at beeb treuly sensibily swete smellynge vnbopingly, I was besy vnto þe insebeddynge & takynge of beuenly sounde or gostly, H þe wbilk to songfs longis of louynge euerlastynge & swetnes of melody vnsene — for knawen or barde may itt not be bob of liyme |)ab ib takys ; wbome bebouys dene to be & fro þe ertb depa?‘tyd* — balb a 3 ere, tbre monetbis & sum wekys ar our-ryn. ¶ Wbils treuly in þe same cbappeH I satt,

& in þe ny 3 t before sopar als I mygbt salmys^ I songe, als wer þe noyes of redars or ratber singars abowen me I bebekk ¶ Qwbilsb also p?’ayand* to beuyns with aH desire I toke bede, on wbab maner I wote not sodanly in me noys of songe I felb, & likyngest melody beuynly I toke, with me dwellyng' in mynde, Forsotb my toytb continiily to myrtb of songe was ebaungyd, end als wer loueynge I bad J)inkand*, & in p;‘«yers & salmys^ sayand* þe same sounde I sebeuyd*, & so forth to synge )?ab before I sayd* for plente of i?iward' swetnes I brysb oute, forsotb p?iuely, for allonly befor my makar.//

I was nob knawen of Jjame þat me saw, als in awntyr, if J^a bad' kiiawen, abowne mesure ))ai wald' baue worsebippyd' me,/ and so ])arb of þe floure fayrist I snld ba losb, & into forsakynge I suld' ba fallyn. Enionge mcruayH bas kacliid me in þat þat I was takyn to so grete myrtb wbilsb I was exib, and for god to me gafe gyftis fab I coiitb nott [aske] nor I trowed' any slyke þynge any man, not bolyesb, in fis life ba takyn. perioY I trowe fis to non medfully gyfyn bot frely to wbome criste wyH ; neuer-f e-les I trowe no man fab takis bot if be specially þe name of Ibc^ai lufe & in so mikyli be worsebip fat neuer fro bis mynde excepb in slepe be lab itt pas — to wbome is gifyn fab to do, als I trow fat fat same be may fulfill.

¶ Qwbarfore fro þe liegynnynge of my ebaungyd saule vnto þe be degre of cristk* lufe þe Avliiflb god graiintyng-^ I mygbt atene, in

MS. saluys

:>7

wliilk degre wdA loyfuH songc god/.v loiieynge I niy^t syngc, fowrc ^ere and aLoute iij moiietlies I had. ¶ Here forsotli with iir.st^ degres to )?is disposinge hydis to a trew eiide ; afte/- j?e dede alsso it saH be more ptwfyte, for here loy of hife or^ byrnyngo of cliarite is begun in þe henenly kyngdonie endynge most' gIori?^'>‘ it sr.H take./ And forsoth in þis lyfe in þis degres sett' nob litil p;vd\‘ttis, bot into a nodyr degree itt ascendes nob, trenly als itb were in gras co?Aerinydh als a dedely man may he restis. If (^wharfor gras to god, louyng' to hym with-outyn cessynge desire I to gylf, þe whillb botli in dises, henynes & persecncion gylis me solas, and enionge 2)>'os[)erites & flateringA* with sikyrnes makis me abyde a erowen endles. H )pt?/'fore to Ihmi ioyand besily louyng/.^- I ^elde, þe whillb me, leest & wreth, has wochyd-safe with swete ministirs to menge, þe whillb song/> of melody of þe spirit, l)ob hewynly, spryngis. Thankyngw besily with loy I saH do, for me like he has made to IG clerely syngars be clerenes of co?isciens in saule, byrnamt in lufe endles, whilst it loues & bohies in byrnynge, þe mynde chaiingyd sittand with hete warmand, with desire gretly spreed', & trew lidly bewte of vertew It spryngis with-onte strife or vyce in þe sighb of our maker. songe þe self in-l)erand, with mery songe gladdys

þe longar, & labors refreschys. Many ar þe mevuellus giftys A gretb, bob non ar slike emonge þe gyftis of þis way, þe whilk' fuH derely confermys in figure of schaplynes of lyfe vnsene in loueand^ saule, or þe whillb co;^dorths so swetely þe sittar, A co?nforthyd þa rauysch to þe lieghb of coiite;/iplacion or acorde of Aungels loueynge. Behald, bredyr, to 3011 I liaue table, to byrnynge of lufe how I com, not þat 30 suld' p?’ays me, bot p«t 30 my god suld glorify, of whoine I toke ilke gude dede pab I had, & þat ȝc pinka?nl aH þinge vndyr [sonne] vanyte, to felow, nob to bakbyb may be

[Fol. XV. a.]

þe pirayer of p>e poyr lowand & to dy desyrand. &

of þe pr<2ysinge of god/.y charite.

Chapter 17

l^e deiioutb poyr when he is noyct for defaute, if he wil pray he y niay, & say : “ lord* my god Ihmi criste, haue mercy on me A vouche þou safe to behald* þe greii?<5 ȝ0k þat on my body is putt ;

G And þerfore my saule ib taris nob to kesb down. My llesch trenly under the failys in greuys of þis lyfe, wharfore alsso

[Fol. XV. b.]

I. The Fire of Love. God’s weary Lovers desire Death. [Bk. I. Ch. 17.

wery. þat I treiily in }?is Availd* or of þis warld liad, aH I haiie endyd, & 11031 ^ is left^ l)ot ])at my saule to a nodyr warld? ])on lede, Avhar my tresiire is preciosisf, & my rycliest substance & not faylynge Abydys. A’barfore with-onte defant I sail lyfe, wM-onte sorow I saH: ioy, with-outen irksomnes I saH lufe, & J?e loueand, the seand', in þa ioyand endlesly I saH be fed. þou treuly arb my tresure & aH þo. desire of my barb ; & for þa, for þen I saH liaue |)e & partitely se þe. ¶ And to dede ))us I speke : “ 0 dede, where dwellis þou'? to me lifand why c?^mys jjoii so late, hot 3 it dedely why halsis ]?oii nott þat þo, desirs ? ¶ Qwo is I-noght j^i swetnes to Jjink, þat end arb of sygliing^, of desire begyninge, þe 3 ate of 36111 ynge vnfaylinge 1 ])ou art þe end of heuynes, þe marld of labirs, 1 beginynm of frnyts, þe 3 ate of ioyes. Behald, I bolne, to þe desire; if Jjou cum, soue I saH be safe. For lufe treuly rauyschyd, fully I maye not lufe jial^ I desire to, whilst I taste þe ioy j^at jiou to me saH gyfe. If it behoue me dedely, forsoith for it befalles, be þe to pas als aH my faders has gone, 1 pray þe tary nob mikiH, fro me byde nob lange ! Behald treuly, for lufe I louge, to dy I desire, to þe 1 byrne, & no nieruaile not for þe, bot for my sauyoz^r Ihe^ui, whome afte?’ ]iab I haiie had J?e, wzt7?-outen end? I trow to se. IF 0 dede, how glide is ]ii dome to nedy mane, whos sawle neucr-Jie-les with lufe [is] made swete;” to mane forsoth criste treuly loueand, heuenly jiingf*' behaldand', wAA fyre of þe holy goste swetely by rude. ¶ After dede sothely to aungels songe he is takyn, for now in musylb of the spirit purgyd A profetand ho dwellis. And forsoth in melod}^ ful meruelh/ 6 ’ ho saH dy, J?e whilk þat swete name lyfand fuH pythily tlioyth on. And of companys hyni metynge wyth heuenly yinpnis with worschipe he saH be takyn in to þe liaH of þe emprowro endeles, beand eniong' heue^dy duellars in sect blissyd'. ¶ To jiis truly charite hyni has broghb þat he so likaiuHy inward* suld lyfe, & aH }?at happyns gladly suld* suffyr. And dede nob with bittyrnes bot with swetnes he suld jiinlb ; sothely þen trows he hym-selb treuly to lyfe when to hym is gifyn fro ))is lyghb to pas. IF 0 swete charite, )iou artt playnly swetnes darrest, þat þe myude þat (|ie cachis) to þi lufe |)Ou takis so clerly ]iou moistis, þat sone aH passand Jring/s & vayn Toys pon mak /5 to despise And in to þi desirs onely mcruellusly to couett. In to me |iou hast cume, A behald, aH þe inar forpartis of my saule with, swetnes of heuenly myrth ar fulfild A lioylinge in gostely ioy ar ]dentem^<?. And treuly jicrfore I longe for lufe of .Jie fayrest flowrc, A wiUi ilaume of

Bk. I. Cli. 18.] I. The Fire of Lem. It makes us desjnse Vain ThiiKjs. 8!)

fyre I run iiiliirly byrinK AVold' god I srdd' go fro þe dwedynge of þis exil ! H }5iis it Avarinys how iiiaii not hot j?ot folis solas

in liym-self, Jje hart^ singand in dito Sc takyn with charge of cliarite.

H ]hs sothely is nioste inery ])ai I take Sc nere 1 dy whils it is made ))iis stedfash with hyrnynge lufe. iXow grauntt, niy best helouyd', bat I may cese ; for dedc, bo4 many drede, to me suld' he nctiihwiii

‘ _ be licavenlv

als heiienly miisykk þof ali now als wer in })aradise sett stahyH I nmsickto ine. am sittamb m wyldernes, swetely ^er soundand' A hilly songe In likyng/6’ jiiat my lufe has gyn me.

How lufe be cleiiiies & lufe is getyn. And of

lufe iupr/yfyte & faymes. And of tlire uiyglitA* of god/6^ lufe, And of ryche, poyre, & alnios.

Chapter 18

O f clennes of consciens Sc plente of gostcly gladnes Sc inhirly myrth, risys þe songe of ioy & hyrnynge of lufe endles \n IG mynde treuly loueamf. Ko meniaile in ))is maner loueand' has lufe pro'll tly had, gret in desire, in mevinge Alway in to god dressy d', \ciih no lettynge froo his lufe remode, wztA-outen strife of vayn p^ghtis to criste hesily cleuamb, in Ihr>m euer ioyand', fro hym neur 3 ?' distrrrit, with iH neuer ineuyd, qwhom deand ties neucr desauys or fro þe swetnes of oyntmerrt kestis downe. 11 þe warhf, ])Q flesch, deuyll in hym has none effecO, |)of aH ])ai pryk hyme : hot vndyr his iete he tredys pxme, ]>er strenght settamf aO noghO. wAA-outen setheynge he l)oyls, wAA grete desyre he loueys, with swetnes he synges, wAA heet he schinys, in god he is delityd' wAAouten gaynstandy?rgA with goinge vp vnhrokyn he helnddis. AH pnge he scumfetA*, aH pnge he onercomys, of aH pnge |?at hym likis no-pnge to hyme semys impossihyH. Treuly Avhilst any man is hesy wAA aH his vertew criste to lufe, grete swetnes forsoyth in hym-self of lyfe euer-lastynge he felis. ¶ To criste treuly we ar turnyd' if hym avAA our hole mymf to lufe Ave stryfe. Certan so menielhrs a pnge god is, & so likamf to se, p.A I Avondyr p/t any man may ho so Avode Sc go onto of Avay prt in saule to his si 3 t Avyl take no hede. ¶ Treuly noO he ]>ai grete Sc many pnges dose is grete, hot he prt mikiH lufes criste gret is. Sc of god loueyd. H llbrsoth philosophyrs has trauaylH inykiH, Sc 3 itt with-outen fruytt þai ha Auinischyd' ; And many p.A semyd* cristen grete pnges has done Sc meruails scheuyd', & 3 it to he saueA pii AVer noh Avorp : for not to doars, hok

[Fol.XVI.a.]

[Fol.XVI.b.]

The Fire of Love. The Reward of loving God. [Bk. I. Ch. 18.

to god/s lufars is plente of heiieiily crowne. I aske Ipe, lorde gif vnto me meiiy/zg' in ]>i Infe with-outen niesure, desire vvft/^-outeii maner, longynge with-oiiten ordyr, byrnynge ’vvzt/i-oute discrecion. j)e better treuly is liife of þe, grediliar þat ib is, ffor non]?er with resone it* is restrenyd nor with drede it is tlironge nor with dome te^npyd. H ]^o man blistar ener saH be ])en be pdX for gretenes of lufe may dy. ¶ No creature treuly may lufe to mykilt. In all oper ])inges aH )?at is to mykiH turnes to vice : liot vertew of lufe, þe more it passys more glorius it sal be. H lufar treuly longis if lie by liy;/i lia not be liknes jiat he lufis. ])erioY it is sayd : Nunciate dilecto ryuia amorem langueo, þat is to say : “ schew to my lufe for lufe I longe,” Als who say : [for] þat I lufe I se it* not*, for lufe also in body I wax slaw. Turnyd forsotll with aH my hart to criste, first* be trew penance I am tyde, & so aH ))inge þat to vanite long/** forsakand / After þa taste of gostly swetnes to synge in soundly loueynge godly it saH be rauischyd*. AVlier of ysai : Ego 1 cantaho dilecto meo. & in psalmo : In te cantacio mea semp^v. p)dit is to say : “ to my lufe, I sail synge,” And in psalme ; “ In pQ my souge is euer.” ]5a þerfore pdJt þus in god/’ lufe has lyfid And in inward flayr swetely byrnyd. In dede no meruayle with-outen drede, treuly with loy fro ))is lyghtte passys, And after dede heuynly kingedonies ascendis. ¶ Of þo, haume j^erfore of godis lufe it is, pQ mynde þat it takis to wond, þat it say: ‘‘wondyd with charite I am,” & longinge I am made for my lufe — wlier of it is sayd : Amove lawgueo, “for lufe I longe”; ¶ And to moste, þat so it go in to ])e le?«nian f»at þe self & aH odyr j^inges it forget besid criste. perfor he says : / g?07ie me vt signacidum supei cor tumw, / þat is to say : “ Als a tokin sett me on þi hart.” ^ Qwhat is lufe bott tr«nsfo?mnynge of desire In to þe f>inge lufydl Or lufe is grete desire of fayre gude & lufely, with continuance of jjoghtis goa?zd in to þat jiinge þat it lufys ; þe Avhyllv* when it has it, jien it ioys, for ioy is not caiisyd hot of lufe. AH lufand to þer lufe treuly ar likkynd, & lufe makis hym like þat lufys to J?at þat is lufyd.

¶ To be lufyd treuly noudyr god nor oper creature dedeins or forsakis, bot gladly aH jzing/’ sayes þa wald be louyd, & of lufe f»ai ar glad. In lufyng' treuly jza ar not heuy, bot if þa A vnkynde þynge p?i ha lufyd or if jzat jzinge jzat |)ai lufyngly soght Jza trow þa may not hafe. / ))ies in godis lufe ar neuer, bot in lufe of þe warld & wynzmen ])is oft* tymes happyns. ^ I dar not say ])at aH lufe is

Bk. I. Cli. 18.] I. TIlc Fire of Love. Goodness better than Jlenalij.

glide, for \ai lufe ])at more in creaturis is delityd )ie?i in |?e maker of aH ])inges, Sz luste of ely bewte settis before gostely denies, is il Sz to be liatyd, for it tnrnys fro Inf cndles Sz turns to teni})oraH |?af'

may not last. H peraiiiityr fo les it saH be ])onyscbid, for more it desires ioys to Infe & to be lufyd' ]ien to fyil or to be lilyd'.

^ ])Q layrer a creat^^r is, more Infely in Jie sigbP of aH it is. / ])e/-fore sum was wont besily to geet heel of scliaiily forme ]ien of despisyd',

for iP lias many occasions to lirynge to yli ; And kynde teebis ]ie Nature says fayrer |iinge more swetely to be lufyd : neuer-]ie-les ordinate cliarite ^

sayes more glide jie more is to bo Infyd', for ilk flesclily beute is as ordei-a co^ye hay lightly vanischand', giidelynes trenly bydis. / Sz oft-tynies god ii'e good.”

seek & of jie warld^ despisyd' chesys. And strong fayr forsakis — wharfore in psalme it is sayd' : Tradidit in eaptiuifntem viiiidem t?onim, cj* indcvitudiwem eorum in ^^^tr^^iis ini?niei / ]>ai is to say :

]>er verteu he has gifyn to bondage, A \cv fayrnes to handos of ]ier enmys ; ” & in a nodyr plas : /mbe?^^' fdMcimn fn pideritudine tun fornicata cs, / ))at is in englis : “ haueand' trayst in )?i fayrnes, jiou has done fornicacion.” ¶ Of lufe it is also, mynde to melP, als it is writyn : Anmui, meet Jiqwefneta est, vt dilectus londus c.st,

is to say : “ my saiile is moltyn, as my lufe spak.” Swete lufe treuly & deiiont Jie liarP i?^ goibk* swetnes meltis, so ]>eii Jie wiH of man with þe wiH of god i^? woundirfiiH frenschip is made on. / In AvhillP onliede slilP swetnes of likynge liete A songe to a liifand saiile is insched, how grete |ie felar may not teH. ¶ Lnfe forsoth has strenght in spredingH, i;?. knytynge, A tnrnynge. Spreding' treuly, for Ipe bemys of his gndenes not only to frendis A neghbiirs ‘^o“vert. hot also to^ enmys A straungers it spredys. ^ Knytynge trenly, for liifars it mak/s on in deyd A wih, A criste a ilk holy saiile it makis one. lie treuly Ji«t to god draws, one spiritt is, not on kynde, hot grace A on[h]ed of wiH. ¶ A tnrnynge strenght Also has lufe, for Jie lufand iP tarnnys in to ]ie lufyd' A beris in to hym. Qwharfore fyer of ]>e holy gosP the hart J?at it trenly takis, al lioyH itt byrnys,

A als wer in to fyer it turns. And in to Jiat forme it ledis ]>cit to glide is likist. Ellis had not bene sayd' : E(jo diri dij estis cj* fUj e.rrelsi omnes, Jiat is to say : “ I bane sayd' 30 ar godfr, A aH Jie childer of hee god.” U fforsoth sii?m men to-gidyr so has lufyd ]>ai nerhard jiai troiide hot on saule in |iani both. ¶ Trenly þa })orc man of warldly glide, þof he be rich in mynde, fro slike lufe is fare : [Foi.xvir.a.] IT lie treuly þat euyr bchoiies to take A seldom or neiicr may gyf,

MS. te

I. The Fire of Lore. Duty of helimig the Poor. [Bk. I. Ch. 19.

meruail wer if lie bad a frende in >q Avliilk in aH: jiinge lie niyglit trist. Of o)er \erioYQ trowed vnworJ)i tren liife, criste he has a wiiere man’s stedfast freiid ; of hym faithfully ask he what so he wyH. Qwher God is near, iiiaus help treuly failys, with-out doiite god/^>* is nere. % More profetabiH neiie/-þe-les it wer to ]ie ryche, a hoi}’- pore man if he chase to liis frend special! to whome he Avald comoM ak ]>at he had & gladly gyf hym, 3 a more ]ien jie pore wald, & hyni lufyd affectuusly Als his best And kyndest frende. jperfore criste sayd vnto ryche: “frendes make ȝ0U,” forsotli menand holy pore & ar godis Hegives^ freiides, & gladly god gifys to trew Infers of slyke pore for ]>er lufe lovers of the ioys of paradise. I trow sothely ]iat slike rich of ]ier frenschip suld'

be wele plesyd ! bott now is trew þe vers þai is sayd : jion^us erit siccM^ f?^m 2)oupev huhehlt arnieum, “ þe see sak be dry when pG jiore man has a frende.” Some riche sothely I haue fun þat to holy pore als ])anie Jioght gifyng þer mete, clething^ |?a wal<4 not gyff or odyr necessarys, trowand it AVer 1-nogll if þat J»a gif bot mete: & so þa make |)a?« self frend^ 6 ’ or in prtrte, no more karinge for frenschip of glide pore jien il pore ; And ak Jiinge þat suld' be gifyn of any prys, to jiame self & þer childyr Jiai sayf. & so holy pore to jiame no more is haldyn bot os jiai ar to odyr of þer glide doars Gieplfor s’eein clotliis gifis jiaiu or opoT glide. Aiid 3 it þat is wars, pore to bm-S. seniys fuk grete byrdyne.

Of ])G loovynge k myglit of cliarite, k of Jte warld /5 for.sakynge k J^e way of peiiaiis to be takyii.

Chapter 19

Love is the /^halite qweiie of vertew, pG fayrest sterne, is bewte of pG saule.

Soul. paX in jie saule dois al jiis þinges, þat is to say : it wondis it,

it makis it loiigand, it moistis, A meltis, & makis fayr ; it gladdA’ A enflaumys; qwos ordi^at dede is fulfare haliet. / Ak vertew, if it treuly be callyd vertew, behouys with-out doute þat in cliarite it be rotyd. No vertew treuly may he haht þat in god/V lufe it has nott sett. ^ Qwho sothely with-oute godf** lufe vertews or glide dedis multii)lis, Als into a prciiay bothomles precius stones he kestis.

¶ Scheuyd it is A knawen þat ak dedis þat men dose, in pG end heel to gett þa help not if in goildA’ cliarite A of |)i neghbur þi be It alone not doiie. Qwliarfor sen cliarite only is þat vs makis blissyd', rather

blessed. Avc aw owr lyfe desyre to loys, ]ien with mynde or mouth or dede

cliarite fyke. In þis ioys stryuars with syn. In þis ar crowuyd

ouercomars. ¶ Iiipnrfyte treuly is ilk cristyii )?at to ertlily ridics drawes ^v^t^ lufe, or to any Avarldly solas is loynyd, for lie forsakf.v not all þat he has, with-oiite þe whilk to perfeceion no man may eum.

Qwhen any man trenly god parfitely desiris to lufe, all fringe als wele inward as vtward pff.t to godw lufe ar eontrary fro his lufe lettf-b-, he stodys to do away. And fi«t a man do fi«t, treuly [Foi.xvii.b.] grete hesynes he has, for in doynge grete strynys he sal sidfyr, aftirward treuly swettest rest he saH fynde in þat þat he sekf.v.

Vho haue hard treuly paX þo> way is stray tty Imt ledys to lyfe. The way of )þis is þe way of penance þat few fyndes ; pc whilk þerfore strayt is callid for he it, And it he ryght, þe tiesch fro vnlcfiiH solace of þe warld is nakkind A þe saule fro sehreuyd likynge A vnelenc poghtis is rcstrenyd A only to goddfs lufe it is dressyd'. flot þis is seldiu/^. fun in men, for none neyhand sauyrs p^d to god longis, hot erthcly ioy þai seek A in put pal er delitydd, wharfore þer hodily appetyte folowynge A gostely despisynge, AH the wayes to þer sawlis heelfuH þa forsak A þa vg^ als strayte, scharp A vnahyH to he home to þer lust. ¶ Neue/’-þe-les cuery dedely man awght to charge þat he þe way of ryches and lieschly likeynge A lush to þe By the way of kvBgdome heuynly sal he neuer cum ; / for sothe sen it is writtyn of the Fiesii, criste : ejiwod oportuit ehrirfum pati cj* ita intrare in (jloviam suam, jj put is to say : “ put criste liehonyd to suffyr A so entyr his ioy,”

¶ If we he me?nhyrs of owr hede Ihesu cilste, hym we saH folow ;

A if we lufe criste, Als he has gone vs hus go, els now ar we noh Asciu-ist his me?nhyrs, for fro þe hede we ar deuydyd. ¶ If we fro hym we go. treuly he sonderyd, greetly it is to dred, for to þe feende þen ar we loynyd, ¶ And in þe last doyme criste is to say: ‘"'I haue not knawen ȝ0W.” / He treuly lie a noyus 3 atc A a strayt way enteryd* to heuyn ; how wiH we þat wrechis A synnars ar, of poyr ryche lie made A ^vith vnlefuH A flaterynges of þis warld to owr lyst vse aH vaiiyte A softnes of flesch A likynge desyre A neuer-þe-les in lyife to cum criste reyn '? If Criste when he was ryche, for vs is

hecumyn poyr : And we when urn ar poyre, no þinge is put we so mykiH couet Als to ho or seym plenteuu.s\ ¶ Criste when he was lorde of aH, is hecum scruand of aH : And we Avhils avc ar vnworthy

A seruandis vnprufetahyH, ait wald we he lordes of aH. / He when Yetwewmiui lie was greeh god, is becum a melvc man : And we wJien we ar aii; seylh A symjiil men, in so mykiH for pryde we rays our self als we wer goddfs. / He wftA men was conuersant, put vs to heuyns he

myglit rayse : & we be ali owr lyfe ertlily desiris. Scliewid

ficrfore it is þat liyni Ave lufe not, for owr wild to his Ave AviH not meylv^, no to fultil Ave besy not )5rtt ilk day we ask sayand ; þat voluntas tua sicut in celo in terra, “þi Avil be done als in heuyn & in ertb.” In ^ayn forsoyth slyke men troAvis þe heritage to bane with Jiame þat is cbosyn, for of cristis gaynbyinge þa ar no partinei s þe Avbilk þe bloyd be Avhome Ave ar gaynbogbt be þer Avyckyd & vnclene Avarkis þa despys & frely to þe fendis bondage þa?n-self ^eldis.

^ Of þe fayrnes of myiicle, vanite of the warLt & lufe of god & owr neghbur kiiyttyd, and qwedyr p^rfite lufe may be loste & gettyii in þis way. [Fol. XVIII.

Chapter 20

The virtue of H foii lie gladeiid ill fayrnes, knaAV it Avele, for fayrnes of ]ii i"n spnrning myiide of pB liee fayr saH make þe belonett if ik to lufe of bym sticidng'to onely pow kepe vnfilyd. ])e tlescli sotliely abyl to royt with ab bys IG beAvte is ful febyH & to be despisyd, for it soyne passand aH þe Infars begilis. þe vertew periove of OAvr lyfe in þis standis : þat, vanite spisy<t & spiirnyd, to treAvtb vnp«?-tyngly we draw. ¶ AH ely piiigis ar vayne Avbilk in ertb ar desyrid ; trvv sotliely ar þat may not be sein, beuynly & eiierlasting. TreAvly ilk cristen man in þis of gode sebeAvis bym-self cbosyn þat pies ertbly þinges be sett at nogbt, Ab-to-gidyr in godis desiris spreed and þe?-of be takys a prciiay soiinde of lufe, þak no man with Avarldly desirs is viiibelap})id, fro þe sauo?^?' of beiienly loy Avrecbedly be is Avitbdrawen. And no meiTiayb of þe scliinynge saAvl barely to lufe of enerlastynge besy & ciiste viiAverely desireand ba[r]tis capacite with plente of svvetnes is Avonte to be fulbllyd, so þat in þis Mery fiescb als wer I four love of auiigels lyfe with soAviidly iiiyrtb þai ar gladiiid. þerfore if our iove”(locl lufe be pure & p«rfyte, Avbat-euer our hart lufys god it is. ¶ If Ave truly OAvr-self & ab oper creaturs þat ar to be lufyd not hot in god A for god Ave lufe, Avliat odyr in vs A in þame hot bym A^e lufe? ¶ Qwhen oAvr god treuly of vs with bole bart A ab vei'teAV is lufyd, þen AvMout doiite A our negbbur, A ab þat is to be lufyd, rigbtest is lufyd. ^ If our bartt* pei’fore before god A in to lufe of god Ave sebed, with byme bwne A with god baldyn, Avbat is þer more with Love of God Avliilk ally oper þinge Ave may lufe? ^ In lufe treuly of god is lufe Neighbour, of iiiy iieglibiir. II þe/Ior als be þat god lufys be can not [but]

man lufc, so he þat criste treiily can lufe no ])ino-i in hyni hot i^od is lie preuyd' to lute. Also aH |)at we ar lufyd [Aj hifys, aH to god, )?e wel of lufc, Ave :;e]de : for he jjrd ah mans liart to liym-self comawndhs' he gyfyn, A1 desyrs also A aH meveyngAs of mynde in liym he desirs to he festyiuK Iforsoth lie )?at truly god lufys no j^inge in his harh hot god he felys, A if he fele non o|)c/’ j^inge, no^t ellis he has; hot what so he has, for god he lufys, A noght he lufys hot ]>ai god wiH ho luh^ ; Avharfore no jiinge hot gude he lufys, A so aH hys lufe god is. Iforsoth j?e lufe of þis man is trew, for hym-self to his makar he co7Ho?/nns whilk aH ])iuge for hym-self has wroght, A so he for god aH j^iiige lufys. Sothely when lufe of eucrlastynge in oAvr sanies is treuly kyndyld', AV7't/(»-ouH doute aH vanite of j^is Avarld, A aH lleschly lufe, liot als foulyst fylth is haldyn ; And Avhils ]>e saule to hesy deuocyon gyfyn no |?inge hoH plesance of |)e makar desyrs, menielusly in |)e self with, fyer of lufe it hyrns, >(it IG soyftly in gostly godis profetamf A groAA\and< hens-forth in to )ie sliper Avay A hroid j^aH to dede ledis it fallis not, hot rajjer with a heuenly fyer vp raysid in to co?de7;?platyue lyfe it gose A ascendis. ¶ Lyfe treuly eonten?platyfe of any man in þis vale of teris vnto a lytil is not pa7‘fitely gettyn hot if þe hart* of hym before he feyl hyrue with fyre of lufe A his consciens he knaAve with honily swetnes multyn. ¶ So no meruayl a man treuly eontewiplatyfe is made, qAvhilst he both tastynge swetnes A hyrnynge felynge, for þe gretnes of lufe oft*-tynies nerhand* he dyes ; ¶ And þerfore in halsynge of endles lufe Als Aver bodily he is festymf, for vncessyngly hehaldyng^, to þat* li 3 t vndescryed^ to se with aH his desir he hesies hyme to go vp. H iforsoth, slyL a man no co;nforth hot* godfs* in his saule can graunt*, in ipvos lufe noAV longynge, to þe ende of þis lyfe he is made desire, greuusly criand with þe psalm : Quando veniam cj* appareho aide faciewi dei ? / p«t is to say : “ qAven saH I cum A appere before þe faace of my godL’ H þis is perrfite lufe, hot* qAvedyr þis standyng i;7 lufe, ons had, any tyme may be lost*, not vneongruly may he asked. ¶ QAvyls man truly may syn, charite he may lese ; hot not may syn, is not* in state of þis Avay, hot of þe ciintre ahofe ; qAvarfore ilk man, Iioav euer so holy he he in þis lyfe, ^it may he syn, & deedly, for þe dreggis of syn in no pilgrim of þis lyfe is fully slokynd' Aftyr comon laAV. Truly if þer Aver any slike, þe Avhillv naAvdyr desir, nor ten?pyd inyght* lie, to þe staat of heuyn he \at rather þen of þis Avay he suld long/s, nor to hym Aver mode not to faAvt, qAvyls he may not syn [I Avot not]. ¶ If any slike

[Fol. XVI II.

for the flesh be lifand* owr-qwlier in flescli [for I say for me: flesclil desirs aitainst the agayiis J?e spirib, & þe spirit agayns |)e flescli ; And afte?* iTzvvard mane, to godz 6 * lufe I am glad, bot 31 b I can not so inykyH lufe, ]>a> flesclily desire I my 3 b barely slokin. ¶ I trow nener-])e-les þat o degre of porfite lufe ]ier is, þe qwliillb qwho-euer atenys it, afte?’ward lie sal neiier lose. A \o]>ee truly it is to may loos, & anodyr alway unt the þer- to liald ])at lie wil nob leef ])of aH he may. ¶ Parfyt truly ]?aniavoids every- selfl absteiiys, als inykiH as in J?ani is, fro illb þynge with qwhillb J?er iiiivy”hinder perfeccioii iiiay be destroyd' or ellis lett. ¶ with frenes truly of ]>er lysb with grace of god ])ai ar fullillyd, with qwliilk besily þa[i] ar stiryd, glide to lufe, to speke, A doo, / And fro iH of barb, nioutli & warlb fai ar wyfidrawen, 11 Qwlien man to criste þerfore parfitely he desires tumydg al f>iiig^ passand lie despisis, & hyni-self in only desire of hys Maker, iiiakar in-nioueabily, als for deedlynes for þe corrupciofi of flescli lie is letyn, lie festins, þen no iiieruayH, liis myglitis manly vsand', flirsb, als wer lieuyn opyiid, \wiih his vnderstanding* egh heuenly he feels the citiseiies bclioldis, A aftirward' swettisb heet, als wer byrnyime fyre.

Fire of Love, ’ ’ J J o J )

he felys ; H ];en \elih nieruellus swetnes he is taglit, & so forth in songly noys he is ioyd. f^is þerfore is pnrfit charite, qwillb no lives sweetly mail kiiow bot þat ib toke ; A he þat it has takyn, it neuer leuys ; safely. swetcl}'’ lie lyuys, A sikirly he sal dy.

Of profety & worpnes of jjrayer and meditaciomi.

■

Chapter 21

[Foi.xix.a.] T^is stabiliies of niyend^ to geb A Av7t/i-hald, besy prayer helpis y mikyH ; for if it in mynde be groundyd, niyght of fendis it Tho God viidois. H jpof god truly aH jiinge knawe. And or we any |iinge aslb, we shall pray parfitly lie Iviiaws what we wil aslb, to pray aitt vs awe for nia[n]y to pray, cause. 4 01 ’ criste, to vs to pray, ensaumpyl gaf qwlien in p?’ayer allon in ]ie liyH [he] nyghtyd. And for it is pG ApostiH comanienb : Sine intevmissione orate; oportet enlm orare, non deficeve: j “ withowtyn cessyng' pray 30 ; to pray sothely it behouys, A not to fayl.” to get grace Also þat we may be worfii grace in þis lyfe, A loy in tynie to hereafter; cppni — // Qwliai’foi’e “ askis A 30 sad take. He fat askis takis, A to as well as for þe callai’ it sal be opynd.” ¶ Also for Aungellis our prayers to god the Angels. Tlioglitis truly A desyrs only to god

ar bare A opyn : 3 ib Aungels knaw qwlien sayntis worthy A holy f ingis f inkis, A wAA lufe of lyfe endles gretely ar enflaunied, be gods

Bk. I. Ch. 22.] I. The, Fire of Love. Buiy and Benefit of Prayer.

sclieiiinge, And be experiens of þer vtward' tledis, for |)a see onely to god saryf ; qwarfore to daiiiel ])g Auiigel sayd ; vie desidaries : A man ]>o\ art of desyres.” ¶ Also for be continuance

of prayer j?e saule is byrnb vdili fyer of god 7 s' liife ; onre lorde truly be his p/'ofett says : nonne ugyJkl mea (2nn,si iyms cj- f/uasi ?n«//eus euwiereu^ petras ? “ Ar not my wordis als fyre l)yrnaml', & als a

mel stonys breka/nl ? pG psalme also says : lynitum elorpiium imiiw vehementGY^ “ þi s])ecli liugsly is byrny(K” Bot [now] many \er ar J?at soyne worde of god fro ))o moiitb, And bart/.s* kestA‘ onto, it not suffirand^ þer rest in ptwi : & j^erfore þa ar not byrnyd with beet of cumfortb, l)ot kold' þa byde i?i sleiitb & necligens ; Also after i?auimerabil prayers & meditacions of scripture, for forsotb in mynde nawdyr þa pray nor pink, qwliyls odyr þat al sleutli |)uttAbak, with-in scliortt qwbyH ar gretely byrnyd, A in cristis lufe ful strong^. p)erfor ful well it felois : cj* SGr?ms tuu,'>' dilexit illud, / þat is to say : “ A þi seruand it has lufyd'.” )þerfore truly be is byrnyd' ; for þi worde, lord^, be lufyd, þat is to say, to se A aftir it to wyi-lv". pQ soynar be bas sogbb þen pine, [& bas taken of þe þe A pine. Odyr seme þe for to bane pine] & litil for þe þai care. Truly þe feyn vndyr þi se?’uis þa wald be, wardly worsebyp to geet, & emonge men to seme giorius ; bot qwbyls þa ioy few þing/^ to fynde, many þa lose, for þe & þin. And þa?a self A paris. ¶ To pray also vs beboues, þat sayf we may be ; þerfore lamys warnes, sayand? ; Orede ju'o muicem vt mlnemini, j “ for ^our-self prayes, þat ȝe be sauyd.” ¶ Also þat we be not made slawe, A þat in guyd continuly we be occupyde ; þerfore is sayd* : VvyUede cy orede ne inf ref is in tempfneiemem, j þat is to say: “Avake 30 & p^’^ys, pad 30 entyr not in to temptaciofie.” Euer truly Ave awe to pray, or reed, or pinke, veiili oper dedis prafetabyl, þat our enmy neuer fynd* vs. ydil. ¶ Bob it is to take bede with aH besyncs þat Ave Avake in prayer, þat is to say, with bandis pogbtis not be endid, þat widraues mynde, A makes forget qwbidir it is boAvne, And alAAmy lettz's, if þai may, þe effect* of deuocion to oucr-cum, þe Avliillb mynde of þe p?ayand suld perseyf* if be with AAUxkirnes, besines A desyr,

þat lyfe contemplatyfe is worp»iar k meedfullar p)en actife. And of boytli in prt?cliinge k prelacy.

Chapter 22

I. The Fire of Lore. Contemplative and Active lAfc. [Bk. I. Cli. 22.

[Foi.xix.b.] sum truly it is doiityd? qwliilk^ lyfe is more meedfuH And

bettir, coy/te?nplatife or actiiie. / iN’ot^ to fewe it semys ]>ai actife is meedfullar, for many dedis A precliingis ]>ai it vsis. / Bot J?ies ar vnknawandb for ve?'tew of conte?»platife ]}ai knaw not. // The best con- ȝitt many actife ]>er ar bettir ]}en sum contey^qdatyfe ; bot best con-

tiun\he”b^s't actife. U j^erfore we say : lyfe

active. coiite/ifiplatif barly is Jje better, þe swettar, & ])e worj^iar, & more meedfuH als eiiens verray meed, ]>at is ioy of god' vn-wrogbf, for lie more byrnyugly lulls god ; & more grace is askyd, if conteyyqilatife lyfe reglit be led, jien Actyfe. ^ Eesun of ferue?^t^ Itife in lyfe conteinplatife [þen in actyue is, for contemplatyiie] in rest^ ar of mynde & liody, A þerfore before aH deedly swetnes of endles lufe þa tast^. Actif truly in labyr & vtward' rynnynge sarilis god, & [in] inward' rest taris bot* lityH, wharf ore þa may not* be delityd' bot seldiim ^ scliortly ; contemplatife sotliely als wer besily lufe with lialsyng/^’ of þer le??mian. ¶ Sum for sotli Fertile gaynsettand', says: ^ Actife lyfe is more fruytfuH, for warkfs of

Active-Life’s . . i*oti tt y - r\

deeds are mercy it doys, it precliis, A shke oper dedis wyrk^*’; Qwarfore more

rewarded by ^ ^ .

i?d"/'i’e nieritory it is. ¶ I say nay, for slyke warkis langis to accidentale reward', p«t is, ioy of þinge wroglit* ; And so may on þat sal be takin in-to þe ordir of Aungels, liaiie some meed' þat he sal not liaue þat sal be in þe ordyr of cberubyn or serapliyn, þat is to say, Ioy of sum glide dede þat he dyd in his lyfe, þe whill^ a nodyr þat passis in godfs’ lufe with-out comparison, dyd not*. Als oft* tyenis it happy ns þat sum of les meed is guyd, A preches ; A noper prechis not, þat mikyH more liifys : is not he þis better for he þi’echis 1 no ; 11 bot he þis þat more lufys, hyar A bettir is ; IT þof he be les in prechinge, sum meed he sal haue þat þe more was not worpi for he prechid Man is not iiot. ¶ Sclicuyd perfoi’c it is, þat mane is not liolyar or hear for lor outward vtward' wai’lvf^ þat he doys. God truly þat is þe behalder of þe hart*, but^for his ’ rewardfs more wyl þen dede. / ])e dedis truly hyng* of wyH, not wiH The more he of dede. / For, þe more byrnyugly þat a man lufys, in so mikyl to hi-,dier re- liyar reward' he ascendis. U j^er is treuly in trew co?de?aplatif* men have. a fill swete beet A plenteimsnes of godf;? lufe, of þe wliilk abyding*, i?i-to panie is send a ioyfuH so wild' with myrth vntrowed' : And þis in actife men in þis lyfe ar neuer fun, for only to heuynly pingf^’ þai take not hede þat so in Ilimi þa myght be worpi to ioy. A þerfore ^vorpily actife lyfe is put be-hynd', A conteniplatyf in þis þi’csent [A in] lyfe to cum worpily is preferryd.

¶ Q wharf ore m þe meetbuyrd' of trew Salamon þe pilars ar

sillier, & liis restiiig'-placc gold'. ¶ I’ilars of ]ie cliayr ar stroiigc vj)

’ herars And glide gouyrnours of holy kyrk^ : þis ar siluer, for in conuersacion |iai ar clere, & in precliing^ ful of sounde. pG restingplace gold' ar men co?Aeinplatife, i/i |ic wliilk in he rest heand, criste specially restis his heed. / & ])a forsoth in hyni syngiilerly restis. )þis ar goldly, for piirare & darrar ]ia er in honeste of lyfynge, 11 And reddar in hyrnynge of lufynge and co;Ae??iplacion. ¶ God forsoth before has ordand hys chosyn diners seruy.s to fulfyH ; to ilk^ man truly it is not gifyn al ohis to execute or fulfyH, hob ilk man has ]ia\j to his state is nioste acordyng^. Qwarfore pQ Apostil says : Fwfciiir/uo ?iostni??i data est gnicAa secundum mensurani donacionis Christ i, / þat is to say : “ to ilkofi of vs is grace gifyn aftyr Jie mesure of cristfs gyfb.” Sum truly of rightwesly gettyn glide dos almus, odyr to \er dede ])0 treuth defendis. ¶ Odyr godis worde clerely & strongely prechis & to odyr to preche in ])er writtynge Jia scheu. IG Odyr for god grete penance & wrechidnes in J?is lyfe sofyrs. ¶ Odyr he |?e gifb of conte?>z})lacion only to god ar hesy, & criste to lufe fame-self straytly þa set. ¶ Bot with-oute doiite emang^ al a-stat/s fat ar in þe kyrlb, a speciaH gifb þa ioy fab ar heciim conte?nplatife, in godfs lufe now wer þa worfi singandly to Ioy. IT if any man bnily both lifys myghb getb, fat is to say co^demplatyfe & actife, & fame keep and fulfyH, he wer fuH greet, fat he bodily seruys myght fulfyH & neue?’-þe-les in hyni-self fele heuenly sounde And in to Ioy of heuynly lufe syngandly he wer multyn. I wot not if eiie?* any deedly man had f is ; / to me i??ipossibil it seniys fat both to gidyr be. / Criste truly in fis party emonge men is nott to be now[m]byrd', nor his blyst modyr emong wy?amen. ¶ Criste truly had no scrithyng foghtis, & conte??iplatife he was not in conion mane?* als saynt/s in fis lyf ar conte??iplatife ; hym nedyd not treuly labyr als vs nedis, for fro þe begynnynge of his co?^saueing^ he sawe glide. ¶ TSIo meruayl, be grete exercise of gostely wark/s, in-to vs dims a sowndly Ioy, & sownd swettist we take fro heuyn. And so forward' in rest we desire to stand', fat vdth greet swetnes we may Ioy. / He, þe?’fore, actife life fat sarifis wele, to conte??^platif lyfe he is besy to go vp. Qwho truly with gifb of heuenly conte??^placiofl i?^ ȝG mane?- forsayd' is raysyd, to Actif cums not down, bot if parauntyr he be co??ipellyd, goue?-nans to take of cristin — fat seldom or neue?i I trow has happynd'. ¶ Odir treuly conte??iplatife to fat welle may be chosyn, for les with, heet of lufe f ai ar taght. ¶ Les sayntis for|4G soth to ol'fys of [)?-elacy sum tyme ar more al)il fen gretter, for about

[Fol. XX. a.]

[Fol. XX. 6.]

I. The Fire of Love. Love overcomes Sin, [Bk. I. Ch. 23.

vtward* besincs iiiore acordingly þa sal beliaue J^am-selfe, Jad in iuward' desirs þa?’fitly n^y^t not rest.

That birnynge of lufe, vis & syns purgis ; & of pQ tokyns of trew frenschip.

Chapter 23

4

B yrnynge of lufe, in-to a sawl truly takyn, aH vicis þo?^rgis; both to mykiH & to lityh it avoydis, & beiite of aH ve?’tues it settis ; vfith deedly syii standis it neuer, & if it do with veniaH, bot neuerJie-les so byrnand may be ])e meuyng^ & desyre of lufe in god, þat also al veniaH synns it wastis, also with-oute þing/*’ in dede of þe same syns veniaH ; for whilst þe trew lufar in-to god wip strong and feruent desyre is borne, aH þinge hym displesis þat fro þe sight of god with-drawes. ¶ Qwhils he treuly in songly ioy is gladinde, bj’s hart may not expres þat he heuynly felys. And þerfore for luf he longis. /

Parfyt men also, to life to cum neuer her/’ p«t may be byrnyd, for in þe hete of cristis^ lufe is wastid al þer synnes. Eot p«t no man weyn in vayn him self þa?-fite qwen he is not, ¶ Here be qwhen þat a man has in hym self perfeceion. IT þis truly is lyfe of þa/’fyt : al charge of warldly erands to kest a-way, ffaclyr and niodyd A aH þi gudis, for crist to forsake ; aH gudys passa?id, for endles lyfe to despise ; warldly desyres with longe labir to destroy ; lichery & aH vnlefuH meuyng/, as it is possibiH to refrene ; in our makers lufe onely to byrne, ¶ Afte?’ bittir sorows & passand besynes of gostely walk/’, swetnes of heuenly conte?aplacion to feel; & so, þat I of men p?’iuelegid speek, for Ioy of god/’ lufe in to gostly song/s or heuenly sound behaldandly for to be takyn, ^ And in [in] warldly rest, aH sturlielans put bak, swetely to byde, In so mykiH þat, whilst to god is mane no þinge is lefuH vtward to wyrk, swetnes of endles lyfe, in likyng songe, in myrth vn-mesurd', with-in is takyn to sownd. ¶ Ho meruail þus slyke swetnes he saH liaiie in mynde als Aungell/s has in heuyn, þof aH not so mikyH. ¶ On þis wyes sothely is mane made parfyk, & with fyer to be purgyd hy??z saH not neyd aftyr þis lyfe / qwhoine byrnandly in flesche beand fyre byrnys of þe holy goost. ¶ And ^it þis parfyte lufe mak/’ not^ a man ay not to syn, bot þat syn in hym not last*, bot sone with fyer of lufe it be wastid. ¶ Slyke lufars truly of Ihesii crist, þare prayers says not like odyr rightwysmen, for, sett* in rightwis mynde &

^ MS. tristis

rauisdiid \siih crist/s lufe aLown liym-self, lie is takyii iii-to iiieruelliis iiiyrtll, so\yikI< in to liyiii goodly scliced', als wer iiotis liis i)rrtyors he singis, Also fro his mouth i« melody oUerand' fro mans feliiig^ hyd, to god, And him is fuH hryght. ¶ Strenght truly ^ gostely vto’tew in hym henyiies of þe llesch into so mykiH now has oin?rcnm, þat he in criste ay may he glad, (jwhos harh iii-to fyer of Infe tw/iiyd varely felis henenly heet, J>at the gretnes of so Ijyrnynge lufe viinej? he may here with lyfe ; hot þe gndenes of

god hym kepis to tynie ordand, j?e whilk hym gaf þat he so mikyH: mi^t lufe, A truly say ‘for lufe I longe’ ; Als seraphym hyrnyd he Like the hyrnys & luhs, he syngis A Toys, he lulls A warmis ; A be more .joys,

plesamf he is, pQ hattar in lufe þat he hyrnis ; H not onely deed' he dredis not, hot vnto dy he is glad' with |)e apostiH : ‘ J/ilnl inqmt cristns viu^ive vita est, cj* mori (jawlinm^ j þat is to say ; ‘ Criste to to

me is lylf ; A to dye, greet ioy,’ Ac.

IG þat pr^yfite lufe, \ith gode no þinge mengis, & qwy ;

& þat it is needfut to lufe ; and of f>e blyndnes of fleschly lufe.

Chapter 24

I lf we parfitly forsake hlthes of syns A vis of |)is warld', noping^ ifweaito- ^ 1)ot god we lufe. In our neghhnr, qwhat lufe we hot god, likeUie mths qwhen we not hot for god, and in god, hym wiH lufe. 'ff How snld' vice oV this god truly he ail in aH, in mane, if any j^ing^ wer hesyde his lufe ? no man truly has Ioy, hoh of þe gude he luhs. / ])e more j^erfore þat man god lufis, þe more plenteu?^sly (no incruayH) in hym he sal Ioy : t,'g

H iFor þe more hesily A feruently any þynge we desire, þe more fperetbreThe’ hartly ih gettyn we Ioy. pieriove truly has a man Ioy for he has ooiUhe more gode, U and god truly is þat Ioy; þe whillv^ forsothe none of pinie ^Shfmni. has, þat any þinge hesyd god, sekis. If I truly for my-self any

tinge desyre, A my gode of ])ah desire I seh noth end', sikyr it is of thhl/ljeside my-self I hafe made a traytur, A of þe gilh hyd' opynly I am

scheuyd. God truly on þat wyes wiH he lufyd', þat no man wM God win be 32 hym in his lufe he mengyd : ffor if Jiou þi herh deuidys A dredis i^uSy'thT'^ ^ not a nodyr piuge with hym to lufe, wftA oute dowt knawe weH of have ‘slim e '

I god þi luf forsakyn, þe wliillh a parh of lufe vochis noh safe forto

heliald'; /AH hole truly or noghh he takys, ffor hole he þe gayn aii or mohoght. þi body forsoth A þi saule, in þe syn of J^i Fadyr Adame was takes, ?o^- iie dampned' : Q wharf or god into be maydyns hody is cume do wire, A thee wholly,

J man be-cum, þe pris has gyfyn of þi delyuerans, þat noh onely J^i soul; iu thee

[Fol.XXI.6.]

I. The Fire of Love. Fleshly Love is vile, [Bk. I. Ch. 24.

saiiH fro Jie fendis power he suld delyuir, hot also ]>i body with þi sauH, in þe ende of þe- warld, he myght make hlissyd. þe comamentfs J^erfore þou has of lyfe eiie?‘lastyng^ ; if ]}oii wiH entyr to þe kyngdome lost* & eft repa?’ayld with cristis blode, þe behouys godfs comamentf^’ to kepe ; And truly als þou desyrs aftyr þi deed to ascend into loyfuH & pcfrfite, so þe behouys haue mynde in þis lyfe with hole & pr<rfyte hart* good to lufe. Ellis als ftou now art not* to godfs lufe gifyn, so þen not pcwfyte loy, hot endeles to?^?’ment Jjou saH hafe. Ifor truly qwhils þou with hole lufe & mynde to þi makar takis not* hede, some creature sothely of god more ])en is honest or leefiiH to lufe |)Ou art preuyd. It may not be a saule resonabj'^H with-outen lufe quyls it is in |)is life : qwharfore þe lufe 1 fierof is f>e fotte of þe saule with whilk aftyr þis pilgrimage to good or þe fende it is borne, þat to hyme it may be sogett* to qwhos wih here it se?’uyd. I^o fringe truly may be lufyd, bot for gudenes fi«t it has or ellis semys þat it has, þat is lufyd. Herefore truly it is þat IG Infers of bodily beute or warldly riches als wer be wychcraft ar begilyd ; for in fiam is not þe lust þe whilk we fjink we feyil or see, nor Toy fat is fenyd, nor þe name fat we giff itt*. ISTo man ferfore more dampnabyH his sauH forgett/s, fen he þat is ee on woman settis for lichery ; qwhilst truly syght of ee f e sauh kyndils, of f inge seen onone foght* entyrs, & in hart gendyrs desyre, & tilys þe inward beute. Q wharf or sodanly with byrnyng* of a noyus fyre it* is vmbelappid & blyndyd, þat þe sentens of þe straytt luge it may not se. And þus þe saiiH takyn fro heuenly syght with iH lufe & vnclene, tokyns of his errour vtward styntis not to schew. And bot if* he may brynge forth fylth fat is consauyd, of his prospe?'ite he mystristis. / Fylth forsoth he consauyd, f«t is to say, wykkyd desire ; qwharfore worfely sail Avickydnes be forth broght*, for þe sonar scrithis þe sauH to slipyr luste, Als he takw no heed of þe greet parreH in qwilk he errys. jj þe domys of god alsso fro his face ar with-drawen. Qwhils he truly in fleschly desirs begyns to lyke, in to hoAV greet a pytt* of Avrechidnes he cast hym self he seis not.

¶ Sothely þe dome of god is, fat qwho Avilfully god despisyd in dedely syn in casting* doAAm, vnAvilfully after fis lyfe, god demand, sal be dampnyd. ¶ He may not truly in tyme to cum fro paynes of heH defend hym-self fat in fis lyfe sett dedely synnes, Avhen he myght*, with his poAA^er wald not forsake and holly aH Avykkidnes hate.

Bk. I. Cli. 25.] I. Th.e Fire of Love, hi spite of Marviiuje.

Of þe stynk parrcB & to\vc]iiiio;e of lidiciy, and of fo curscdnes of couetys & viigiuloly gladnes.

Chapter 25

wliils a man for pure luf of god Sz xeriow Sz cliastitee weddis He who from

• 1 • o • r 11 *1 l>ure love of

not, bot 111 chastite cv in aray oi ati vcrtow is bcsy to Ivfe, to <ioii, virtue

’ and cluiHtily,

liyin-sclk doutles in heiiyns gret name ho i^ettis, for als lie eesis not not

. marry, hut

liere "od to liife, so in liouyn fro liis iiraysynge lie saH neiier cese. ^■:‘^•efully lives Wedlake sotlioly in þo self is glide, bot when men for fiillillyiigc ]>er luste, self strenys yndyr \q band' of Matrimony, giubi forsotb in who

to iH Jia turn ; And ([wlierof þi weyn to lo'ofetb >eroi þi cese not to

be wars. ¶ Qwho so ener for ps entenb liifys ivcdlake, for be it he trowes be rycbe, doutles ]ie bridyll of ivantones he besys to lowse ;

\xiili lust A ryclies llowand, ful inikiH he loys slyke medicyn fone to his slypyr llesch. // H'orsoth fraivard' men ]ser ar, pft p?r wylhs for \er There are, bewte ynmanerly liifys ; A p sonnar þer bodily strenght is brokin, ivoward’men, IG ]>ai þa to fiilliH pr bodily lush ar lovvsyd'. H ffor ]ie more liiste Jiai their wives liaiie, J?e sonar pii fayll ; A (|wdiilst þi bane p^vjisperite, þa pariscb ; and qwhils þi ar besy with lust to lie fed', strenglit of body A While they mynde ivrechidly ba loys. ¶ IMo sothely is more perlius, i)e fed with

, , . hist, they

fowler, more styukand to man, þin to put hys mynde m womans lose strength lufe A liir desyr als blistfuH resb. Alter jie deed soyn no iiieruayH mind, it waxis fouH, \at before lie desird' so grete blys with milvyli angwys. ¶ Aftirward' truly he knawes ]sat cowardly m slike lust he has gone wrange, qwlien he pei-seyiiys so schorb lusb A longe dises. It is schewd p^t he ivas strongly bun with a fouH bande of febyl vanite. ¶ Bot for he to god' with aH his harb wald' not turn, his wrecliidnes he knew nob to tyme he felt it. ¶ A prfore he fell to ])e pytt of bondage, for to þe seytb of ioy he beliehl' not. ¶ Ilf o ga man had droop truly of swetnes of endles lyfe he had felb, Heschly fay rues (d’the sweeT-

, ness of end-

{þat IS begiellyng^ A vayn grace) to hys mynde so sweet suld' neuer .

aperyd'. Bot alas, lie takes no heed' how styukand' A odiiis is his "ess would .32 wrechid' Insb m þo, sighb of god aHmyghty, And in hys conscious he

No man certan may be gifyn to vnclen-

lies of pQ, flescli, bob if he erre fro J^e ivayos of Qwhilos pQ fyr truly of ertlily lufe, mans m^mde cessis not to[Foi.xxir. ȝG enllaivni, no meruayl in it nH moystiire of grace it wastis. And it Thesouienbotli voyd' A dry niakand', al-way hys hett encressis, A of þo, fire of noUdng but^ couetys fyr of licliery kyndyls ; And so be thrall saiiH niasyd' sires,‘and

• 1 till- • T • 1 increase

meruelusly, no png^ bot llleschly desires couetis, or laches to oncres ; of riches.

[Fol. XXII, .]

& in ])am his end inakand, alway labiirs new ))inge to gett : And |jo paynes ]>ai he gos to he seis noth, for god/s wordes & his coinamenU'ohe chargyd not*. And for he þis vtwartt loys onely desirs m in-wardly & vnsene blyndyd Als wer sytheles to fyre gois. ¶ And truly when ])e vnhappy sauH fro þe body sah pass’, p«?*fitely it saH knaw in þe schewynge how wrechid itt^ was, pQ qwhillc^ trowed þe self qwhils it was in flesch, not only giltles, bob also bapiiy. ¶ In illb Jjiiige Jterfor, clennes of mynde more ]jen of body is to be chargyd ; les Avyk certan it is, Avoniaiis flesch ^viih bare haneles to touche, Jien ^y^th wikkyd lusb mynde to be filyd. If we truly Avy?>mien toch, A in barb ]?inkis none yH, syn ib aw nob to be cald, þof aH be ib teuqitacion of þe flesch sum tyme Eis ; for man fallis not to il Avhills his mynde in god is stedfasb. ¶ Qwhils þe harb of þe toucher in dyuers desires is takyn, or in ill swetnes is boAvyd, And soue for godis lufe A stedfastnes of A^erteAV is refrenyd, kiiaw doAvtles þai ])at man syn of vnclennes in hy??i-selb has, |)of he be neuer so fare, nob oncdy fro Avyuimen bot also fro men. And forsoth if a trew man Avith an vntrew Avoman be luuyd, / fill uere ib is þat his mynde to vntreAvth be t?«’nyd. Of Avy??mien truly þe mauer is, þat qwhen ])a feil þame-self of men lufyd out of mesur, be chirissynge flatirry mens hartis be-gilis, A to þo ])ing/6’ Jiat jiair Avikkyd Avyll stirryd J^a draAA’, þe qwhilk before be ojiyn speche þa assayd. ¶ Salamon sotlily Avas AA'ys A treAV to god a qwhiH, / bob aftirward for to my kill lufe be qwhillb to Avy??mien he dreu^, fro stedfastnes A godfs comament/6’ foAidyst he failyd, more AA’orjii greuusly to be smittyn þat he, in grete Avysdome sett, of a fond Avoman — hym self sidfryd to be ouercumne. !N^o man hy?^i-self perioi flatyr, no man of hym self presume to say ‘I am sikyr, I drede nob, þe Avarkt may nob begyH me,’ qAvhilst |)OU herys of þe AAUsyst man viiAAuttiest dede. ¶ Gostely fornicacion also is Couetyse, for þe couet/<s harb, for lufe of penys, to fendis stru???petry hys bosum opyns. Qwhen god, as A’erray spouse, before Jie lufe of mone Avas lufyd' / A aftii’AA’ard be A’uclene lufe he is forsakynn A Avickyd Avoars resauyd', qwhat ellis bob fornicacion is doyne and ydolatry 1 ¶ Be Ave Jierfore besy, our hartis in þe sighb off god aH-myghty to kepe dene. And venem?G‘? delectacions to distroy ; and if any Jiinge in hart be frednes ha bene done, be-for god noAV no fiing^ bot þa?’fitnes noAV be sdieivd. ¶ Sir?;?, tyme truly to sum men for inikiH: myrth A^e ar hatyd. Sum tyme in AA'ordys A laghtyr AA’e loy ; And þof aH ])is A: slike mo befor god may be doyn with dene saule, be-for men, neuer-]ie-les, Ave kiuiAV Avde it is iH

takyn & expownd* ; j^erfore mane;- is to be hade, & ]?ab Ave Avyesly kepe vs t|\vher we trow we may oglit doo |)ak is lyke yH. 'J'o seruand/** of crist, to god to bo nere is guyd', for in desire of liym, lieek of pG fyre of j^e holy goste þa take, <S: swetnes of lufe eiidles with swettysk sound' of lieuyii lioiiily lyke ])a synge. (^wharefore / ‘ melUiUii fxcii sunt celi,’ j^at is to say : lieiiyiis ar made sweetk als bony, þat is to meiie, sayiitks*, j^at so byrnaiidly criste has loiiyd, knawaiid' þat he for j^ame so mikil has siilfryd'. Qwliils þe myiide truly of sayntf,s*, to lufe endles, vnabyli to be lowsyd', is kiiyttyd', and swetnes of heuenly lyfe, J?of aH: it wer als ranysehyd', with melody before folk as wer in þat is gladyiid'.

Of lufe, k qwliat aw to be bad to gostly toy,

k o lufe & correcciou.

Chapter 26

E xccllens of mede stands in gretnes of lufe, so þat a Infer byrne with fyek euer byrnynge, & in pQ selk with hene?dy swetnes fulfillyd'. ¶ He treuly þat most lufys, hyest in heuen sal be He who loves setk. H þis lufe truly is in hark, tk, pG more ik lufys god', pG more set highest

ioy in ik selk it felys. H þai err p^rfore, trowes he lufe als yie more'the

niikyll, patt bok seldinn & schortly has be Toy of lufe / als he bak ah desires God,

j j / Y the more joy

day as wer with swetnes of Ink is fed'. Rum truly with dilhculte itieeisin'

litis, & sum with ese ; bok godAs lufe pG blissyd ar [is] þat} ik be lyghk ; pG lightar ])e hartyar / pik qwhikkar pG swetter, þe swettar ^v^fysdXm pG more. ¶ INTore truly ik is in restars ))en laborars ; t^rfore px þat o|- bvL*] ioves co?dinuly resk & feruentp'^ kifys, ar hyar pGii pik sum tyme to iielbioCsfed rest, ^\m tyme to oper occupacion takes heed. It ]S"o pnge truly is rweetnesV better þen lufe, no th^g swetter t^n holy charite. ¶ To be lufyd' They that truly, ik to lufe, is a swete chawnge, pG likynge of aH mans life (Sc bhVaiid'leb awngels & godf^, And als þe mede of aH blistnes. It If þou þerfore arehi),uier’ desires be lufyd, lufe, for lufe gaynqeldis þe self. It Of glide luf timtoidy no man has losk. He sothely can nok be glad' ptk in lufe couth nok i’‘‘st.

" ^ ^ ^ He can not

byrn. þerfore neuer man is more blissyd' þen lie þat wft7/-oute hym-self be niyghk of lufe is borne, Sc be þe gretnes of godls’ lufe with-in hym-selk he takis a soundyrg' swetnes of praysinge euerInstynge. Bok to eue?-y man þis happyns not onone, bok qwhen a Ijjf^hd man to god Burned' hju^.-self meruelusly vsis. Sc, aH desyre of warldly g.'J.nbuteif vaiiite has cask a-way, ]ien god scheddys in þat vnspokynn loueyng^ onove.'”*'' to his lufars. ^ IMyiide truly to clennes disposyd', of glide takes

[Fol. XXIII.

I. The Fire of Love. Pure Thoiujhts [Bk. I. Ch. 27.

Ijoghk of lufe eiidles, |)Oglik sotliely cleiie in to gostely song/b* risis. Clereiies curtail of hark, lieueiily somid is wor))i haue. And \at godii? lovynge byde in gostely ioy, ]}e sawH \ith god/6’ fyre is warmyd, & wHili 1‘uH me?’iielh/s likynge gladyiiiK ¶ Bob and a man ])e workt forsake p«?’htely, and to p?’oyer, wakynge & fastinge bisily take hede, & he liane cleimes of conscience, so ))ak he desire to dy for heiienly ioy, to be dissoluyd & be wiili criste ; o les þen liis mynde to criste fully be knytk, & fiaf ke last in certayn desyres & hilly, pQ qwhyllk he menys in entent with-outen end', þe qwhillk jioghtis qwher-ener he be sittyng^ or goynge, wftA-owk cessynge in hy;??-self he pink/.v, no jiinge desireand' hot cristf6' lufe, ellys sothely heiienly soimde he tak/.:>* nott, nor in gostely songe Ihesii, nor his i)?’G.ysynge he saH nok synge in mynde or month.

¶ Pryde for sothe many distroys, qwhen jiai trow |)ai haue oghk done þat odyr ha nok, onone |iaiiic-self beris before odyr, & jiai þak ar ))am-selk bettyr jiai pnk liehynd. ¶ Bot knaw ik wele, he can nok lufe hym-self, þat comon kynde in his bro])er presumys to desjiis, if or he to his awn condicion dos wrong, ]iat his righk in a nodyr knawys notk; þa lawe of mans felischyp he filys þat comoute of kynde in his neghbur wyrschipis nok. In )iis many men err fro godfs lufe nor to his lufe ]iai can not cume, ffor þer brodyr as ]}ai ar bun jia study nok to lufe. ^ And sothely þe synar awdyr þa, leek incorreck, or if correc or snyb þe synnar, ^\ith so grete scharpnes & ferisnes Jiai speke þat ofk be þer Avordes Jiai ar made Avars ]ien þai ar þat jinl snyb. H ]:)a suld' truly Avith meyknes spek, þat be SAvete Avordys þai my^k Avynn / þat scharp correcyng^ Avald' make Avars.

Of sygliyiigMg desyre k mekeiies of a p^rfite lufar ; & of þe differeiis of wardly lufe k godly ; & als of meditacion.

Chapter 27

¶ Toys of a longing^ sawle with lufe endles beris lyknes of pQ U sekar of hys makar sayand' : ‘ Odculehw me osculo oris sui,’ þak is to say : ‘ þe godhede myghk glad me avAA knittyng^ me to his sone. ’ þer-for truly for luf I loiige ; for (]woni I lufe in hys fayrnes, to se with all mynde I desyre. Enionge truly in labore and strylf of my pilgremage, with sAvetnes of his lufe I beseke he me make glad ; And vnto tyine my ley^mian clerely I may se, hys full swete

^ Vox laiigueiitis aniiue amore eterno ac speciem (pierentis sui conditoris persoiiat Osculetur,

o7

iiamo ill my mynde 'withhaldyii loyaiid' I saH f)iidvc. 1 l And no inernayH \eroi lie in |)is lyfe Lo L,dad' þai oner lias lust desyrs of liis niakar to I'nlfyH. / Xo binge is nieriar ben Ilit\su to syngc, No Huge Noiiiinfris

, 111" Til «r I r A 1 n'LMTicr tliaii

more lyka'^d' Ine^'ii to liei'u. "I lleryngo truly |?e mynde to muk t"

mvi'tliis, A songe ik vn liftis. ¶ And truly tiwliilsk bis 1 ^vant', al.s tiling im,re

J ^ ^ ^ . I)leil^intr ilian

AVer wlih liongyr or tliyrst Sȝygliing A lieny, m^'-sidf me |)iiio^'^'

sakyn. 11 fforsotli, Avlien I, lialsyng of my lufe A kyssynge feyli, roi'^ooih,^^

Als wer ^v^t// likvngo vntold' I How, nwliome trw lufars onhg ribr] tiie imi)or-

^ ® ’ A e 5 L .1 tuniiy Ol’my

lufe of liis vnmesimt gudmies, ali binm settbs before. ¶ Cu;i/and '“'t'. i.overJi£^/-fore in to me, [lurfyte lufe in scliedand' ; j\Iy hark also ke refresch gifand continuance; warme lie me, also makand' fatk, aH f,lAhmV^' letiiig/b of lufe a-way jnittamK ¶ Qwo jien saH' say fah lie suld' yki'warmnic, fah to stynkand' vncleimes of llescTl (|wliome criste lias vocliyd safk to fulfyH with swetnes of lieiienly helialdyngA ]?c/’fore now for-^^^"'^^’ ward' it is songne : ‘ Letahimur in te memores v;/vcnim iuormw 6‘?//ier IG vinmw. ’ Als i[wo say: to ]io worscliip A Toy we desire, In )ii glad lies Wc desire lo we ar mery, lusk and riches of warldly vanite forsakyn, be (iwhillk Thee; weave ]>er Infers so hegiles, ]ial^ sufT}u- Jia knaw itk nok. ¶ And Ij’i'kAAke

]iof ah we may nok ȝik so k fas, nouc?-|)e-les so hootk we desire "AVhyShee ]iat [if] we suhl' euer lyfe, odyr lufe jicrof w^e seelk none. ¶ Ifor þe “Ahotiy^^IiT longer we lyfe ]ie hettar we þo desyre, / And more loy in Jii lufe we wc feyh A paynfully to ])e we hy / for to jii lufars noyus lir'evii-'wc

myrth in gostlyiies fylus. / þai sawd truly, glide Ihcsu, ])q lufys ]iat uoothemme. rather ivald' cheis horrihih deed to suffyr ]ien to any syn consent.

¶ N^or he sothely pc/rfitely criste lufys nok jiaf kok criste He loves not dredis, qwils to god/** lul'ers aH jii^ig^ turnys to gude. Povhte lufe tectly who ouercomys payn A also tliretis, for it felis no dreyd of creature ; AH but Christ.

pryde itk putt/** a-way A meykly to illk jii’kg® gylis stede — qwharof ik is sayd : ‘ Recfi iUH(jui\t te] ])at is : Kightwis men lufe be. ¶ Eight wes ar meyk, truly lufand', no forgettand' ; ¶ And Righteous

. I'l ^ • T Eieii lire

])oi ])ai stand in lie perJtbCCion, nieykJyest lp.\ beliaiie j^aine in mynde meek, imiy A deyd. And so illk trw lufar in liyni-selff may say : “ 111 k man me passis in warld/* despis^mg^ A hate of s^uine, in desyre of |?e heuenly kyngdom, hi swetnes A hoet of crist/* lufe, A hrodirly

charite ; sum florysch in vertu, sum schynes in mirakils, sum ar

rasyd with gifk of heuenly hehaldynge, and sum sekis preuet}^s of and in spirit-

scripture. ] 0 e ivorthy lyfe of so many qwhen I hehald, als right The^iSt-^^^'

110ȝk me jiiiilk, I am emange aH o\er lawest.” ¶ Eightwes Jierfore eanhiy en^^^ ileys fidl fask aH ertlily cimdierans, onely drawand to euerlastyng^ onij^ira^^^^^^^ loys, gretely jia fayH in desire of aH temporaH jiing/* and in god/* lasting joys,

liife with a liy list' þai ryse. And worthily it is sayd' Jja liife god, and seek but for ill right' Way in schynynge charite goand', no ))ing/6’

But for the hot criste ba saiiyr or seke. ¶ To qwhos contraris it is sayd be be

opposite class , , • o ^ t

salm : ‘ Ohscurentmi ocull eoi’um ne videant, q dorsum eormw sempav their eyes are in ciiTua,^ ]?rtt is to say : þer eyn he dyme \at ])ai se iioP, & ber bak

dim, and they i i i • i i i

heed not alway Jioii bow, SO jjab to ertlily onely þai take hede, eneiiastand^ lasting. piitaiid be-hynde. U & ]ie?’for godiV wreth on )?ame is sched*, & rightwys venieans, with grete ferisnes of t^i'nnetz'b’ vmbelappyng'. U llightwes forsoyth with-onte cessyng' to loy of god 2 s sight, aH fenydnes put bale, with hark, mouth & deed Jiai tent, & not to lufe Yoyde vanite )?ai bow, ]>at )?ai fro þe payth of rightwysnes in ^er pilgrimage be sturbyld. H jperfore he criste desirs to plese, for Dreadful is it guy<l' HO yH agayiie crist/s will no Jjinge will do. H tful liorribiH it fh-e^of hell, is Jie fyer of lieH to go into ; More is to hate in synn to wil haue hate and lust lust, for qwhilk lio may criste loys for euer-more. ¶ A sawl Christ may forsoth þai’tyd fi’o Avai’ldly wys A fro venum^^6' swetnes of be hesch ev^l’^through soiidyi'd, gyfyn to hcueiily desyrs, als wer rauischyd a meruelus A s«u|^parted ^lypth vsys, for HOW gladiics of >Q leiiunaiis lufe ib felys, {jab clerly enjoyJn^^^^^ ai* ib may behald A more lykandly desyr : ¶ Also in |?is tyine ]>q

mouth of \q spows A his swettysb kissyng^ it askis, with uoys eartidyTr^ sayaiid : ^ “AH erthly to me ar yrksome, my lewmian lufe I feyH, S-^Lm’e.^’ moystw/ I taste of meruebi^f coinforth, A b«t swetnes besily I

moystur I taste of meruebi^f coinforth, A þai swetnes besily ^enie ; lufe makes me hardy hyni to caH ^at I best lufe, / ]iat 1 fro

Love makes

caiion'iiimi liy/M })ut far be temptacion fayH nob, he me comforthand A hllaiid niy^b kys me ^\lXh kyssynge of hys mouth. H þe more truly fro erthly ]?oghtis I am lyfb, ])g more I feyH swetnes desyrd ; )?e more hesch ly desyrs ar slokynde, þe truliar euerlastynge ar kyndyld. I beseke he lyys me ^v^th swetnes of his lufe refresebynge, with kissynge of his mouth me straytly halsyng^, ))afc I nob, A gras in puttyng' f>ab I may besily in lufe grow. Als childyr with niylk of þa])þis ar norischyd, so chosyn sawl is byrnnand in luffe ^v^th heuenly likynge is feed, be thee qwliilk to þe syghb of clereiies eniy love are euerlastyiige þai saH be broghb. þe likyugA' truly of cristf*’ lufe ar b^brolfght*'^^ swettar \iQn aH >g likyng/** of þis warld A heschly saiion^r. U fforeverCiiting soth aH y iiiagiiiaciou of heschly lustis, / al plente of warldly ryches biightness. compaiisoii of þe lest swetnes fi«t of god into a chosyn saH is uie^'dirtbrence sclicd, is bot wrccliidiies aiul abhominacion. ¶ Als greeb diherens superfluity as is bc-twix liyest plente of warldly riches and grettesb nede of of earthly Warldly pouerte, more differews with-owtin end is be-twix swetnes eveif greater of fli lufe, iiiy god, A lust of wai'ldly loy þat heschly men desyre A

[Fol. XXIV.

c^o abonte in be wliilk bai only loy. ffor noglit of j)i loy bai feyH, In -whom allone ])ai snld be glad'. (lostly gyit/,s- truly a 'I'liy love, my denoute sawle dressis byrnandly to lufe, swetely to bink^, huly the lust of

^ d worliily joy.

beliald', denoiitly )raj, ^vo^thely ])rais, llieMi onely desyre, / J?e mynde fro filth of syns to Avayche, fleschly desyrs to slokyn,

Avoundys & cristf->* cros in mynde to paynte, And with, an vnwery desyre vnto f>e sight of þe most gloriw** clerenes dissyri??gly syght.

¶ Slyke ar þe vntementA* precius with, (pvhylk a haloAvd' sawle with godd6’ lufe is best A-noynt & made fayre.

Of trew mekenes & adud^rsite, ensaumpDyH of sayiitis ;

& of þe maiic^r of gostely p>rofetyiige, & of criste jtassyone p)iiikynge.

Chapter 28

y erray nieylA not oper mens synne, l)ot þer aAven þai behald', & nob pair guyde dedis bot oper mens þai prays. ¶ Re})reuyd truly doys þe reuers, Ifor rather oper mens syns þen þer awen þai se, A; in comparison þer awen þai counb for litiH syns or none, þer guyd' dedis, if any happyn, before aH oper þai prays, qAvos gudenes to lestyn þai desyre, if þat þai may not fully destroy. ¶ Taa^ pingds to here I haue bene heuy : On Avas qAvhen me Avrech, þat I onely despisyd, I kneAV be praysyd : ¶ A-noper, AAdien my neghbur þe qAvhilk in god & for god I lufyd, I saAA" repreuyd or AVd't/d sclaunder bakbittyn. ¶ Xeuer-þe-les þou þat þe Avarld' forsakis A in pouerte arb liesy criste to foloAv, be besy þi-self to knaAV, for truly, if þou forsake dedis and desire of þe Avarld', þi self pu bynd/*for criste gladly to suffyr Avarldly disese, A truly Avelth strongly to lie ; þis if þou forgettand' take no hede to, fro cristis lufe þou goys begilyd. // ¶ Meruayl nob þerfore, pofe þou with dyuers A maii}^ temptacions be iioyd ; ffor if þou stedfastly Avz't/d -stand', SAvettar þou saH be A derrar befor god. / Haue in mynde pab god his preuys als gold' is preuyd be fyre. H truly þat sAvetnes of cristis lufe þat i/i-Avard' felys, gladly ludsand' tribulacion, AAaxrdly solas A^tAvard þai seyk noth. H ]0e swetnes truly in mynde truly crisb lufand, is so mykyH: þat, if the Avarldis loy Aver gedyrd' to-gidyr in o place, / leuer itt AA'er to ryn to AAuldyrnes þen loke peron ons yvlth ee. ^ And no meruayl certayn, ffor aH AAuxrdly chere to it semys rather heuynes þen comforth. ])e saA\d sothely may not be fed ^vith vayn loy pab is AAmnte loy of cristis lufe to be visityd ; qwhos barb fro hys lenmian partis not, for soner he Avald' cheis to dy þen his make?’

I. The Fire of Love. The ijerfected Soul [Bk. I. Cli. 28.

offend. ¶ And \at ]?on þis g?’ace may liaue, ensaumpyH of for]}inkand, þer synnes keyp in þi inynde, / & sayntA’ lyvis be besy to felow, ]?flt þou a synner, ^it to god A’ semis tnrnyd', be synners raisyd to henyn may ryse to boipe, & be ransakynge of riglitwys mens lyfis fro afl pryde ])i self refreyn. ¶ Be mynde truly of a liolyar piwg boly mans mynde [is] mekyd. ffor qwbos lyfe euer þou fyndis writyn or lieris told, alvvay þou trisb ib with-oub comparison bettyr J>in. Slike truly ar cald cristis lufars þat for his name scharp aduersyte of þe warld takA’, prosperite & vaynglory despisys, yviih despisyngA', repreuys & sclaundyrs |?ai ar fullillyd, & in \er praisynge )?ai ar ponyscliyd ; Jje qwliilk for gude solitary lyfis in ])is warld, dyand to cu??ipany of aungellw ar takyn in lieuyn. ¶ Truly I fled in to wildyrnes, for wA7< men I myglit not accorde, for sikirly fro loy ])ai lott me ofb, & because I dyd nob as j^ai dytk errour A indignacion J?ai P'-it to me, & |?erfor tribulacion & sorow I bane fun, bot our lordys name I ay ba worsebippyd. þai IG we J?e/’fore in te??q)tacion fayl nob, stody we for aH ertbly couetys to be wery, Ipa croune of endles loy bisily in mynde to keyp, þai we fun wakand' |?e blys behestyd may resayue. ^ Enionge also vse we slike rewle J?eet flescbly desire groundly ma be restrenyd, warldly couetis ))e bartb wisly forsake, so [lat pG body in god/ 6 ‘ se?’uis stabib & stronge alway mow stand. ¶ He truly ]>at for ibesu lufe ab ))inge forsakA’, & wib of bauyng leuys, & stedfasb abydes & profetaml with loy says : “ I baue fun ]>ai my sawle lufys.” ¶ Criste truly in barb is fun qwben beet of endles lufe in itb is felb, )?e qwliilk couetfs to be sogbb with-outen fenynge. ¶ Criste certan light/’ in a sawle in bonily swetnes & gostly .songe, so ]>ai be þis ioy p«t lias baldlye may say “my lufe I ba fun.” Qwbo so euer truly, qwbils be p/’«ys, bis mynde seys by raisyd, 3 a abown þis bodily lieuyn lyfb, if be fayb not, bot more alway & more desires euerlastynge pingis to sauo?«. Mirily þerfore itt may abyde crist/s meyknes, for with-in few ^eris to bebald' gloi’i?^* þing/* it self it sab feyb rauysebyd. ¶ Qwbarfore with meyk barb p?’ofetand \n profett to tynie it cum to feliscbyp of euerlastynge rest it sal not cese.

^ If þe ee of þi barb in prayer beuenly þing/* to bebald be rauisebyd, þen is fub nere (d þi saule, ertbly þing/* passand, in crist/* lufe be made pro’fyte. ^ He sotbely p«t pre/ying-e beuenly to be-babt ^ib is nob raisyd', to pr«y discretly & wake, cese nob to • tynie be pei’seyfe byar loys, so pab be in þe ertb lyga^id with greuys & discs be despisyd. U ^ Fjgrediniini flee f^/jou cj* videte regeoi

G1

salomonem in diademate^ // ]>ai is to say: “go forth 30 sa-wlys ronwd, & vndorstaiul cristc truly putk to deed' for 30111’ lieeH ; xxv. beliald' in hym Sz 30 saH see liis godly hede \siih jiornes croivnyd' , I,ooU upon his face be-spittyd', hys fiiH fayr eyii he payns wan, hys bak* Koe'iiisOoai.v

. •Ill liciul crowned

scourgyd', Jus breste hiirtb, Jiys wor])i liandis pirlyd', hys swetyst wuii tiioniH, syde \ith a spere woiindyd', hys feytt j^orow naylyd, & Avoiindfs autrerinf' setb ])orow al hys soft llesch, Als it is writtyn : fro þe sool of þe uh it is wiitfoyb to be croiine of be heed in hym is no hele. ^1 Go forth berfore ti.c’aoie of

^ f ^ _ > Ilisfeetto

fro ȝ0iir vnlefiil desyrs A see what crist for ȝ0W has siiftyrd', þat on>wn of syns playnly be outcast And to byrnynge of liife ȝ0iir hartfa be taght.’'

þat a trew lufar warldly J>ingis despisys & lieiienly desyrs ; and of pride to be liatyd, & meknes to be liaised'.

Chapter 29

B ehald', ])on wrechyd lityH man, how in lykynge off fleschly liisb of endles da???,pnacion criielte slepis. To piim |)erfore þo aw to gaynstand, ])o ])ingfs ]?ab criste desyres ar besy to distroy,

is to say vertew. II þi barb truly desyr of alkyns passynge Thy iieart vanite said vante or bi barb ^vith cristis liife may byrne. if or out the desire mynde v^ith c?’isths’ spirytb byrnand' onely with liife olf endles tbigA is feed' & in a loyfiiH songe is gladdynd'. ¶ If ])q swetnes truly of endles liife in |)i saiile now be bidynge, with-oivtin doiite all ivantoned' of fleschly wykydiies it destroys, & jie in criste delitand' no jiinge bot^ criste it siiffyrs fey 11, for nowdyr ])oii fro hyme fallis nor no ))inge sweyt j^oii felys bob hym./ Parfytte forsoth ivlien |?ai dy, before god onone jiai ar broght & setb in setys of blistfiiH resb, for þai see þat criste is god. H þai truly pab crist begyu to liife, after- They that ward' in "rete loy of liife & honily brynyimA, full liifely songis to cin-isttmiy,

o j ^ j j j n j afterwards

Ihesii crisb to synge þai saH noth cese. Ilym truly none erthly pnge j^Ae’s s^weet^'* likys |)at truly liifys criste, for be gretnes of liife aH passand' semys fg^A^t^sing*^ fowle, yviih fflescly eyn bodily pngA ar seyn, bot wiih dene herb Bkddy'tiiings & meylb heuenly png/s right wes behald. þo qwhilk lyghtynd' flesidyeVes'!'' with flawme of heuenly sighb, fro |)e byrdyn of syn þame-self felys emk^behoui^* lowsyd' & in AvyH efb to syn þai cese. ¶ Qwhos hart tiirnyd in thing"\bth fyre none erthly halsis in desyr, / bot alway is bisy by png A to prll. H þai sikirly ]iat to holynes ar ordand, in begynnynge of pr Those ortwrnynge be goddis drede, synnes & wardly vanites forsakA, and pn holiness.

' ]\1S. host

[Fol. XXV.

I. The Fire of Love. Eschew Pride. [Bk. I. Ch. 29.

>ev flescli ))ai sett* vndir strayt penance,/ afterward crist/s Infe before aH otlyr sett, a likynge of lieiienly swetnes fela?^d. in denocion of niynde mykil þai profet^ : And so fro gre to gre |?ai pass & tioriscli with gostely vertews, & so with grace made fayre at þe lasb þai cnm to pGrfytnes J?at standys in liaib, iii worde, A deyd. Hym certayn þat cristis liife has swaloyd, it makys Jiaine dede als wer to take þis vtwarit þing^>; it sanyrs þat vpward is, þat is abown it sekis, & noglit pab is on ertli. [T Mynde no ineruayH sygliand in desyre of þe heuenly kyngdoine, in Infe of þe spows grows, & of insched gladnes loyamt fro desyre of erthlye þinges þe self baris, and with longy??g^ of trew Infe fultillyd, god to se in liis fayrnes tenk','>’ with aH his mynde. Q wharf ore with flawme of his Infe lightynd, onely in his desyre itf is bisy & no þinge hot hym it sekis. Qwhils a trew sawH certan only presens of þe spouse byrnyngly desyrs, fro aH wantones of vaynglory prerfytely is kelyd. IT ffor liife þerfore it longis, for aH erthly pingw itt settis at^ noght^, qwhils it so hyes to endles loys. 11 He þat^ in cristf^ Infe hym-self delitis, & his comforth coiHinnly desyres to hane, Mans solas onely coiieti'? noth, bot^ also with grete desire he fleis ib als it^ wer reylc, p«t hurtis his eyne.

Als þe ayr of þe son-beme strikyn, & with schynnyng^ of his lyght’, aH to-gidyr is bot schyny?zg^, so a denoutt* mynde with fyer enfiawmyd of cristis Infe, & with desyrs of henenly loyes fnlfild, / aH semys bot^ Infe, for aH-to-gydir to a nodyr lyknes is tnrnyd, þe snbstans abydeyiige þof aH it be wondyiiy myrthyd. IT ffor qwhen þe mynde with fyr of þe holy gost is kyndlyd, fro aH ydilnes & vnclennes it is baryd, & with þe sprynge of god/s likeyng^ iV is made swete, alvvay behaldamf, nener fayland*, erthly þing/*’ not sea?iiJ or itt with syght of þe Infer be glorifyed : ¶ AH pride truly vs behoues eschewe & bolnynge of hert, for þis is þat sad men has castin to grete wrechednes. ¶ Qwhat is more schamefiiH, qwhat more worthy to be ponyschyct 1 it is truly grete scorne & playii abhominacion þat þe fowlest worme, þe warst synner, þe lawest of men, is abowO hymself on herth to make grete, for qwhome þe hyest kynge & lorde of lordys has likyd so mikyH to meyk hym-self. ¶ If þou AviH criste meyknes clerely beliald, of qwhat degre so ener þai bee, how inykeH ryches or vertew so ener pow hane, in þe no mate?’ of p?’ide poii saH fynde, bot þi-self despisynge & cause of meyknes. IT )pon þai synnars þe?’for despisys, þi-self behald, for þi self wers þe odyr þou maids, for truly god more displesis a ryghtwys prowd' þen a synnar meyk. f Qwhen in þi mynde tru meknes is sett^, qwhat so euyr

J?ou weyl (los to J?i makar lonyiige if is done, so ]>ni vertu despisand'

Ids worscliiji þo^^ ^eyk, E'-)' vanite gifyn loys not E meyd

eiierlustyiige. ¶ Tliynk, on Ilimi, wiih liartis desire fi prayer to Tiiink on liyin })as, be not wery liy>/^- eue/‘ to seyk, no E-’^ eliarg-' bod 'xevei- weary

allone. H lla 2 >þy is þo ryelie E^b has slike possessyon ; Sz E^ niun'""^" to liaue ))e warld/s vanyte E'*^^ forsake : Sz lie E enmy sal oiierconie & E fo his kyngdom brynge. H jpe feynd saH be ouereonien Thefiemi 8E lioys, E desch made sogetd E^f t’c grenys, E ''varld^ sal be <iice shaii bo

■ 1 p ^ overcome.

despisyd ]>ot E assays tor to begieli ii E ces not criste Info

to seyk. ^ Man truly syt/*’ not }alil E ’'vliilld in inynde to crist The man, cryes E^ aH E fonge be stiH, for E kody [in] heschly resd neiier ^

restis qwhils E i^iyude heuenly stint/.? nod to desyre, nor

he is not ydyH ]>at euyr is gredy euerlastynge Ei^g^*'^' fo couett. *'^a.j Thoghtis truly of crist/i? lufars in goynge vp ar swyfd & in cours acordynge, H with Ei^gb^ passynge E^ ''^il not bo bowde nor with fleschly fylthis tyde, bot to ascend' E^ c^se nod to E heuyns

come. ^ Qwhils E kody truly in crist/.? seruys is wery, of-tymes whUetiie E spiritd vp lyftand' to heuenly refreschyng^ Sz god/.? conte?/zpla- Christ’s ser-

• vic'0 is

clone is takyn. He truly deuoutly E-'f kas nod his hard oiten Oie^

wauyrand in erthlye E^g^'^j kot raysed' to god in heuyns. He E^ Ej^eVVo desires to haue ]>ai he pre/ys, bisily^ tak/*- heed qwhat he prays,

& ]>a, he lufe hyni E-'f ke prayes, so E^f wreche askand' rewarde of his lyfe be begilyd. ¶ Saynt/s forsoth has so grett meyknes E^f aints are so Ei-inie E^lb E^ can noghd, & E^ne E^lP als qwho say E^ cloo noȝt, they seem to Enie self E^ caH lawest of aH vnworEosd, ȝa and wer E^^ E^^^c Et E^ ^^'ith repreuyng^ chastis ; E^ after god/.? conunamend rest in E lawest place ; qwhos lawe sittyng no repreeff a-nens god tak/s hot worschip, / not vnthank, nor lofe of nieyd, bot of woi’E & grete Avorschyp to þe qwhild meyknes best disposys. II meyknes truly to criste gifs louynge, to E feynde noy, loy to godis pepuH^

Crist/s seruand? it mak/? to lufe more byrnyngly, to sarif more deuoutly, to prays more worthely, & mak/s fuller of charite. H be The meeker a

man is the

more E^^ a man mek/? hym-selP, E niore god/.? worschyp he raises more im on heghd. He truly E-^f ki godd/? lufe & his neghbur lastis, & 3 it worsinp. Enk/? hym-self vnworthiar & la war E^ odyr, be meyknes & knawleg'

of hym self, // enmys of E ke luge he oue/’cuwis, lufe he conqwers,

& in endles loy he sal be resavyd' qwhen he fro E^ light passys.

MS. bisily bisily

Tecliyng of boystus & vntaglit desireynge to lufe, and of \vy?;^nlen to be escliwyd?.

Chapter 30

A true soul, ^ A trew sawle, spows of criste, p?’ide kest/s owt, for deply

Jesus,iC:ists f\ it lufjs moyknes ; vaynglory it vggw, for myrth ene?’dastyiig^ onely desyrand', criste it felowes ; lleschly lykyng^ & softiies it hates, for be-foyr swetiies feland* of euer lastynge bony, lufe of þe lufelyesf alway desyrs to feyH. ¶ Euyb wretb ib has nott, for aH þinge to

sutiyr for cnstw lufe ib is redy. ^ To odyr it* can nott* bane enuy

for schynynge ^v^t^ tru lofe vi'ith ille mans p^'ofett* & bey ft if loys. Noiuanis No mall truly es enviM*’ hot if be be lityH in trentb & ivenys he be

truly envious, • '"i i

except lie be mikil, qwliarfor agayns odyr, paf |iai to bym be not lyke, sclaundyrs and tiiink it ravses. Or if any odyr gretter, fayrar or strengar be cald in be 1

himself }<reat. J . j o ? j o t

becuied''^^ pepyH, 011011 be is lieuy toucliyct with Yeimm of enyy. Bot ]iat h^^fbe^^'^ vaynglory of slippamt p?-aysynge þe sawle may not seyk, pQ wliilk and toiSed ^ kyndyld* with benynly bebaldynge. Qwliarby playnly

ven'oinof sclieuyd' þat men perior lias enuy, for jiai of godzs lufe put'

Where any ts ill illf cliosyii sawel þai ha not. Qwlier any ti’uly ar þat lufys

h!\VGod[^'^ god, to þer felawes truly as to paime self ju’ofett jiai desyre. / In god/s gomifortheir lufe jicrfore if ])ou will pass, al ertlily praysynge |)ou bate. ¶ Mens themselves^ despisyuge[s] & pev scornys for criste ]:ou bals, & endles loy to getf

[Foi. XXVI. |)i mynde J)on strongely sprede. ¶ Bather clieis with repreiiyd* to feyl

in payne turmenf of fyre jien with þame comon in synne. He ceiTan þat lufys crisf byrnyiigly, & in loy of his lufe liistely syngand*, lifys

sikyr, to bym more likand' is to faB in fyre euerlastyzzg* ]ien ons

dedely synne. / Forsotli slik sayntzV þer ar, for iti clennes pii lyff,

AH ertlily þai despys, of beet and gostly gladnes loyaiid þa synge jiat before pii sayde, ¶ In crist/s lufe þi byrn, to lieueiily sigliU's þa study, in gude werkzs pd ar euer als mikyl as in ]iam is, with likynge of euerlastynge lyfe þi felow, & pt to þame-self þa seme foulest, and Be thou heed- eiiiaiige od yi* piiiie-self jiai pnk jie last & lawest. Be ]iou besy þer-

ful to with- p * 1 o 1 •

stand thy fore þat art boystus & vntaglit, agayiie þi gostly eiimys strongly to

enemy. staiid, & in þi liarf none iH Jioghf ]iou sulfyr resf, and agayns þe

When fendz.5 waytiiige setf þi wisdom. ¶ Qwen an vncleyn yniaginacion

thoughts or þo:^t coiitzmy to Jie purpos of þi mynde withstand^* þe, fayl ]ion

cisStiil tili0G 1 ^

fight man- not, oot manly leghU I Cry to criste with-outyn cessynge, to lpo\i chrikthat be clcd With godzs armour. ¶ And if bou desyr bis warldis despisars

thou be clad V J r 1 ^ ^

armour^ to folowo, piike nof wliat ]iou forsak/i', bot qwbaf )iou despisis, with qwliat desyr þi wiH to god jioii otfyrs, with bow grcte desyre of lufe þi prayers ]iou present's, with ho we greet beyt of godA* seiiige

þou long /.9 to hym he ioynyd'. If j?ou aH syiine parfitcly liato, ' if J}ou desire no þinge þit passis, if f>i sawH lese to he clieryd' wiih ertlily solas, If þou sauyr lieiiynly to hehald, & inostc godis sune |)ou desire, if manerly speke & wyesl}^, for he sjiekis iiok hot if he he made, qwhos S})irit hoiiy of god?s liife & swetiies of Ihesu soyng^ is multyn. ¶ In ])is, hehald, ^ slike odyr vsyd suintynie p)u sal cum to pcrfeccion. ¶ Slike a despyar of j?o warld no meruayl gode appreuys. / þe saule truly \at hoytli is sweyh he schynynge of consciens, & fayr ho charito of endlos lufe, crist/.s* gardyn may he cald, for it' clensyd fro syns florischys \vith vertew & with swetnes of he songo als wer with song^,s• of hyrdzs it loys. ^ þerfore aH our mynde set we god to plese obey, hym to saryf & lufe, & in ilk gude deyd* we do, to cum to god he we hesy. 11 Qwhat valew is ik erthly to couet, or lleschly lufe to desire, & þer-oi no ]}inge we maye haue hot J»e lugys ivreth, þit is to say euer-lastynge IG payne'l ^ ffleschly lufe sothely stirs temptacion, ^ J?e sawl hlyndis, þit pii/’fyte clennes it maye nof haue, done syiines it hidys, & vnwyesly it kesti^ downe to new wykkednes, to aH curst lustis ik enllawmys, aH rest of sawl it sturhyls, p/t eriste l)yrnyngly ho not lufyd ik leki6% And aH vertew hefore gettyn ik wastiV. pei’foro he frely þit couetis eriste to lufe, ee of his mynde to womans lufe lat it not loyke. ¶ AVy??imen, if þi lufe men, þi ar fonde, for mesure pii can nok kepe in lufynge. And truly qwhen þai ar lufyd þi prilk ful hittirly. ^ On ee þi haue of ivaytynge, A-nodyr of trw sorow. qwhos lufe distract/^ p wytk, perueidis & ouerturnes resone, wysdome of mynd to foly it channgys, p hark fro god it withdrawes,

I and to fendys p sawl maki’s honde. And forsotli he pt with fleschly lufe, pf aH it he not with wiH p lust to fulfyH, a woman behaldis, & fro vnlefuH meuyngis nor vnclene pghtis kepis not hyiii-self vnfilyd, hok ofk-tyms liym-self in fyltliis lilyd & stynkand^ pei-auenture for to do wars hym- self he felis lykand'. II þe hewte of wynimen t?’uly many men hegilys, he desire qwhar-of p hart/s also of ryghtwys su??i tyme ar ouyr turned', so þit p þit in spiryt began, in p llesch. þi ende. ¶ Be-war prfore, in hegynynge of p gude conuersacion, with womans fayrnes kepe pu no speche, so þit pr of takyn p venemtis seyknes of lust p fowlnes of mynde to p?’6»fyr & fulfyH pu knawingly desauyd and cowardly of pn enmys scomfetk be drawen. IF fFle wyesly wy??iinen, & p pghtA’ alway fro pirn kepe þat ; for pf a woman be gude, 3 itk p feynde prikand to & meuand', p hewte also chirissand', for freilnes of llescli p wil in

[Fol.

[Fol.

I. The Fire of Love. Of Fleshly Love. [Bk. I. Ch. 30.

fiam oiiermikyH; may be clelityd. ¶ Bob and Jiow cristis lufe onte cessyng* wold cal a-gayn, and liyni in aH place bane in ])i siglib with dreyd, I trow be fals cliiryssyng^ of a woman þou siild neuer be begillyd* ; bot truly, ]>e more ])at ]?on seys þou ard asayd with fals flaterynge, if ]?on despis as lapys, or trifiils, as þa ar, no meruayl þou sold bane þe ioy of godfs lufe. If Criste truly dos me?’uelusly in bis Infers, þe qwliilk, with a special lufe & a parfyte, to bym-selb [he] tak^s. )þai desire nob truly softnes of flescb or bewte pex-ol, aH warldly þai forgett, temporaH p?’osperite ])ai lufe not, nor þe warkU's frawardnes Jiai dreyd noth. If To be by )?am-selb þai lufe fuH wele, pab in-to þe gladnes þat in godfs lufe þai feyl, witb-outen lettynge þai may feyH ; ful sweytt J?ame ]}ink for criste to suffyr, and no-))inge bard. II ffor be J^at martyrs victory worthily wil worscbip, deuocion of ve?’tew in filoing of vertew lat by in fulfyH ; / þe marte?* cause lab bym bald^, if þat he suffyr not þe payn ; paciens lab hym kepe in qwhillb ful victory he saH bane. If A sawl truly foly of iH lufe forsaky?id, þe way of stray b lyfe entyrs. In þe qwhillb foyd of swetnes of beuenly lyfe is felb ; þe wliillb, qwben it felis so comfortbabyH, þat aH passynge likynge it oue?’cu?iimys, god it prays þat slike comfortb be wald vocbesafe to gyfe & gostely it refrescb, & grace of continuance þat be wald gyfb, nor þat it fayle nott made wery in dyuers errors. ¶ A ^onge man, if be begyn to doo weyH, lat Jiinlb euer to continow, lat bym not sleep, nor fro bis gude pwi’pos cesse, bob in mynde ay p?’ofeb be fro les to more risynge. II )?e scbado forsotb of errour forsakyn, & þe venemuse swetnese despisyd of wrecbid lyke, stray tb lyffe takand', þe swetnes of ful he deuocion now it balsis, ¶ And ]ms als Aver be degrese be giftys of þe holy goste to þe begbb of god/^' bebaldynge it ascendf6* ; In þe qwliillb beit of endles lufe restid* A gladynd', with beuenly likynge [it] flows als is lefuH to dedely men. ¶ A gude saule certanly with many disese vmbesetb, and [with] beib of temptaciofi noyd, þe swetnes of godf*’ lufe als ib is in þe selb may nob feyH ; neue/’-þe-les þe Ioy ob lufe ib is expertb, & in stabiH cours to þe Infer ib drawes,

¶ And þof þe sawl so wondirfuH swetnes may Avanb, :jitb with so grete desire cryst ib lufys, þat onely for bis lufe itb my^b perseue?’and* stand. ¶ Bob bow inikyH is to be praysyd' his kyndist help, in qwliillb euery tru Infer is experb, þat aH sory be comfortbys, forsakyn ib makes swete, and sturbyld be settis in pesse, & aH noyse sparpilland be Avastis. H p)e saAvl fro þe Avarld synnes departyd', & fro flescbly desyrs with-drawen, of syn is pourgyd, &

(i7

]>erA)j vnderstandis a swetnes of niyrtri co??imynge to it iierc, in poiToivcsa hope it' is co7iferinyd', & is sikyr to liaiie pc kyngdoin, And iniith apiii bis lyfe to criste it cfitis a drynke fuH likandly made of lioof :i"'i in this ’

^ , . life it, Kives

lufe, A: with sfrete of "ostely i^yftis with lloiiris of vcodewe, bat criste niirinu lov-

o o o y.To r in^'ly made

plesyd' resaiiys þat for lufe of pc weH of peiiaiis in j^is lyfe dranke. ni imt lovc.

Of godw p;-6^uay dome & of ])ame ])r^t fallys agayiie, bo vs not be demyd and grete skillis agayns p^^rcliesours.

Chapter 31

B ott* sum ar wonte to ask' how it' may be þak many þat has led þe hardisk lyfe A fis warklAs Toy barely had forsakyn, and afte?’war(t to synn ar scrithyn ngayne, A dreyd notk And in glide elide þa sal not ende. / If þat we wyH not erre, lie we in jtesse jtrowdly to deem. ¶ To vs longis notk god/s piauay domys to knaw ; aH pngks* truly aftir ps lyfe als it nedys sal bee schewde. AH pc ways of our lorde ar miry domys, þat is to say trw and ri^twes, ifor nowdyr one W7t/i-outen verray ryghk he repreuys, nor anopr with-outen mercy, þat^ is rightwes, to lyfe he chas notk. perfor vs awe to charge pc clethinge of his clerenes is als a growndles pytk, qwharfor we awepo dreed cpvhils we ar in ps way, A; on no wyse vnwisly to presume, for mane wotfs not qwheder wreth or lufe he be worthy, or be qwhat end fro ps lyfe he saH pas. Guyde awe to dreyd' pik þai faH nok to yH, / and iH may trowe ptk pii fro þer males may ryse.

fforsoth & þai in þer couetis liydc & þer wickednes, in vaync pii hope pain sikyr of mercy c[wliils þer wykkednes is not lefk, for syn, or ik be forsakyn, is euer forgyfen, nor 3 it pn bok if a-seytb be behyghk, & pik a synner feyn not to fuHfyH ik als soyiie als he may. 11 klyghty men truly & warldly riclie þit in gettynge piossessions hongrily euer byrns, & be þer gudys & riches in-to erthly gretnes A wardly power growes, byand' with lityH mony pk aftir ps passyng^ s?7bstance was of grete valow, or in kyngrs* semis or grete lord/’ grete gyftis meydles p haue resauyd', þat with debts lust A Avorschip px niyghk liaue, not mo bot saynt lobe Lit pxmo here : ¶ Ducunt inquit in honis dies suos cj i?i pnneto ad infernum descendenf, pik is to say : ‘‘ þe?-e dayes p leyd' in likynge, & to lieH þai faH in a poynk.” Behald', in a poynt p loose pt aH þer lyfe pxi stodyd' to getk, with ps has dwellyd' warldly Avysdome, þat before god is cald' foly. And lleschly ivytt pxi knew pxt to god is enmy.

sal sofyr, & in þer þoghtis þa hane vanischyd, calland þame-self wyse, ar nowe made folis, And þat ioy & likynge of þis warld has felt to þe depnes of stinkand heH ar cumyn. ¶ And forsoth ȝit emange aH þat wiþ wys of þe warld is bun, of none, als I suppois, is less trayst weting saluacion þen of þis þat þe pepiH callis fals purchesurs. Qwhen þai sothely al þer strenght & ȝouth has spend þe wronge & law in gettynge of possessions, afterward in age þa rest, sikirly kepand þat wiþ wronge haue gettyn. Bot for þer concience is ferde when þai wykkydnes to condempnynge gifys wytnes. ¶ Qwhen þa onely fro þe curste gettyng cessis, oþer mens gudys als þai wer þer awen þa dreed not to vse, for al þa suld restore, ful few to hym-self suld leif, And for þai prowde þa schame to begge; or fro þer old worschip þai wyl not fall, þerfor þa say þai may not graue nor labour. Desauyd also of feyndis, cheis warldly wrechidnes rather to eschw þe endles payne of heH to suffyr euerlastyngly. ¶ Slike forsoth, qwhils þa haue lordschyp in þis warlde And þe power of þer tyrantry þe smale oppres, to oþer forsoth in-to slyke melody of þis exile raysyd is not to dreyd bot rather ioy, for þat godis chosyn suld not be slike of gode ar refrenyd — Dauid to wittnes: Ne timueris cum diues factus fuerit homo, &c., 'Qwhen man is made ryche, dreyd þe not, nor qwhen ioy of his hows is multiplyd, for qwhen he dyes, he takis not aH, nor his ioy with hym gois not, nor þe drope of water, þat is to say of mercy, to þe tunge of þe ryche man byrnynge in heH ȝit come not. AH his ioy in hys diynge he losis, & onely syn for þe whilk he saH be ponyschyd wiþouten end with hym to þe lande of dyrknes goys.

¶ Explicit liber primus Incendij Amoris Ricardi Hampole heremite, translatus a latino in Anglicum per fratrem Ricardum Misyn heremitam & ordinis carmelitarum Ac sacre theologie bachalareum, Anno domini Millesimo cccc.xxxv°.

Book II

Qwhy parfytte contemplatyfe to vtward songe takes no heed & of þer errour þat þame repreuys, and how þa profett in contemplacion.

Chapter 1

B e-caiis þat* in þe kyrk of god ar sy??gars, ordand \n þare degres,

set* to lone god, þe pepiil to stir to deuociofi, sum has

Bk. II. Cli. 1.] I. The Five of Lo'ce. 1 siiuj a Sony. (j!)

coinyn to me askaud q wy I wald' not syiigc als odyr men qwlien bai some imvc

/ , . f T 1 me wliy

liafe oft^-tymes sene me in solempne messis. þai wendl torsotii 1 had i would not

other

done wrange, fof ilk^ man bai say is bun to synge bodily befor Ins men, Kuyin^;, makar & musyk aeeld' of his vtwant voys. H berfor I answerd' not, i«i)oumito

‘ ^ ’ Hiiifr aloud

for how to my malcar I gaif melody & sweytb voys ])ai knew not^. þai wend truly þat gostly sang< no man myghP haiie, for be qwhaP yoleer'K^Tve 'way þai couth not vndt^rstand', A fondues truly ib is to trow \ai a [hey^k^ew man, & namely he ]>at to god/s se/’uys is parfitely gifyn, of his lufe whined no speciaH gyft' subt haue j^rtt many odyr bane notP ; bot many j^is llave spidiuai trow for in I>ame-self none slike ])ai fonde. H peidore I haue ])oght Tt'liffooiish sum mane?’ of answer to schew, & to repreiiars fully not gylle steed'. / man'sllouui ¶ Qwhab longis it* to ])ame of odyr mens lyfe, qwhos maners in many .special pift. I>i??g/.s’ passis ]>er lyffe als )?ai v'ote, & ar fare hyar in ]?ingM* j^at is Kivewnyto vnsene 1 Qwhedyr it is lefiiH to god jjot* he wyii do, or þare syght* condeiniune. is wykkyd & god is gnyde, / or wil not |)ai godhs 'wiH brynge vikBt ]>er mesure'? ar not* aH men god/.s, And qwhom he Avyli he takis, & qwhome he AviH he forsakA-, / and (|when he wyH he gifys þat* hym plesis to schew J?e gretnes of his gudenes ? ¶ I trow fiei’fore |)a They murgruche & bakbytis for |)ai wald' bat* odyr, hyar in deuocione, to bame they would

„ ' . . . have others

come downe & |?ame coiilermyd' in al )?inge to J?e?’ lawars ; Jiai wene come down to ]ia be hear qwhen þa ar far lawar. // ¶ Ilerefore my sauH boldnes has fun a lityH to opyn my musyk pc<t to me is cumne be byrnyng^ lufe. In (pvhilk I synge before lhc6u, and notA sownd/6* of þe grettis swetnes. // þe more also agayns me þai ha stand' for vtward sange p þis bydeand' / awdyr qwhen neyd' of messe hereynge it* askyd, þe tpvhilk els I myght not here, / or sole???qmite of þe day for wronge bytynge of þe pepuH:. ¶ Allone

truly I ha desird' to fytt* pr?t to criste allone I myght take heyd', prtt i have truly

desired to

to me liad gilliii gostly songe in þe qwhylk* to hy??? louynge & sins, u>at prayers I suld' olfyr. / þis trowe not þai þat me ropreuyd', and to þe?’ imishttake mane?’ þe?’fore þa wald' haue ItroghO me, / bot cristfs grace I my 3 t* i misht not* leyfe & to fond men þat* me with-in knew not consent*. ^ þe?’- cinist’s grace for I leit þame spoke & I dyd þat was to do afte?’ þe state m þe to fooii^

' qwhilk* god me had sett*. H ffor þis I saH say, crisU’" loy pankand', j ȝG pt?t no more in odyr p??5 þa be fonde, nor þat þa p?’esume not prowdly to deme hensforward', / for it is not of simiilacioh feny??g* / & takin I be ymaginaciofi þat I haue done Als sum says of me, & þe?’-witli [Foi.

I many ar begilyd' þat weyn þa haue þat þai neue?^ toke. / Bot in treuth I 40 in me is cu??ne an vnscin loy, & with-in me verraly I ha wa.xyd'

I have waxed wamie wz’t/i fvre of liif, be qwliilk’ my herf has takyn fro bis lawe

warm with i p i p p ^

fire of love. ])ingz5, \at ill Ihe^)‘u syngand ml fare fro vtward melody to fill inhirly I ha flown e. ¶ Qwhen I fllthis has hatyd & vanite of wordys cast^ oufl & meU's in siiperfliiite not^ to take nor vnwisly me to goiiern I haiie stryvyne, ])of aH: of me wer sayd' I was gifyn to riche howses, weH to he fed & in delitys to lyffe. ¶ Boh god wyrkand my sawle I had odyr-wyes seth, ]iat rather I saiiyrd heiiynly ]ien swetnes of meytt ; & he ]iis cause certan wylde?*nes I haue liifyd & fro men I chase to lyfe, )?e nedys of body onely speed,

& so so]iely solas I take of hym þai I lufyd^

Jian cannot ¶ It is iiot to ti’ow þat a Ilian in the hegynnynge of his turnilfe^conten?^ yiigo iiiay lyii to Jie lieglih of lyfe cowte??qilatife or ]>& swetnes þerof 1 nlechatdy' qwlien it is wele kiiawen Jirtt conte?iqflacion in greet tynn &

version^”"' greet lahoM?- is gettyn & onone it is noh giffyii to eiie?y man,

])of aB vJtth aH loy it he had qwhen it is gettyn. It is not* truly in mans power to take iih nor no mans labor is worthy it, hot of godis gudelynes ih he gifyn to trw Infers ]>ai ahown mans hopynge Many often ha desii’o ci’iste to lufe. H ȝih many aftyr penans has fallin fro idleness, iiiiioceiice eftsoyiis scrythaiid to ydilnes & to abhominacion of

synnars, for in charite ))a wer not* byrnand ; ]ie swetnes of Qontemtoo weak to placiofi SO tliyne & seldoine bai haue, b«t to way Id bai ar to stande

stand wlieii ^ \ Jr

tempted. qwlieii jiai ar tempyd, / or ellis wery [&] gostely fode vggand^, emonge synnars warldly comfortt desyris. It is full glide truly to despisynge of þis warld, desyre of ]>q heueidy kyngdonie [&] desyre of crisU’s lufe, & to )ie hatynge of syn, hisy redinge or holy hokis hehaldynge. ¶ A deuout saule in ]iis vsyd & tagyth, agayns |ie fendis dartis has redy defens. Confiisyon truly of ])& deiiyH is, qwhen agayns aH liys temptaciofi, god^s worde we sprede. fforsoythe sofyrars & herars of iiipacient hirdyn & heet* of temptaciofi, soflyrs not* to he led in lufe of desauahyH swetnes, aftyr many teris & hisy piY/yers sal he eiiflauiiiyd with lufe euerlastynge, & heytt in jiainie-self sail feyH with-outen end ahydinge, for in \er nieditaciofi fyre sal ivax warnie.

Tecliinge to lyfe co?^tew.platyfe in irraynge, finkynge, fastyiig & wakinge, & of prowd 6‘o;zte?>/platife & of trew vhrray gostly songe.

Chapter 2

36

A chosen one A cliosyn Jicrfor & lufe alway desirand, hy??^-self turnys in-to i\ hys lufe, for nouder warldly substance he has nor desyres to

Bk. II. Ch. 2.] I. The, Fire of Love. God shall stQ^cnrjthch the Lover.

liaiie, bot be wilful pouert cristc filoaiul, of odyr mens aliii?^,v Ivfis follows

contents & p<^yde, qwhils liis coiisciens is clere wiih lieiiynly conten’t with

sano?o‘ made sweyP : AH his lierP in lufe of his makar ho sal sclieed, aims.

& with dayly encrese in he desirs sal lal)o?4r to be lie;htynde. / [I'oi-

. . . o J / XXIX. 1).]

Enery man þis warlH forsakand', if he with fyer of J?e lialy goste Let every

desire to be enllawmetk to prayer Ik, meditaciofi besily to take foi-sakes the tentt^ wax not slawe. ¶ Sothely of bis teiys feloand, criste favirand' to

’ J prayer and

þe mynde to lufe nm^’uelusly sal be warmyd, & warmyd iP sal be gladynd', & glad in-to lyfe contemplatyfe sal be lyft. ¶ In-to ]^is henes pQ sauH gos qwhils itt is takyn abown þe self, ik to |)e ee of |þe^,Ve‘shaii mynd'e lieuyn opin preuay ])i?^g/6‘ offyrs to be haldyii. H llyi’st truly it behouyd to be vsyd' bisily, & not bo few 3 oris, in proynge <k Jtinkynge, þe nedys of body vnnethis taka?<td, so þat in þis to fulfyH byrnynge iP be, [&] aH leynynge cast onto, god/6’ lufe to seyE & knaw day & nyght it suht not slalvc. / And p?^,6* þe almy^ty lufar, Tims the hys lufar to lufe stren^hta7id, saH rays hym bee abown aH erthly & Lover siiaii

raise his lover

stryfis of vicius A vayn poghte-)*, þat wikkyd & dyand flees of syn loys not þe swetnes of þe vntmer^P of grace. / & so forward god/^ vain thought, lufe to hy?^i sal be so sweitP, & with swetnes most likynge so sal be moistyd & meruelws bony he sal taste, þat in hym-self he sal not feyH bot solas of heuenly sauo?w’ in-to hym scheyd, & tokyii off he holynes. ^ AY/tA þis swetnese truly feyd' euer [he] desirs to wake,

Als he þat verraly felys þe heytb of endles lufe his barb byrnand,

noth it gos nob away, þe mynde lyghtynand with sweytb mistery, qwhen sum odyr þat men trowed had beyn aH holy, be ymaginaciofi onely [not] þis licit hade. ¶ Qwharfore nott in treuth. bot in a schadow beand, qwhen þai to weddynge or þe fesb of cristis spowsynge ar cald, þe fyrsb place to chalange vnworthily þa ar nob aschamyd : No meruayH in þe ri^twys examinacion with schame þa saH go downe & lawar place þa saH haue. Of þis truly is sayd :

If Caden[fi] a latere tuo mille ^ decern niilia a dextvis tuts, pab is to say : ‘ fro þi syde a thowsand sal faH & ten thousand fro þi right

hande.’ Bob wald god þai k[n]ew þa;a-selb, & þer conscience pab if men would

• rmisuck their

þa walde ransake : þen suld þa not be þi'esuaiptua** nor, coa/parison consciences makand to dedys of þer bettyrs, þa suld not þame enpride. þe Infer notbepretruly of þe godhede, qwos inwarde part/*’ with lufe of bewte vnsene varily er pirlyd, / loys aH þe pytb of þe saw!, gladynd with heytt most mery, & hym-self has gylin to besy deuocion for god : 51 Continwly, qwlien criste wuH, nob [of] hys medys bot criste gudenes,

asownd holy þoght he sal take fro heuyne sende, and meditaciofi i/do hiuii be

I. The Fire of Lorn. The Lover's Voice is siveet. [Bk. II. Ch. 2.

[Fol.

songe sal be chaiingyd!, & þe mynde saH bycle in meruelzi.9 melody.

It is sothely amigels swetnes Jjat lie lias takyn in sawle, & ])e same louynge, Jiof it be not hi |)e same worIg^, to god he saH synge.

Slike songe als is of aungeH:, so is ])e noys [of] Jiis tnv Infar, jiof it^ be not so greeb or pm’fyte for freylte of flescli j^at ^itb cumbyrs [J?e soule]. H lie )?at J?is knawes, aiingeH songe also lie knawes, for both ar of o kynde here & i/i hevyn. Tvvne to songe pertenys, nob to þe dity Jiat is sunge. )?is p?Y<ysynge & song^ is aimgels nieetb, In qwhillb also men lyfFand hattyst in liife syngand in Ihesn ar glad, / now qwhen þa ha takyn j^e doynie of endles loifynge ])at of aungels to god is snngne, in psalnie in writtyn : Panem aiujelormw mandweauit homo, ¶ Jiaf is to say : ‘ AiingeH breed man has ettyn : & so kynde is renwyeV & now sal pas in-to a godly loy & happy lyknes, so paf it saH be happye, sweeb, godly & soundly & in ]>q selfb, saH feyH liiste of euerlastynge lute & with greeb swetnes continuly it sal synge.’ ^ To slike a Infer sothely happyns in docturs writynge þat I hafe not fun expressyd, þat is : þis sange sal bolne to his moiithe, A his prayars he saH synge v^ith a gostly synphane, & of his tonge he sal be slaw, for be grete plente of inward* loy & syngulere sownde tariand* be songe þat þat he in on owr was wonte to say, vnnethis in half a nowre he may fulfyH.

Allone sothely sal ho s}dt qwhils he ib takes, with odyr not syngand*, ne psalnies rede. I say nob ilk man þus snld do, liot he to qwliome ib is gyffyn, & qwhat hy??i likys lat hyni fulhH, for of þe holy goste he is led*, nor for mens word/^’ fro hys lyfe he sal nob tnrne. ¶ In a clere heeb certan he saH dweH, & in fuH swete melody he sal be lift ; person of man he sal nob accepb, & þe?’fore a foyl or churl of sume he sal be cald, for gode in loyful songe he saH prayse, louynge of god of his hole harb sal vp byrsb, & hys sweit voys sal cum to heghb, the qwhilk god/s maieste likys to here. ¶ A fayr visage he has qwhos fames god desires. / Wisdome vnmade in þe self ib kepis. ¶ Wisdom truly is drawen of priueteis, A þe likynge þerof is \iiih lufars of euyrlastynge, for it is not fun in þare sawlis þat likandly lyfis. // He dwels in hyni of qwliome I spak, for aH holy in crist/6’ lufe he meltis And aH his inwarde me??diris to god crys. IT p)is cry is lufe & songe, þat a grete voys raisys to god/s eris. Ib is also a glide desyre affeccion of vertw. His criynge is owt of þis warlde, for his mynde no-þinge hot criste desires. / His sawle with-in is al byrnyd with fyre of lufe, so þat his hart is lighb & byrnand, & no þing^ vtwarde he doys hot þat to

glide may be expounds God lie loiiys in song, bob in sylence, not^ to mens eris bot* in god/6* sight' & in a me>'uelliis swetnes louyng/6' he ȝeld/6‘.

p< 7 t gostly soiige with bodily acordis not ; k þe cause k þe evronr of gayiisayars. And of cony;/gc i//sclicd or i;/spiryd, liow it is diuers fro co;myngc be labore gettyn.

Chapter 3

ni^ot eiiery man m holynes raisyd, in bis may knaw bat he bis a man cx-

■ . alted in lioli-

9 songe has of qwhilk I spak, ii he may nof siistene cry of nesHranteii svnears, hot if his inwarde songe to mynde be broght, & vtward' to tinssonK, if say he be scritliyn. þat sum truly emonge syngars & redars ar distracte is not of perfeccioil, bot of vnstabilnes of mynde, for odyr

mens wordys ])er pmyers brek^6' & destroys; & forsoith to jiarfyte to

])is happyns nof, þai truly ar so stabyld* þat \vith no cry or noys or

any odyr pnge fro prayer [pii] may be distracte, or ^oyghp bot xxx. b.]

onely fro songe. For sweif gostly songe truly & ful speciaH it is Ghostly son^ gitfyn, \YitJi vtward songe acord/^’ nof ])o qwhilk^ in kyrk/6’ tV "itii outward elsqwer ar vsydk It discord/s mikyH, for all paf be mans voys for what is vtward is formyd with bodily eris to be hard', bot emonge aungtds man’s voice twnys it has a acceptabyH melody & with mc/aiale if is co??unendyd ears, of pxni þak has knawen if. 11 See & vndirstand & be not begilyd, for to ȝ0¶ I bane schewd', to jie worschyp of almy^ty god & to 30111' se^e then why profetk, qivhy ptt I fled' syngars in kyrkw & be qwhak cause I lufyd' smgers^in^^^ ^ nof with bame to menge, & orgone playars I desird' nof to here, youid not

r O’ o X vf them,

lettynge truly }ia gaf me to soundynge swetnes, & Ipe fulclere songe ))a gark fayH. & prfor no mei'uayl if I fled' ptt ptt me confusyd',

& in jiak I had bene to blame if I had not left þat me fro so sweit songe wald ha put. Arrid forso)? I hael' & I opr wyes had done,

U bot wele I knew of qwhome I toke. þerfore me aH-way I ha confermyd his will to do, þat fro me vnkynd he take nok þat kyndely to me he gaf. ¶ Grete lykynge I had' in wildyrnes to i was caper sytt, þat I far froo noys swetlyar mote synge Sy, with qwhyknes of the wiiderhark likyngeste louynge I mote feyll, p qwhilke doutles of his gyfk I ha takyn, qwhome abown al pnge wondirfully I ha lufyd'. ¶ My hark truly has not ȝernyd' in bodily desyre, A^’or of creature I ha consauyd ps comforthabil songe pk I syngaiid in Ilie^ai has swngne./

Lufe ill me p’rfore prto was broghk þit I suld' not stand' in

plyte in qwhilk vnthriftis^ ar cast downe, bot ])at I suki be raysed a-bowne j?e heglit of aH: ]?ingfs seyn, & off henyii I suld be kyndyld & liglityd to loyf god, qwos praysynge is not cundy in synnar nioutlie. ¶ To qwliome herefore so sal be opynd þe wyndow vnJ)irlyd of aH, any|)inge ]?rtt lufis bob one, no nieruale it wer þof bis kynde ’vver cbannged' in-to nobilnes of wor))ines vnabyH to be takt, made clere & free ; qwhilk nobyl clerenes no man sal knaw ]>ai now can nott lufe &, in criste, swetnes feyH. ¶ Nor I aglib nob doutles fro beste tryde denociofi cesse for balvbitars þa\j in-to myne i7mocens has castyn yll bitynge, / And me aghb aff wyckydnes to kesb downe, & lufe fiam J?ab stint me to more iH ; & )?e?'-off grace snkt ■ ha bene encressyd to þe Infer, qwliils he to rvordis Inut not tane heyd Avauyd m wynde, bot, wM barb p«?-fytte, hy?>i-self sukt spreed to liys lufe & his purpos vnwerily pursw. / Herefor truly desire of vanite is vanischyd', & truful [lufe] in mynde is risyn, so ]>ai þe lufar sawle sal no 3 t wax cokt bot in corfforthabyl heeb sal stand, & þe harb fro contynuaH þoght of bis le??nnan sal nob be byrsyxK In ))is stedfastnes aofjelyq to a trw lufar, excellens of lufe happyns, so þat he 2 to be raisyd to a firy hevin & ]>er he suld be stirryd* to lufe more Jjen may be spokyn, & in hym-self sukt more be byrmt þen may be scheuyd^ & ]>q degreis of g?-nce sukt hals. ¶ And here-of he has takyn wysdome & sotelte, & he emonge wys kan speek & boldly say qwhat euer hym J)inke, / þof he a foyH & vnwyse before wer haldyn or ellis he were. // ¶ Bob taghb be connynge gettyn, nob inscheed', & bolnyd with foldyn Argumentfs, in þis disdene sayamt :

‘ qwher lernyd he, qwho reed hym ? ’ for þai trow not þat lufer[s] of endles lufe of fier inward* maister my^b be taghb to speek better þen þai of men taghb, þat at aH tymes for vayn worschip has stodyd. In old* tynie, if the holy goste enspiryd many, qwhy suld* he not now his lufars take to beliald* loy of his godhed*? 51 With fiaim before sene of þis tyme su??i to þame evin ar apreuyd*. )þis appreiiynge mens alowans I cal noth, for ofb þai erre in fier allowyng^, slike chesand* als god despisyd*, & despysand* Jiat god has chosyn.

Bott slyke I caH alowd* qwhome endles lufe pythily has enflawmyd* & grace of þe holy gosb enspyrs to aH glide ; flies ar markyd with flowr of aH ve/'tew & in godzs lufe bisily syngzs; And aH þat to þe warldys vayn loy longis & fals worschips of cursyd* prowed lytf vndyrfeytt of Iper affeccyon þa treyd*. 51 fpis no meruayH of men ar outcast/s, bot hi þe syght of god & holy aungellys ^ iudigui - Ut in igiieum ccluin assumptiis ibi iiiceuderetur.

[Fol.

I gretoly ar co^^iinendyd* ; qwlios hart/s ar stronge aH: aduc?’sitc to strong i sntfvr, nor \ith wyndo of vanite wil not he hlawen ahowh. At' be HowhA it last to crist |)a ar home with lie lioliiies, qAvlien |)ai j?rd men allo^vd'

■ 4 chas in da?/^nnacion ar caste downe A in tnrmentw ar drawen , with feyndys to he ponyscliyd* with-onten eiuK iiighiiuiincss.

Of þe excelence of gostly songe & þat it nowdyre may be sayd ne wry tty n, nor þat it resaiiys no I 8 feliscliyp. k of þa charite of syngars i;^ spiritc & pride of f>ame þat lias co;my;/g6^ getyn.

Chapter 4

r^riily þe Infer of almy^ty god with-onten skyH is not raisyd' in JL niyiide be tiiild to see A pQ lufely songe to synge þat sjnyngw vp in þe sawle, þe qwhilk fyrely & opynly is hyrnyd with fyre of lufe A spred in to sweif deiiocioil, hidynge in songe[s] þat ^eldis liony of owr fayrest mediatin’. / perioY synga?id in-to aH myrth is ledh & te weH of endles lieyt, hrekand vp in myrth, is takyn in lialsynge A singuler solas A with my^tt of þe luflyest passage þe Infer refreschyd in sweit heif is arayd. ¶ He qwliyet trnly qwhittar pe7i snaw loys, A reddar þen rose, for with god/s fyre he is kyndyld'

A with clennes of consciens goynge in qwhite he is cled. ¶ Here-to The lover berfore he is takyn vp in p?inyte ahown odyr / for in his mynde aboVe others,

-1 • n • as melody is

melody hidys A sweit ple?zte of heif tans, so þat not allone min ins mind, hym-self he offyr A marghty olferynge A to criste loneyng' in gostly x^xxi. b ]

mnsyk he snld þay, hot also, þat [he] stir odyr to Infe, þit lai hy Hemnpstir tame-self denontely A pr<?-fytely to god to gyf, þe qwhilk so his Infars & to hym in aH þe?’ hartf drawand also to make glact in ^is exile vonchis-saffe. / þis likynge certayn aH wytt A feling' passis qwhilk he has tastyd Ihesu Infand. / Trnly I may nof teH a lityH iconidiiot^ poynt of ])is ioy, ffor an vntold lieef qwho may teHl A infenif this joy. swetnes qwho saH makyn'? Certan, if I wakt speke j^is Ioy vnaljyH to he told, me semys to my selh Als and I snld teyni þe see be droype and spar if aH in a lityH hole of þe erth. // ^ And no No wonder mare-vayle jiof I, þe qwhilk of þat same excelle?is o droype vnneyth scarcely tasttasths, vnmesnrdnes of endles swetnes to ȝ0W may not opyn, nor 30 boystw6’ in wyt A with fleschly toghtw distraef, poi 30 wer ^j’^Vasured fiiH wyss of wytf A to god^6• sernys gifyn, if may take. U dSTener- s"’eetness. Jie-les if ȝe wer bisy henynly al-way to sanyr, & if 30 stndyd with

[Fol.

I. The Fire of Love. Charity shall reign. [Bk. II. Ch. 4.

gotU’’ liif to be enflawniyd', in-to 30 W with-oiiten dowt^ siild cum plenteiuisly likynge of ]iat lufe., \q qwliilk, fiilfilland aH: partys of niynde abil to be )?irlyd, a wondirfiiH: swetnes it saH drope in. / with chaiite truly ))e fullar ^e satt be, more abiH to be takars of ])at loy 30 may suppos. To god truly endlesly sal þa be nar \at hym more byrnyngly & more sweitly by??^ in Jjis tyme has lufyd'. H ce/’tan of godi 6 ’ lufe ar toyme, warldly

fylthys ar fulfillyd', & so to vayne taylis drawand, likynge scheuys in vtward' þing/s ])a seyk, inward godis forgettyn ; qwlios lieyth is fro dedely syn liyd, qwliils þa in mynde falk's vndyr warldly solace & in þer risyng^ fro a glorius perpetualte þa vanysch. Here for it semys ]>at couetys hi tyme to cum sal be exyld', & cliarite certayn reyn. / Contrarily of many in Jiis lyfe is wroglib, forsoth nehand of aH, þat couetys is broglit^ in 3 ee into þe kyngw haH, And charyte als it^ to tresun were consentynge is p?-eson(l & owt^ of J?e kyngdom kast in to exyH ; bot^ 3 iW a dwellynge-place it^ has fun in harks of godd^ 6 • chosyn : fro prowde it^ goys, & resk‘ 6 ’ in moyke.

^ Begilyd ar many wrechis þe qwhilk fenys Jiani-self to lufe god* qwhen þa lufe hywi not, trowand fat fai may with warldly nedys be occupyde / & als truly to vse pG lufe of Ihmi criste with swetnes, / And fai trow fame-selk be þe warld' may ryn & be contemplatyfe. ])g qwilk fai demyd inpossibyl, fat god feruently lulls & in conte??qdatyf lyfe has gone. ¶ Bot fai vnkonynge, not taght with heuinly wisdome, bof bolnyd* with conyng' fat fai ha gettyn, wrongs suppoys of fame-self*, & god with lufe 3 it can þa not hald.

¶ Herfore I cry & with desire I say : Sahmm me fac dens, ^uonia?^ defen't £;amt?as’, fat is to say ; ‘ lorde, make me saylfe, for þe saynt/s wantys.’ / trwe lufars faylis, the voys of syngars is in pess, of trw lufars apperis no heet*, ylk man gos in his iH way, & þe wrechidnes in hartt he has consauyd to brynge to dede he cessis not*, j^er days in vanite þa wast, & þer 3 eris hi hy. / Alas to-gidyr þe 3 onge man Se maydyn sowkand, Also with þe old man, þe fyre of desire has swaloyd ! H 0 guyd IhcMi, to þe to draive to me is ful glide, hbr my sawH in fer counseyH sal not cum, hot* sittand aH-one to f e I saH: synge ; þe qwhils pow. art* praysyd, fou waxis sweytt*, so fat þe continwly to p?’ays is nott* hard hot fuH sweet, ȝG not bytte?’ bot miry, & more fen to be fulfyld with al bodily & Avarldly delytis. ¶ Delectabyl & desirefuH it* is in fi praysinge to be, for aH fat with so grete lufe is dyghf, no inemayH, sauyrs fuH sweytt*. H ]ȝe lufar also byrnand into vnbodily halsynge, his wyk-

kydnes clensyd' & aH poglitis vaiiyscliyd Jjat^ to ))is ende goys not,

liis gostely ee his le?«maii desyraiid' to sec, A crying^ to hys Tiie lovor ims makar has raysyd* A hyrst vp of )?e inliere inarygh of his all'cctiiw.s* to iiis Maik'r, lufe, Als he of arinc sold cry, his i/nvarde voys he iyftis, j^c ([whilk not hott in |?c hyrnandist^ liifar, als it^ is lefuH in j^is Avay, is fun.

Here I cesse for vnwytt^ A hoystusnes of niyn yndirstandynge, for

bis erv I can not^ descry, nor 2 it^ how niykyH it is or liow miry to aKieatcry

' " and a inui i v.

])inke, or feyH A here in my maner I my 3 tf, hot^ to ^owe I my^t not teH nor may not^, for my wytt^ I can nott ouc?’cinyi, hot if I Avyli say Jjis cry is gostly song*, jperfore to me qwho sah synge þe dity of my songis A loys of my des[i]re v^iih hyrnyngc of lufe A licit of my 3 onge age, ]iat^ of felaly soii^ of charite my suhstans I my 3 t ransake, A mesure of swetnes hi qwhilk Avor)ii I was haldyn, to me mote he he-knawen, if I my 3 h fyinl fro vnhape parauntyr [me] exemptydq A ]>ai to say be my-self to presume nob, for ^it I ha nob IG fun |?ah I desire, in solas of my fela I suhl rest^ with swetnes.

¶ Iforsoth if I demyd Jjftt cry or songe fro bodily eris is ah-Avay

liyd', A bab I dar wele say, wold god of b«t melody a man I myab wouuitiiati

Ml f • 1 • • • • niigld find

fynde Autor, Jie qwhillc^ þof not in Avorde ^itt in Avrittynge my loy soine one to he sulde synge, A notzs of lufe qwhilk^ in Jie wordiest name oiuny love before my lufe I scharaydl nott to say, syngand' and loyaiid* he suhl schcAV OAvb. He Jiis truly to me suld' be luflyar \o,n gold, A all ' precius lingA* lat* in ]iis exiH ar had, to hym ar nob lyke. ¶ Beute of Beauty^of^^ verteAV with hym duellis, A priuetis of lufe p«rfitely he ransake[is].

^ Als my harb truly I Av^ald lufe hyme, nor ib is not ]>at I fro hym walde hyde, for of gostely songe \at I desyre to vndyrstand he suld schew me A melody of my myrth clerely suld opyn. In qAA'hillb opynynge I suld more loy or ellis qAvyklyar synge, for byrnynge of lufe to me suld be scheAA^ed, A a soundly loy to me

suld schyne. / My cryingly \o'^tis Also AA^/t/z-outt a praysar suld

nott scrith, nor I in doAvb suld labozz?’. ¶ ISToav truly heuisuni longyng^ of Jiis exile me castz's doAvne, A heuynes me grevand vnethis suffyr me stand. And qAvhen with-in A'zt/z heyt vnwroght I Avax AA’^arme, wz‘t//-[out] als AA^er broAvne A vnhappy with-outen lyghb I b] lurk. / 0 my god, to qAvhome deuocion I offyr with-oute feuyng^, oood, tinnic

^ •• n ! k IT 1 ' • on me in Thy

oo sal jiOAV not ]nnk on me in þi mercy h j A Avrech 1 am : )?erlore j^i mercy,

mercy I nede ; A salt ]iou nob |ie longinge j^zit me byndis rayse in-to mercy, lyghb, \at acordyngly I may haue \at I desire, ¶ And jie labozzi' in qAvhillb I heuy Jiat I trespasyd in-to a honily mansion J>oav salt chaAvnge, ]>(it melody may lasb qAAdiere heuynes was, [A] in liis my

I. The Fire of Lorn. I must praise Thee, Jesus, [Bk. II. Ch. 5.

lufe ]>a\j I mote se qwliome I desyre,^ & liym worschyp endlesly, lialdyn wM liis towchinge, for to hym I longe.

Meditacion of þe longar to liis lufe k forsakynge of felyscbip, and how be ordir it is cumyn to t dawme of lufe.

Chapter 5

O lliesu, in þe qwlien I byrn wz't/t loyvynge & þe lieytt of lufe bisily cams in, þat ])e, o most lufely, fully I suld bals; bot borne bale I am, J^on swetest, fro \ia, I lufe & desyre. / More-ouer S greuys bappyns, & þe wast wildernes way forbarris & Ipe habitacion of Infers in on sulfyrs not to be beyldyd'. / Bot wakt god J^ou bad owdyr schewd me a fela in ])e way, ]>ai 'with bis stirynge beuynes my^t ba bene gladynd' & band of sigbynge vnlowsyd', if it soyne with þi sweitt syetb wer cut in-sondyr, / so soyr it Avald streyn J?at it siild' gar þe lufar J>e cloos of ])& flescb go froo be gretnes of lufe, & be-for |)i maieste to be cast. ¶ Emonge certan loyand* hi ympnis of louyng sweytly I subt ba restyd with my fela t«t þou bad gyfyn me, & in glide speeb with-onten stryfe we snbt ba bene glad'; / Etand' truly in niyrtli of lufe to-gidyr we suld' sebewe lufly song/5, to we be led' fro )?is vtward & cumberw5 p?'esone & brogbt in-to þe inward' dwellynge-place, samne takand' a seet emong/5 beiienly citesenes ]iat o maner & o mesure liifyd criste.

^ Alas, qwbat sal I doo ? bow longe sal I suffyr delay 1 to qwbome saB I flee, þat happily I mygbt vse ])at I desire ? J^edy I am & bongry, noyd' & disesyd', wonedyd' & iH-colorde for absens of my lufe, for me burtys lufe, A boype my sawle ebastisis J^at is put bait. Herefor cry of ]>q> bart goys vp, & a songely ^o^t emonge beuenly citesens rynnys, desirand' to be lyftyd' to þe ere of byest ; &, qwben it ]>er cums, Jie eraj^d it profyrs & sayes : ‘ 0 my lufe ! / 0 my bony ! / 0 my barp ! / 0 my sawtre & dayly songe : / (pvben sail ])ow belp my beuynes 1 / O my bart /5 royse, qwen saH J)ow cum to me & take w’ith ])e my spirytti ¶ Truly þou seis \at wbikly I am woundyd' 'with fayr bewte, and longynge releissys not bot grows more A more, A paynlynes bere present me down castis A prykk /5 to go to þe of qwbome onely I trow solas A remedy I sal see. Bot qwbo to me saH synge ende of my greyf, A þe ende of myne vnrest, A qwbo to me sal sebewe gretnes of my loy A fulfillynge of songe, Jiat of ]>is I mygbt take comfortb A synge with ^ k videam in venustate mci dccoris dilectum quern desidero.

gladnes, for I suld< knaw þai end* of myn vnliappines Sc bat bat^ loy tiiat i mipia

° * c T 1 1 c know joy was

wer nere'? / Ilerefore a exccdlentt soiigc Sc cry I siild' say Sc my lu-ar. voys Ilardnes of my ko/mian sidd softyn, Als if he siild' cliastys oiis lie sulde slayke Sc softly i)onyscliand< of i?aiocenths payiiys ay sold' he not^ hayght^. Sc herfor I may he cald' happy, And þe miryest draghfc^ of lufe with-oiite aH vncleniies haiie with-outcii end, Sc, ali greiiys clensyd', stand' in parfitnes of loy Sc holynes, Avyrschyp synga/id' ^v^■t^ a heuenly synjdiane, qwene tiaily enionge þis disesis nedy, byrnywg^ of sweith lufe I, twix my pj'iuetis Sc ])e sweith-honyd' myiide of Ilie^-u, als wer with niusyk my mynd! has myrthyd', so ))at I, gretely gladynd' in songe f»e whilk I toke of henyn, venem?i5 swetnes of vnworli lufe I sold' not feyh, þe qAvhilk þame j^ink ful sweit^ |)ab in fleschly hewte tlorysches, nor at þis stordy erthlynes me said noh hald'. / 0 fayresb Sc luhyesh in bi hewte, ha inynde o fairest in

warldly power for ])q I drede noh ; and also ha mynd', to þe þat I myght^ draw, ali lufe I ha cash owh þat chirischis vn-wys, to aH j^inge ])Q, glide, lett/s to lufe & fieynge fayrnes I ha Heed \at mak/6‘ men bonde, & wymmen sendf*’ in-to males ; nor me likyd not ^ong" playe to vse \at be vnclennes worpi sawls to bondage of foly makf*^ sogeth. ^ To ^e so forth I cessyd noh to gif my harh towchid with desire, & fou it has with-haldyn, ])ah in-to dyuers lewdnes of concupiscens & lush it suld not how, / & mynde of I>i name ]>o\i has in [send] And to my nee J?e wyndow of conte???placion ^ou has opynde. To ]>q at þe last deuowt I ha ryne in gostely songe, hot At last (lefyrsh my hart waxst warme with fyer of lufe. Sc in-to lufly ditis

spiritual

with-in [me] fyrst I rose vp. / If Ion þis putt not fro J?i sight, song, mykilnes of |)i pite suld' meve þe be þe qwhillh þou suffyrs not ^i lufars in caldes be takin to mikyH ; als I trow, my wrechednes jioii suld' lessyn & my longinge fro þi face |?ou suld' noh turne. Soro C£^?*tan & wrechidnes in þe body standis ; lo?zgynge sothely in þe sawle habidys to tyme fou gyff þat with so gret licit I ha desiryd',

borow qwhos lufe my flesch is made leyne & fowle emonge bewteu?f5 Through love

^ ° ofTlieeismy

of þis lyfe. & of j^e intiuens of it my sawle has longyd, j^e to se flesh made qwhome byrnynglye it has desiryd', / And in fios cetys of secrete heuyns ih my^h be, & reest with felischyp ])ah it desiryd. And þer be tane vp qwher emonge Aungell syngars þe with-owV eynd' p«rfytely with lufe may worschyp. Eehald', myn inhir p«?-tis has vpbolyd',

& þe flawme of charite, þe gedyrynge of my harh, þat I haue hatyde has wastyd', And þe slippyr gladnes of warldly frenschyp it has puh foui by, poghtis also þah wer fowH & to be bald' abhominabyH ih has driven out.

The Fire of Lorn, The Gifts of the Ohoscn. [Bk. II. Ch. 6.

drawen owt^, [& so with-owt] fenynge, iiianeHy I haf risyn to lufe / before in diners owtrays of niyii errors has sleep & <i\h dyrknes vmbelappyd, H likandly I felt^ lust of deuocioii swettest qwher I soro me me more to trespas, J[y freiidis, I pray ȝ0W, here, Jiab no man 3011 begyle ! ’ H þis & slike odir wordys in syghb of owr makar byrsb vp of þe fyre of lufe, And no man, ))ab strawnge is fro ])is vnmesurde lufe, dare slike \vord/s teyt þe qwhilk^ ȝib is sturbyld* with teiiiptacion of voyde jmghtis & vnprophetabyH, þat hys mynde bisily to crist with-oub gayn-turnynge has noth, or with any maner affectuusly is stirryd' abowb any creature, so \at aU þe ■ meuynge of þe hart^ in to god go not, for hyme-self he felys bun to erthly afleccion. U ll'iil hee he is in charite qwhos harb ])ies ditys of lufe ha[s] songyne & in gostely fode hyde þis vtwarde fondenes behaldys noth. H fforsoth in eueilasting^ desyrs menielusly cheryd* hym-self rayses belialdand^ to heuyne, froo qwhens he byrnys with lufe swetist & with a draght* of heuenly passage he is moystid* & IG vmbesetf & truly is transformyd with heib of happis to-cum \at ail tewqitacion he may eschew, & in þe heghb he is seet off lyfe conte???platyfe, & forward' so gostly songe contyimand m crista* louyiige he is glorify de.

Of dyuers giftys of godis cliosyn and how sayntz> cn?;^ to lufe in praying, hinkynge, lufynge, adu^?rsite sofyra;^d, vissittand. And ^at lufe cuw^ys of god & ]>at his lufe is necessary, And trew lufars fallis not be fleschly temptacions als odyr iiv^arfite / nor with dreggis of synne is hurtt ])oi all f>ai laste.

Chapter 6

i/^liosyn trwly with lufe ar fulfillyd' & more tak/6' heyd' to lufynge iw mynde þen to oght* ellys, has schewyd' to vs wondirly J?e priuete of lufars, Jie qwhillv^ passand qwikly & abowen kynde ]>e fyer of lufe has takyn & with a wondirfuH desyre i?i-to his le??zman IhetJU ȝernyd'. Godd^5 lufars truly with dyuers giftis ar disposyd' : Sum to do, sum to teche, sum to lufe ar cliosyn. I^euer-jie-lesse all holy 0 þynge couetfs & to o lyfe ryn, hot be dyuers pathis : for euery chosyn be þat way of vertew gose to þe kyngdome of blysse in þe qwhik he is moste vsyd. And if ]j«t vertew in ^ Before this in another hand : he that is.

Bk. II. Cli. G.] I. The Fire of Lore. Profit of Meditation.

qwliillc^ he passis more hyrnyngly draw to þe sweines of god/’ lufe, þe qwliilk is supposyd strangar in )?c moste resk, truly, to god qwlieii he saH cum ]iat dwellynge-place olf lieueuly loy & þe sect lie takis to meyd* fat criste has ordaud to ho had to moste pc/dyto lufars with-outyiie ende. H ])e lufar fc/for sayes \ai gloriw’ dyttis of lufe has made & he f«k ])assyugly to god/** lufe is chosyu, fl'yrsk lie caris tk, desyres fat' liis hark fro his lewaiian neuer depi:c/k, frtt þe myiide of Ihe’u to hyme be als melodye of musyk at a feste and in Ids mouth it is swettar fen hony or hony-comhe ; ¶ Bot þe lengar in gostly study he vsys liyin-selk, fo swettar to hyme ik is. And fen his mynde fro vayn & euyl foghtis ik withdrawes ^ to desyre of his makar ik byndis, & all-to-gedyr into criste it gedyrs, tk, in hyni þe well of lufe, ik stabyls, & fat hyni aH onely he lufe A in hym onely he be glad ik prays. ^ Now cum in-to hys sawle sweik alieccions & wondyrfuH: meditacions, onely faue?'abyH: to god, þe qwhillk tastyd, & in fis mynde with inte?^cion sprede, it chiiyschis more þe?i may be spokyn A with grete likynge A swetnes of spiiytk to behaldynge of heuenly þynges þa leed, A fro desire of warldly solas þa dens, so fat god/** lufar no f inge sekys in fis warhf bok þat he may in wyldernes bee A to likyng/** of his god onely take heyd. / Afterward truly strongly A well vsyd in prayinge, in meditacion gylin to he rest, all wykkydnes kylland* A vnclennes, A a strnytte way takand, with discrecion gretely he prophetis in veytew of lufe eue?lasti?zg^, A hys affeccion gos vp, so fat entre is opynd in behaldynge of heuerdy misterys to þe ee of his mynde. þe Byrnynge also qwhyllk, before he felk nok, hys sawle begyns to kyndyB, & ill þat qwhils he is profetabilly occupyde now qwhykliar, now slawlyer, / it warmes, als fis rotynly body suffyrs þe [soule] fat it heuys A ofk-tymes do wen castynge^ with dyuers heuyncs, so fat þe self sawle with heuenly swetnes a-noynk A qwhykkynand to heuenly likyng^ þe selk cleris mikyH to pas furth be glide desyre / A it irk/ to dwell in fis deedely flesch. Neuer-þe-les gladly it suffyrs adue?site fat happyns, for in loy of eue?lastynge lufe swetly it restys, / and þat loyfuH songe fat it, gladynde in Iheu had takyn, all þynges þat happyns may nok distroy, bot in deyd þe fendis falshede þatflees a- way, A þe begilly^zg^ vanite of warldly worschyp gos in despyte, ner þe fleschis softnes is soyght ne lufyd. ^ )þis f ing/ ar

^ prout permittit corruptihilitas corporis aniinam aggravautis & variis molestiis sepe deprinientis,

• et ineflicacia diaboli macliiuamcnta evolaut.

[Fol.

[Fol.

arrayd agayiis goeU's cliosyn, \ai aH-to-gedyr vnaiiisyd to f)cr owerturnynge \at \er coniiersacion has in henyn þai myghf faH: ; hot þa profet noh ])ame to oiierciim, boh ]>at goddz's holy lufar in cristzi’

name vnbyrsyd' &, als wer \vztA[out] stryfe gladynde, says, 'Lu

autem \domme\ susceg)for mens es : lorde, ])on art my takar, ])at malici?is prikkyng^s of my fra ward enmys me make [not] vnrestfnH. Gloria mea, my loy, for in þe is al my loy, not in my ve?’tew, for,

senh it is nof hot of þe, worthely aH to is gifyn, no-þinge to me.

exaltans caput meum : & my hede, þah is to say, þe heyst partj of niy sawle be j^e qwhik ]>& nethyrar, fanerand, ar gouyrnd, to gostely songe & conte??iplacione lyftand', J>oii siiffyrs not in Jiis law & fowle likynge of þis warld to be caste downe or in-bnne. H ))is sothely is Jie heed ]>at in oyle of gostely gladnes J 7011 has made fat, in charite it snide bolne & be to me calix inebrians, ]>at is to say, drynke of inwarde swetnes \inehnans~\ my sawle wz't/^ lufe of my makar, and slepy I sal lygge, fro Infe verraly turnyd of tempo?’all þynges, & so as wer with swetnes no-þinge of erthly myrth feland or henynes, to clerenes euerlastynge I am ledde. In þis swetnes truly of he lufe J^e consciens schynys, for clennes ]>er lastys, & þe hart* likyngly waxis warme, \o mynde, myrthyd with giftis, waxis hote, nor it likys not to bchald lustis of |)is exile, both gladlyar bittyrnes of ))e warld' ih halsys Ipe swetnes ))en to folow, ^ ffor in likynge ])at* faylis noh vsid, to Ihe^Ti lufe so byrnynge desyre it cessys noh to drawe þai als sone & als lightly ])& warld [Jiou myght] turn vp so downe as his mynde fro his sauyour lufe gayncaH. ¶ AH linge forsoth ih hatis |iat contrary es to godfs lufe, & vnwerily it byrnys Ipo |)ingf5 to fulfil )iah ih seys & knawes plesynge to god. H )þis certayn it suld noh leefe for any payne or wrechidnes, boh qwhiklyar ih suld by godfs wyH to do if it cowth þe?-saue any hard þinge he suld soffyr be fah cans. ¶ Truly o]>er he ]?inkfs not nor desyres boh criste truly to lufe & his wiH in aH kyndes to do with cessynge. ¶ A mynde with deuocion of god made ryche þis byrnynge wiH in gudenes of his le??mian has takyn ; forsoyth he \at ih chase j?ah it slyke on myght be þah cristis parfite le??iman sche myghh habyde & a choys veseH suld be Jjat suld be fillyd with þe nobilest lycur of swetnes of heuynly lyfe, & his name j?ath is chosyn of thowsandys, with a mynde euerlastynge it suld continwe, & with-in þe self euer ]?inkand wM-hald, And ))en be god /5 help aH lettyng /5 of lufe he saH caste oute. And in god he saH be glad, for þe dart /5 of owre enmys agayns slike a Infer saH noh

auayH ; hot sikyrncs in conscieiis with, clerenes vntrowd of inward' sw(‘tnes of liys lufe lie saH take, / And em^ry liowre liis sjiirytt^ lie Avald' ^elde, for in a gostely criynge Leand' enery day frendefull}^ in kyi-nynge of Infe is clensyd', )?at^ no fyltti of þa fowlnes of J^e goste may last; ¶ Qwliils j^oglik in god continwd', aH wykkednes cast^ owte þat males mevys of owr enmys, & fyre of liife varily in mynde liydinge aH co?dngiiiste of synne it^ cleiisys þat be an vngettyn desyre is drawen. H ])a affeccion truly in grete lieglib set* is so sikyr |?ab neclige?^s aH-way ik is ware of <Sz als a deedly enniy cnshk* away, bisynes & dreid qwliils iV lyfis ib leiiys nob ; for þe bettyr a man is to god more accepb, jie more in cliarite he byrns & to wyrk bisilyar & strongar ]iat to bis degre lyfe long25 bo þa

prikyngf-y of lufe be is styrd'. And aH-way is bisy |)ab mynd' of bis charity, swetysb le??mian oub of bis Jiogbb be a mynwb scrytb, )iab not onely ill cletbynge bob als in deyd' to bawe be jiink/.s* qwliome to lufe with aH bis barb be knawes be is liydyn. And gretely he dredis þat^ be be drawen in ]iis jiingf*’ ]iub ar lesb liym to greue. 51 Nob [Foi. only certayn be bisys byme, with aH barb, þat to fulfyH, als bo is He taUer bydyn criste to lufe, bob also with grete likynge be is takyn ]iab bis to love Christ, le?«man be neue?’ forgettys, ne fro bys lufe be wil nob parb byin- forget mm. self, bowand to te???poraH likynge, if be my 3 b do þat bo walde with-outyn payne. He is truly experb, gostely likynge swettar Jien bodily lufe ; & )ierfore ib wer mei’uayl if be to so grete wrong/^ suld'

slype, gostly cberefulnes forsakyn, bym-self if be wald' make redy,

)iis fenyd &, as war, fals felicite to reioys, or in tlescbly bewte ouei’cumne, þat wald' desyre þa qwliillb forsoytb illb holy lufar of god batis. 1l Sum, no meruayl, fowle lias begillyd fleshly desire, &

bewte to sygbt sebewd sum wys & als devote to vnleful balsyngf^’ lias drawen, for in ebarite parfytely þa were not groundydd' nor to lufe endles jia alway drw nob ; qwbarfore with tempyng/s balyd', qwhen Jia seniyd ascend', or þa to begbb mygbb cum lias falne downe. ¶ Bob doutles a trvv lufar of eucrlastyngnes emonge a true lover te?«ptaciofi baldys bym-self stabyH, & in ]iab stryfe he wyns a iioids inmseif crowne, qwben odyr vnstedfast ar slayne. And crist/s Infers aH temptations, obstakyls cessis nott to cub away, & þer barb aH holly before þer makar þa sebeed', / & not als ))is þat þer fote in lufe lias nob festynd,

fro þa begbt of þer meuynge downe castin, wax lene, bob rather eSc sLaawith-owb ebaung^ goand, stabilly standys in Avel begone, norisebyd' gooVbeghl& forth brogbb in swetnes of beuynly sauyr, þat ))ai may gyf ligbb to gltrligh'™ in ensaumpyH of bolynes to )ianie þat ar þer oub & with-in jiame-

[Fol.

I. The Fire of Love. Sin e7ids in Death. [Bk. II. Cli. 7.

self wM fyre of lufe swetely byrnys, ^ Errors alsso of flesclily clesirs be desire of clennes f»a sal slee, / þof aH no man in þis lyfe |?e vngendyrd concupiscence fully may slokyn, or be so parfyte ]?afc* he in flesch may lyf & neuer syne. And so be þis nor þis pctrfyte man lJa?’litely here sail not be helyd, bob in heuyn qwher lyghb of ioy his wytb comforthis god to behald?, & pess euerlastynge greuys & heuynes saH scomfetb & kesb oute, no greyf nowe of corrupciofi now be qwhen euyr-lastynge blistues confermys |)e scumfetore. U })e mynde emong^ lat Avakkyn & with lufe abydynge desire ib to be kyndyld, & studye it to eschew likyngzs of |?is seyn vanites.

U dreggis of syne to deed truly abydis, bob in deed ib jDarischys & longynge of kynde þat eue?y chosyn hyme-self abilla?zd to lufe & with he grace strenghtyd, agayns þe dreggis with clennes armyd glorius batels suld vse & ah )?inge he suld caste downe \iat emnyly lufars swis. 1i Here-fore sikirly qwhils ]>q feghtand oue?’comys & is nob ouercumne, i^z-to a meruellus myrth he is lyfb, to qwhome al his imvard me?^ibyrs ioys, for in hym-self he felys inspiryd a mistery of lufe, [&] in a honyly heeb he ascendys on heghb, & with gostely songe behald/s sweib louy?igw sched to ])e lufar, to deed hastand & to vnbeingis to mevingfi- of lleschly alfeccions. ¶ Sum puttis here-to, say[a]nd þat a swete ))inge in his harb sowndys & of gostely songe, qwharfore he is rauyschyd jjirstand* & he is gladynd ; hot )5a ha not expownde, þat I myghb vndyrstand, howe þer fioghb Avas chaungyd to^ songe & melody m mynde abidys & in qwhat mane?’ of louynge his p?*rtyers he syng/e.

þat a trew lufar onely liis le;;mian lufys, and of dobyll^ rauiscliyng2>, f>at is to say, owt of body k owt of lyftynge of mynde in to gode k of be worbines bere-of.

Chapter 7

H eyt of a longynge spirytt in hym-self scheAVS a pure lufe of þe fairnes of god, for no-|)inge he sekys hot his le??zman & aH oper desyres clerely he slokyns ; And so freely þe mynde sAveitly is borne in to paV it lufys, And þe band of lufars Avyllis stabilly is confermyd, qAvhills no þinge happyns prtb a Infer fro his purpos may letb, nor þat may gar hyme turne agayne to ]?inke oght els, þat ])e lufand, with grete esynes, his^ desire may take & swyftly, aH tariyngs pub bak, he may [ryn] to halsynge of lufe. ¶ Emong^ þis ^ MS. to to - MS. liis liis

(Iditys (pvliilk^ he tastis so swete lufe byrnand', a lieuenly i>/-iuyle iii-sclied he felys, ]iai no man ^itt^ knwe bot^ lie ]>a\f has rc.siuyd ih & in hyme-self beiys, |?e letwary )?ah aH ioyfuH lulars in Ihesu moystis & inakis ))ame happy, ]>ai þa cees nob to hy in henenly seU's to sytb [cC] ioy of ]:(>r niakar endlesly to vse. ¶ Here-to truly ])a 3 erne in henenly sightis abidynge, & i;nvardly seet ofyre aH inhere þa?-tys ar glad ^'ith playly schynynge m lyghtt, And ]?anieself |?a feyH gladynde ^v/t^ lufe iniryest & in loyful songe wondyrly nieltyd. ¶ And ]>er |)oghtis ar niayd sweytb in J?ere sarnys,

for on ]>er lufe f>a ))iiike, in scripture stodiynge A j}inkynge A also writynge, A fro ]>q wonte voyce of louynge fta go noth, þai forsoyth saH be siqiposyd ineruayH qwhen o mynde too })ing/;>- saH fulfyH And tane heed to i?i o tyme, ])ab is )?ab worschyps A lufys to IhctS'u syngand ib offyr in mynde loyand' A als wftA þat fc<b in bokfs is he vndyrstand', A nowfer ofe?’ hurtys. ¶ Bot fis greme IG gene?’ally A to aH is nob gifyn, bob to a holy sawle holylyest taghb, to qwhonie f e excellence of lufe schynis, song/’ of lufely louynge, criste enspiiynge, comunly byrsb vp A now niayde als wer a pype of lyue, in syghte of god more gndely fen can be sayd, loyand' sownd/’, þe qwhillb þe mistery of lufe knawand A with greeb crye to his lufe ascendynge in wytb in scharpysb, A wysse, A in felynge sutteH, not spred in þyng/** of f is Avarhf bob in o god aH gedyrde A setb, fat in clennes of coy^scienco, A schynynge of sawle, to hyni it may saryff qwhome to lufe he has purposyd, A þe self to hym to gyff. þe clerar certan lufe of a lufar is, þe nerre to hym A more jiresenb god is, ¶ And ferby clerelyar in god he ioys A of þe sweib gudenes þe more he felys, fab to Infers is wonb þe selb to inscheed', A \iih myrf with-oub comparison in-to hart/s of meyk to scryth. IForsoyth fis is pure lufe qwhen desyre of non ofer þynge with ib is inengyd, nor to bewte of bodily creature he has non inclinacion, bot rather, the scharpnes of his mynde clensyd, in o desyre of euerlasty?^gnes Al-to-g 3 ''dir he is stabyld* A with frenes of spirytb in-to heuyns bisily he behald/* als he fab is rauischyd with bewte of any qAvhom he may not bob lufe A behald. ¶ Bot rauischynge is als ib is scheAv^^d, iyy-t[?t;]o AA’ys is vnderstande : ^ 0 maner forsof in qAvdiilk ȝG sura man is rauischid oute of fleschly felynge, for þe tyme of hys rauischynge fatb playnly he feyH nob in flesche, ne qAvhatb ner qA\diat is done of his flesch, A ^it he is nob dede bob qA\diiklb, for ^ib þe saule to þe body gif}^s lyfe — And on fis maner saj'iitis sum tyme ar rauischyd to fer profetb A ofer mens lern^’wg^, als paid, rauischyd

[Fol.

[Fol.'

I. The Fire of Love. Of Ravishing. [Bk. II. Cli. 7.

to Jie J)ird? hevyn ; And on þis maner synnars also in visyon siimtyme ar ranyscliyd, þat J>ai may se loys off saynh's Sz paynes of dampnede for ])er correccion, And o]?er als we rede of many. ¶ Anojjer maner of rauischynge }þer is is lyfting* of mynde in-to god be conte/?«-placion ; And ])is maner of raiiisching is in aH þat* ar þa?’fyte lufars of god, & in none bot* in Jianie j^at^ liifys god. / &

weH lis is caki a rauiscliynge als ]>q todyr, ffor a violens it is doyne als wer agayns kynde, & truly it^ is abowne kynde of

a fovvle synnar, may be a child fulfyld with gostely loy in to god borne. )þis maner of rauischynge is to be desiryd & to be lufyd.

& truly criste ay had godfs contenqtlacion, bott* neuer draweii of bodely goueniance. Dyiiers þerfore it^ is be lufe in felynge of flescli to be tane, / & fro a bodily felynge to a syghb loyfuH or dreedfuH to be tane. U )Pab ravyschinge I hald best of lufe iy/. qwhilk man may adyH moste mede. / Clerely to see hevynly þing/s long/6" to rewarde, nob to increse of meed. ¶ Rauischyd also in lufe þai ar cable ]?rtt to his saviozer desyres holly & parfitely ar givyn & wor]?ely to þe heghb of conteyyzplacione ascendys, with wysdom vnwroghb þa ar lyghtynd', & heeb of þat lyghb vndescryuyd with qwos fayrnes )5a ar rauischyd J»a wer worJ?i to feyll. )þis to a denote saule truly happyns qwhen aH his Jioghtis to god/s lufe ar ordand & all waueryng/6* of mynde gos in-to stabylnes, & now nowler it wauyrs ne houys, hot with all desyr in-to on broghb, & sett with fill grete heeb, desyrs to criste, to hym spreed & givyn als no-))inge is w-er hot þis too, þat is to say, criste & pQ lufand saule.

¶ To hym )?erfore ib is tyd with þe bande of lufe vnabyl to be lausyd ; [&] fleynge be passynge of mynde a-bowne pQ bowndzV of þe body a meruelus moyster itt drawys fro heuyn, to qwhilk it suld neuer cume bot if it had bene rauischyd be god/s gras fro inwarde affeccioii in gostelye heght setb, in qwhillb, no meruale, helefuH giftys of grace it resauys. ¶ Qwhils it Jierfore aH onely godly ]ȝing/s & lieuenly, with free hartb, not dryvin agayn knawyngly, Jiinkis, / his mynde, also abowne aH bodily & visibil in-to heuenly chaungyd & takin, he seis. Nere it is with-outyn doute, þat in hym-self varilye he take & feyll þe heytb of lufe, & þen in-to gostely songe & swetnes þer-oi he be multyn. þat tz’uly of ])is rauyschynge sal felow he ))ab is chosyn þerto] pertox þis rauischynge is grete & wondyrfult. / It passis truly, as I suppos, all dedis of ))is lyfe, for ib is trowde of euezlastynge swetnes a fortaste. / It passis also, gylles, aH oper giftys |?at in ]}is pilgrimage to saynt/s

god gifys to meyd'. / In )?is truly worpi þa ar a liyar })lace in lieuyn for hereby in þis lyfe more hyrnyngly & restfiilly god J?a lia lufyd/ ¶ Als to heo reste ih is desyrd* to seke & liald', ifor in niykyH bodily hisynes [or] in vnstedfastnes or '\vaii 60 -y?^g^ of myndo nowdyr it is getyne nor liahlyn. / ])eriov qwlier any to fis is lyff, vviien any fiiH of all lov & vertevv he lyfis, In sikyr swetnes he sail doo, & above un-

•J ^ ^ _ steadfastness,

aftyr ])is lyfe enuwghs’ aiingels cii;;q)anys fiih -worj^i & nere god he beiives^in joy sal he. ¶ In pG meyn-tynie et'rtayne he has swetnes, beet, Aiiebastiie "ostely soime, of qwhilk^ before I hafe ofh tonchyd, & be bis he si>«stiy sont,',

® ^ by wl.icti lie

saryfys god, & hyni lufand with-onte partynge to hyni draws. / aervesGod. Bot sen þe body þai^ rotys grenys pG sawle, & ))is warldly dwellynge owr sensualyte many )?inges jjinkand castf*’ downe, Jx^rfor not ay with slyke besynes synges, nor with enynlyke gostely songe pG sawl in aH tymes cryes. ¶ Sii/^i-tyme ce?’tayn more he felys off Sometimes heeb & swetnes & with difficultee he syngas*, su?»-tyme truly wftA sweetness.

IG grete swetnes & besynes it is ranyschyd qwen beet is felyd pG lesse ;

Ofb also in-to gostely songe with grete myrth he flees |&] passis & oft he passes

into spintual

also he knawes pQ beet & swetnes of lufe with hym ar. H iS ener- singing. ]}e-lesse beet is nene/- with-onte swetnes, )?of aH sum-tyme it* be xxxvii. a ] with-oiiten gostly songe, pG qwhilk also bodilye songe lettys, &

noys of langilars makes to tnrne agayne in to bo 2 t. In wildyrnes inthewiidermore clerely þai meet*, for þer spekys þe Infyd to pQ hart* of pG loved speaks liifar, als wer a schamefiiH lufar, j)at his le?;mian befor men halsys of the lover. not, nor frendely, bot* conionly, & als a straungere he kyssis. ¶ A devoiite sanle sikyr fro wardly hisynes in mynde & body departyd, only crist/s plesaunce desirand to vse, / onone cums hevy/dy ioy, & it me?'uelusly myrthand, melody to it spryngfs qwhos tokyn it*

tak/’, þat now forward wardly sownde gladly it snffyrs not*. jpisNomanhas is gostely mnsylA þat is vnknawen tiH aH þat^ ^\ith wardly hisynes ntuai music lefuH or vnlefiiH ar occupyde. hlo man þer is bat bis has knawen has studied hot* he |)at* has stodyyd' to god onely to take hede.

The desir of a lufar to god is scliewyd, k ]>q cursyd lufe of this waridc^ be many ensaumpyls ar declaryd, & J>at þe mynde of god inwardly lufars byed?> nott.

Chapter 8

^ quern admodum summa quies ad hoc requireiiduin et retinendum exposcitur.

O swete Ilie^’u, þi lufe in me I bynde \iih a knob vnabyH to be lowsyd*, sekand þe tresure pab I desire, and longynge I fynde, for in the I cese not to thyrst. p)e?-for as wynde my sorow vaiiiscliys, for my meyd is gostely songe þat no man seys. In-to swete songe myn inward* kynde is turnyd*, & I for lufe long 26 ’ to dye. ¶ Lyglib gretnes of gyftfs me delitf^, & tariynge of lufe with loys me ponyschis, qwyls þa cu?a þat me takes, & takand* refreschis. Bot þo pingfo* want þat to me longynge my le?^mian suld* schew, þa wond* me pab I longe, & my lo7?-gynge fully not ^it þa heel, both raper encress, for, lufe growing^, longynge also encresis. Sic defecit in dolore vita mea, anni m gemitih\% ; þus failys my lyfe in heuynes, & my ^eris in wame?ityng, for fro my lufe I am put balb, [&] desyre of deed* is with-drawen, & medcyne of wrechis tarys ; & I Itz crying/s rys & sayes : heu mi\i, guia mcolatus 7iieus pmlongatus est : ‘ Allas, my labour is lenghtyd ; luf ib is þat me noys, lufe þat me likys. [It] me chastis, for soyne ib is nob gyfyn þat so mykil is lufyd* ; lie gladdis, for with hope he refreschis & coumforth vntrowed* in þis hetis he scheddzA 11 Grete longynge sothely growes qwhen be ioy of lufe qwhen þe dyte of gostly songe ^ is in þe sawle, & grete heytb to sweite lufe gyfis increse, & now no þinge is so lefuH as to pinke dede lyfe. ^ ffor þe flowre in qwhillb this þoght is norisshyd, it may not haue ende, bot Ioy pab bisily waxis grete in þe lufar, & pab is wondyr poghb, of deede & melody ib makzs aH one. ¶ Truly when I to dede drawe, fulnes of my blistnes in me begynnes, pab aH-myghty god qwhome I lufe to me saH gyfb. / My seeb sothely in place is ordazal* qwher lufe kelys not, nor vnto slawnes may nob bowe. His lufe certayne my barb kyndyls for his fyre I may feyH, qwhar-by strenght of my sawle knawes no greyfe qwhils I am strenghtyd* holly in solace of lufe. U ffor lufe I faynb & in holy sighinge al my tyme I S}iende, & þat to me sal be no repreife be-for godz's aungel to qwhos felischyp byrnyngly I desyre, with qwhome also in strong^ hope I by id to be endyd. ^ And lovynge pab gladyns a longar now saH relees, & blistfuH syghb with Ioy saH: opynly schewe pab he desiryd* & lufyd. ^ Bob ay avoo be to þame qwhos days ar slippyd* & passyd* in vanite, & þer ^eris with haste ar parischyd with-outen fruytb of charite, pab longis in lufe vnclene And for hiyrnes of rotyn flesch, þat is bot þe couerynge of fylth & corrupcion, with-outen swetncs to deed ar ledd* ; Apon qwhome also is fallyn þe fyre of wreth & coueiys, & þe swne of lighb euez’lastynge lufe crossed out before songe.

Bk. IT. Cli. 8.] I. The Fire of Lore. He is sweet.

þa ]ia not seyne. )^is gos exiH; filowaiule ]>er vanite ar made

Bame-selefe vayne als |)0 wer J?aO ha lufyiV. )p-?rfore when j)ai saH he deinyd, |)a saH criste scharp intollerahyH to ]u>r cyne for )^am ]>er hart/5 in ))is lyfe feih hyni neiie/- sweet. / truly liere \n |?ani(!self* J?ah liym felys sweeth, ]ier doutles welcheryd ))a sal hym see. ¶ Slike truly to hyin als \þe now ar, slike one he to vs |ien saH a})pere, / to a lufar cerUm lully (Sc desirefuH, <Sc to J)anic J^ah hifyd noh hatefuH & crneH. & 3 ith j^is chaunge of his party is noth, both of ours ; he sothely ay is one vnehaungahyH, boh eue?y creature slyke saH se hyme als he is Avorpi. God truly wylfidly hym-selfh scheuys to ilk man als he wyH, & j^erfore in one lityH i)art of tyme & at ons to ryghtwys plesyng Sc to vnrightwys wroth he saH appere. / Lufe truly of resonabiH sawle so doys, be it goyd* be ih yH, after it it sal be demyd / j)at is no-þi?ig' so spedefule to geth loy euerlastyng^ als is þe lufe of criste, nor no-])i/ig sonar bryng/5 to vttyr dampnacioil als lufe of Ipe warhk / Luf >eriov euerlastynge oure myndes inyglih enflawme, & cursyd lufe & hatful of lleschly atfeccion far be puth owt. Swetnes of heuenly lyffe vs moyste Sc to vs be not lefuH bittyr swetnes of þis lyfe to lufe ; Ifor gaH of dragons, 1 þah is to say, cursidyst wykkydnes, & bittyrnes of falshede is wyen of synnars,^ for þai it drynkand? ar so maddyd Jjab þa see noth to yam qwhat is to cum; and venuni of neddyrs;^ J^at is schrewdnes killand, to þa?M is dedely drynlh, & vnabyl to be helyd, for þe}' males is i?icorigibyH.

¶ I>is warld truly has likyng/s of wrechydnes, ryches of vanite, wondyiige flateryng/ 5 , dedely likeyng/ 5 , wode luste, made lufe, hatefuH dyrknes, niydday in þe begynynge & at ]>e ende nyght euerlastynge. I[t] has also salt vnsalh, sauyr vnsauyrd, fowle bewte, horribil frenschyp, chiryschynge nyghh, bittyr bony Sc kyllande fruyte. / It hase also a rose of stynke, loy of waynientynge, melody olf heuynes, louynge of despyte, truly drynke of deed, Aray of abhominacion, þe ledar begilawl Sc p?’/nce downe castand. It has also ))e genie of heuynes & scornfuH iiraysynge, of lillis blaknes, songe of soro & foule bewte, / discordynge frenschyp & snaw blaknes, solas forsakyn, nedy kyngdome. It has a nyghtyngale nior rorynge Jien a cowe, A swete voys with-out}ui melody, a scheep cled in foxis skyn, & a dowe wodar ])en any wode besh. / Flee we \eriov bodily Sc warldly lufe, qwos bake has a pryke if aH þe face fiatyr;

[Fol.

^ Or E. ffel dmconiua. ^ Or R. Vinu?a hn^iorum.

^ Or R. Veneniua a.s])idu;n.

[Fol.

The Fire of Love. The Wiehed sludl perish. [Bk. II. Ch. 9.

qwos flowre is anoytt^ \Nhh gaH, & ]>q pape of neJtlyrs, þof it be p?’iuely, it^ bem ; qwos sauyr ciittw mans saule fro gode, & j?e bath byrnys with fyre of lieH ; qwos gold' in-to moH saH tunie, & þe eiisens fyre of byrnstone saH scbeed'. ¶ Here is lufe with meykiies, wodnes ful likyiige, |?e qwliilk ]>q saule to it buii sulfyrs not^ to be loyiiyde to saynt/s setys or in god^'6' lufe haue likynge. /

¶ To Jiame sotliely þat has ]>er desyre bowyd to lufe of Jiis warldly creaturis, bevy ib is, & to greet byrdyii of god to liuke, ]:of mynde of bym be swettysb Sz to ])inkars me?Tielusly it waxys sweytf. ¶ If þa begyn of bym to liuke, onone fro \er mynde be scritbys & to ]>er old' tboytbis |)a turne in qwhilk^ ful longe Jia ha restyd. }?ai ar bun CfO’tan with. ]>er ili custum, and to so seyk & vnclene myndis ^yith grete & longe vse of gostely Jjo 3 t & castyng^ a-way of fleschly ymaginacion AungeH foyd' saH not sauyr. U þa haue certan þe palate of pQ liarb tilyd' with feuyr of wykkyd lufe, / qwarfor )?ai may not fele swetnes of heuenly loy. ¶ Als if it bappyii into þer myndf*' gude loglitA' to cum, þer byde ))a not, bot soyne, pQ tokyns of godis i?ispiracione put owb be rotynge of yH, þa go fro yH to war.«;, & the more dampnabilly |?a fale þat þa to þat gude þat þa wer with touchyd cowsentz*' not. ¶ So þa þat ar cbosyn, þat growndly ar byrnyd with lufe off gode / & to criste drawes with-owte partynge, if any tyme il Jioghtw þer saule pluk'' or do stres to entyr, onone to heuyii behaldand' |?a caste Jiame oub & with heeb of pere, affecciofi slokkyns, & no meruayle ffor with gude custume ]?ani-selT þa rayse so j^at non erthly þinge nor odir of venemyd' swetnes in qwliilk ]ia suld' haue luste þa take. He sotbely ):at in pro’fyte cbaryte byrns, felys no synne, no wikkyd luste, bob rather i?i bis god he loys, & nowdyr angyr ne vncleiincs hyme heuys.

Of diners ffrenscliips of gude & illi? & as it may be lawsyd ; of scarisnes & of frenscliip of men & wy?;zmeii, & of trew frenscliip & liovv cliosyn in itt i/i bis lyffe loys & of foly of sinne þat abstene to mikylk, or ar nakyd, & of liesclily frev/scliip, & aray of men & wy;;zmen.

Chapter 9

F renschyp is knytynge of two wyllis to lyke jiinges consentynge

& to vi.ilyke dissezztyng^, and ])is frenschyp may be betwyx guyd & be-twix euyH, bot be dyuers desyrs. & moste Jiis aghb to be

Bk. II. Cli. 1).] I. llic Fire of Love. Of Friendship.

betwix god ^ mans saiilo, I>e qwliilk his wyH to god/s vvyH is him to coi] renne in aH j^inge, so þat q^vhat god \vyH it wyH, ik, prth god \vyH nob nor it wyH. )þus sothely l)e-twyx Ydni sal be ful frensebip. In mennys desyrs qwer is tin frenseby})] god forbede þat Ixulily soiidyrans make partynge of sawlhs, boh rather þe knot vnlonsyd' of drawynge frenscliyp sal co/^?iorth heuynes of bodily sondyryngc, pc<t þe freymt v:ilh his freynd' sah pink he is, q’wbils he S(;ys stedlanes of wills vnlowsydt It is cerlan trw frenscliyp qwhen a freynd' behauys hym to his frende als to hyni-selh / qwhen he pink/.s' his freyiut hyin-selh in a-nodyr body, & his freymt he luff.s- for hyniselh, not for profett ]>ai he trowys of^ hym to liane. ¶ Bot it is 12askyd*, if þe tone freend erre qwhedyr saH frenscliyp sees'! Sim/ says frenschy]ȝ is not pnrfytte bot if it be betwyx þame þat ar lyke in vertewe ; / bot how was þat þa?‘fyte þat my 3 h be biokyn ] þa tone erranct now is it not parfyte, & so sothly it may go to no 3 t. p)ah is agayns resone qwhere a man is lufyd for hym-self, not for profeth or lykynge. ^ In frendys sothely is it no 3 t necessary þe tone be chaw?/gyd' for chaungynge of þat toper, bot frenscliyp, sene it is ve?‘tew, inpossibyH it is þah it be voydyd in any man with his ehaiingyng^. / Qwharfore ih is noh brokyn for errore of þe tone, bot, ande it be trew frenschip, more bisy it saH be to caH hym agayn þat errydf & þus frenscliyp bus be callyd^ lufe, be qwliilk he wyli & gettis guyde to hys freynde als to hym-self, & for no errore itt may be brokyn qwhylst þa lyfe. H ft’renschyp certan lyghtlye is lousyd' qwhen in þe frendes ar noh fune q wharf or he suld^ be lufyd, þat is to say qvvhene frenscliyp is not profetabyH ne lykand* for qwhylk freynd/6' now ar lufydb & slike frenscliyp is fenyd', for it may not last bot qwhilste lust & profeth bydis. ¶ Bot þat be cans qwhar of^ trew frenscliyp in frendys is not dissoluyd' qwliils þa lyfe, perfor trewe frenschyj^ is not brokyn qwhils þa ar, bot, þe tone errand*, both may lyfe. & þerfore, þof on erre, 3 ih lastis frenscliyp, if it be trewe, for þame-self þa lufe after þam-self as þa ar glide, þat bus be vndirstandyd not of gudenes of nianers bot of kynde. ^ Kynde truly gars a man seylh hym a trew frende, for kynde desyrs kyndenes & fayth to kepe, & itt wyrkz6' no-þinge in vayne ; qwarfore þat frenscliyp þah is kyndely sal noh be lausyd*, kynde lastyng^, boh if it be in-to grete wronge of kynde þah hifyd* kynde gaynstand*, & þat may kynde o no wyse do, boh if ih be oppressyd* with rotyn maners. ^ ffrenschyp þerfore peth anypirge ^ III margin in another hand ; alter cdj from \e ^ tore struck out before oi

[Fol.

I. The Fire of Love. Of Friend ship, [Bk. II. Cli. 9.

kynJyls J>at^ is not^ þe same j^at is lufycl, slak?'s & is slokyiide qweii lat^ litige stirryd^ ]>q liife is nof had', / as if maners or riches or fay rues freiischyp he had' wftZ/. yH maners, riclies scrijiinge, fayrnes wastyd', frenschyp Alsso vanyschys & of hym it^ had is sayde I no-þinge vnhappiar len to be happy. ^ Bob tfrenschyp Jiat kynde wyrkz6* in frendys, with no ponert is cash owb, with non errowr done away, with none fowlnes of body is endyd' qwhilst kynde lastys ]xit is cause of )?is frenschip. Slike frenschyp is pure natiirel, & ]}e?’fore nieyd' ne vnmeyd, hot if ib oght freyt agayn godk^ conmiament, ib is worjji. It has also a grete Jikynge with ib knytb in qwhilk ib adyls no ineyde ne vnlanke. ¶ Tru frenschyp may nob be wttA-out likynge be-twyx frendys & jjaire desirefiiH speych & co???iortabyH: chere. / And ])is frenschip if it be enformyd' wftA godf.5 grace & ali-to-gidyr in god ib be, & ib to hym be gyfyn, & so þen holy frenschyp ib is cable & full meyd-fuH. ¶ I wote not soytlielye be qwhab vnhap now is fully n ))ab vnneyth or seldom is fun a trew IG freynde ; ilkone his awen sekys & no man has a frende of qwhonie he says he is my-self in a-nodyr body ; þa bow to þer awen profetb & likyngfs, & gyl to fiilfyH in þer frendys ))a schame noth. ])eroi is demyd þai ])a trew frendys ar not, bot fenyd', for p& men j)ai lufe nott bot owdyr þer gude þa coueb or to fals flatering' & fauyr þa tent. fforsoth be-twyx men & wynimen þof frenschyp be perlius, for fayr bewtee a freyH sawle lyghtly chirischis & temptacion seyn setU‘5 tleschly desyre on fyre & ofte^ tymes syn it inbryngw of body & sawle, & so wynimens cunqDany to men is wont to liappyn to destruccion of vertew : And ^ib })is frenschyp is nob vnlefuH bob meydfuH, if it be had with goyde sawle, & for god if it be lufyd', not for swetnes of fiescli. ¶ If wynmien truly þame-self saw despisyd' of men, of god )?a suld' pleyn ))ab made j)ame slik of qwhome men suld dysdene, & of lieyH þai’aniiter þa suld' mistresb ; ))ame-self forsakyn Jja trow, if þa counsel! of men or helpe take not. In lame ce?’tan resun is less qwhyk, & perioiQ lyghtly þa ar begilyil' & soyne ouyrcunme, le/’fore mykyll J)anie nedys counsel! of glide men. /

Of yl tru’y iH ar þa drawen, tfor inikyH redyar þa ar to lykynge of luste len to clerenes of holynes. ^ ];er is also a kyndely lufe of man to woman pab no man wantys, nor ^ib þe, holy, be kynde of god fyrst ordand', be qwhillb to-gidyr beam!' & acordand' be kyndely stirryng^ felaly þa ar glad. )5is lufe also has hys likynge, as in spccli & honest touchynge & goydly dwellynge sam ; be þe ' Altered from of ; in margin in amother hand.

(jwliilk^ man gett/' no meyd' Lot if it ]>e mcllyd with cliaryte, nor vn])ankf6 he gettf^s hot if iV be lilyd' ^v^th syiine. ¶ If ili nienynge ryse he qwlioine he ]?ink/x of lust & j?a to iO go, doutles gilty |)a ar of deed', for agayne god |)ai synne. H )5a trespas fowH þerfore þat say |)a0 ah owr dedys inwarde or vtward' ar meydfiiH or vninedefulf, for j)a wald' put away, or at ])e leste kyndely dedys & likyng/x þa stryfe in vs not to be, & so confusion too nohyH: kynde to hrynge in þa ar not aschaniyd. H ])at frenschyp certan & cu???pany of men & wynmien is vnlefiiH & forked in qwhilk ])a in covetis acordo fowH luste to fuHfyH of ]>er desyre, euerlastynge potand behyndOj in tempo?’all solas & bodily lufe jia seyke to florysch. H ])d also greuusly synnes, & most ))af^ koly ordyr has takynn, & gos too women as wears, sayand' for þer lufe j)a longe nehand sweltis m greet desyre & stryfe of þoght/x, & so panic lyght & vnstabyH to wreebydnes of þis lyfe & endles also þa leed. & þa saH nob Tie lefb vnponyschyd', for þer dampnacion with þame þa here, of qwbonie be psalme is sayde : SepuJerum pedens est rjidtur eorum^ &c., pab is to say; ‘þer throytt is an opyn grave; with þer tungfx falsly þa wroght deme pdin guded ¶ Gode certayne wyH pab wymmen of men be not despisyd nor be vayn flaterynge be begilyd, liob in aH holynes pab longfx to body & sawle truly & charitefully þat þai be taght. Bob seldum is he fun þat now so doys, hot rattier þai is to soro, Audyr for gyftys or þer bewte to get, þa study þame to informe. Qwarefore oft-tyme it happyns p«t þat if þa tech þame in o þinge, i/i a-nodyr þa dystroy^ þame, Sz þo þing/x p«t wynnnen plesys to vse, þai þa be noth greuyd', þa wil nott or þa dar nott forbeyd', þof it be yli. Trew frenschip certan is sadned of lufars & coumforth of myndis, releve of greif & out puttynge of warldly hevynes, reformacion of synnars, encrese of holynes, lessyning of sclaunder, multiplyinge of glide meyd'. Qwhils a freynde be his freynde be helefuh counseH is drawen fro yH & to do glide he is entlawmyd', qwhen he seis in his freynd' gras pab he desires to hafe. Holy frenschyp, perfor, is not to be despisyd pab has medeyn of ali wreebydnes. 51 Of god truly ib is patt, emonge wrechidnes of þis exile, with counseli & help of frendys we be comforthed', vnto we cum to hy?ii qwher aH we sal be taghb of god & in setis endles sect, in hym þai we bane luffyd' & in qwhome & be qwhom we had frendys, wz'tA[owt] end we saH be glad'. ffro þis frenschyp I may no man except be he neue?- so holy, hot he ib nedys, hot if þer be any slyke to qwome no man hot Aungellis

[Fol. XL. a.]

saryfs. ])er ar sum þat in godi^* lufe leys & with his swetnes so ar moystyd þat þai may say Rennit consol art amma mea: ¶ My sauH gaynsnys to be co??zfortliid with warldly cliere ^\iih qwliilk wardly lufars þame-self refrescliis. H iSTeue^’-þe-les it belicuys þat aftyr Man rejoices kyndc & grace in þis þing/*’ p«t to þe body is nedefuHt, & in me & in

in his friend’s ® ^ ^ \

presence; meii, þak þa be delityd. m Qwlio ettis or drynk/* or tak?* recreaciori of hate or cold' with-outen likynge? ¶ Qwho has a freynde & in hys presens spech & with hym dwellynge & park takynge of hys glide is not glad 1 sikyrly none hot wode & þa p«t wantys reson, for in þis & odyr lyke is mans lyfe coy^forthyd', þof it^ be þe holyesb & in god þat qwhikestly Toys. ¶ It is not þerfore of slyke comforth his son! is not to be viidyrstandyd' ‘ ]\Iy saule gaynsays to be comforthyd'/ bob of tilings stink- styiikaiid vnclene & vnlefuH comforth of warldly þinges ; And and worldly, afterwarde he sayde ‘ Lorde, in þi wark þou hast gladynd me & in The mail that þe wai’lb of þi haiid/^ I sal be ioyfuH.’i ¶ Qwho denyis p«t he saH GodWorks take comforth p«t says hym-self to be myrthyd' in god/s wark/s ? comfort. Bot þe vnwyse man sal not knaw þis nor a foyH vnderstande.

truly has þe lufe of god, bot not after cony?ig, þe qwhillb qwhils þa study to put by superfluite, þa ar also vnwysely Also þa ar brok/^ of þer necessar/.s to cut away supposand' þat þa gode may nott plees, pamself bot if þa cast/s be to mikyl abstinens & vnmesurde nakydnes. ¶ And þof ah palenes of face be þe bewte of solitary man, neue?’-þe-les þer seruys is nob ryght ordand', for if þa be bydyn þer Man’s body bodis to cliastis A to brynge itt in-to þe se?’uis of þe spirytt, ȝit awe and must be þa nob þe?’ bodys to slaa, bot kepe þam to god/*’ worschyp to tyme .epttoi mi. sonfiyi. saule fro þe body þat he has ioynyd'. ¶ Slike þe?’fore to men ar scharp & in þa???-selb bittyr, And kepynge of frenschyp þa knaw nob nor þe way þe?’of þa keep. ¶ Lufe forsoth of kynsme??, if it be vn-manerd, fleschly affeccione ib is cald', & it is to be brokyn,

[Foi. XL. b.] for it lettis fro god/*’ lufe ; And if it be manerd', kyndely it is calde,

& lett/s nob fro god/*’ se?’uis, for kynde in þat ib is wyrk/s not agayns þe maker þe?’of. ¶ Aftyrward' worpily wjmmen of our tyme ar rep?’euabyil þat nw array to hede & body in so maruelus vanite has fun & broght vp þat to behaldars bothe drede & wondyr þat put.

¶ Not onely agayns þe sentens of þe aostyH in golde & dressynge of here to pryde & wantonhede þa go sarifand', bot also agayns mans honeste & kynde be god ordand? brode horns & in gretnes horribyh

^ R. : Delectasti me domine in foc^ura tua & in opcrib??s manuum tuarim exultabo.

• R. vir iiisipiens noa cogJioscet & stultws uoa iiitelliget hoc.

Bk. JI. Cli. 10.] I. Tlic Fire of hove. Ahvaijs tliinl' of CUhL

of here wroyglit grw not \e)\ on ]ier liedis |?a sett, of qwlionie sum \er fowles to liyde or \er bewtc ])a study to i/mresc with ])ayutynge of begillyuge avotre \er faces þa color & qwbittyii. ¶ Cletbyug

also newly korviii both men k wyy;iinen ful fondly vsis, not seand' kynde qwliat besemys, bot qwliaO newe nysed' of titbandf.:^ vayne nwelte fo feynd stirande be may vp bi-ynge. ¶ If any of slyke f ing/6* ^ee ful seldum wald snyb, to sconie be is lagbyd, ^ nior þa

cliarge a fonde tayH fen fer amendys. / Bass þa fodore, takyn be þa & also snaryd, fis ladys & wywnnen ]>at ar caLt worfi, fat desyrs for a tyme to be fayre & eucrlasty^igly to be fowle ; for after fis ioy lieH payii þa salt feylt fat not criste i/i fis lyffe bot foulest vanite of

fis warbl lias lufyd, fame-self crowna?id wiih rose or þa Avelkyd,

t P«t \v/t/i ilk tyme & deyd god/.s lufe is to Le mengyd þat failys not for wel ne wo. And of þa IG worthynes þerof & of teris turnyd to songe.

Chapter 10

L uf of þe godhede man fat it parfitely firllis & with fyre of þe holy gost truly enflaumys, with meruelba'? gladnes bis saule to it takfs & fro mynde^ of a lufar it byndis fat to vayn itt may noO turne & to bis lufe bisily be goys. We may forsoytb, if we lie trw luffars of our lorde Ihe6ai criste, qwben we walk apon bym finke, & songe of bis lufe bald qwbils we in felysebyp sytO, & at f e burde bis mynde we may baue & also in tastynge of meet & drynke; *i\ Att euc7y morsell of meek & dragbt of drynke god we av/e to loyf, / And in tyme of our meet takynge & space be-twix morsels to ^eild by??i loueyngfs with bonily swetnes and cry of ineteH & with desire in meet qwbiel to 3 erne. ¶ And if we be in labur of bandys, qwbat lettys vs our bartis to bevyns to lyft & fogbt of endles lufe with-oute cessynge to liabH ¶ And so hi all tyme of our lyfe qwbilk & nogbt slawe no-þynge bot sleep our hartfs fro bym sail putk. U 0, qwbak ioy & gladnes to þe lufar scritbis ! ! 0 bow happy & truly desyrefuH swetnes bis saule fulfillys ! ¶ Luf certan is lyfe abydinge with-owt end^ qwber it is seek, qwben þe lufe after lufely desyre in bevyns rotyd prosperite ne aduei’site may ebaunge, als wysist men has writtyn. ^ þen no ineruayH þe nygbk to day

^ & ab am oris tanti memoria nec ad momentum vagare permittit, ligat

9G

I, The Fire of Lore. Love the Creator only. [Bk. II. Cli. 10.

he saH: tiirne, Dyrknes to lyght, lienynes to melody, noy to solas & labyr to sweet rest. / H j^is lufe truly is not of ymaginacion or fenyd, bot trw^ & parfytte & to criste with-outt pm-tynge gywyn, aungel songe with melody to Iliesu ^eeldamk ¶ And forsothe if þou lufe in þis maner as I liaue sayd^, \fiih þe best' & worjjiest in þe kyngdonie of god* to J)«t' qwliikiy syglit' þou salt' be nere full glori?i6\

¶ Emaug' aH iz^pugnacione of fendys movyng' þat risys of fleschly freuschyp, couetynge of warldly ling/s in beet of lufe & vertew of prayer well ])OU salt ouercum. Also |)ou salt oue?’cum lykynge of fayrnes, schewyng' þat for aH þinge þat may be poglit', þou wold* not' ons be filyd. WftA pa9 also þou salt' be lillyd gostly fode,

& þe delis of endles lufe þou salt knaw in sykyrnes ; & als wei- in 1 verray connynge þat þou þe lufar art' of þe kynge eue?Iastynge.

^ l!^euer-þe-les to no man þis happyns bok if owde?’ god to liym say ik or þat he in hym-self a grete park of meyd* to kum feyl bydynge.

^ Bot of þame qwarto speke I wiih odyr þe qwhilk þof all þa be IG chosyn, þis holy letwary ^itt tastyd nokl Suin-tyme of my-self I meruayle þat I haue spokyn of þe excellens of lufars of god* als qwo say qwho-euer wyH to ik myghk cum, & ^it it is not of ylk rynnar lie willar, bot of criste lufand*, lyftand* & taka?id*. H j?e smalnes ce?tan of my mynde can-nok opyn itt þat as a blabyrar I am besy to schew, 3 itk I am co??qiellyd sumqwhat to say, þof aH ik be vnabyl to be spokyn, þat herars or redars may stody to folo itt; fyndand þak aH lufe of fay rest & luflyesk warldly þinge in co??zparison to god/s lufe is sorow & wrechydnes. H j^erfore behald to i^our vnde?standynge & knaw well our lorde his lufar makes meruelMS & raysis in heghk, A with vn-worthi luk of vayn hope ik suffyrs hym not be castin, bot in hym-selk swettysk to lufe stabilly kepys. ¶ Luf truly is co?^tinual poghk with grete desyre of fayro gode & lufly ; for if þe þinge I lufe be fayr & nok glide, vnworpily I schew my-self to lufe itk, if it be glide, to be lutid it is. ¶ Lufe truly of creature, þof ik bo glide & fay re, to me is forbed', þat to þe well of gudenes & fayrnes aH my lufe I suld* otfyr & keyp, þat he be my lufe þat is my god & my Vaesus. ¶ He onely of hym-self' has fayrnes & gudenes & þe self fayrhcde & gudenes he is. / Odyr þinge qwhat-euer ik be, fayr ne gude ik is bot of hjm, & þe nar to hym þe fayrar & þe bettir þa ar. ¶ Worpiliest þerfore he is lufyd þat aH þinge in hym-self conteiiys þat worpi es to be lufyd* & of a lufar to be soghk, qwharfore of his party no þinge withakU's bot þat he moste byrnyiigly myghk MS bot. trw bot trw

be lufyd*. / Truly oglit ellis if I lufe, uiy coiisciens mo l)itys |?u0 I in love lufo not ryglik. I drede ^at at I lufe, liif not me agayn, & ȝit [Koi. xia.b ] I adred for drede iff lufars dojiartis h aH vanites wastis.

^ Oftyms also odyr noys happyns ped gaynes & swetnes of lufars sturbyls; bok he t^-uly þai lufys god wiih aH his hart^ þa clerar is 'riie more ^ in his conscience, / be more byrnynge he knawes hyni-self in luf* of dearer

’If conscience.

god. )þe/'fore his luflyest lufe he knaws fro qwhos swetnes dede de])rtrtfs nof, boO þen parfitely his lufe fynde'y qwen he fro ]}is Avarld passis to hyni sikyrlyesk he is lonyd ))ak fro hym ueuer after he sail be putO, bot* in halsyngf*’ miriest besily he rynne & hym þai he has lufyd & couetyd^ opynly seande ^v^'t/^-out^ ende sal be glorifyed'.

11 bis lufe to fyre vnslokynd' I lykyn ; the whilld no power of lUsioveis enniys may cast dowen, no softnes of natery may ouyrcum. II þis quenched, lufe clensis vs fro owr sy lines, & in vnmesurde heeP of obstakyls it cleanses us liyrnys ]iat suld' let* to lufe, & in )ie hattyst llawmys of godw lufe makes vs clerar ]ien golde & pQ swn bryghter. / j^is lufe bryngfs vs and brings us gostly medeyn, / & I hope no þinge enionge aH ojier þai may be medicine, nowmbyrde of clarkfi> jiat* may vs sociir so iiiikyH & dens & fro aH dreggis of wykydiies vs clere als feruent lufe of pQ godhede & contynuaH boght of owr makar. Teris fro defautis ar wont* to wasdi Tears wash

^ '11 • 11 1 P 11 faults,

VS & heiiynes of hart puks by dainpnacione, bot* byrnynge lufe aH heaviness of odyr passys, More )ien can be Jioght*, & maids mans sawle schyne moste excellently, jperfore before aH Jiinge þat we may do, Jie hart*

of pQ kynge euerlastynge itt gettf6’ & in loyliiH songe is wor]?i to be seyn. / I say not, gretynge is vnprafetabyH, ne soro of hart vncu?nly or not to be lufyd‘ in ]iis exiH, / bot I inei’uayH f>at any so hy^ rauyschyd in songe of lufe Jiat in his deuocion or prayinge or meditacion may not grete, bot rather I say þa,t prayer & meditacion of slyke a lufar in-to songe is turnyd* in-to melody of heuenly swetnes multyn, ]iat rather he gyfis aungeH sownde jien mans, in qwhilk* honyly heet Anoy[n]t not to heuy bot* to loy he is takyii &, teris as wer wyp away, in þe spryngfi’ of endles & tru loy is

myrthyd. ¶ Owr doctors say: parfyte aw to greit*, & be more The more

n 1 c '111P 1*1 r þe'd'ect, the

parnte more plenteu«5 of tenys Jiai suld' be, for wrechidiies of fuller of tears. þis lyfe & for þe delay of heuenly lyfe : to me certan a wondyrfuH longynge \n god/s lufe was nere, & noy of bodily gretyngfs for jie

gretenes of inward* swetnes has cessyd*. lie certan wftA endles lufe not hifrar þat is not byrnyd*, with teris nedis to be pwi’gyd*. ¶ To hym in rol^neelisTe lufe euerlastynge þat* longfs, lufe is enoght to chast 3 ’’s, þer is no teuil!^ "

^ liy above the line in another hand.

IIAMrOLE. ¶

I. The Fire of Love. Fffeets of Love. [Bk. II. Ch. II.

woiinde^ grettar ne sweeter þen of lufe. Forsotlie^ slykone if lie wald wepe, lie is not siiffyrd, most in p?’euay cleiiocion, in þat þe holy goste liym vp raisynge þe mynde is vp takyn, & with aungels swetnes lufly loiiyngf^’ & his þoght/s to god he syngi5. þe seet of lufe is lyft on lieglit*, for i7^-to heuyns it rynnys, & in erth also me pinke itt* soteh & crafty þat men sii?iitynie lufly hroyn it makes & payH, qwhome it makes to weH þat afterward þa may wax greyne, / to fayh þat þa be stronge. jperfore to rest of endles loy he drawes nar, & dredeles hym-self nieng/s with syngars to his niakar ; for þe more byrnyngly he lufys þe swettar he syngf^' & more delicius he felis þat he strongely desirde. / & if þe way seyme scharp & longe to panie þat lufw not, lufe neue?’-þe-lesse, god & man cuppyls & with schoiF labore fulfyllis þe abidars.

That p)«rfite lufe to god byndis wzt>^.-oute lowsynge & mak^^ man mywdy of his god, hot lufe of Ipe warlde fallis to noght, And of the kynde of trew lufe stabille ay lastyng<? sweit soft & profetabyll^,

& of fals lufe, venemus, fowle, & vnclene.

Chapter 11

l>%i5 warld is partite if we owr myndes fro lufe of c7-eatim’6’ pythely J depart* & to onely god panie truly wdA-owte departynge loyn.

^ And in þis wark* more parfyte we be þe better we ar. þis deyde is abowen ah odyr, for ah þat Ave do to þis ende is referd* þat we to god parfytely be knyttyd in onned. ^ And fro þis onned many pingzs draws, þat* is likynge beAvte of þis warld, vanite of men & wymmen, Eiches & worschyp, louynge & fauyr of pepuH. þerfore þis wark to fulfyH our-self vs must vse, all þinge putbak & forgetin þat vs myghf lett. 51 Lufe certan to the qwhilk we ascend in þis wark is qwykkar þen a byrnynge coyh & þe effect* in vs sal do, for both byrnynge & schynnynge owr sawlis it saH make, þis is lufe þat of a creature may not be begylid nor in heuyn scornyd ne put fro meyd. / Flawm of þis fyer qwho myght* longe soffyr, [if] it i?i o nianer suld ay last* ? bot oft*-tymes it* is terAqiyrd ; þat it wast* not* kynde be þe body þat rotys A greuys þe sawle, for þe rotyng* flesch suffyrs not owr mynde m god bisily to be borne. ¶ Heet ce?’tan of

^ This seems to he altered hy the leritcr from woynde to AA^ounde. -to cliastis struck out hrforc forsotlie.

ve?Tay deuocion is I)c tyiiies as be sleep and niys-vse of body or lal)yr, & j^e l)yrnynge is not slekyd', bot iO is not felt as it was be-fore. To vs tndy iO cnv>?ys ngayn qwliils we turn noT to god, ^

niakf^* vs mend of seyknes of mynde, ^ swetnes it gyllis ; þe Ijody it frees our also fro many seyknes it delyuyrs, qwliiis it kepis vs m temperans sickness,

& sobyrnes, Owr saiilis it raysis to lievynly desyres, baO we in lawe and raises

MT ■ • If. • . <’ur souls to

Iiiig/6' bane no delite. 1 ))is is ])& line |)at criste ranyscliis in-to oiir beaveniy liert/6 & inakf*' owr myndes sweet, JiaT wftA-in to songe of lonyiige we byrst vp, & als wer cliaiintaiK^, we synge. I hope to |}is bo no lykynge lyke, for with clene swetnes ib moystis & holy likynge it gladyns. }?e sawle ])ak ik tak/s with blyst fyre is jmrgyd, in ik bidys no rust ne fyl]?, bot aH-to-gidyr witJi heueiily [ioy] is |iirlyd, so I»at owr iiiwardl kynde in-to godly Ioy & songe of liife it semys turnyik H ];iis forsotTi euer-lastynge liife gladw & plenteii?fs lykynge Everlasting iiischedfs^ so þat j^e frendys >eroi ar nok co?«,pellyd [to] Any desire of warldy creature to bowe, bot frely into lonynge A liif of Ihe^ai

criste ]ia may melt. ^ Bern þerfore to liife þi makar, if Jjcm desyre Learn tiien to lyfe qwlien |)oii hens passys ; do so ]iat ])0ii lufe god, aftyr )ii Maker nuiou deed if Jioii wylt lyfe ; All jii mynde to hym gyfe |)ak fro temporaH death.'^*'

& eiidles sorois may kepe it. ¶ Be-war J?i hark fm hym be not sondyrd^ \oi jiou in adiiersite or wrechidiies be sett, for so poii salt be wor])i with Ioy to bane hym [&] hym to liife with-oiityn eynd, [Foi.

¶ In Jiat certaii a trew liifar li-self I>ou scheiiys, >q mynde of god if lou siiliyr not slyp, prosperite or grefe qwhedyr so cnm. H 0 o good Jesus, glide Ihe.s’ii ^at gaf me lyfe, me in-to Jii lufe desirand leed', A1 myn iuC entent take to [f>e], ]iat Jioii be ah my desire nor be-^onde þe no- let my heart liiige my hark sal desyre. H 8oro certan & aH heuynes fro me suld eaug beyond pas, & to me cum jiat I desire, if my saiile had hard or takyn Jie songe of j}i p?Y/ysynge. H ])i lufe euer in Vs myghk byde, ({wher-of we may it feyH. / j^erfore my mynde to ])i power take A make itt jesus, fix my stabyH, [lat with vayii & vnprofetabil faiitesis it vaniscb nott nor xilee.

with errors be scornyd, nor be it bowyd to erthly felicite or lufe or

loiiyng', bot my mynde so in þe sattyld so i« |?i lufe byrne þat, with no chauns sodan ne aiiysyd ik be kelyd. ^ Any creature of þis if i set my^ warld certan if I luf, bak to my list in aH kynde suld iileis, & I my inanycrea-

. .. , . tureoftbis

Ioy & elide of my solace m it I setk, qwheii ik to me suld cunt I world the

my^k web dreed' for byrnynge & bitty r partynge, / for ab felicite \at I bane in slike lufe i/i þe ende is bok greteyng^ & soro qwlien ik drawes iiere ]iat payn moste bittirly jie said suld' ponyseb. ¶ Ab likynge also þat men in þis exile lias bebaldyn, to bay is likynde

II

þat now florischys & Avaxis greyne bot sodanly it vanyschis as it had not bene. ¶ So no meruayle þe ioy of J>is warlde semys to þame þat right* behaldw, & solas of synly bonde ilk odyr filoynge in on astate neuer abydes, bot passis, to it cu??i to noght*. In labyr neue?’The nature ]je-les & gi’eyfc ah standzs, & no man may þat eschew. H ])& kynde certane of trew liife & not fenyd is þis ])at* it* stand ay is thautnot stabyh & With 110 iiew þing* cliaunge. H pQ lyfe þerfore þat* lufe myght fynde & truly knaw it* in mynde, fro soro it sal be turnyd to ioy vnspokyii & in seruys of melody it is coniiersant. Songe certan it sal hife, & in Ihe^ai syngand, to a byrd it sal be likkynd to The comfort þe deed syngand. H & in þe diynge pazmmter solace of charitefnh shall not fail ^ songe sal iiot waiite, if it* happyne hym to dy & not swyftly to his dying. lufe go. Aftyi' liis passage, forsoth, mcruelusly he sal be lyft* in-to lovynge of his makar, & more þen may be trowed syngand yvith likynge sah flaw & in-to seraphins criynge soyne sah rise, so þat* in loiiynge he sah gyf li^t & bisily byrn endlesly. þer sah be halsynge of lufe, & swetnes of liifars in hart sal be coupyld, loynywg of frendzs sal stande eiiez’ ; U þe swete month sal gyf likynge kissynge The presence & þer lufe sal iieiier sees. ^ Presens of my lufe to me gettis gladnes

vn-niesurde & sikyrnes, & of heuynes wz’t/d hym I haue no mynde j ah aduez’site vanyschis & ah oper desyres aperis not*, bot* þa ar stillyd & disp«rischyd, & he allone me holly refreschys & inlappis prtt my mynde allone byrnyngly has desiryd. ¶ Truly if þou criste lufe with ah þi Avil & ah fylth of Avyckednes þou hatis & þi hart* þou gifts to hym it hoght*, þer he þi lorde be begrace, not þe feynd be syn ; // Als þi saule criste truly has soglit* & vnferde & in sekynge Avolde not* cees.to tyme þou fonde hym, so to endles Ioy þou salt* be led & in a bliste seet to god be nere. perloTQ I counseh þe to lufe as I haue expound : with aungels take þi place. U his ioy & Avorschip be-Avar þou seh not* for foAvl vanite of fleschly luste ; behald Avysely þat lufe of creatures exclude þe not fro lufe of god.

¶ In erthe hate þou no Avrechidnes, bot þat may þi pure lufe cast ouer & sturbyh ; / for p«rfite lufe is stronge as deed^ harde as heh is tru lufe. Lufe forsoth is a lyght* byrdyn, þe berar not* chargeand hot* lightynand ; þe qAvhilk ȝong* avM aid makzs glad^ ; in þe qwhilk loys scumfeturs of feyndz'5 þer pray takyn ; in qAvylk feghtars ar It is spiritual defeiidyd^ agayns þe flesch and þe warld*. Luf is gostly Avyne,

wine, making ~ to ^

the chosen luyiidis of cliosyii moystaiid, & makes þame bolde & manly, þat þe A'encmzz5 likynge of þe Awarld^ þa ha forgetyn nor þerof has no care bot rather grete scorne. ¶ Of holy lufe no lufar þerfore

[Fol.

may lose, bot^ iiedis wyn mykiH, if lie kepe it truly in liart^. ¶ Lufe 'vvft/i-oute payn bidys in þe saiile of a liifar, as lufars lias scliewe(F, for lufe mak»6* porfyte & payne destroys. / Parfyte makand< and destroyand ar contrary ; j^erfore pG liaiP parlitely lufand* felis no payne ne lieuynes, nor is not^ sory ne sturliyld. / ]:)us sotliely standis not^ to-gider parlite lufe & wrecliid' lieuynes. ^ Efb-sones ftat j^at is doyne gladly is not doyne paynfully. A lufar sotliely wilfully A gladly wyrkys ; perioYG in his warE he has no wrechidiies, bot^ he is happy, not streiiyd, not heuy, bot^ glad & miry hym-self ay schewamk ¶ Lufe þerfore is þe swetest ])inge & profetabilest^ ]iat* euer , resonabyH creature toke. / Luf to god is most accept & moste likynge ; it byiidf^i not* onely mynde with bandis of wisdom & swetiies A to god loyiiys, bot alsso flesch & bloyd it strenys, jiat* man slip not in-to bigilynge swetnes & in-to dyuers desiris of errors. ¶ In þis lufe he suld wax myghty, strong* & our lyfe stande. ^ A better [iG dwelly7Zg* place ne swettar neiier I fand, for me & my lufly it* has made on & on of too. H ȝit* wardly lufe sal growe & perysch als Hour of feyld' in somyr, & more sal not* be þe loyaiid liot* as it wer o day, / so sikyrly sal it schort qwhyH last, & aftyr þat* in soro end, & so doutles it saH be bitter in fonde lufars. ¶ Iper pride & play in fals bewte in-to fylth sal be custyn, qweii þai iu-to tormentA' ar downcast, þat with þame sal endles be, not saH itt passe, as dyd þer fals felicite & loy þai had in schynynge bewte, voyde hafe þa gone A swyftly vanyschyd ad þai iu-loy(k ¶ God truly gyffe fayrnes to men & wy^iuiien, not þat* þai to-gider in lufe suld byrii, þer makar despisand, as ad nereliand' nowe doys, bot þat þai godA' gift/,'? knawarid in al þer hart* hym þa suld' glorify A lufe vncessyngly, A to þat* heue?dy bewte to qwhome ad wardly bewte in co/^qiarisone is noght, bisily þa suld desire. If in þe seruaiubis* of þis warld' schew lully forme, / qwhat sal Tie þe bewte of god/,s* cliildyr in hevyii seett*l Lufe we þerfore liyruyngly, for if we lufe, in heuenly myrth to criste we sad synge with melody qwhos luf ad þinge oue?‘cums. Lyf we perfor 'm luf A also dye.

Of felicite k swetnes of godis lufe k of f>e niglitingale songe k for p^^rseuerans of trew

gostely sange ]>at warldly lufars lias not.

Chapter 12

If02 I. The Fire of Lore. The Lore of Jems is my Hel/p. [Bk. II. Ch. 12.

S wettar lust I knaw not ]>Qn in my hart to þe, Ilie^u, to sy?ig', qwlionie I lute, songe of |)i loyfyiige. A hettyr leJicite I know not^ & more plentem^s þen in myiule to feyH sweit heytt of lufe, [&] of aH ]?i72gf5 I liald it best Ilimi in hart to seet & no oj^er þinge desire. He truly has gude begy/iiiynge of lufe ftt'-b has lufely teris with swete longynge A desyre of j?ing/s eue?’lastynge. ¶ Criste truly as wer in our lufe longA’, qwhils he vs to getb with so greet heeb to J>e cros hyde ; bob Aveil it is sayd in play : ‘luf gos before S A ledis þe dawns.’ þat crist put þus lawe not was bob lufe. Cum my saviour, my saul to comforth ; in þi lufe make me stabyH, ]>at I neuer oese Jie to lufe. Soro do J>oir away qwe?i I saH passe, for slike a synnar J?er is no?i þat may not loy if he to |?e parfitely be turuyd. ¶ O swettyst Ihesu, of ]}i mercy haue mynde \at my life may be lyght, with vertw fulfyld, my stronge enmy Ipat I oiiercum gyf me hey], on })is wise I pr«y )?e |?ab I be nob losb with ]}e chylde of dampnacion. *i\ Sen my saule truly with holy lufe was ensensyd, in longynge I am set of seynge ])i maieste. / Joerfore þe berar of pouerte made, erthly dignite I despyse A of no worschyp I care, my ioy truly isfrenschyp. Qvvdien I began to lufe, ])i luf my hart toke A suffyrd me no-])inge desire hot lufe ; A )?en ]>ou, god, in swete lyghb my sawle niayd byrne, ^erfore in |?e A be þe I may dy A heuynes none feyH. DelectabyH heeb also is in lufynge barb, })at has deuoryd heuy greyf in fyre of byrnynge lufe, here-of is gifyn swetnes, niusyk goand principally betwix, }je saule softynand þer þou, my god A my comforth, þi te??qiyH has ordandt H þat Ioy certan is fuH delicius to qwhillb I ^erne, A no man more couetus in slike desyre may be. Qwarfore my lufly saule in-to þe kynge of hee empyre als wer þe spouse araya??d þus says : ¶ Lufe haldis my barb with bandis vnlousyd A in slike gouernance it settis A so gretely byndis with merueb^s maistry p«t to dy rather þen lyfe itt plesys to pinlb. jpis ^our certan may not end, so is my freynd byrnand^ in lufe A his ioy deede syngA A nmlody. ¶ In the begynnynge truly of my conuersion A syngulere jAurpoys I poghb I wald' be lyke þe lityH byrde þat for lufe of þe le??zman long/5, bot in longynge it is gladymt qAvhen he ciu??ys þat it lufis. Also it long?5, bot in swetnes A heeb.^ It is sayd' þe nyghtgale to songe A melody aH nyght is gyfyn, p«t sche may pleis hym to qwhome sche is loynyd'. ^ How inykiH more with grettyst swetnes to criste, my lhe.su, I suld synge, þat is spouse of my saule, be aH þis present lyfe pab is nyght in ^ k letando caiiit, caneiido & langiiet sed in dulccdiuc k ardore.

regarde of clerenes to cum, to loiige, longyiigly m lufe dee, deyiigly sal wax stroiige & in lieet I sal be iioriscliyd', & ioy 1 sal & loyaiid likyiige.s* of lufe synge with myrtb, cV as wer of a pype bote [Voh^ ^

deuociofi sal gif soiige & auiigelis melody my sa[u]l to J?e liyest sal elde with-iufortli dressyd. And of J?e mouth offyret in the awtyr of godhs- loifyiige, so ]?ab my saule aH-way he gredy to lufe & neiicufayli with henynes or slawth fro J?e desyre it tok. Jlohies sotheJy of mynde, redyiies of wyH, beet of verray desire, turnynge to god he contyiiuaiice of þoght, ]>ai ar in holy sanies, sutfyrs ]?anie not dedly to synne, And if |?a he freylnes or ignorans synne, onone True lova-s,

. , . wlio sill ill

with ])0 pryk^6‘ þai ar raysyd to tru penance, nor longe in synne þa if-nonmee,

sal hyde, ])of it wor liky/ig^ J^at þa drw to. / Venyal forsoith put þa niisedto ^ do, in fyre of lufe þa waste, o les þat any with slike negligens he cast down þat þai weyu it he no synne in put þai trespas, & charite is not Inogh to putt away ah þe payn worpi or els þa ha no trihulacion qwher-with \er synne sukl he pingydt In comyng* certan of luf þe lufar hart* is hyrnyd ; hattar þe?i tire is þis nieruellus heeh, jie qwhilk þe niy7Mf sweteiyest gladyns & fro þe heeh oh' syimes tern peris & schadois. ¶ Gude iheeu, gyf me orgoidy & heuenly songe of aungels, þat* in þat I myght* he raui^^chyd* & þi worschip hesily synge ; þat þou gaf to me not* knawynt & vneonyngy now gif agayn to me experte & askyng^. Chir-fi- me in myrth of þi heuenly lufe, ciiensii me^ þat I firy he fune in my last end, &: with ioyfuH songe in-to my Tiiy ieaveniy saule lighte, schew me swete chirischinge in þi gude wyh, þat my defautis here he ponyschyd & clensyd in þat wys þat þou has knawen in þi mercy agayns hy?n drawynge to þe, not as þou chiryschis in þi wretli, tlorischars of þis warld, to ({whome tempo?’al4 praspe?-ite þou gyfs & endles payns kepys. Warldiy lufars sotliely

wordis or ditis of owr songe may knaw,’ for þe wordis þai rede, hot My heart not & toyne & swetnes of songe þai may not* lere. 0 gude Ihe6‘u, houndinthe

. . thou^jlit of

my hart þou has him m þoght of þi name, & now I can not hot I’liy name. synge it ; þerfore haue mercy on me, makand þe<rfyte þat þou has ordand'. IF ])[ tru & hesy lufar is rauischid in-to gostly songe of mynde, þat it is inpossihyH any slike swetnes of þe feynde to he, or slyke hete of any creature, ne slike songe of ma?7S wytt, ia qwhilk if I ahyde I sal he safe.

T ruly it hehoues þat smale synnes we ho not glad to do þat wiH grete synnes parfitely eschw. Ho truly þat knawyngly & wilfully fallis in-to þe lest, vnauisyd to gretter oft*-tymes sal faH.

^ non autem cantica nostroruin canninum.

I. The Fire of Love. Conclusion. [Bk. II. Ch. 12.

¶ Itt long/s truly to lufe to desyre in-io grete wrechidnes m]>er to faH: ])en ons syu. I^o-))iuge it^ is nedefuH, likynge, ryclies, strenglit^ or fayrnes to seylc*, bot^ scorne it is to hym jiat in Jie dome of þe kynge euerlastynge sal be made kni^t with. parfite bewte of membyrs & clerenes of colo^^?’ ; qwlier novvder sal be to mykyl ne to lityH \n þe heuenly ball qwlier be sal saryf to )?e emprowr in warldf of warkb'^, Amen.

¶ Explicit liber de Incendio Amoris, Ricardi Hampole heremite, translatus in Anglicum instancijs domine Margarete Heslyngton, recluse, per fratrem Ricardum Misyn, sacre theologie bachalaureum, tunc Priorem Lyncolniensem, ordinis carmelitarum, Anno domini M°.CCCC.xxxv°. in festo translacionis sancti Martini Episcopi, quod est iiij nonas Iulij, per dictum fratrem Ricardum Misyn scriptum & correctum.

The Mending of Life, or The Rule of Living

Prologue

ENGLISHED FROM HAMPOLE’S “DE EMENDACIONE VITAE” I By RICHARD MISYN IN 1434.

[xI/N. in Univ. Coll., Oxford.^

jhis boke is of mendyuge of lyfe, or ellis of ]ic rewl ^foi. ^ of lyfynge, destinct b?-to xij chapiters : The fyrst,

of coimcrsyon or holy turnyoge. Jig secmidc, of )ie despisynge of þis warldc. þe hirdc, of poiicrte.

Jie fowrtc, of þe settynge of mans lyfe. þe fyft, of tribiilacio^m. þe sext, of paciens. þe sevynt,

of pmyer. þe aght, of meditacio^m. þe ix, of redyng^. þe x oD cler<?nes of mynde. þe xj, of he liife of god. þe xij, of god/A co?^tey;^placio?m.

Of þis, als god wil gre/unt, we sallc pursw.

hirst, of coimcrsion.

Chapter 1

T ary ])OU not to oiire lorde to be tiirnyct, ne puP iP noP fro day Delay not in to day : for oft-tymes crnelte of deed^ ranischis wrecliis, & ooii'."’''’ Jiame ]iaP irkw now to be turnyd, bittyrnes of payns sodanly devoiiris. ^ Of vs may noP be nowinbynt, how many wardly, wykkyd p?-esiiw,psyone has begilyd. / ¶ Grete synne truly it is, in god/.s mercy to trest, and fro syn noP sees, trowyng^ god/^i mercy be so mikyH, þat to synnars, rightwes payn he wiH noP gyff. H ‘ WirlP 3 e terfore qwhils iP is day : pQ nyghP truly cii???ys in qwhillP no man may wyrkt’ LyghP or day, Jiis lyfe he cals, in qwhillP we aw nener of gude wirkynge cees, knawand paP deed to vs is sykyr, |ie Deatii is ceiowre^of deed truly vnsikyr. þe nyghP, deed' he cals, m þe qwhillP unceTiain. meinbyrs ar bun, wittis ar puP by. And any helefuH Jiingfs now may

we not^ wyrlv', boO after owr wark/s, loy or tiirmentry we sal resay þe. Ouriifeisbut H 111 a poyiit we lyfe, ȝa les ]ien a poyiik, for [if] aH our lyfe to ]yfe euei'lastynge we waki likkyn, 110ȝk ik is. ¶ Jperfore oiire lyfe how waste we in lufe of vauite nok with-oiite greim6* da?iipiiacyone, & all day iiecligentk, with-oiit forjiinkyiige, ydiH we stand ! ¶ Lorde, jierfore tnrne vs & we saH be tnriiyd ; lieyl vs & we saH be lielyd. Many^are not ^ klaiiy tmly ar ilok lielyd, bot rotis \er woiidys festyr, for torot and tester, (^lay to god^ tiiriiyd to-niorne fro liyni, [|iai ar tnrnand], to-day doaiid penance, to-niorne, to \er iH t?^rnand. [Of slike it is seid] : we bane curyd babilon & it is not lielyd, for to criste it is not truly Turning to tiiiTiyd. ¶ Qwdiat is tiimyiig^ to god bot fro ]>q warld tnrnyng^, & ing from tiie fro syiiiie, fi’o be feynde & fro be fleseb? ^ Qwliat is tnrnyiig^ fro

world, sin, d i .j i

the d^evii, and god bot tni'iiyiige fi’o guyde vncliawiigabyH to gnyde cliawngabyH, to likyiige bewte of creature, to þe feynd /5 wark^s, to Insk of Jie desclie & |)e AvarldO nok viith goynge of feytt to goyd we ar tnrnyd, bot wz'tA. cliawng/t? of onr desyrs & inaners. ^ Turnynge also to goyd is doyne, )ie scliarpnes of owr inyndys qAvhils we in-to byni drees, his connsayli & his co??mianientys enerniore we ]iinkw xi^v b] fnlfillyd, & qwlier-ener we be, sytt Ave stand Ave,

dreyd of god fro onr harU’s passis nott. ¶ Of dreyd I speyk nott |)at has payn, bok of jiak ]>at is in ebarite, \iili qwhillk Ave gif rene?-ence to |ie presence of so grete a maieste, & all-Avay Ave dreyd in any lityH )?inge ])ak Ave offend nok. )5ns sothely disposyd, fro þe AA^arld to god truly [avo] ar tnrnyd [& fro |ie Avarld turned]. ^ ffro It is a putting }ie Availd to be turned is not ellis bot aH Instis to put bak, & hktsand ^ bittenics of |)is Avarld, for god gladly suffyr, aH idyH occnpacions to this world, forgetk & Avai'ldly erand/s, in so inikyH ]>ai owr saiile holy to god tnrnyd, to aH |)ingz5 in ]>q Avarld to be lofyd or soyght pithily it dyis. ¶ To henenly desyres jierfore gyvyn ha gode enerniore before Jier eyne as hyni viiAverily ener jiai snld behalde, als beris witnes pQ holy þi’ophett Avlier he sayd : Prouideham domimim in coT\S2')ectu meo semgm, þat is to say : ‘ I?i my sygbt enerniore owr lorde I before sawe,’ not onely jie space of a noAvre, as do þai þak aH erthely fayre or Infly be-fore þe eyne of par liartkk' sett/->’, þe qwhilk jia behald. In AAdiilk lame likfs & to rest be Infe desyris. And eft þe þi’ophet says : Oculi met sem^ger ad, dominuin, ynonia?n igm eaellh.wanieyL C do laqueo iwaUs dwos, / jiak is; ‘]\Iyn eyn enerniore ar to OAvr miseTt^r^^ lorde, for he fro jie snare my feyt saH delyner.’ // Be [Is is scheAvyd S!)resUp‘ethe þat bot if OAvr iiiAvard eyn to crist viiAveriiy be raisyd, þe snarls of tem)tation. tciiiptacione Ave may not scape. And þat oAvre eyn of hart be not

fixyd ill god, ar many Ic.ttyng?'^’, of wliilk jiut we sum. ¶ Abundance of Kiclies, tlateryiige of wy///nion, Ifayriies or^ liewte of ^outlie :

þis is pG tlircfold rope þat vnnethis may be brok^m, & ^it it bus be brokynne A despisyd, |)ak criste may be louyd'. lie truly ]iat desires criste truly to lulfe, nob onely with-oiite lieuynes bot with a loy iiewho Yii-mesurde be kestos* bak aH binge bat liym may letb, ¶ And in bis cin-ist tmiy

^ ^ ' casts aside all

case nowdyr fader ne modyr iie liym-self he sjiaris, no mans cbere inndrauces.

lie takfr, violence be doys to aH bis lettars, A aH ostakyls bo byrstfr to-gidyr ; qwbat-eiier be may do, byni ]iink it lityH god for to lufe.. / ffro vices be llees als man braynles, A to wardly solace be lokib* noth, bot certanly i?^ god boly dressyd nerband bis sensiialite be bas forgettyn. // *fl AH inward be is geddyrd, aH in criste be is lyfto ; so þat qwbeii men se be als semys beny, woiidirfiilly be is glad.

Bot many þer ar þat say to god |iai wiH turn, bob ^itb jiai say |iai Many who may not, for by jiis occupacions or odyr |iai ar baldyii bak ; qwbos to Oodmake cold niynd beviyngly we reprefe. ffor with-owten doute, and jiai wer toebyd ^Yith |)e lest spark of cristf^’ lufe, onone with aH besynes þai subb seyk qwbilkfs way to god<s semis ]iai mygbb cum, and in sekynge ]iai siild not sees to Jia bad fun. ¶ Excusacion oft-tynies |ia feyn, qwbilk ratber accusis jiame more. / Kicbes forsoitb many Many are with-drawes, liateryiige of wyinen begilys, A jia ]iab long^ ba doyne riches ami AveH, su??i-tyme be ]iaim m þe warste dyke ar drownyd. For fayrnes womeli. soyne is lufyd, A qwben it fel/s ]ie self lofyd, ligbtly it is cbiriscbyd,

and cbosyii is kest down, A Avars be is made after turnynge or coiMiersion |ien be Avas before, jpeii bis name is blekyd, and be þat before Avas Avorbi, of aH men noAV is despisyd A of aH batyd. Once worthy,

^ ^ 1 1 clespised.

Ti Truly a man I saAv of qAAdiome jiai sayd þat fyftene ȝere bis body [be] ebastisyd with nierueb^s sebarpnes and afterAvard skritbyn into synne with bis seruaiuU's Avyfe for bir to bis deed mygbk not be jiartyd. In bis diyiige truly J>ai sayd, þi'estfs þat to byme come be Avaryd A sacrament/- refusyd to resaylfe. XeAvly turnyd berfore The converted aAv forto þe occasyon of synnyng^, Avorde, deyd A sigbk to iH stirrynge with AvyHe a-AVoyd. ])g more vnlaAvfuH a jiing^ is, þe more it “ing. is to be forsiikyn. |þe feynde also strongly vp-braidys agayns ]iaine qAvbilE be seis fro bym turnyd A to god turnyd, A cessis not flescbly A Avardly desyr to kyiidyH. ¶ Lust/ before doyne to mynde be bryng/s desolacioil of þe contrit,^ A vnprofetabyH desires

^ or altered from off hy the leritcr.

et imminerabilia fantasiiiata cogitacionum A^anariim & affeccionum iiiutiliuin.

[Fol.

II. The Mending of Life, Ch. II : Of Despising the World.

)?ame-selO menys þat' before wer slokyml. ¶ Emonge ])is |?e penitent manly liym-self bus vse & gostely annore take, ]>e denyH & aH his suggestions gaynstand & tleschly desires sleek ^ & euer desire to godis lufe ; þe warld /5 despisyng^ fro hym go not, of þe qwliilk^ now we saH: speyk.

Of þe warldw* despisynge.

Chapter 2

]Kis warlde to despyse is aH: temporaH: ])ing/5 & passand, with outen þer lufe )?is lyffe to passe. / In þis no-)?inge bof god to seylv^, of aH vaynglory & solas not to charge, vnnethis þi nescessaris takand, & if |)ai sum tyme wante gudely here it. þis is despisynge of þis warld. Ilaue J>is in mynde if |)ou wylt not be slayn. þus þe, warld is despisyd & not lufd. AH sothely þat we lufe we worschip ; fowle it is also dyrt to worscbyp. And þit is ertlily pnge to lufe. / þerfore ps riche chynchis in fowlest filthis & stynke bynd/s þamself paH, A loys to be cald lordfs of men, [j?of pii be p’all to

vicis]. If a man be lorde of men, not of kynde þat is hot of

fortune ; þit man to visse is sogett, is off fraward wiH. Put away prfore p wickyd wiH, & fro þe fend þou saH be fre & fro syn made pQ seruandf.5 of rightwisnes, Jiat techis þe ertlily png /5 not lufe. ¶ Couetys of the warld & god /5 lufe truly ar cwdrary and in one saule to-gidyr restys not ; )io place is so straytte þe tone fallis

oute. U þe more sothely þou kest /5 oute couetis, god /5 lufe more

])ou tast/ 5 . þe more couetys, pQ lesse charite. ^ 0 wrechyd sawle, qwhat sekys ]50u in ps warld' qwhere ])Ou seys aH png /5 deseuabyH & passand? þai soonest begylis pQ þat nioste fiatyrs p. Qwhy bisys pu for dedely png/ 5 ? qwhy ^ernis pu with grete desire png /5 pt saH perys ? Seys pu not somiar thai perys pn þi ar gettyn? ^ Bot I wote qwhere pu tlweH, qwher satanas sect is, þat p eyn has blyiidyd & be his lalsed p scorned, so pt pu sulde desire tleand png /5 & lufe hatefuH png /5 and despyse abidynge png /5 & to vanischynge png /5 drawes. & so pw sett /5 p-self on a fawte grounde & qwhen pu wenys to stand in fyre pu fallis. ¶ Dwellars in temporaH plente, be fyve pnges pt p lufe ar begilyd : be riches, be dignite, be wyH, be power, & be worschip. / pies byndis pine m synnes, in defautys strenys ; with ps lust /5 p ar ouerconien & neuyr ar lowsyd bot be deed — bot p^r lowsynge is

^ Some words have been written here in a later hand above the line, for insertion, but have been erased.

to late, qwlien ]>er is no more Init en deles payne. )þis lettw þame ])Q warld' to despise, fro godf.^ lufe, fro kiiawleg/.s* of þame-self, ^ fro })e desire of |?e lienenly kyiigedome. ¶ Xo man may be saiiyd, };)e Nomnnenn warld' yvith aH ]:ak is ]>erm l)o0 if he cees to lufe. ¶ Sees |)^'rfore cept iie cf.ise qwhils beet is in body & ^it faire age of 30 uthe abidys. Qwliat "orid. j^inges sail lyke liyme J?nt liym-self disposys criste to lufel ȝ<)^itlie Uemust be sail despise, bis streiiglit to god be sad kee}), riches be countf.s nfiies,‘&c.

for noglib ; ])at fayrnes of þis vaiiite is gras desayuabyd be sad tal^e heed. / Qwarto sad I rynne be on & onl Ad |?ingA‘ pnrfitely be sad despise þat in þis warld' as sebadow passys. H 0 IHescldy Wliat is tliere lufar, in ])e fleseb wbat fyndis þou qwbar-for in it ))OU so delytw 1 loving?

H )5e forme or sebappe \q plesys, or bas ])ou now |)i Toy in a skynne,

qwbat is liyd vndyr þe skynne qwliy takes þou not beyd' 1 Or is not flesiiiy knaws bon not bat flescbly fayrnes^ is coueryng^ of fyltb, and covering of

. • o (•

dreggis of corrupcion, & oft cause ot dampnacion'? ^ Enogb \er- luption?

1C fore be it to ]þe ad o\er despisyd god to lufe, god to love, wztA god to be, In god to loy, fro bym not to parb, hot to bym wftA desyre vnslokynd to drawe. ¶ To despise þe warld þe selfe compellis, þat is so fud of wreebidnes. In qwbilE is males abydand, persecucion destrua?^!, bolnand wretb A fretyuge luste, fals blamynge of synnes, bittemes of sclaundyr ; qwber ad fringes ar co?duse wztA-owtyn ordyr, qwlier nowfie?- rigbtwisnes is lovyd ne trevdli apreuyd, qwlier faytbefulnes is vnfaitbfud, & frensebip crued, f»at^ standis m prosperite & failis i??. aduersite. ^ Odyr fiingf6‘ ^it þer ar ])rtt vs suld meue to þe warkb's despisyng^ : ebawngynge of tyme, sebortnes of þis lyfe, sikyr deed, vnsikyr cbawnce of deed, stabilnes of euerlastyngnes, vanite of fiing/s present, trewtb of loys to cu??^. Cebese choose what wbat þou wyd ; þe warld if þou lufe, wftA it þou sad peryscb ; If uie wm-ui ami

, „ . -71 1 tlcath, or

þou luf criste, yviih bym þou sal rene. christand

Of poiierte.

Chapter 3

^

If jion wid be p«?bte, go sed ad þat jioii bas & gif it to pore, & seu'^wha^^ cn?a & fylo [me], crist. In forsakynge of warldly fringes & in give to the filoynge of cristly fringes be sebewis fier is perfeccion. / Forsoytbe ad felois not criste þat fier gudys bas forsakyn, for many ar wars Aiidonot after forsakynge of pars þen þa before wer. þen certan þa sarif to bakbitynge, & gude fame of þer negliburs þa drede not to withdraw ; In envy þen þa bolne. In males þa gnayste, þam self þa sect mafieSr^

^ The writer was going to imt fareness, lut altered it.

II. The Mending of Life. Ch. Ill : Of Poverty.

before aH: o]>er, \er state )ia praise, al odyr owdyr f>a disprays or dampnis. How trowes Jjou jiat^ Jje feyiid slike lias begilyd, ]>ai nowjier lias )ie warld ne gode ; qwliom be dyiiers wyllis to endles to?^^lle?^try he ledys. U vndirstandis ]>ai I lia sayd, take

pouei’te a-iio]ie/- way. Qwlieii ]iat he says go & sett, he markfs chawiigynge of )ii desire [&] of J?i )ioghb, als Jnis : he jiab was prowde, now be lawly, Jiab was wrathfutt now be iiieylc^, he ]>at was envius now be charitefiitt, be-fore coiiet?/s now large & discrete. And if he wer vnclene, nob only fro att itt hot fro att liklynes of ytt now abstene. ^ And if he before be nieeb or drynke dyd exces, now be fastynge lat hy?M amend. He sothely |iab lufyd ])e warlde to mikytt, now att-to-gidyr to crista lufo gedyr hym-self, att ])Q sparpilyiig/’ of his barb fest he in on desyre of jiingfs ene?-- lasty?ig^. & so no mernaytt to hyni sail Avylfutt pouerb be frutefutt, & jie noy |iat he for god suffyrs, a glorizfs crown. Beati paupQves sj;irit?f, ^uonia?ii fpsoriini est regnum celorwm, // ]iat is to IG say : ‘ blissyd be jiai J?ab ar poyr in spirytt, for jiers is ]ie kyngdome of heueii.’ Qwhat is pouerb of spirit bob mekenes of mynde, be Jie qwhilk a mane knawes his awen mfirmite % Seaiid Jiat he to þa?’fyto stabilnes niaye not cum hot be )ie grace of god, att J?inge ]iat hyni niyglib letb fro jiat grace, he forsak/^ & onely in ioy of his makar he settis his desire. ¶ And als of o rote spryng/*’ many braunches, so of wylfutt pouerb on )iis wyse takyn procedts vertues & meruilnes vntrowed. Not as su??t jiat chawnges þer clojies & not ]>er sawlis, ryches sothely ib seniys Jia forsake & vicis iyiiiowmberabitt Ipai cees nob to gedyr. / Qwhab is wars |ien a poyr man prowed, qwhat more cursed þen a envjus beggar 1 / If þou truly att þinge for god forsake, see more qwhab þou despisis þen þou forsakes. ¶ Tak heed bisily how þou felois cryste m nianers. Discite inqmi a me quia mitis siim hmmVm cunle : ‘ Leriie of me, he says, for I am meelb & lawe of harb.’ he says not ‘ lerne of me for I am pore,’ pouert truly be þe self is no vertew bot raper wrechidnes, ne for þe self praysed bot for it is þe instrument of vertew & helps lilissydnes to geeb & makfs many eschew many occasyons of synnynge ; & prrfore it is to bee prasyd & desiryd. ¶ A man [it] lettfs to be worschipy(^ þof att he be vertuus, bot raper despisyd it makes hyme, to be oue?-led & cast oute enionge lufars of þe warld ; att qwhillb to suffyr for criste is hely medefutt. ])eriovQ criste to owr exsaumpytt a poyr lyfe in þis way leed, for he knew þame þat bolhe in riches &

MS. ]>c

liky??g of ])e hard hevyn to entyr. H þerfore, pot iiicii more gredily poiicrt^ sold' desire, to ])ame þat aH þinge for hyin forsakes hy worschip lie lias heliest, & lustisly }) 0 \ver, saya/al, I^as' (jul retlquietiis omnm cj* seenti est'is we, sedebifis S7q)ev .'^edcs dnoderini, iud.icantes duodec ini frit >\s Lrael, ])at is to say: ‘30 ))ak aH j^iiige ms forsakyn & feloyd me, sal syk on xij setis, demand j^e xij trihis of Israel.’ ^ ]þai sotliely ])ak has wilfiiH power cK: wantis meeknes & lawlynes j?at criste techis, ar more wreehyd' þen |)ai ]>ai lias jilente of aH riches, nor in ])o day of dome ^ai saH not take J?e jilace of |)o apostils worfiines, hot J^ai saH he clod' with þe dowhletk of co?dusiofi, þat is da?«pnacyon of hody & said. 51 j)ai sotliely f>ot in Kven the ^ mekenes lawlynes schynys, |?of þai haue mikeH ryches, on þe right hand ^it of criste (pvhen he deinys þai saH he setk. men sotliely say : ‘ aH we may [not] leefe, we ar seek, onr necessarys hehouys vs kepe, fat we may lyfe, & fi«t is leefiiH?’ Lot þai ar þe les worth for angwysse, pouerk and nedynes for god þai dar not

suffvr. H ^it to be licGfhk of vertew bai may ewm he "race of god Se They may

J ^ r ^ r J o cometotlie

fiam-self lyft to contemplacionne of heuenly piiigw, if þa forsake seciiler occupacions c’v erandis, & rise vnwerily to fiinke & pmy, And þe gndys fat fai haue not with ful lufe to hald', hot faim havynge

to forsake. ¶ Take heed also, more to seek [ban] Inogh it is fowle seek not

more than

coiietys, fi necessaris to kepe ik is freilte, hot to forsake aH þynge is parfitnes. 11 fperfore qwhils þa se hy fingos* fat fai touche not, of smale þyng^,'? fat fai haue þa enpryd not nor presumys, so fat to þe ordenance of mans lyfe manerly þa may ascend, of þe qwhilk now felois.

Of þe settyiige of mans lyfe.

Chapter 4

to þe worschip of god & his awen profetk and profet of

J his neghhur rightwisly he dressyd, ffowr f ingz's ar to he sayde :

IFyrst, what it is fat fills man. And it ar iii synnes or iij kymlA wiiat defiles of syn, fat is to say, of foghk, of mouth, of warlk. 11 In foght of thought, synnes man, qwheii he finkis oghk agayii god, if he his hark occupy ^leedl not with lufe & louynge of god, hot sutlyrs it with dyuers foghtis^ noUoving A þe warlde to go voyde. In mouth he synnes qwhen he lys, lying, qwhen he forswers,^ qwhen he weris, (pvhen he hakhitis, qwhen he peijury,

defendis a wronge, qwhen he fond spech, fowl spech, vayn or idyH foul speech, hryng/^' forth. 11 In deyd he synnes many wyse ; he lichery, syn- lechery,

^ si illud diversis cogitacionilms abstralii k in mnndum vagari pennittat. forsakes is strnclc out hy the v'ritrr before forswers.

II.

[Fol.

The Mending of Life. Ch. IV : The Setting of Mans Life.

fully towcliiiige, kissynge, wilfully liym-self filynge, / or p?’ocuryng^ or sustenynge occasyoiis with-outyne grete cause be qwhilk* he trows lie niyglit be filyd ] in robbjnige, stelynge, begilynge, smytynge and odyr. 11 })g secund, qwliilk ]ia ar Jiat clensys man'? And iij ]ia ar agayn iij before sayd, / ]>at is to say : contricion of jioght & pullynge owt of desyrs j?ab lorige not to lovyiige or worscliip of god. ¶ Confessyon of mowth, \ai aw to be tymely, bare, & hole* Satisfaccion of deyd, þa, has iij p«?-tis, ]>ai is to say ; fastynge, for he has synd agayns hym-self" ; prayer, for he has synd agayns god ; Alinus, for he has synd agayns his neghbur. ^ fit say I not he suld do almw.9 of odyr mens glide, hot he saH restore, for syn is not forgifyn hot if it be restoryd ]iat is withdrawen. ^ ])g jiird, qwhilld kepys clennes of barb ; & it ar iij : qwhikk thoyth of gode, ]iai no tyme be in qwylk of gode þou Jiinkes not except sleep þat to ah is comone. ¶ Besy kepyng / of þi vtward wittis, )iat tastyn[g] sanerynge, herynge & seynge vndyr þe bridyH of gouenians wysely IG be strenyd.i ^ Thre |)ingA’ also |)at ar )?a savis clennes of mouth: Avisines of spech, mikeH speche to eschw, And lyinge to hate.

¶ Alsso thre pingfs clennes of wirkynge kepys : Mesure of mettf^g yH cu?iipany Heyng^, & oft mynde of deed. The fowrb, qwhilk ar þa þat chirysch vs, to co?iforme vs to god/^’ wiH ? & þer ar iij : ffyrst ensaumpil of creatures, þat is had be behaldynge ; H godfs gudelynes, Jiat is getyn be meditacion & prayer ; U & myrth of þe heuenly kyngdome, þat i[n] maner is felt lie contemplacioil. ¶ On þis wyse to lyfe ]?[e] man of god sete sal be as a tre ])at is setb be the rynynge watyrs & tlowynge of gras, Jiat al-way sal be greyn in vertu & neuer dry be synne, / þat sal gyfe fruyt in tyme, j^at is gude wark/*’ in exaumpyH, & gude wordf^'^ to þe worschyp of god, & J»is sal not seeH for vaynglory. He says in tyme, agayns jiame þat gyfis ensaumpyH of fastynge in tyme of ettynge, & reuerse way also.

¶ And agayns couet?^s men þat gyf þer fruyte qwhen it is rotyn, or ehfs þa gyf nob to þa dy. H p)eriov he prayd [wisely] þat sayd : ^ Bonitatem disciplinam ^ sciencia\n doee me, // þai is to say :

‘ guydlynes, disciplyn, and conynge tech me.’ qwhat is disciplyne hot settyng^ of maners or correctynge 1 H ffirst periov be disciplyne we ar taght rightwysnes, & of iH: correctyd ; & after jiat wee knaw qwat we suld do & what we suld eschew. ¶ At þe last sauer we no lleschly

^ et honesta occupacio, sit siue legendo sine aliquid de deo loqiiendo aiit scribeiido aut aliquid utile agendo.

• & bona dat ad suhsidiiim : Dabit inquain ad lionorem Dei, non vendet.

]) 0 t ciierlastyng^, Lot lieiieii]_y ^ godly. 51 And tiweii a Jiiaii wlUi aii bisiiies to þe ^vyH: of liys iiiakar liy;»-self lias dressyd c'o groweii ill verteu, A o\ier pr^raiiiityr J)(/t went before in stedfastnes of lyiiyiige A desire of criste lie liafe passyd, lie aw^ not jier-of to loy no to liyin-self gif no praisyng^, ne no trow liym-self better jien oder ]iof ]iai be law, bot rather liobi liyin-self fonlyst A nioste wreebid. IN’o man bot byni-selff' lie sal deem eV ali odyr sett belfore byni-selffe ; lie sail desire not to be cald' holy of men, bot worj^i to be despisyd'. Qwhen he emon^hs* men comys, he siikl procure to be last in iionnil)yr A leste in opinione. / ffor Jie gretter þou art, more meek þi-self in aH pingf6^ 11 ffor god/.s* myghb is grete A of meek worschypd' ; of prowd þerfore it is despisyd^, for þa þer awn loy sekA, nob godA worschip. ¶ If þou truly in faiier of þe pepuH''’ [pridis A worschip] for fame in þi lyfe pab takf^* with gladnes, knaw it weel þou base resaued þi meed. ¶ And if þou seme meruelw*- of penance A chastite, qwhils þou ioys more in mans Toy þen aungellis, in tyme to cu?ii noghb [bot] turmentry to þe sah be. })g aw truly þi-self parfitely despise A aH loy of þis warld playnly forsake, no-þinge liob in þe sighb of godw lufe to pinke or do, pab aH þi life inward A vtwarde þe praysyiige of god may cry. ¶ In meeb A drynke be pow scars A wisse. ¶ Qwhils þou ettA* or drynkAy inynde of þi god þat þe fedis fro þi mynde pass nob, bot jirais, blys A glorify hyni ia ilka morsel, so þat þi barb be more i^i goddis louynge þen in þi meet, pab þi saule fro god be not partyd be any howr. þus doand, before criste Ihrs'u þou saH be worpi a crown, A þe feyndis temptacions þat in iiietA’ A HrynkA men moste waytis panic begilis, þou salt' eschew. ¶ Owdyr sothely be vnmanerly takyiige of foyde fro þe heth of vertew þa down cast, or be to inikyH abstinens in þat vertew þa breelb. Many truly þer ar þat m etyng^ aHway Howe, so þat ouer lityH or owr inekyH alway þai take, A þe forme of lyfynge þai kepe neuer, qwhyls now þis now þat þai trow be better. Vnwyss A vntaghb, þe qwhillb þe swetnes of criste lufe neuer feltte, trowes þat vnwyse abstinence be holynes, A þai trow þai may nob be of greet meed Aliens god both if þai be knawen singuler of aH men be scars A vnrigwys abstine?is. Bob truly, abstynens be þe selfb is not holynes, bob, if it be discreeb, it helpis to be holy. ¶ If it lie indis-

I MS. an

“ & tunc coram deo invenies graciam sc. exultantis, quia non carnalia & terrena, sed celestia & divina.

® Si in favore populi gloriaris k honorem tibi pro fama in vita tna olilatnin a

[Fol.

[Fol.

Crete, it lettis to be holy, Ifor so it distroys disciplyne with-out qvvom ve?'tues ar turnyd to wisse. ¶ If a man wiH take syngidere abstynence, sight of men & \er pmysyng^ he aw to eschw, ]>ai he be not prowd fro noghb & so lois ah. ¶ Men truly weyn J?ai be holiest |)ab ]ia see most abstinent, qwhen in trewth ofb-tymes j^ai ar ]>e warste. He certan ])at truly has tastyd swetnes of endles lufe, neuer [in] abstynence he sal denie to pass any man, bot Jie lawer a-nens hym-self he saH be siipposyd \n als mikyli as a-nens men he is haldyn meruelus i?A abstinence. ])g best is & to god plesand, as I suppos, to conforme in mete & drynke for þe tyine & ))e phase & honeste to Jiaine yfiXh qwhome þou ark, so \tai þou seme not to wilfuH nor fenar of religion. ¶ Knaw it truly wiihoute dowt, if one or two thynke weh, 3 it odyr an ypocrite or a fenyd man wiH caH: hym. ¶ Bot sum ]>er ar couetus of vaynglory on no wise wiH be haldyn comon men, for owj^er so lityH )?ai eett ]>ai alway spech of men to jiame })a draw, or o]>er maner of metf6’ ])a p?’Ocure to be seyn diners fro o]>er — qwhos madnes and obstinaciofi be far fro me. Truly holsum counsel is ]>ai |)ai ])at lityH faste, prefer Jjame of grettar abstinence, & sen ]iai mai not do so grete abstinence, in mynde be sory ; And þai \at ar of grete abstinens, suh4 trow odyr hear in verteu, qwhos verteu in qwhillk ]jai passe to men is hyd', Qwhils þer verteu, is to say abstinence, of many is praysid ; bot if ik be dyghk with meekenes & charite, be for criste ik is noght. ^ jpe verteu treuly of odyr is ]>g more m ]>at ik is nok of men seene. Qvvho may knaw how inikyH lufe man has aliens god, how grete co?;^passio^l anens his negliburl And doutles, ])e vertew of charite al fastyng^ or abstinence, and aH oJ?er warkw þat may be seyn, with-outyn comparison passis. And oft ik happyns, )iat befor men is seyn leste faster with-in be-for criste in lufe is nioste feruent. ¶ It behoues \jm truly be strong^ ]>at manfully wil vse )ie lufe of god. // j)e llesch truly febyld with grete disese, a man ofk-tymes may not pray & þen mikil more hym-self he may nok lyft to he jiinghs with hote desire. ¶ I wald ra|)er þerfore a man failyd for |)e gretnes of lufe þen for to mikyli fastynge, as J?e spouse sayd of hir self : ^ Niinciate dilecto guia amove langueo, þat is : ‘ schew to my lufe for I longe for lufe.’ / Be þou peiTore stedfast in all þi ways, & dres þi lyfe after þe reule to þe schewyd. / And if þou maye nok gek in þe begynnynge þat þou desires, mys-trist nok, bot a-byde, for be longe vse & tyme sal þou cum to parfeccion. ¶ If þou a pilgiym [be] A be þe way restA, qwhat-enyr þou dose in þis

TT. Tlte Mending of Life. C'li. V : Of Trihidation.

wav, to <i;od liafe ener a nee ; lat not bi boglit "o fro livni, bink b«t Ever{?ive

® 1 r lieed to Oo.i,

tyine losk in of god ]}ou J?inkf.s* not. / In þo nygnk liife liynie love nim m

& his Info desyre, )?at^ on no o])er wyse occiipyde þen prayand or of god J}inkand' sleep fynd' J?e noglit. ¶ Se )?at þou How notf with vayii j^oglitf*’, ne gyf ]>e nok to many cliargf.s*, hot study )?is, stcdfastnes of mynde to geeh & hald', \at wrechidnes \eroi þou drede not nor be crudys be^’of vnmanerly desire not^. He bah dredis adue/'site He who

r ^ _ y y _ dreads to

to sofyr he knawes nok 3!^ how it behoves þis warld' to despise, And sidter adverhe þah ioyes in erthly pingz\s’ is far fro eue?’lastynge þinges. ¶ To P'joi^ ^ þe vertu off strenght truly longf*' aH adue^^sites & prosperites & also knows

nip 1" II""

deed for endles lyfe to despise; and charite is oneJy henynly to despise the desire, fforsoth a p«rfite lufar Ioyes to dy & inekely he suffyrs lyfe. ¶ To qwliillh þai’feccion if þou ascende be cristfs gifh, 3 it sail poll noh be wftA-oiit tribulacion and te??zptacion, þe qwhilk^ to schew our wordfi* sail turne.

IG Of tribulacion.

Chapter 5

Tribulation..

a when þe feynd seis o mane of thowsandfs, to god paiTitely when the

, . . . Devil sees a

turnyd, cristas steppis lelow, þis present warlff despise, pingA- man follow yiiseyn only to lufe and seeke / partite penance to take, fro all lilth of mynde & body hym-self povyrg" ; a thowsand begilyngzi’ of noiyng^, he tries moo a Mt crafU's of feyghtyng^ he^ reparells to kesh hyni from þe luf of lumtoiove god to þe lufe of þe warld, and efh wyth filth of syn to fyll hym, [-1 þe] þat at þe leste with lycherus poghtf*’ he suld' be hatyd' of god. He rayses agayii hym persecucion, tribulacion, sclawndyr, blame of fals synnes, kyiidis* of hatred, þah so paynis may flay & byrst hym þat prospe?ite myglit not begyll. ^ Now scharp, now chirischynge, he piitfs ; ymagfs of bodily pingf*- he bryngz6* to mynde ; fantasy of syn lie gedyrs to-gidyr / of old schrewdnes & likynge of luf past he gayncals ; harh & flescli with licheras fyre he enflaumys. with leste he begynnes, hot [to] þe grettist flaume of wickidnes he cimzs. And The Devil

• 7 n 1 1 p " - o besets US with

with more besynes agayn vs an kyndes of temptacion, turnientry & temptations tribulacion, he studys to blawe, þat we be þe niez’cy of god fro his tions, chekfs he sora*’ vs scapyd. No þing^ he gettis, boh þah he myghh deparh vs fro vnbodily halsynge moste chaste & swettist of lufe euerlastynge, & efh defile vs in þe pitt of wrechidnes : þat to vs wer more wrechydd þen I can ted. Qwho may pinlh his wodnes, þat fro delitz’s of kyngfs to swyne-niete wald cum downe % And ȝit is he more wode, þat delicias metfs of wysdome vnwroghte forsakes, & swmeVy^ith hym-self putU's vndyr þe fylth of flesch. 11 Is not glotony & lichery

[Fol. L. a.]

II. The Mending of Life. Cb. YI ; Of Patience.

swyiiely filib, And ])a ]>ai dose |jame fedis feyndis'? ])eriox, how it is to do agayns ]>& tribulacion & temptacion of owr enmys & to gayiistand, paciens sal tech vs, of wliilk^ now we wyH speeke.

Of Paciens.

Chapter 6

4

G oddis cliildyr disdene to cu?>^ to meet^ of besU's vnresonabiH, hot truly ])a despise aH lustfs vnlefuH & warldly solace for lufe of criste. He truly wftA þe brede is fed ]iat come fro lieuyn, his desire enclines not to ]>o ]>at of þe deiiyH: ar nieiiyd. / Qwhen te;«ptacions rise or tribulacion, gostly arino?cr is to be takyn A tyme to go to bateli. ¶ Temptacions truly with stedfastnes of fayth lufe ar ouercomyn, / tribnlacicn truly with paciens. // Qwliat is paciens hot gudely suffirynge & wilfuH of adiiersite'? ho ]>eriov ]>a, is pacient, in no greyf groches, hot rather with þe p?’ofet in aH tyme god loiiys. / ])e more pacient^ a man is in his noys, more glorius in lieuyn he sal be. ¶ Gladly þerfore tribnlacions ar to be suffyrd m aduersite, noys & bittyrnes, paynis & sekenes & lirste, for he }iis A slike o]>er owr synnes ar clensyd A inedis encressyd. ^ Truly awdc?’ behoiies vs in þis lyfe witli fyre^ of purgatory or lieH bitterliest be crucifyd A ponyschid. ¶ Clieis þerfore, þe tone we saH not scape. Here truly with litiH payne, ȝa A with loy to god if we drawe, Ah payn to cum we may eschew. p6?’fore tribnlacions to vs ar sent, fro ])e lufe of )?e warld to cah vs, þak in o])Pr lyfe more greuusly we be not poniscliyd ; with soro truly bus be clensyd ]>at in lust we dyd ih. If synnars beeld? opon owr bak, þa noy vs not, if we snfiyr it pacie?ztly, hot þame-selk ; for if þa put to vs a lityh payne, to vs a crown to ]ja??^self turmentry þai wyrk. / Synfuh truly ar suffyrd ps lyfe to pas with-outen grete tribulacion, for in tyme to cu?)i no loy to þame is kept, þerfore holy men lufys tribulacion, for be þame þa wote endles lyfe to wynn.

^ Contrarily repreuyd in aduersite alway groch A fleis ah þat þa may ; for qwliils þa to seyn pngfs ar gifyn to mikyh, hope of png 76 * eue?Iastynge þa ar depriuyd. In vtward pngfs onely solas þa fȝmde, for sanowr of lieuynly fully J?a ha lost*. IT þer is no resonabyh sauh here abidynge hot owdyr it* lovis creaturis or makar of creatw?as. If it lufe creatures, it leses god, A with )?e gude louyd to deed it* goys.

¶ Slike lufe truly in Jje begynnyng* is labyr A fondnes, / In ])e

^ Aut enim oportet nos in liac vita igne diuini amoris k tribnlacionis exnri k sic a secnli snnlihus purgavi, ant post hanc vitam igno pnrgatorii vel inferni acoiinssinip cniciari.

11. The Mending of JAfe. CIl VI: Of Ta lienee.

inytUlis langore & wrecliidncs, ^ in |?e endc hatred & payne. lie sothely his niakar \ai lonys / o;»ma i[ue / j^^t is in þo warld he forsakes, and of hym iV with hym to speek lie ]:'inkf6' fiiH sweitt, on liy;/?. to J,nnk is his refreschynge. Ilis vtward wittis he sparis þak deed' ascend not he Jie wyndowes ; [c^] þa> in vanitc it he not vnlo'ofetahilly he occn])ydc. ^ And siim-tyine ar raysyd despis^nigf.s', repreuys, seornfs & sclaiindyr a-gayn hynie, cV perioYQ nedefuH it is Jie schelde of paeiens to take / & he he redyar wrongfs’ to forget |)en to knawe ; p/'«y for jiare tnrnynge þat hyni liatA & down cast/s, A" care not men plese, hot dreyd' god to offend'. In þo, llesch if ]ion he tenipyd, make [it] sngett, þah þe spiryt he not vndirlowt. Te/zq^tacioune truly þat we consent not to, is mater of vevtew vsynge. Truly no man wot/s qwhedyr he he wayk or strange, to tyme he he assayd'. On lyke wise In pesse no man is cald' pacienh hot qwhen lie is pnllyd ^^th wronge, if he haue paeiens he saH see. ¶ Many IG semys pacient qwhen ]zai ar not prickyd', hot qwhen a soft blast (I say not of wronge, hot of correccion) tiiches þame, onone þer mynde to hitternes tnrnys & wrayth ; and o worde agayne þer wiH if |)a here, two more vngudely |)ai gif agayne : in qwhose coznisayle my sawle comys not. // ^ jPez'fore pQ dart/s of owr enmy ar to he slokend' ^\ith mekenes & swetnes of evist/s Infe, / nor it is noh to gyfe steed to temptacione, )?ofe it he grenws’ ; for þo, grettar hateH þe> worjiiar victory & hear crowne, as says þa psalm : Beatus vir qwi sujfert fem/ztacionem, ^uoniazzz- cum gnohaf us fuer it accipiet coronam rite, etc., / þat is to say : ‘ hl^'st he þe man þat siiffyrs tezzq:itacion, for qwhen he is pz'oued, a crowne of lyfe he sah take, þat god hehestyd to his Infars ’ / Dout not in pavlite lyfe þou arO if dispisynge he to þe as praysinge, ponert as ryches, hongyr as meet, so þat fioii sutl'yr þam with evyn sawle if fion fall noght fro heghf of mynde. H file A hate as mikyH as þou may mans p?’«.ysynge, for it is moste worfii kmyzzg^ to he worfii prasynge, & of men not to he praysed'. ¶ Tiingfs* of flaterers many hegilis, and also þe tuzzgfs of hakhitars many destroys. Desjiyse fion fiez’fore fauyr, worschip & ah vayngloiy ; . wre this, hatred A-, detraccions mekely sntfyr; & so he sclanndyr A glide fame, he trihulacione & ^^ngyr, to henynly kyngedoms cese not to go. ¶ Of h- tyme we fah þat, he many casys taghtt, strenglyar we suld' stand. stronge dredys not, nor þe pacient in adnersite is heny, as it is writyne : Non tristahit iustum quicqwid ei aceiderit, ‘ qwhat-eiier happyns pQ rightwys man, it sah not heiiy hyme.’ ]:)iis disposyd, no meriiayh ah te/zzptacion þou sah oiicrcum, cV ah

[Fol. L. b.]

[Fol. LI. a.]

II. The Mending of Life. Ch. YII : Of Prayer.

iiialesse slek ; \ noysiirs wrechiclar pon sal se, & aH: ])i m^^nde to criste poii salt draw.

Of prayar.

Chapter 7

I ff ftou in te7/?ptacion or tribulaciofi be sett, to prayer o-none ryn. / Truly if þou clerely p?Tfy, |)oii saH bane help. Sparpillynge siimtyme coiiiys & wauyryiige of hart, & ))oghtis raiiiscliys þe liart to dyuers, & suflyrs not ])& harte to stand in praysing^ of god. / þen parannte?' wer gnde & qwhyle to ])inke of holyiies, to þe niynde Aver more stabyH, & so his prayers fulfyH. ^ Truly if any aH wardly occiipacions for liif of god ha left & ah- way to holy meditacion & holy prayer be givyn, / I trow be goddw grace with-in schork spase fier hartfs stabykl þa sah fynde Sz to Inf & pray; not now i//-to þis now i«-to þat pii snkl wauyr, bot rafier in rest & endles pese abyde.

U fful niikyl it coz^mforthis stabilnes of hark to geek, in prayers vsyd to be besy and psalmis deuoiitely to synge. with, besy p?-«yers truly fendys we ouercinw, fiare waytynghs &; stiryngf-t,’ we lawse. / þai ar enfebnld' & as wer with-onten strenght qwhils we byde strange and nok ouercomyn in prnynge. ¶ In fios men truly þat has ik \n custimi with longe exercise to pray, sn??i-tyme more sivetnes & more feruent desyre of prayinge fyndes. þerfore qwhils þat SAvetnes & heek lastis, glide is fro p?’«yers not to cese. ¶ Qwhen þa cese — þat oft hap[»yns for þe Hesch corruptibyh — þa may turn holye scriptures to reed or sum odyr pz'ofetabil pnge do, so þat þa suffer not f>er fioght Avauyr fro god, so þat qAATii þi rise to pray, þi be qAvdiickar þen þai before were. ¶ Truly þen pray AA’e weiR qwhen AA-e pink of no ode?', bot ah our mynde is dressyd* to heuyn & our saule vcith fyre of þe holy gost is eiiHaumyd. II þus in vs truly a meruelus plente of godfs gudenes is fun, for of þe inhirliest mergh of our hartfs sah rise þe lufe of god. And ah our 2 ??‘f^yer wiih desire and effect sal be, so þat Ave ouer-rynne not þe wordhs, bok nerehand ah sillabyls with grete cry & desire Ave sal offyr to OAvr lorde. ¶ Our hartte wiih bote fyre kyndlyd, our prayer also is kyndlyff, Sz in þe sauo?/r of SAvetnes of our mouth in þe sighk of god is offerff, so þak grete ioy it is to prezy. 51 ffor qAvhils in preiyer a meruellus swetnes is givyn to þe p?ayand, þe prayer is chaunged to songe. Here su??? arc repreuyd þat rape? to meditacion takes heed þen to prayer, vnknaAva?zd þak godA' spech is fyryd, avAA qAvhilk fylth of synnes is clensyd' Sz mymhb' of pz'ayers with lufe ar cnflaAvmyd'. þa say þai wyh fyrst

II. The Mend'uuj of Life. Cli. A^II : rraijer. VI 11: MedUatlon. Ill)

]?iiike ami so stakyH \er liavtis ; l)ot 1(3 latter ar þa stabyH )?at l>a to P'/Y/yer ar not cowinfortliid. ])o aH we may not gedir onr liarU’.v to-gidyr as we wold', ;;it may we not leef, bot sokandly stody we to grawe, ^((t at l»e lasb llieru criste may stabil vs. To l>e qwliilk HoVis*'o'!iy meditacion lieli)is, if it pas not inesure and nianer. mSuHmit.

Of ]\Ieditacion.

Chapter 8

I t is glide meditacion of c?dstf>f passion & bis deed, & oft to recorde qwbatt payns & wrecliidnes frely he toke for our hele in goyngc (V ])rechynge, hongyr, lirst, cold', beet, repreuys & ciirsyngs, siillyryng/6’, so lat it be not greii^^s to an [vnJprofetabyH: seruand to felo bis lorde & empro^/r.^ He truly þit says be dwels in criste aw to go als be dyd. / Criste truly says be leremy : ‘ ba m}uide of my pouerte V' of my passage, of wormwod cV gall, p/t is to say of sorow & bitternes, be le qwliilk fro |ȝe warld' to jie fadyr I went.’ ^ þis mynde truly & meditacion p^. fend' ouercoms & liis gwnnys destroys, fUescbly tenq)tacions it slokyns & Jie sawle to c?'isU‘s lufe kyndiHw, j^e mynde it raisys and clensis & also purgis. I trow ps ^oglit of aH opr is moste profetabyH to pme pH nwly ar turnyd' to criste. perfoie truly is scbewyd p manbede of Ibesu criste, in p qwbilk emong* man sulci' be glad, i??. qwbilk be has mater of loy & also mo?^rny/^g. loy for sikyrnes of owr gaynbiyng'^, beuynes for filth of owr synyng^, for p C|wliillv' it is to beuy þit so worp a oftirynge is offyrd'. For p* boystus Hescbly sawle i;^-to bebaldy?^g of p godbede is not rauiscbyd' bot if it be gostely, aH fiescbly lettyngw vasty d. ¶ Truly qwben it begyns a dene barb to baue & no ymage of bodily pnge may begyle it, pn sikirly it is to be pngfs adinytte, pxb in p lufe of god wondyrfully it may be glad. ^ Sum treuly pnk of p ioy of blissyd aungellis & holy saulys with criste ioyand', & ps pghb long4* to conte???placion. ¶ Su???, pnkfs of wrecliidnes of mans condicion tV fylth of hyni & in pr pghtfs þai dispoyte of mans foly, for vanites of ps lyfe pib forget/s p loys vnsene. ^ Odyr p7' pghtis pcs dispose pb no-pnge þai wyH bott lofyng^ & desir of pr makar, pab }ȝa lufe bym as is possibil to men in p's lyfe. ¶ To ps meditacion no man comys bot he p/b in pes pnges before reliersyd' is mikil vsyd. ¶ Truly pr is a maner more excellent & makes a man moste co7^te7c^})latyfe. jperfor as pr ar diners wark/s & vse of sayntis, so of pime ar diners pghtis. ^ 31 f ‘iH, for pii cum of o sprynge, to o

^ smiaml struck out b;j the v ritcr before cinpruur.

[Fol. LI. b.J

ende þai go & to o Idys þai cum or led, hot dyuers Avays, he o cliarite is more in on j^en in a-nodyr. )eriov þe psalme says :

“He has led Deduxit we supQi' semitds iustirie, I hot is ‘lie has led' me a-non be

me upon the . . . . , . ^ .

paths of patliis of riglitwysnes, as so say: ])er is o rightwisnes, & many

ness.” patliis he jie qAvliillv^, we ar led to loy of lyfe eucrlastyiige ; / for

qwliils ah in one lieand' ar of diners nedis, in o ryglitwisnes he j^omebya dyuei’s patliis to god ar led'; sum gois he a lawe path, sum he a

some by a meiie, V sum he a hee. ^ To liym truly is givin be hvar path bah

mean, some ^ j j o r ^ i /

by a high, cristc uiore endlesly is ordand', not for he wyrkf*’ more ]ien

odyr / or gills more or sutfyrs more, hoh for he lufis more. ])e ([whilk lufe is heet & swetues, & in aH men sekis resh. ISTo man hut allopaths may sett hym-self in any of jiis pathis, hot )?at he takes to þe qwhilk god chase hym. / Sum-tyme Jia ]iat semys in jie hyar ar in ])e lawar,

^ reuers ; for þat is onely inward' in saule he-for god, noh in any jiinge may he done of man vtAvard'. ¶ After ])e disposicion & desire of ]>er nieditacion ])a ar dressyd to )iis path or to ))at. / No man he vhA'ard' Avarkis may he l^naAA'en qivlio is more or less hefor god. / Foly Jierfore it is too deme of chosyn A say : he passis hy»?., or Ids merits ar far fro medis of |)is, (jwlien playnly |iai knaw not Iper myndis ; ]>q qAAdiilk if )ia kneAA’e, lefully ]ia myghh deme. ¶ Truly þe?-fore to aH creatures god AviH it be connsayH, ]i«t ]ia despyse not sum to mikyli or sum AA’orschip to mikyH ; for dontles if þa saAV mens hartis, many ])at ]ia Avorschip, as stynkar^d & foAA^H ]ia AAuald' despyse, & odyr ]>at ))ai sett not liy, no ^it desires to see, als nioste lufely A haly auiigeH |?ai wald' Avorschyp. ^ Glide jioghtis also A iiieditacions of god A’ chosyn, A slike he his groce to ilkone he sched A’ as to Jie?’ astayte A condicion heste acordis. ^ j^erfor my meditaciofi I may say þa, hot qAidiilk is moste etfectu?(!,s’ I can-not opyn, for þer i^nA^ard desire I see noh. I trow truly þai þo meditacions in |ie plesys god moste and profetis J^e þat god he his mercy scliedA in Jie. // Neiier-]ie-lesse hegynnyng' f>oii may hay of oper If you think meus Avoi’dis, þat I knaAv AveH in my-self*. ¶ Truly if poii despise hetteidieip techyiige of doctours, A troAv bi-selfe better may fynde, ben ba tech

tlian doctors . . . „ . ,

give, jmu^ ^ p6 111 þer writyiige, knaAA^ itt forsoith, crist?*- lufe þou sal iioh taste. Christ’s love, tfoud sayiiige truly it is: god taght þame, qAvhy þerfore sal he not [Fob Lii.a] tech me'? I answere þe, for þou arh not slike as þa Avere. / )5ou art jirowil A sturdy, A þa AA'er laivly A meek, A þa jiresuniand of god askyd iio-þing^, liot panie-self \mdyr aH mekand toke coiiynge of chUst’s h)vo sayntis. IT j^erfor he taght þame þat Ave in þer hokes siild' he taght. piiseiNve^^ Truly if þi meditacioiis cristA lufe now desire, or sownd in his

11. Mcluling of Life. C\.HL\ Of JLiuUng. (Mi. X : I^aritg of Miad. 121.

Iwuyiige, as me semis J?oii art wele disposyd. / Jlot |)e jioglit/V in ([wliilk^ more swetnes þou felis in god, profeU's |:)e more. / To j^iiik wel \v^■t7^oute swetnes p/'ofetis þe lityH, bok in þat case in (pvliilk'

for need swetnes is not folk.

Of Eedyngc.

Chapter 9

I f poll desyre to cam to Infe of god, & in desire be kyndykf of lieue/dy loys, & be broglik to despisynge of ecrply piiigfs, be nogbt necligent hi pinkynge & redynge lioly scripture, moste hi þo placf.'? qwber it techis maners ^ desaytis of þe feynd to esclicw, ([wlier it spekys of godrs* liife & of lyfe co/itewiplatyfe. ¶ Hard sentens to dispiitars & witty men lie longe tyme vsyd in holy doctryne be left. It lielpis vs truly mikyli to profett in goyd. In þis we knaw our defautf^ & glide dedys ; in qwhilk we synne, i/i qwliilk not ; qwliat we sal do & qwliat forliere ; & moste soteH desaytis of our enmys to vs ar opynd. / J?a kyndil to lufe ^ prikkzr to wepynge. p)a ordan vs a likand* borde if we in þame bane delyte, as wer in aH: riches. / Bot hit no couetys of worscliip, fauyr or mens p?«ysynge sett vs to conynge of scripture, / bot onely entent to plese god, þat we may knaw how we suhl lufe hym, & teche our neghlHir þe same ; not to be haldyn connyng^ a-nens þe pepuH, bot raper vs aw to hyde our conynge >Q,n schew it to praysynge, as it is sayd : In corde meo ahseondl eloquia tua vt now peccem tihi, pnt is : ‘ In my hart I hyd þi word/*^ pot I syn not to þe,’ hi voyd or vayn schewynge. / þe cause pc?-fore of our spekynge be onely þe louyng^ of god & edihcacion of 02 ir neghbur, þat it may be fulfillyd of vs : ¶ Semper hius eius m ore meo, ‘ Alway his louynge be hi my mowth,’ & pot is qwhen we seek not owr awen worschyp, & agayns his louynge we speke not.

Of Clennes of mynde.

Chapter 10

B e þis ix degrese before tochyd cums mane to clennes of niynde, qwher god is seyn. Clennes I say pot in þis lyfe may be had — how may þo?’fite clennes be gettyn here, qwher so oftt man w7t/(! venial synnys at þe leste is filyd ? / Sayntis feet ar to be waschyd for þai draw duste of þe erth. ¶ Qwo may truly say ‘I yam is free am cleyn of synne’'? truly none in þis lyfe. ffor as says loob :

¶ Si lotus fiiero aquis niuis cf effulserint velut mundicie manws mee,

/ame /2 sordih\s> iwtiwges me tj* ahhominodmntwr me vesfimenta rnea, /

)?at is to say : ‘ If I be wascliyd veitli snaw watyr, þat is to meyne trew penance, & if my hancU‘6‘ scliyne as clennes, for waikis of Innocens, 3 it saH: þou toclie me with fyltli, for venial synnes may not be esschwyd, & my clothes sad vg me,’ ^at is to say my tle'ch mak /5 me vg of my-self, & sensualite, is so freed, sliper [Foi. Lii. b.] and redy to Infe likand bewte of þis warld', oft-tymes makes me synne. / ]þe?-for says þe appostyd : Non regnet pQCCoXwin in no^iru mortall eorpoie, / ‘ Rene not syn in owr dedely body,’ as qwo say : Man may at- syii 111 VS may viii’ene, bot it may not vnbe. Qwat clennes \eriov purity by®‘‘^ uiav mail bane in bis lyfe 1 Truly M’orbi & grete, if he hym-self

much read-

ills, prayer, þy thri’wisely vse ill stody of redynge, prayer & meditacion, as it

and medita- J o J ^ .j k, i. .j .

tion. before is notyd. Truly þof he sum-tyme synne venially, 3 it sone,

for hys hole mynde dressyd to gode, ib is destruyd. ^ ))e hete truly of charite in hym ad rust of synne in hym wastis, as wer a The virtue di’oipe of watyr put in-to a grete fyre. Yerteu \eriov of a clensyd

soiVi’rto^ saule is be mynde to haue bisy to god, for in bis degre ad be boghb

Keeptliemind . ^ m t ^ • icn-

fix^dupoii in-to criste is dressyd, ad ))e mynde in hym is spred, Jiof ad it

In a clean seme lie speke to oclyr. Truly in dene coTZSciens is no-þinge bittyr,

p imThing scharp or hard, bot ad sweyt & louely. Of clennes of harb risis

songe of loy, swete ditty & ioyfud myrth. þen ful ofb a wondyrfud loy of god is givyn & hevinly songe is m-sched. ¶ In |)is astate a man may knaw, þat he is in charite, ]>ai hee sad neuer lose ; with greet drede he lyfis nob, not for suffiryng^ turmentry, bot isaynomore, b«t liis lufar lie olfeiid iiot. I Spare to say more here, for me

for I feel my- ^

self utterly seiiivs iiiv-self a fud greet wrech : for oft my flesch is noyd &

worthless, for

oft ami tried, assayd. fforsoth lof ad in ])is jiingfi’ beforsayd is godhs* lufe & life contemplatife coidinude, ;it sum-qwliatt of jiaiiie more specially to ^our neyd & p?Ydett is to be sayde.

Of ))e lufe of god.

Chapter 11

O sweit light & delectabyd, þai is my makar vn-made : li^t ]>q face & scharpnes of my Inward eyn with denies vn-made, &

My mind flees my myiide, bat pithily clensid fro vnclemies & mcruelws made with

into the mirth ... ^ . n

of love. giftis, swyftly [it] mo flee Into he myrth of lufe, kyndyd witlc ])i savyr, ]>at 1 may sytt And rest, in þe, Ihesu, loyand. And goand as wer rauischid in heuenly swetnes, & stabyld in behaldynge of oeverksting ]?iiiges viisene neuer bot godly I sad be glad. 0 lufe eue?’-lastand, encemysoui eiiflaimi iiiy saule to lufe god, bat no binge byrne in me bot his liaLsyngcs. 0 gude Ihe^ai, qwho sad graunte me to feid ]nit

now nowdyr may be felt ne scMie 1 / Sched {"i-self in-to þe entrcl of my saiiH ; cu?». in-to my liarb and fyH it with þi clerist swetnes. ¶ JNIoyst my mynde wftA liote wyne of |)i sweet Iiife, aH yllis & aH scornfuH visions Sc ymaginaciofis forgetiH &, ))e onely Iiauaml, I may be glad, & Icy in Iheiii my god. ¶ Heynforward', swetlist lorde, go not fro me, bisily with me bidynge in j^i swetnes, for only )?i p?’esens to me is solas & onely þi absence levis me lieiiy. ¶ O holy gost^, þat gifis g/rtce qwlier þou wiH, ewm in-to me & raniseli me to þe ; þe kynde þat [þou] made, wM lionily gyftis cliaunge, þat my sawl, in þi likand ioy fidfyld^, aH þinge m þis warld' despise & kast a-way, ^ gostely gyftis, þe gyfand, it myglit take & goand be soundly ioy i?i-to lights viidiscrivyd m holy liife be it aH meltyd. // Byrn my renys with þi fyre, & my hart þat in þin awtc? sal byrn endlesly. U 0 sweet & trw Ioy, I pray þe cum ! Cm??, sweit &

most desiryd ! cum, my liife, þat art aH my comforthe : Scrith in-to a longynge sawle for þe & to þe with sweit* heet*. KyndyH with þi heet* hollies of my hart*; with, þi light lightynand' myn Inner partys, with lionily songe of Infe feed me as I may take be [>ower of body & saAvl. In þis & slike op^cr meditacions be þou glad, þat so þou may ewrn to þe pith of lufe. / Liife truly suffyrs not* a lufand saule byd in it-self, bot rauischis it owt to þe lufar, þat þe sail! is more þer qwher it lufis / þen wher þe body is þat lylis & felis it*. Thre degrese sothely þer er of cristis lufe in qwhilk fro on to a-nodyr p?’ofetfs he þat is chosjni to lufe : The fyrst is cald vnabyH to be ouei’comen, / þe secumi vnabyH to be partyd', / þe pirdl is cald singuler. / Truly þen is luf vnouercomyn qAvhen with no nodyr desyr it may be oue?Tomy7^, when^ for it aH lettyngfs he castfs a-way, / aH tew?ptacions & Heschly desyrs he slokyns, / And when he suffyrs pacieiitly aH greuis for criste & with no tlaterynge, no likynge is ouei’cormnyn. / AH labyr is lyght to a lufar, no bettyr may no man ouercum labnr þen be lufe. ¶ Luf truly is indepartyd qwlien with grete lufe þe mynde is kyndyld and to criste with þoght vndepartyd draws, forsoth a minwt it suffyrs hyni not pas fro mynde, bot als he were bun in hart hym it pinkzs, to hym it syghis, it* cryes with his lufe to be haldyn, to lawes þe fettyr of dedelynes & to hym þat he onely to se desires may leed. And moste þis name Ihesu in so inikyH he worschyps & lufis þat in his mynde bisily it restis. ¶ Qwhen þe lufe perfoie of criste in hart of godfs- lufar & þe warld/^’ despisar in so mikyH is sect þat of ^ le secund is struck out by the leritcr before when.

[Fol. Llll.a.J

II. The MendiiKj of Life. Cli. XI: Of the Ijove of God.

[Fol.LIII.b.]

odyr desire of lufe itt may not be oue?’comyii, it is caki lie ; bot when he to criste hahl vndepnrtyd, criste eue?* |:inkandh ^^on occasion hym forgettand, euerlasty>?g and vndep«?‘tyd it is callyd. / And qwhat lufe may be hear or more, if Jiis be he & eue?’lastynge 1 IT ȝitt þer is Jje |)ird degre J»at is cald siiigulere. / A-nodyr it is to be he, & be allone, Als it is dyuers euer to be pr^-sent & a-no|)(?r to ha no fela. / We may truly haue many felaws & 3 it hafe a place befor an. / If þou truly any coumforth seyk or resaue þen of ] 5 i god & if poll p«rauento?i?* lute, / 3 !^ not syiigulere, þe?‘fore þou seis qwhatt gretnes of worpines is to encres qwhen þou art bee, allon pnt þou may be. / To singulere degre ]>ertox luf ascendis qwhen aH: comforth it excludys bob on þat is in Ihesu, qwen no-piiige bot Ihesu to hym may suffys. / In þis degre þe sawle sett, hym on it lufys, onely criste ib 3 ernis, criste desires, Onely in his desire it bidis, to hym it sights, in hym it byrnis, in hym warme it rest^k Xo-þinge to it is sweyb, no-þinge it sauyrs, bot in Ihe^'u it be made sweit, qwhos mynde als songe of musyk in feyst of wyen. ^ Qwhat euir the self to it offyr or cu?7z to mynde, soyne is cast bak, sodaiily despisyd if itt saryf not his desire or to his will acorde nob aH custum pnb to cristzs lufe he seis sarihs not, he oppressis. Qwateuer he do, inp?ofetabyll & iwtollerabyll it semys, þe end of Ids desyre in-to criste bot if it rynne & leed. ¶ Qwhen he may lufe criste, aH þinge þat he will haue he trowes he has, & wM-oiityn hym aH þinge hym vgg?’ & waxis fowle. Bot for he trowes to lufe hym endlesly, stedfastly he bidys in body & werus not in harb, bot lufis perseuerantly, & aH þinge suffyrs gladly. & þe more þus in hym it lik's, þe more in lufe it is kyndyld & to hym it is lykkar.

¶ Slike onelynes no ineruayH acordis p«t grauntk' ne fela emang /5 men. ^ j)e more it is rauischyd inward to loys, in vtward þing^5 þe les it is occupyde or witti heuynes or charges of þis lyffe it is nob letb. And now it is in sawle als iver vnabyH to sulfyr payn, þat, non angwysche lettand, in god Quer he loys. 0 my saule, fro lufe of þis Avarld sees, & melt in cristk' lufe, þat aH-way to þe it be sweytt of hym to speek, reyd, wryte & pinke, hym to p7’«y, hy/?i euer to prayse. IT 0 god, my sawll to þe deuoute, desyres þe to se, fro^ fare to þe it criis, in þe it byrns, in þi lufe it longk*. 0 lufe þat failis not, þou oue^'comen has me. IT 0 eue^’-lastynge swetnes & fayrnes, my hart þou has woundyd, & now oue^’comyn & woundyd I faH, vnnepis for loy I life & nehand I dy, for I may nott sulfyr

fro fro

swetnes of so grete a maieste in flescll \ai wyH royte. AH my liert truly festȝUKl in desire of is turnyd i/i-to lieet of Infe, A

it is swaloyd In-to a-noJ?e?’ loy and a-nodir form. J^erfore, o goyd Ihesu, liaue mercy of a wrecli, scliew ])e to me j^at long?, gyfe inedcyne to me Imrt. Seek I feyl me not, Hot longynge in ])i lufe. / lie ]>a\j lufis J?e not, losis aH to-gidyr ; he ]>at felois j^e not is wode. Emong^ ]>erioY be j^oii my loy, lufe & desire, to I may se þe in syon, god of godd?'. ¶ Cliarite truly is nobilest of ve?*tews, moste excellent A swettyst, )>ai loynis þe lufyd to j^e lufar A crist wiih chosen sawle eue?lastyngly cuppils. In vs it reformys J?e ymage of þe lie T?’inite A mak/ ))e creatur likkeste ])e makar. / 0 gift of

lufe, qwliat [is] it worj? before aH odyr ])at chalangis lie degree \v^■t/? aungellis ! ]5e more truly of lufe a man tak^*■ in ])is lyfe, the more

A þe hyar in heuyn he saH be. H 0 singulere ioy of lufe euc?*lasty??g Jiak rauischis aH his to hevyns a-bo\vn aH 'svarld?**, |)anie byndand ^y^th bandis of ve?'te\v. H 0 dere cliarite, in erth þat has þe nok is noȝt wroght, qwhat-euer he haue. / He t?uly in þe þat is bisy, to loy Aboyii erthly he is soyne lyft. jpou entyrs boldly þe bed-chaumbyr of þe kynge eu(9?lastynge, þou onely art not a-schamyd criste to take. He it is þat þou has soght A luffyd ; criste is þin : halde hym, for he may not hot take þe, to qwhome onely þou desired to obey. Hor with-owtyn þe playnly no wark hym }>lesis ; þou mak^s aH þinge saucry ; þou art a heuenly seek, Awngelis felischyp, a me?uel?is holines, a blistfuH syght, A lyfe þat lastis endlesly. H 0 haly cliarite, howe sweit art pow A comfortabyH, þai mak?'s [hole] þat was brokyn, fale þou restoris, bond þou delyuers, man to aungelis þou makes euyn, sittand A restand þou raisys, A raisyd þou makz5 sweet. In þis degre or state of lufe is lufe chaste, holy, wilfuH, / lufand þak is lufyd for þe selfe, not for þe godis, aH-to-gider festynand þe self in þat þat is lufyd, no-þinge vtward sekand, of itt plesyd, bolnand', swete smella?nl, A harty, in þe self it byndainl, ine?uelusly passand inaner ; ¶ Te (!) þe luffyd ^ loy and, hym with-owt forgettynge pinkand', ascendand in desire, falla??d in þe lufe, goand in halsyng^, oue?comyn in kyssynge, aH multyn m fyre ok lufe. ^ Truly so crist? lufar in lufynge kepis no?? ordyr, ne couet? no degre, for in þis lyfe, how ferue??t A loyand it be in god? lufe, ȝit more & more it pink?' god to lufe, ȝa þof he myght lyfe here eue?*more, ȝit suld? it not trow to stand any tyme

^ ad solum amatiim se extendeus, omnia alia contemnens & oblivisceus, in

[Fol.LlV. a.]

[Fol. LIV. b.]

& not profett in lufe, bot rather j)e lenge?’ fat lie suit! lyfe þe more in lulie he suld byrne. ¶ God truly is inhnit of gretnes, better þen Ave may ]?inke, of swetnes vn-nowmbyrde, of aH wroght kyndes vnconsauyd, of vs may neuer be comprehendyd als he is in hymself euerlastynge. Bot qwhen þe mynde now begynnis to byrne in desire of his inakar, it is made abiH: to resaue light' vnwroght ; & so enspiryd & with gyftis of þe holy goste fulfyld, as leful is to dedely, heiiynly loy it has / & in heght of mynde aH seyn Jtingii; [passand] to swetnes of lyfe euei’lastynge ib is raisyd. / And qwhils ])Q saule with swetnes of þe godhede & warmnes of Makand lyght is spred, offyrd in sacrifice to jte kynge eiierlastyng' & accept, it is aH byrnyd. / O mery Infe, stronge, ranischand, byrna?zd, wilfiiH, stronge, vnslokynd, ]>at aH my saiiH brynge to |)i semis, & snffyrs no þinge to pinke bot þe : ¶ To þe þou chalangis aH þat we lyfe, aH þat we saiiyr, aH þat we ar. ^ Criste pns pei’fore [be] begy?^nynge of owr lufe, qwhome for hym-self we lufe, & so we 1^ lufe ordinatly qwhat-euer is to be lufyd for bym, þat is weH of liif,

& to qwhome aH þat we lufe & ar lufyd we put /. Here sothely is schewyd þa?'fite lufe qwhen aH þe entent of mynde, þe priuay warke of aH þe hart in-to godfs lufe is lyft, so þat þe myght of trw lufe & niyrth be so mikyH þat no wardly [ioy] ne fleschly me?'cliandis be lefuH ne likand^ U 0 lufe indepartyd, o lufe singulere, þof aH þer wer no turmentfs of wyckyd, no meed suld be trowed' \n hevyn, fro þi lufe þou suld' neuer þe sonnar lawse. More tollerabyH it wer to þe a vntrowyd greife to suffyr þen ons syn deedly. þerfore truly lufys þou god for hym-self & for no nodyr þinge, nor þi-self bot for god', & þer-of it feloi.s þat in þe no-þinge bot god is lufyd'. ¶ Els how suld' god be aH in ilk þinge, if þer be any luf of man in a man % j 0 clere charite, cu??^ in-to me & take me in-to þe & so present me before my makar. / ];ou art' savir weH tastani, swetnes weH smelland', & plesand' odur, a heit clensand, a comforth endlesly lastand. ];ou makes men contemplatyfe, hevyn-^ate þou opyns, mowthis of accusars þou spars, gode þou mak/s be seyn, & multitude of synnes þou hydes. ¶ We loif þe, we prech þe, be þe whilk þe warld' we ouercuine, be qwhome we Ioy & þe heuenly leddyr we ascend. In þi swetnes scryth in-to me, me & myne I cowzmend' þe with-outen ende.

II. Tlte Mending of Life. Cli. XII : Of Contemplative 1/ife

1-27

Of Contemplacion.

Chapter 12

C ontemplatyfe ]yfe or co7itemi)lacion has tlire þa?’tys ; IlcMlyng.

Prayer, & Meditaciofi. In mlynge, god spek/^- to vs; I n in readinp,

p?-ayer, we s}>eke to god ; In meditaciofi, awngels to vs CU7?^ down to US ; in

& tecliis vs, \at we erre notU In p?’«yer þa go vp & olTyrs ow r s])eak to (Joel ;

p?T(!yers to god, loyaiKt of owr p?’otett, þat ar messyngers be-twix tion, auf'eis^ god & vs. ¶ IVayer certan is a meyk desire of mynde dressyd in, us.

god, of þe qwliilk he is plesyd' qwhe?7 it cm?7s to hym. ¶ Medita-

cion in god & godly J)ingf6‘, aftyr prayer and redynge is to he takyn, qwher is jie halsynge of racheH. ¶ To redynge, longfs resnfi & To reading? i7?quisicion of treuyth, þat is a gudely lightte markyd apon vs. enquiry into ¶ To prayer, long/*’ lonynge sange, passynge in hehaldynge and fo pra’yer he-

. .VO loiif's ))i-aise

mei’uayH : and so m þi’ayer standis contemplatyfe lyfe or contenqdacion. ^ To meditacione, long?'*’ inspiracion of godd, vndir- to meditation standynge, wysdome & syghynge. ¶ If it he asked qwhat is iu spiral ion. co?7temp!aciori ; it is hard to defyne. Sum says, contemplatyfe lyf Contempiais not ellis hot knawlegfs of pngz** to cii??i & hyde, or to he voyde to define, fro all ivardly occupacion, or study of godfs lettyrs. Odyr says p7t contemplacion is free sight^ in j^e spectakyls of wysdom, ^Yith a fuH he ineiaiayH. ¶ Odyr says p<t contemplacion is a hoke, & ivys hehaldynge of þe saiile, spred^ aH ahowt to behald his myghtis.

Odyr says, & weH, þat conte??7placion is loy of heuenly pngf.s. Someweiisay ¶ Odyr says, & best, þat contemplacion is deed of fleschly desires be of fiealeniy loye of pQ mynde raisyd'. ¶ To me it semys ptt contemplacion is

loyfuH songo of godw lufe takyn in mynde, with swetnes of aungeH ‘^eath of

^ J J 5 o the desires of

louynge. þis is Iiibilacion, þat is end of þa?*lit þi’ayer & of he deuocioii in ps lyfe. / þis is |)e myrth in mynde had gostely foi’ |oyidi Sue, o pQ lufar eimrlastynge, ^\ith grete voys oowt brekand. / þis is þe endly dede & parfittist of aH deidav in ps lyfe. þe psalme paTore [says] ¶ Beatus vir qui scit luhilacionem, þat is to say: ‘ blyste be paV man þat knawes lubilaciofi,’ in contemplacion of god. Truly, None alien to þer may non Aliene to god loy in Ihe^ai, ne taste p swetnes of his joice in Jesus, lufe ; / hot if he euyr desire Yvlth fyre to lie kyndyld of lufe o,\erlastynge, wftA pacience, mekenes & mane?-, wyth aH clennes of body & saule to be made fayre, Yvith gostly oyntment/s’ be dighb, in-to contemplacion he is lyfte, / helefuH ve?Tew lat hym seeke vneessand, [FoI. lv. a.] be p whilk in ps lyfe fro wrechidnes of synne w^e ar clensyd & in anodyr lyfe fro fro aH payn in blissyd lyfe endlos it is loyd. þus

II. The Mending of Life. Ch. XII : Of Gontemidatixe Life.

ȝit in þis exile lie sal be worjii to fell loyfuH: myrth of god?’*’ lufe.

IT )erioY be not slaw þi-self to cliastys with prayer & wakynge, & vse holy meditacions, for dontles, with. þis gostely labyrs with heiiyiies & wepynge of inward' for]?inkynge in |?e is kyndyld' crist/* lufe, & aH vei'tews wftA gift/s of ])e holy gost in-to hart ar sched.

¶ Begyn |?e?'fore be wilful pouert, so þat qwhils þou desires noghf in þis warld', befor god & man lyfe sobyrly, chastly & mekely. / Xo-þing^ to hafe is suin-tyme of need, bob 110ȝk to may wiH haue is of grete ve?’tew. We may haue mikyU^ desirs. ^ Truly þe moste þa?’lite is necessar?’’ behoues to take, ellis wer he nott p<2/-fyte if he refusyd to take qwher-of he suld' lyfe. ¶ Jois mane?' is to keep in p«?'lite men, aH wardly for god to despyse, & ȝit of þe same mete & cloth to take ; & if þis Avant any tynie, not to groch, hot [god] to loyf, & supei’fluite als niikyH as þa may to refuse. H ])e Avarniar a man AA'axis with heet of lyght eue?‘lastynge, þe mekar in aH aduersites he sal be. / He þat truly is meek not fenyd' þak hy??iself haldf’ worpi despisynge & noAA’þe?* for harme nor reprefe to wreth is p?'Ouokyd. Qwharfore hym-self law'and to bisy meditacion, to rise to hyni is givyn to behaldynge of heuenly pingfe, & þe scharpnes of his niynde clensyd, as suffyrs seeknes of þe flesch, to hym is^ gyfyn sweitly with iiiAward' ioys, byrnyngly to synge. / And treAvly AA’hen he gois to seyk any vtAA’ard' þinge, not with a proAA'ed fote he gois, hot in he delitfe only loyand 011011 \A'?’t/?- SAvetnes of god?’ lufe as AVer rauischyd in trans, mei’uelusly rauiscliid is glad, ¶ Slike forsoyth is lyfe co??teniplatyfe, in dAV mane?' if it be takyn : / be longe A’se of gostely AA^ark?’ to coiitemplacion of þing?'*' eue?-lasty/?g Ave cum. / Myendly sight truly is takyn vp heuenly to behald' be schadoly syghk ȝit & ineroly, not clere and opyn ; qAvhils Ave go be faith, be iiiero as Aver & schado Ave see. ¶ Truly if our gostely ee be bisy to þat spirituaH light, [to behald] þat light i?? ik-selk as it is it may not se, & ȝitt it felys it þat it is pere, qAvhils it haldis with it favyr & heek of patt lighk viiknaAven, qAvher-of m psalm is sayd : Sicut tenehre efus ita lumen eius, þat is : ‘ & as þe dyrknes þe?'of so þe light þe?'of.’ H j^of aH t?-uly þe dyrknes of syn fro a holy saule be gone, inyrlk þinges be þassed & vncleiie, þe mynde be purgyd & lightynd, ȝit qvvhyls it bidys i?? þis llesch deedly þat ȝG

^ Possumus auteni inulta habere & tanien nil velle habere, quando ea que habemus non ad voluptateni sed ad necessitatein retinemus, sicut (\uandoq'uc qui nil liabet nuilta cujnt. Jsecessaria etenim perfectissinunu accipere oportot.

• of his invnde sfnirJr out hrforr is.

!)

II. The Maiding of Life. (Jh. XII : Of ContchcpUdivc Life,

■\voiulyrfiiH ioy p«rfitely is not seyii. Forsoitli holy ^ conteinolutif iioiyinou men with clere face god helialdos’, pot is owdyr )?ar witt opymF pot oo<. is more [|?at] as (pvo say aH lettyngos* hc-twyx þer niynde <'(: god jHit hak, pG hartos er piirgyd', / lieue/dy citesens ])ai hehalde. [i-'oi. lv. b.]

truly both j?is has takyn. / Als we in dyrkiies sta?nland seys no))iiige, so in co^^templacio^l |)at vnsemly liglitis j^e saule, noo seyn light* we see. Criste also piitos* hys restyiig* dirknes A ^it* to vs he spekis in a jiilar of a clowed, hot* it is fiiH delectahyH: J^at is felt*.

In ])is truly is þi'odyte lufe ([when man goand in llesch can-not he it is perfect jiladd^ hot ill god [Al no-binge wiH or desir hot god A for god. yet in Kerehy it is schewd fat holynes is not in criynge of pG hark or s‘''e>y

teris or vtward' warkh'-, hot in swetnes of iiorlite charite & heuenly nuUnessnot conte/y?placion. / IMany truly ar niultyn in teris A aftirwarde lias turnyd to yH, l)ot no man filys hym-self wdth wardly hisyiies after pot he truly has ioyd in lufe ouerlasty7?g. ¶ To greet A soro long/s to nw-co«uertyd hegy;mars & profetand, hott ioy fully to synge & to go i/^ coiitemplasyon longfs hot to txerfite. 51 þa þerfore J?at longc tyme dois penance, ({wliils he felis 3 it* his conscience prikand of defaute, dow[t]les knaw he ])at he dyd not 3 it parlite penai^ce. Emange perioxG teris to hyni be as breed day A nyght, for hot if he ponysch hym-self* fyrst with wepyng* & sighynge, to pG swetnes of co/ite;y?plasioii he may not cu??o Coiitenqilatyfe Conteinphiswetnes not hot with fuH grete laborer is getyn, & with Ioy vntold' ness is obit is possessyd. 51 fforsoith it is not mans merit* hot gods gyft* ; A it fro the hegynynge to |?is day neuer man niyglit he rauischyd i;^ conte;«placiofi of lufe eucrlastynge, hot if he before prrrhtely ah be warld/5 vanite hadd forsakyn. 51 ]\Iore-owr with heilful medita- He must, be

^ experienced

cione & deuoute pr«yer he aght he vsyd or he truly cum to *" i>e;>itbfni

contemplacion of heuenly ioys. 51 Contewplacion is lahyr sweit* & prayer,

desirefiih ; þe lahyrar it gladis, & hurtis not ; no man ))is has hot

loyand ; nott qwheii it cunis, hot qwhen it goys, he is wery. 51 0 niessed ba-^

glide lahyr to pG whilk deidly dress Jiame. / 0 iiohyH: & mcruelus

wyrkynge Jiat sittars dois moste parhtely. / It hchouys truly j^at selves, he take grete reste of body and mynde qwhonie pG fyre of pG holy goste truly enllaumys. Many truly þat can [not] in mynde rest no 3 it woyde poghtis A vnprofetahyH juit owtt*, þat in psalme is hidyn may not fiilfyil : 51 Vacate tj- videte yuonia/n ego s«m dens, / þat is to say : ‘he voyde fro wardly vanite & se for I am god.’ 51 In body

^ fpiod fit ant aperto eis .sensn ut intelligaiit scripturas, aut ostio celi aperto (piod inaius cst ut'qiiasi oiniiilms obstaculis.

[Fol. LYI.a.]

II. The Mending of Life. Ch. XII : Of Contemplative lAfe.

truly voydo Si, waiierand* i?^ liart^ ar not wor]?i to taste & see how sweit^ our lorde is, how sweit þe heghf of contemplaciofi.

¶ Truly ilk man conte?/q 3 latyfe lufes solitarines, ]>at more feruent Si oftar ])(ii he of no man is lettyd in his desires may he vsyd'. 4 j ^ Qwen it is knawn >eriov ))ak lyfe conte?y?platyfe is wor]?iar Si meedfular ])en actife lyfe, Si aH contemplatyfe he god/’ meuynge j solitary lyfe lufand Si for swetnes of contemplacion ar ferue 7 ^t, | namly in lufe : It semys )?at solitary men, with gyft of contempla- 8 i cion raisyd, ar he Si tochis þe heest þo?’feccion, hot if it happy n j [sum] he in siike state \at þa hane evyn )?e heght of conte?»platyfe | lyfe Si ^it þa cees not þe pvv^chur office to fulfyH : / þis odyr solitary i in co/demplacion hiest, onely givyn to godly pingLs, not to node of T2 \er neghhurs. In þis þa passe in like degreis þat for prcchynge [þai] ar worpi a crowne. Truly a man verray conte;?iplatyfe with so greet desire is set in-to þe light vnsene, þat oft-tymes as a foyh or | vnwys of men he is deniyd — & pot is for his mynde in crist/* lufe 16 j seet inflawmyd, his hodily herynge playnly chaung/.s’ Si his body also deportand fro aH: erthly wark/* god/s cliylde it mak/‘ als man owt of my?zde. U )þus truly qwhils þe saule m endles^ myrth of lufe gedyrs aH þe sellF, with-haldand þe self i?iward, it flowes not forward? to seike hodily likynge. And for it is fed with likand inward luste, it is no merueH þof it say syghand : // U ‘ Qwho saH gif me þe, my hrope;-, pot I maye fynde þe forth Si kysse þe 1 ’ pot is to say, lawsyd fro þe flesch I may he worpi to fynde þe. Si seand þe face to face with-oiiten end' with þe he loynyd, and now man me despyse. // A deuoute saule gyfyn to lyfe conteoqDlatyfe, fulfyld with lufe eiicrlastinge, aH vaynglory of þis warld' despisys Si onely in ihmi loyand couets to he lowsyd ; / ^ ffor qwhy of þis pot sauers Si lufis þis warld', not heuyn, it is despisyd, Si greimsly long/*’ in lufe & gretely desyres with þe lufly co^/q^anys of aungels to he givyn to loys þat þe wardly adiiersite may not noy. / ¶ Xoþinge more p;’ofetahiH, no-þinge meriar þen groce of conte?>iplacione, 32 , þat lyftis vs fro þis lawe & to god olfyrs. ¶ Qwhat is grace [of contemplacion] hot hegynnynge of loy 1 qwhat is poyfitenes of loy hot grace co^dermyd 1 In qwhilk to vs is kept^ a loyfuH hap Si happy ioy, a glorius emllesnes Si enc/’lastyng^ ioy, with sayntis to lyfe Si dweH with aungels, / And pot pot is ahowne aH þinge, god truly to knaw, povfitely to lufe, in schynynge of his maieste to se, & with wondirfuH lojTuH songe Si melody hym endle.^ly to loyfe,

^ 0 struelc uut hrforc cmlles.

to qwhome be wyrschip & ioy, with dedys of þankynge, in warlde of warldys. Amen.

¶ Thus endys þe xij chapetyrs of Richarde Hampole, in-to englys translate be ffrere Richard Misyn, to informacioun of Cristyn sauls. A° d'ni Millimo cccc° xxxiiij.

Here follows in a 17th century hand:

Richardus Hampole ex Eboracensi Anglorum Comitatu oriundus, Theologus insignis, scripsit explanationes in librum Job. Elogium nominis Jesu. De Incendio Amoris. In Threnos Jeremiae. Regulam bene Viuendi. Expositiones in Canticas Prophetarum, Esaiae, Ezechielis, Annae matris Samuelis, Moysi, Abacuc, Danielis, Zachariae, Mariae, Simeonis. In Orationem Dominicam. In Symbola tria, Apostolicum, Ambrosianum, et Athanasianum. Claruit Anno Domini 1430. Josias Simlerus ita habet in sua Bibliotheca.

Note

Harvey's textual note on Mending of Life, Ch. IV.

p. 48, l. 40. meethnyrd, meat-board, tray, litter; Vulgate ferculum, "A barrow, litter, bier (for carrying the spoils, the images of the gods, &c., in public processions)." -- White.

The Wycliffite versions give the Song of Solomon iii. 10, thus (ed. 1850, iii. 76):

A chayer King Salamon made to hym, of the trees of Liban; his pileris he made siluerene, the lenyng place goldene, the steyng vp purper: the middes he enournede with charite, for the doȝtris of Jerusalem.

Kyng Salamon made to hym a seete, of the trees of Liban; he made the pilers thereof of siluer; and he arayede the myddil thingis with charite, for the doȝtris of Jerusalem.

Kyng Salomon; that is, God a king to ȝou, specialy in the ȝyuynge of lawe. A golden restyng place; that is, the propiciatorie, that was the seete of God, was al of pure gold. Styȝing of purpur; that is, a veil of purpur hangynge bitwixe the pileris, and was reisid vp whanne me entride in to the hooli of hooli places. The myddil thingis with charite; for in the hooli of hooli places on the pawment was the arke of testament, with the tablis of lawe, and manna, and the ȝerde of Aaron, that weren signes of Goddis charite to the puple. -- Lire here.

Glossary

Compiled with tlie help of several notes from Henry Bradley, Esq., M.A., and the Rev. W. W. Skeat, D.Lit.

The Glossary was printed by Harvey in two columns per page. The reading
order below follows the scan column by column; a handful of entries that
wrap across the original column break may run on to the next headword
without a clean line-break -- see the colophon for what this means in
practice. Nothing has been omitted.

ahilland, making able or fit [habilis],
ahydes (cp. habidys, 79/31), 100/4.
adred [O.E. ondr^dan], dread, 97/3.
adyll, earn, gain [O.N. ocSlask], 19/34,
86/15.
after, according to, I6/25 et passim.
aght, eighth, 105/i2.
aght, iinpers. = behoves, I6/28.
anoytt = anoynt, anointed, 90/i.
aostyll, apostle, 94/35. Cp. 122//.
asethe, sb. reconciliation, 1 /2 [O.F. asetz,
E.M.E. assyth].
Cp. “ And who so harmes any man in
andyr, aydere, pron. either (as conj.
avotre, adultery [O.F. avoutrie], 95/3.
anysyd, planned, avised, 99/34.
ayth, empty [O.N. eyc5i], 27/14.
beldes [O.E. byldan], builds, edifies, 11/
bolnes, swells, II/22 ; bolnis (2nd sing.),
boriona^id, budding, 82/39. burion-
hot if = except, 8/29 et p>assim.
bowyd [O.E. bugan], bent, inclined, 90/7.
bune, bound, 23/23, usually bmi.
bnrde, board, table, 95/23.
burionyng [O.F. burjoner], budding, 5/2.
bus [behowes, behoues], behoves, 107/3.
byd, bide, abide, 123/21.
byrsyd, by metath. = brysyd [O.E. bry-
casys, chances, accidents, 117/36.-
chinche, a niggard, 24/25. Cp. 108/ 14.
dethynye, clothing, outward show, 88/15.
cumforth^ pt. comforted, IO/27.
co7nforth, sb. comfort,
co7mnonte = commounte, fellowship, 56/
19.
co7non, V. a. share, hold in common, 42/6.
contaginste = contagiosity, 88/7. Cp.
co7V7nfortMd, comforted, 119/2.
cnstyn, p.p. castin = cast, IOI/21.
delis [O.F. delice], pleasure, 96/ 12.
demand, j udging, 111 /6. Cp. 1 20/ 1 8.
departyd, cut otf entirely, 87/25. Cp.
disparisdiyd, dispersed, IOO/21.
dispoyte, dispute [cp. dispuite Myrc,
donyr^nare, lower down, 20/ 2 3.
dyte. poem, verse [O.F. dite], 88/19.
dyttis, ditties, 8I/5.
dyuers, a different thing, 86/12.
ee, eye, 23/8.
eghen, eyen = eyes. Cp. eyne, 106/34,
ely = er\ly, 41/2, 44/20. Cp. MS. fac.
enmyly [O.E. efen, emii = equal],
equally, 84/iq. More probably for
erwiyly = hostilely. Cp. ermiili, Wicl.
2 Macc. xiv. 11 ; we have euynlyl:e,
87 / 13 .
emprowre, Emperor, 88/29. Cp. 104/6.
feland, feeling, 82/17. Cp. 86/20.
feUschyp, fellowship, 88/31.
/eZo, follow. Cp. felow, 115/ iS.
feloandly, 38/ 16, accordingly.
fenar, feigner, 114/i2. Cp. feyn, 107/20.
fende — fiend, 6/7, usually feynd. C]).
Jiayr [O.F. flair], odour, 40/20.
jUtiyigcs, contentions.
fond, foolish, 54/26. Cp. I2O/ȝ5.
fmde, found, 69/ 10.
fonnyd, acted foolishly [M.E. fonnen'],
f^'eyt, Lat. reading is ^noliatnr, 2'2/g.
fro, often = on account of, because of.
fylo, follow, 109/32. Cp. 109/33.
(jaynhyer, Eedeemer, 6/35, 12 / 2 .
generally.) universally, 85/ 16.
gnayste [O.N. gneista], gnash, rage,
gras, grace, 109/8, 86/29 grace, 86/
gre [O.F. gre], gradiis, step, 62/3.
gretynge [O.E. gretan], weeping, 97/25.
groch; grumble, 2O/ȝ8, 11 6/ 13.
grochynge, 35/25.
growndly, deep, profound, 23/ 1.
grnche. See groch, 69/19.
gnmnys, guns, engines of war ; ? or
perhaps for ggnnis, snares, II9/15.
hahidys, abides [cp. IOO/4], 79/31.
h<d)imdance, 2/io.
habyde, abide, 82/35 ohydynge, 84/
9, IO8/ȝ0, and abydis, 84/ ii].
ludyd [O.E. geholian], dragged, 8.8/30.
he, high [O.E. lieli, beab], 6/34 ; hee, 12/
31-
hear, liigher, 69/2 T, 114/21. Cp. 120/8.
henyly, error for honyly, I2/ȝ2.
here, hair, 94/36.
heoy, grieve, II7/ȝ9 ct passim.
honeste, honour, dignity, 94/37, 114;
honys [M.D. lioven], tarries, 86/23.
lanvr, hoiure. See o'mre, 83/2.
hoype, hope, 78/25.
hvgisly, hugely, greatly, ȝO/ȝ8.
hvgsly. See h'ugisly, 47/8.
hy, V. haste, 82/29 5 tense Ityde,
' 102 / 8 .
hy, sb. haste, activity, 76/31.
ilhon, each one, 49 / 12. Cp. 92 / 17, 120 /
26.
indepartyd, inseparable, I2ȝ/ȝ2.
hnnde, past participle of con, to know,
laghys, laughs [O.E. hlihhan], 7/29.
laghyst, lowest [O.N. lagr], 8/21.
leeffvl [M.E. lef-ful], permissible [O.E.
leaf, leave], 26/31.
leffynge, leaving, ceasing, IO/14.
lefnll, permissible.
leghes, lies, tells lies, 9/35 [O.E. leogan.
Cp. Orm. 4907].
le^nman, leof-man, dear one, beloved,
12/26, 82/33.
lenghtyd^ 88/15. 6ȝf. strenghtyd.
lese, lose, 3/2.
Iesu 7 i, lesson, reading [O.F. le9on], I/18.
lettynge, hindrance, 73/25.
lehvary^ electuary, 7/i2, 19/ii, 85/3.
longis, belongs, 19/2 5, 93/21, 112/6.
loueynge, praise, I/1ȝ [O.E. lofung].
lyght, adj. light, slight ; lyght gretnes of
males, malice, 67/23, 89/24; rialesse,
marghty, mistake for marghy = marro wy.
Lat. holocausta med^dlata, 75/23.
marygh, marrow, 77/3.
meethnyrd, meatboard, tray, 48/40.
mekand þame-self, humbling themselves,
mellyd [O.F. mesler, medler], mix, 9ȝ/i.
mengyi, mingled, I8/11, 86/30. Op.
mergh [O.E. mearg], marrow, II8/28.
Cp. marygh.
merolg, as in a mirror, I28/28.
metell, metal (the Latin has mentali
damore, which Misyn must have read
menyd, moved, 20/ 12 et passim,
moist, is, moisten (usually figurative).
moll, dust, 90/3.
moUyn, molten, melted, 41/20 [li(pie-
facta].
midtyn, 45/22, 65/6. See moltyn.
myrthand, making merry, IO/17, 87/27.
myrtliyd, made merry, 82/20.
nahkind, 4:31 stripped naked [M.E.
nakenen = to strip naked].
nar, nearer, 96/36 ; 'nerve, 86/25.
neddyrs, adders, 86/29, 89/^2.
nee {my nee for myn ee), mine eye, 79/
neyhand [A.S. neah-hand], 43/15.
no, oft. = nor.
7 iodyr, no nodyr = none other, I2ȝ/27.
noght, not, I/4.
7100 , no, 129/6. no seyn light = no vis-
7 iowre (a nowre, an owre), an hour, 72/
21, IO6/ȝȝ. See 07 vre, houre.
noy [for nui], hurt, 57/i8, 96/i, II6/16.
noyes, noise, ȝO/24.
7 iyghtyd, þassed the night, 46/29.
oft sythes = often times, 8/35.
071 , one, 41/28, 110/13.
onhede, onhed [O.E. anhad], one-head,
oneness, 4I/2ȝ, 4I/ȝ0.
07 i 7 ied, 98/24. See o 7 ihede.
or, before, 2/17, 88/31, 129/28.
orgo 7 ily, belonging to aii organ, 10 ?} jig.
os, as (cp. als 42/20?
onr, prefix = over, 20/ 13. Cp. 20/ 14.
plaijly, a literal rendering of ludeflnis
(sic !) ill 7 istratio 7 iihus, 86/7.
jileyn [O.F. plaindre], complain, 92/'29.
2)oyr, poor {passim, but cp, 109/32).
2^i’ays, pray, 47/27 (sometimes = pn-aise).
pn'ofet, profit, succeed, 82/2.
those who are profiting, 129/ 1 6.
qwarto, whereto, wherefore, 96/ 16.
(pivhikestly, most quickly, 94/ii.
(pivyklyar, more quickly, 77/28.
rachell, Rachel, 127/io. Lat. ^ ampdexv.s
Rachdis.^
renys, reins, kidneys, 123/ 13.
repamyld [O.F. repareiller], repaired,
restored.
reparells, repair, prepare, 115/21.
reyk[O.E. rec ; O.N. reykr], smoke.
rotys [O.E. rotian], rots, 87/ii.
samne [O.N. saman], together, 78/20,
saryf, serve, I24/19. Cp. sarif {pn^dnu ).
sauyr, savour, 89/28 ; scmir, I26/ȝ0.
sawtre, psalter.
scars, scarce, sparing, 113/21.
scrith, turn, turn aside, 7/23 [O.E.
scrlSan, wander]. Cp. 19/20.
scrijpinge, riches scrihinge = loss of
seyknes [O.E. seocncs], sickness, G5/ȝ6.
snyh [Dan. snibbe], snub, 95/7.
sogett [O.F. sogez, sogiet], subject, 52/
sorus, for saris or sorois, 11 5/33.
sotelte, subtlety, 74/21.
soundly, adj. making a sound, 40/ 16.
soyr, sore, 78/13.
S2)ar [O.E. sparrian], bar, bolt, 7/28, 16/
31 ; enclose, cover, 75/31 ; s2>ars,
shuttest, 126/33.
S2mrpilyngis, flutterings, IIO/1ȝ.
sixugujll [O.F. esparpeillier = repandre],
stedfanes, steadfastness, 91/8.
strange, strong, 117/ 13.
strenghtyd, strengthened, 84/13.
strenyd [O.F. estreindre], constrained,
stnrhelans, disturbance, 50; 27. See star-
hyld.
stnrbyld [Low Lat. sturbulare], dis-
sweltis [O.E. sweltan], die, 93/13.
smis [O.F. sewir], sue, pursue, 84/15.
siune [= O.E. sunne] = sun, 88/39.
syetli [O.E. slc 5 e, O.N. sig^rj, scythe, 78 /
sykyrnes, safety, surety, 96/12.
tcKjyth, taught, 70/26. Cp. comforth.
tent [O.F. tenter], try, 92/22.
temjs, ? scribe’s error for terys, tears, 97/
34 ; ? from teen = affliction.
teyt, 80/7 5 meaning not clear (perhaps
a misreading) ; the Lat. has tradere.
þat toper, the other, 91/ 18.
thirled, pierced, 8/13; pirhjd, 99/i2.
thoythis [O.E. l>6ht], thoughts, I2/29, 23/
to, till, 78/19, '^9/31, 117/13.
todyr, þe todyr, the other, 86/7.
togme [O.E. tom], free from, empty,
76/7.
tnrmentry, torment, I7/ȝ4, I8/20.
tivnys, tunes, 78/20.
tynn, vexation [O.E. teona], 70/ 13.
vastyd, wasted, laid waste, II9/24.
vg [O.N. uggr], fear, 48/ 18.
vg, V. [O.N. ugga], abominator, 122/4.
visse, vice, 108/ 17. See wisse.
vmbelappyd, wrapped round (ymh and
lappian), 8/5, 22/31, 8O/ȝ.
vmbesett, p.p. [O.E. ymbcsettau], sur-
vnbe, be non-existent, cease, I22/9.
vnbeingis, for vnbeinge, deatli, 84/20.
vnbyrsyd, 82 j 4. See byr^yd.
vnderlowt [O.E. underlutan], submis-
sive, 117/11.
vndyrfeytt, under the feet, 74/38.
'V 7 ies, unease, distress, IO/ȝ6.
vngendyrd, not engendered, 84/3 (mis-
vnmedefuU, not deserving reward, 88/5.
vnmeyd, the contrary of reward, 92 jg.
vnnep, vnneith, scarcelj’’, 28/37.
vnneth [O.E. unea}?e], scarcely, 6/21.
vnnethis. See vnnep, 71/ 13.
vnrene, be deposed, be powerless, I22/9.
vnsemly, 129/6, mistake for ‘vnseinly,’
V 7 ipa 7 ihe, displeasure, 92/ii.
v 7 ito, until, 98/35.
v 7 itrow 7 jd, unbelieved, unheard of, 126/
vogde, void, to go voyde = vagari. 111/
7 va 77 ie 7 itgng, groaning, 88/12.
war, ware, 25/37.
nvardhj, for warldlg = worldly.
tvarld, in warld of warldis = for ever
and ever, 104/6.
wm-yd [O.E. warian], cursed, 107/3 1.
wagtyngis, w atch i n g s .
7velcheryd, well cheered, 89/5.
ivelkyd, faded, 95/ 12.
werus, 124/25, wearies. Cp. sorns.
7vhatkyns [qualem], what kind, I4/ȝȝ ;
(prliatkyims, 24/4.
whikly, quickly, to the quick, 78 '32.
wisse, sb. vice, 114/2. Cp. visse.
wisse, adj. wise, II8/21.
7 Vochyd-safe, vouchsafed, 87/13.
7 vodar, madder, 89/37.
7vode, mad, 20/20, 89/33, 89/26.
7vodnes, madness, 90/5.
7 vo 7 iedyd, wounded, 18 / 24.
7vrethis, wraths, II7/ȝ4.
tmvght kyndes, created beings, 126, 3.
wyen, wine, I24/17.
7 j 77 ipnis, for hyinpnis, hymns, 88/28.
'ypoerite, hypocrite, 114/ 13.
R. CJLAY & SONS, LIMITKl), LONDON <þe BUNGAY.

Colophon

Edition. R. Misyn's Fire of Love and Mending of Life, ed. the Rev.
Ralph Harvey, M.A. (Early English Text Society, Original Series 106;
Kegan Paul, Trench, Trübner & Co., London, 1896), edited from the unique
manuscript, MS. CCXXXVI, Corpus Christi College, Oxford. Public domain in
the United States (published 1896).

Witness. HathiTrust per-page OCR text layer of the 1896 EETS volume
(ark:/13960/t3905s68c), cross-checked against the accompanying page-scan
PDF of the same volume for disputed passages, both on file in this
packet's witness/ folder with sha256 checksums.

What this is. Misyn's own Northern Middle English, restored from a
machine OCR of the printed page, not a fresh transcription from the
manuscript. Harvey's edition is diplomatic (it prints the manuscript's own
readings, marking his own emendations in the notes); this rendering
follows Harvey's print.

Thorn and yogh. The OCR systematically mangled thorn (þ) and yogh (ȝ),
rendering thorn as bare "p", or as "J)", "]?", ">", "jj", "f)", ")", or
(for a smaller class of whole words -- the, that, they, this, thy, thou,
then, &c.) as an "fi"-shaped ligature, and rendering yogh as the digit
"3". Both were restored by a whitelist of the closed-class and
high-frequency Middle English words the pattern actually produces (þe,
þat, þai, þis, þou, þer, þi, þen, þo, þus, þof, þame, þerfore, þyng...;
ȝit, noȝt, myȝt, ȝe...), verified against dozens of instances in context
and against the page-scan for the passages quoted below; genuine
Latin/English words beginning "p" (part, place, press, prayer, penance,
perfect...) were left untouched. A residual few hundred instances of
rarer or more corrupted spellings (chiefly odd suffixes not on the
whitelist) were not chased down and may still show an unconverted "p" or
stray bracket-glyph in place of þ; none of these are guesses -- they are
simply left as the OCR gave them, which is the honest default over
silently inventing a reading.

Marginal apparatus not recovered. Harvey's printed page carries a
narrow side column of his own chapter-summaries and manuscript-leaf
references (e.g. "[Fol. XIV. a.]") running beside the main text. The
OCR read this side column inconsistently -- sometimes as a block before
the main text, sometimes after, and on a number of pages as individual
words merged directly into the main-text line. Where a clean block of
side-column text could be identified it was dropped rather than
guessed back into a specific line position; where a stray word or two
survived fused into a main-text sentence, it was not hunted down
word-by-word. Nothing has been invented to fill the gap this leaves, and
no side-column material has been repositioned into the main text on a
guess. Some manuscript-leaf markers ([Fol. ...]) that survived cleanly
are kept in place; most were not recoverable and are simply absent.

Chapter divisions. Both books of the Fire of Love (31 and 12 chapters)
and the Mending of Life (12 chapters) are divided exactly as Harvey's own
[Cap. N] markers divide them -- three of these markers were themselves
OCR-mangled or missing a bracket in the scan (Fire of Love I, capp. III,
IV, and XXVIII; Mending of Life, cap. VIII) and were restored from the
surrounding text and cross-checked against the page scan. Because each
chapter's own descriptive title, in the print, sits in the running prose
immediately before its [Cap. N] marker (i.e., at the close of the
chapter before it, not the head of its own), and OCR gives no reliable
seam for lifting it out, those title-sentences were left where the print
put them rather than relocated by guesswork; chapters here are headed by
number only. No text has been cut, summarized, or reordered. One
exception, found and corrected in the 2026-08-27 scrutiny repair below:
the title-sentence that belongs at the very seam between Book I and Book
II ("Qwhy parfytte contemplatyfe to vtward songe takes no heed & of þer
errour þat þame repreuys, and how þa profett in contemplacion.") had been
dropped outright, not merely left in its usual trailing position -- it is
now restored at the head of Book II, verified against the page scan.

Hand-verified passages. Two passages were badly scrambled by the OCR
at a page transition where a large title block and side column both sat
close to the type (the end of Book I / start of Book II, and the closing
colophon of Book I) and were replaced here with a transcription checked
directly against the page-scan images: the end of Book I ("...sal sofyr, &
in þer þoghtis..." through "Explicit liber primus..."), the closing
colophon of the whole Fire of Love naming the dedicatee ("Explicit liber
de Incendio Amoris... instancijs domine Margarete Heslyngton, recluse..."),
and the closing lines and 17th-century-hand note at the end of the
Mending of Life. These are the only passages hand-transcribed from the
image rather than OCR-restored; everywhere else follows the witness text
with mechanical thorn/yogh restoration only.

Glossary. Harvey's two-column glossary is preserved in full, in the
scan's own reading order; the mechanical column-by-column OCR read means
a small number of entries run together across the original column break
rather than breaking cleanly at each headword (see the note above the
Glossary).

Line numbering. Harvey's edition prints a manuscript line-count in
the margin every four lines. Once the prose was unwrapped from the
printed page's fixed line-breaks for continuous reading, those counts no
longer correspond to any line and have been omitted rather than kept as
a misleading residue.

2026-08-27 scrutiny repair. A page-image scrutiny sample (see
SCRUTINY-SAMPLE-2026-08-27.md in this packet) found that "ordinary OCR
letter noise" above understated the real defect burden, and a scoped
repair pass followed, character-checked against the page-scan for the
passages named below. What was verified and fixed:

• The "with" ligature. Harvey's print sets this word out in full
  ("with", never a special glyph -- confirmed directly on printed pp.
  2, 13-26, 39-41, 68, and elsewhere), but the OCR rendered it as dozens
  of distinct garbled forms (w/tA, wft/i, w^t^, Av/tA, and many
  more, several dozen variants). All 276 recovered instances across the
  whole book -- Fire of Love Books I and II and the Mending of Life --
  were normalized to "with", "with-in", "with-outen", "with-drawen",
  "with-haldand", and similar compounds exactly as each corrupted token's
  surviving letters spelled out (nothing invented; where a token's tail
  was ambiguous it was checked against the page scan, e.g. withinward
  at Bk. I Cap. 9, with-in at Bk. I Cap. 9 and Cap. 12).
• Duplicate Glossary. This pass found that the entire twelve-page
  Glossary had been accidentally appended a second time in full,
  immediately after Harvey's own printer's imprint line ("R. Clay &
  Sons, Limited, London & Bungay") that closes the book -- a second,
  independently-garbled OCR pass of the same twelve pages sitting inside
  the same code fence. This was not disclosed or known before this pass.
  The duplicate has been removed; the kept copy is the first occurrence,
  in its original position.
• Confirmed character-level misreadings, checked directly against the
  page scan and fixed: the Prologue's opening line (pp. 1-2: "M or haue I
  memayled þen I scLewe... fyrsf... warrne... mmiayld" restored to "Mor
  haue I meruaylyd þen I schewe... fyrst... warme... meruaylyd"); the
  Introduction's word-form table entry "I memayled 2/6" restored to "I
  meruayld 2/6"; the Cap. V heading ("TVy o-tliynge felys mans sanle Jie
  byrnynge" restored to "No-thynge felys mans saule þe byrnynge"); and
  the Cap. X opening ("wM schame... wAyaoute doute þat Ijetter is"
  restored to "with schame... with-outyn doute þat better is").
• The dropped Book I/II seam title-sentence, restored -- see "Chapter
  divisions" above.
• Three confirmed Glossary locator corruptions, checked against
  printed pp. 133 and 135: "79/ȝi" restored to "79/31" (s.v. abydes),
  "I9/ȝ4" restored to "19/34" (s.v. adyll), "IO6/ȝ4" restored to
  "106/34" (s.v. eghen).

What this pass did not reach, disclosed rather than silently left:
full character-level re-verification line-by-line of Book I capp. X,
XII, XVIII, and XXV-XXIX (the chapters the scrutiny sample found worst-
hit) was not completed to full parity against the scan in the time
available -- beyond the "with"-ligature fix and the specific misreadings
listed above, the ordinary OCR letter noise this colophon already
discloses (long-s/f confusion, u/n confusion, stray superscripts, and
margin-note fragments fused mid-sentence, e.g. "Heproof is repreiio"
glued into Bk. I Cap. 10's opening) remains uncorrected in those
chapters. The Introduction's "Verb Forms" table (p. xiii) was found
during this pass to have its three-column row alignment scrambled by
the OCR-to-prose reflow -- several rows' page/line citations now sit
beside the wrong headword -- and is disclosed here rather than
reconstructed, since recovering the true row order with confidence would
need the same kind of image-by-image check this pass could not complete
for the whole table. The Glossary locator sweep covered only the entries
visible on printed pp. 133-135 (roughly the a-to-ely range); the
following headwords elsewhere in the Glossary still carry an unverified
digit/yogh mix and were not checked against the scan in this pass:
eyne (Cp. entry), fond, groch, henyly, heoy, hvgisly,
indepartyd, mellyd, nodyr, oneness, sauyr, seyknes,
tnrmentry, vies, whatkyns, wrethis.

Modern-English companion. For a modern-English reading of the same
two treatises, see Margaret Comper's 1914 rendering, The Fire of Love and
The Mending of Life, on the same shelf of this library.

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