A Stanzaic Life of Christ :: :: University of Virginia Library

Circa ipsam resurectionem septem sunt consideranda. Primo qualiter verum sit, quod tribus diebus & tribus noctibus in sepulcro iacuit & die tercia resurexit. Secundo quare non statim vt mortuus est, resurexit, set vsque in diem tercium expectauit. Tercio, qualiter resurexit: Quarto quare resurectionem suam accelerauit nec vsque ad generalem resurectionem distulit: Quinto, propter quid resurexit: Sexto, resurgens quotiens apparuit: Septimo, quare sanctos patres, qui erant in limbo, inde eduxit & quid ibi egit.

Primo quomodo tribus diebus & tribus noctibus iacuit in sepulcro.

ffurst I may preue soth and verray
that thre dayes and thre night
in sepulcre Ihesu lay,
and the thrydde day roos with might,

As Austyne beres good wytenesse;
thagh hit to be so wold not seme,
ȝe schun beleue that so hit was
in this maner, as I schal deme.

ffor ȝe schun take the Gode Fryday
by the later ende of hit,
the Seterday al hole in fay,
that open is to monnes wytte,

The thridde day by the furst party,
And thus thre dayes dede he lay,
and vchone of these thre say I
had his night by-for the day.

ffor thenne by Bedus opinion
cours of nightes chaunget wer,
expresly as I schal expoune,
takes hede and ȝe moun her.

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ffor by-fore Cristes passioun
the day went byfore the night,
and after his passioun, leue ȝe moun,
the night by-fore goos by gode right.

And this skil may alegget be,
for when Adam by-gylet was,
in-to thesternesse felle he
ffrom the day of lyght and grace,

and after-ward by Cristes payne
and resurectioun, as I say,
from night to day he come aȝayne,
from gult to grace that lestes ay.

Circa secundum sciendum, est quod conueniens fuit, vt non statim, quando mortuus fuit, Christus resurgeret set vsque in diem tercium expectaret, propter quinque raciones & prima hec est.

As to the secund in fay,
why he ros not hastily,
but abode the thridde day,
ffyue skylles I fynd skylfully.

The furst skil was in tokenyng
That light of his dethe helet tho
our double deth, by that doyng,
of body and soule both two.

Propter significacionem.

And ther-fore one day ful enter
and two nightes ded he lay,
that by that day in gode maner
skilfully vnderstonde I may

The light that by hys deth con schowe
to fadres that in helle wer,
that double deth welle conen knowe,
for bothe dethes thay suffert her.

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Then wer thay by hys dethe of light
ffrom bothe dethes of thesternesse
helet and restoret by right
to that lyue that ys endelesse.

Secundo propter probacionem.

The secunde cause wyterly
why Crist abode the thrydde day
was forto preue no fantasy
was in his werke but al werray,

ffor right as two men other thre
moun ber wittenesse of that sothe ys,
so in thre dayes may preuet be
that was werrayly ded i-wys.

Tercio propter sue potestatis ostensionem.

The thrid cause was forto schowe
apertely what was his power,
and men the s[o]the mighten knowe
that he had told byfore here.

Potestatem habeo ponendi animam meam & iterum sumendi eam.

He sayd byfore he had ful might
forto put hys sole away
and take hit efte aȝayne in hight,
As he did the thrid day.

Thenne had he resen up anone
when soule was gone from his body,
men schuld have leuet euerichone
hit had ben but a fantasy,

And that he was not werrayle dede,
but supposit by sorcery
that lyf had in hys body ben led
and he schewet other sotily.

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Ther-fore to preue that mon might se
that he was fully ded i-wys,
he lay [in] sepulcre dayes thre
and ros the thrid day with grete blisse.

Quarta propter restaurandorum purificacionem.

the furthe cause whi he wold not rise
er the thridde day comen wer,
was for to schow that al his
weren restoret in heuen and her,

And that he wold thurght his aprise
puryfy suche as by prayer
and gode werkes werne ay wyse
to dred hym and be to hym dere.

As Petre Rauenne wel con say,
In Latyn as I shal specify,
And after in Englisch more verray
for lewet men that her ben by:

Petrus Rauennas: Tres enim dies voluit esse sue sepulture, que in celo sunt, restauraturus, que in terra, reparaturus, & que apud inferos, reparaturus.

Thre daies he sais that Crist wold be
In sepulcre lying as he was,
ffor into heuen restore wold he
monkynde, that gylt, to gete hom gras,

And in erth reperaile eke
thyng that mon-kynde did amys,
thurgh his deth þat was so meke
teche hom redy way to blis,

And out of helle als to forby
tho þat long time þer hade bene,
therfore thre daies he wold so lye
til þes thre places wer ouer-sene.

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Quinto propter triplicis status iustorum representacionem.

The fift cause may wel be this,
qvy he abode with his risyng,
to represent, nothing amys,
the states of holi mennus lyuyng.

And this skil showes Gregory,
that God tholet opon Friday,
Seterday he in pes con ly,
Sonday ros in body verray.

so this lif þat we ben inne
to Friday wel may liknet be,
for wo ne trauail neuer wil blyn
qvil þat in þis wold ben we.

But Seterday, riȝt as Ihesu
lay in sepulcre rest takyng,
so shal we alle that ben trewe
And of clene lif her lyuyng,

Gost & flesch in rest lye
from bodily deth to domus-day,
therfore Seterday skilfully
to that time likken I may.

The Sonday Crist ros skilfully
In body & saule both in fer,
so shyn we alle, as leue I,
rise from deth thurȝe his power.

And body & saule to-gedir be
clarifiet from alle trespas,
And then fulle ioy bout sorowe se,
qvich ioy shal neuer from vs pas.

Ther-fore by skil to represent
wo on Fryday, as saide we,
rest on Setterday, as I kent,
ioy on Sonneday ful to be,

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To this lif we bene inne lent
and after this lif to leue in lee
til the day of iuggement,
I likken wel these dayes thre.

Circa tercium qualiter resurexit. Nota quod resurexit potenter, feliciter, vtiliter, mirabiliter & veraciter.

Now is to wytte wyterly
the thrid poynt I speke of her,
as I haue lornit, telle wol I
how he ros and what maner.

He roos, I may say, mightily,
and blessetly thenne he hym ber,
profitable, and wonderly,
and sothely, as I schal ow ler.

That he roos mightily i-wys
witnesse Iohan the ewangiliste,
that in his gospel writes this,
that Crist sayd, as he herd and wiste:

Iohannes ixo: Potestatem habeo ponendi animam meam & iterum sumendi eam. Et iterum: Soluite templum hoc & in tribus diebus reedificabo illud.

He sayde, ‘I haue a ful power
to leue my saule and take aȝayn,’
and that was sene fully her
when that he ros with soiche a mayn.

Also the Iewes weren wel blent
withe a word that he con say,
the whiche he speke in one entent,
another vnderstoden thay.

ffor the temple he bad destruye,
and he wold after in dayes thre
hit aȝayn wel edifye
that alle men schuld sothely ce.

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Ther wer the Iewes sotily
bigilet in that worde that sayde he,
for he spake of his owen body
that verray temple migh callet be;

And thay supposit alle amys
that of a temple spoken he had,
but ȝette his worde, forsothe i-wys,
At his vp-rising sothe he made.

Secundo surrexit f[elic]iter, quia de-posita omni miseria.

Also Crist o-ros blessetly,
for he wayuet al wrechednesse
at hys rising, as preue may I
by Iohanes gospel her expresse.

Iohannis xxvio: Postquam autem resurexero, precedam vos in Galeleam. Gallelea enim interpretatur transmigracio.

For Crist sayd when he risen wer
he wold go into Galile,
that betokenes, ȝe moun ler,
twynnyng-away as then did he.

ffor Crist twynned fro wrecchednesse
at his rising to go to blisse,
from corrupcioun to clannesse;
from wordely wo to wel i-wis.

Tertio resurexit vtiliter, quia capta preda.

the thridde manere of his rising
was profitable, that nys no nay,
& that preues his owen doyng
and wordus that him-self con say.

Iohannis xij: Cum exaltatus fuero, a terra omnia traham ad me ipsum.

‘when I am hauset,’ as says he,
‘from the erthe gostely that day,
all thing I wil dragh with me
and how, expressely I wol say.’

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That is as mych to vnderstond,
when his saule from body went,
to drawe from helle wold he not wond
his men that in that place were lent.

& that dede profitable was,
for ther as lyon he toke pray,
as Ieremie gode mynd mas
by proficie, as I shal say.

Ieremie iiijo: Ascendit leo de cubili suo et predo gentium se leuauit.

The proficie likenes Ihesu here
to a lyon helpyng men,
& sais to take pray with powere
the lyon rose out of his denne.

Quarto resurexit mirabiliter, quia remanente clauso sepulcro.

The furthe maner wonderful was,
when he from dethe to lyue rose,
for bodely out of that place
he went, & sepulcour fully close.

For ryȝt as he went clos body
out of his modur womb i-wys,
so close sepulcour sicurly
he went out of, ȝe leue wel this.

We reden a tale wel acordyng

Narracio ut in historiis.

in the storys writen expresse
to this mater, as I shal myng,
that in Rome a monk ther was

in sain Laurence abbay dwellyng
outwith the walles of that cite,
that wondert on Cristes vp-rising
clos sepulcour, how hit myȝt be.

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And as he meruailet so on hit,
his girdil fel from him away
no thing broken ne vnknyt
But hole bifore him ther hit lay.

Than spake a voice to him on hiȝt,
and said, ‘Crist myȝt in that manere
for to passe out be so slegh
Clos sepulcour thurgh his powere.’

Riȝt as his girdel that was teghet
ffrom him holly went,
so myȝt Crist his sepulcour feghet
passe out thurgh myȝt most excellent.

Quinto resurexit veraciter, quia in corpore vero et proprio.

The fyft maner that rose he
was sothely, as I ere con say,
in that self body, leue ȝe me,
that deghet before on Gode Friday.

That this is soth ȝe shin wele se,
in six maners as preue I may
by ful gode autorite,
and that his risyng was verray.

Furst by gode angel that wol not lye,
sithen by diuerse aperyng
to his discipuls bodyly
that wittenessen hit no lesyng,

The thrid preuet apertely
by his eting & drynkyng
that hit was by no sorcery
ne deceyt in that doyng.

The furth maner by felyng was
And hondelyng of his woundes wide
And that witnes saynt Thomas
that put his honde into his side,

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And therby mon may ful wel se
that he ros in that selue body
that deȝet bifore on rode tre
And born was of a virgyn Mary.

The fifte by dropes rennyng doun
on iche side, as wel was sene,
that he hade in his passioun,
As shewiden after al by-dene;

As rede þe dropes wer rennyng
quen he was risen þe thrid day
As thai wer at his gost endyng
that preuet he was in flesch verray.

The sixt scowyng sothely was
when that he geet a large entre
stoken ȝates in-to that place
ther-as to-geder were his meisne,

And that point preuet apertely
that glorifiet thenne roos he
in puret flesche so fullyly
that might no way appairet be,

And in suche flesche, as leue I,
at domesday alle rise schun we
that worthy ben to haue mercy
and worldely folyes wel conen fle.

The seuent point wel preues her
Paulus epistel apertely,
that he wol neuer bye vs so dere
ny degh, saue regne ay noght dedly.

Ad Romanos vjo: Christus resurgens ex mortuis iam non moritur, mors illi vltra non daminabitur.

De sancto Dionisii.

Neuer-the-latter sayn Denys
in a pistel that sent he
to Themople holy men and wyse
Reherces this tale that ȝe schun se:

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That aftur Cristes ascensioun
A holy man that Carpus hight
lyuet in grete deuocioun,
to whiche Crist spake on a nyȝt,

And saide he was ȝette redy
to suffer deth for monnes hele,
and hym-self told expressely,
The whiche wol I noȝt concele.

Carpus that ilk holi mon
told saynt Denys what he segh,
and [I] wol telle so as I con
what seght he segh in heuen on hegh.

Hit felle ther Carpus was wonyng
A paynym turnet hade sotily
A Cristen mon from gode leuyng
to leue opon fals mavmetrye,

And when Carpus herd of this thing
in hert he hade ful grete any,
and by-cause of that turnyng
in greete sekenesse he felle ther-by.

We reden that mon so holy was,
As says Denys in his lessoun,
that euer when he song his masse
ffrom heuen he hade sum visioun,

So alle tymes he con praye
for these two men that cumbert wer,
and ones in bedde as he laye
bifelle this caas that ȝe schun her.

Hym thoght so he legh, sodenly
the hous departet ewen in two,
and a fuyr grete and horribly
schowet euen a-boue hym tho.

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Thenne loket he vp and heuen segh he
alle open, and Ihesu syttyng
whit aungels in his deite
Alle abowte that euen kynge.

Then the two men ful ruthfully
wer befor that fuyr stondyng,
for ferd of payne so negh hom bye
all way criyng and wakyng.

Out of that fuyr fast conen flye
grete nedderis bright chynyng,
in and out ful horriblely,
and tho two men fast manassing.

When that Carpus segh this case
he hade so grete delite ther-inne,
that of sight in other place
he hade no mynd opon to mynne,

For alle his wille fulle was
that thay wer chaysteset for hor synne,
and fayn he wold for hor trespas
thai hade bien cast that fuyr withynne.

Thenne as he loket to heuen blis,
he segh Crist on hom hade mercy,
and from the heghest trone i-wys
went doun wit Aungels ioyfullye,

And forȝaf hom hor doyng mysse.
thenne to th[i]s holy m[o]n in hye
Crist spake that her wreten his,
in Englisce as declar wol I:

Manu extenta percute contra me de celo, Paratus sum pro hominibus saluandis pati.

‘Putte furthe thi honde,’ sayde Crist tho,
‘And smyte aftur me in hye,
for ȝette to saue mon-kynd of wo
Eft to deth I am redy.

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‘And alle for loue I haue to mon
so loth me wer thai wer for-lorn,
but ȝette bees not to bold theron
to synne, as these men dedyn beforn.’

And cause why this tale told is,
ys for that worde that Crist saide her,
that for to bryng mon-kynde to blisse
he wold eft degh to make hom dere.

Circa quartum, quare non expectauit cum aliis resurgere, quando fiet generalis resurrectio.

As to the furthe poynt, is to knaw
whi Crist abode not for to rise
at domesday, when alle schun showe
whiche wer wrongwis, wheche wer wise.

Primo propter corporis dignitatem.

[And for thre causes, ȝe shul se,]
tary his rising wold he noȝt
the fur[s]te, be-cause of dignite
of his body that vs for-boght.

for sithen that hit in godhede was
wit mon-hede maynet thurgh his mercy,
hit wold not seme, as in that caas,
vnder vrthe so long to lye.

Therfor the Sauter spekes oright
acordyng to this ilk mater,
and sais that holy body so bright
Schal no corrupcioun com ner,

Psalmus: Non dabis secundum tuum videre corrupcionem corpus deificatum.

Secundo fidei firmitatem.

The secounde cause, to mende the faye,
for hade [he] not risen in dayes three,
no mon hade leuet hym god werray,
But falsehede all thing that dyd he.

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and that was sene apertely
in his disciples euerichone,
for saue onely in oure ladye
Sad beleue was in neuer one.

but when thai knwen he risen was,
thenne be-leuet thai fullilly,
as Paules epistel mynde maas,
as and in Latyn wol chewe I:

Ad Corintheos xv: Si Christus non resurexit, vana est fides nostra.

But ȝif that Crist hade risen i-wisse,
As Paule sais in Latyn here,
alle our faith hade ferd on mysse
n[o]ght hade bien leuet that he couth ler.

Tercio propter nostre resurrectionis exemplari[ta]tem.

the thridde cause was this in fay,
vs to take ensavmpel bye
that we schun rise the last daye
right as he did thurgh his mercy.

for nad he resen as he did tho,
no mon wold haue leuet on right
when gost hade [gone] our body fro,
that euer hit schulde theder eft light.

therfor Paule beres witnesse,
in Latyn as I schal sone saye,
that right as Crist vp-risen was,
so schuld we rise the last daye.

Si Christus & nos resurgemus.

Circa quintum propter quid resurexit. nota.

The fift cause principaly
wherfor he rose wit shal ȝe,
for iiij thinges nedefully
he rose, as ȝe schun sone se.

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for furst his resurrectioun
was cause of treuth a[n]d rightwisnesse
to synneful men, ȝe leuen moun,
the whiche the deule broght in distresse.

and therto Paule acordes oright,
and says he slayn was for our synne,
but he rose the thridde night
by right aȝayne vs for-to wynne.

Ad Romanos iiijo: Traditus est propter delicta nostra & resurexit propter iustificacionem nostram.

his resurectioun eke also
taght vs to leue a nwe leuyng,
and oure maneres chaunget tho
from euel to gode in mony thing,

as the Apostel telles expresse,
‘Right as Crist rose to blisse,
so to nwe lif of all godenes
he wilnes [vs] for to walk i-wisse.’

Ad Romanos vjo: Sicut Christus resurrexit a mortuis per gloriam patris, ita nos in nouitate vite ambulemus.

also his ressurrectioun
Engendres hope of forȝeu[n]es,
and of soule saluacioun
in that ioy that is endles.

Therto acordes Petre here
in A pistel that he sent,
the Latyn furste I schal ow ler,
and Englise thenne, in myn entent.

Petri secundo: Qui propter magnam manum suam regenerauerunt nos in spem vite per resurectionem.

‘God thurgh his mercy that alle may,
Engendret vs at his rising
To hope of lif that lastes aye,
and blisse that neuer schal haue endyng.’

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his resurectioun eke also
ys euidence to mon verray
That body and saule both two,
mon-kynde sal rise the last day,

For, as the Apostel spekes her,
by mon come deth to al his kynde,
and dede schul rise whitouten wer
thurgh him bodely, as I finde.

Ad Corintheos xvo: Christus resurexit a mortuis primicie dormiencium, quoniam quidem per hominem mors & per hominem resurrectio mortuorum.

Now four prerogatyues her
I wil reherce las & more,
Acordyng to tho four in fer
that I saide riȝt now bifore,

that Ihesu hade & neuer non mo,
ny none miȝt haue, by gode resoun,
saue onely he hade hym-self tho
At his resurrectioun.

The first is þat þe last day
from deth to lyue rise shyn we,
but Ihesu in sepulcre lay
no bot only daies thre.

That oþer prerogatif is this,
that he ros by his owen power,
but ȝif þat we shyn rise I-wys,
his miȝt most help in al maner.

The thridde is þat our flesch shal fall
In-to povder er our risyng,
but his þat deȝet for vs alle
may not roote for no thing.

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The furth poynt is, in gode fay,
that his resurrectioun
dos comfort, þat we leue may
by hit our saule saluacioun,

And that we shyn þe last day,
quen he to deme vs all is boun,
thurȝe hym rise in flesch verray,
for thurȝe our owen miȝt we ne moun.

Circa sextum quociens apparuit.

As to þe sixt poynt sikerly,
how oft he shewid hym, I wil say
fiue sith fully, as rede I,
he apperide the first day.

And fyue sith after witerly,
As I shal telle er I go way,
so that ten sith truly
he shewide hym, that nys no nay.

first he apperide, as sais sayn Ion
And Mathew also beris witnes,
bifore his brether euerychone,
to Mavdelayn that synful wes:

Surgens Ihesus mane prima sabbati apparuit primo Marie Magdalene.

Marcus vltimo.

Tipum gerit penitencium.

And ho beris liknes be our lore
of synful men now her lyuyng,
that syn forsaken & wil no more,
to showe thai shyn haue forȝyuyng.

I fynde that Crist wold first apper
for fyue causes to Mavdelayn,

Apparuit Ihesus Marie Magdalene.

the first is for ho louede enter,
neuer non more, ys not to layn;

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And therof Luke beris witnes
of mony synnes ho hade mercy,
And of Ihesu forȝifnes,
by cause ho lufd so tenderly.

Dimissa sunt ei peccata multa, quoniam dilexit multum. Lucas vijo.

The secunde cause wel preue I may
bi his owen word, as reden we,
fforto showe in dede verray
for synful men þat deȝet he.

Non veni vocare iustos set peccatores. Matheus ixo.

The thrid cause was wyterly,
for comune wymmen, Crist sais her,
that menden hom & han mercy
passen wise men, bout wer,

In heuen & in þat endles blis
qven thai ben clanset of hor syn,
sayn Mathew witnes beres of this,
In Latyn as I shal ȝou myn:

Amen dico vobis quia publicani & peccatores & meretrices precedent sapientes in regno celorum. Matheus xio.

the f[ifte] cause skilful was,
Sithen wommon was a messager
forto bryng deth on plas,
As Eue did in foul maner,

An-other woman ful of grace,
as Mare Maudelayn was her,
Schulde comford careful in this case
to telle his rising to his der.

the furthe hit was i-wis
that God wold grace wer ther plente,
as synne hade bien and doyng mysse,
therfore to hir aperet he.

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Herto acordes Paule oright,
and says ther gult hade greuet sor,
grace was grete and was vngright
ther-as fulthe hade bien before.

Ad Romanos vo: Vbi habundauit delictum, superabundauit & gracia.

the secounde tyme aperet he
To two Maries hom comyng,
That at the sepulcre hym to se
haden bien whit sor syking.

But when thai misset hym, leue ȝe me,
thai wenten Aȝayn bothe remymg;
then saide Ihesu wit hert fre,
‘Al hail,’ to hom Aȝayn turnyng.

Then weren hor hertes ful of blis,
and touchet his fete deuoutely,
ther Mavdelayn befor i-wys
touchet hym noght, as wel rede I.

And these wymmen, as clerkes sayn,
tokenen mekenysse, leue ȝe maye,
for wemen fallen wel to be bayn
as God ordaynet, to monnes paye.

The thridde tyme he con appere
to Petre, but when knowen not we,
and holi chirche als his in were
in what place aperet he.

But hit might wele falle i-wis
whenne he tournet wit Iohn Aȝayn,
as clerkes opinioun fulle his,
from the sepulcre, as thai sayn.

Petre twinnet ther from Iohan
and turnet by another way,
thenne aperet Ih[esu] anone
to Petre as mon, leue ȝe may.

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Therfor Petre wel may ber
liknesse of hom that woln be
buxum heuen keng to her,
for that wertu fulle hade he.

The feurthe apering was aftre noon
to his disciples sor mournyng,
toward Enaus when he come sone
To comfort hom in hor goyng.

And tho disciples moun signifie
Suche as willeful pouert han,
and woln fulfille mekely
His worde and hold that thai han tane;

For God biddes selle that þou has
and giffe to por men wit gode wille,
then his disciple t[he] he maas,
ȝif thou that biddyng wolt fulfille.

Wade & vende omnia, que habes & da pauperibus.

the fift tyme, in gode fay,
to his disciples aperet he
whenne thai wer to-ȝedur that daye,
in Iohannes gospel as þou may se.

Iohannes xxvo

And that betokenes, clerkes sayn,
Religiouse mennes lif on right
wit ȝates stoken, as wol do gayn,
of hor fyue wittes day & night.

And thus Ihesu these tymes fyue
Schewet hym that ilk day
that he rose from deth to lyue,
And aftur a four, as I schal say.

But these fyue showynges her
Representes a prest i-wys
that in his masse in gode maner
Fyue sythe hym turnes, as vset ys,

259

to the pepul that thai moun se
his viceage and sum-what sayng,
but at the thridde tyme noght says [he]
That comes to hor her ny hering;

and that betokenes trwly
the thridde shoyng Petre [to],
that was done al priueli,
therfor the prest ay so con do;

ffor holychirche fulle bileue has
that to Petre aperet he,
but what tyme & in what place
is not wel knowen leue ȝe me.

The sixte sithe on the heght daye
Apperet Ihesu to hom vchone,
Thomas wit hom and not awaye,
the ȝates alle stoken of that wone;

For Thomas hade saide before
he nold not leue in no maner,
til he hade sene his wondes sor
and felet hom to witte hit so wer.

Iohannes xxo: Cum esset sero die illo.

and this shoyng to sayn Thomas
betokenes men myssebeleuyng
and dredyng right as Thomas

Significauit esitan[tes] in fide.

The faithe that Crist in vrthe con bring.

the seuent sithe, sothe for to say,
to his disciples apparet he
as thai weren fysshing, in gode fay,
by Iohanes gospel know may we.

Iohannis vltimo.

And that showyng he showet hym then
prechours wel may signifie,
For thai bien fisshers made of men,
to heuen thurgh hom that þai moun hie.

260

The heght sithe he showde hym tho,
as Matheu sais, in brether sight
apon a hulle ther he con go,
The whiche hulle that Tabor hight.

Mathei vltimo.

And that [b]e-tokenes trewly
Men in grete contemplacioun,
that [han] hor mynde assiduelly
on dedes of deuocioun.

For on that hulle, as reden we,
transfiguret was God almight,
as in the gospel mon may se
wo-seuer wil rede all on right.

the nient sithe was, in gode fay,
at a soper-place as thai were
opon the assencioun daye,
When [he] repreuet in gode maner

ho[r] misbileue and hard hert also
[þat þey hadden to leue aright,
For ay þey hoped sum-what fals]
that apertely seghen in sight,

And shewyng of [him] tho
Synful men may signifie,
[þat at the laste God casteþ from wo]
And bringes hom to his mercy.

Marci vltimo.

the tente sithe that aperet he
and the last, I ow behete,
was that day he to heuen con fle
in the mounte of Oliuyte.

Luce vltimo.

Whiche disciples ther beyng
Signifien men ful of mercy,
And louyng Godde in alle thing,
ffor no nede dredyng ne any.

261

and from that place to heuen blisse
he stegh fro hom ful myghfulli,
whiche blisse let vs not misse
That al this did as told haue I.

thre other shoynges wel [I] finde
that fallen opon Astur-day,
that I schal telle wil I haue mynde,
but in no gospel sette bien thai.

The first shoynge of hym wasse
to the lasse Iame i-wisse,
as his legent mynde maas
and Ierom witnesse hit so is.

And Iesephus witenesses [ek]e also
on Gode Friday when Crist was deed,
Iames made a uow tho
That he wold neuer ete no brede

Til his lord Crist risen wer
from deth wit ful might,
whiche auow trwly enter
He held til then as he hade hight.

But thenne opon the thridde day
Crist aperet to hym in sight,
And spake to hom þat seruet hym ay,
A borde & brede that þai shuld diȝt.

Quen borde was sett & brede þer-on,
Crist blesside þat brede deuoutly,
And toke hit Iame to bite opon,
And saide þat now reherce wil I:

‘Rise vp brother,’ he saide onon,
‘And ete to comfort þe þer-by,
for Ihesu Crist both god & mon
Is risen & her is neghe þe by.’

262

Anoþer time apperit he
to Ioseph Abaramathy,
As apertly mon may se
In Nichodemus euangely.

ffor quen þe Iewis seȝen þis,
that Ioseph for Ihesu con pray,
his body dede & ful of blis
In sepulcre forto lay,

And Pilate grauntide hade so hym,
And Ioseph Ihesu honouret hade,
the Iewes wexen wonder grym
And mych mournyng made;

And token Ioseph priuely,
In-to a prison thai hym pytt,
with lokkes & barres bisily
the dores þai steken & fast shytt,

And thoȝten after þe sabot day
to sle hym for that ilk dede,
but Crist delyueret hym away,
As ȝe shul her qvo-so wol hede.

ffor Ihesu come that selfe nyȝt
that was his resurreccioun
with four angels shynyng bryȝt,
And entride into þat prisoun,

Wi[pe]t his visage cusside hym tho
And lad hym out, no lok vndone,
til he come to his hous hom fro
In Arimathy & that ful sone.

the thrid shewyng, as leue we,
that first was don of alle ichone,
was to Mary his modir fre
thagh mynde in gospel made be none.

263

And þat wel preues þe chirch of Rome,
for onon þe selue day
thai worshipide his vp-rist & come,
with solempne processioun Ay

to a chirch of Our Lady,
erly on Aster-day þai gone,
quich goyng may signifie
he showide to hir bifore ichone.

And if this wel ne leuet wer
that Crist apperit first to Mary,
hit wold seme he come not ner
ther ho was that time witerly;

And that may noway leuet be
that Crist did so vnkyndly,
al-thagh mon may not fynde ne se
writen in none euangely,

Euel semes hit sich a son as he
shuld for-ȝete his moder in ny,
And showe hym to alle his meyne
And hir that best was let go by,

But þis opinion wil not falle,
And clercus hopen in this cas
thaȝe þe euangelistes alle
of this mater no mynde mas—

ffor hit fel for hor offys
to write hom that myȝt witnes ber,
but modir for sone no laghe lys
to take for witnes ne to swer—

But for thai hopide hit no nede
to sett in gospel that doyng,
thai laft hit as thyng done in dede
alle men in hit to haue leuying.

264

Septimo & vltimo qualiter Christus sanctos patres, qui erant in limbo, adduxit & quid ibi egerit.

Nota bene.

As to þe seuent poynt & þe last
of Goddes risyng to take hede,
to telle how he to he[ll]e past
And quat he þer did, hit is nede.

Al-thaȝe no gospel speke of hit,
As Austin sais now tell wol I,
and als how Nicodemus wit
writes in his euangeley.

Austin says that Crist anone
as he hade ȝolden the gost on rode,
his soule and godhede bothe alone,
he went to helle for monnes gode.

Augustinus: Vnita sue deitati ad infernorum profunda descendit.

When he as robbur comen was
schynyng and ferdful on to se,
adred deueles in that place
and askeden vchone, what was he

that was so grym and ful of grace
Apertely preuyng his pouste;
‘so afright of monnes face,’
thai saiden alle, ‘neuer ȝette wer we.

‘the world sent vs neuer such a mon
ded ne whik as is he this,
for no ferdchip is hym opon,
he comes wit so muche blis.

‘Who is this,’ alle saiden thai,
‘that comes to vs and has no drede
our sorow that we hauen to assaie
but oþer helpe[s] in grete nede?

265

‘for suche as wer wit vs in wo
hauen grete ioy for hope of hele,
and alle hor drede is klene Ago,
Manassing vs that bien so feele.

‘So proude ded men weer neuer her
ny so ioyful prisoneres.’
thus spake all hell to Lucifer,
herkenes now alle men and heres:

‘thow prince of vs that schuldest be,
thi comfort failes fullely,
to greuaunce turnet is thi gle,
as showes in sight apertely.

‘for to hong Crist opon a tre
thow wost neuer what may falle þer-by,
for euerlesting wo to the
by hym now comes the to destrie.’

when helle hade made this careful ber,
Anone at Cristes bidding there
alle the bondes broken were
of helle ȝates hom to fere.

thenne comen al doun kneling
Wit-owt noumbre Ihesu to pray,
whit deleful noys and sor remyng
schowyng hor gref, as I schal say.

‘Lord comen ard þou as wilnet han we
for to bring vs out of helle,
let vs not be away from the
when thow to heuen gose ther to deuelle.

‘Stegh hup, lord, in-to thi blisse,
when helle is spoliet of his pray
and prince of hit ouercomen is,
bring liking to the worlde for Aye.

266

‘Help vs of pyne that we byn inne,
and vnbynde that wrecchet bien,
assoile gulty of hor synne,
and saue hom now as may be sene.’

These writes saint Austyn
that I haue now rehercet her,
herkenes now for loue myne
what Nichodemus vs con ler.

he telles in his euangely
that when Crist rose on Astur day,
two men risen from deth in hie
that self tyme, as I schal saye.

Symeones sones thowe men wer,
that Ihesu in-to the tempel toke
whenne Mare purifiet was her
on Candelmasday, as sais the boke.

Carinus I finde that one son hight,
the tother Leuicius callet was,
that from deth risen that self nyȝt
and comen to Annas & Cayphas,

to Nichodemus, & Ieseph eke,
and coniuret tham sothe to saye,
thing that [thai] told wit hert meke
How Crist to helle come that day.

‘when that we weren in thesternesse
whit our forfaderes,’ saiden thai,
‘sodeynly rose A grete brightnesse
Imung vs alle ther, in gode fay.

‘Gold heewet sunne þen semet hit,
that so in helle opon vs schone
that Adam and all in pyne knytte
maden grete ioy & blisse vchone.

267

‘Thenne saide Adam, “this ilk light
comes fro Gode whit-outen ende,
that light euer-lesting vs bihight,
when he to wynne vs dovn wold wende.”

‘Then onon criet Isaye
And saide, “þis liȝt from heuen is sent,
from God as I in prophecy
tolde in erth quen I was lent.”

Populus qui ambulabat in tenebris vidit lucem magnam, habitantibus in regione vmbre mortis lux orta est eis.

‘Then spak þe riȝtwis Symeon
our owen fadir,’ saiden þay,
‘And saide, “lord, I am þat mon
that þe receyuet soth to say

‘“Into þe temple, now is gone
thritty ȝer & thre in fay,
And as þe Holi Gost onon
taȝt me, I song þat ilk day.”

Nunc dimittis &c.

‘After þat an armet come
And saide hym-self he hiȝt Ion,
that Crist baptist & out-nome
of þe watir of flem Iordon,

‘And saide he went to ordeyn way
bifore Cristes comyng der,
And with his fynger, in gode fay,
he showet & saide, “lo, his lomb her,

‘“That shal put away that syn
that our first fadir wroȝt.”
And that he come hom þer to myn
to viset hom he was in thoȝt.

Ecce agnus dei ecce qui tollit peccata mundi.

268

‘then saide Seth, Adam sone,
to Crist so toward helle comyng,
“suffre me lord with þe to wone,
And haue mynde opo[n] þis thing,

‘“Quen that I come to Paradise,
And at þe ȝates praiet þe
to sende an angel þat wer wys
with oyle of mercy forth with me

‘“To hele my fadir that seke lys,
wit [hyt] he might anoyntet be,
Michel arcaungel [of] pris
apperit and saide, ‘boteles let be.

‘“‘Trauaile the noght wit teres wete
that oyl to wynne now of mercy,
for be no way [I] the behete
may hit be geten witerly,

‘“‘Til fyue thousand ȝer be gone,
and fyue hundret eke also.’
lord now to help vs myn opon,
So mony ȝer we han byn in wo.”

‘When patriarkes and prophetes eke
herden these wordes alle i-wys,
thai honuret God wit hert meke
and maden muche [ioy] & blisse.

‘Than Sathan, prince of deueles alle,
Spak to Helle for to be boun
to kepe, for oght that might befalle,
Ihesu that ȝedur was commyng doun.

‘“He makes his bost and has grete blis
Goddes sone to callet be,
but deth he dred noght ȝor i-wis,
and this word wele I wote saide he:

269

Tristis est anima mea vsque ad mortem.

‘“‘my soule is sorowful, wel se,
for bodile deth that comyng is;’
and he wer god, thenne thinke me
that he schulde drede no thing of this.

‘“That I haue made bothe halte & blind,
he has helet thurgh his might,
therfor Helle take this in mynde,
what is to worche aȝayn this wight.”

‘Thenne anone onsuaret Helle
to hor prince apertele ther,
and saide, “if þou as keng wolt dwelle,
suche a freke schuld the not fer.

‘“Ȝiffe thow be of ful powere,
what mon is he that dethe con drede,
and fondes now whit bost or bere
to whitstond oght of thi dede?

[‘“But ȝit [i]f deth were dred with him,
Take þe [he] wol now in þis tyde,
And greue þe, synne he ys so grym
þat his sorwe shalt þou abyde.”]

‘Thenne to Helle Sathan saide,
“I haue temptet hym tenderly,
and peple excitet whit A braide
to do hym harme and vilany,

‘“Scharpenet to hym I haue a sper,
Aysel and galle menget haue I,
purueit A croys hym on to der,
and bring hym heder I wol in hye.”

‘Thenne Asket qwether that wer he
that raft hom Lagher from þat place,
Sathan saide, “ȝea, leue thow me,
that ilk self thene hit was.”

270

‘Thenne saide Helle thus, as rede we:
‘“I coniur the, Sathanas,
be alle the vertues that bien in the,
bring hym not heder me to manace.

‘“When [I] herd his commavndement
calling Laȝar owt of helle,
I whook for ferd lest I wer schent,
durst I lette him no lengur dwelle.

‘“But as an erne he went away
Swiftely thenne out of our sight,
therfore to me come he ne may,
that mon he is so muche of might.”

‘whil Sathan spake to Helle so
And Helle to Sathanas Aȝayn,
a voice as thonour made was tho
that all hell dred & had dedayne:

Tollite portas principes vestras & eleuamini porte eternales & introibit rex glorie.

‘“Opon ȝour ȝates, princes of pyne,
& howe hom up in hiȝe,
to king of blisse ȝe be encline,
for he will com in hom bie.”

‘At that voice dewlus connon rene,
& irnen ȝates steken fast;
Dauid the kyng anon spake then
& mynnet on his spech ȝore passet,

‘“I told ful ȝore in proficie
that now in dede fulfillet is,
as myn apon now hit wol I,
my Sauter boke hit wittenes this:

271

Confiteantur domino misericordie eius & mirabilia eius filiis hominum, quia contriuit portas ereas & vectes ferreos confregit.

‘“I bad men knowe to God all-myȝt,
& mekely seche for his mercy,
& schewe also to ich wight
his wonders in world by & by,

‘“for irnen ȝates broken had he,
& gymewes beryng hom also,
and toke hom owt with full pauste
that were in penance & in wo.”

‘Then eft began a-nothre noice
with wordes, as I said before,
“opon ȝour ȝates,” was hor voice,
then was all helle dredyng sore.

‘When Helle herd that voice twye
he criet, vnwityng as he were
what that bere may signifie,
& said thes wordus writen here:

Quis est iste rex glorie.

‘“Wheche is he, that king of blisse?”
then onswaret Dauid the king:
“a myȝty lord & strong he is
in bataill & in all thing.”

Dominus fortis & potens, dominus potens in prelio.

‘then com that king of blisse,
& in thesternesse mad lyȝt,
& takes Adams hond in his,
& toke him owt of hell in hye.

‘“Pece to the, Adam,” said Ihesu,
“& to all myn that riȝtwesse byn.”
then aftur him saintes all connen sewe
owt of helle, as wele was sene.

272

‘Then toke Crist Adam be the hond
to saint Michel archangell briȝt,
& bad for no dewelus wond
For to lede hom into gret liȝt,

‘Then ledes Michel hom ichon
from helle into Paradise.
therin metten hom in the way anon
two old men of ful gret price,

‘Then asket men of that compaignie
what men tho wer so ther dwelling,
that neuer were ded bodely
and liggeden so in that liking.

‘Then onswaret that on in hye
and said, “I am Ennok i-wis,
that rauasshet was wonderly
with God, as telles Ienesis.

‘“And this mon stonding me bye
Raueschet was in-to this blisse
in char of [fire], and callet Hely,
as boke of Kynges wittenesses this.

‘“And sithen tyme we comen her,
bodely dethe none suffert we,
But when Antecrist schal aper
Thenne most we feght & no way fle,

‘“of him we mosten bothe be slayn,
and when thre dayes & half by gone,
Rise vppe fro dethe and to God fayn
and in-to cloudes taken Anone.”

‘When Henok hade told his likyng,
thenne come another Aȝayne,
A croys apon his bak bering,
to whom all these saintes sayn,

273

‘“Who artow that comes so?’
“I am,” he saide, “that ilk thefe
that wit Ihesu suffert wo,
but thurgh my schrift to hym ful lef.

‘“For I beleuet that Crist was he,
and praiet on me he wold haue mynde,
[As he honged on rode tre],
when he is reme wer withynne.

‘“and he vnsuaret and grauntet me
Full remissioun of my synne,
& saide in Paradise I schuld be
from that place neuer for to twynne,

‘“and this token he toke me tho,
A verray crois that I now ber,
and bade me hedur I schuld go
wit this warant me to wer.

‘“And ȝif the aungel wardeyn her
wernet me to haue entre,
he [bad me] schew this crois so cler,
and telle that Crist wit hit sent me

‘“To be my warant boute wer
for to make hym knowe & se
that Crist king & prince of power
this day deghet on rode tre.

‘“When I hade told the Aungel this
he openet ȝates sone in hye
and ladde me furthe in-to that blis
that ȝe nowe sene wit-inne am I.”

‘Anone went alle men hyn i-wys
wit mirthe & ful grete melodye,
whiche mirthe let vs not misse
God most of might for his mercy.’

274

When these two men that risen wer,
Carinus and Leuicius tho,
haden told this cause in fer,
away thai wanischet bothe two.

University of Virginia Library

De resurrectione Christi.