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

A Stanzaic Life of Christ

Compiled from Higden's Polychronicon and the Legenda Aurea

[section]

STANZAIC LIFE OF CHRIST

Collapse All | Expand All expand section

[_]

Square brackets denote editorial insertions or emendations.

STANZAIC LIFE OF CHRIST

[Prologue.]

Ihesu, þat born was of a may
In amendement of mankynde,
Deyde and rose the thridde day
The deuelus bond to vnbynde,

He ȝeue me grace sumwhat to say
To botene hem þat ben to blynde
Here lyfe to rule in good aray,
Thorwe lore þat I in þis boke fynde.

A worthy wyght wylned at me
Sertayn þyngus for to showe,
Þat in Latyn wrytun saw he,
In Englissh tonge, for to knowe

Of Ihesu Cristes Natiuite
And his werkus on a rowe,
To the whiche by good Auctorite
He myghte triste & fully knowe.

There-fore now ys my by-gynnynge
Atte Cristes incarnacioun,
And myne Aucteres fully rehersynge,
On the whiche I founde my lessoun.

Ther-fore þat redeþ here wyth-ynne,
Rewarde þe mater of euery resoun,
And trewe wyttenesse, as haue I wynne,
Writen he shal fynde redy boun,

So þat no fable, in good fay,
Þat fals ys, shal he fynde non,
But thyng þat trewe ys & verray,
And wyttenesse names wryten þere-on.

By-fore euery mater, and I may,
The Auctor shal, by my bone
That Clerkus shal not after say
þese newe fables wrote a fonne.

Petrus in Historiis Scolasticis de incarnacione Christi.

We reden of two and fourty ȝere
Of Octouian þe Emperoure,
The on and thretty, wyth-outen were,
That kyng Heroud toke his honoure,

Of Olympyas, ys to lere,
Thre hundred Nynty and thre, þat floure
Conceyued was of a mayde clere,
Ihesu Crist our Saueoure.

The syxt monethe, take hit in mynde,
After þat I[ohn conceyued was,
Vp-on a Fryday, as y fynde,
To vs be-felle þat blisfull case.

The viij kalende of Auerille
And of þe mone þe x day,
ffor to wayue þe deuelus wylle
And wrechednesse to put a-way,

Of Naȝareth in Galile
Of a mayde þat hete Marye
Conceyued Crist was, leue ȝe me,
Mankynde of bale for to bye.

Þys endud was, nys no lesynge,
Þe f[yf]te elde, declare wol I,
ffrom the wordles by-gynnynge,
As ȝe shulle hire ful sone in hy.

ffrom the wordles by-gynnyng, with-oute were,
Til þat Crist lyght in-to oure kynde
V. þousand & two hundred ȝere
Were fully passed, as I fynde,

Saue iiij. were wantyng wytterly,
As oure auctores beren wyttenesse,
And v. eldes þis tyme fynde I,
As after I shal declare expresse.

Vp-on a Friday oure lady
Conceyued Crist with al mekenesse
ffor on a Friday, bi trewe story,
Adam both wroȝt & wayuet wesse.

That selue day & hour also
That Adam banysht was fro blis
of Paradise to worldes wo,
that selue hour, wit ȝe wel i-wys,

the thefe that henget on a tre
biside Crist quen he vs boght,
to Paradise, as ȝernet he,
with angels blisfullie was broght.

De sex etatibus seculi. Nota.

Now of þes eldes speke we
er that we meue our first mater,
And quat Olimpias may be
declare also I wol now her.

The first elde was from Adam
to Noe flode, as fynde we,
the secunde fro Noe to Abraham,
the thridde to Dauid, leue ȝe me.

The furthe elde was from Dauid kyng
to peple of Israel home wer broght
ffrom Babilony to hor owen wonyng,
that venkyscht wer both sold & boght.

The fifte elde was from þis comyng
til God for monkynde bote soght
And light into a virgyn ȝyng
ffor monnus hele, as he bi[t]hoght.

The sixt elde & þe last of alle,
of quych þe ende vnknowen is,
that we ben in, I may wel calle,
til worldes ende no thing amys.

And in þis sext elde & þe laste
come Criste mon-kynde of car to keuer,
And peple þat bifore wer paste
to bryng to blis þat lastes euer.

And riȝt so as this world I-wys
ffro bigynnyng to endyng
In sex eldes diuiset is,
Mon is that has his fulle lyuyng.

ffor the first eld, bout wer,

Infancia.

of mon þat is in flesch her lent,
lastes into þe seuent ȝer,
that qvile he is calde innocent.

ffro seuen ȝer into fourtene

Puericia.

is secunde elde, soth to say,
that childhede cald is, bout wene,
And thoȝt has non but gomen & play.

The thrid eld is from fourtene
to eȝt & twenti ȝer I-wys,

Adolescencia.

that growyng time, with-out wene,
proprelie cald with clercus is.

In þat elde, as is wel sene,
is mon moost in his iolite,
And to lighschip enclyne & kene,
As mon may al day sothlie se.

The ferth elde is ȝouth calt,

Iuuentus.

ffrom eȝt & twenti to fifty,
In quich elde þou lif shalt
by wit & strength most studfastlie.

The fift elde of our lyuyng
is calde time of soburnesse,

Grauitas.

in quich eld mon is enclynyng
to fayntship & gret feblenesse,

And this elde is enduryng
ffrom fifty to sexty & ten,
Ȝif sadship euer in hym shal bryng,
hym bihoues to haue it then.

The sext elde & last of all

Senectus.

is fro þat to his lyues ende,
of quich no certeinte may fall,
but wayte quen he shal hethen wende,

And right as day of iugement
is vnknowen in gode fay,
so is this elde verrayment
to mon, quen he shal passe away.

Now sex eldes ar rekenet her
ffrom worldes bygynnyng to ende,
And other sex eldes in fere
of mon til that he hethen wende.

Of Olimpyas speke we nowe
And declar quat þat may be,
qvy date was sett by hit & howe,
sone expreslie ȝe shul se.

Qualiter connotacio Olimpiadis fuerat introducta.

In Grees we reden a hul þer is
that passes þe clovdes fer of heght,
Olimpus callet it is Iwis,
to lyf on hit wil serue no sleght.

but philosophers, as rede we
opon þat hul sumtime went
the cours of sterres forto se,
but long myȝt þai not þer be lent,

For moyste air was þer noon,
As monnus kynde wold wiln to haue,
but spounges þai token hom ichon
ful of water hor lif to saue.

And so til thai auiset wer
of þe planetes & hor meuyng,
with sich sleghtes til thay wer þer
thai comen to conquer that conyng.

Vnder that hul sum time þer wasse
vset a ful solempne play
of iustyng, tournament & oþer solas
vche fifte ȝer in gode fay,

In worship of a god I-wys,
that thay mensket thurgh hor myȝt,
the quich was callide Iouys,
that er hade ben a worthy knyȝt.

ffor that time was vset this,
qvo-so couth rule hom in hor riȝt
And conquer most worldlie blis,
as God þai worshipt sich a wiȝt,

And in honour of þat kyng,
the quich as God so worshipt was,
vche fifte ȝer, bout lettyng,
that gomen was vset in þat plas.

ffor hade thay vset continuely
vche ȝer so that real play,
dyspense wold haue don hom any,
the costages wer so grete & gay,

And ȝif þai haden differret hit
to lenger time then fife ȝer,
fforȝeten wold haf ben in hor witt.
tha[t] play with kyng knyȝt & swier,

And in þair play sich laghe þer was,
that qvo-ser wan þe victory,
quat ȝift he wilnet in þat plas
was grauntide hym þer fullily.

So was þat play iche fift ȝor
continuet ay assiduely,
til þat Mary Ihesu bere
And hor date toke thay þerby,

As we done, þat be now lyuyng,
of Cristes incarnacioun,
or ellis of our lord þe kyng,
As vset is in vch toun.

Therefore I sett atte bygynnyng,
that men verrayly know moun
hou þai datide þat time hor thing
er Crist in erthe light adoun.

Now let we be þis ilk mater
And to our first turne we aȝayn,
of Crist & of his moder der
speke we þat wil more do gayn.

Lucas in euangelio suo quod sic incipit: Exurgens Maria abiit in montana

When Crist was liȝt in our lady,
ho roos & went from Naȝareth
to the cite of Ȝacharie,
And gret hir nece Eliȝabeth—

the quich cite is four mile

Dionisius.

ffrom Ierusalem, as rede we.
ther ho dwellide a grete qvile,
thre monythes fullie, leue ȝe me,

Ministryng hir syb wommon
Eliȝabeth, til ho light was
of Cristes forgoer sayn Ioon,
In qvom al godenes was & gras.

Lucas in textu.

Qven Eliȝabeth & Mary
To-geder metten, leue ȝe me,
Mary gret hir mekely,
And quen Eliȝabeth hir con se,

The childe stiride in hir body,
ffor ioy of Crist þer hoppet he.
then bigan to prophecy
Eliȝabeth, as here moun ȝe,

ffor with þe holy gost in hy
Eliȝabeth fulfillet was,
And with a grete voys & cry
to hir ho spekes in þat plas:

Blesside be þou, modir Mary,
Imong alle wymmen ful of grace,
And þe fruyte of thi body
that thou now conceyuet hace.

‘A swete God, hou may þis be?
A special grace is me bitid,
that Goddus moder thus comus to me
with Crist al in hir body hyd.

‘Anon as þi voys, lady fre,
Quen þou come ner stroke in myn er,
the child her þat is inwith me
enioiet gretlie Crist to her.

‘And blesset art þou þat leuet so
As þe angel to þe tolde,
ffor wordes þat he spake, Mary, tho
shyn be fulfillide, be þou bold.’

Then bigan moder Mary

Canticum Marie matris.

A song of blis Crist to welcum:
‘Magnificat,’ was hir melody,
‘Anima mea dominum.

Et exultauit spiritus.

‘And my gost wel gladet was
In God my help & al my hele,
ffor gret meknes sene he has
In his wench, is not to concele.

‘Therfore iche generacioun

Quia respexit.

shal blesse me for-euer-more,
ffor monkynde saluacioun
by me to come he ordeynt ȝore.

‘And mich has that lord don for me,

Quia fecit.

that prince is & of most power,
his nome euer-more halowet be
In heuen & eke in erth her.

Et misericordia.

‘And mich euer-more is his mercy
to all men that on hym han mynde,
ffrom progeny to progeny,
That dreden hym & ben to hym kynde.

‘Done he has his ful power

ffecit potenciam.

Strengthfully agaynus stout,
Proude dispelet fer & ner
with thoȝt of hert ouer al about.

‘Miȝty deposet from hor se,

Deposuit.

And meke amendet in gode maner,
hauset hom on heȝt has he
In heuen & eke in erth her.

Esurientes.

‘Hongry men als, leue ȝe me,
he has fulfillet both in fere
with godes, & hom þat proude wold be,
laft hom þat noȝt myȝt com hom ner.

‘Israel receyuet he has

Suscepit Israel.

his sone, as now is sothly sene,
thoȝt on forto do hom gras
And mercy, with-outen wene.

Sicut locutus.

‘And to our faders he bihyȝt,
Abraham & his sede also.
blesside be that Lord of myȝt
And honour to hym for-euer & oo!’

ffinitur canticum.

After that Mary con thus heer
heuen kyng in hir entent,
thre monythes after ho lenget ther,
And with Eliȝabeth ho was lent,

til Ion þe baptist was i-bore,
And then to Ioseph home ho went,
but then was Ioseph greuet sore,
fforsake Marie he hade I-ment.

[Nativity.]

Matheus in euangelio: Cum esset desponsata mater Ihesu.

When he segh ho with child was,
then hade Ioseph in hert any,
supposyng in hir gret tresspas,
And thoȝt to leue hir pryuely.

Then God send doun an aungel has
to Ioseph slepyng sikerly,
And comfortide hym in that caas
of his wif maiden Marie,

And saide that child was not by mon,
but geten thurȝe þe Holy Gost,
then leuet Ioseph þer-opon,
And thonket God of myȝtes most.

Lucas: Exiit edictu.

This time was sent a maundement
ffrom Octouian þe emperour
that al the world, als he hade ment,
shuld writen be, both toun & tour.

Petrus comestor in historiis scolasticis capitulo xxxiijo.

The emperour coueitet forto knowe
the nomes of reumes redily
thurgh-out þe world al on a rowe
of quich Rome hade ful maistry.

ffor that time al þe world I-wys
tributarie to Rome was.
therfore þe emperour in his blis
wold haue writen iche place,

Prouince, shir, & eke cite,
how mony thurȝe the world þer wer,
and iche hede, als leue ȝe me,
that shulden tribute to hym bere.

He comaundet eke also
that all men in ich cuntray
to þe chef cite shulden go,
And a peny þer to pay.

of siluer shuld þat peny be,
ten comune penys hit was worthy,
And on hit writen was, leue ȝe me,
hor knowlachyng apertely,

And by þat peny bounden wer thay
fforto be obedient
to þe emperour of Rome for ay,
be that ȝyft with gode entent.

Lucas: Vnde ascendit Ioseph a Nazareth in Bethleem.

Then for Ioseph comen was
of kyng Dauid by lynee,
from Naȝareth his way he mas
to Bethleem his chef cite,

fforto knowlech in that cas
that to Rome buxum was he,
and with hym Marie his wif he tas,
for bihynde hym miȝt ho not be,

Sithen þat ho was with child tho,
with Goddes sone to saue monkynde,
bout hir thider wold he not go,
And in þat plite leue hir bihynde,

Eutropius in cronicis suis.

but sett hir on an asse onon.
And an ox with hym toke he
to selle & to lif þeropon
quyl þai duellide in that cite,

And also tribute forto pay
of that he shuld take for that best,
for simple & pore both wer thay,
ffor God wold liȝt þer pride wer lest.

Qven þei to Bethleem comen wer,
As frer Bertilmewe beris witnes,
Sum of þe peple made gode cher,
And sum mournyng & tristes.

But quat it signifiet, thurgh praier
of blesset Marie, expovnet it wes
to hir thurȝe an angel cler,
as I shal showe ȝou her expres.

The folk, he saide, that wer likyng,
Wer sich as hopide after hele,
And of hor bale to hafe botenyng
thurȝe Abraham, nys not to concele,

And thurgh þe sede of hym con spryng,
to wyn agayn þat worthlie wele
that Adam lost from his ofspryng,
As God heȝt bifore ȝeris fele,

And al-thagh þai ne knewen noȝt
that God come þer so hastylie,
Ȝett likyng stroke into hor thoȝt
At comyng of Crist kyndely.

the peple that so mournyng was,
were Iewes that shuld descriet be
and repreuet for hor trespas,
that hor saluacioun couth not se.

ffor then sceptre bigan to cees
from iche braunche of Iudas kynde,
for verray prince to wyn vs pes
was comen al of þat self strynde.

this word þen fulfillid was
that Iacob saide in prophecie;
that sceptre from his son Iudas
shuld neuer be raft kyndom to gye,

til he wer comen þat shuld be sent
ffro heuen to erth mon to forbye,
And after hym with trewe entent
the peple shulde wait & ȝorne aspie.

Genesis vltimo: Non auferetur sceptrum de Iuda & dux de femore eius, donec veniat qui mittendus est, & ipse erit expectacio gencium.

Quen þat Ioseph & Marie
to Bethleem thus comen wer,
ffor thai wer pore & al nedie,
herber myȝt thai non com ner

fforto leng in honestly,
ffor taken was ich hous & maner
to lordes & men that wer myȝty,
That non myȝt thay get þer ne her.

But a hous woghles þer was,
that sett was negh þe heȝe-way,
bitwene two houses hylyng it has,
but side al opone, soth to say,

In quich hous men of that cite
haden hor speche in wederes wete,
vplondisch men þer, als rede we,
ther setten hor horses in þat strete,

Therfore a crach þer maket was
for esement to toun comyng.
And thider Ioseph in þat cas
Mary & bestis both con bryng,

And to þe crach both ox & asse
he teȝet, & so wer þer lengyng,
and þat niȝt in þat simple plas
ber Marie Crist our heuen kyng.

Hec in Historiis Scolasticis.

Qven Ihesu born was, be ȝe bold,
Marie maiden þat hym ber
was nobot fourtene ȝer old,
the emperour two & fourty ȝer

Of his regnyng, as I er told,
the eȝt kalende of Ianuer
And on a Sononday our Lord wold
be born, as he was bout wer.

But one thyng now is gode to showe.
As I shal tell apertely,
quat time þat ȝe moun fully knowe
Crist was born of maiden Mary.

This ȝe shal vnderstonde I-wys,
that bifore þat Crist was born,
the nyȝt was taken not amys
after þe day & noȝt biforn,

But after þat Ihesu Crist born was,
the nyȝt has ay ben set bifore,
ffor nyȝt to day turnet he has,
that mon bicome to saue our sore,

Thesternes in-to gret liȝt,
longyng into gret likyng.
therfore I may say by riȝt,
And therof make no lesyng,

That on a Sononday at nyȝt
born was Ihesu heuen kyng,
ffor nyȝt bifore þe day was pyȝt
that time & þen so bigynnyng.

De mirabilibus contingentibus in die natali domini & circa illud tempus in diuersis mundi partibus. ffrater Bartholomeus in sua compilacione de infancia Christi.

When Ioseph comen was & Mary
At nyȝt into þat simple place,
al-þaȝe Ioseph wist witerly
that Marie Crist conceyuet has,

neuer-þe-later he went in hie,
for he segh neȝe hir time it was,
and two maidens wonyng bie
he broȝt to help hir in þat cas.

That one of hom hiȝt Salome,
that oþer Tebel, soth to say,
that al nyȝt lenget, leue ȝe me,
with our lady til hit was day.

Tebel by signe sothlie con se
that Mary was a clene may,
affermet & saide, ‘how may þis be?
a maiden has born a child to-day.’

That oþer saide hit was not so,
hou miȝt þat be for any thyng?
Tebel was in hir purpos thro,
saide it was soth & no lesyng.

Quen þat Salome seȝe þis,
ho thoȝt be sleȝt ho wold assay,
and temptide forto do amys
our lady Marie þer ho lay.

But sone hir hondes flesch & bone
ffor that ilk presumpcioune
drieden vp, & þat onon
for veniaunce, as ȝe leue moun,

ffor felyng of hom clene was gone,
til an angel liȝt adoun,
that counseilet hir to leue opon,
& mercy aske with deuocioun.

Anon as ho asket mercy
And touchide Ihesu that born was,
hole ho was onon in hie
and thonket God of al his grace.

Aliud mirabile. Martinus in cronicis suis de mirabilibus Rome.

Sumtime in Rome made þer was
a temple of ful grete richesse,
temple of pes that ilk plas
was callide, as writen is expresse,

Al of gold & of perre,
thrid part þe world hit was worthy,
of quich ȝet sumquat men may se,
but negh dar non com for any.

But þat temple, leue ȝe me,
was sett al ful of mavmetry,
of iche londe & eke cuntre
hor god stode þer apertely.

Vchone hade writen on his brest
his nome, the londes name also,
A belle of siluer of þe best
the image ber of alle tho.

Imyddes that temple was stondyng
the god of Rome ful rialy,
As grattest god & most chef kyng
of al þat oþer company.

A-boue þat temple al with-out
A hors-mon stode al made of bras,
A sper in his honde wonder stout
turnyng about þat image was.

Ȝif any lond wold do any
to Rome with bost or with bataile,
or comyng by conspiracy
that ilke cite to assaile,

The image of þat lond in hy
rong his belle with-out faile,
And turnet his bak ful deignously
to god of Rome, hom to auaile.

And that hors-mon made of bras
A-buf þe temple turnet his sper
toward þat lond þat risyng was
Agaynus Rome bataile to rere.

Qven prestes þat wer þer dwellyng
sich tokenyng forto aspye,
segh þos ymages hom turnyng,
to þe souerayns þai con hye,

And tolden quat lond was risyng
the empir of Rome to any.
thai senden onon bout tarying
legiouns þat londe to destrie,

Or ellis to kepe hom in comyng
And so to sle hom sodeynly,
thus þai conqueret kemp & kyng
And al þe world als witerly.

Now wil I telle, ȝe know moun,
quat a legion is to say,
An ost it is to bataile boun
of certeyn noumber, nys no nay,

Sex thousande men of gret renoun,
six hundreth sixty & sex in fay
was callide þat time a legioun
of knyȝtes kyd in gode aray.

In þat temple was fuyre ay cler,
that slek myȝt no wordly wyȝt
with wynde water ne no mater
that monnus witt imagyn myȝt.

But of this temple, bout wer,
he þat wroȝt hit asket was
how long & als hou mony ȝer
hit shuld endur so in þat place.

And he onswaret & told expres,
hit shuld endur, leue þeropon,
til a virgyn wemmles
had born a childe bout help of mon.

Qven men of Rome herden þis,
thay leuet soth as prophecy
hit shuld endur, nothyng omys,
with-out ende þer witerly,

And writen riȝt in þe entre
of that temple al bifore,
that temple & fuyr shuld lastyng be
In þat place for euer-more.

Hec verba scripta erant in lingua latina: Templum pacis eternum.

Neuer-þe-later al fel doun
quen Crist was born of Our Lady,
temple & images, ȝe leue moun,
And fuyr als slekket sikerly

Opon ȝole-day with-outen drede,
as after wist was oponly,
thus was þe deul al in his dede
deceyuet thurgh Goddus mercy.

Aliud mirabile. Orosius & Innocencius papa iijus

Another wonder fel þat day,
As both Oras & Innocent
beren witnes in gode fay,
As I to telle now am in-tent.

A walle of water by Rome þer was,
that al þat day fro morne to nyȝt
was turnet to oile & wallet vp has
oile hastily in mennus siȝt.

Ouerthwert Tiber, þe water of Rome,
hit ran a streme al day ful strong,
of that walle þat thethen come
thurgh-out þe water his way con fong.

So Sibille propheciet bifore,
that oile out of þe erth shuld spryng
quen Goddes son shuld be Ibore,
As soth was founden & no lesyng.

That day was seen als sikerly
thre sonnes on þe firmament,
that afterward ful wonderly
Into one substaunce al þai went.

Quich sight may wel signifye
thre thyngus, as I shal now say her,
saule, flesch, godhede, as leue I,
that þen wer gederet alle in fer,

And thre persouns als spiritualy,
I vnderstonde in gode maner,
to one substaunce wenten in hy,
that verray God was, bout wer.

Aliud mirabile. Innocencius papa iijus. de gestis Romanorum.

Octouian þe emperour
hade made þe world suget to Rome
And mich amendet toun & tour,
And rightwys duke was in his dome.

Of alle kyndoms conquerour,
sich a knyȝt neuer þider come,
therfore þai thoȝt hym to honour
As god, sich counseil alle þai nome.

But the emperour was wys
And thoȝt wel that he was dedly,
sich honour shuld noȝt be hys,
after Sibille he sent in hye,

And asket qveþer þat euer shuld be
Any mon born in flesch & blode
so gret a lord as then was he,
so gracious & eke so gode.

Then Sibille asket a time to pray,
then wolde ho gyf vnsuar þerto.
so Crist was born þe thridde day,
And to þe emperour come ho,

And showide hym a wonder siȝt,
A sercle obuf þe sonne was
And in þe sonne a swete wiȝt,
A maiden clene al ful of gras,

A child hade in hir armes clyght,
A voice from heuen sone herde was:
‘her is Goddes auter dight,
As thou may se bifore þi fas.’

Verba Angeli: hec est ara dei celi.

Then saide Sibille to þe kyng:
‘this ilk child þou ses now her
shal pas þe in alle thing,
of strength, wisdom & power.’

The emperour honouret then knelyng
that child & to hym made praiere,
and with encens als vp-steyng,
comaundet also both fer & nere

That alle men shuld do hym honour,
ffor that child was best worthy,
And so forso[k]e the emperour
Godhede to take vnworthily.

And in þat plas, þer-as he stode
quen he segh þis selly siȝt,
was made a chirch after ful gode
of Mary maiden ful of myȝt.

And forto haue fulle memorie
of sight þe emperour ther segh,
And of þe angels melody
that he herde in heuen on hegh,

That ilke chirch now calde is
Sancta Maria, as hyt wel may,
in ara celi, no thing omys,
ffor so the angel song þat day.

Aliud mirabile. Martinus in cronicis suis.

He that made Rome, as rede I,
Romulus þen heȝt he,
sumtime raiset realy
his image vp in þat cite.

How he shuld hause thing so heuy
bout heuenly help, as then did he,
wonder hit was gret witerly
and qvi I say sone ȝe shun se.

ffor hit was herre fiftene feete
then þe heghest plas in Rome,
Alle men honouret, I ȝou heete,
that image that biside hit come.

Opon a hegh piler stode hit
of ston al hole with-out twynnyng,
that wondir hit was to monnus witt
quat craft raiset so heuy a thyng.

As gold hit shone both nyȝt & day,
And with þe sunne hit was meuyng,
the image his face hit turnet ay
towarde the sunne on hit shynyng,

In þe riȝt honde in gode aray
A rounde sercle forth-shewyng,
In þe lift honde stout & gay
A long sworde in honde manassyng.

That sercle tokenet, as rede I,
that al þe world was holly his,
And to Rome shuld be ay redy
that hede & souerayn cite is.

The sworde tokenet truly
that Rome shuld manas þat did mys,
And wer wel & worthily
that thay hade wonen bifore I-wys.

When Romulus hade sett hit there,
he saide hit shuld neuer falle doun
til a wench that maiden wer
to ber a childe wer redy boun.

But þat selue day I-wys
that Crist was born of our lady,
As he saide, felle doun al this,
so was fulfillede his prophecy.

Aliud mirabile. Eutropius.

Also quen that Crist was born,
the ox & asse doun knelyng
honouret God þer hom biforn,
And haden in hor kynde fulle knowyng

That hor creatour was þer,
wonder is then but men of witt
shulden bysy be his birth to her,
sithen boystouse bestis honouret hit.

Ȝet wer miracles mony mo
showet in diuerse place,
As I shal showe ȝou er I go
After this pagyn a littel space.

But now of clerkis wys tretys
touchyng Cristes natiuite
Speke of now is myn auys,
And as thay sayn now ȝe shul se.

Notandum quod natiuitas Christi fuit mirabiliter facta, multipliciter ostensa, & vtiliter exhibita, sicut inferius declarabitur.

Now gode is þat ȝe knowe & se,
As I shal louely ȝou ler,
that Ihesu Cristes natiuite
was done in meruelous maner,

Showet als-so, as ȝe shul se,
mony waies to vs her,
And for gret profit, leue ȝe me,
Mon he bicome in meke maner.

Primo fuit mirabiliter facta ex parte generacionis.

touchyng hym that engendret has,
God hym-self thurgh þe holi gost,
to monnus witte wonder hit was
that he that was of miȝtes most

Wold light into so pore a place,
saue only of his gret godenes,
ffor his Godhede so grauntyng grace
he disparaget then expres.

Vnde Apostolus: seipsum exinaniuit formam serui accipiens.

As touching als his moder fre
and the maner of hir gendryng,
vnlike it was, by my leute,
to alle bifore & after comyng,

ffor maiden ho was euer-more
bifore that birth & after suyng,
As I may preue was saide bifore
In þis boke quich I wil myng.

ffor by fyue signes shawede hit was
that maiden ho was, moder Mary;
ffirst wittnes, as boke mynde mas,
the gret prophete Isay:

Primo per prophetam: Ecce virgo concipiet & pariet filium.

‘Se,’ he sais, ‘conceyue shal wel
A maiden & ber a child of blis,
his nome clepide Emanuel,
that tokenes, “God with vs”, I-wys.’

Emanuel, id est, nobiscum deus. Secundo per figuram.

The secunde maner showet is
thas ho was virgine clene & cler,
In figur & tokenyng I-wis
by Aaron ȝerd, as con aper,

ffor, as we reden fer bifore,
In Moises time hym lyuyng,
Aarons ȝerde, þat drie was thore,
fflorischt þat time in tokenyng

That Goddes sone wold be I-bore
of a maiden, as I now myng,
to releue þat wer forlore,
And monkynde to blis to bryng.

Item dicitur in Eȝechiel: vidi portam in domo domini clausam, et dixit angelo: Porta hec non aperietur, set clausa erit & vir non transiet per eam, quia dominus solus intrabit & egredietur per eam.

Also þe prophete Eȝechiel
seȝe a ȝate in heuen on hegh,
closet hit was swith wel,
that ȝate þer come nomon negh.

ther told an aungel þe prophet þo,
that ȝate shuld not oponet be,
ffor thurgh God wold come & go,
non oþer ther shuld haue entre.

That tokenet Marie & nomo,
ho was þat ȝate, leue ȝe me,
ffor bi hit God con com & go,
As þe prophete in gost con se.

Tercio per custodiam.

Als showet hit was þe thrid way,
that maiden ho was euer-more,
for to Ioseph to kepe hir ay
weddet ho was onely þerfore,

that he miȝt kepe hir couenably
& witnes ber al of hir dede,
As he by siȝt knewe sikerly
And angels warnyng, as I rede.

Quarto.

the furth euidence verrayment
that we witen ho maiden was,
was by expresse experiment
the mydwif preuet in þat plas.

ffor, as I told bifore now her,
two mydwyues wer with hir al nyȝt,
þat one wold preue ȝif hit so wer
that ho wer maiden by full insight,

And quen ho towchet priue plas,
hir honde drieden vp onone.
and als hou Ihesu born þer was
ny in what maner wist not one,

ffor clos womb conceyuet he was
And clos womb als out he went,
this preues hir maiden ful of gras
by expresse experiment.

Quinto.

The fift sadship of knowyng
that Mary maiden was euermore
wer mony miracles then showyng,
As I haue told now her bifore,

Of temples, images doun fallyng,
As told was er his birth full ȝore
by hom þat maden sich knowyng
A thousande ȝer er Crist was bore.

Secundo natiuitas Christi fuit mirabiliter facta ex parte geniti.

The secund poynt I spak of her,
that Ihesu Cristes natiuite
was done in merueilous maner
towchyng hym-self, as ȝe shun se,

that wonderly engenderet was,
neuer non sithen ne bifore
In þat maner, as mynde mas
saynt Bernard in his likyng lore.

Bernardus: Eternum, Antiquum & nouum mirabiliter conuenerunt, Eternum, id est diuinitas, Antiquum, id est caro ab Adam traducta, Nouum, id est anima de nouo creata.

Bernard beris gode witnes
that thre merueils fellen in fer
quen that Ihesu Crist born was,
that mich merueil is to her.

Eternum.

Thing that neuer hade bigynnyng
ny neuer-more shal endyt be
with old thyng & newe enioynyng
to-geder comen alle thre.

Antiquum & nouum.

Qvat þis to say, expoun wol I,
I pray ȝou takes hede to hit,
ffor thester hit is witerly
but I declare hit to our witt.

Exponit Eternum.

Euer-lestyng thing bout bigynnyng
verray Godhede calle I may,
that mynget was to our likyng
with olde thing, as I shal say.

Exponit Antiquum.

Old thing is that flesch & blode
that taken was of a maiden kynde,
so menget was for monnes gode
that mater with Godhede, as I fynde.

The thrid thyng may callide be

Exponit nouum.

A new soule, then newe wroȝt I-wys,
so clene was neuer non, leue ȝe me,
ny neuer more shal be after þis.

And thus euerlestyng old & newe
to-geder comen quen Crist was born,
And so monkynde new merueyl knewe
that neuer was knowen þer-byforn.

Coniuncta sunt ad inuicem deus & homo, mater & virgo, fides cor humanum.

Her may mon se to-geder knytt
God & mon, moder & may,
and also, wonder to monnus witt,
ffleschly hert & verray fay,

fful miȝt & gret feblenes,
ffilth & fayrnes knyt in fer,
ffor fairer þenn God neuer thing wes,
ne fouler þe mon is no mater.

Wonderful it was also
that a may conceyue miȝt,
moder & maiden both two,
And lengyng maiden day & nyȝt.

Was neuer þat wonder sene bifore,
that God disparaget so shuld be,
therfore merueil is þe more
he wold so meke hym, leue ȝe me.

Tercio natiuitas Christi fuit mirabiliter facta ex modo generandi.

The thrid poynt i-touchid her,
that his birth merueilous was
touchyng hym, with-outen wer,
thas þis maner engenderet has.

ffor his birth was agaynus kynde,

Contra naturam.

a virgyn to conceyue a wyȝt,
agaynus resoun, als [I] fynde,

Contra rationem.

fflesch to conceyue God almiȝt,

Agaynus vsage of wommon,

Contra consuetudinem.

Bout pyne to ber, I merueil most,
the furth thing that I wonder on,
to conceyue thurȝe þe Holi Gost.

de spiritu sancto.

ffour maner God made mon I-wis,
As seynt Austyn makes mynde.
the first maner that was tys

Primo sine homine & femina vt Adam.

er that engendryng was or kynde,

As Adam made was of þe clay
And ȝyuen gost & lif also.
the secund maner, as I say,

De homine sine femina vt Eua.

As Eue was made onon riȝt tho,

ffor of þe mon taken ho was
quyl that he lay þer slepyng,
that kyndly luf & eke solas
shuld be bitwene hom her lyuyng.

The thrid maner is kyndly

De femina & homine vt consuetudinis vsus.

And comune vsage al day sene,
of mon & wommon witerly,
As alle men engenderet bene.

The ferth makyng is, as this day,
of wommon comyng bout mon,

De femina sine viro vt Christus.

As Crist was born & God verray,
that most is forto merueil on.

Nota quod natiuitas Christi fuit multipliciter ostensa, vt patet infra per creaturas ipsam cognoscentes.

The secunde principal poynt is tys,
that showide was his natiuite
In mony maner, nothing amys,
As ȝe shyn her now of me.

Ostensa est natiuitas Christi per omnes genera communes creaturarum.

Showet it was forsoth i-wys
by creatures of iche degre,
that both gostly & worldly is,
As ȝe shal ful sone se.

Quedam creatura habet tantum esse, sicut pure corporea.

Sum creatur has beyng
wyth-out vertu any more,
As ston & erth & sich thing,
that neuer hade lyuyng her bifore.

Quedam habet esse & viuere, sicut vegetabilia.

Sum creatures han beyng,
that lif han but felyng none,
As trees, erbes on erth groyng
moun nother speke ne fele ne gon.

Quedam habet esse, viuere & sentire, sicut animalia.

Sum han beyng, lif also,
and felyng als, as bestes han,
saue monnus wit has non of tho,
saue fle for fert lest thay be tan.

Quedam habet esse, viuere, sentire & disc[erne]re verum, vt homo.

Sum han beyng, lif by kynde,
ffelyng & discrecioun,
As mon has, takes this in mynde,
As I declar wil by resoun.

Sum han felyng, lif, beyng,
discrecioun, vertus mony moo
And gostly vnderstondyng,
As angels han & non oþer so.

By all þes creatures, as þis day,
Ihesu Cristes natiuite
was showet, as I shal sone say,
by diuerse miracles, leue ȝe me.

Primo per creaturam que tantum habet esse.

As to þe creatures, in gode fay,
that beyng han, as erth & ston,
that þai knew Goddus com verray
Preue I may & þat onon.

And þat was showet apertly
by temples & images fallyng doun
In Rome, as her bifore saide I,
And als mony an-other toun.

And als, sich creatures witerly
knewen God at his passioun,
ffor stones cleueden wonderly,
At his deth as men rede moun.

Als we reden, long bifore
In þe Olde Testament
the prophete Ieremie told ful ȝore
In-to Egipt quen he went

That quen a maiden a child hade bore,
hor maumetry that þer was lent
shuld falle doun both las & more,
As fel this time verrayment.

ffor, as we reden in story,
quen Mary flagh to Egypt londe,
then was fulfild þat prophecy
that I to specify now wol fonde.

Ecce dominus ascendet super nubem leuem, & ingredietur Egiptum, & corruent simulacra Egipti a facie domini exercituum.

‘Se,’ sais þe prophete, ‘God shal stegh
opon a liȝt cloude & a bryȝt
And entre into Egypt hegh
merueiles to meue with mayn & myȝt.

‘And quen he comus al mavmetry
Shun be mouet, tas this in mynde,
ffor hym quen he wil thider hy
that is verray kyng of kynde.’

And as þe prophete saide i-wys,
quen Ihesu entret Egypt inne,
hor mavmetry þen ferd amys
And fellen doun as haue I wy[nne].

But quen þe prophet Ieremye
hade propheciet hit shuld so be,
Men of Egypt wenten in hie
And maden an image, leue ȝe me,

A maiden in arme a child beryng,
And in hor temple setten hitt,
And þat ilk ymage old & ȝyng
honouret hit with al hor witt.

Also þat nyȝt þat Crist born wes,
ffirst it was riȝt a thester nyȝt,
but at his birth ful gret bryȝtnes
And thesternes so turnet to lyȝt.

In Rome als, as bifore saide I,
A walle sprong oil al þat day,
so I may preue scilfully
Al dede thing knewen hor god verray.

Heuenly creatures eke also
that han beyng & no lyuyng,
As sonne & mone both two
And sterres in þe lift schynyng,

knewen God quen he was born,
for about þe sunne was sene
A cercle, as I tolde biforne,
A maiden þer-in, bout wene,

Thre sunnes opon þe firmament,
A sterre, was neuer non so cler,
that to þe kynges þer þai wer lent
In maidenus liknes con aper.

Thus heuenly creatures, as say I,
that dede wer knewen his comyng,
And erthlie also, in gode fay,
that neuer hade gost ne lyuyng.

Secundo ostensa est natiuitas Christi per creaturam que habet esse & viuere, sicut plante & arbores.

The secunde maner, as I say,
Cristes birth wel knowen was
with þat creatur, in gode fay,
that beyng & lif only has,

As trees, herbes & sich thing,
that lif han, but felyng non,
lif by greneschyp & growyng,
but nouther to fele, speke ne gon.

And that þai knewen hor God verray,
shewide hit was apertly,
ffor vynes of Engade al þat day
walleden out bavme continuely,

fflorischiden, beren fruyt in fay,
quen Crist was borne al sodaynly,
that men þer wonyng mony a day
wonderet, I shal say ȝou qvy.

ffor thre thinges agaynus kynde
shewide þat day expressely,
that wonder is to haue in mynde,
saue only Goddus grete mercy.

The first, þat trees þat time of ȝer
or erbe ouþer shuld leuet be,
ffor mony a vyne þer fruyt ber,
that wonder siȝt it was to se.

Another wonder als was her,
that bavme come out of þe vyne tre,
saue only God wold hit so wer,
In signe of his natiuite.

The thrid wonder hit was tys,
thay sprongen wer so sodeynly,
ffor las þen in an hour i-wys
thay burionut & leuet apertly,

And beren fruyt eke also.
thus knew þat creatur God almyȝt
that beyng & lif hade both two,
but nouther felyng, wit ne siȝt.

Tercio per creaturam que habet esse, viuere, & sentire, vt animalia bruia.

Tho thrid maner as I er tolde,
his birth was shawed to old & ȝyng
by creatures, as hym-self wold,
that haden beyng, lif & felyng,

As wilde bestis han i-wys,
the quich, I may wel preue & say,
Goddes birth nothing amys
was knowen & showide as tys day.

ffor as I saide bifore now here,
the ox and þe as þat þer wer lent,
quen þat Mary Ihesu ber,
honouret hym in hor entent,

Knelyng doun, as beris wittnes
Eusebius in his boke oright,
As fast as Crist þer born wes,
riȝt in Ioseph & Mary siȝt.

Eusebius says eke also,
A littel bifore þat Crist was born,
Plogh-men erit in a feld tho,
the exen speken hom biforn,

Homines deficient segetes proficient.

And saiden þat folk shuld faile i-wis,
And cornes shulden encres oryght,
bi quich I vnderstonde wel this
that I shal say ȝou sone in hiȝt.

The folke þat þai saide shulden faile
myȝten wel be Iewes wyterly,
ffor to hom ordeynt was trauaile
At Cristes come be prophecy,

As I saide a littel byfore
that Iacob told at his deth-day
Iewes blode shuld last euer-more
til Cristes come put hit away,

Non auferetur sceptrum de Iudac &c.

Therfore þe exen in þe plogh
saiden þat mon shuld faile in fay,
And qvy corn shuld do gode i-nogh
declare I wil her more verray.

I fynde þis writen in boke i-wys

Nota.

And knowen also is ȝet þis day
with trauailet men þat han sene þis,
the quych I shal ful sone say,

That fro þat time Crist suffret payn
And deghet opo þe rode tre,
Iewes haden neuer myȝt ne mayn
to norisch corn in no cuntre,

And als sithen þei disperpoilet wer
ffrom thethen into diuerse place,
thai myȝt neuer raise in no maner
corn þer Iewes wonyng wace,

So that a mon may sothly se
that of þes exen prophecy
was fulfilled, as thinkes me,
afterward ful fullily.

Quarto per creaturam que habet esse, viuere, sentire & discernere, vt homo.

The furth maner, in gode fay,
shewide was his natiuite
by creatur þat haue may
ffour prerogatiues, ȝe shun se,

that is to wit, forsoth i-wys,
beyng, lyuyng & felyng,
discrecioun also þe furth is;
that nas non oþer erthly thing

Saue only mon þat has þes all,
the quich knew his birth, as say I,
no creatur, so fair me falle,
saue angel knew so verrayly.

ffor to mon profit most hit myȝt,
therfore hit semet he shuld knowe
Cristes come by verray sight
And signe, as I shal fully showe.

ffor first mon knewe by prophecy
that Crist wold come into our kynde,
And quen he comen was in hy,
signes showen, as I fynde,

Right as I haue tolde bifore,
to emperour, to kynges thre,
that seghen thing was told ful ȝore
And tokenynges quen þat comen was he.

And the emperour made onon
that he segh knowen in þat cite,
the kynges to Crist as þai conen gon,
als maden hit opun, leue ȝe me.

So that to mon, with-outen drede,
showide hit was most opunly,
And mon forth showide hit, as was nede,
to conferme olde prophecy.

Quinto per creaturam, que habet esse, viuere, sentire, discernere & intelligere, vt Angeli.

Now wil I telle þe fift maner
how Cristes birth was made aperte
by heuenly creatur to vs her,
both in house & in deserte,

The quich creatur has beyng,
lif, felyng & discrecioun
And gostly vnderstondyng
more then all bifore moun,

And tho ben angels verrayment,
ffor thay moun knowe þat nomon may,
how thay knew God omnipotent,
In mony maners I shal say.

ffirst quen he was born onon,
the sheperdes wakyng, rede we,
An angel come & bad hom gone
to Bethleem Ihesu forto se.

And quen þat angel pronouncide hade
Ihesu Cristes natiuite,
other of his birth conen glade
And songen with gret solemnite,

Melody mich noumbre made,
As gospelle witnes, leue ȝe me,
of sich song shuld neuer mon sade,
And quat þai songen ȝe shun se.

ffacta est cum eo multitudo celestis exercitus laudancium deum & dicentium: Gloria in excelsis deo &c.

To Octouian eke also
An angel speke apertely,
qven þat Sibille showet hym tho
the sterre, as her bifore saide I,

And also to þe kynges thre
An angel come at hor praier
And bad hom go into Iudee,
ther born was Crist with-outen wer.

Mony an-oþer time also
As we reden in story,
Angels comen to mony mo
his birth þat time to certify.

Tractatus Bernardi de natiuitate domini.

Saynt Bernard spekes witerly
And saide thre myschefs monkynde hade,
er God of vs wold haue mercy
And mediacioun mekely made,

In birth, in lif, in deth also,
ffor birth was ay in wruchidnes,
the lif in trauaile & gret wo
ffro bodily deth to hell expresse.

But þen Crist at his comyng
agayn thre poyntes of any
monkynde of bale forto bryng
ordeynt thre poyntes of remedy.

ffor born he was of a wommon,
And lifde thre & thrytty ȝer,
deȝet also þe rode opon,
so fullide he thes thre poyntus her.

His birth clanside oures tho,
his lif enfourmet vs in þe fay,
his deth destriet the deul our fo
And wan vs lif þat lastes ay.

Austyn sais also wel this,
that our first faders pryde
with meknes of Crist i-wys
was helet, nys not forto hyde.

ffor Adamus pride agayn God was
And to hym come & herre þen he,
As I declar wol in þis plas,
that thes moun stonde wel all thre.

Agaynus God hit was i-wys,
quen mon so wroȝt agayn his wille,
of that tre to ete amys
that was defendet hym to com tille.

to God come also his trespas,
for godhede to haue wilnet he
to trist þe deul al in that cas,
that heght hom Goddes forto be.

Dixit serpens: Eritis sicut dii.

herre þenn God he wilnet also,
In-als-mich as was his power,
to coueit thyng defendet hym tho,
And that he myȝt noway come ner.

Crist meket hym then agayn þes thre
In burth, lyuyng & deth also,
ffor mon was Adam, mon was he,
but godhede with þat wayuet our wo.

De circumcisione domini nostri Ihesu Christi.

Now speke sumquat I wil her
of Cristes circumcisioun,
qvi hit was don þat ȝe moun her
that listen now to my lessoun.

Thre skilles I fynde in gode fay
wherfore þis fest shuld honouret be,
the first for hit is eght day
of Ihesu Cristes natiuite,

The secunde eke, ȝe knowe may,
Is gyuyng of nome, leue ȝe me,
the thrid blode-shedyng, soth to say,
that for mon-kynde first shed he.

As to þe first, I may wel preue,
sithen seyntes festes honouret ben
Aght days to-geder, his forto leue
vnskilful siȝt hit wer to sene;

Sithen þat he is most of myȝt
And of alle seyntes hede & souerayn,
to reuerence his day hit is ryght
And mensk hit most with al our mayn.

The secunde skil is sikerly
qvy we honouren þis day,
for nomet he was witerly,
As Goddes mouth bifore con say.

Hodie impositum est ei nomen, quod os domini nominauit.

Bernarde witnes, as rede I,
thre nomus he hade, þat nys no nay,
Goddis sone one is sikerly,
Crist & Ihesus, þes thre in fay.

Distinctio nominum, Et primo quare dicitur filius dei.

Goddes son he callide is
In þat he come from heuen doun
And mynget godhed noȝt amys
with monhede, as ȝe leue moun.

ffor from þe faders maieste
out of hym-self he doun was sent,
therfore he may wel callide be
Goddes son omnipotent.

And al-thagh in one trinite
thre persouns ben to-geder lent,
þe goddhede is with alle thre
enterlie, takes in ȝour entent.

De secundo nomine, quare dicitur Christus.

Crist callid he is als, bout lesyng,
that is to say, with crem anoynt,
ffor prophet, champion, prest & keng
I may wel preue hym by þis poynt.

In olde time þe vsage was
thes four persouns anoynt to be,
And preue I may al in þis plas
that alle þes four offices has he.

ffor prophet he was truwe & verray,
As preues þe holi euangely,
for er he deȝet þe sext day,
thes wordes he saide in prophecy:

Non relinquetur in te lapis super lapidem.

Quen he come to that cite
Ierusalem þer he was dede,
remyng on hit þer saide he
thes wordes with a ruful rede,

That destruyet hit shuld be,
As bifelle after fifty ȝer,
for folk þer wonyng couth not se
hor God comyng hom so ner.

Of this mater, leue ȝe me,
her-after I shal say more cler
In his passioun, that alle ȝe
moun witt hit was so bout wer.

Quod dicitur pugil.

And for his duȝty dede doyng,
champioun call hym als I may,
the deul our enmy ouer-comyng,
thurgh deth he deȝet on Gode Friday,

ffor our forme-fader & his of-spryng
he raft the deul in gode aray,
therfore as champioun wel feȝtyng
Anoynt hym fel to be in fay.

Quod dicitur sacerdos.

Prest also in recounselyng
his peple þat was put away
to langour out of gret likyng,
hom he releuet as prest verray,

And to his fadir agayn con bryng
hor saules, that lorn wer, soth to say.
As verray prest thurȝe his prechyng
to þe ioy þat lastes ay.

Quod dicitur rex.

Kyng also I may hym calle,
ffor ȝiftes þat he ȝaf largely
to alle that to þe faith wold falle
And mekly ask of hym mercy,

Blynde hor siȝt, deue heryng,
mesel men & out of mynde,
halt & croket, to haue knowyng
that he was verray kyng of kynde,

To dede he gaf gost & lyuyng.
harde it wer one sich to fynde,
kemp or cayse[r], clerk or kyng,
one sich bonde forto vnbynde.

Syn alle kynges þat euer wer
myȝt not ȝif one of alle tho,
I may preue that his power
passes alle oþer þat can do so.

Quare dicitur Ihesus.

The thridde nome Ihesus it is
that hym was ȝyuen þis ilk day,
And bifore also i-wys,
As I shal ful sone say.

Ihesus is as mich to mene
As saueour of all mon-kynde,
declar it I wil more clene
In thre maners, as I fynde.

ffirst saueour he may callide be,
ffor he to saue hade ful power,
sythen godhede, monhede, leue ȝe me,
In his persoun wer both in fer.

ffor deede suyng also is he
saueour callide skylfully her,
As ȝe shun more clerly se
Ȝif ȝe wil listen & of me ler.

Hoc nomen impositum est ei ab eterno.

In-als-mich as he callide is
saueour for miȝt þat he has,
hit semus þis nome was gyuen i-wys
to hym er world bygynnyng was.

ffor as sayn Ion berys witnes,
bigynnyng his euangely,
As I in Latyn her expresse
Apertly thenke to specifye:

In principio erat verbum &c.

He sais þat at te bygynnyng
Goddes sone, þat is saueour,
was with God in hym beyng,
And he God als in full honour.

De imposicione nominis per angelum.

Also at his doun-comyng
from heuen to erth forto be mon,
he callide was saueour & kyng,
And how I wil telle, as I con.

Gabriel Mary gretyng
bad hir do þat ho leuet on,
And call hym Ihesus at hir beryng,
then secunde time his nome bigon.

De imposicione nominis per Mariam & Ioseph.

The thrid time, quen he was borne,
Ihesu callide he was i-wys
of Mary, as ho knewe biforn
of Gabriel nothing amys.

And that nome ȝyuen was as þis day
when þat he circumciset was,
riȝt as at fologht now in fay
childer ar nomet in ich plas.

Quod dicitur saluator in actu.

ffor his dede salueour eke also
callide he is ful skilfully,
for bot his dede hade holpen tho,
noȝt hade auailet his maistry.

Quat serues mon, now takes hede,
A vertu ȝyuen to worch with-al?
but he wil profre hit forth in dede,
that vertu serues of ful smal.

Therfore fully to fulfille
that God ordeynet at bygynnyng,
Mary, as was Goddes wille,
gaf hym þat nome at hir beryng.

In fulle significacioun
that with þat flesch saue vs wold he,
that he toke with deuocioun
of Mary forto make vs fre.

So that preue wel we moun
by thes ilke skilles thre,
Ihesus was ȝyuen hym by resoun
to nome er made was stone or tre.

And eft quen he conceyuet was
Mary was beden by Gabriel
to calle hym Ihesu ful of gras,
As ho did, nys not to concele.

The thrid time that nome he has,
As this day ȝyuen hym for our hele,
As Luke in his boke mynde mas,
to wayue our wo & wyn vs wele.

Now sithen that God at bygynnyng
this nome gaf to his sone by ryght,
After by Gabriels gretyng
quen that Crist in our lady light,

The thrid time in confermyng
the worde þat ȝore God hym bihyȝt,
this nome Ihesu, to my thinkyng,
shuld vertuose be and mi[ch] of myȝt.

Tercio de sanguinis effusione.

The thrid poynt was blode-shedyng,
that he for vs shed as this day,
to showe þer-by a bygynnyng
that shede hit ofte he was in way.

Quod quinque vicibus sanguinem suum pro nobis fudit.

ffyue sith I fynde his blode he shed
ffor vs, as I shal sone say.
the first was this day quen he bled
In crach & childhode as he lay,

A gode bigynnyng þer he mas
to forbie vs with his bl,
ffor old laȝe that thenne vset was
ffulfille he wold, þat frelie fode.

The secunde time that blode shed he
was bifore that he was tane
with Iewes, as wel reden we,
when his gret passioun bigan,

ffor quen he hade made mavnde
with his disciples euerychone,
Into a ȝerde þen went he
And alle þai, as witnes sayn Ion,

And þer he praiet in gret tristesse,
that blody swote from hym ran doun,
In-as-mich as he mon wes,
for drede of his gret passioun.

Lucas in euangelio: Et factus est sudor eius, velut gutte sanguinis decurrentis in terram.

And that blode-shedyng sikerly
was for desir þat he hade tho
Monnus saule forto forby,
And wyn þat wer in sorow & wo.

The thrid time he shed his blode
was quen he scourget was i-wys
to make tho þat wer gylty gode,
worthily & noȝt amys.

The furth time of his passioun,
quen he was nailet to þe tre,
ther was þe prys for vs laide doun
that he fulfild to make vs fre.

The fift time als, in gode fay,
that he bled for monnus dede,
was quen þat he on Gode Friday
on croys his hert-blode con shede,

And that blode-shedyng verrayment,
when his hert so percide was,
is callide þe holi sacrament
that broȝt vs fully to his gras.

Blode & water witerly
out of his hert he shed þat day,
blode monkynde to forby,
And water our syn to wassh away.

And þat water may signifye
that thurgh fulloght, in gode fay,
Adam syn þat did vs nye
with water is slekket, soth to say.

Thus turnet is þe sacrament
circumcisioun vset ȝore
to fulloght, sithen þat Crist vs kent
In signe þat we wer thral bifore

Thurȝe syn, tille God his son had sent
to wasch all þat vnworthy wore
with water þat from his hert went,
then circumcisioun last nomore,

But fulloght vset in tokenyng
that, riȝt as Crist shed water cler,
so with water at our comyng
he wold þat we so washen wer.

Quare circumcisio data fuerat.

Now ȝe shyn wit þe cause qvy
Circumcisioun ȝyuen was,
takes hede al þis company,
hit may do gode ȝif ȝe haue gras.

ffor mony causes þat sacrament
to Abraham first ȝyuen was,
As God hym-self wel to hym kent,
he did first nothing amys.

One cause, as clercus sayn verrayment,
Imong oþer may wel be þis,
sithen Adam was inobedient
And thurgh hit lost þat grete blys,

Abraham, þat obedient was
to God fully in alle thing,
shuld plese hym & gete his gras
to fulfille wel his biddyng.

ffor sad bileue eke also
that Abraham hade in Goddes hest,
quen he a son biheght hym tho,
the lif of quych shuld ay lest

Til Crist come to keuer mon-kynde,
and that Crist born be of his blode
the deules bonde forto vnbynde
and turne monkynde to mich gode,

By quich barn shuld blesside be
Alle naciouns, þat nys no nay,—
ffor Abraham leuet þis, der was he
to God al after his lif-day.

Alia causa quare circumcisio data fuit.

Anoþer cause assignet is
qvy circumcisioun ordeynt was,
to know þat folk fully for his
ffrom peple of alle oþer plas.

In þat stid of þe flesch also
God bede þat sacrament don shuld be,
for God wold mon shuld suffre wo
ther-as temptacioun most hade he,

And als for Adams grete offens,
quen he trespast to God almyȝt
by so grete inobedience
his biddyng noȝt to do oright

In that membre, leue ȝe me,
he felide first temptacioun
quen he hade eten of that tre
thurgh þe deul & his tresoun,

Therfore thagh mon so pynet be
In þat membre, hit is resoun,
sithen in þat membre first knewe he
syn & þerto sone was boun.

ffor sithen Adam vnbuxum was
And did agaynus Goddes wille,
Abraham ful of buxumnesse
ffor his defaut most nede fulfille

Al maner poyntes of meknes
Goddes wrath so forto stille,
And in þat plas ber signe expres
that first greuet hit forto grille.

Quare circumcisio fuit octauo die petrino cultro.

The sacrament don was þe aght day.
And also with a swaret stone,
ffor in þe aght eld, in gode fay,
shyn rise fro deth to lyue ichone.

And then thurȝe Crist þat callide is
A stone in bokes of holy writt,
Al syn þat mon has don amys
that stone Crist away shuld kytt,

And make alle sauet men so clene
that þer com no corrupcioun,
then may that callid be, as I mene,
the secounde circumcisioun.

But takes hede now I ȝou pray
one certayn poynt til I declare,
þat I speke of bifore in fay,
And ȝet þat speche nyl I not spar.

Quod sex sunt etates seculi, septima morientium, octaua resurgentium.

Sex eldis I fynd in world þer wer

Nota.

and þer nemmet I no mo,
And in þis skyl þat I saide her
to hom I teȝet oþer two,

Of qvich two deth is þat one.
that oþer general risyng,
In qviche elde we euerychone
shyn come bifore þat heghest kyng,

Ihesu Crist, þat callet ys
a stone, & circumciset be,
that is to wit forsoth i-wys,
be hym clanset alle be we

Of that we han done her amys,
And thurgh penaunce made wel his gre,
but tho that wold noȝt be hys
to pyne euer-lestyng, leue ȝe me.

Alia causa quare circumcisio fiebat octaua die. Raby Moyses.

Anoþer skil I wil now say,
As raby Moyses beris witnes,
qver-fore ay the eghtide day
circumcisioun ȝyuen wes.

ffor the child als tender is
Aght days after hit is born
As in þe moder wombe i-wys,
quen hit was þer-in biforn,

And then encreces more & more
In strength & stifnes day for day,
[Go]d ordeynt penaunce wel þer-fore
hym forto suffre in gode fay.

De epiphania. Epiphania dicitur ab epi, quod est supra, & phanos, apparicio, quia tunc desursum stella apparuit siue ipse Christus per stellam.

Now speke we of þe Epiphany,
that lewet men callen þe twelf day,
how hit was ordeynt & for-qvy,
diuerse skilles I wil now say.

ffor four myracles wel I fynde
this holi fest mich honoures is,
that I wil myn to haue in mynde
that ȝe moun honour hit not amys;

As this day thre kynges of kynde
worshipeden Crist forsoth i-wys,
baptiset he was als to vnbynde
our bale & bryng vs into blys,

Water he turnet into wyn
In a toun in Galile,
that was broȝt to architryclyne
fforto assay þerof & se,

ffyue thousande men in wildernes
with fyue looues of barly-brede
And two fisches þat he couth bles
he fed, & ȝet twelfe lepis lede

Of relif þat þer laft wes,
thus sauet he hom þai wer not dede,
And to þat peple shewide expres
verray signe of his godhede.

Nota tempus in quo facta sunt

Now wil I telle apertly her
quat time ich miracle so don was,
And specifye in quich ȝer,
er I in mater firre pas.

In Bethleem qven Mary hym ber,
the thritten day, nomore ne las,
honouret with kynges he was her
lying bitwene an ox & as.

After þat nene & twenti ȝer
In the thritty bigynnyng,
the thritten day, with-out wer,
baptiȝet was Ihesu heuen kyng,

Erat enim incipiens quasi annorum triginta, vt dicit Lucas.

In flem Iordan þis ilk day,
And on hym liȝt þe Holi Gost
And faders voice als herd in fay
from heuen blis þer he is most.

So that I may sothly say
this day þe holi Trinite
shewide hym hole as God verray,
And eke also in persouns thre.

ffor quen he spak from heuen blis
And saide, ‘my louede son is her,’
the faders voys was herde i-wys
And so by speche he con aper,

The son also in flesch & blode,
that baptiȝet was in water cler,
Aperide þer for monnus gode
verray God & mon in fer,

the holi Gost on hym con light
In liknes of a dovue i-wis,
thus shewide hym verray God almyȝt
In thre persons þat on God is.

Et ob hoc vocatur hoc festum theophania, a theos, quod est deus, & phanos, apparicio, quia tunc deus trinitas apparuit, Pater in voce, filius in carne, spiritus sanctus in columbe specie.

On a Sonday was don þis dede,

Nota.

And Monday suying bigan he
his fourty days fastyng,
In boke as sothly rede we,

And fiftene kalende of March mone
he endet his fasteng, in gode fay,
so to desert was lad ful sone
And temptide with Sathan, soth to say.

Tercium miraculum, de Aqua in vinum conuersa.

The next ȝer after þis suyng,
this selue day, as leue ȝe me,
Wyne wontide at a weddyng
in a toun of Galile,

And thurgh his moders mynnyng
water to wyne þer turnet he,
this is þe thrid cause bout lesyng
qvy that þis day thus honour we.

Et ob hoc vocatur Bethfania, A beth, quod est domus, quia in vero miraculo facto in domo verus deus apparuit.

Quartum miraculum, de quinque milibus hominum satisfactis in deserto.

This ilk selue day also
next ȝer after þen suyng,
God fed fyue thousand men & mo
In desert with littel thing,

With loues fyue & fisches two,
As I saide at bygynnyng,
Ihesu was olde of ȝeris tho
two & thretty bout lesyng.

Et ob hoc vocatur hoc festum phagephagya A phage, quod est bucca siue manducare.

Quare magi Ierusalem venerunt ad honorandum Christum. Iohannes Crisostomus.

Now go we to our first matere
And of þes kynges speke we
And cause original ȝe moun her
qvy þai comen into Iude,

To honour Crist þat Mary ber,
the certeyn cause her ȝe shyn se,
to make our wittes more cler,
And leue þat hit so wel myȝt be.

We reden in a boke i-wys
of þe Olde Testament
that Numeri wel callide is,
the furth of Bible verrayment,

A clerk ful coynt þer was wonyng
In Moabs londe, that cald was
Balaam, þat in a coniuryng
of deules ful mich power has.

That ilkes tyme Iewes wer
Goddes peple and most of prys
and to hym no folkes half so der.
whil thay did wel and wold be wys,

And trespasset in the lawe no thing,
but diden al as his wille was,
vche nacioun hom nyyng
to ouercom thay haden grace.

So wonet ther negh a nacion
that Moabites callet wer,
of whiche Balaac bar coroun,
and keng was, as ȝe sone schun her.

This kyng and al his reme al-so
pursueden Goddes peple ay,
but euer hom tid the more wo
and wer ouer-comen night and day.

The kyng segh this grete meschef
that his peple haden al-way,
and thotht to do the Iewes gref,
an-other medicyn to assay.

After Balaam sone he sent
with dukes for [to] com hym to,
thurgh hym he hopet to be kent
in that cas what was best to do.

Thenne al that lond had be-leue
what-ser he blesset blesset was,
and what he cursut hyt wold cleue,
And thurgh cursing went grace.

Then Balaam so was after sent
to curse the peple of Israel,
he sayd he durst not verrayment
but God ȝaf leue with hom [to] dele.

So conseilet he with God almyght
that leue he had þe ner to go,
but for to wary no maner wyght
ny by no way to do hom wo.

So as he went to-ward the kyng
with dukes that for hym wer sent,
for gret ȝiftis and fair hetyng
sone he had turnet his entent,

And kest as sone as he come ther
to wary Goddes folk anone,
but sone [an] aungel con hym fer
to-ward þe kyng as he con go one.

For in an narow way i-wys
the aungel mette hym, as rede I,
and calenget þat he thoght amys
wyt drawen sword ful cruely.

But wen the aungel was commyng,
the asse þat Balaam rode opon
set ffete on spar, hym withdrawyng
to honour the aungel as he con.

But Balaam had ȝet no grace
the holy aungel forto see,
and why his asse so stondyng was
wonderle thyenne merueilet he,

And smot hys asse whit al his mayne,
and spak to hir fast ther stondyng,
and þe asse spak fast aȝaynne,
and vnswaret hym to al thyng.

But thenne God of hys myche myght
to se the aungel ȝaf hym grace,
when Balaam of hym had a sight,
felle doun anone by-fore his face.

Ther of the aungel sone in hight
repreuet truely he was,
and sayde to sle hym he had tight,
nyf the asse had ȝiuen hym place.

Ther had he leue forthe for to go,
but to curse hom on no maner.
to the king when he come tho,
he wolcomet hym with louesom cher,

In-to a hul anone thay went,
and ther the keng taght in hy
wher that Godde[s] folk wer lent
and schowet wonyng by and by.

‘Lo’, says the keng, ‘her thow may se
thys folkes that dos vs miche wo,
curse hom Balaam, I pray the,
and make hor God to be hor foo.

‘And I schal ȝiue ȝow gold and fee
enogh of richesse er thow go,
ȝif that thow wolt do after me,
destruye the Iewes þat ben so thro.’

Balaam seuen auters sett
And vset his craft sone in hie,
the kyng mich gode hym bihett,
ȝif he myȝt do hom any anye.

But quen he warie shuld hom alle,
he praiset hom & blesside euer in one.
the kyng segh þer hit wold not falle,
to anoþer side þai conen gone,

And seuen auters as bifore
he made sett in anoþer place,
but þer myȝt Balaam do no more
then he did þer-as he er was,

But ay praiset in all thyng
Goddes peple þer þai wer,
And blesside hom & hor wonyng,
ffor þai to God wer leue & dere.

Qven þe kyng twie seȝe this cas,
wode wroth he was witerly,
but ȝet into anoþer place
with Balaam sone he con hy,

And setten vp auters sone onon,
but al hor dede miȝt noȝt auaile,
so four sithe þai euerychone
of hor purpose foule con faile.

But quen thay hade assaiet thrie,
the furth time thurȝe Goddus gras
Balaam spak in prophecy
thes wordes writon her in þis plas:

Orietur stella ex Iacob, & exurget homo de Israel & confringet omnes duces alienigenorum & erit omnis terra possessio eius.

Quen kyng Balaak seȝe þis cas
that Balaam propheciet oryght,
he wist wele þat no bote was
forto stryue with God al-myȝt,

But sone remewes from that plas
kyng & clerk, knaue & knyght,
And cecede after of her manas
Agaynus Goddus folk to fight.

After þis ful mony a ȝer
quen that Balaam was dede,
men of his blode & to hym der
wold noȝt mynde of this wer lede,

But chesen hom twelue men of his blode,
the quych wer ordeynt iche ȝer
continuelie with myld mode
forto make hor praier

Ich mone to God al-myȝt,
that he wold graunt hom of his gras
of that sterre to haue a siȝt
that Balaam propheciet of has.

And iche moneth ones thay went
In-to a hul that callide was
Mount Victorial verrayment,
to make hor praier in that plas.

And so continueden hor praier
fro Moyses time euer-more,
child after child two thousande ȝer
bifore that Ihesu Crist was bore,

And casuelie thes kynges thre
that weren of Balaams blode,
quen Crist was born in Iude
hor praiers maden with myld mode.

And as thay praiet ay in fer
As hor auncesters diden bifore,
A sterre aperide wonder cler,
so fair was neuer non sene ful ȝore,

The quich shapen was
like a childe, non fairer myȝt be,
And opon his hede he has
A shynyng croys as thay conen se,

that to the kynges apertly
spak þes wordes þat I shal say:
‘gos into Iude sone in hy,
ther þat ȝe sechen ȝe fynde may.’

Then þai purueyt hom anon
forto seche that heuen kyng,
and toward Iude fast þai con gon
with-outen any tarying.

But wonder hit is, as clercus sayn,
how thai come in so litel spas
so mony myle for al hor mayn,
In thritten days to þat plas.

But, as Remyge berys recorde,
sithen þai soȝten God almyȝt,
No wonder thaȝe sich a lord,
thagh way wer long, made hit but liȝt.

Ierom also berys witnes
dromedarys thay riden opon,
that is a best of gret swiftnes
a hundredth myle one day to gone.

So riden thay til þai come þer,
And ay þe sterr lad hom þe way,
sich hertis þai haden hym to her
that þai stynt neuer nyȝt ne day.

Anone quen þai comen wer
to Ierusalem with gret meyne,
thay enqverit in meke maner
qver kyng of Iewes born shuld be.

Vbi est, qui natus est rex Iudeorum?

thay asket not qveþer it wer so,
but qver hor verray kyng was born,
ffor thai bileueden fully tho
that born he was noȝt long biforn.

‘We seȝen his sterre,’ saiden þai,
‘In þe Est quen þat we wer,
And comen hider we ben to-day
to honour hym in meke maner.’

By quych wordes in gode fay,
As Remyge beris witnes her,
two thinges vnderstonde I may,
listnes now & ȝe moun her

ffor thay enqueride in that cite
After hor kyng was born þerby,
that tokenes temperal dignite
And worldly lordship witerly.

And als þai saiden, as ȝe shul se,
‘comen we ben in company
to worship hym with hert fre,
that god-hede wel may signifie.’

So godhede, monhede both in fer
In þes wordes I vnderstonde,
Crist & kyng in ful power
ffrom heuen sent & lord of londe.

Herodes autem hoc Audiens turbatus est & omnis Ierusalem.

Kyng Heroude, quen he herde þis þing,
trovblide he was þen with tene,
And all Ierusalem old & ȝeng
stonyet wer, as was sene.

Thre causes Heroude hade i-wys
qvy he so gretly greuet was,
the first of hom may wel be þis
that I shal specifie in þis plas.

Prima causa quare Herodes fuit iratus in adwentu magorum Ierusalem.

For Heraude was an aliene
And noȝt born of Iewes blode,
that from Rome, as wel was sene,
sende to gouerne hom & hor gode,

Then dred Heraude lest born shuld be
of Iewes kynde a verray kyng
to reue hym al his rialte,
that was þer but an out-comlyng.

But ȝet this poynt forto declar
how that Herawde was þider sent,
And qvy for Crist he hade þat car,
her I wil telle, now takes entent.

In þe first boke writen is
of þe Olde Testament,
that is cald Genesys,
the last chapiter verrayment,

That Iacob twelue sone hade,
to quych he told hor destyne
bifore hor deth hom to glade,
quat maner mon ichone shuld be.

And imong other to Iudas
he saide þes wordes that I shal say,
that sceptre neuer from hym shuld pas,
tyll Crist wer comen & kyng verray.

Genesis vltimo: Non auferetur sceptrum de Iuda & dux de femore eius, donec veniat qui mittendus est, & ipse erit expectacio gentium.

And quen that kyng so comen wer,
Crist Goddus sone to saue monkynde,
of Iudas blode, in no maner
any kyng saue Crist shulde nomon fynde.

Of þis Iudas Iacob sone
comen Iewes witerly,
And of hym come þat nome in wone,
In holy writt as wel rede I.

So fel hit, neȝe er Crist was born,
Þat kyng of Iewes wer past out
And al þe world to Rome sworn
And thider wer buxum al about,

So was Heroude þider sent
fro Rome to be kyng of Iude,
that time þat Crist omnipotent
was born of mylde Mary fre,

And then, as I haue told bifore,
quen Heroude herd that Crist was born
supposet his kynde shuld regne nomore,
but Iewes blode as was biforn,

And lest þai wolden haf put hym out
And haue auauncet hor owen kynde,
this was Heraudes gret dout,
And one cause verray, as I fynde.

Secunda causa quare Herodes timuit & iratus fuit de aduentu Christi.

Anoþer cause he dred hym fore
myȝt wel be þis that I shal say,
for alle kynges las & more
thurȝe-out þe world of ich cuntray

Weren sent from Rome to vche londe,
as Heroud was into Iude,
Ȝif he had lafte that of his honde,
schamele schent thenne had ben he.

ffor Romaynes haden a statute maad,
that noghwher God schuld callet be
ne keng, but thay that leue hade
of Rome and lordes of that cite.

Therfore ȝif he had suffert ther
any keng boute hor assent,
or callet God aboute oghwher
in his lond ther he was lent,

The Romaynes migh haue had a way
Heroud schamely to haue schent,
that made hym dredyng in gode fay,
to destruye Crist more feruent.

Tercia causa quare Herodes fuit iratus.

The thridde cause whi he was wrothe
schewes the gode sayn Gregory,
ffor worldely keng most nede be lothe
that heuenly keng schuld hym destruy.

Heroud had fichet al his wit
to worldly wele for sothe iwis,
and lothe was to leue oght of hit
or fleschely mirthes forto misse.

But righ-wysly when heuenly keng
come forto for-by so mon-kynde,
the worldely keng most be dredyng
and al amaset in his mynde.

Gregorius: Altitudo terrena confunditur, cum celsitudo celestis aperitur.

When Heroud segh these kenges thre
so comen fer out of the Est,
do hom reuerence nede most he,
and callet his wisemen most and lest,

and asket hom wher Crist born schuld be.
thay sayden, ‘in Bethleem sikerly’.
thenne prayet Heroud the kenges thre
that thay schulden come aȝayn hym by.

Quare magi ducatum stelle ammiserunt ingredientes Ierusalem.

The fyrst for thei shuld streynet be
to ask after qver he wer born,
that kyng & folk of þat cite
miȝt know hor kyng þer hom biforn.

And also þat þe kynges thre
shulden knowe by hor prophecy
In qvat place born shuld he be,
As Heroudes clercus tolden in hy.

And so the Iewes enfourmet wer
the time of Crist & his comyng,
by þe kynges in this maner
that certeyn tithinges couthen bryng,

The Iewes also taghten enter
the place qver shuld be born hor kyng,
As thay by prophecy con ler
of Mycheas, as I shal myng.

Micheas iiijto capitulo: Tu Bethleem terra Iuda, nequaquam minima es in principibus Iuda: ex te enim exiet dux, qui regat populum meum Israel.

Secunda causa quare stellam amiserunt.

The secunde cause may wel be þis,
sithen thai worldly help þer soght,
heuenly help þai shuld mysse
of sterre þat hom so thider broȝt.

ffor til þai come to þat cite
of Ierusalem, as I ȝou say,
Mony a myle & eke cuntre
enqueret þai neuer after hor way,

But þat sterr from heuen sent
lad hom til þai come þere,
And no time bifore fro hom went
til þai of men conen so enquer.

Tercia causa quare ducatum stelle ammiserunt.

The thrid cause, quen þai comen wer
ther-as was walle of prophecy,
that thay by prophecy myȝten ler
the time of his birth verrayly.

ffor, as þe apostle beris witnes,
signes verrayly shewede bene
to sich as knowen not God expresse,
that they moun leue thyng that þai sene.

But sich as knowen of his godenes,
As Iewes that Goddes peple wer,
prophecy to hom shewide wes
to baue in mynde & therby ler.

The Iewes also witerly
on mony prophetis leueden tho,
but thos kynges, as rede I,
on Balaam & on no mo.

Therfore hom nedet tokenyng
Er that thay shuld thider go,
As thay hade by the sterre shynyng
And prophecy also both two.

Qven thay from Heraude passide wer
out of Ierusalem to þat cite,
the sterre apertly con aper,
glad wer then tho kynges thre,

And alway lad hom as bifore
til þai comen to þat place,
And ther stode stille, meuet no more,
therby þai wist that Crist born was.

Qualis fuit stella que apparuit. Remigius.

Now er that I firre go
And meue more of þis mater,
discreue þis sterre now I wil, so
As diuerse auctores con me ler.

Remige settes in his book
mony doctours opinioun,
as he in diuerse place con loke,
and what thay ben now here ȝe moun.

Summe sayn this sterre that schone so bright
the holy gost was weterly,
for verray Crist in that light
was sene, as her be-fore sayd I.

for right as he schewet hym in sight
in douue liknesse mekely,
so in a sterres, als he wel might,
in signe of his burthe openly.

Opinio Iohannis Grisostomy de qualitate stelle.

Iohan with the guylden mouthe says this,
that ilke sterre an aungel was,
the selue aungel forsoth i-wis
that to the schephirdes schewde hym has,

But to the schephirdes, sothe to say,
in his owen liknesse come he,
but to the kenges to lede hom way
in sterre liknesse, leue ȝe me.

Verissima oppinio diuersorum de qualitate stelle.

But most verray opinioun,
as clerkes hopen thys may be,
hit was new made, ȝe leue moun,
at Ihesu Cristes natiuite

In knowyng he was comen doun
forto make mon-kynde fre,
And to fulful as was resoun
this propheci, as ȝe may se:

Populus qui ambulabat in tenebris uidit lucem magnam.

‘Peple that was in thesternesse
seghen grete light to hor likyng,’
As Ysas beres gode wyttenesse,
was now fulfullet in al thing.

De situ, fulgore & motu dicte stelle.

Now ys good al that ȝe knowe,
the setting, schynyng and meuyng
of this sterre I schal schowe,
and as Fulgence witnesses this thing.

‘That sterre’, he says, ‘stode not on hight
as other opon the firmament,
but nerre the erthe hit was pight
vn-like to other that ther wer lent.

‘ffor in-myddes the ayr was hyt
ful negh vs semyng as in sight,
and wonder hyt was to monnes wyt
in what place that hit was pight.’

hit passet in schynyng also

In fulgore.

alle sterres þat euer wer sene before,
for day and night also both two
hit shone continuely euer-more,

As wel quen sunne was shynyng
As in nyȝt quen hit was merke,
that semus hit was a tokenyng
of Cristes come, as sais þe clerke.

In motu.

In mouyng als vnlike it was
to any oþer, leue ȝe me,
ffor euen into þe certeyn plas
hit lad alway þe kynges thre,

And meuet not in þat maner
by cercle as oþer of þe firmament,
but euen forth, with-outen wer,
to wysse þe way bifore hom went.

Et intrantes domum inuenerunt puerum &c.

Then entride thay the hous into
And founden the child, his moder eke,
hor ȝiftes ho conen vnderfo,
And honoureden hym with hert meke,

With golde, encense & myrr also.
And qvy þai chesen þes gyftes thre
I wil telle er that I go,
has mynde of this & herkenes me.

De misterio trium munerum, Primo de Auro.

The first cause bout wer,
for then was vset in hor londe,
to God ny kyng in no maner
shuld nomon come bout ȝift in honde.

Secunda causa. Bernardus.

Another cause may wel be this,
As Bernarde beres gode witnes,
that gold was offride not amys
ffor Mary pore & simple wes,

And in releuyng of hir tho
gold þai maden in present,
ffor al-thagh God wer born þer so,
Pore þai wer both verrayment.

Then seghen þe kynges, as sais he,
how porely þen þat Mary lay,
And offriden gold ful gret plente
to releue hir in better aray.

Encense was offride als I-wys

De incenso.

stenche of stabul forto qvace,
And myrre also nothyng amys
for childes membres ȝyuen was,

To anoynt hom fote & kne.
for the kynde of myrre is this,
hit strengthes, þat men may oft se,
senowes & ioyntes þat faren amys,

And wormus wayues eke also,
ffor myrre a gumme is, as I fynde,
that al corupcioun puttis hym fro,
And holdis thing clene in his kynde.

Also in signe þat he was keng

De Auro.

gold rial power may signyfie,
therfore thay token to hor offryng
gold as for tribute skylfully.

And als sithen he shuld bischop be

de incenso.

And hede of holi chirche also,
encense was gode for that degre
to sacrifise imong mo.

Mirre also was ȝyuen oright,

De mirra.

sithen he shuld degh & buriet be,
to bavme hym, al-thaȝe he had tiȝt
to rise from deth in daies thre.

Lo her ȝe moun se wel in siȝt

De tribus muneribus.

by gold a kynges realte,
by encense als Goddes myȝt,
by myrre, deth that tholet he.

Gold als luf may signifie,
for it is ȝyuen in no place
but þer mon loues hertfully,
As thay diden Ihesu ful of grace.

Encense signifies eke
deuocioun had to God al-myȝt,
that is done with hert meke
to heuen hit steghes sone in hiȝt.

And myrre may signifie also
ouercomyng of our fleschlie wille,
quen we feȝten aȝayn þat fo
our talent noȝt forto fulfille.

And alle þes vertuse rekenet her
offre we most to God almyȝt,
luf, deuocioun, flesch enter,
ȝif we wil lede our lif oright.

And that in Crist wer alle thes thre,
I wil preue skylfully,
for siker for luf from heuen com he
with his blode vs forto bye.

disparagide so his deite.
more luf to vs, but I shal lye,
myȝt he not showe, ȝe may wel se,
As Paule witnes apertely.

Christus seipsum exinaniuit formam serui accipiens.

deuoute saule he hade also
that by encense may signifie,
for quen he of þis world shuld go,
for mon he praiet tenderly.

Oro pro vobis patrem vt ipse vos custodiat.

fflesche also he had enter
and encorrupte of any synne,
for of a mayden clene and cler
borne he was our wel to wynne,

And leuet two and thritte ȝer
And ȝette more, as I ȝow mynne,
thenne after dethe withowton wer
clarifiet from vs to twynne,

So clene flesche he had al-way
withouten any corupcioun,
that I to mirre wel liken may
that offert was by good resoun.

When these worthy kenges thre
haden mad thus hor present,
in slepe an aungel, leue ȝe me,
warnet hom lest thay wer schent,

Another way hor gate schuld be,
for Heroud was in ful entent
had he hom sene, slayn hom wold he,
so home a-nother way thay went.

So by a sterre thidder thay coom
and Balaames prophecy,
and hoom hor way thay noom
by aungeles leding, as rede I.

So thay lyueden gode lif ay,
when thay wer dede weterly,
at Melan a long while thay lay,
the chefe cite of Lumbardy,

After-ward translatet thay wer
to Coloyne ther thay ȝette ben lent,
and in one bed thay lyne in fer
as weten thay that ther han went.

De purificacione beate Ma{ri}e

Hoc festum tribus nominibus solet appellari, videlicet Purificacio, ypopanti & candelaria, sicut inferius declarabitur in lingua materna.

Now of the purificacioun,
that leude men calun condulmasse,
speke we with deuocion
And her whi that hit ordeynet was.

Our lady Goddes moder der
was purifyet, as rede we,
the fourty day withouten wer
after his natiuite.

I fynde this fest thre nemes has,
purificacioun that one is,
presentacioun and condulmas
ben other two forsothe iwys.

Purificacioun nomet hit was,
for our lady ful of blisse
was purifiet, thagh by trespasse
ho gulte neuer ny did amys.

But for the maner thenne was so,
ho most nede fulfulle the lawe
as Moyses taght and vset tho,
dredles ho most therto drawe.

ffor Moyses lawe bad this expresse,
ȝif any wommon bar a sone,
til faurty dayes comen was
at home from temple ho schuld wone,

But what wommon that doghter bere,
doubul ho most botht tyme and day,
as I schal sone declare now her
the cause, er that I go away.

Notantur tres cause quare dominus precepit vt quadragessimo die dei filius in materiale templum offertur, Et prima hec est.

Thre causes I fynde, as ȝe schun se,
whi God ordenet the fourty day
a knaue chyld forto offert be
to the temple, as I schal ow say.

The furst cause may wel be this,
for in natures redun we
that after a son conceyuet ys
the fourty day ful schap has he

and saule in-to hys body putte,
therfore ordenet hyt is ay
the wommon holly to be schutte
of vnclannes the fourty day.

Hec in Historiis Scolasticis.

The secund cause fo[r]sotht i-wys
ys thys þat I schal sone say,
sithyne a gost that al clene is
and wemmeles als by vch way,

When hyt is putte to that body,
as I haue sayd, the fourty day,
that clene saule, as leue I,
whit flesche is foulut in gode fay.

Therfore hit his right gode resoun
the fourty day ho clensut be,
and childe als whit deuocioun
to temple offert, thinges me,

And so bi certeyne offryng
make clene that furst fuylet was,
and to temple hym to bring
forto gete the more grace.

The thryde cause is couenable
that we schin wel vndur-stonde wel this,
to heuenly temple we ben able
to be offert to i-wys,

ȝyf we don welle for-euermore
Goddes ten comondmentȝ
And four ewangelistes lore
wihitouten defaute or any offensse.

Quod in concipiendo feminam dies duplicatur.

When wommon conceyuet hade
A maiden child & hit wer born,
As þe lagh mynde made,
thes daies doublide wer biforn,

Both of fourmyng & lif takyng,
As natures maken fully mynde,
til four score, nys no lyuyng,
in maiden child by way of kynde.

ffor in les daies þen four score
A wommon fourmet ne saulet is,
therfore þe moder so mich more
most abide nothing amys

fforto purifiet be,
As Moyses laȝe þen vset was,
And so long time to haue entre
Into þe temple thai hade no grace,

Therfore sithen time of fourmyng
of mon is er þen of wommon,
And als of lif & gost ȝyuyng,
by verray skil preue þis I con,

That womman after a son beryng
shal soner purifiet be,
And spiritual skilles, as me gode think,
I shal showe as ȝe shyn se.

Causa quare femina tardius formatur siue organiȝatur in vtero matris quam masculus.

Whi wommon latter fourmet is
then mon, as I haue saide bifore,
May wel & skilfully be þis,
that I haue lernet be gostly lore.

ffor sythun þat God in wille was
monhede to take as this in mynd,
In masculyne gendre thurgh his grace,
noght fourme in feminyne, as I fynde,

God wold hit hade prerogatyfe
& more þenne womon honeret were,
and sonner ȝeuen to gost and lyfe,
& moder purifiet bothe in fere.

An-other skyl her shewe I may,
Sithen woman dydde a more trespas,
when mon was made þo sexte daye,
as holy write ful mynde mase,

Thurght the wommon, in gode faye,
þo mon begylet fully was,
therfore hir sorowe more thenne is aye
God dowbult skylfully so hasse.

And so he dowbulet hir leuyng
in worde for all-waye wommonnes wo,
so dowbulet he hir on lyf ȝeuyng
in modres wombe bothe two,

The enfourmyng more abydyng,
and ȝeuyng of lyf eke also,
and child als aftur burth to bryng
to temple lengur tyme be fro.

But þagh þo lawgh so þat tyme was
a wommon purifiet to be
þo faurten day of hir trespasse
þat bare a sone, as here sayde we,

Our laydy þat was ful of grace
was neuer þo helder, leue wele me,
Bonden to come in that place,
for sedeles conceyuet was he.

Nota quod Christus se voluit subdere legi propter tres raciones, & prima est hec.

Thre skylles wel I fynde
why God wold bowe hym to the lawe,
as I schal telle whil I haue mynde,
ȝyf ȝe wuln herkun to my sawe.

One skyl was þis, as klerkes sayne,
to showe mekenys in all thyng,
when he was born he wold be bayn
ensaumpul of mekenysse be schoyng.

For as Bede beres witnesse,
hir nedet no purificacioun,
ne Ihesu, þat was synnelesse,
to haue tane circumcisioun,

But for he wold in alle thing
be like to mon saue in synne,
to do þo lawe was his likyng
in mony maner, as I schal mynne.

Nam vt dicit Beda: In natiuitate se habuit vt pauper homo, in circumcisione vt pauper peccator homo, set hodie vt pauper, peccator & seruus homo.

For at his natiuite
as a pore mon born he was,
for pore was moder, leue ȝe me,
and born als in a pore place.

And als at his circumcisioun
as pore mon and sinful yke
he shewode hym, as ȝe leue moun,
by ensaumpel to make vs meke.

For þer-as hym nedet no thing
of þat ilk sacrement
that ordaynet was for a merkyng
of sinful men, as I her kent,

Ȝette Ihesu þat synneles wasse
wit þat merk wold merket [b]e
in fulfylling before Iewes face
þo lawe fully wit hert fre,

As þis day also in gode fay,
when he was offert þe tempel to
As por mon, sinful, þe soth to saye,
and thralle, as him thugh was to do.

For wit him offert was þis daye
A turture-brid and [p]ygones two,
for por mennes offring þat was aye,
but riche mon lomber and geet also.

And þat he shewde h[y]m as thrall eke,
I may wel preue & lye right noȝt,
for wit two briddes as mon meke
that offert were he [w]as for-boght.

Also afture thritte ȝere
he wold be folowet as he wes,
noght for hym nedet hit boute wer,
but for-to shewe alle rightwysnes.

Nota quod quinque remedia contra originale peccatum ordinata sunt per processum temporis.

Fyue remedyes, as I fynde,
be processe of tyme ordeynet wer
for Adames synne, tase þis in mynd,
to pleise God wit and make mon dere.

Primum remedium. Hugo de Sancto Victore.

Hughe of saint Vittores i-wis
beres witnesse of furst thre,
that vset wer no thyng amysse
At worldes beghynnyng to be.

Whil men lyueden by way of kynde
er any lawe ordeynet was,
thre gode dedes, as I fynde,
wer done to plese God ful of grace.

Offeringes, tethynges, ther ben two,
and sacrifise of bestaile thre,
by whiche dedes thenne done so
hit schowet for-boght that we schuld be.

The furst remede was offryng,
That be-gunnen was ful wel
of Adames son, with-oute lesing,
that one hat Caym, that other Abel.

Cayme that a tilmon was,
cornes offert not oright,
Abel of bestaile offring mas,
of furst-born to God almight.

But Caymes offering in that place
forsaken was in Goddes sight,
for fuylet corn bifore his face
he brand, ther-fore had thay no light.

Abel, that good bestes took,
had thonke of God for his doyng,
but Caynes cornes God forsok,
that of the worst made his offryng.

Secundum remedium contra originale peccatum.

The secunde remede thething was,
that Abram by-gan i-wis,
As the furst boke my[n]de mas,
that is callet Genesis.

When Abraham had slayne in sight
four kenges, as I wreten fynde,
and tane grete prayes thurght Goddes might,
to plese God he had grete mynde,

And the tethe of al his pray,
when he to Ierusalem coom aȝayne,
to keng Melchisedech that day
he offert, of whiche God was fayn.

Reuertenti Abraham a cede quatuor regum, &c.

And keng Melchisedech also,
when he herd Abraham was comyng,
of brede and wyne deuoutely tho
the keng aȝayn made hys offring.

Now to expoune wel this thing,
offeringes, tethynges bothe in fere,
and to haue ful vnderstonding
how hit stondes I wol ow lere.

ffyrste of Abraham speke wol I,
what maner he wan such pray,
and of Melchisedech wyterly,
what mon he was I wol ow say.

But ay I pray ow haues in mynde
the substonce of my furst mater,
ffor ther I lafte ȝe sculle me fynd,
haue I declaret this enter.

Abraham Goddes derling was
and chosen patrearch of price,
and in God funde more grace
thenne any that tyme, for he was wyce.

So on a tyme hys brother sone,
Loth, was taken with straunge men.
when Habraham segh this meschef don
he gose hym thider anone right thenne,

And de-liueret of destresse
Loth, that so taken was,
slegh four kenges witht prowes,
And toke grete prayes thurgh Godes grace.

Thoȝt he, ‘sithen God of his godnes
has holpen me thus in this cas,
the tethe of al this gret riches
offre I wil riȝt in this plas.’

Quen Melchisedech herd this,
that Abraham was negh comyng,
with brede & wyne to-gedir i-wys
to hym he con make his offryng.

But quat this dede may signifie,

morale.

takes hede I wil ȝou say.
As touchyng Abraham truly,
tethynges he bigan þat day,

That mich pleset God al-myȝt
And ȝet dos in ich plas,
for that God holdes as for his riȝt,
that by Abraham bigonnen was.

Melchisedech dede also,
that offride to hym brede & wyn,
I wil expoun er that I go,
tas hede to þis for luf myn.

That brede & wyn so offride þer
was a pronosticacioun
And forshowyng that we shuld her
Goddes sone with deuocioun

In time comyng, dede quen he wer
ffor mon-kynde saluacioun,
In our bodies we shuld her
receyuyng brede of benisoun.

And for hit shuld after bifalle
Goddes body made to be
of brede & wyn to saue vs alle,
therfore tho two þer offret he.

Thus tethes in holy chirch han ben
sithen Abraham was þat hom bigan,
And Goddis body & blode ȝe sene
of brede & wyn sithen Crist vs wan.

De origine Melchisedech regis Salem.

Now one thing teche ȝou her wol I
of quych mony ben in wer,
of quat rote & progeny
Melchisedech com ȝe shul her,

ffor text of Bible witerly
of his fadir spekys no thyng,
therfore as I fynde in story
telle I wil to old & ȝyng.

Ieronymus & Petrus in Historiis capitulo xlo.

Melchisedech, as clercus sayn,
was Seem, Noe aldest sone,
And lifd on eld, nys not to layn,
And made Ierusalem into wone.

Qven he hade made þat fair cite,
kyng of hit he callide was,
Melchisedech as kyng, leue ȝe me,
so Seem & þat nome both he has.

Til Abrahams time lyuet he,
As Iewes story mynde mas,
And with gret solemnite
both kyng & prest was in þat plas.

But first quen he þat cite made,
Salem to nome he gaf hit tho,
therfore þat nome by hit he hade
kyng of Salem & callide so.

After his deth then mony a ȝer
A straunge nacioun conqueride hit,
that Iebuseus callide was,
And nomet after hor awen wyt

Jebus þai þer so wonyng,
After hom-self now nome hit has.
But sithen wan hit anoþer kyng,
so a thrid peple toke þat plas,

And compounde a nome in fer
of two nomes hit had bifore,
And sett to-geder þes wordus wer,
Iebus & Salem vset ȝore.

De Iebus & Salem compositum est nomen Ierusalem: b littera mutata in r & sic vocabatur Ierusalem.

Thay made one nome of þes two,
Ierusalem as hom thuȝt gode,
saue b. letter was putt þer-fro,
And r. sett þer-as b. stode.

And thus was nomet that cite
Ierusalem, as clerkes sayn,
As I fynde by autorite
hor nomes, nys not forto layn,

Ierom & Isodre also
And Petre in þe stories als,
hor witnessyng & oþer mo
I may not leue myȝt wel be fals.

De prerogatiua primogeniture quam Melchisedech habuit ex consuetudine & Iacob ex supplantatione. Isidorus.

One thyng is gode now to knowe,
As Isidre beris gode witnes,
one special thyng that I shal showe
And declar ow now expresse.

Melchisedech, as I saide her,
Noe aldest sone was,
And after kyng & prest in fer,
As þe Bible mynde mas.

But ȝe shul vnderstond wel thys,
that kyng to nome þen caȝt he,
for he bult þat toun i-wys
And foundore was of that cite.

But qvy he prestes office ber
I shal declar apertly,
the quych may do ow gode to her
And ȝe conceyue hit hertfully.

That time quat sone that aldest wer
this prerogatif þen hade he
At offrynges & gederynges in fer,
that sone hade þis gret dignite,

To blesse þe peple ful power,
And to hym then shuld falle of fe
ffirst offryng, wer it neuer so der,
by vertu of þat ilke degre.

And for Melchisedech aldest was
of Noe sones, leue ȝe me,
presthode he occupiet in þat plas,
And that was gret autorite,

And that prerogatif clercus sayn

nota.

was hit that Esau sold as nys
to Iacob his brother to be bayn
for pulment of ful littel prys.

Of þis mater qvo-so wil se
the text expresly how it ys,
this ilke chapitre loke wel he
of þe first boke Genesis,

Genesis xxv. capitulo.

And ther þis mater he shal fynde,
how þe ȝonger broþer tho
bigilet þe alder & aire of kynde
of heritage & benisoun both two.

Tercium remedium contra originale peccatum fuit sacrificii immolacio.

The thrid remedy ordeynt was
aȝeynus our forme-fader syn,
was sacrifice to gete vs gras
of bestaile, as I shal ou myn,

As Noe did after þe flode
to plese God withe, as rede we,
& Abraham als that was so gode,
to God obedient thai wold be,

& his son, that he loued most,
At Goddes byddyng wold haf slayn,
Agaynus him he wold not bost,
bot at his biddyng ay be bayn.

therfore God heghut him, leue ȝe me,
that of this sed shuld cum a floure,
thurgh which all men shuld blesset be,
Ihesu Crist our sauioure.

Genesis: Ex te namque egredietur in quo omnes gentes benedicentur. Quartum remedium contra originale peccatum fuit circumcisio.

Bot for thes remedes all thre
were noȝt accept to God all-myȝt
saue only of Iues and hor lyne,
therfore the furth by scyll & ryȝt

God ordenet for to serue wele all
of ich cuntre a nacioun
that to Goddes lagh wold fall,
& that was circumcisioun.

For what nacioun sere hit were
other than Iues, that sacrement
stod hom in stid and mad hom dere
to God, who-sere that merk wold hent.

Quintum remedium fuit baptismus.

Bot ȝet for circumcisioun
seruet not bot only to man,
God mad the fyft bute be resoun
to serue both man and eke woman,

And that was fullogth after last,
thurȝe quych we shyn com all to blys,
ȝif we our lif to God wil cast
And do his biddyng not amys.

And alle þes waies of remedy
to bete our first fader syn,
Crist assaiet bodily
er he out of this world wold twyn.

Nota quod primum remedium Christus assumpsisse videtur, quando in templo est presentatus.

The first remedy was offryng,
As I declaret her bifore,
In hym Crist toke þis, bout lesyng,
As this day to saue our sore,

Quen he was offrid þe temple to,
that representid by gode ryght
by offryng hym-self so to do
that he his fader plese myȝt.

Secundum quum xl diebus ieiunauit; soluit decimas dierum, quia non habebat, vnde solueret decimas rerum.

The secunde remedy also
In hym he toke, as mon may se,
quen he ȝaf teth deuoutly tho
to his fadir in maieste

Of his flesch & blode both two,
quen þat he fast, as rede we,
ffourty daies with-out mo,
verray teth þen offride he.

ffor he hade no wordly thyng
to teth to his fadir der,
he tethide days with fastyng
And so gaf teth for al þe ȝer.

Tercium remedium in se assumpsit. scilicet sacrificorum immolaciones quando par turturum aut duos pullos columbarum optulit.

The thrid remedy showide he
to plese his fadir most of myȝt,
quen that Mary with hert fre
sacrifise as this day diȝt

A turtur bridde or pigones two,
as thenne was vset law-fully,
ffulfille he wold alle fulle tho
that bote wit his awne body.

The feurthe remedy þat he soght
was whenne he circumciset was,
ffor he wold fayne mon-kynde wer broght
by right in-to hor furthe place.

Quintum remedium quando a Iohanne baptisma suscepit.

the fift remedy was þis,
When he toke fullogh of sayn Iohan,
and meket hym so nothing amysse
ensaumpel to ȝiue vs euerichone.

What myght God do for vs more
thenne to fulfille alle rightwisnysse
and wit hit for to salue our sore,
to bring vs owte of grete distresse?

Secundo Christus voluit se subdere legi vt legem adimpleret secundum quod dicit: Non veni legem soluere, set adimplere.

The secounde [cause] wherfore þat he
wold meke hym fully to the lawe
was þis, þat ȝe schun sone see
afture his awne word and sawe,

God says he come not to vnbynd
Moyses lawe in no manere,
bot to fulfille hit, as I finde,
In alle thing wit ful powere.

for yf þat he hade bien aboute
that tyme hor law for to destruye,
thay mighten þo better haue byn stout
Hym to haue greuet and to nye,

and excuset hom as be right,
‘and oure lawe he kepes noght’,
therfore his tokenne haue sette at light,
Ayaynes hit ȝyf he hade wroght.

therfore he wold in alle thing
fulfulle hit and þerto be boun,
þat he might dampne wel hor doyng,
and þay bowte excusacioun.

Tercio Christus voluit se subdere legi vt purificacionis tipice terminaret.

The thridde cause may wele be this,
that he wold bow hym mekely
to Moyses lawe no thing amysse,
As I schal saye apertyly.

for he thoght for to make an ende
of purificacioun vset so,
to lyknesse therfore he wold bende
To bothe, þat come betwen hom two.

for be-twene two lawes i-wysse
Crist come bothe to fulfulle,
the alder to do, no thing amysse,
The new to norische was his wille.

but this vsage, leue ȝe me,
of purificacioun
most nedeling thenne endet be,
as I schal preue ow by resoun.

for as thesternesse goes awaye
whenne þat light be-gynnes to spring,
so thing in likenesse done þat day
when þat Crist come made an endyng.

ffor purificacioun fulle werray
come when Crist light in oure kynde,
thenne figuratif most passe awaye
and skilfully be putte behynde.

ffor he purifiet vs on right
wit werray fait at his comyng,
and heuy hertes made hom light
that long hauden bien in mislikyng.

Bene dicitur in Actibus Apostolorum: Fide purificans co[r]da eorum.

Thre offringes wel I fynde
for Crist and of hym made þer wer,
as I schal whil byn in mynde,
Apertely nowe reherce home her.

Prima oblacio de ipso a parentibus.

the fursthe was of hym-selfe iwysse
when he was offert tempul to,
that signe of alle mekenesse ys,
Ensaumpel vs so for to do.

Syn he þat lorde was of þo lawe,
wold bowe hym so mekele hit to fulfille,
me thinke a mon schulde haue ful grete awe
other to worch þen was his wille.

Secunda pro ipso de auibus.

the secounde offring for him was
of his frindes the tempel to,
of briddes, as book mynd mas,
as Moyses lawe wold þay schuld do.

Þat tokenet pouert witerly,
for pore offring þer chese he
and laft lomber, as reide I,
þat riche men vset of grete degre.

Terciam fecit ipse in cruce pro omnibus.

the thridde offring was his body,
when he deghet on rode tre
for to bring vs of al nye
and make tho þat wer thralles fre.

and in that offringe trwly
schowde was verray charite
and sayde loue al-so sicurly,
more might he not do for þe.

Dicitur secundo hoc festum ypopanty, quod idem est, quam presentacio vel obuiacio, ab ypon, quod est ire, & panty, quod est contra, quia Symeon & Anna obuiauerunt domino.

The secounde name this fest has,
as I speke at byghinnyng,
presentacio callet was,
or elles ayain-comyng.

Presentacioun skilfully
hit may [be] namet, sithen he,
to þe temple solempnely
was offret this day, leue ȝe me.

Agayn-comyng I may al-so
Calle þis fest be gode resoun,
for Simeon and Anne bothe two
Agaynes him maden processioun,

Tunc accepit eum Simeon in vlnas suas.

thenne, as the gospel mas mynd,
Symeon þat old mon
bytwhen hondes, as I finde,
toke Ihesu þat he leuet on.

Notandum quod triplex obumbracio siue exinanicio de saluatore nostro facta est.

Thre maner of disparaging
I fynde that Ihesu had this day
to the temple so comyng,
As I schal ful sone say.

Prima exinanicio veritatis.

The furst sithen that heuen keng,
in whom that al sothenesse was
and al maner of gode thing
lif and deth, greuaunce and grace,

Wold suffer of other hym so to bring
with processioun to þat place,
A wonder gret disparagyng.
to his sothnes me think it was.

Secunda exinanicio bonitatis.

Secunde disparagyng was this,
when he disparagide his bounte,
that was God & kyng of blys,
clanner þen he may nothing be,

Wold purifiet be, þer no nede wer,
As he hade ben a synful mon,
I merueil mich in my maner
quen I thenk þer-opon.

Tercia inanicio maiestatis.

The thrid disparagyng, leue ȝe me,
that Crist hade may wel be this,
disparagyng of his maieste,
saue luf of mon, gret merueil is.

ffor he that maistride alle thing
And with his worde this world has wroȝt,
suffride of hym to make offryng
And rulet alle þat hym thider broȝt.

And that old mon þat hym ber
he rulide, as saide þe euangely,
Al this for mon so mekely her
Crist tholet to bryng vs of any.

Senex puerum portabat, puer autem senem regebat.

then blesside Simeon swete Ihesu
And heride hym with his canticuler,
for by þe holi gost he knewe
that hit was Crist that he so ber.

Nunc dimittis.

And in this song, nyl I not concele,
he specifiet her nomes thre,
hele, liȝt, ioy of Israele,
And skil qvy now ȝe shun se.

Salutare, lumen & gloriam plebis tue Israel.

Hele he calde hym skilfully,
forto hele vs doun come he,
And also forto iustifie
wrong don to mon, leue ȝe me.

And also Ihesu callide is
hele in our vnderstondyng,
for he sauet his folk Iwys
of syn in quich þai wer lengyng.

Liȝt also wel cald he was,
ffor men that wer in thesternes
he liȝtnyde quen he did vs gras,
And that wist Simeon expres.

Ioy of Israel eke also
he may be callide skilfully,
for til he come þer wer in wo
Adam & alle his progeny,

Narracio bona sicut in quadam epistolam inueni.

Now her er that I firre pas

Simeon.

In this mater meuet her,
A tale that I seȝe writen was
showe I wil in gode maner.

Ones I rede that Simeon,
A qvile bifore that Crist was born,
Isaias boke he loket opon

Ecce virgo concipiet &c.

And fonde thes wordes hym biforn:

Ecce virgo concipiet & pariet filium.

‘Se’, saide þe prophet Isaye,
‘A virgyn shal conceyue i-wys
A sone & ber hym wemlesly
forto bryng monkynde to blis.’

When Simeon segh þis ilk thing,
Merueilet wonderly he was,
And hopide hit hade ben fals wrytyng
that he segh þer in þat plas,

ffor impossible hym thuȝt it wer
A may conceyue by any way,
And saide, ‘he that wrot this her
wrot fals, a waiour dar I lay.’

And toke his knyf & scrapet fast
And this word ‘virgyn’ writen þer,
And þer-as ‘virgyn’ writen was last,
made ‘a gode wommon’ a child to ber.

Deleuit hoc verbum virgo & scripsit bona mulier.

Qven he hade chaungide þis word so,
his boke from hym he lays adoun,
And thogth that he hade wel don tho
And made a gode correcioun.

Anoþer day quen hym list se
holi writ & prophecy,
eft his boke then turnes he
to þo wordes of Isaie,

And þer-as he hade scrapet away
this word ‘virgyn’ the day bifore,
he fonde hit writen aȝayn verray,
so fair letters saȝe he not ȝore.

When Simeon segh þat writyng,
wonder he hade gret witerly,
for that boke was in his kepyng,
non oþer mon myȝt com þer-by.

And als þat worde so writen was
that so fair letter he neuer segh,
vnlike to þat he writen has,
for he nas neuer writer so slegh,

But ȝet he þoȝt he wold assay
qveþer þat wer thurȝe God almyȝt,
And eft þat word he scrapis away,
‘virgyn’, writen þer oright,

And þer-as ‘virgyn’ stode bifore,
he wrote ‘gode wommon’ in that plas,
And hud his boke fro las & more
vnder lok for any cas.

But sone opon þat oþer day
his boke he openet forto se,
And fonde ‘gode wommon’ clene away
And ‘virgyn’ writen, as er segh he,

With golden letter so curiosly
that impossible i-wys it wer
to any mon that wer wordly
to write sich letter as was ther.

Qven Simeon seȝe þat it was so,
then leuet he þat fullily
ther hade þe holy gost ben tho
And visitide hym ful graciously,

And praiet God with hert fre
he shuld neuer deȝe ne thethen go
that maidens child til he myȝt se
And eke hondul hym both two.

Tunc responsum Accepit Simeon a spiritu sancto, non visurum se mortem nisi videret Christum Domini.

Then hade Simeon an vnswar
of þe Holi Gost in hiȝt
that for dethe schulde he not car
tille he hauede sene þat suete wight,

that of a virgin born schulde be,
the which child was God almight,
and to the tempul so come he,
as þe Holy Gost behight,

And as ys in the euangelei
that he come the tempel to
in gost, as hit says opunlye,
his office mekely for to do.

Dicitur in tercio hoc festum Candelaria eo quod Candele in manibus portantur accense.

The thridde name þat [þ]is fest has,
most commune of all thre hit his,
as lewde men callen hit condelmasse,
ffaure causes whi I finde i-wisse.

the furst is þis, as I schal saye,
for summe tyme errours vset wer
and forto putte hom klene awaye
that was vset, as ȝe schun her.

Romaynes sumtyme in riche araye
in the mone of ffebruer
vseden a light in gode faye
Ones in A fyue ȝere

In worship of a god i-wisse
was callet Mars, god of batail,
And of his moder alle amys,
s[u]pposing thai might hom auail.

that Mars moder Febru hyght,
and aftur hir þat mone callet was
Februer, ther-fore wit light
in that mone Rome mynd mas.

Thenne was þat light so wu[n]der bright
of torches, laumpes, leue ȝe me,
that men might go wele be night
in vche place of þat citee.

Then maden þay to hir or praiere
for to send hom þe victoree
of enmeus þat come hom nere
for to do hom any nye,

Also thay praieden þat godesse
for hor frindes saules alle,
and sacrefise mayden wit mekenesse
to hir, hom thoght þat best wold falle.

An-other errour thai vset also,
and wymmen most, as reden we,
for one womon was raft hom fro,
heght Proserpyn of grete degre,

With suche a god, as leuet thay,
that god of helle callet wasse,
then soghten thay hir be night & day
with torches, laumpes in mony place.

So long suche errours vset were
that leue that custome wold thai nogh[t],
but vseden hit so mony a yere,
for hit seruet hom as þay thoght.

Now segh Sergius the pope þis,
that hard hit was to make hom leue
thing that thay had vset amys,
with summe slegh[t]e that he thoght to reue,

And chaunget hit in anou [þ]er maner,
in worschepe of oure der lady
condeles one day in Februer
for to be borne solempnele,

Opon the purificatioun day,
so that hor custum myȝt be stille,
but hor entencioun more verray,
and ȝette fulfulle hom al hor wille.

Secundo propter ostendendam virginis puritatem.

The secund cause, soth to say,
whi holy chirch ordenyt has
to ber thiis serges as this day
was this, I schal say in this place,

fforto schew the grete clennes
of Godde moder meke Mary,
as I schal tel ȝow here expresse
verray cause wherfore and whi.

fforto schowe that clene was ho,
neuer none so clene ny so schynyng,
ther-fore the pope segh hit to do
serges to bere at hir rising,

Right as Holy Chirche wold say,
alle men at ones in meke maner,
to our lady with hert verray
these wordes writen in Latyn her:

Virgo beata purificatione non indiges set tota rutilas tota splendes.

‘Blesset virgin, moder and may,
the nedes no purification,
but al thow schynes soth to say,
in the nys no coruptioun.’

And vche mon knowes this soth ys,
that purificacioun nedet hir none,
for bout sede of mon i-wys
ho bare Crist, ȝe witten vchone.

And ho hir-self als blesset was,
hir moder womb when ho was in,
ther-fore hir nedit no more ne lasse
purificacion for no synne.

Als blessed ho was by right
and halowet eke, neuer none so,
when Goddes gost in hir was light
to wynne vs wele and wayue our wo.

And ther-of ho hade such grace
that to synne was ho [neuer] bowyng,
ny neuer mon on hir temptet was,
ȝette was neuer none so fayre lyuyng.

Ther-fore alle Iewes affermen this
and wondren þat hyt so myght be,
that fairest floure ho was i-wys
that any mon in world might se,

Ȝette had neuer mon fleshely sturyng
to hir by spech ny by syght,
but thagh mon temptet wer any thing
Byfore, and loke on hir he myȝt,

All maner wrang temptacioun
anon in hym shuld slekenet be,
& wille haue with deuocioun
to continence & chastite.

therfore oure lade lykenet is
to the cedre in gode faye,
that nedders slees by kynde iwys
with sauour of hit soth to say.

So hir grete holy lyuyng
to [ot]hir sauourt in the sight
that al vnskylful fleschly sturyng
ho slogh in hom thurgh Goddis myȝt.

To myrre lyknet ho is eke,
for myrre slees wormes kyndly,
so slees þat moder & maiden meke
Al maner wormus of lecchery,

And this prerogatif hade ho
Imong alle virgyns þat euer wer,
to oþer hor holynes wold noȝt do,
but serue hom-selfe in gode maner,

But hir holynes was so grette
that alle men þat hir myȝt se
to chastite haden hor hert sette
with lokyng on þat lady fre.

Tercio propter representandam hodiernam processionem.

The thrid cause is, in gode fay,
to represent in gode maner
processioun that was made þis day
Aȝayn Crist, as ȝe shyn her.

ffor his moder hym thider broȝt,
Symeon & Anne come hom aȝayne
And presentide hym that al has wroȝt
In temple to quich he was bayn.

100

So make we now processioun
with serges liȝt deuoutly,
to quych serge by gode resoun
likken I may Ihesu skilfully.

ffor in a serge thre thingys bene,
wax & weke & fuyr also,
to quych thre, with-outen wene,
Crist liknet is to alle tho.

ffor wax is Cristes flesch & blode,
that taken was of a clene may,
bout corrupcioun & alle gode,
bout wem of syn, als soth to say.

ffor riȝt as bees of herbes clene
worchyng wax bout engendryng,
so broȝt Mary forth, as I mene,
Ihesu Crist our heuen kyng.

The weke, þat in þe wax hid is,
to Cristes saule may liknet be
In flesch & blode hid wel i-wys,
that God toke of a maiden fre.

The fuyr also or ellis liȝt
tokenys godhede bout lesyng,
for, as þe boke sais, God almyȝt
is a fuyr al swolowyng.

Deus noster ignis est consumens.

Quidam metricus de cereo sic ait:
Hanc in honore pie candelam porto Marie,
Accipe per ceram carnem de virgine veram.
Per lumen numen maiestatisque cacumen.

Quarto propter nostram instruccionem candele accense in manibus isto die portantur.

The furth cause is couenable
qvy we condels ber this day,
that is to wit to make vs able
to þat lif þat lastes ay,

101

And also more stif & stable
And noȝt faynt in Goddes fay,
And tokenyng fulle with-outen fable
of serges beryng I wil now say.

Thre thinges we most kepe oryght
in vs for saule saluacioun,
fulle faith, & to gode vs diȝt,
the thrid riȝtwis entencioun.

And thes vertues wel I fynde
In the condel qven it is liȝt,
for wax is clene & fair of kynde,
And liȝt may token God al-myȝt,

And quen tho two to-geder bene,
wax & fuyr as I nowe say,
verray faith, as wel is sene,
And gode dede wel mete may.

ffor as a candel þat fu[yr]les es
Is dede & no comfort þer-in,
And liȝt bout candel is non i-wys,
so faren þes vertues forto twyn,

ffaith verray from worthy dede
or worthy dede from faith verray
twynnet, ben noȝt to help at nede,
but both to-gedir wel serue þai may.

The weke, þat in þe condel is,
riȝtwys entencioun may wel be,
for monnus thoȝt as weke i-wys
Is hud þat hit may no mon se.

For thus techis sayn Gregory,
our open dedes forth to shawe,
that the entencioun priuely
be hyd þat hit no mon may knawe.

102

Sic sit opus in publico, vt tamen intencio maneat in occulto. Gregorius.

Thus verray faith, gode dede also,
And eke riȝtwys entencioun
to serge moun be liknet so
for monnus edificacioun.

ther ȝif we wil clene be
bifore God at our last day
we most haue þes vertues thre,
that I to serge wel likken may.

Miraculum beate Marie.

Now a miracle of Mary

Miraculum beate Marie in purificatione.

that bifel riȝt as þis day
I wil telle apertely,
herkenes to me I ȝou pray.

A worthi woman ones wasse
that hade ful grete deuocioun
to owre lady ful of grace,
and aye to worship hir was boun.

So bult ho beside hir place
A chapel of ful grete renoun,
And vche day a masse ho has
for any ocupacioun.

Of oure lady þat mas schuld be,
for hir wold ho no waye forȝete,
and spend much gode in charite
ffor hir loue, of þat ho might gete.

So neght þis fest [of] condelmasse,
hir prest had ȝeten him leue to go
on serten nedes what-seuer hit was,
that to þat fest come he not tho.

103

So boute masse nede most ho be
suche meschef shope as þat day,
for this maner, leue ȝe me,
this woman hade þat I schal saye.

Who-seuer wold aske hir any gode
for the loue of our lady,
ȝiuen hit was wit mild mode,
what were in hond anone in hye.

so hade ho ȝiuen a littel before
hir mantel for our lady sake,
And wold haue ȝiuen mich more
for hir to alle þat euer wold take.

So sithen that ho was mantilles,
to þe chirch miȝt ho not pas,
qverfore ho was in gret tristes
that ho that day was bout a mas.

Qven ho segh no bote wold be
In-to hir chapel sone ho went,
And bifore our lady fre
ho kneles doun with gode entent.

And sone as sho lay þer prayng,
ho fel on slepe & mette onon
that ho was in a chirche knelyng,
the fairest ho euer segh any one,

And loket about in ich plas,
then segh ho virgyns in comyng,
gret novmber of hom hir thuȝt þer was,
that ho hade neuer so gret likyng.

Bifore hom, as boke mynde mas,
A qvene þer come with croun shynyng,
to þe qver an esy pas
ho gos, þe remenaunt hir suyng.

104

Quen þe qvene had sett hir doun
And ichon after hor degre,
comus one in with burthen boun
of serges wonder gret plente,

And takes þe qvene a serge in hie,
And after alle þat wer þer-in.
quen þai wer seruet by & by
opon þe matroun ho con myn,

And takes hir a serge onone,
of þe quych ho was ful fayn,
And thoȝt from hir shuld it not gone,
ny hit wold ho not ȝyue aȝayn.

Quen þis was don, ho segh comyng
serge-berers solempnely,
deken, southdeken hom suyng,
And prest reuescht ful rialy.

The serge-berers angels wer,
And hir thught in hir entent
deken, southdeken to God der
wer seynt Laurence & saynt Vincent.

The prest þat song þe mas i-wys
was Ihesu Crist ful of gras,
that fully as þe vsage is
Confiteor saide riȝt in þat plas.

Sone two Angels clerly þer
bigunnen þe offys of þe mas,
so swete song herd ho neuer er
As hir thught that songen was.

So passede þai forth bi proces
til þat time was of offryng.
then went the whene, as maner wes,
And offrid hir serge doun knelyng,

105

And alle þe oþer ful deuoutly
vchone after hor degre,
but thys wommon witerly
wold not remewe from hir se.

So abode þe prest ful long
fforto abide hir offryng,
And thai thoȝten hit a wrong
that hir come was so tarying.

Then sent þe qvene of virgyns sone
to þis matroun a messager,
And saide hit was riȝt wrongly done
to tarie þe prest in þat maner.

And ho sende worde sone agayn
And bad þe prest syng forth mas,
for of þat serge ho was so fayn
that siker from hir shuld hit not pas,

That was ȝyuen hir, ho wold hold,
And from hir shuld hit not away.
the messager the whene so tolde,
thenne semet ho wroth, the soth to say,

And sent aȝayne the messager,
and bad reue hir that serge in hy,
but ho wold offer in gode maner
as thay deden al the company.

The messager doos the whene bidding
and eft comes to this matroun,
but leue hit wold ho for nothing
for suche was hir deuocioun.

The messager segh ho was stout
and sone lays honde on hir right ther
and of hir hond wold pull[e] hit out
and that fare might hir not fer.

106

Grete beker was betwene hom two,
whether schuld haue the more maistri,
for that on end ho held tho
and ho that other wel and stifly.

so stryuen thay long in this maner
that at the last broken hit was,
that one half had the messager,
that other halfe the wommon has,

And right so in this serge breking
the wommon woke, and in hir honde
as ho mette byfore sleping
fonde halfe the serge thurgh Goddes sonde.

Then hade ho wonder wytterly
and of hir sweuen ho hir by-thoȝt,
and thonket God and our lady
that so wel had for hir wroght,

And such masse gete hir that day
and such condul forto bren,
al-thagh ho lufde our lady ay
Mor ho onouret our lady thene.

When this matroun told this cas
schewet that seurge from heuen sent,
all men thonket God of his grace
and oure lady with gode entent.

And that seurge anon don was
emong relykes most reuerent,
& who-sere touchet hit hele has
in what langour sere he be lent.

Thus halp oure lady this matroun
as ho dos all men sicurly
that in hir han deuocioun
and worshipon hir deuoutly.

107

De occisione Innocencium & de Herode Ascalonica & eius vxore.

Now speke we of the Innocentȝ,

de innocentibus.

that for Crist martert were
with-outen defaut of any offence
vnder Eroud, as ȝe shin here.

Thre Erodes I fynd there were i-wis
that grete nome haden, that is no nay,
In vr[ec]hedenesse and doyng mysse,
hor nomes here I shal ȝow say.

The furst As-calonita was,
that regnet when that Crist was borne
& slogh the Innocentȝ bout trespas,
for whech dede his saule was lorne.

The secund Erode slogh saint Iohn,
that baptiȝet Crist omnipotent
In the water of flem Iordan
& for to preche byfore him went,

Antipas that Erod hyȝt
& he regnet in Iude
that tyme that Ihesu ful of myȝt
Deghet opon the rode tre.

the thrid Erod Agrippa was
that slogh seint Iame, as rede we,
& prisonet Petur also has,
as be thes verseȝ mon may se:

As-calonuta necat pueros, Antipa Iohannem, Agrippa Iacobum, claudens in carcere Petrum.

but thes two lasȝt now leue wol I
& of the first speke now here,
as I fynd in trew story
how he was kyng now ȝe moun lere.

108

Petrus in Historiis Scolasticis.

A duke Antipater Ydumee,
that was a mon gret & worthy,
Weddet, in boke as rede we,
the kynges doȝtur of Araby,

& on hir a son ther gete he
& callet hym Erod witerly,
that Ascalonica, leue ȝe me,
was callet aftur, as rede I.

& to this Erod ȝiuen was
Be the emperour of Rome
the lond of Iude, & hit has
byfore that Crist our kyng nome.

Then was scheptre first put away
from Iudas kynd, Iacob son,
thirgh whom, as I byfore con say,
the Iues nome com first in wone.

Whech profecy, to myn aw on,
gode is I reherse here
In Latyn wordus, as I con,
that Iacob said, is gode to lere:

Non auferetur sceptrum de Iuda & dux de femore eius, donec veniat qui mittendus est, & ipse erit expectacio gencium.

Now was fulfyllet this proficie
when that Erod was mad kyng
and sceptre from Iudas rote therby
put away, Crist negh comyng.

This Erod sex sons has
that were worthe men & noble,
Antipater the first was,
Alysandre and Aristoble,

109

Archelaus the furth hyȝt,
the fyft Erodes Antipas,
the last Fylyp, thus in our syȝt
all six arn recconet in this place.

But Alexander and Aristoble,
that both of on modur were,
to Rome he send, for thai were noble
& scharpe of witte letteur to lere.

Long aftur thai com hom agayn,
wele lernet & ryȝt conyng,
And stryuen more þen did hom gayn
After hor fadir to haue ben kyng.

ffor both two of on modir wer
And hor moder was a Iewes,
therfore þai helden so in fer
And putten hor fadir to destres

Auther of hom forto haue ȝyuen
the successioun of his londe,
And for this cause with hym thai stryuen
that broght hom after in gret bonde.

Also thai thoȝten hom-self conyng
And more worthy þen oþer wer,
quen they wer comyng fro studying
thai hopiden to haue ben more der.

But Heravde segh thay wroȝten so,
his aldest sone he put bi-fore,
And supplantid hom both two
of his heritage las & more.

Thay seghen this & casten in hie
to haue slayn hym ȝif þai myȝt,
the kyng knew hor kest priuely
And exilede both in hyȝt.

110

When þai both þus exilet wer,
to þe emperoure thai went
to pleyn on hor fadir in fer,
that sone Heraude was after sent.

But qvil þis strif was enduryng,
Ihesu Crist was born i-wis
And thre kynges thider comyng,
As ȝe knowen wel al þis.

And quen þai asket a kyng
that born was of þe Iewes kynde,
Heravde was of hor come dredyng
thurgh double ferdship as I fynde.

One cause lest a kyng verray
of Iewes blode þen born had be
to haue supplauntid hym, soth to say,
for verray commlyng þen was he,

And supposide ȝif Crist miȝt spryng,
that þen was born þer in þat londe,
hym-self wer shent in time comyng
And thrast hym out that child wold fonde.

But neuer-þe-later in þat myschef
Heraude plesede þe kynges thre,
And let as hor word had ben lef,
Al-thaȝe in hert ful wroth was he,

And bad hom sech qver þat he wer
And come & warn hym hou hyt stode,
that he myȝt honour that child der,
but in-ward wille of hym was wode.

Quen Heravde seȝe þai come noȝt
Aȝayn to hym as þai bihiȝt,
he supposide & fully thoȝt
thai wer bigilet of sterre lyȝt,

111

and failide so þat child to fynde
As men wer lad with fantasy.
thus kest Heroude in his mynde,
for they come noȝt agayn hym by,

But turnet oþer ways for shame,
sithen þai failede foul so,
lest þai hade lest þer-by hor name
hor londe so folily to com fro.

And thus from slaght of innocens
A qvile he put away his tene,
til sheperdis prechiden in his presens
And tolden quat siȝt thai hade sene.

Simeon & Anne also
of Crist als beren gode witnes.
then was Heravde wonder wo,
And for thes tithynges had tristes

that kinges were so foule a-goo,
and in his hert he kest expresse
to sle alle childer anoon tho
aboute Bedleme þat born wesse.

thenne come an naungel from heuen adoun
to Ieseph as he lay sleping,
and bad him make him sone boun
in-to Egipt to be hying.

thenne token Ieseph & Mary
the child and to Egipt went,
and seuen ȝere afture sicurly
in that lond þere thai were lent,

ay til king Heroude was deide,
in a cite þat callet was
Hermepolym, and þere we[r] lede
as trwe story mynde mase.

112

þen was fulfillet the prophecy
that I in Latyn sone schal saye,
that spak, þe prophete Ysaye
a twousand ȝere befor in faye.

for maumetes, as book minde mas,
fellen doun at his comyng
In temples and in vche plas,
In tokenyng þat he was heuen king.

Ecce dominus ascendit super nubem leuem, & ingredietur Egiptum, & mouebuntur simulacra Egipti a facie domini exercituum.

Cassioder beres witnesse

Nota bene.

that in Ermopel þat cite
was a tre of grete suetnysse,
persidis callet was, leue ȝe me,

The whiche tre suche vertu hade,
mony men thurgh hit helet were
and of meschef releuet radde
wit fruyt, lef, bark, þat hit bere.

Whenne Crist to Egipt come anone
taward that tre of grete vertu,
hit bowet doun to the erthe opon
for to honur oure lord Ihesu,

And roos huppe afture, as wold a mon
that men by sight fully knewe,
and merueilden þerof vchone,
for þat sight was o the nwe.

Hec Cassiodorus, item Petrus Comestor vt inferius.

Whil Heroud was so conietting
the childer deth bi his entent,
sodaynly felle letting,
for to Rome he was afture sent

113

By letturs fro the emperoure
at sewte of his sones two.
so steret he was in þat stowr,
that alle his thoght was on hit tho,

And tariet to sle the innocenteȝ
til þat processe hade an ende.
so for ferde of more offense
to Rome radle he con winde,

And as he toward Rome went
be Tharse lond was his goyng,
all the chippes of Tharse he brent
in despite of Tharse keng,

And for the chippes, as he herd saye,
haden broght hom the kenges thre,
alle he brend hom in his waye,
his foule wille so fullet he.

Then was endet that prophecy
that Dauid sais in his sauter:
‘with wode spirit he con destry
the shippes of Tarse in foule maner.’

In spiritu vehementi conteres naues Tharsis.

Qven Heravde come to Rome tho,
grete altercacioun & debate
bitwene hym & his sones two
raiset was for his astate.

ffor outhir of hom his air wold be
bi-cause hor moder a Iewes was,
therfore hom thught þat in Iude
to regne best skil hir child has.

Also fro lettrure þai wer kent,
thai thoȝt hom-self þe more worthy,
ffor Alexandir was ful excellent
And wondir conyng in clergy.

114

But after grete altercacioun
bitwene Heroud and hom two
bifore lordes of grete renoun,
this moot thus was endit tho,

That Heroud schuld haue ful power
bi the emperoure decre,
whiche sone so his wille wer
to make his heyr as wilnet he,

And that hys sones in al thing
to hym schulden be obedient,
thus lordly at al his liking
to his londe aȝayn he went.

When he was comen home a-ȝayne
more harde thenne he was bifore,
he kest the childer schulden be slayn
for Cristes burthe that greuet hym sore,

And anoon his men he sent
and slogh knaue childer of tow ȝer
that werne about Bedlem lent,
and als withinne that eld that wer.

Exponitur a bymatu, vt in Historiis Scolasticis.

In-as-miche as the ewangely
spekes of tow ȝer and withinne
of childer eldes to destruy,
one trew story I wol ou mynne,

As by the trewest opinioun
from childer that weren of one night
to tow ȝer ful, ȝe leue moun,
Heroud maad sle vche wight,

ffor by the kenges lernet he
that Crist was born that ilk, day
that thay the sterre furst con se,
as the aungel to hym con say,

115

And for a ȝer was gone fulle
wil that he to Rome went,
he kest tyme of burthe ther-by,
as he was by the kenges kent,

One ȝer forto haue by-fore,
an other after-ward comyng,
that skilfully he most be bore
withinne that tyme for anythyng.

And als in hert Heroud kest this
syn sterres serueden hy[m] o-right,
that transforme hym wel i-wys
to more elde other lasse he might

As in semyng, sothe to say,
ther-fore Heroud wold seker be,
and of two ȝer fully in fay
to one night borne thenne slogh he.

Alia opinio super hoc verbum a bimatu. Iohannes Crisostomus sic exponit vt infra.

Iohan with the guylden mouthe iwys
expounes hit in other maner,
and says by his opinion this,—
bitwene two ȝere & fyue þai wer,

But inwith two ȝer slayn was non,
for bifore fully a ȝer
Er Crist was born, as sais this Ion,
the sterre to kynges con apere.

Therfore knaue childer two ȝer olde
he sl[o]gh, but noght ȝunger then thay,
bitwene to and fyue, as I tolde,
of elde thay wer, as Iohan con say.

116

As by this euidence, as says he,
hyt semes wel for to be so,
ffor bones of hom that men moun se
Arm longer thenne childer of ȝeres two.

But ther-aȝayn mon vnsuar may
that tyme men and childer were
wel more thenne thay ben this day
and in vch eld more of power,

So that the first opinion
clerkes hoden most verray,
that in-with tow ȝe[r] be reson
the childer slayne wer, in gode fay.

Macrobius in Saturnalibus: qualiter Herodes iuste fuerat punitus.

But Heroud in hys wykkedenesse
was pinischet resonabuly,
as Macrobius beres wutenysse,
one wengeance to him felle þer-bi,

For one sone of his there was slayn
that was ȝiuen to keping,
of whiche was Heroud no-thing fayn,
but in gre[t] sorow and misliking,

So þat God lord of rightwisnesse
nold not vnuenget þat hit wer,
his wrongful dedes of wickettenesse,
but punischet bothe in heuen and her,

God wold that he lost his lykyng
and chastiset wer in that maner,
that maade so mony mon syking
and moderes for hor childer dere.

117

thenne was fulfillet the prophecy
that I in Latyn thenke to say,
for lettert men that sitten by
to conferme this in gode faye:

Vox ploratus & vlulatus audita est in Rama, id est excelsis.

But ȝette God wold not leue hym so,
but more meschef send him opon,
for alder sones other two
he sloght, as ȝe schun her anone.

Alisaunder, Aristoble tho,
that striuen whit him a littul before,
he hade suspect of gyltes moo,
the greuet him vyle sore.

For one þat was wit hom priue,
the whiche thai tristes in al thing,
had disc[reue]t, leue ȝe me,
hor covnseil holle to the keng,

And told how thai haden hym bihight
grete ȝiftes and eke richesse
to poysoun Heroud, ȝif he myght,
and þis to hym was told expresse.

His barbour confesset eke al-so
that him was heght a grete wynning
of tho sones bothe two
to kutte his throte in berd shauyng,

For Alisaunder to hym con say
that in a nold mon was no tryst
thagh he kempt day for day
his hore lokkes, when þat him lust,

118

For to make him seme ȝungly,
ther-fore he sayde þat hit was gode
for to deliuer him hastely,
that al his lif hade ben so wode.

Qven that Heravde herd this thing,
greuet he was gretly tho
And onon bout tarying
made to sle hom both two,

And made his aldest son his air,
Antipater that callide was,
but he cast Heraude to appair
sone after, as boke mynde mas.

ffor Heraude pleside in alle thing
his sones childir that he hade slayn,
Antipater hade no likyng
ne of þat dede was he not fayn,

And lest he hade chaunget his wille
And deseride hym any way,
with venym he cast hym to spille,
that was told Heraude soth to say.

Quen þat Heraude herd of þis thyng,
Anon he put hym in prisoun,
til he myȝt for his trespassyng
punysch hym as was resoun.

Quen þe emperour herde say
that kyng Heraude has thus done,
he saide hym hade leuer, in gode fay
be Heraudes swyn þen Heraude sone,

ffor sithen that he conuertet was
to Iewes faith & hor lyuyng,
to sle swyne he sparet has
And slayn his sones olde & ȝyng.

119

Qven Heraude of gret elde wes,
sixti ȝer & therto ten,
for veniaunce of his wrecchidnes
he swal & stank both feet & knen,

And a strong feuer eke hade he
And al his body in sich swellyng
that for gret stench, leue ȝe me,
negh hym miȝt no mon be dwellyng.

Qven Iewes herden þat he ferd so,
liȝt & likyng þen þai wer
that þai shuld be delyueret þo
of þat tiraunt in sich maner.

Qven this was told Heraude onon
that Iewes enioiet of his wo,
gret lordes sonus euerichone
he putt in prisoun sone tho,

And praiet his suster Salome
that ho shuld, quen þat he wer dede,
sle hom all & lett non fle,
And ho grauntide to do his rede,

ffor he wilnet soueraynly
that men shuld reme & sorewe make
quen he wer dede, þo men for-thy
gyltlesly he made to take,

That ȝif Iewes nold not þen
reme for hym qven he wer gone,
thay myȝt reme for þes oþer men
that he bad so sle euerichone,

ffor he desyrit at his deȝyng
that ich mon shuld make dele,
And for his deth ne his partyng
wold no mon reme he wist wele.

120

Then [h]ad Heraude þis maner
quen he hade eten & wold wende
to par an appul, ȝif any wer,
And ete þat atte last ende.

So toke he a knyf in hy
As thagh he thoȝt nothing amys,
And waitet þer was no mon by
for styke hym-self he wold i-wys.

But on frend þer was negh stondyng
And toke þe knyf out of his honde,
And for this dede was told tithing
that Heraude was dede al þe londe.

When Antipater herd of this,
his sone that so in prisoun wasse,
muche myrthe forsothe iwisse
for his fader deth he maas.

When Heroud herd þat he did so,
anone he made gurd of his hede,
and Archelaus him leuyng tho
he maad his heir when he wer dede.

Thenne after-ward the fift daye
deghet Heroud wrecchetly,
and his suster, soth to saye,
deliueret the prisones in hye,

The whiche Heroud hade beden before
schulden be slayn, when he wer deed,
ho thoght ho schulde see hym no mor
and took hir to a better rede.

Thus endet Heroud, as rede we,
but what tyme and also ȝer,
her-after anone ȝe schun see
datat the tyme fulle enter.

121

Petrus in Histore capitulo xlvo.

This ȝer was born the gode saint Iohan,
Euangelist that callet his,
Imong the aposteles euerichone
wit Crist none louet was so wel i-wis.

And also in this selue ȝer
deghet Heroud þat cruel keng,
that regnet in Iude boute wer
seuen and thritte ȝer during.

Eusebius libro primo capitulo vijo.

Now ȝe schun here a wikketnysse
that Heroud did at his deghing,
he commavndet his men expresse
go to the tempel for any-thing,

And brenne al bokes thai mighten finde
of Iewes store and begynnyng,
that no mon schuld haue after mynde
that before him was any keng,

for he supposet in that maner
a grete nome to wyn him i-wis,
ȝif mynde of other forȝeten were
and his nome so broȝt huppe amys,

but ȝette haden Iewes in trosory
at hoome tho bokes euerichone,
so Heroudes wiles witerly
aftur his deght ther seruet him none.

Anno Augusti xlviio & gracie vijo. Item Petrus in Histore capitulo lio.

This ȝer at aungeles forwarning
come Ihesu aȝayn to Iude,
after sex ȝer duelling
in Egipt, as sone rede we.

122

thenne was fulfillet, as knowen trwe,
that Ysay told before leuyng,
that God wold calle his sone Ihesu
from Egipt, as I schal ou myng.

Ex Egipto vocaui filium meum &c. Anno Augusti liijo & gracie xiio.

this ȝer Ihesu funde was
In tempel wit doctours sputyng,
that alle men wonderten of the grace
that he had thenne in forthe-shoyng.

Anno Augusti lvijo & gracie xvo.

This ȝer deghet Octauiain
the worthy emperour of Rome,
puysnet as mony before hauen,
and of his wif þat wenym come.

This lord so wel beloued was
wiht al naciouns, nys no nay,
that was neuer noon had such grace
with stronge and couthe, al in gode fay.

ffor men of Inde fer in the est
that know neuer route ther before,
senden hym tribut most and lest,
so deden thay to no nother ȝore.

Summe kenges from hor remmes went
and habit of Rome token hom opon
to kepe hys bridul wihit gode entent
in worscip of that worthy mon.

To senatoures he was benigne,
to tho tha[t] louet studfast ay,
to cacche loue ful straunge and digne,
ther-as loued he went neuer away.

123

In lettrur he was excellent,
for al the seuen ars cuthe he,
of speche was none in londe lent
that hade suche schowyng, leue ȝe me,

Was neuer day from hom schuld pass
that he nold rede or elles write
or elles occupiet he was
of grete materes forto dispuyte.

Ysidorus libro primo: de x. litera.

This emperour fonde furst i-wys
x. lettre, as well rede I,
in stude of whiche bifor amys
C. s. men teken wyterly.

And that tyme right wel founden hit was
schap of the croice to represent,
for verray schap of croyce hit has
for Crist that tyme in lond was lent,

The wyche on croice wold by vs alle
like that lettre thenne new made,
ther-fore hyt wolde best by-falle
that tyme in boke for to be hade.

De septuagesima & eius institucione.

Of Septuagesme speke we,
the which for lewet de-clare wol I
what worde septuegesme may be
and whi hit maad was wyterly.

Septuagesme bygynnes that day
that alleluya closet is,
and lastes to the Setter-day
in the Ester weke i-wis.

124

In quych time, soth to say,
sixty daies & ten þer bene,
that exposicioun is verray
of septuagesme with-out wene.

Prima causa quare septuagesima instituta est.

Ion Beleth, þat a gret clerk was,
thre skilles showes, as I shal say,
qvi holi chirch ordeynt has
septuagesme thus vset ay.

At holi chirch bigynnyng
sone after Cristes ascencioun,
holi fadirs then lyuyng
maden þis constitucioun,

That in worship of that day
that Crist from heuen to erth went,
Thursday shuld be honouret ay
As Sonday is with gode entent.

ffor sithen our kynde so honoures was
And broȝt that day to heuen blis,
therfore, as boke mynde mas,
the mor thai worshipet hit i-wys,

And maden open processioun
Apostles dede to represent,
that thai did with deuocioun
to Oliuete quen þai with hym went.

But afterward ful mony a ȝer,
quen martirs wer so thik slayn,
to honour hor festes & make hom der
holi chirch was glad & fayn.

And laften þat solemnite
to honour sayntes & hor day,
for to gret charge hit had be
forto serue both, soth to say.

125

Ȝet in recompensacioun
of þat solemnite lettide so,
holi chirch bi gode resoun
one weke of fastyng ordeynt tho

Bifore lent on forto be,
that al shuld not go out of mynde,
And septuagesme, leue ȝe me,
that weke þai calliden, as I fynde.

And so come this nome on plas,
septuagesme, as er saide I,
And holden that nome sithen it has,
As I fynde in trewe story.

Secunda causa quare septuagesima fuerat instituta.

Another cause alegge I may
qvy septuagesme ordeynt was,
In significacioun, soth to say,
As þe same Ion mynde mas,

ffor septuagesme in gode fay
may signifie for our trespas
time of our puttyng away
from paradise þat ioyful plas,

ffor our forme-fadir syn
exilet vs from þat same blis,
til þat Crist come forto wyn
that wele aȝayn forsoth i-wys.

But al-þa[ȝ] Crist vs so for-boȝt
after our deth, ȝif we gode wer,
to come to blis, ȝet wold he noȝt
that Adam syn wer fully cler,

ffor qvo-ser lyuen most at lykyng,
wer neuer bout tribulacioun
sithen þe worldes bygynnyng
quyl body & soule to-geder be moun.

126

Therfore fro time Adam did mys
til þe day of dome shal be
I may calle, forsoth i-wys,
time of trespas, leue ȝe me,

And time also of exilyng
this world is now & euer ȝet was,
ffor ay qvil we ben her lyuyng
trauaile we han for our trespas.

for al-thagh we thurȝe Cristes deth
when we deȝen comen to blis,
qvil in þe body is lif or breth
fulle rest shul we neuer haf i-wis.

And this time qvil we exilet bene
bi seuen days is ay turnyng,
And closet also bout wene
In seuen thousande ȝer rennyng.

ffor after clerkes opinioun
from þe worldes bygynnyng

A principio mundi usque ad finem.

til Ihesu Cristes ascencioun
sex thousande ȝer wer, bout lesyng,

And from thethen forth i-wys
til þe world shal endid be,
the seuen thousande taken is,
but after þat time witen not we

Hou long þe world shal last i-wys,
for þat terme may no mon se
saue God hym-self, leues wel this,
by no gode autorite.

But in this six eld, as I say,
we that vnwisely exilet wer,
to hope of ioy that lastes ay
restoret we wer in gode manere.

127

After our doyng day for day
And gode lyuying qvil we ben her,
quen we ben dede, trist we may
thurȝe Cristes deth to won in fer,

ffor thurȝe fulloght in gode fay
of Adams gylt we wesch vs cler,
then gostly exil went away
And we restoret to first power.

Therfore iche ȝer noȝt amys
vside is and alway has,
qven septuagesme bigunnen is,
time of exilyng & trespas,

We bigynnen to wayue i-wis
song of ioy & of solas,
Alleluya, nothing amys,
til time come representyng gras.

On pasch euen, ȝe sene wel þis,
Alleluya aȝayn mon tas,
And then bygynnes a newe blis
quen holi chirch þat mynde mas,

But one alleluya bout mo
we syngen þen, to represent
that in þe sext eld thurȝe Crist tho
hope of fulle ioy we han hent.

A tracte þen is after suyng,
the quych wel may signifie
that gret trauail her lyuyng
suffre we most continuely

To fulfille Goddis biddyng
til we moun com to his mercy,
ffor in þe seuent eld, bout lesyng,
dede bitides vs bodily.

128

then in þe eȝt eld, bout lesyng,
from deth to lif, as rede I,
er then no rest is ne lykyng
to no mon lyuyng fullily.

Septima etas est moriencium, octaua resurgencium.

So the sixt elde wonnen is
the wele from quich we wayuet wer,
the seuent eld þat is deth i-wys,
that bodily we most haue her.

then afterward shal we not mys
the ioy þat is in heuen cler,
Ihesu bryng vs to þat blys,
that Mary of hir body ber!

Therfore that selue Seterday
that septuagesme shal endet be,
two alleluyas, in gode fay,
both to-gedir syngen we,

In significacioun
that double merit shul we haue,
ȝif we godely lif moun,
our saule from syn forto saue.

Then septuagesme, as saide I,
that tokenys monkynde exilyng,
makes an ende al fullily
And we in ioy euer-lastyng.

[T]e[rti]a causa quare septuagesima est instituta.

The thrid cause assigne I may,
As ȝe fully leue moun,
qvy hit was ordeynt in gode fay,
was for representacioun.

129

ffor septuagesme, with-outen wer,
representes subiectioun
that Iewes ten & sixty ȝer
hade in Babuloyn in bandoun.

And right as thay in that daunger
layden doun murthes, so in prusoun
als song of murthe we lyueng her
layn doun this tyme by gode resoun.

ffor as the Byble mynde mas,
Nabugodononosor the keng
took Ierusalem that holy place
And made in Babiloyne hor wonny[n]g,

And al was for hor owen trespasse
that thay ne deden Goddes biddyng,
thenne laft thay song and al solace
And sayden whil that was enduryng:

Quomodo cantabimus canticum in terra aliena.

‘Goddes song how schuld we syng,
thus lengyng in a straunge londe?
more mater we han of mournyng
whil we ben hoden thus in bonde.’

But after in the sexte ȝere
leue thay haden to go aȝayne,
thenne maden thay murthe in hor maner,
and wer at Goddes byddyng bayn.

therfore on pasche euen i-wys
one alleluy wel syngen we
to represent hor grete blys,
that in the sexty ȝere schuld be.

But foor-as-muche as thay tho
trauaileden ten ȝere tenderly
fforto twynne Babiloyne fro
whit hor goddes that dyd hom ny.

130

In caryage from place to place
so hoom flyttyng that foolk in fere,
ther-fore holy chirche maas
a mynd ther-of in thys maner,

And one pasche euen solempnely
singyn a tracte no thyng amys
anone after the alleluy,
that tokenes trauayl wel i-wys.

But thenne Setu[r]day nextte suyng
when septuagesme an ende maas,
two alleluyes boute lesyng
holy chirche togeder taas,

That ful ioy may singnyfy
when thay wer in hor londe in reste,
thenne might thay sing solempnely
this canticuler wel of the best:

Laudate dominum omnes gentes &c.

this time of takyng & exil
of Iewes that in thraldom wer,
tokens trauail & peril
whil we in world bene lyuyng her.

ffor riȝt as thay from that any
In þe sexty ȝer wer broȝt,
so in þe sext elde witerly
Crist of bitter bale vs boȝt.

And as thay trauailet day by day
to flitte hor goddes home agayn,
so most we in this elde ay
In gode dedes to make vs fayn.

Then to þe seuent eld that deth is
nedelynges we most come to,
And then to perfite rest i-wys
ȝif we bifore woln godely do,

131

And sing þer double Alleluy
euer-more with-outen ende,
To quych thurȝe his mercy
he make vs worthy forto wende!

De sexagesima & eius institucione.

Sexagesme is bygynyng
opon þat selue Sononday
that we this offys con syng,
Exurge domine, in gode fay,

next after septuagesme suyng,
And in pasch weke endes ay
on Wednesday, by acountyng,
As I shal ful sone say.

Instituta est sexagesima propter recompensacionem, significacionem & representacionem, vt patet inferius.

Sexagesme wel ordeynt was
first in recompensacioun
of fastyng þat popes conen whace
by gode deliberacioun,

And also as boke mynd mas
In representacioun
of our forbying to þat plas
that we so lost aȝeyn resoun.

The thrid cause was in tokenyng,
As I shal ful sone telle,
of wydowhode, with-out lesyng,
that holi chirch in con dwelle.

Holi chirche wydohode
I may calle, as thinkes me,
time that apostles bode
the holi gost with hert fre

132

After Cristes ascencioun
quyl thay wer in hor praier,
that widohode we calle moun
of holi chirch, as ȝe shyn her.

But ȝet by sum opinioun
holi chirch widohode
Mich larger may be tane
then that time that þai so abode,

That is from þe ascencioun
euen into þe worldes ende,
qven Crist shal deme vs by resoun
And all þat gode ben with hym wende.

Then Crist & holy chirch also
shyn be feghet both in fer,
As I shal er þat I go
sone declar owe more cler.

Quod instituta est propter recompensacionem.

As to þe first cause i-wys,
that is recompensacioun,

nota.

hit was ordeynt not amys,
As I shal preue by gode resoun.

Two popes godely ordeynt þis,
Melchisedech, Siluestre also,
sithen Seterday after Friday ys
next day suyng onon tho,

And on Friday skilfully
In penaunce ich mon most be
of fastyng, prayer specialy,
for God þen deghet on rode tre,

Therfore thay ordeynt Seterday
iche mon forto ete twye,
that to gret fastyng in gode fay
hor kynde to mych shuld not destruy.

133

Then in recompensacioun
of þis fastyng laide doun so,
one weke bifore þe lentoun
thai ordeynt time of fastyng tho,

And sexagesme calden hitt,
this weke þat so ordeynt was,
And this nome thus by my witt
of se[x]agesme com first on plas.

ijo propter [signific]acionem.

Anoþer cause I may showe
qvi se[x]agesme was ordeynt so,
In tokenyng fully ȝe shul knowe
of widohode, as I saide tho.

Qven Crist to heuen blis went,
Apostles destitute þen wer,
And that was widohode verrayment
of holi chirch, as I say her.

And sexagesme may signifie
wydohode wel leue ȝe me,
As bifore declaret I
the time, as ȝe moun sothly se.

But in fulle reconselyng
of holy kirk þat widow was
to Ihesu Crist our heuen kyng
that so stegh to heuen plas,

therfore to chirch in his absence
was left two wynges witerly
to fliȝe with to his presence
And come to Crist hir spouse þerby.

134

Due ale sunt sex opera misericordie & decem precepta decalogi.

That one wyng I may wel call
the sex wercus of mercy,
that oþer wyng, as wel wyl falle,
the ten comaundementes don duly.

therfore sexagesme i-wis
on Englisch is as mich to say,
As sex sith ten nothing amys,
or ten sith six, preue hit I may.

By sex I may wel vnderstonde
the sex wercus of mercy,
by ten lagh ȝyuen of Goddus honde,
the ten comaundementes truly.

And the two wynges so laft he
In erth that we with hom shuld flie
to blis, ȝif we about be
to fulfulle hom fullylie.

iija ratio propter representacionem.

The thrid cause, ȝe mot be kent,
why sexagesme ordeynt was,
myȝt be wel to represent
that God forboȝt vs thurgh his gras.

To fulfulle, as was resoun,
bi long processe þat ilk plas
þat Lucifer, quen he fel doun,
thurȝe pride so foule lost has.

By ten I vnderstonde her
mon þat was made to ful aȝayn
An order lost by Lucifer
of angels that to hym wer bayn.

135

Then to fulfille þat tent plas
mon was made, as clercus sayn,
that Lucifer for his trespas
thurȝe pride lost, nys not to layn.

But quen that plas fulfillet is
that so was lorn for Lucifer,
then shal be domus-day i-wys
And general risyng, bout wer.

ffor þat plas, leue wel þis,
may wel be-token, as I say her,
the tent order þat diden omys
of angels þat wer most cler.

Also bi six I vnderstonde
the sex dedis of charite,
þat forto bryng vs out of bonde
God shewide sone, as ȝe shyn se.

Quich dedis I wil not wonde
to reherce, riȝt as did he
that with his frelie flesch wold fonde
of thraldom forto make vs fre.

The first was þe incarnacioun,
the secunde his natiuite,
the thrid his gret passioun,
the furth quen to helle went he,

The fift his resurreccioun,
the sext time worshipt wer we
qven our kynde atte Asscencioun
Abuf alle heuens havcet he.

Then sexagesme as I con say
endures, qvo-so wel wil seke,
riȝt into þe Wedenesday
þat is in þe Aster weke,

136

On qvich Wedenesday songen is
At þe bygynnyng of þe mas
this ilke selue offys
that I shal specifie er I pas:

Venite benedicti patris mei &c, expositio in lingua materna.

‘My fadir blesside, comus to me,
takes þe ioy that ordeynt is
to owe, er made was stone or tre,
In heuen þer-as is endles blis,’

So that, ‘wel done,’ þis shul þai her
And vsen þes wercus of mercy,
‘welcum to my fadir dere,’
As in Latyn now saide I.

Then heuen ȝates shul openyd be
that spouse to spouse may com þat way,
holi chirche, as er saide we,
to Crist as hit was wilnet ay.

Therfore we reden ȝe moun se
In þe epistle of þis Sonday,
in tribulacioun stif to be
And suffre as Paule did, soth to say:

Ad Corinthios Paulus: Libenter suffertis insipientes &c.

And in the gospel eke also
to gode dedis we counseiled bene,
worthy to God that we be tho
And make þis saide, as may be sene:

venite benedicti patris mei.

then holi chirche þat saide bifore
the first Sonday at mas
this offys, dredyng wonder sore
As ho in tribulacioun was:

137

Circumdederunt me gemitus mortis.

this secunde Sonday comfortid is,
And praies to Crist in this manere,
that he wil rise þat kyng of blis
weret fro wo þen þat þai wer:

Officium: Exurge, quare obdormis domine.

But in thre maners, as I fynde,
And for thre thinges, in gode fay,
holy chirch vs to vnbynde
by this offys wel moun pray:

Exurge &c.

ffor sum in holi chirch þer bene
that han gret tribulacioun
And neuer ouer-comen, as wel is sene,
ffor no maner temptacioun.

And for alle sich as moun do so
this offys songen is oright
to comfort hom in sich wo
And make hor langour more liȝt.

Other ther ben als, in gode fay,
that gret tribulacioun han,
but suffre hit moun þai by no way,
but in hit caȝt & sone tan.

And for alle sich it nedis i-wys
to syng þis offys exurge,
to make hom rise þat don omys
In fondyng sone so faynt to be.

The thrid þer ben, as rede I,
that ben not fondet with no wo,
ne ffallen not in no maner ny
but perseueraunt ay ben so.

138

And for alle sich þis ilke offys
Exurge songen is oright,
to haue perseueraunce, as best is,
In gode purpos þat þai ben piȝt.

And to þes degres thre
Acordes þe gospel of þis day,
that Crist expovnes, ȝe moun se,
hym-self expresly, soth to say.

De quinquagesima & eius institucione.

Qvinquagesme is enduryng
from þat ilk Sononday
that we thys office conun syng
that her wreton is verray:

Esto michi in deum protectorem

And be trw of-cowntyng
hit endes opon Ester day.
whi hyt was ordenyt and what thyng,
now expressele wol I say.

Instituta est quinquagesima propter supplecionem, significacionem & representacionem.

Ordenyt hyt was in fulfyllyng
on Sonundayes when we mounot faste,
And also in bytocunny[n]g
of for-ȝyfnys at the last,

The thrid in representyng
of serten thyngws don by-fore,
as I wol sone to our lykyng
de-clar the mater las and mor.

Primo propter supplecionem.

The first cause wher-for and whi
quinquagesme ordynet was,
for forty dayes contynwely
Crist fast, as gospel mynd mas,

139

Whiche fastyng fullily
we schulde fulfyl whit hert fre,
and teche our fles so truly
on vrthe wonnyng as dyd he.

And in al lentun securly
but syx and threfte dayes ben
for-to fast [o]n conablee,
exceptyng Sonundayes, wel ȝe senne.

ffor of Sonundayes fast not we
ffor dyuerse cause, ȝe whyt moun.
on ys for reuerens, leue ȝe me,
of Cristes resurection,

And sethyn twyes Crist ete that day,
as wyttenes the ewangyly,—
ones when he come in fay,
the ȝates stoken wel and styfley,

To hys desypulles, sothe to say,
when thay profreden hert-ly
rostyt fysche in gode aray,
and oney, also as rede I,

The secund tyme that day ete he
toward Emaus as he went,—
ther-fore on Sonunday fast not we
ensawmpul of Crist thas so ws kent.

Ther-fore to fulfylle by reson
fawrty dayes of fastyng,
fawr dayes byfore clene lenton
we fastun in dayes fullefullyng,

And in recompensacion
of Sonundayes in that tyme comyng,
In the whiche we eten moun
twye lefully whyt-out synnyng.

140

But ȝet men of religion
two dayes by-for askewedenysday
by gode consyderacion
fastun in maner I schal say,

For sythyn hor ordir and degre
passes the popul in on maner,
hor perfeccioun, leue ȝe me,
most be schwes more cler.

thws one weke by-for lenton
Of fastyng fully ordenyt is,
and quinquagesme by gode reson
cald hyt is nothyng amys.

Secundo institucia est quinquagesna propter significacionem.

On anothyr cause I myn
whi quinquagesme ordenyt was,
in tokenyng of our synne
was playn remission and grace,

ffor al-way the fyfty ȝere
has ben ȝer of iubile,
that al men bounden in daunger
weren releschet and maad fre,

Also who-ser in dette wer
for-ȝiuen thenne was he,
or taken as for prisoner
deliueret wel in vch degre,

So that of synne if we be cler
thurgh schrift and in ful charite,
from the deuel and his power
thys tyme forboght that we schun be.

141

Qualiter annus iubeleus primo fuerat introductus. Petrus in Historiis Scolasticis.

Now er that I fur go
I wyl tel what ys iubile,
as Ierom and Petre both two
witnessen, as rede we.

when Abraham, as I sayd bifore,
hade slayne faur kenges graciousely
And deliueret las and more
Loth and al hys company,

By-cause of that deliueraunce
Iubile toke a bygynyng,
whein Habraham felle that happy chaunce
his brother out of bale to bryng.

Iobel enim dicatur remissio vel inicium.

Iubile is as miche to say
as remissioun or bygynnyng,
for grete remission felle that day
as Lothes so aȝayn comyng.

Alia causa quare annus iubileus fuerat introductus.

And als Loth that taken was
and broght aȝayn in this maner
was thenne, as boke mynde mas,
of elde fully fyfte ȝer.

Alia causa.

Or elles one cause wel migh be
for fyfty ȝer ful passes wer
after that God spake, leue ȝe me,
whit Habraham hys derlyng der,

And bad hym go out of hys contre
to a lond he couth hy[m] lere,
in whiche reches he had gret plente,
and also childer both in fer.

142

Vnde habetur Genesis xijo: Egredere de terra tua, & de cognacione tua, & veni in terram, quam monstrabo tibi.

And other cause assingnes is
Whi thay worschypet iubile,
By-cause Abraham couthe wys
of sterres cource grete sotilte,

And by-cause that he segh this,
that elamentes so distempre
in fyfty ȝer nothyng amys
to esy cource schuld turnet be,

Ther-fore in the fyfty ȝer
he wold schulde be a ȝer of grace,
and euer sythynne whyt-outen wer
contynuely mon vset has.

Tercia racio est quare quinquagesima est instituta propter representacionem.

The thryde cause by myn entent
whi quinquagesme ordeynet was
as wel was forto represent
thyng done byfore as tyme of grace.

for as I sayd right now byfore,
bonde-men in the fyfty ȝer
wer made fre, as was vset ȝore,
And that tyme put out of daunger.

Also in the fyfty day
after the lombe sacret was,
the lawe to Moyses, leue ȝe may,
was ȝiuen thenne thurght Goddes grace.

But more expresse this story
of the lombes offering
the thryde book rede he, rede I,
And ther shal he fynde thys thyng,

143

Wo-ser wol fynde fullily
hys purpos to gode ligkyng,
[loke wele & certaynly

due linee absunt.

And in þat boke he shal fynde þat þynge.]

Al-so the fyfty day i-wys
from Cristes resurection,
the Holy Gost from heuen blysse
to erthe for mon was sent doun,

Therfore thys noumbur of fyfty
blesset dedes may represent,
As I bifore con specify
And thaght ow her be myn entent.

Nota quod tria sunt necessaria que proponuntur in epistola & in euangilio huius diei.

Thre nedeful thyngus, takes in mynde,
that in the epistel bene to-day
and in the gospel, as I fynde,
that preuen penaunce nedeful ay.

The furst of hom is charite,
that in the epistel expresset is,
and thus bygynnes, ȝe moun se,
as her is written wel i-wys.

Si linguis hominum loquar, & angilorum, caritatem autem non habeam, factus sum velut es &c.

Paule says thagh he had that grace
to speke as aungel and as mon,
and charite failet in that caas,
vertu fynd he ne con,

Saue as metal that wer sounyng
that turnet no more p[ro]fyt to,
or as a chymbe began to tyng,
no more gode ther-whit might he do;

144

And þat he had grace of prophecy,
and couth al maner wordly wyt,
and bileuet stidfastly
that he mighe make hulles to flytte,

And failet that vertu of charite,
he says that no-thin[g] worth he wer,
and mo suche poyntes puttes he
in his epistel, as ȝe moun ler.

Secundum est memoria passionis, ut in principio euangelii huius diei.

In the gospel eke al-so
hit mynnes on Cristes passioun
to excite monnes wille tho
to penaunce and contricion,

And ys sette at bigyn[n]yng
in the selue ewangely,
as I in Latyn schal ou myng,
how Ihesu spake in prophecy:—

Ecce ascendimus Ierosolima &c.

Criste sayde to Ierusalem goynng,
‘lo now we gone to that cite,
fulfyllet sal be althing
of prophetes spoken bifor of me.’

Whit folk he sayd he schuld be hent,
scornet, scourget, sputte opon,
and when he wer schamely schent,
after slayne bothe God and mon;

But rise he wolde the thrydde day,
as he tolde hym-selfe byfore,
so by thys gospel, I may say,
mynde of hys passion meues more

145

A mon to penaunce and to pray
for-ȝiuenesse that he s[ynn]et sore
and after by contrite verray,
thenne any leson other lore.

Tercium est fydes que intelligitur per illuminacionem ceci, vt in euangelio huius diei.

The thridde thing that nedeful ys
to make our penaunce acceptable
ys werrai faithe forsothe i-wisse,
for boute hit moun we noght be able.

And that may vnderstonden be
by the gospel of this day,
and that blind mon þat God maad se,
for sad faithe he hade and werray,

And that witnesse God almight
by his awne worde i-wisse,
that Crist sayde when he gaf him sight,
as her in Latyn wreten his:

Respice, fides tua saluum te fecit.

‘Se,’ quod Crist, and thenne segh he,
that long tyme was blind before,
‘thi beleue has sauet the
Of penaunce thow has tholet tho.’

So may I preue tho werkes thre
that in epistel and gospel ys,
faithe, mynd and ful charite
bien ful nedeful all i-wis.

for sad faithe maad our werkes be
acceptable to God almight,
For imposseble, leue ȝe me,
boute faithe to plese God oright.

146

Sine fide impossibile est placere deo.

Mind, as in Cristes passioun,
makes our penaunce more light,
as Gregori witnesse by resoun,
and I to telle now haue i-tight:

Gregorius: Si passio Christi ad memoriam reducitur, nichil est, quod non equo animo toleretur.

‘Ȝif Cristes passioun be in mynde,
no pyne for him we thole may
that [n]is light, ȝif we be kynd,
and better suffer hit we mone aye.’

The thridde vertu of charite
mas tho other studfast aye,
for ther-as thing may louet be,
mon nys not werry be no waye,

And witnesse saynt Gregore,
As I to specify am in-tent,
that loue is noght wurth witerlye,
Ther loue in dede ys negligent.

Gregorius: Amor dei non potest esse ociosus, operatur enim magna, si est, si autem operari necgligitur, amor non est.

Also be good skil preue I may
that the office of the masse
these thre weeks vche Sonunday
grouing to grace all-waye was.

for atte furst begynnyng,
Circumdederunt singun we,
As holi chirch wer mysleuyng
þat any grace of syn shuld be;

147

but the next Sonnenday comming
comfortet more sum-what wer we,
and i[n] hope of grace prayng
wit this office, Exurge,

In whice we prayn to God, rise
and noght for-sake vs in grete nede,
and we als waxen more wyse
that misbileueden in our dede;

but now this thridde Sonnodaye
as men that comfortet ben oright
[For he ys our governour ever & ay
As hit ys in þe office dyght.]

Officium misse: Esse michi domine in deum protectorem.

In whice office, sothe to say,
holy chirche to God almight
four thinges special con pray,
as I to telle now haue i-tight.

Protectioun and confermyng,
of four thes arn the furst two,
helpe also and good ledyng,
We prayen aftere eke also.

for alle men in erthe leuyng,
outher þai bien wele other wo,
grace or gult, wit-oute lesing,
one of the faur gos no mon fro.

Thenne for suche as ben in grace
he praes of confirmacioun
for to kepe hym fro trespas
and falling by temptacioun.

148

Officio misse huius diei: Quoniam firmamentum.

to hom that bien in gult of synne
he prayes of helpe to rise in hye
and of the deueles bond to twinne,
as this office con specifye.

Vt patet in officio: Et in locum ref[u]gii vt saluum me facias.

To hom that tholen aduersite
he prayes afture protectioun,
that God bring hom into prosperite
oute of hor persecucioun.

Vnde in officio: Esto michi in deum protectorem.

ffor mony men so wel [þa]y bien
that hom-self ne know thai noght,
ny that ioy conen tha[i] not sen
ho[w] godely God for hom has wroght;

Therfore to pray aftur ledyng
to hom that bene in suche blysse,
I holde hit a ful nedeful thing,
lest thai gout of the waye amysse.

then quinquagesme, as I [s]a[i]de her,
endes opoun Aster-daye,
for then we risen clene and cler
thurgh penaunce done befor in faye.

De quadragesima & eius institucione.

Of quadragesme now speke we,
that clene lentoun callet ys,
and diuerse causes ȝe schun se
whi we worschipen hit i-wis.

Quadragesme, as knouen ȝe,
begynnes that Sonday, not amys,
that at masse Inuocauit me
Ys sungun welle for the office,

149

and taken hit his ful skilfully,
as I thenke now for to saye,
for by hit semes that mercy
grauntet is fully in fay.

For holy chirche at begynnyng
opon the furst Sonnenday
Circumdederunt conen syng
In tribulacioun and afraye,

The secounde Sonneday vppe rising
Exurge ful welle songen thai,
the thridde whit ful hope prayng
Esto michi to Goddes paye.

now holy chirche showes expresse
graciousely that herd is he
and broght of wo and grete tr[is]t[e]sse
be this song, Inuocauit me.

Now wol I that ȝe knowen this,
that in lentoun sicurly
two and fourty dayes ther is
whit the Sonnedayes, as say I,

Of whiche novmber to take away
Sixe Sonnodayes hit enduring,
sixe and thritte dayes in fay
Leuen that tyme of fasting,

the whiche sexe and thritte dayes
arn teythe dayes of all the ȝer,
good accompt who-seuer arayes
schal finde hit so wit-outen wer.

For thre hundret dayes i-wis
and therto fiue and sixtye
in a ȝere fulle ther is,
and teythe of tho, sixe and therty.

150

But bycause that God al-might
fast fourte dayes fullilye,
therfore four be-iiij oright
we fasten to make ful fourty,

That is on Askewednesdaye
and the thre dayes aftur hit,
to folowe Cristes fasting aye
in novmbur of dayes thurgh our witte.

Quare in hoc numero quadragenario ieiunium obseruamus, triplex racio assignatur.

Now wol I telle wherfore and whi
fourty dayes fasten we,
th[r]e causes here apertelye
I finde be good autorite.

the furst cause says saint Austyn
whi fourte dayes fasten we
ny no mo ny ther-withynne,
But euen fourty, ȝe schun se.

Matheu in his euangely
from Abraham til Crist comen was
Generacions euen fourty
He settes, as book, mynd maas,

And fro Crist light in-to mon-kynde
in fourty generacioun
vs of bale to vnbynde
And to blis make vs boun,

Right as he that tyme doun light
vs to deliuer in-to lee
out of pyne [we] wer in pyght
Thurgh dethe opon the rode tre,

151

So that tyme we shul us dyght
thurght good life wit him to be,
and aȝayn oure foo to fight,
that maad us bonde that furst wer fre.

Secunda causa quare in hoc quadragenario ieiunium obseruamus.

The secounde cause is, as says he,
for in this generacioun
that fourtit is, traual most we,
Her we come to perfectioun,

and alle our lif in penaunce be
in this tyme of redempcioun,
that gos be fourte, ȝe mone se,
in whiche felle our saluacioun.

ffor al-thagh God vs so forboght
in this tyme goyng be fourty,
he wol not þat we haue for noght
that blis that he con for vs bye,

But we trauail in dede and thoght
for to serue hym princepally,
that suche wele so for vs wroght
and so ouercome oure enemy.

Also Ihesu heuen kenge
afture his resurrectioun
was fourty dayes her dwelling
er he to blisse maad hym boun,

Whiche dwellyng [b]e-liken I may
to the fourty generacion,
in whiche forboght we ben for ay
to sekernesse of saluacioun.

152

Terciam causam assignat magister Prepositiuus in Summa.

The thridde cause, I wol how say,
but I pray ow takes entent,
whi this tyme is in penaunce ay
fourty dayes, ȝe schun be kent.

Quatuor partes hominum.

The worlde, [ȝ]e witten, dalt hit ys
in four parties, leue ȝe me,
and a ȝer also i-wys
in four parties, ȝe moun se.

And mon of four elementȝ maad,
fuyr and aire, water and stone,
for stone of erthe bygynnyng hade,
stone and erthe I holde bothe one.

And mon also made ys oright
of four complexiones couenable,
of sanguine, colre, ys vche wight,
fflum, or elles malencoly.

The new lawe also ys sette
in four ewangilistes lore,
so bi four withouten lette
gone alle the thinges sayde bifore.

Also by ten comondementȝ
the olde lawe wel ordeynet was,
and to bothe lawes with grete offense
oft tyme we doon trespasse.

Ther-fore to bothe amende most be,
ȝif we to blisse woln be worthy,
bi ten sithe four, as ȝe schun se,
and four sithe ten, as telle wol I.

153

Takes hede now, I ow pray,
to vnderstond this thing oright,
by noumbre of ten, as I ȝow say,
the olde lawe to vs was dyȝt,

The newe lawe god & verray
by faur ewangelisteȝ lore,
so by faure & ten our fay
ys schewet frely vs byfore.

faur sith ten that is faurty,
& ten sith faur faurty also,
so noumbre of ten to multiplie
faur is set to, may not be fro.

And so by noumbre of ten i-wis
the olde lawe ȝiuen to vs was,
& now confermet wel hit is
By noumbre of faur in tyme of grace.

Therfore sithen that we don amys
aȝain both laweȝ to trespasse,
skilful thing is, me thinkes this,
to both amend vs in this cas,

And by noumbre of faur and ten,
syn faur syth ten makes faurty,
amend vs knelyng on our knen
faurty dayes to aske mercy.

Also, as I said byfore,
of faur elements made is mon,
wheche faure by clerkes lore
han places in him to leng opon.

For in oure eghen fuyr ther is,
in tong and eres aire wol fall,
in priue membres water i-wis,
erthe in hondes & limmes all.

154

In eghen therfore is bysenes,
for fuyr ther most abundaunt is;
in tong and eres wrecchednesse,
ther-as aire maisters vs amys;

In priue membres lecchery,
ther-as water has wonyng;
in hondes and alle lymmes by
crueschip of erthe comyng.

Therfore sithen we of such mater
byn mad, in which synne is regnyng,
and gon by faur, ȝe sene wel here,
me thing that hit is skilful thing

By faur sith ten we punischet be
of thing that we han don amys,
syn old lawe & newe, ȝe moun se,
by ten & faur fulfillet is.

Gregorius in omelia ponit alias tres rationes.

Sayn Gregory in his omely
schowes thes skilles that I shal say,
whi faurty daies continuely
we fasten byfore Pasche daie.

For the ten commandements
& the vertue of hom commynge
shuld be fulfillet bout offence
by newe lawe in all thing.

Faur bokes of the ewangely
confirmen all thing don bifore
in the old lawe, as say I,
that laft was vs by Moiseȝ lore.

ffor nouther lawe ne profecye
vset in the old testament
was neuer fulfillet fullily
til Crist com and hit vs kent.

155

Now sithen in flesche that dedely is
our soule lenges, as wetten ȝe,
the whiche fleschely body i-wys
of four elamentes made ys he,

And by that fleschely wylfulnesse
Goddes byddyng breken we,
ther-fore that flesche for to distresse
gode resoun ys, as thinkes me.

Sithen old lawe gos by ten
the new by four, as wreten ys hit,
by faur sithe ten to punische men
me think hit wel done by my wyt,

And faurty dayes for to fast,
syn four sythe ten euen fourty ys,
thus four and ten by my cast
ys sette togeder wel i-wys.

And from this day to Pasche day
six wikes ther bene & no mo,
& in the six wikes ay
euen faurty daies and two,

Of the whech take away
six Sonnendayes, at comptyng so,
in abstinence ther leues, I lay,
six & thritte daies tho.

Then contenes all the ȝere
thre hundret daies fyue & sixte,
& teithe of th[o], withouten were,
is sixt & thritte, as said I.

Thus teith we our flesche in fer
to God be dayes deuoutely,
as witnesse Goddes derlyng der,
the holi pope sain Gregori.

156

Quare non obseruamus ieiunium eo tempore quo Christus ieiunauit. Magister Iohannes Beleth.

Now is to knowe a nedefull thing
to which I rede ow take gode hede,
whi we hold not oure fastyng
that tyme that Crist did, as was nede.

For Crist, as I haue told by-fore,
was folowet opon the twolft daie,
when he of elde was bout more
bygynning thritte ȝer in fai,

Then his fasting began he
of faurty daies, as I fynd,
faur skilles whi so don not we
schowe I wil whil I haue mynde.

Prima causa. Magister Iohannes Beleth.

A gret clerk, that callet is
Iohn Beleth, as rede I,
thes causes schewes not amys,
is gode to haue in memorie.

‘ȝif we wilne,’ he sais, ‘to rise
with Ihesu Crist at his rising,
fonde we for to make vs hise
with holi dedes of fasting.

‘For sithen Crist suffret passioun
er he rose the thrid daie,
skil hit is & gode raisoun
we souffre so before in faye,

‘That we to rise moun be bovn
with him that tyme worthily ay,
clene bout any corrupcioun
& wemme of synne clene put away.’

157

Secunda causa. Item Iohannes Beleth.

The secund cause, as says he,
for Iues agayn hom broȝt were
from Egipt lond in-to Iude
this selfe tyme & all in fere

Be Moiseȝ seruand Iosue,
as in Exodi ȝe moun lere,
this ilk chapetre that wol se
that is titlet holly here.

Exodi xiiijo

Also eft when thai were tan
& in Babiloin broȝt in bond,
this tyme turnet aȝain thai han
with grete ioye to hor awne lond,

& that schewus apertely
by euidence gode and expresse,
for riȝt when thai were commen in hie,
Pasche day with hom worshipt was.

Therfore to do as dyden thai,
the clerk sais, skilful thing hit is
this tyme to fasȝt, in gode fay,
& mend that we han don amys,

That we moun opon Astur-day
from Egipt, Babiloin both i-wis,
be deliueret faire away
o bondaghe in-to mych blys,

That is to wit, from worldus woo
& the dewlus knot of synne
to that ioy that lasteȝ oo,
of heuen blys that neuer shal blyn.

Who-seuer this story all wold see
of the Iewes aȝayne-comyng
from Babiloyne to hor cuntre,
in Ester he schal fynd this thyng.

158

Tercia causa. Item Magister Iohannes Beleth.

‘The thrid cause,’ says Maister Iohan,
‘gos sumwat by way of kynde,
for lechery thys tyme in mon
most feruent regnys, as I fynd,

‘And mon has more temptacioun
al-way this tyme of the ȝer
thenne any other, leue ȝe moun,
groing hete ymong vs her.

‘Ther-fore that fondyng to wiht-stond,
that we han so flesche likyng,
to fast and pray we mosten fonde
this tyme to be in gode tempryng.

‘That suche fleschely temptacion
bring vs in no mor tene,
to suffer assay we this sesoun
leste synne on vs to muche be sene.’

Quarta causa, statym post ieiunium debemus corpus domini accipere.

The furthe cause, in gode fay,
opon reson foundet ys,
ffor Goddes body we schulden ay
receyue clene and not amys,

And w[ith] abstenence verray
of mete and drinke whit-out fayntys
m[e]ke hym-self a mon wel may,
and wildeschip so wel wayue i-wys;

Ther-fore after suche fastyng,
hit semes clene that we schuld be
And eke worthi in al thyng
to receyue his body fre.

159

And ensaumpul we moun take,
as our faderes han vs kent,
and as book mynd conen make
in the Olde Testament,

ffor er thay maken sacrifice
of the lompe on Pasche day,
thay th[o]ghten, as men that wer wyse
pleysaunt be to Goddes pay,

And eten erbes þat bytter wer
and honysokles as I say,
the wiche abaten in gode maner
fleschely lust by al way,

That thay might clene and worthi be
to sacre that lombe after hor lawe;
ensampel of wiche sewen now we,
And after hor doyng for to draw,

And this tyme pyne vs whit fastyng
forto receyue worthily
the lombe of lyfe to his liking,
that whit his blode so con vs by.

De ieiunio quatuor temporum.

De ieiunio quatuor temporum.

Now of fastyng speke we
of four tymes of the ȝer,
that lewet callen, as witten ȝe,
vmbring dayes and fasting der,

whiche dayes by autorite
of Pope Calixt ordenes wer,
four tymes four sithe dayes thre,
for sertayn cause, as schun her.

160

The furst cause, God hit wotte,
for Marche is hote and moyste i-wys,
And somer is dry and hote,
heruest colde and dry ay is,

Wynter colde and moiste also,
Hyt ys ay by way of kynde,
ther-fore we fasten these tymes oo
For these causes, as I fynde.

In Marche moyste and hote, say I,
We fasten to restreyne oright
hote sturing of lechorye,
that in that mone as most might.

In somer that is dry and hote,
We fasten to wayue auerice
that thenne ys regnyng, God hyt woote,
and men a-bundaunt to that vice.

In heruest that is cold and drye,
we fasten to a-bate pruyde;
in wynter regnes malice, enuye,
ther-for we fasten that ilke tyde.

ffor vche mon that is lyuyng
has part of sum complexion
to these tymes acordyng,
ther-fore me thynke hit gode resoun

To fast tho tymes of the ȝer,
and from these flesly wylles fle,
that of meschef ben grete mater
by way of kynde, as ȝe moun se.

Secunda causa quare quater in anno ieiunamus.

The secunde cause qwy fast we
these four tymes of the ȝer,
schillfully may this be,
that I thenke to schew her.

161

In Marche ys the forme fastyng
In the furst weke of lenton,
that holy tyme bygynnyng
vices in vs degh moun,

ffor sythen that lechery ys spryngyng,
that tyme gode ys we make vs boun
stifly to be with-stondyng
suche fleschely temptacion.

Sithen that herbe and eke tre
by-gynnes thenne to spryng and sprede,
in vertues ther-fore spryng we
from syn rising, as I rede.

In somer in the witsone weke
we fasten eft with gode entent
to receyue w[i]th hert meke
the Holy Gost that thenne is sent.

And riȝt as þat Gost from aboue
In fourme of fuyr to vs is sent,
so shyn our hertes in gret luf
thurȝe sich fastyng be feruent.

In Septembre þe thrid time is
that we fasten in this maner,
for then fruytes, ȝe knowen þis,
gederide ar for al þe ȝer,

Þerfore þat time to fast & pray
that fruytes sauely moun com in,
skilful thing it is in fay
that God that time on vs wil myn,

And fruytes of gode wercus tho
moun ȝeld to God alweldyng,
that sustinaunce sendis for vs so
Aȝayn wynter then comyng.

162

In December also fasten we
the ferth time with deuocioun,
quen herbes deȝen & lef of tre
fades & then falles doun,

As to þe world so shulden we
deȝe of vices, & make vs boun
Aȝaynus his natiuite,
that worthily welcum hym we moun.

Tercia causa quare quater in anno ieiunamus ad imitandum iudeos in veteri testamento.

The thrid cause of þis fastyng
is forto sewe with gode entent
our fadirs dede, as in that thyng
of þe Olde Testament.

ffor as we fynden so fastide thay
ffour times of þe ȝer;
bifore pasches þe first was ay,
And bifore qvitsonday in fere,

bifore the fest of cenophegy,
And þe fest of encenny eke;
quat ben þes festes telle wyl I,
that ow nede no firre to seke.

Pascha, id est transitus, quia tunc Christus transiuit de morte ad vitam, vel Iudei de Egipto per Mare Rubrum ad patriam redierunt.

Pasche is as mich to say
As goyng aȝayn, as preues this,
for Crist from deth on Pasch day
to lif turnet with gret blis.

Also in boke rede we
of þe Olde Testament,
that Iewes aȝayn into Iude
form Egipt then wer sent.

163

De ingressu Israel in Egiptum & exitu de Egipto.

But how to Egipt comen thay
And thai broȝt wer hom aȝayn,
er I go firre I wol say,
the gret of hit wol do ȝou gayn.

In the first boke reden we,
that is cald Genesis,
that Ioseph sold was for monee
Into Egipt al omys,

In quich londe rocoueret he
thurgh God so mych blis,
that thurgh þere kyng of his meyne
most maister he was i-wys.

So felle of hunger seuen ȝer
thurȝe-out that londe continuely,
that Iosephes breþer comen in fer
At hym liflode forto by.

And so, shortly forto telle,
Iacob þe fadir was after sent
In time of hunger þer to dwelle,
And meyne that with hym wer lent.

So lenget thai child after child
ful mony ȝer, þat greuet hom sore
In daunger, & þer men wer wilde,
and alway daunger more & more.

Quat maner sorow soffride thay
the text of holi writt wil telle,
for ȝif I shuld al tell in fay
al to long her shuld I dwelle.

But atte last, shortly to showe,
quen mony veniaunces fallen wer
to Kyng Pharao mony way,
that gryȝt to shutt hom of daunger,

164

With mych blys hom comen thay
Into hor cuntre alle in fer,
thurȝe Goddis myȝt a wonder way
takes hede & ȝe shyn her,

ffor the Rede Se hym with-drogh,
Goddes peple hom comyng,
And men of Egypt drovnet & slogh,
that after hom wrangly wer suyng.

Then Goddes folk was fayn inogh,
And this song thai couthen syng,
for Egipt louret & thay logh
restoret so to hor likyng.

Cantemus domino, gloriose enim magnificatus est.

And quen þai home thus comen wer,
Anon thai maden pasch day
euen this selue time of þe ȝer,
And we worshipen hit now ay.

Therfore, as I tolde now her,
pasch as mych is to say
As goyng auther fer or ner,
As that time so diden thay.

And ther pasches hade bygynnyng,
quych fest neuer was made bifore,
And in mynde of hor hoom-comyng
so honuret thai hit euer more.

And in that fest to hor offryng
A lomb thai toke thurȝe Goddes lore,
that well miȝt be in tokenyng
of Crist, þat suffrid paynus sore;

ffor he is verray lomb of lif
that offrid hym-self on rode tre
forto stynt the deules strif,
And that wer thral to make hom fre,

165

ffrom deth also to lif he went,
therfore this fest may callid be
goyng, as I haue nowe ow kent,
for fro deth to lif ȝode he.

De festo pentecostes & quare fuit sic vocatum a Iudeis & primo celebratum. Pentecostes dicitur a penta, quod est quinque, & coste, quod est decem, quia quinquies decem dies erant a die agni immolati vsque ad legem datam, & a resurreccione Christi vsque ad missionem spiritus sancti.

Now of þe secunde solemnite
that Iewes maden, as I saide her,
And quat pentecost may be,
declar I wil in gode maner.

Pentecost is as mich to say
As fyfe sith ten, for so preue I,
for from pasches into þat day
ar fifty daies witerly.

And als in þe Olde Testament
from pasch day, as I saide bifore,
that þe lomb with gode entent
was offrid of our faders ȝore,

Into þat day of pentecoste,
In quych þe lagh ȝyuen was
to Moyses that God louede moste,
fifty daies fully thow has.

ffor the old lagh witerly.
to hym in fuyr was ȝiuen tho,
And in fuyr thurȝe his mercy
the Holi Gost to vs also.

And the fifty day i-wys
from pasch day þe laȝe ȝyuen was,
And the fifty day with blys
the Holi Gost was sent thurȝe gras.

166

Therfore to make wel acordyng
the old laȝe & þe newe in fer,
the fifty day, with-out lesyng,
And þe self time of þe ȝer

Ihesu Crist our heuen kyng
sende his gost doun to his her
In fourme of fuyr on hym to myng,
As to Moyses in al maner.

Thus in þe mount of Synay
was ȝyuen the laȝe to Moyses tho,
the Holi Gost als, nys no nay,
In mount Synay eke also.

This preues that þe Holi Gost
is verray confirmacioun
of both laȝes mater most,
In quych lys al perfeccioun,

So þat þe Iewes ȝet þis day,
In quat place þai ben dwellyng,
honouren þes two festis ay
this selue time in alle thing.

But one entencioun han thay
And we anoþer in our doyng,
ffor thei so honouren pasch day
bi-cause of hor aȝayn-comyng,

And this fest worshipen we
ffor Cristes resurreccioun,
ffor from deth þen turnet he
to life for our saluacioun.

Witsontide als worship þai,
for hor laȝe was ȝyuen hom tho,
And we worshipen þat ilk day
for sendyng of his gost also.

167

De festo Scenofegie & qualiter fuerat introductum. Quare apparet Senophegia festum tabernaculorum in memoriam quadraginta Annorum quibus fuerant in deserto.

The thrid fest I speke of her
that Iewes fastediden so bifore,
scenophegy with-outen wer
callide it was, is callid ful ȝore,

And honourede þe fiftene day
of Septembre monyth ich ȝer,
And al a seuenyȝt, nys no nay,
thai mensket hit in gode maner.

And cause now I shal ȝou say,
for sumtime Iewes wer dwellyng
fourty ȝer from toun away
In desert at gret likyng,

And then in tentis dwellid thay
And with manna fed i-wys,
therfore in mynde of this thing ay
this fest was honouret with gret blys;

And fest of tentis callide it was,
for certeyn wonyng hade thei non,
but tentis piȝten in diuerse plas,
As men that ay wer boun to gone.

De quarto festo vocato encennia niorum.

The furth fest thei fast bifore,
Encennia hit callide was,
ffor temple halowyng & no more
this name skilfully hit has.

And, as Ierom makes mynde,
the Iewes temple was halowet thrye,
enes in Septembre, as I fynde,
by Salomon kyng solempnely.

168

Eft quen þe Iewes comen wer
from Babyloyn out of bandoun,
halowide it was, as I say her,
In March with gret deuocioun.

the thrid time halowet was hit,
quen Antiochus þe grete kyng
defoulide hit & Iewis flitt
with mavmetry þer-in dwellyng.

Iudas Machabeus tho
halowide then hit, as I ȝou say,
In Decembre, after sich wo
euen þe fyue & thritty day,

And that halowyng vset was
In Cristes time, as rede we,
and as sayn Ion her mynde mas
by this clause, as ȝe moun se:

Iohannes x: ffacta sunt Encennia in Ierusolimis, & yemps erat.

therfore to sewe our faders dede
that four sith fasten in this maner,
therfore four sith hit is nede
we fasten, that now lyuen her.

Quinta ratio quare quatuor in anno ieiunamus. Ieronimus & Iohannes Damascenus.

The fift cause qvy fasten we
four times of þe ȝer,
wel & skilfully may be
for þis skil, þat ȝe shyn [her].

ffor mon, as I saide now riȝt,
of four complexions made is,
of sanguine, colrie, is iche wight,
malencolie or fleme i-wys.

169

sanguine in March has most myȝt
to meue mon to do amys,
Colre in somer day & nyȝt
maistres then qver-so he is,

In heruest malencoly regnyng,
In wynter fleme, I saide bifore,
And of alle thes ich mon lyuyng
has sumquat, ouþer las oþer more.

Therfore in Marche fasten we
sanguine stifly to with-stonde
And fleschly wille, for cause is he
of leccherie in iche londe,

ffor qvo-so most is made of hit,
lecchourous & liȝtsum is,
therfore to wayfe that be our wit
this time we fasten wel i-wys.

In somer we fasten forto qvace
colre that then aboundaunt is,
for qvo-so most of hit has,
wrawes & treccherous is i-wys;

Therfore in somer fasten we
quen that colre is regnyng,
sich mys-mater, leue ȝe me,
stifly to be with-stondyng.

In heruest fast we, as þe wise,
forto ouer-come skilfully
Malencoly & couetise,
that in that time has maistry,

ffor qvo-so most of hit has,
coueytous he is kyndly,
And mournyng, as boke mynde mas,
that Isidre writes witerly.

In wynter fleme, as I fynde,
is aboundaunt most kene,
ffor then water & eke wynde
is most violent, bout wene,

170

And thai þat most han of þat kynde,
slawe þai ben, as oft is sene,
And maset also in hor mynde,
of þat complexioun þat bene.

Therfore þat mater forto qvace,
we fasten þat time of þe ȝer,
thus four complexiouns þow has
forto with-stonde in gode maner.

Sexta ratio, quoniam ver comparatur aeri, estas igni, autumpnus terre, hiemps aque.

The sext cause may wel be
for March time liknet is
to þe air, as reden we,
somer to fuyr, nothing amys,

heruest to þe erth her,
wynter to water witerly,
And to þes times of þe ȝer
four complexiouns lykken I.

Therfore in Marche we fasten ay
that in March may ouer-comen be
Aire of pride to Goddis pay,
sithen þat in vs so maistres he.

In somer fasten we also
that fuyr & hete & couetise
may be exteynt, & sich wo
wayuet wel to make vs wise.

In heruest is þe thrid fastyng,
erth & cold to put away,
of priuey malice in hert dwellyng
to þat complexioun acordyng ay.

In wynter fastyng ordeynt wes
to putt liȝtship out of mynde,
And water of vnstidfastnes
Acordyng to þat, as I fynde.

171

Septima ratio, quoniam ver refertur Ad puericiam, estas ad adolescenciam, Autumpnus ad maturitatem, yems ad senectutem.

The seuent cause, as clercus sayn,
qvy we thus fasten may wel be,
for March is liknet, is noȝt to layn,
to childhede wel, as reden we.

Somer to ȝouth liknet is,
that groȝyng time is cald expres,
heruest to monnes eld i-wys,
in whiche is kyndle soburnes,

Winter to elde wihthouten wer
is likenet to wel and skilfully,
wen mon is passit sixty ȝer,
in four our lif thus diuise I.

In Marche therfore fasten we ay
that we moun verray childer be
by innocentschip, as I say,
and clannes of lyf, leue ȝe me.

In somer faste we, in gode fay,
that w[e] moun ȝong be of pouste,
alle vices to putte away
thurgh studfastenesse in that degre.

In heruest fast we witterly
to be sober and meke also,
as to mon falles couenable
when ȝouth and wildschip is ago.

In winter fasten we boute faynyng,
to be old and wise i-wys
by holy dedes and gode lyuyng,
as that clerkes leues this,

Or to amende by suche fastyng
that we han done byfore amys,
in tho eldees God despising
so to amende vs gode hit is.

172

Octaua racio. Magister Willelmus Altissiodorensis & Ieronimus.

The eght cause schowes expresse
tho clerkes in Latyn alleget her.
for to amende by suche gode-nesse
our gultyng four tyme[s] of the ȝer,

And our fasting dayes thre,
Wednsday, Fryday, and Setterday,
ffor Wednesse-day solde was, reden we,
Crist to the Iewes, in gode fay,

On Friday deghet he on the tre;
Setter-day in sepultre lay,
for sorowe of moder and his meisne
that day we fasten, sothe to say.

De imperatoribus. Martinus. Anno gracie xvjo, Tiberius erectus est in imperatorem post mortem Octouiani.

Tiberius was made this ȝer
emperour after Octouian,
and eghten ȝer, withouten wer,
regnet er that Crist was tane,

And after Cristes passion
fyue ȝer fully regnet he,
thas mas in alle, ȝe knowe moun,
euen twenty ȝer and thre.

Octouianes wyues sone he was
by a husbond ho hade bifore,
wise in armes in vche place,
and to world happy euermore.

In lettrur he was ful cunnyng
and wonder slegh als, as I rede,
other then wille schop of-scho-wyng,
and his wille noght schowe til nede.

173

Mon that he louet, hit was semyng
alway wrotht whit as he wer,
and to hem that he louet no-thing,
made glad contennaunce and gode cher.

In al his werkes wel abydyng
he was, as Iosephus witenesse her,
And as schowde by hys doyng
in w[or]lde lyuyng, as ȝe moun ler.

ffor in what lond, whitoute lesing,
that he made any officer,
he suffert hom alway so lenging
And neuermore chaunget in no maner.

And cause whi that so did he,
hit was the peple forto spare,
men asket what the cause might be,
And this was al-way his vnsware:

Nam procuratores, inquit, tanto dominantur grauius, quanto breuius.

‘ffor procuratoures and officeres,
the lasse wille thay han maistry,
the more greuouse bene of maneres
hor sugetes forto do any.’

And this ensaumple shewet he
to make hyt sothe that he con say,
of a mon that he con se
lay ones woundet in the way,

Was bytten with fleghes bitterly,
come by a frende and for the best
steret these fleghes that diden hym ny
for to gete hym better rest.

Thenne sayde the seke mon to hym tho,
‘frende, thow dos me now grete wogh,
the fleghes that thow puttes me fro
now thay haden eten inogh,

174

‘And lasse thay greuet whil thay wer ful;
now wol thay, when thow art away,
hongrily take sadder pul,
and greue more then bifore in fay.’

And right so in the selue maner
hit fares by officeres i-wys,
that hopen to stonde but one ȝer
nuyen the more and done amys.

De nouo vitri temperamento. Ysidorus libro xvjo capitulo.

We reden in Rome a mon ther was
this emperoures tyme lyuyng,
that a temprur founden has
to make glas big and eke bowing,

As stif as siluer or golde is
Or other metal to be wroght;
when the emperour herd of this,
that mon was sone bi-for hym broght.

Whenne he bifore hym come i-wys,
the emperour sone at hym soght,
whether a[n]y monnes wyt saue hys
of that temprur knew oght.

And he vnswaret and sayd nay,
ther was no mon knewe hy[t] saue he,
hym-selfe furst fonde hit in gode fay
by fe[r] seching and sotilte.

When the emp[er]our knewe thys thing,
bad sle hym sone in al maner,
for ȝif that ilke crafte sulde spring,
siluer ne gold noght worthy wer.

175

Anno gracie xixo, Tiberii iiijo.

This ȝer deghet that c[uo]ynt clerke,
Ouide, that exilet was
out of Rome for wikket werke
in one boke that he mad thenne has,

The whiche book was of paramur,
al forto teche men for to wow,
and broght mony in grete langour
for kokewald wer mo thenne i-nowe,

And mony ladyes of that cite
defoulet thurght hys token tho,
the emperesse als defoulet he,
and thurgh his token mony mo.

Ther-fore from Rome he was exilet
in-to the yle of Pounce i-wys,
for by hym wymmen wer bigilet
and mony made to do amys.

Ther-fore an-other book he made
was callet of suche loue remedy,
to amonde that he done hade
and teche wymmen to wayue that ny,

In whiche book these verses sette he,
that by-ny[t]h[e] arn writen her
in Latyn, as ȝe wel moun se,
that semet he ruet his doyng der:

Naso minus prudens artem dum tradit amandi, doctrine pretium triste magister habet.

Anno gracie xxvijo, Tiberii xijo.

This ȝer Pilate was after sent
and made hegh iustice in Iude,
vnder whom toke iuggemynt
Ihesu Crist to deth on tre.

176

But of his burthe and byggynynge
loke her-after and knowe ȝe moun,
and also wayte of his endyng
in Ihesu Cristes passion.

Of Iudas also, sothe [to] say,
thowe sal fynde in the selue place,
and how Ierusalem rede thow may
thurgh vengeaunce after destruet was.

Anno gracie xxxo & Tiberii xvijo.

Iohan the Baptist this selue ȝer
bigan to preche al in Iude,
baptiȝet also fer and ner,
and tolde that forgoer was he

to Ihesu Crist, þat Marie ber,
And baptist hym, as reden we,
the eȝt Ide of Ianuer,
twelfe daies from his natiuite,

that fel þen as a Sononday,
And Monday after next suyng
lad to desert, þat nys no nay,
Of fourty daies bigan fastyng.

With þe Holi Gost lad was he
Into desert, as sais Gregory
In his 5 Omelie, leue ȝe me,
And with non eul gost witerly.

When he had fourty daies fast
After þe time he baptist was,
the deul temptide hym atte last,
As the gospelle mynde mas.

but Crist for alle þe deulis cast
ouer-come hym wel tho in þat cas,
for he supplauntide long time past
our forme fadir out of his plas.

177

But thagh Adam ouer-comen wer
& laft þe ioy of Paradise
thurȝe þe deul & his power,
that so ouer-come hym by coyntise,

He that was God & mon in fer
restoret hym that was warre & wys
I shal ȝou tell in quat maner,
As Gregory sais with-out fayntis.

The deul temptide vntrewly
our forme fadir al amys
with thre synnus, sais Gregory,
forto bryng hym out of blis.

The first of hom was glotery,
the secunde vaynglorie i-wys,
the thrid auarise, as say I,
thurȝe quych þe deul then made hym his.

With glotery he bigilet hym tho
quen þat he shewide hym the tre
And the fruyt of hit also
that swete & fair was forto se,

With vayn-glorie he did hym wo
quen he hiȝt hom both to be
like goddes, þer-as wer no mo
but one God & persouns thre.

Eritis sicut dii. Genesis.

In auarise thay temptide wer
quen þat he het hom forto knawe
gode & eul both in fer
by this word, þat I shal showe:

Genesis, eodem capitulo: Scientes bonum & malum.

‘Auarise,’ sais sayn Gregory,
‘sovnes not onely in monee,
but in heȝenes witerly
And couetise of gret degre;’

178

ffor [qven] mon wilnes gret maistry
of heȝenes or of dignite,
Gregory in his omely
sais that couetouse is he.

Thus gilet Sathan sotily
Adam foul by synnus thre,
And supposide wel þer-by
haf combride Crist, so leue ȝe me,

And tho wiles euerychone
Assaide on Crist þat ilk day,
thurȝe glotery first to be his fone
this ilke worde quen he con say:

Si filius dei es, dic vt lapides isti fiant.

‘Ȝif þou be Goddis sone,’ saide he,
‘make of thes stones brede in hie.’
ther temptid he hym, ȝe may wel se,
riȝt as Adam in glotery.

But Crist knewe wel his sotiltie,
And saide that mon lifd not only
by brede, but Goddes word most be
saule sustinauns sikerly.

Non in solo pane viuit homo set in omni verbo quod procedit de ore dei.

Then was the deul adred ful sore,
ffor atte forme ouer-comen was he,
but ȝet he thoȝt to fonde hym more
the secunde time, as ȝe shyn se.

And temptid hym bi vayn-glory
qven he þis word saide writen her,
‘Ȝif þow be Goddes son almyȝty,
come doun & in þis plas apper.’

179

Si filius dei es, mitte te deorsum.

Then Crist concludet hym with cumfort
and holi writt alegget þer,
‘writen hit is þat God thi lord
thow shalt not fonde but honour & her.’

Non temptabis dominum deum tuum.

the thrid time he temptid wes
by auarise, & then was thrie
quen he showide hym expres
al þe world þer oponlye,

And saide, ‘al this I wil ȝif þe,
ȝif þow wilt mekly knele adoun
And with gode wille worship me,
thou shalt hafe al this tour & toun.’

Hec omnia dabo tibi, si cadens adoraueris me.

then [t]o the deul onsuaride he
with a fulle conclusioun,
‘God thi lord byhoues the
to honour & serue, be alway boun.’

Dominum deum tuum adorabis, & illi soli seruies.

Al thus in þis selue maner,
And bi þes sleghtes alle thre
that Adam broȝt was in daunger,
Crist ouercome Sathan, ȝe moun se.

De miraculo Christi & apostolorum vocacione.

After þat Crist thus fulghet was
þe eȝt Ide of Ianuer,
And fulfillid his fastyng has
ffourty dais, as I saide her,

The next pasches after þen suyng
to þe temple come he in hye,
And men þer sellyng & bying
putt hom out apertly,

180

And saide his fadir wonyng
shuld not be hous of marchandye.
the self ȝer, bout lesyng,
Crist cald to hym this company,

Peter & Andrewe eke also,
Philip & Natanaele,
that he ches with hym forto go
from worldes woo to saule hele.

The next ȝer after, as rede I,
Crist turnet water into wyne
the self day of epiphany,
As in his cronicles sais Martyn.

And after that sone, as I rede,
Crist & his chosen meigne
baptiseden, as witnesses Bede,
mich peple in Iudee.

The next pasch þen suyng
Ion þe baptist prisonet was
ffor his fulghing & preching,
And one ȝer ful was in þat plas.

And on that selue pasch day
And Iewes saboth sikerly,
helet Ihesu, soth to say,
A mon þat hade þe parlesy

Biside a fisch-pole, nys no nay,
As specifies þe euangely,
that aght & thritty ȝer so lay
In that seknes with gret any.

And after that þe selue ȝer,
Crist into a hulle he went,
And ther he ches men to hym der,
his twelue apostlis, & hom kent.

181

And Luk witnes bout wer
Bertilmewe & Thomas of Inde
wer that time chosen both in fer,
And to preche sent, as I fynde.

Then after þe thrid pasch day
Ion þe baptist hedet was,
after a fulle ȝer, in gode fay,
Þat he was prisonet in that plas.

In þe epiphany nex tho
God showide a miracle ful apert,
quen with fiue loues & fisches two
he fed fyue thousande in desert.

Quen þat ȝer fully was gone,
bifore þe ferth pasch day,
Crist suffrid deth for vs ichone
on rode tre, that nys no nay.

De passione Christi. Anno gracie xxxo, Tiberii xviijo.

This ȝer deȝet our heuen kyng
the eght kalende of Auerylle,
to wyn mon-kynde hor wonyng
that lost was bi þe deulis wille.

As Cassidre beris witnes,
At none quen he was deed þat day
bifel so gret a thesternes
was neuer non sich bifore in fay,

ffor sterres þen wer seen expres
At hegh none, that nys no nay,
As thik as euer bifore wes
About mydnyȝt, and as verray.

And erth-qvake was so violent
that cites mony wer shaken doun,
And roches also al to-rent,
As writen is in þe passioun.

182

Petre scisse sunt &c. Ex quinque vt patet passio Christi fuit ex dolore amar[a], ex illusione despecta, & vtilitate multiplici fructuosa, et dolor causabatur.

Cristes passioun, heuen kyng,
of sorow bitter was & breme,
dispitouse also bi scornyng,
to deth quen thai hym so con deme,

but ȝet hit was for mony a thing
nedful, fruytful vs to wheme,
for his langour wan vs likyng,
And forto lagh þat er con reme.

ffyue causes I fynde, in gode fay,
qvi Cristes sorowe more shuld be
then euer was any, soth to say,
the first of hom now ȝe shyn se.

Prima causa doloris, quia ignominiosa.

ffor his passioun shameful was,
for shameful stid hit was don in,
At Caluarie, þer-as was plas
to punysch gulty for hor syn.

Also his deth was shameful eke
And sclaunderouse in cite & shire,
for hym þai dampnet that was so meke
to foulist deth thay miȝt conspir.

Quia morte turpissima condempnatus est.

ffor the croys was ordeynt then
to heng on thef & trespasour,
thaȝe hit to now be knelide on knen
And worshipide with so gret honour.

Vnde Augustinus: Crux, que erat supplicium latronum, nunc transit ad frontes imperatorum.

Therfore Austyn witnes þis,
‘the croys that er was theues wo
on emperoures hedes sette is,
And in world now worshippide so.’

183

Sithen God ordeynt so þerfore
sich honour for he henget þer-on,
hit semus he ordeynt mich more
In heuen of ioy & blis for mon,

As he did for hym that was wys,
that thef þat leuet on his lore,
that he se[n]de first to Paradys
bifore alle sayntes þat wer bifore.

therfore sais þe prophecy
with wiccut men wo suffrid he,
And theues that diden gret any
honget by hym on rode tre.

Et cum iniquis deputatus est.

But ȝet þat one þer sauet was
for his bileue & repentaunce,
that oþer of hom hade no gras
to ask mercy in his penaunce.

Therfore sais Austyn openly
quat testament made Crist on croys,
qvich word now reherce wil I,
that spoken wer with delful voys.

Testamentum Christi in cruce, Augustinus: Auctor ipse pietatis in cruce pendens in secularibus negociis pietatis officia diuidebat, persecucionem apostolis, pacem discipulis, corpus Iudeis, patri spiritum, virgini paranimphum, latroni paradisum, peccatoribus infernum, crucem christianis penitentibus commendabat.

Crist, Auctor & prince of pite,

Nota bene testamentum Christi.

hengyng on croice for monnus syn,
for hor nedis þus ordeynt he
his testament, quen he wold twyn.

Apostles persecucioun,
disciples pes assignet he,
his body þer al redy boun
to Iewes that nailed hym on tre;

184

His gost to his fadir he sent,
And to his moder, swete Mary,
A loker forto take entent
to hir then in that gret any;

To þe thef þat þer was lent
That mercy asket mekely
to Paradise he con present,
that oþer to helle went in hy;

And helle to synful men ȝaf he,
that to amende wer not in wille,
With-out ende þer forto be,
His hest for thay wold not fulfille;

To Cristen þat repentaunt wer
his croys he ȝaf with gode entent,
thus at his deth diuiset her
Ihesu Crist his testament.

But to expoun apertly
qvy he his croys assignet so,
hit was forto gete mon mercy,
And for trespas to suffre wo.

For as Bede beres wittenesse,
a cr[os]ce ys penaunce, leue ȝe me,

Crux apte a cruciatu dicitur.

for what thing that may synne restresse,
a verray crosce may callet be.

Secundo in eo, quod passio eius fuit iniusta.

The secunde cause, I may wel say,
qwhi that hys payne more noyuse was,
for of thre poyntes false in faye
thay accuseden hym in that case.

One was thay sayden that he forbede
ȝelde tribute to the emperour,
to the secunde thay token hede
that he vsurpet kenges honour,

185

The thridde for thay herden hym say
that he was God sone almight,
thus in thre poynntes that ilke day
thay accuset hym whit vnright.

Therfore agayn þes poyntes thre
that thai accuset hym to be shent,
opon Gode Friday syngen we
thre excusaciouns hym present.

Popule meus quid feci tibi aut quis.

In quich excusaciouns thre
Crist vmbraides hom openly
of thre gode dedis þat don hade he
byfore to hom in gret any.

The first upbraideng he hom mas,
was how þat he of Egypt londe
deliueret hom from al manas,
ther-as bifore þai wer in bonde.

Vt patet in versibus: Quia eduxi te de terra Egipti, parasti crucem saluatori tuo.

The secunde repref hit was
hou þat he fed hom fourti ȝer
In desert & vncouth plas
with manna in meruelouse maner,

And also did hom sich gras
to lede hom out of alle daunger
to hor cuntre, for any cas,
As men that wer to hym ful der.

Quia eduxi vos per desertum quadragynta Annis &c.

The thrid upbraide is hou þat he
plauntide hom for his viner,
‘hou miȝt thai then so bitter be
to ordeyn croice so for me her?’

186

Quid vltra &c. Ego plantaui te &c.

Therfore first, þer-as thai sayn
that pay tribut wold he noȝt,
he vpbraides hom agayn
of tribute ȝift hou he hom broȝt.

Ther-as thay sayn he cald hym kyng,
thai shuld haue thonkid hym his gode dede,
that as kyng in myslikyng
In desert fed hom in gret nede.

Als thai repreuet hym that he saide
that verray Goddis son was he,
mich he miȝt better hom vpbraide
that he ȝaf hom londe in gret lee,

And his vineȝerd made hom i-wys,
quich vineȝerd I may vnderstonde
is Ierusalem, that flour is,
I-myddes þe worlde most esy londe.

Tercio quia ab amicis dampnatus est.

The thrid cause is, sithen he was
dampnet of hom þat shuld haue bene
his frendes kyndlie in that cas
And not sich sorowe on hym sene;

For las wonder had ben i-wys
ȝif he of enmys suffride hade
to quych he done hade er amys,
sich manas thaȝe he hade made,

Or of aliens & straungers
that had not knowen hym bifore,
but of his frendes & verray feres
he tholet that greuet mich þe more,

And of his frende als suffride he
that of on rote comen wer,
therfore þe Sauter ȝe shyn se
to hor dede wel acordes her.

187

Amici mei & proximi mei, aduersum me appropinquauerunt & steterunt. Item Iob xxxo capitulo: Noti mei quasi Alieni recesserunt A me.

‘Frendes & neghburs in gret nede
Aȝayn me stoden ful stifly,’
And frendis flowen, as Iob con rede,
As vncouth men in most any.

Of sich men also suffrid he
that he had don ful mich fore,
As sayn Ion writes, ȝe moun se,
the verray gospel ow bifore.

Iohannes viijo: Multa bona opera operatus sum vobis, propter quod opus vultis me occidere.

And Bede in is meditacioun
spekes to Crist in this maner
with ful gret deuocioun,
As in Latyn is writen her,—

ffor write Latyn may I not spar
to sich as han vnderstondyng,
but after þe Latyn I wil declar
In Englisch, lewide to haue likyng.

Beda: O bone Ihesu, quam dulciter cum hominibus conuersatus es, quam magna & abundantissima largitus es eis, quam dura & Aspera pro eis passus es, dura verba, duriora verbera, durissima crucis tormenta.

‘Swete Ihesu,’ sais sayn Bede,
‘how swetely to monnus likyng
with mon to help hym in gret nede
thi-self mon was with hom wonyng!

‘Hou mich gode & quat plente
ȝyuen hom graciously þou has,
hard & sharp with hert fre
suffret forto gete hom gras,

188

‘Harde wordes, harder betyng,
And, that hardest of alle was,
gret tourment on croice hongyng
after al this gret manas!’

Quarto ratione teneritudinis corporis.

The furth cause is, in gode fay,
qvy that his passioun greuet more
then any oþer monnus may,—
And I shal say ȝou skil qverfore.

ffor, as we reden in holi writte,
Boke of Kynges þat calde is,
In liknes as to monnus witt
bi Crist to Dauid was saide þis:

Regum penultimo: Ipse est quasi tenerimus ligni vermiculus.

‘Most tender worm,’ he sais, ‘is he’;
for more tendre thing ther nys
thenne worme that bredes in a tre,
therfore he likenet hym so i-wys.

And Crist most nedely tendre be
that was not geten by monnes seed,
but of a wommon flesche toke he,
therfor tendre he most be nede.

The[r]-fore to Iewes whit hert fre
spekes the gode clerk sayn Bede
these Latyn wordes, that ȝe schun se,
good ys to hom ȝe take hede.

Beda: O Iudei, lapides estis, set lapidem percutitis molliorem, de quo resonat tynnitus pietatis & ebullit oleum caritatis.

‘Ȝe Iewes,’ says sayn Bede the clerke,
‘stones ȝe ben, I may wel say,
as wel is sene by our werke,
for harde hertes ȝe han to-day,

189

‘ffor a softer stone thenne ȝe
ȝe beten opon ful bytterly,
of whiche sounes soune of pite
and oyle of charite largely.’

[Quint]o ex eo, quod fuit eius penav niuersalis, quia per omnes partes & per omnes sensus, primo per visum.

The fift maner hit greuet sore,
for his pyne was in vche place
from hede to hele, bihinde, bifore,
and alle his wittes he pynet was.

ffurst sorow he had as in his sight,
Thurgh teres that of hys eghen went,
and Poule epistel speke oright
to the Ebrues that he sent.

Ther-to acordes Bede i-wys,
that teres opon the croice sched he,
for mon, that muche hade done amys,
might haue compassion hym to se.

Beda: Ascendit in altum, vt longius audiretur, fortiter clamauit, vt nullus excuseretur, clamor lacrimas addidit, vt homo compateretur.

Bede says that he went on hegh
opon the harde rode tre,
forto be herd bothe fer and neght
wordes that ther-on speke he.

Stifly he cryet that no mon tho
schuld fynde an excusacion,
wihit crye sched teres bothe two
of hym to haue compassioun.

Other teres I fynde also
he sched twye, as men rede moun,
to Ierusalem pronouncyng wo,
an Laȝeres resureccioun.

190

So that I may wel say that [þ]rye
God sched teres her lyuyng;
the furst for loue sched tendre-ly
to se Laȝere ther deed lyyng;

The secunde teres, leue ȝe me,
wheren sched for grete compasion
that he had for that fayre cite
that he wyste schulde be dr[i]uen don;

The thriddes teres as this day
for sorow weren sched, men may wel se,
when tha[t] he opon Good Friday
sched teres opon the rode tre.

That the furst teres of loue wer,
I may preue by autorite,
by mennes wordes that wer ner,
and sayden, ‘he louet hym, ȝe moun se.’

Ecce qualiter amabat eum.

The secunde teres, as sayde I,
wheren for grete compasioun
that he had for the muche any
that was comyng toward that toun;

ffor he told ther in prophecy
that hyt schuld be driuen doun,
for thay kenewe not God al-mighty
and tyme of hor saluacioun.

Cum apropinquasset Ihesus Ierusalem, fleuit super illam &c. Et infra in eodem capitulo: Non relinquetur lapis super lapidem, eo quod non cognoueris tempus visitacionis tue.

But teres that he sched thys day
weren for sorowe that had he
and penaunce, no tung telle may,
so henging opon rode tre.

191

ijo in auditu, cum ei obprobria & blasfemie irrogate sunt.

The secunde maner, by hering

Obprobria Christi & blasfemie.

pynet he was ful pitousely,
when he herd Iewes fast crying
that he wolde Moyses lawe destruye.

And als in mony an-other thing
thay fondet to do hym any,
but four prerogatiues had that keng
to maister hom whit, as tel wol I.

Habuit primo excellentissimam nobilitatem.

ffirst he hade excellent nobelte,
forto godhede ȝif we shyn go,
verray Goddes sone was he,
And heȝest heuen he com fro.

As to þe monhede, I may say
that he was comen of kynges blode,
therfore both God & kyng verray
I may preue hym, that was so gode,

And in-as-mich as he was mon
And comen of kynges kyndly,
kyng in erth I calle hym con,
And keng of heuen als verrayly.

Thus preue his noblete,
kyng of kenges men may hym calle,
And lord of lordes, non sich as he,
ffor of al wele he is þe walle.

Prope est rex regum & dominus dominancium.

Agayn quich noblay speken þai
repreuyng vnresonably
hym, that was Goddes son verray,
smyth sone calde hym hokerly.

192

Matheus xiijo: Nonne iste est filius fabri? Nonne mater eius dicitur Maria? Secundo habuit ineffabilem veritatem.

Sothnes he hade in hym also,
As hym-self saide in erth her
that he was way to wayue our wo,
sothnes, and lif all thre in fer.

Ego sum, via veritas & vita.

Aȝayn þat sothnes speken thay,
As writes þe gode sayn Ion i-wys,
repreuyng hym that he shuld say
thing that wer fals & al amys.

Iohannes viijo: Tu de te ipso testimonium perhibes, testimonium tuum non est verum.

‘Lo her,’ þai saiden, ‘he was fals,’
that was walle of al sothnes,
way & lif in hym was als,
As I saide bifore expres.

But sich sothnes had not Pilate,
quen Ihesu Crist bifore hym come,
that of sothnes laft þe riȝt gate
And for hym falsly ordeynt dome.

for he bigan his iugement
with sothnes, as I shal ȝou say,
but from þat way ful sone he went
for wordly dede that ilk day.

ffor quen he hade first tenderly
examinet hou þe cause stode,
he fonde gret malys & enuy
In hom, & in Ihesu but gode,

And saide, ‘in hym cause fynde I none.’
then wer þai ferd lest he shuld wende,
And saiden, ‘ȝif þou let þis mon gone,
thou nart not þe emperoures frende.’

193

Si hunc dimittis, non es amicus Cesaris.

Then dred he indignacioun
of þe emperour time comyng,
And delyueret aȝayn resoun
Ihesu to deth bout tarying.

Tercio habuit insuperabilem potestatem.

Also Crist hade, leuen we,
So fulle miȝt & eke power
that miȝt no way ouer-comen be,
As Ion þe euangelist witnes her:

Omnia per ipsum facta sunt & sine ipso factum est nihil.

‘Alle thing,’ he saide, ‘by hym ben made,
And bout hym is made no thing,’
Ȝet aȝayn þis þe Iewes hade
Agayn resoun aȝayn-pittyng.

Mattheus xiio: Hic non eicit demonia nisi in Belzebub principe demoniorum.

Thai saide quen he hade helide one
that with an eul gost nyet was,
that he by oþer power none
then deulis power wroȝt so has.

Item Mattheus xxviio: Alios saluos fecit, seipsum non potest &c.

Also þai saide that holpen hade he
mony bifore out of hor tene,
but saue hym-self from rode tre
myȝt he not then, as wel was sene.

‘lo her,’ þai saide, ‘he hade no myȝt,’
of quych þe contrary preue I may,
As schowide was ryȝt in hor siȝt
quen he was taken þe selue day;

For alle that wer at his takyng
with his voice he drof hom doun,
ffor as thai to hym wer comyng
And forto sese hym redy boun,

194

he asket hom qvo þai soȝt so.
‘Ihesu of Naȝareth,’ saide þay,
And fellen doun onon riȝt tho
the first worde that he con say.

Quem queritis? Ihesum Nazarenum, & continuo ceciderunt in terram.

opon this spekes saynt Austyn,
And sais ful wel & witterly
that I shal first say in Latyn
And in Englisch openly:

Augustinus: Vna vox turbam odiis ferocem, armis terribilem sine vllo telo percussit, reppulit, strauit virtute latentis diuinitatis. Quid iudicaturus faciet, qui iudicandus hoc fecit? Quid regnaturus poterit, qui moriturus hoc fecit?

‘One voice,’ sais Austyn, ‘drof al doun
long-straȝt laide & put aȝayn
wode peple & to bataile boun
wel armet & of mich mayn;

‘With-out weppen, saue voys i-wys
And hudde godhede hym with-in,
so maistride he that diden omys,
on his myȝt that þai shuld myn.

‘How hope ȝe sich a kyng con do,
qven he shal sitt on iugement,
That so his iugement goyng to
with voice his enmys shamely shent?

‘Quat hope ȝe that he be of myȝt
to do in his revme quen he is,
that to þe deth goyng that nyȝt
so foule feride hom as in this?’

195

Quarto habuit singularem bonitatem, quia nemo bonus nisi solus Deus.

the furth vertu þat hade he,
to quich þai putten obiectioun,
that was excellent bounte,
As I may preue ȝow by resoun.

ffor, as is writen in holy writt,
nomon is gode with-outen vice,
saue only God, leues wel hit,
to wayue al syn may be so wys;

ffor seuen sith in one day,
I fynde, a riȝtwis mon shal falle,
but Cristis godnes in gode fay
Appair myȝt not þe Iewes alle.

Sepcies in die cadit iustus.

Ȝet aȝaynus his gret godnes
putten þe Iewes apertly,
And saiden a synful mon he wes,
As sayn Ion mas mynde witerly.

Iohannes vio: Nos scimus, quia hic homo peccator est, quia seductor est in sermone.

‘We knowen,’ saide þe Iewes tho,
‘that this mon ful synful is,
And fondes by worde to do vs wo,
And bigile vs alle omys.’

Lucas: Commouit populum docens per vniuersam Iudeam incipiens a Galilea vsque huc.

Also þai saiden þer þat he
meuet þe peple wonderly
thurȝe-out Iude & Galile
And taght hom so apertely.

196

Also thai saide with al his myȝt
Moyses laȝe he wold destrye,
As ȝe moun se her in ore siȝt,
Ion witnes hit apertly.

Iohannes ixo: Non est hic homo a Deo, qui Sabbatum non custodit.

‘this mon’, þai saide, ‘þat is her
nys not on Goddis bihalue i-wys,
that kepis not in gode maner
his hali-day, as þe laȝe is.’

Tercio fuit eius dolor [in] odoratu.

the third sorow þat he hade
was of sauour al vnswete,
And gret stynk þer was made
with mennus carayns forto mete.

for on that mount of Caluarie
wer men punyscht for hor syn,
And stynkyng bodies mony by
And wiccut air that plas with-in.

ffor Caluarie is as mich to say
As balletship of hedes bar
of men quen flesch is al away,
And sich wer mony lying thar

Of men gyrd of þe hede bifore,
And lying þer al opunly;
And therfore þat mount thurȝe clercus lore
was callide mount of Caluary,

so that in smellyng Crist had gret tene
quen he was comen to þat plas,
thus in thre wittes, with-out wene,
wonderly he pynet was.

197

Quarto in gustu.

The furth penauns was in tastyng,
for quen he criet, ‘I am thirsty,’
Aisel & myrre thai con hym bryng
with atter medelide hastily,

That he thurȝe aisel drynkyng
to þe deth myȝt soner hy,
And thay that wer to hym kepyng
Soner shutt of hor baly.

ffor hit was Iewes opinioun
Aisel shuld bryng hym sone to deth,
And mirre shuld sone dryue doun
forto suffre of hit þe breth,

And of atter þe bitternes
In tastyng hit shuld do hym tene,
And poysoun hym sone in that destres,
this was hor thoȝt, as wel was sene.

Quinto in tactu.

The fift sorow was in touchyng,
for al þe places of his body
ffrom hede to hele, bout lesyng,
al was to-torne dispitusly.

And that alle wittes nyet wer,
Bernarde preues apertly,
As I shal rehers ȝou her,
leret & lewide to lerne þer-by.

Bernardus: Caput angelicis tremebundum spiritibus densitate spinarum pungitur, facies pulcra pre filiis hominum sputis Iudeorum deturpatur, oculi lucidiores sole caligantur in morte, aures, que audiunt angelicos cantus, audiunt peccatorum insultus, os, quod docet angelos, felle & aceto potatur, pedes, quorum scabellum adoratur, quoniam sanctum est,

198

cruci clauo affiguntur, manus, que formauerunt celos, cruce, sunt extense & clauis affixe, corpus verberatur, latus lancea perforatur, et quid plura? Non remansit in eo nisi lingua, vt pro peccatoribus exoraret & matrem discipulo commendaret.

Sayn Bernard first at Cristes hede
bygynnes forto speke expres,
And al þe body nothing is lede
that he ne tellis ich distres

That he tholet, as was sene,
In body & wittes two.
for first hys hede with thornus kene
ful bitterly was stongen tho.

The fairest face þat euer had mon
that time for vs was shamly shent
with sputyng hokerly þer-on,
for monnus hele sich harm he hent.

His eȝen þat wer more cler
then þe sone is in his kynde,
wiht delful dethe made thester wer,
that dele hit ys to haue in mynde.

His eres, that heren angel song,
herden the sinful men gladyng;
that mouthe, that tagh aungeles ymong,
atter and aysel had to drynke.

The fete that so worthy wer
mon cusse the stole thay stonden on
for holines, as he says her,
wiht nayle wer fechet the rode opon.

The hondes, that mad heuen blisse,
on croice wer sprad dyspitouesly
and wihit nayles ficchit amys,
to bryng mon-kynd out of anye.

199

His body was beten her and ther,
no place laft on hit vntorne,
hys syde was perset wiht a sper,
to releue that wer forlorne.

So nothing laft saue tong onely,
thas he for synful men might pray,
and to bytake hys moder Mary
to hys disciple to kepe that day.

Secundo fuit eius passio illusione despecta, vt patet infra.

The secunde principal poynt is thys
of Ihesu Cristes passioun,
that of scornes hit was iwys
despitouse and aȝayn resoun.

Prima illusio in domo Anne.

ffor four sithe foule he scornet was,
As I sale tel apertely,
the furst in byschopes hous Annas
when he was taken anone in hy,

Ther tholet he buffetes and spyttyng
and despites mony moo,
and ouer hys eghen also hulyng,
he suld not se thay diden so.

Ther-fore withe grete deuocioun
Bernarde spekes to Crist expresse,
hauyng of hym compassioun

Bernardus.

and thinking how he pynet was:

Wltum tuum, domine bone Ihesu, desiderabilem, in quem desiderant angeli prosp[i]cere, sputys inquinauerunt, manibus percusserunt, velo pro derisione operuerunt, nec amaris uulneribus pepercerunt.

‘Thi semblaunt,’ he says, ‘lord Ihesu,
that aungeles wilnen forto se,
harmet was bothe huyde and hew
whit sputtyng that was cast on the,

200

‘Wiht hor hondes smytten thi face
and hilden it wit a vaile a-boue,
and bitter woundis þe ȝiuen was,
al þis þou tholid lord for me loue.’

Secundo fuit illusus in domo Herodis.

The secunde hokur þat Ihesu hade
was in Herodes house þo kyng,
þat as a fole & madde hym made
to clethe hym so in quite clethyng;

ffor, as þo gospel makus mynde,
quen Pilate send oure lord Ihesu
to Heroude forto bete & bynde
and deme after þat he knewe,

Heroude sende hym sone aȝayn
scornefully in quite clethyng,
ffor to hym wold he nothyng sayn
ne onsware after his wilnyng.

Therfore touchyng þis mater
spekus Bernard opunly,
in Cristis nome riȝt as it wer,
To Iheues þat diden þis any:

Bernardus: Tu homo es & habes sertum de floribus & ego Deus habeo coronam spineam.

‘Thow mon,’ sais he, ‘garlond þou has
of flouris faire & bryȝt schynyng,
and for me, God, a crowne þou mas
of thornes strong & scharp stingyng.

Item Bernardus in persona Christi: Tu habes cyrotecas in manibus & ego clauos ferreos.

Also Bernard in Cristis nome
sais, ‘gloues þou hast, mon, on þi honde,
& I þurgh myne with mikul schome
haue nailis driuen wit bittir bonde.

201

Item Bernardus: Tu in albis vestibus tripudias & ego pro te derisus ab Herode fui in veste alba, tu tripudias cum pedibus & ego & cum pedibus laboraui pro te.

‘Thow daunces aboute in quite clethyng,
and I in quite aȝayn was sent
ffrom Heroude to Pilate in hethyng,
siche harmes for þi hele I hent.

‘Þou daunces wit fete in gret likyng,
And my feete arm schomely schent
for tene on rode tre trauelyng,
to vntegh þe is myn entent.

Item Bernardus: Tu in choreis brachia extendis in modum crucis in gaudium & ego ea in cruceex tensa habui in obprobrium, ego in cruce dolui & tu in cruce exultas.

‘Thow in þo ryng of carolyng
spredis þin armes furth from the,
And I on croice have hom spredyng
schamely, as men movn see.

‘Þus on croice I was sorowyng
of thraldam, mon, to make þe fre,
And þou in croice gret mirth makyng,
I mynde on þe, þou noon on me.

Item Bernardus: Tu habes latus apertum signum vane glorie & ego latus fossum habui pro te. Tamen reuertere ad me & ego suscipiam te.

‘Thow has side opon for vayn-glorie,
And I side stongen, sene it is,
neuer-þe-latter to me þou hie
and I wil take þe to my blis.’

Tres cause notantur quare Christus tacuit coram Herode, Pilato & Iudeis.

Thre causis þer ben quy þat Ihesu
was stille so in examinyng
of Pilate, Heroude, & Iewes vntrewe,
þat fondede[n] hym in mony a thyng.

202

The first cause was witturly
for Cristis onsware forto here
alle þo men were vnworthy
þat te[m]pt hym in þat manere.

The secunde cause was Eues offense,
for ho in speche synnet sore,
þerfore Ihesu by silence
most mende þat ho so did before.

Tho thrid cause was witterly,
for alle þyng þat vnswaret he,
þai dispisiden hokurly
And fonden chalange, leue ȝe me.

Tercio fuit illusus in domo Pilati.

The thrid dispite þat had Ihesu
was in Pilate house i-wis,
þer in a mantil of purpur hew
þo knyȝtis cladden hym al a-mys,

And a rede putten in his honde
And thornen crowne opon his hede,
ffor, as thay sayden, keng of that londe
he claymet al aȝayne hor rede;

and thenne thay gretten hym kneling,
as he sat in that aray,
al in hoker and hething,
‘hayl keyng of Iewes,’ sayden thay.

Aue rex Iudiorum. Nota de corona.

That coroun of thornes, as leuet is,
of se-rusches maad hit was,
that as scharpe ben, leue wel this,
as thornes and as muche scharp has;

So scharp thai wirne and so biting
that to the brayne thay ficchit we[r],
as Bernard telles in his teching,
and as in Latyn is writen her:

203

Bernardus: Capud illud divinum multiplici spinarum densitate vsque ad cerebrum confixum est.

sayn Bernard sais þat Cristes hede
with thik thornus sharp & kene
riȝt to þe brayn til he was dede
was thrast thurȝe-out, as wel was sene.

De anima tres sunt opiniones, vt infra.

now is to wit in qvat plas
his saule hade principal wonyng,
ffor in thre stides soȝt hit was
In hert & hede & blode rennyng.

first þat þe saule shuld haue his se
in monnus hert principaly,
that preues this autorite,
Goddes word of þe euangely:—

De corde exeunt cogitaciones.

God sais þat thoȝtes ay ben boun
out of þe hert to be comyng,
þerfore bi sum opinioun
ther shuld þe saule haue his wonyng.

or in þe blode hit may wel be,
As wel witnes holi writ
that monnus & bestes soule has se
In þe blode & þer is hitt.

Vnde habetur in Leuitico: Anima omnis carnis in sanguine est.

or ellis in the hede it is
bi force of this autorite,
for quen Crist deȝet, ȝe knowen þis,
boȝyng his hede þe gost ȝeld he.

Et inclinato capite emisit spiritum.

but forto preue bi gode assay
And dede qver þat his soule miȝt be.
the Iewes soȝten as this day
his saule in alle þes places thre,

204

ffor in þe hede with al hor mayn
thai soȝt his saule, as was wel sene,
with croun of thornus to þe brayn,
to loke þer-in ȝif hit had bene.

In blode þai soȝten hit also
quen thai openet his vaynus wide,
In fete & honde both two
with nailes sharp on ich side.

In hert þai soȝten with gret wo
when þai percet hit with a sper
so that out nedelyngis hit most go,
thay soȝten hit so wide qver.

And for thes ilk despites thre
that Crist hade imong oþer wo,
on Gode Friday syngen we
thre honourynges aȝaynes tho;

Agyos with deuocioun
thrye knelyng deuoutly,
for thrie for our saluacioun
scornet he was dispitously.

Tercio fuit eius passio multiplici vtilitate fructuosa.

The thrid principal poynt of alle,
As I saide at bigynnyng,
was that his passioun wold wel falle
to be nedful in mony a thing,

And frutful also in gode fay
In thre maners ȝe shyn se,
thaȝe hit [f]ul delful wer þat day,
nedful hit was as in thes thre.

205

Triplex vtilitas, id est peccatorum remissio, gracie collacio & glorie exhibicio.

ffor mon-kynde bi his passioun
of Adam syn vnbounden was,
that calle I of syn remissioun,
the secunde poynt was gift of gras,

The thrid is ioy with-out endyng
that by his deth [h]e wonen has,
qven that we of this world shul wende
And mendet be of our trespas.

Therfore saynt Austyn wel con say
that Ihesu Crist our saueour
with his deth wesch syn away
that was & is & als comyng.

Augustinus: Culpam deleuit Christus presentem, preteritam & futuram.

ffor syn that was don bifore
he forgaf at his deȝyng,
And syn þat then was greuyng sore
he droȝe men fro with his prechyng,

And grace he grantide to las & more
forto wayue syn comyng,
to alle men that in wille wore
to seche þat gras & hyt suyng.

ffour skilles I fynde, in gode fay,
that his passioun nedful was,
As I shal expresly say,
And as saynt Austyn mynde mas.

Augustinus: Modus nostre redempcionis fuit acceptissimus ad placandum Deum, congruentissimus ad curandum morbum, efficacissimus ad extrahendum

206

genus humanum & prudentissimus ad expugnandum generis humani inimicum.

ffor to grete God it was i-wys
most acceptable & likyng,
And forto hele þat ferd amys
most couenable of any thyng,

And forto bryng into blis
hit was most of power tho,
And most sleȝe way, leue wel this,
to ouer-come the deul our fo.

ffirst to preue his passioun
to God most acceptable was,
ȝe shyn se bi gode resoun
As saynt Ancelme mynde mas.

Anselmus: Nichil asperius & difficilius potest homo pati ad honorem Dei sponte & non ex debito quam mortem.

‘No thing’, he sais, ‘so bitter is
ne non so heuy to go tille,
As mon for God & heuen blis
to suffre deth with gode wille.

‘Ne more may nomon to God do
to plese hym with deuoutly,
then forto offir his lif hym to
And deth to suffir bodily.’

Therfore Paule sais bi Ihesu,
hym-self to God then offrid he
In sacrifyce his wille to sewe,
that swetly sauouret, leue ȝe me.

207

Ad. Ephesios iiijo: Tradidit semet ipsum oblacionem & hostiam Deo in odorem suauitatis.

But how þat Crist was sacrifise
to make his fader monnus frende,
& restoret vs to be hys,
I schal declare ow er I wende.

Augustinus de Trinitate: Quid tam grate suscipi posset, quam caro sacrificii nostri corpus effectum sacerdotis nostri Christi? Vt qu[oniam] quatuor considerantur in omni sacrificio: videlicet cui offoratur & quid offeratur, pro quibus offeratur & quis offerat, exponitur in lingua materna.

‘what maner thing’, sais saynt Austyne,
‘more derworth may taken be
then Cristis body to suffre pyne,
that verray preste is, leue ȝe me?

‘And hauyng consideracioun
to four poyntes þat he con say,
I may preue þat his passioun
vnkyntt þe deulis bonde to-day.

‘ffor mon þat offres he mot se
to qvom he offres, & quat thing,
for qvom that offrande eke shal be,
And qvo als makes that offryng.

‘As towchinge offring maad this day,
Ihesu Crist that offring was,
offrer al-so in good faye,
for offering of hym-self he maas.

‘To restore vs as he may
to his fader, that offering taas;
thus offring, offrer, sothe to say,
and offring-taker eke towe has.

208

‘the furthe was mon he offret fore
to make in hym as one to be,
to wone wihit hym for euermore
in heuen blisse, right as dose he.’

Also how and in quat maner
by Crist reconcilet so ben we,
saynt Austyn says, as ȝe schun here,
that Crist these four most nedely be.

Augustinus: Christus est sacerdos, sacrificium, Deus & templum. Sacerdos, per quem sumus reconciliati, sacrificium quo sumus reconciliati, templum, quo sumus reconciliati.

ffor prest he was, I may wel say,
thurgh whom reconcilet we wer tho,
and sacrafice calle hym I may
that for vs suffert suche wo,

God also, that nys no nay,
to whom reconselet so wer we,
and temple hit was done in that day
withouten drede also was he.

For a gode mon of lyuyng
Goddes temple callet is,
therfore to calle hym so, methynke
I may say wel and not amys.

Secundo passio Christi fuit congruentissima ad curandum morbum.

As to the secund nedeful thing
that come of Cristesse passion,
medicyn moost acordyng
hit was to bring vs of baundoun.

209

The wichche acording medicyn
had thre poyntes, ȝe schun se,
tyme and place to do hit inne,
and maner of doyng, ther ben thre.

Primo ex parte temporis.

As to the tyme, I may wel say
hyt was done resonably,
for Adam made was that ilke day
that Crist deghet vs to for-by,

On a Fryday, in gode fay,
and Marche mone als, as rede I,
ther-fore our synne to put away
thay wel semet witerly.

And that selue day iwys
conceyuet was he of may Mary,
and that day wanne aȝayne that blisse
that Adam lost vnhappily.

so that tyme of hys passioun
for these causes rekenet her,
I may preue by gode reson,
was ordenyt in ful gode maner.

Tercio ex parte loci.

as to the place hyt was done inne,
skylful hit was fo[r] causes thre
aȝayne our wele so forto wynne
inmyddes the world, as reden we.

ffor Ierusalem, clerke[s] sayn,
in-myddes the worlde ys set iwys,
therfore to wynne ther-aȝayne
skilful hit was and not amys

210

That vertu of hys passion
on vche syde might bote be,
ffor by Sathanas treson
schent was vche side, leue ȝe me.

and þat londe commune I may calle,
Ierusalem, þer-as suffurt he.
Bot þo place was specialle
of Caluary, as ȝe schun se.

The croice he deghet on that day
for hym was ordenyt and no moo,
therfore the croice wel calle I may
Hys one place s[peci]al to hym tho.

But to de-clare wel to our wit
these thre places apertely,
I pray ow takes hede to hit
and I wol telle ow sone in hye.

Thre places I haue nomet her,
commune, special, and onely,
and what in hom bifore done wer
to ow declare now wol I.

In commune place, lond of Iude,
our forme fader formet was,
in a felde, as reden we,
that felde is calle[t] of Damas.

also buriet was he
in a ful special place
ther-as Crist deghet opon rode tre,
As Grekes story mynde mas,

Auttentike thagh hit ne be,
suche opinion that folke has;
but after the boke of Iosue
in Ebron Adam buriet was.

211

Also by place that was onely
Adam bygylet was i-wys,

in loco singulari

by a tre that did hym ny
to ete of hit when he did mys;

And right as he willesfully
by a tre lost suche a blisse,
Crist on a tre thoght skylfully
to forby that er was his.

Tercio ex parte modo [cu]randi.

the thrid was maner of hys doyng
that nedet greetly good to be,
forto hele whit suche a thing,
now ȝe moun here that wel did he.

ffor that harme so forto hele

per contraria & similia.

in tow maner bote he soght,
by lykly thing withe forto dele,
And eke contrarius was his thoght.

That he helet by lykly way
wytnesses Austyn witerly,
as her in Latyn ys verray,
And Englische als, as schowe wol I.

Augustinus: Homo homines, mortalis mortales, morte mo[r]tuos liberauit.

Saynt Austyn says, as ȝe schun her,
that mon forboght men that wer lorn,
that dedely was maad dedely der,
and wiht deth maad fre thral biforn.

Ambrosius: Ex terra virgine Adam, Christus ex virgine Per mulierem stulticia, per mulierem sapiencia, nudus Adam, nudus Christus, mors per lingnum, uita per lingnum, in deserto Adam, in deserto Christus.

Also saynt Ambrose, ‘mon was made
of clene erthe bout corupcioun,
Criste of a virgine his flesche hade
to make acorde by gode reson.

212

‘By wommon foly furst bigan
When al mon-kynde thurgh hyr was lorne,
wommon aȝayn that wele wel wanne
thurgh Crist al of hir body born.

‘Adam was naket after his synne
and Crist naket on rode tre,
thus worthily our wele to wynne
thing wel acording vset he.

‘By a tre deth was in broght
and by a tre coom lif aȝayne,
in desert was Adam wroght
and in deserte Criste fast ful fayn.’

Thus by way wel a-cording
for-boght worthily we wer,
and als by medicyn discordyng
helet we wer, as ȝe schun her.

Per contraria. Gregorius.

ffor, as sayn Gregory beres witnesse,
Adam synnet in synnes thre,
pruyde, glotery, vnbuxumnesse,
thurght whiche harmet so was he.

ffor to Goddes worthynesse
he coueytet likly forto be
when he willenet that cunnyngnesse
that goddes haden in hor degre;

for when the deuel hym so bihight
that thay as goddes sulden be slegh,
pruyde was in his hert pight
in hope to be heuen on hegh;

And in vnbuxumnesse also
He synnet, as ȝe schun wel se,
when God bad hym bifore tho
to ete none appul of that tre,

213

Aȝaynes his biddyng willesfully
he fraistet of hyt and did offense,
and so synnet horribly
in this synne in-obedience.

Also he synnet in gloteri
to tast that fruyt so fayr in sight,
whiche th[re] synnes sotily
helet Ihesu ful of might.

And vset ys most communely
contrarius medicyn forto dight
in fi[s]ik and in surgery,
who-ser wol hele a sore oright.

Contraria contrariis curantur.

And to hele prouyde he toke mekenesse
and schewet hit, as I preue may,
and forto hele vnbuxumnesse
hys fader wille fulfullet ay,

and forto hele glotery
fourty days he fast in fere,
thus by contrarius surgery
he helet these thre synnes her.

Therto acordes Paule oright
by thys worde that I sal say,
he meket hymself that lorde of might
maad buxum to the deth that day.

Ad Philippenses ijo: Humiliauit semet ipsum, factus obediens, vsque ad mortem.

As to the forme worde of the clause,
ther-as he sayes he meket hym so,
the[r] helet he pruyde by skylful cause
contrariouse medicyn taking tho.

214

Humiliauit semet ipsum proprius.

Ther-as he says that Crist was made
obedient as his fader bidding,
aȝaynes unbuxumnesse he hade
buxumnesse medicyn discordyng.

Ther-as he says right to the deth
he helet that tyme glotery,
for when he put out dethes breth
he says, ‘me thur[s]tes wonderly.’

And als I fynde al his lif-day
whil that he on erthe went,
in abstinence he liuet ay
of mete and drynke wher he wer lent.

Thus by medicyn acording
and discording bothe in fere
helet vs thene our heuen keng
Whil that he was erthe her.

Tertius modus nostre redempcionis fuit efficacissimus ad attrahendum genus humanum.

The thrid maner of his doyng,
when that Crist vs so for-boght,
was most might-ful in al thing
to drawe mon to hym that he wroght.

Better might he not witerly
haue done thenne, as he did that day,
to make mon loue hym tenderly
and turst in hym with hert verray.

how he drogh vs to hys loue
Bernarde telles, as ȝe schun se,
speking to hym in heuen aboue,
in grete deuocioun that hade he.

215

Bernardus: Super omnia reddit te amabilem, bone Ihesu, calix, quem bibisti, opus nostre redempcionis. Hoc omnino amorem nostrum facile totum sibi vendicat, hoc est, quod nostram deuocionem et blandius allicit & iustus exigit & arcius stringit & vehementius afficit.

‘Ouer al thing, swete Ihesu,
the penaunce that thow toke for me
mas the louet in hert trewe,
for with that wo for-boght wer we.

‘And that werke chalenget witerly
vs to loue hym of dewete,
and our deuocioun kyndly
drawes in hert ay to-ward te.

‘also hit chalanges skilfully
and distreynes vs gode to be,
wiht ful hert and feruently
to loue the ay with hert fre.’

And how he drogh vs with his dede
in hym to hawe effectioun,
the appostel, as I rede,
preues hit by good resoun.

Qui eciam proprio filio suo non Pepercit, set pro nobis omnibus tradidit illum.

Paule says, ‘the hegh keng of blisse
his owen sone ne sparet noght,
but for vs alle that deden amys
send hym doun and vs forb[o]ght;

‘and when he send hym adoun so,
With hym he ȝaf vs al thing;’
therfore to truste hym and nomoo
mater we han at our likyng.

216

Quarto fuit prudentissimus ad expugnandum generis humani inimicum.

The furthe mater, in gode fay,
that he vs of bale broght,
was bi good sleght he con assay
our enemy forto bryng to noght.

And to that sleght wel acordyng
spekes Iob these wordes her,
‘his wys sleght’, he says, ‘doun con bring
our foo to make vs to hym der.’

Job xxvio: Prudencia eius percussit superbum. Item capitulo vltimo: Numquid poterat cap[er]e Leuiathan hamo? Leuiathan est serpens & assimilatur diabolo.

Also Iob askes a questioun,
whether the nedder Leuiathan,
that to the deuel we liken moun,
With a hook may not be tan.

Thenne says the glose that Criste had sette
a hud hook by his deite
to cacche the deuel in mennes dette,
as to mon bifore did he.

And that mete that he with mette
was Crist al in his humanite,
but mon-hede was to goddehede sette
to priue the deuel of his pouste.

Thenne come the deul that mete to fette,
whiche mete monnes flesche may be,
And that was thenne, as God byhette,
the deuel with hook that so sette he.

Takyng mete that ther was lede
of mon-kynde, that he made do mys,
with the hook of hys godhede
caght he was right wel iwys.

217

Of whiche sleght and eke taking
spekes Austyn, the grete doctour,
and says at Cristes don-comyng
ouer-comen was Sathan and our traytour.

Augustinus: Venit redemptor & victus est deceptor. Item Gregorius: Quid fecit redemptor captiuatori nostro? Tetendit muscipulam cru[c]em suam, posuit in ea escam sanguinem suum.

‘what did God’, says Gregory,
‘to hym that vs in bondage broght,
but dight his engyne to destruy
that aȝayn mon-kynde had wroght.

‘The holy croice was his engyne,
the mete his body opon hit pight
to put our eneme into pyne
and make monkyndes languour light.’

Criste wold also his blode ther schede
to breke the chartre that Eue made,
as says Austyn, good ys to hede,
wordes that I wol say ful rade.

Cirographum Eue, Augustinus: Eva peccatum a diabolo mutuauit, cirographum scripsit, fideiussorem dedit & vsura posteritati creuit.

Eue borowet synne at Sathanas
and wrote a chartre to hym of wo,
founden hym a borogh also ho has,
and to hir ospring after tho

Al that meschef lafte ho has
that alwa sprong to one and mo,
As I schal, and I may haue grace,
say more clerele er I go.

ffurste I say ho borowet synne
at the deul and schewet in dede,
when that ho wold not hertly mynne
on Goddes bidding that he bede.

218

But to his foule suggestioun
enclinet sone and was asent
noght withstonding temptacion,
but breke al hys commaundement.

A chartre ho wrote als wyterly
when ho putte hir hond to that tre
to touche that appul willesfully
that God forbede hir done schuld be.

Borgh ho fonde, als sone in hy,
making Adam to synne assent,
so broght ho al hir progeny
in seruage after and schamely schent,

Thil Crist coome and with Mary mette
And for synne that ho borowet hade,
sched his blode and whit hir dette
and suche a manumissioun made.

Manumissio est litera acquietancie quando natiuus redimitur.

That chartre he breke that ho wrote so
when he to helle ȝates come,
And took hom oute bothe one and mo
after his dethe by rightwys dome.

The borgh h[e] broght als of daunger,
when that he rose the thridde day
and to his brether con apper
and made hom knowe hym God verray.

And right as one made Adam to falle
by hyr foule excitacioun,
so Crist comfortes vs one and alle
at his resurectioun,

And made vs by that victori
to vayue synne in our entent,
and Eue of borghode to forbye
at bigynnyng when h[o] was blent.

219

Now for wengaunce of that dede
that Iudas did for coueytise,
Pilate also for grete drede,
the Iewes for en[u]y alle vnwise,

To alle these felle vengaunce i-wys,
as I wol tel er I go away,
but of Pilate that did mys
furst sum-what I wol say.

De natiuetate Pilati.

Sum tyme I rede ther was a keng,
Tirus was that kenges name,
lay by a wenche was fayr and ȝeng,
Pila callet was that dame.

A mulwardes doghter ho was,
on whiche the keng so lyyng by
a sone that tyme geten has
in synne of auoutery.

When hit was born this wommon thoght,
for hit was geten of a keng,
hir fader name vp schuld be broght
and hir one to be lestyng;

And of hir faderes name i-wis,
that Atus heght, and hires also
one name ho made, nothing amys,
and Pilate callet that childe tho.

when that child was thre ȝer old,
Pila sent hym to the keng,
the keng was glad thenne, [be] ȝe bolde,
and receyuet hym at likyng.

Thenne had the keng a sone ful der,
and by hys wyf geten was he
and born also the selue ȝer
that Pilate was, as rede we.

220

These two wer norischet bothe in fere
til thay wer in monnes degre,
and as ȝouthe askes kyndele here
preuedyn of maistryes, leue ȝe me.

But ay the trewele geten chylde
in iustyng and in tournament
And other gamenes that wer wylde,
alway he whit the worschip went.

When that Pilate soght this thing
to his brother he had enuye,
and waytet hym tyme at hys liking
forto sle hym priueli.

When the keng herd of this caas,
that one sone that other had slayne,
of wo and sorowe ful he was,
but when he segh hit wold not gayne,

After his conseile sone he sent
to witte what best wer forto do;
alle thay demet by one assent
that Pilate the deth schuld go to.

But ȝet the keng tho hym bithoght
euel after euel ful hard hit wer,
double his sorowe wold he noght
to sle his sone in that maner,

But forto put hym sone away
hym thoght in that cas was the best,
for when he mynnet of that a-fraye
his hert was alway in unrest,

And sent hym to Rome anone
in ostage ther for to be,
for he aght tribut ȝore agone
for to ȝiue to that cite.

221

One cause was to be gultelesse
of hys sones deth by dome,
and to be schut his cause wes
of tribut he schuld ȝiue to Rome.

Thenne [w]as that tyme in Rome also
in ostage right as Pilate was
the kenges sone of Fraunce tho,
and thay wer putte in one place.

but when that Pilate segh that he
was reuerencet for his worthynesse
and more then Pilate of degre
of maneres and of dughtynesse,

Pilate sles hym preueley,
as he his brother did byfore.
thenne wer the Romaynes in any
and in hertes greuet sore,

And conseileden what best wer
to do with Pilate in that caas,
And thoghten suche a mon was der
to maister schrewes as hymself was.

Thenne was ther an ile negh
Rome myght not maister in no maner,
And for Pilate was schrew and slegh
hom thoght hit best that he ther wer,

That auther by hys wikkettnesse
he might maister hom vchone,
or be slayne in that distresse,
and thus theder thay let hym gone.

But Pilate had a ful insight
whi that he was so theder sent,
and thoght to saue al that he might
his lif of hom that he ner schent.

222

And what whit prayer, ȝiftes eke,
And distresse ther he segh nede,
this cruel folke he mad right meke
And monly maistret, as I rede.

ffor he so maistret wikket men
And of hom gete the victori,
to his nome wel he caght thenne
Pilate of Pounce ful worthily.

Thenne herd Heroud keng of Iude
his stoutenesse and his sleght also,
send after hym thenne thoght he
to rule the lawe in his londe tho,

And heght hym ȝiftes largeli
to be in Iudee hegh iustice;
he segh auauntage ther wold ly,
and theder come for couetise.

When he had ben ther a gode while
and gederet siluer grete plente,
he thoght Heroud for to bigyle,
And to Rome a-none gose he,

And purchacet that ilk office
to terme of liue wiht-out letting,
and of Iude to be iustice
aȝaynes the wille of Heroud keng.

And this was one cause witerly
that Heroud was wrothe with Pilate,
to purchace in his lond maistri
aȝaynes his wille to hawe astate.

So tho two neuer saght wer
til Ihesu Cristes passion,
when that Pilate in meke maner
sent Ihesu, as ȝe rede moun,

223

To Heroud in clethyng al white;
thenne wex thay frendes for that dede,
for Heroud had ful grete delite
to se Ihesu Crist, as I rede.

So Pilate, as ȝe knowen alle,
sat opon Crist in iuggement,
and demet that lord of wele the walle
to deth and eke to hard tourment.

Thenne was hit tolde the emperour
that he had demet gultlesly
Ihesu Crist our saueour;
thenne send Pilate anone in hy

To excuse hym of that trespas
that to the emperour was tolde,
of Crist that thurgh hym dampnet was,
for ful ferd he was, be ȝe bolde.

So in this tyme felle a sekenesse
opon the emperour wonderly,
that to bring hym of destresse
halp no fi[s]ik ne surgery.

Then was hit told hym of Ihesu
that helet mesel, halt and blinde
onely whit word, that men wel knewe,
and in Iude mon schud hym fynde.

But he that told had ne knowing
that Ihesu so bifore was slayne,
but hopet that he had ben liuing
and to hawe helit hym in ful mayn.

Thenne spake the emperour anone
to Volusian, his priue,
and bad hym forthe that he schud gone
to seche that leche al in Iude,

224

And that he schuld comounde Pilate
to send that leche to hym in hie,
for he wold haue hym algate
to he[l]pe hym oute of hys any.

When Volusian comen was
to Pilate from the emperoure,
his ernde he schewes with manace,
thenne was Pilate in grete langour,

And asket dayes ful fourtene
to seche Ihesu wer that he wer,
excuset if he might haue bene
by any sleght that he might ler.

So hit bifel in-wit this space
of fourte[en]e dayes, as sayde I,
Volusian a speche has
with a gode vommen priualy,—

Wiche wommon by-fore was
louet with Ihesu derworthely,
and in hym fonde godenesse and grace,
Veronica heght ho weterly,—

And asket hir of swete Ihesu.
thenne criet ho, ‘alas! alas!’
and sayd that lord ful wel ho kn[e]w
that Pilate slogh witheouten trespas.

Wen Volusian herd of this,
that Crist was slayne that he so soht
woo he was forsothe i-wis
and thoght his gate ther seruet of noȝght.

Thenne sayd Veronica to the knight
and bad hym be of god comford,
and sayde ho cowthe schew hym a sight
that schuld fully hele his lorde.

225

‘ffor when my lorde,’ sayde this wommon,
‘swete Ihesu, was her preching,
forto loke my lord opon
I hade a wonder grete likyng,

‘That what tyme so he wer away
that I might haue of hym no sight,
heuy I was that ilke day
and my hert might no-way be light.

‘So to a payntour forthe I went
hys ymage to paynt apertely,
that wat tyme Ihesu wer absent
I might haue a comfort therbi.

‘And as I went so theder-ward
to seche the payntour, sothe to say,
my lorde Ihesu come me to-warde
and asket whider I was in way.

‘When that I told hym myn entent
that to the payntour I wolde goo,
my keuerchaf of my hede he hent
and layde hit on hys visage tho.

‘Anone his liknesse verrayli
schowet hym on my waile oright,
glad and ioyful thenne was I
and thenket God with al my might.

Ther-fore ȝif that thi lord may se
that ymage and that fayre lickenesse,
trowely therto trust may he
to be clene schwt of his sekenesse.’

Thenne was Volusian swithe glad
And asket whether hit might be boght
for any gold the emperour had,
and ho says, ‘nay, that might hit noght,

226

‘Saue onely with deuocion
And gode beleue in God al-might,
but to go with the I am boune
that ymage forto schew in sight.’

So Veronica forthe went
to Rome with that worthi knight
forto schewe with gode entent
that ymage, as ho had bihight.

When thay to Rome comen wer
the knyght went to the emp[er]our
and told his ernde fully enter,
of Ihesu Crist our sauiour,

How that Pilate hym had slayne
and the Iewes vnright-wisly,
but ȝet one thyng to make hym fayne
he sayd he had ther al-redy.

‘With me is comen a matroun
that his ymage withe hir has broght,
thurgh seght of wicheche saluacioun
wold falle, ȝif ȝe wer trw of thoght.’

When the emperour herd of this,
silken clothis he made to lay
and with grete worschyp eke i-wys
schowet that ymage ther verray.

Anone as he had sight
hole he was of hys sekenesse
and thonket Ihesu ful of might
that so had broght hym of distresse.

And that ymage in-to thys day
in Rome I rede men to se,
and after that wommon, in gode fay,
Veronica callet as rede we.

227

Then send the emperour in hy
after Pilate in to Iude,
and swere he schuld haue no mercy
but schomful dethe that men schud se.

When he to Rome was broght i-wys
the emperour with wonder tene
sayde for that he had done mys
wroken opon hym wold he bene,

ffor he so foule Ihesu had slayne
no deth to hym might ordenyt be
so lodly, nys not forto layne,
as deseruet thenne had he.

But when Pilate forthe was broght
in-to the emperoures sight,
A sotil sleght he had soght
As I to telle now haue i-tight.

ffor opon hym that cote he hade
that Ihesu bifore on hym were,
the wiche Mary hys moder hym made,
and seemles was al weuen entere.

When the emperour had a sight
on Pilate so in that aray,
haue wille to harme hym he ne might,
but al his angur went away,

And in his egh had al grace;
on this ther merueilet mony one
but from hym when he passet was,
wode wrothe withe hym he was anone,

And swere his othe he schulde be dede,
made eft to calle hym hym byforne,
on liue schuld he not be lede
his othe he has apertyly sworn.

228

But wen he was comen aȝayn
and the emperour seght hym,
of hys come he was fayne
And grawntet hym bothe lif and lym,

And saluet hym al louelily,
on whiche men merweilet mony one,
so did tho emperour witerly
how that his wrathe away was gone.

When he thus was seruit thrye,
come Veronica anone,
that Pilates sleght con wel aspye
on whiche ther was perceyuet none,

And sayd, ‘sir keng, by hys coyntyse
ȝe bene bighilet sotyly,
thys faste thefe that now her ys
weres one clothe vn-worthily,

‘He has that wede on hym i-wys
that wroght our lady swete Mary
to Ihesu my lord ful of blisse,
hyr sone that he so con destrye.

‘And whil he hit opon hym has,
this thef [þ]of he vnworthi be,
in our egh he has that grace
that al thing likes ȝow that dos he.

‘But wolde ȝe spoile hym of that wede
by wiche that grace ys geten amys,
that grace schuld schamely from hym schede
and he be knewn as he is.’

When the emperour herd this thing,
he maad to spoile hym hastily
and after come by-fore the keng,
thenne was he fully his enemy.

229

Men tolden then the emperour
that merwailet meche in hys maner,
that Mary moder and frely flour
had wroght that wede that he so wer.

Thenne comondet he in hy
to putte Pilate in presoun
til he had ordenit wittily
bi consel his damnacioun,

ffor by doom to hym ȝiuen was
most horible dethe that might be,
therfore the emperour toke hym space
the worst to ordine, leue ȝe me.

When Pilate herd hit schuld be so
that by no way ascape he might,
with his knif in prison tho
he slogh hym-selfe anone in hight.

When the emperour hym by-thoght
what dethe Pilate deghet on,
he sayd, ‘for-sothe his dethe was noght
but clene aȝayne the kynde of mon.

‘ffor that mon deghet wrecchedly
that slogh hym-self in that maner,
and sparet not hys one body
that kindely schuld be more der.’

Thenne teghet thay to hym a stone
that weyet muche and wonderly,
and kesten into Tiber anone,
a reuer rennyng Rome by.

Anone as he in Tibur was,
deueles gedereden hym aboute
and raysede tempest in that place
that steret bothe stif and stoute,

230

Now vp now doun the deueles hym bar,
& openly þat men might se
day and night in foule maner,
that nyet was al that cite.

When men of Rome seghen this
that thay for hym might hawe no rest,
thay droghen hym anone i-wys,
and in-to Rone thay hym kest,

Bysyde Viegne that water ys,
ther thay hopet he schuld be lest,
and for thing he had done amys
to kest hym ther thay thoght hit best;

ffor tha haden this opinioun,
that Viegne was the way to helle;
and a place of malesoun
acording for hym ther forto dwelle.

Viegna, quasi via Iehenne, quia tunc erat locus maledictionis.

But anoon as he was ther,
deuelis diden as bifore,
and al that cite conen fere
as Rome with mescheues, and wel more.

When that men of that cite
seghen that vengaunce was for hym,
thay beren hym thethen, leue ȝe me,
to cite of Losan vche lym,

And ther thay buryet hy[s] body.
then ferden deueles as by-fore,
rayseden tempestes horibly,
that greut al that cite sore,

231

And beren hym thethen to a pitte,
ther hulles wer on vche syde,
of that scherwe so wer thay schutte
for ther he might best a-byde.

And that place was out of the way
mony a myle from vche toun,
And ȝet arn deueles ther this day
to trouble men al rede boun,

That nomon dar come to that place
for ferd of deueles fantasy,
suche his lif and endyng was
as I fynd in sum story.

De origine Iude traditoris Dei.

Nowe of bygynnyng of Iudas
and endyng eke ȝe schun her,
how he born and geten was,
as I haue red I sal ow ler.

In Ierusalem was wonyng
a mon heght Ruben, as rede I,
had a wyfe to his likyng,
Teborea callet was witterly.

So hit bifel opon a night,
as thay bothe in bed lay,
thay dalten to-geder as was right
and afte slepeden bothe thay.

Thenne was the wommon sore affright
for sweuenes that ho met er day,
and to hir husbont sone in hight
wat ho met ho con hym say.

232

‘Methoght,’ ho sayd, ‘that I had born
a wikket child, for sothe i-wys,
thurgh wiche our nacioun suld be lorne,
for that chilt muche schal do amys.’

When he herd his wyf so telle,
he bad in hit haue no l[e]uyng,
and sayd sum wykket gost of helle
had temptet hir as in that thing.

and ho sayde sekerly not so,
but if that ho conseyuet hade,
that child suld be grete cause of wo,
and muche moon ther-fore ho mad.

So afte a sone this womon bere
that fered was fader and moder eke,
and in grete langour als thay wer
a gode conseile for to seke;

ffor hor sone ther ȝif thay had slayne,
horible dede hit had ibene,
and forto noriche wer thay not fayne
a chylde to bryng hom alle in tene.

But in a basket pryuely
thay putten thys boy when he was borne,
and on a warthe the water by
thay layden hym ther to be forlorne.

That ilke basket he was inne
of rusches made hit was i-wys
that no water might in wynne
of one hole, as a tale ys.

So with se-wawes broght was he
to an ile that Scarioth hight,
and after that ile, as rede we,
nomet he was and by right.

233

So causely to se the flode
the whene come to the water-syde,
and se waggyng ther ho stode
that basket, as ho con a-byde,

And made hir men goo after hit,
a knawe schylde thai fond ther-inne
thenne siket ho in hir wytte,
wischet that ho might suchon wynne,

ffor childe hir-selfe then had ho noon,
wher-fore ho was ful miselyking,
and hit was fayr of blode and bone
that ho fond in that lepe lyyng.

Thenne the whene hir vmbethoght
by slegh way forto plese the keng,
and that childe by-fore hym broght,
sayd hyt was hires of hys getyng.

The keng when he segh that sight,
supposet sothe that the whene sayde,
thenne was hys hert ful wonder light
and al hys loue opon his lady.

So [in] al the reume grete word was
that the whene a sone had born,
and vche mon grete lykyng has
to se an ayre ther hom byforne.

So fel after a li[t]til space
the whene conceyuet of the keng
and bare a sone, none fayrer of face
ny of alle lymmes more likyng.

When these childer waxen were
that thay couthen speke and go,
thay fughten ofte tyme in fere,
And Iudas dyd hym muche wo,

234

And hys brother ofte to reme;
ther-of the wene was nothyng payde,
for in hyr hert ho couthe wel deme
hir sone was he not as men sayde.

And ofte tyme ho bete Iudas
and sparet hir one sone al-way,
that atte last knowen hit was
the verray sothe by suche afraye,

And that Iudas ther bifore
was founden the se-syde by.
thenne was Iudas schomet sore,
and slegh hys brother priuely,

And flagh away in-to Iudee,
when he had done felony.
to Pilates court sone come he,
and was receyuet hastyly;

ffor ofte tyme a mon may se
and is vset communely,
thing that is like withe like wol be
and to hit coueite kyndely,

And for Iudas and Pilate als
of maneres weren wel acording,
screw to screw and fals to fals,
Iudas to Pilate was likyng.

So in-with a littel space
that Iudas with hym was dwellyng,
most maister of his hous he was
and dispendour of al his thing.

So hit by-felle opon a day
Pilate in his palays stode
and loke[t] aboute hym vche way
on orchardes as hym thoght gode.

235

Thenne was ther an orchard by
in wiche were appele grete plente,
and Pilate wilnet wonderly
to ete of hom that ther segh he.

Thenne that orchard that thay wer inne
was Iudas fadur ȝorde i-wys,
and of tho appul forto wynne
Iudas kest hym al amys.

But that that ȝorde hys faderes was
Iudas had thenne no knowing,
and Ruben hopet hys sone Iudas
had ben ded and noght lyuyng.

So Iudas for to plese Pilate
and to fulfil hys foule delite,
in-to that ȝorde he tase his gate
forto gete Pilate of that fruyte.

Wil that he was that fruyte geting
come Ruben, hys fader, segh hym there
of hys appeles fast eting,
and boun of hom away to bere,

And chalanges Iudas of this thing
ffor hys defaute hym for to fere;
so after chiding was feghting,
in wrathe th[a]y to-geder wer,

So that, schortly for to say,
Iudas slogh Ruben with a stone,
and from that ȝort he tas the way
withe appele[s] to Pilate anone,

And told hym fully of thys caas,
suche a mon how he had slayn;
Pilate sayde syn hit so was,
that wrecchednesse wer gode to layn.

236

Sone when hit drogh toward night
Ruben was soght witht his meisne,
thenne was he fonden sone in hight
lyyng dede vnder a tre,

And thay supposeden fullyly
on sodeyn dethe then dethet he,
for at hys de[ȝ]t was nomon by
how he was slayne that might se.

Thenne Pilate, that had ful power
to mare wodowos wher he wold,
Rubenes godes and wyf in fer
he ȝaf hom Iudas, be ȝe bolde.

Thus Iudas has hys fadur slayne,
weddet hys one moder in hy,
so schope hyt for this schrewet swayne
on vche syde vn-happily.

ffer after thys opon a day
Tyborea syket wonder sore,
and Iudas wilnet by alway
witte why ho syket and wher-fore.

And ho sayde, ‘sir, alas! alas!
vnhappy wommon most am I,
for furst myne owen sone drowenet was
that I bar of my body,

‘And sithen my husbonde in a caas
deghet I not how sodeynly,
wommon I hope more bowte grace
nys noon lyuyng witterly.’

When thay had talket bothe in fere,
Iudas vmbythoght hym inwardly
and by the wordes that spoken were
knew hit wel and certaynely,

237

Hys owen fader he had slayne
and weddit hys moder eke as so,
thenne wer thay nauther of hom fayne
but in grete sorow bothe two.

And by grete excitacioun
of his moder, thenne went he
to Ihesu and asket remissioun
of his misdede, as reden we.

Ȝette Crist for his grete trespas
made hym hys desciple tho,
and after he apostel was
and one of twelue about to go.

And purueour in vche place
he sches Iudas ymonges mo,
but ay in his hert lafte a trace
of couetyse that dyd hym wo.

ffor purs-berer thenne was he,
and what-ser gyuen was to Ihesu
he receyuet hit, leue ȝe me,
and stele ther-of as Crist wel knew.

So byfore Cristes passioun
when Magdaleyne Ihesu anont
withe riche vnement of renoun,
Iudas displesit with that poynt,

And sayd that vnement was worthy
thre hu[n]dret penyes to be solde,
and so riche thyng to destruye
hym thoght hit euel done, be ȝe bolde;

ffor in his hert he fully keste
to haue stolne the waleu of hyt,
ther-fore hym thoght that clene lest
ffor in hys purs hit was not putte.

238

And that malice enduring,
to the Iewes he went in hy
and sold Ihesu our heuen keng
for thrette pe[ny]es by enuy.

& ffor he vset had by-fore
of Cristes gode the tethe to stele,
ther-fore hym greuet wonder sore
that he with hy[t] might not dele,

And euen for als muche mony
as teithe of hit wold come to,
Ihesu Crist to hom sold he
for hym thoght hyt was forto do.

And this dede, as clerkes sayn,
was opon next Wednesday
by-fore that Ihesu suffert payne,
and is one gode skyl sothe to say

Why Wednesday men done penance
more then other dayes by-fore,
for that day Iudas hade meschaunce
that greuet hym and soule sore.

ffor when he had his lord by-trayde
in wanhope he felle sone in hye,
to hong hym-self sone he assayet,
and had no grace to aske mercy.

Thus endit this ilk schrewe Iudas
and lyuet, as byfore sayde we,
as mon that hade no might ne grace
for his grate synne to sauet be.

De resurrectione Christi.

Now ys gode sumwat to say
of Cristes resurectioun,
that rose from deth the thridde day
after he tholet hys passioun.

239

To seuen poyntes wel I may
haue consideracioun,
that I schal er I go away
ex[p]resly now to ow ex-poune.

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.

240

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.

241

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.

242

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.

243

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,

244

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.

245

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.’

246

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.

247

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,

248

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:

249

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.

250

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.

251

‘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.

252

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.

253

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.’

254

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.

255

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;

256

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.

257

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.

258

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.

De letania Maiori & Minori.

Letenanys vche ȝer
arn twies done solenlye.
saint Mark day wit-outen wer,
the mor is callet skilfullye,

Also bifor the ascension
thre other dayes worschipen we
wit solenpne processioun,
the lasse letanye callet mot be.

letany is as muche to saye
as a speciale praiere
that Cristen men her make may
to hym and to corsaintes der.

the furst letany i-wys
that done is on saint Mark daye
by thre nomes knowen is,
As I schal now apertely say.

the furst nome is mor letany,
the secounde in gode fay
Processioun seuenfold calle may I
by gode skil and eke werray,

the thridde name callet hit is
blake crosses in signe of car,
and how these nomes comen i-wis
Expressely her I wol declar.

Callet [hit] is mor letanye
for thre causes that i schal saye,
one is for saint Gregori
ordeinet hit be done that daye;

275

Also men callen hit skilfully
the mor letany, in gode fay,
for reuerence of that place, leue I,
that moder of citees calle I maye,

And alse ther is the popes see
[And Petre & Poul þere lyyng
And many a corsaynt, leue ȝe me,
In no place so many, with-oute lesyng;

þat cause þat hit was ordeyned fore]
was for A greuouse maledy,
that men of Rome greuet mor
then long befor did any Anye.

De peste inguinaria.

the Romaynes that tyme, reden we,
in lentoun leueden deuoutely
aȝaines Astur-day schuld be
to receyue God worthelye,

But aftur Astur alle that cite
liueden so delauylye
that God toke vengeance, leue ȝe me,
as I schal sone specifie.

For suche a sorow fel in hor scher
and mennes ȝerdes eke also,
that from that wo might none hym wer,
suche suelling ther thai haden tho.

So bitter was that maledye
hit slogh men goyng in the waye,
at speche to-gedur sodenly,
At mete sittyng, & eke in play.

and when a mon began to nese,
wit that nesing deghet he,
also a mon his life schuld lese
wit ȝoskyng eke, as reden we.

276

Therfore when any mon ȝosking was,
who-seuer herd to hym wold renne,
and say, ‘God helpe the ful of grace,’
by-cause of meschef that was thenne.

[And ȝit þat vsage vsed ys
ȝyf a man to ȝoske be-gynne,
Who-so ys negh, he vseth this]
To say, ‘God help,’ on that to mynne.

Therfor when any mon schal nese,
Anone he blesses hym be-for,
for ferd lest he h[i]s lif schuld lese,
As tho men so deden thor.

Causa pestilencie inseritur.

Now to knaw [how] this sorow come
that I haue specifiet her
to men wonyng then in Rome,
I wol telle [ȝ]ow now enter.

The water that ther rennes aye,
that the name Tibre has,
wex so bre[m]e, in gode fay,
that ouer the walles hit flowet was,

Kest doun houses, castiles also,
for nedders ther boute novmbre wer
and A grete dragon did hom wo
and made hit me[ue] in that maner.

Thenne wit grete strenth of streme,
the nedders wer dreuen mony beside
and dede stonken, no mon might go
that way but who schulde hym betide.

So sone the ayer so filet wasse
whit wenym of hom mor & mor,
that pestilence felle in that place
thre maneres, as I told before.

277

So cruel was that corrupcioun
that sum mon wel might se in sight
the arowes from the air com doun
and opon diuerse men light.

And one the furst that thenne was slayn
was Pelagius the pope,
and aftur the peple, nis not to layne,
witouten novmbur mon may hope.

So mony wer slayn in þat cite
that houses wer woide, no mon inne,
and mony one thethen conen fle
from house and castil fayn to twinne.

But when Romaynes seghen this
that hor pope so perischet was,
a-nother thai mosten chose i-wys
to rule hom and pray for þat place;

Anone schosen saint Gregori
Aȝaines his wille, as ȝe schun her.
anone he ordaynet letany,
and for this pestilence praier,

And a monithe uche mon
Whit-outen stintyng for to pray,
but ȝette continuet hit opon
and men degheyng day for day.

But ȝette Gregori ful of grace
made solenne processioun,
and bade hom stint for no cas
to pray wit ful deuocioun.

When processioun endet was,
Gregory kest him for to ffle,
for he thoght for no manace
pope of Rome schuld he not be.

278

When Romaynes knewen of this kast,
thai commavndet anone tho
for to steke the ȝates fast,
That Gregori schuld no way go.

So at the last then chaunget he
his clethyng in a new aray,
and gaue marchaundes muche mone
to help him that he wer away.

So in a tunne putte was he
and theryine in a cart he lay,
so geete he oute of that cite
and wildernesse soght, sothe to say.

So in a caue hidde he was
and thre dayes ȝorne soght,
for other pope in that place
thenne Gregory wold thai noght.

so inwhit the thridde day
an hermet segh a sunne-beme
& aungels comyng and going ay
Gloriousely aftur that gleme,

And euen vmbec[l]ippet all þat caue,
ther-as Gregory was hudde;
thenne told he hom that he wold haue
thai schulde finde him in þat stud.

Anone thider the peple went
and founden as the armet saide,
hertfully out thai him hent
and beren him to the chirche with a braide,

Sacret him, sette him in see,
and pope of Rome thai him made;
aȝayn his wille, rede we,
that ilk dignite he hade.

279

but ȝette aftur he pope was
that pestilence was violent,
thenne ordeinet ther sone he [h]as
processioun, wit gode entent,

In tyme of Paske vset to be,
In whiche processioun was born
an ymage of Our Lady fre
lest alle the peple wer for-lorne.

and that ymage, rede we,
Sancta Maria callet hisse,
in ara celi, leue ȝe me,
Saint Luke hym-self wroght hit i-wys,

was none so like to Our Lady
of alle ymages that euer wer wroght,
and that ymage sollen[pn]eley
befor the processioun was broght.

And as thai forthe whit hir went
the foule ayr aye went before,
and clerchippe in the firmament
Schowet alle waye mor & more,

So that hit semet to mennes sight
that the foule ayr flagh awaye,
and of Our Lady was a-fright
to duelle ther lengur ther a day.

thenne in the ayr aboute Mary
wer herd Aungels suetely singyng
this song that now reherce wol I,
this blisful burd aboute bryngyng:

Regina celi letare alleluia, quia quem meruisti portare alleluia, surrexit, sicut dixit alleluia. & addidit Gregorius: Ora pro nobis alleluia.

‘whene of heuen, enioyes now the
wit alleluya, swete lady,
for as he saide, resen is he
that þou to ber was worthi.’

280

Thenne this song, as ȝe schun se,
addet the gode saint Gregory,
‘pray God for vs, thow lady fre,’
Thus endet he this molodye.

And euer after in-to this day
Gregory ordeynet þat selue song
on Paske tyme to be sungun aye
ffor offertory hit to fong.

whene the processioun comen was
to a castel Crescence hight,
Gregory segh stonde in þat place
an aungel of heuen fair & bright,

A blody sworde in honde he hade
and hit ther wippet ther in his sight,
in signe of mediacioun made
in-to his scaubert he hit pight;

And euer sithen þat castel strong
Castel Aungel callet has bene
in mynde of mercy hom i-mong
Of that aungel ther was sene.

Nowe to the secounde poynt go we
and speke of this processioun
that seuen his, ȝe schun se,
thurgh Gregories constitucioun.

for seuen ordres in hit made he
in hor goyng thurgh the tovne;
in the furst cours, leue ȝe me,
Wer clerkes and men of grete renoun,

in the secounde monkes wer
and other men of religioun,
in the thridde nonnes in fer
Doing hor deuocioun,

281

in the feurthe alle innocence,
in the fift alle lewde men,
in the sixt widoes continence,
In the seuent all weddet thenne.

Thus ordainet hole Gregory
in seuen parties men to pray,
but vs behoues whit letany
Fulfille that we whit men ne may.

Tercio dicitur cruces nigre.

the thridde [nome] this letany has,
blake croyces callet ys,
in signe of that ther then was,
Hit has wele this nome i-wis.

for croices and aulterȝ hulet wer
all whit blak thurgh that cite,
and men cladde in the selue maner
alle in blak bothe ho and he.

De letania minori.

An-other letany vset ys,
is callet the lasse letany,
befor the Ascensioun i-wis
thre dayes done sollenpnely.

The whiche mynde sayn Mamert made,
that bischop of Viegne was,
befor that Rome this meschef hade
or letany was in that place.

and this lasse letany
as the tother as nomes thre,
lasse letany the furst, rede I,
rogaciones also callen we,

Processioun the thridde name hit has,
now whi ȝe schun wel se,
as boke and vsage mynde mase
vche ȝer thurgh Cristiante.

282

lasse letany callet hit ys
for to make a difference
betwene the mor & hit iwis,
that is worth mor reuerence.

for the mor ordeynet Gregory
and a bischop ordeinet this,
therfor I may calle skilfully
this the lasse, no thing amys,

Syn mon of lasse autorite
ordeynet this in porer place,
and for lasse mischef, leue ȝe me,
then afterwarde in Rome was;

so sythen þat he þat ordeynt hit
And place & myschef las was tho,
I may skilfully by my wit
calle hit þe las of þes two.

Causa huius institucionis.

Now þe cause knowe shyn ȝe
of þis institucioun,
And for quat wo in that cite
was ordeynt this processioun.

At Viegne þat time þer was
erth-qvake so wonder violent,
And al bilt thing in that plas
felle doun & mich peple shent.

Also ther was herd in nyȝt
clamour & crie & wonder soun,
that made the peple foul afriȝt
that wer wonyng in that toun.

Also anoþer dredful thing
in that cite þer con falle,
fuyr flagh from heuen briȝt brennyng
And brende þe kynges palays alle.

283

Anoþer veniaunce eke þer-ine
shewide hym for monnus syn,
deules enterede into swyne
And into wolues men to wyn,

And when þe deules enteride wer
þo bestes dredden for no men,
but ronnen about þer & her
In cites & in feldes þen,

And worieden þer mony A wiȝt,
olde & ȝong, mon & wommon,
child & best, day & nyȝt,
þat þai myȝt lay toth opon.

When sich sorowful cas bitid,
Anone after day for day
the bischop con comaunde & bidde,
to olde & ȝong, wif & may,

fforto go with processioun,
And ichone penyblie to pray,
And made als institucioun
letany to syng & say.

so cesset þis tribulacioun
And ordeynt was after for ay,
Thurgh popes confirmacioun
to serue þat wone after alway.

This letany also callide is
rogaciouns resonably,
for alle sayntes help I-wys
we sechen in that letany.

And ȝif I shal not say amys,
this time we done hit worthily,
fasten & praien for heuen blis
And lifly helpe als bodily.

284

Mony causes alegge I may,
the furst is þe fende to destry,
that this time of þe ȝer alway
Is about monkynde to nye.

The secunde cause of hour praier
and fasting to plese God al-might,
that tendre fruytes on vrthe her
moun growe and multiply oright.

The thride flesshele temptacioun
that this tyme most habundant ys,
to sle monly & bring hit doun,
lest we done that maner amys.

The feurthe that we vchone
schul the mor worthi be
to receyue in vs anone
the Holy Gost whit hert fre,

that sone aftre schal be sent,
for fasting Ables mon therto
& praye[r]s preues him present
ther God has hoght for to do.

two other causes assignes A clerk
that William Cassiodre hight,
whi this tyme we done this werk
of fastyng, prayng God almight.

one is for Crist vp-steyng
bade vs pray & haue our wille,

Petite & accipietis.

holy chirche wel affy[y]ng
schulde this tyme his biddyng fulfille,

That Crist [m]ight when he comen wer
in heuen to his fader se,
graunt vs fulle our praier
in alle thing, as wilnet we.

285

The second cause, sais William her,
that we fast[e]n & praien for,
is to a-brige in this maner
our flesshe this tyme al-way the mor

And fliyng wenges vs to wynne
by deuowte horesoun,
for oresoun wenge is, as I myn,
wher-whit to heuen fle we movne.

So ȝif our flesshe [abriget] be,
and we haue wenges for to flye,
the lightloker to heuen lee
after Crist now we mowne hye.

for a fole, we movne wel se,
that to fatte of flesshe is he[re],
schal not wel flye, no mor schun we
witouten fasting & prayer.

The thridde nome this letany has
hit is callet processioun,
for holy chirche this mynde mas
generali in vche tovne.

for in hit a crois born is,
belles also rungen bien,
Baneres also shewde i-wis,
and A dragon in sum place sene,

whit a long taile communely,
and to alle saintes we conen pray;
now what alle these moun signifie
er I cesse I wille ȝow say.

the croice al-way is born befor
and belles rungun eke also,
for feer deueles moun no more
thenne sight and hering of these two.

286

ffor as a keng in his bataile
as signes shewde ryally,
trompes and baners may not faile,
no mor may Crist want gostly

In holy chirche bering of croice
in stidde of his ryale baner,
ny belles for to make noice,
to fer the deueles that byn ner.

For as a tiraunt wold haue drede
to se a king of grete power
in his londe bataile to bede,
trumpyng & raising baner,

So dreden the deueles in the ayr
to se the crois and belles to her,
for thenne hor power most appair,
and herd is fully hour praier.

And for this cause as in sum place
ȝif any dredeful tempest falle,
to fer deueles in that caas
thai woln ring hor belles alle;

And that prophetes double-fold,
for deueles hit feres fast awaye
that to raise tempestes byn to bold
and fer men whit suche affray,

and that ringing [mas] ȝong & old
alle the pepel for to pray,
so that ringing, as I told,
in double maner profet may.

also the croice is A banere
to heuen keng, as I sal say,
for deueles dreden it to cum ner
and sight of hit in gode fay.

287

Iohan whit the gulden mouthe sais this,
wher-seuer deueles this signe se may,
thai fleen as fro a staf i-wisse
whit whiche befor beten wer thai.

Iohannes Crisostomus: Vbicumque demones signum dominicum uiderint, fugiunt tymentes baculum, quo plagam acceperunt.

therfore in churches mony one,
when laite or any tempest ys,
thai taken oute the crois anone
aȝayn the weder that fares omys,

That deueles cause of that tempest
Goddes signe when thai mone se,
er mon or best ther-by be lest
moun be ferd and made to fle.

borne hit is in processioun
also for to represent
Cristes Ressurrectioun
and eke assensioun verrament.

for when he rose the thridde day
then did he A grete victory,
and a croice be-token may
Victor, as lornet haue I.

what victore might more be
thenne the deuele wen he orecome,
and out of helle wit grete pouste
Adam and his ofspring noom?

Also a baner forthe spreding
that apon the crois is borne,
betokenes mo[nn]es kinde ledyng
to hauen blisse that wer forlorne.

for as folk folowes processioun
and that baner born before,
so at Cristes ascensioun
folk folowed hym ful muche mor.

288

also song may signifie,
that in processioun songun is,
aungels song, when crist con hye
vp-on hegh to heuen blisse.

For Aungels metten hym in the waye
and songen til he was in his se,
therfor in processioun Aye
to represent that syng[e]n we.

in summe chirches eke also,
and namely in the lond of Fraunce,
to ber A dragon vset is tho
deueles therby to haue penaunce,

A long taile he schal haue hengyng
ful of chaf or suche mater,
two dayes the chaf ther inne lenging,
the thridde daye empte boute wer.

but tho thowe dayes that hit ful is
befor the croice born hit schal be,
the thridde day behind i-wis,
what this betokenes ȝe schun se.

For er Moyses lawe was made
and whil that law was enduryng,
the deuel regnet and power hade
of all men vrthe wonyng,

But the thridde tyme of grace
when Crist tholet his passioun,
the dragons tail made empty was
and he remewet from his renoun.

Also sayntes we conen pray,
in this processioun as we gone,
what is the cause I schal [ȝ]ow say,
for thre thinges and that anone.

289

For nede we han the furst is
that other for holy saintes honour,
the thridde for reuerence i-wis
of God and Crist hour creatoure.

For saintes moun haue grace to knowe
our wil to hom and our praier,
and thing that ioy to hom schal schewe
and to vs help in that maner;

Therfor the furst cause may be
for our nede and grete any,
that deseruen as not schuld we
Of our misdede to haue mercy.

therfor hit nedes vs to pray
hom forto helpe vs in grete nede,
ther-as our meryt help ne may
heuen for to klayme for our gode dede.

the secounde cause is whiterly,
why we to saintes conen praye,
to honer hom deuoutely
and schowe thai bien wurthe aye

to haue grauntet hor praiere,
for Goddes wille is hit be so,
for holy lyf thaye leuet her,
hor bone schal euer be herd and oo.

And for God wol thai honuret be
for hor praieres that he wol graunte,
therfore God wol that alle waye we
to pray to hom bien enclinawnt.

The thridde cause is resonable,
that is for Goddes reuerence,
Sayn that we felen vs vnable
for to pray in his presence,

290

Sayn we bien faynt and no thing stable
and nyet him hauen whit grete offense,
our owne praier is repreuable
that so misrulen our conscience.

Therfor gode mediacioun
most be made whit mene waye
of sainteȝ that wele pray movne,
syn we vnwurthy bien to praye.

In gowynge with this letany
one song is godely for to vse aye,
that ther is wreten oponly,
and cause why I schal [ȝ]ow say.

Sancte Deus, Sancte, fortis, sancte & inmortalis miserere nobis. Iohannes Damascenus.

Iohan Damascen telles this
in the feurthe boke that he mas,
that at Constantyne Amys,
A tribulacioun ther was,

For whiche songen letany
that God sech soro schul sesse,
so fel a wonder sodeynly,
that was sothe & no thinge lesse.

For a ȝong child raueschet was
vp in-to heuen imong hom alle
that maden processioun in that place,
but none wist how that might befalle.

For this song ther he was taght,
and to the peple turnet Aȝayn,
and sang that he hade in heuen caght,
Of whiche the peple wer ful fayn.

for alle hor tribulacioun
cesset at his suete singyng,
as at a conuocacioun
Was preuet trwe and no lesing,

291

at A grete sene befor the pope
at Calcedoyne, as reden we,
wherthurgh that redes this may hope
That this wonder trewe be.

therfor we syngen this ilk, sonmg
that fyndes moun be putte awaye,
and none of hom be vs Imong,
Syn any whit hit [be] wrthe to pray.

now for to praise this thing oright,
that hit is of auctorite,
faur causes I find to-geder clight
that hit is worthi praiset be,

And is for the aungel taght hit,
and meschef cesset at that singing,
the [pope] als preuet hit be gode wit,
and deueles dredden hit hering.

De ascensione domini.

Ihesu Cristes ascensioun
euen the fourty day [was] done
after his Resurrectioun,
and how I schal declar [ȝ]owe sone:

Circa Christi ascensionem septem sunt consideranda, Primo, vnde ascendit, Secundo, quare non statim post resurrectionem ascendit, Set tot dies expectauit, Tercio qualiter ascendit, quarto cum quibus ascendit, Quinto quo ascendit, sexto quare ascendit.

Primo vnde ascendit.

Seuen causes bien for to hede
Cristes ascensioun touching,
as I wol reken and her rede
in Latyn, ȝif ȝe hauen likyng.

292

as to the furst I ȝow behe[t]e,
God stegh from erthe to heuen in hye
from the mounte of Oliuete
on that side that is Betany,

The whiche mounten callet was
mounte of th[r]e lighteȝ skilfully,
and whi that mounte that nome has
I schal declar apertely.

For in night toward the west
fuyr in the temple made hit light,
that brend of the best
and most communely be night;

and in the morn toward the est
the sunne-bemes wer ful bright,
and ȝiuen light to most and lest
er the cite hauedet any sight;

Also that hulle hade grete plente
of oyl that norisshes light be kynd,
so mounte hit is of lightes thre,
bi these skilles as I fynde.

and to this hulle i-wis
God bade his disciples go
that selue day that he did this
and went [to] weele from wordle woo.

that day of his ascensioun
twies I finde apperet he
to his disciples praing boun,
elleuen that wer in one meyne;

as thay eten in a place
the whiche thai wer wonet to,
that day at home twye he was
to teche hom what thai schuld do.

293

for the aposteles euer-ichone
and his trwe disciples also
and wemen that leueten him opon
about that place wer duelling tho,

that is to wete in mounte Syon
ther keng Dauid hade his palays,
and ther a soupyng-place was one
ther God mande as boke mynde mas:

Erat Cenaculum grande Stratum in quo Dominus precepit pascha parari.

and in that ilk, large halle
that God made in his maunde,
woneden the apostels alle
alle that tyme, as reden we,

Other disciples and wymmen
in diuerse vones alle aboute,
for sadde beleue hade neuer one then
but alle this while wer in grete doute.

thenne as thai eten in that halle,
Crist to hom conne appar
and repreuet ther hom alle
of fainte bileue, as ȝe moun ler

by Markes gospel that he mas
and vche redis as this daye,
for [til] the Holi Gost sent was,
imperfite wer alle thai.

thenne when Crist whit hom ete
he bade hom thai schuld tak the way
to the mounte of Oliuete,
ther eft he shewde him, soth to say.

and ther to summe onsuaret he
that frayneden indiscretely,
thing that ȝe moun sothle see
in that gospel that er saide I:

294

Recumbentibus &c. Domine si in tempore hoc restitues &c. Non est vestrum nosse &c.

thenne hef he huppe his honndeȝ two
and blesset hom all whit mild steuen,
and befor hom alle tho
Stegh vppe in-to the blisse of heuen.

& in the place that he in stode,
A glose sais in the euangely
A chirche was made of werk ful gode
that ȝette is sene apertely.

but sithen that tyme might neuer mon
make a pament in that place
that Ihesu Crist stode opon
when he to heuen stegh thurgh his grace,

But ay sithen has bien sene
in the hard marbul stone,
right as a mon in sond had bene
or ellus opon s[now]e han gone.

Circa secundum, quare scilicet statim, vt resurrexit, non ascendit, sed per quadraginta dies expectare voluit.

as to the secounde poynt go we,
and telle whi he went not to blis
anone after the dayes thre
when he was risen, nowe knowe we this;

But after that risen from deth was he,
fourty he abode i-wys,
thre skilles [nowe] ȝe schun se
that he did wel and not Amys.

Primo propter resurrectionis certificacionem.

the furst was for to certifie
his werray resurrectioun,
that he was risen bodely
the selue that suffert passioun,

295

and in his dede no fantasy
to blinde men whit aȝayn resoun.
he ete and dranke oft openly
[& to schow his body ofte was boun.]

for ȝif that fantasy hade bien
in his dede be any way,
mon schuld nother haue feld ne sene
flesshe ne blode ne schewet aye:

Quia spiritus carnem & ossa non habet.

Als hit was mor difficulte
to preue his resurrectioun,
by werray whit ȝe mone wel se,
thenne for to preue his passioun,

ffor passioun in dayes thre
might wel be preuet by resoun,
but mo dayes be[l]euet be
bytwene tha[t] and the ascensioun.

Therfor Leo the Pope preching
thonkes Crist in his sermoun
off his nedeful tarying
that tyme for our saluacioun,

‘for wel better,’ he sais, ‘hit was
that hese disciples haden drede
of his rising in that caas,
thenne we after for mor drede.’

Leo papam, Sermone de ascensione: Gratias Agimus diuine dispensacioni & sanctorum patrum necessarie tarditati. Dubitatum est ab illis, ne dubitaretur A nobis.

The secounde cause whi he abode
was for to comfort his meisne
and make hit knowen to hom Abrode
that risen verraily was he.

296

for thagh God wil men to hym der
sum time haue tribulacioun,
ȝet bout comfort in no maner
he may not leue hom by resoun,

And wel thai wist that dede was he
but of his risyng þai wer in drede,
therfore oft time hym to se
to comfort hom hit was gret nede.

the thrid cause ful thester is,
but ȝet as negh as I con
declare I wil hit now I-wys,
sum sauour ȝou to haue þer-on.

ffor we shuld haue vnderstondyng
that Goddes comfort in gret nede
passes fer his chastisyng
And tribulacioun, as I rede,

therfore his comfort is liknet her
As an hour is to a day,
And as a day is to a ȝer,
And in quat maner I shal say.

ffor ȝif þat Goddes derlyng der,
And qvo-so serues hym any way,
suffer wo in any maner
for riȝtwysnes o[r] for gode fay,

the ioy that he shal haue þerfore
shal pas þe pyne hym forto pay,
for his godnes so mich more
As a ȝer is bi a day,

or as a day is by an hour,
that sich as rulen wel hor witt
moun knowe hor mede for that langour
fourty-folde forto be qvytt.

297

therfore þe prophet Isaye
sais he wold preche one likyng ȝer
Aȝaynus one day of anye
to God that ȝeldes in that maner.

Isaie xvi: Predicarem annum placabilem domino, diem vlcionis Deo nostro.

her apertly ȝe moun se
one day of tribulacioun
Askes one ȝer whit to be
of comfort & remissioun.

so to conclude our first mater
And sett an hour to a day,
ffourty houres bout wer
Ihesus in his sepulcre lay,

And fourtie daies on erth he went
After his resurreccioun,
to comfort his brether he toke entent
In hor gret tribulacioun.

Vnde glossa: Quadraginta horis mortuus fuerat, propter hoc quadraginta diebus se viuere confirmabat.

Ensavmple by this we moun se,
that suffres for þe riȝt any
ffourty-fold qvit he shal be
And rewardet, as ere saide I.

Circa tercium qualiter Ascendit.

The thrid poynt is god to knowe
how he stegh to heuen blis,
first myȝtily, as I shal showe,
As Isaie wel witnes þis:

Quis est iste, qui venit de Edom &c; gradiens in multitudine fortitudinis.

Primo potenter Isaie lxvj.

Also sayn Ion sais þat neuer none
stegh into heuen saue only he
that Goddes sone is & verray mon,
And now sittyng in that se.

298

then sais þe glose made þer-opon
that neuer none thurȝe his owen powste,
for no creatur þat con,
hit wer impossibilite.

And al-thagh Crist in cloude vp went
not thurȝe the cloudes owen power,
but schowe hit was obedient
to serue Crist in that maner;

For vche creatur is kent
be kind to serue his creatour,
ther-for that cloude was ther present
to do his office at that our.

So he stegh vp whit ful pouste
of his godhede, none other waye,
for none Aungels help hade he
ny other element, soth to say,

As hade Enok and Hely
that raueschet wer thurgh Godes might,
that one in fuyr, as sais the story,
that other in cloude whit Angels bright.

Vnde dicit Gregorius: Primus per coitum generatus & generans Scilicet Enoc, Secundus generatus set non generans scilicet Helias, Tercius nec generatus nec generans scilicet Christus, qui propria virtute ascendit.

Secundo Ascendit patenter.

Also he stegh vp openly
in alle his disciples syȝt,
and neuer one asket qweder ne why,
for thai knewe he was God almight.

Iohannes xvi: Nemo ex vobis interrogat me, quo vadis.

And steghe vp in hor sight wold he
for thre causes that I sal say,
one is that thai schuld witnesses be
of that [thai] seghen another daye.

299

the secounde cause that thai suld se
hor owen kind broght vp that day
and mirthe in hert haue, leue ȝe me,
to be mor stidfast in the fay,

and for that kindnes so kud
alle way wilne his trace to suwe,
and thoght on hym in hert hud
in tribulacioun to be trewe.

Tercio ascendit letantur quia iubilantibus Angelis.

Also he stegh vp ioyfully,
for aungels in heuen light
maden mirthe and melody
when thai seghen that ilk sight.

Psalmus: Ascendit deus in [iu]b[i]lacione[m].

And Austyn sais when Crist vp steghe
alle heuen schuld haue for that grete drede,
‘Sterres merueile steking on hegh,
alle sainteȝ enioy for that dede,

‘Trompes ȝiuen a blisful soun,
and that glade wer suetely sing,
in that wher of deuocioun,
full off ioy alle likyng.’

Quarto velociter, quoniam tantum spacium in momento percurrit.

Also Crist stegh hastely
in one stounde so fer to go,
as Dauid in his prophecy
told before hit suld be so:

Exultauit vt gigas ad currendam &c.

But how fer he lepe ȝe schun se,
as the philosopher sais her,
Raby Moyses, leue ȝe me,
that writes of hit in this maner.

300

he sais, ‘seuen heuenes ther bien,
and seuen planetes eke also,
and vche planete a heuen betwene
as muche space as a mon wil go

‘of playne way in fiue hundret ȝer,
and space betwene vchone of tho
as muche as vche heuen that is cler,
of one widenes byn both two,

‘So that the space that betwene is
from heuen to heuen, as sais he,
of as grete widenes i-wis
as is vche heuen of quantite.

‘then seuen heuens to acompt
and seuen spaces hom betwene
to seuen thousand h[it wol] Amovnt,
ȝif thai trwle meten bene.

‘and for to reken wol oright
from middes of the vrthe her
to the heghchip and light
of the seuent boute wer,

‘the whiche Saturnes callet is,
seuen thousand hunderth and seuen space,
as muche as mon schulde go i-wis
in so long while and he hade grace.

‘and to acompt vche iovrne
to fourty mile of heuen way,
as vche mile, as leue ȝe me,
two thousand [cubitus] leue ȝe me,

‘And putte also to vche ȝer
thre hundreth dayes & sixte,’
thus haue I acomptet her
how hegh Crist lepe thurgh his merce.

301

Circa quartum cum quibus ascendit.

Nowe schun ȝe knowe that he vp stegh
whit A grete pray of mon-kynde,
and with aungels als on hegh
ful grete novmber, as I finde.

that he stegh vp whit mony men
the Sauter shewes apertely,
for hor wrechedenes he raft then
and honourd hom worchipfully.

Psalmus: Ascendisti in altum, cepisti Captiuitatem.

and that he stegh vp eke Also
whit grete novmbre of Aungels cler
and holy men as both two,
this prophecy wil witnes her:

Ysais xviijo: Quis est iste, qui venit de Eodom, &c.

for when Crist to heuen went,
summe Aungels in heuen wer
that wer not in hor kind kent
that God hade mon for-boght so der,

Ne that he mon becomen was,
therfor thai wonderet on that sight
of suche prese comyng to that place,
And Crist al blody and so dight.

then the lasse aungels asket the mor,
who that was that come heuen whitinne
from the world ledyng thore
suche as helle haden bien whit-inne,

Quis est iste, qui venit de Eodom & eodom interpretatur sanguinia, Bosra munita, quasi diceret: Quis est iste, qui venit de mundo saguinio per peccatum & de inferno Munito, &c &c.

but Denys in a boke he mas
sais when Crist to heuen went
thre questiouns in that caas
Aungels askeden Crist present.

302

the furst that grete Angels made
vchone to other alle in ffer,
the secounde to Crist thai hade
in this maner that ȝe schun her,

the thrid questioun i-wis
the lasse maden to the mor,
as I schal declar ȝow this,
but sumqwat I haue sade befor.

thenne askeden the grete ther-in
who was he that come ther so
out of the blody world of synne
and from helle so stoutely tho.

Iste formosus in stola sua, &c.

‘Semely he is in his clethyng,
and goyng with a ful power,’
and while thay weren thus spekyng
Ihesus vnswaret, as ȝe schun her.

Ego qui loquor iusticiam & propugnator sum ad saluandum.

‘I am,’ he saide, ‘swete Ihesu,
that speke al maner riȝtwisnes,
And bifor-fegher thurgh vertu
to saue hom that wer in destresse.’

the secound questioun was this,
that grete angels askeden tho
to Crist so going toward blisse,
al blody wondet as mon in wo:

Quare ergo rubrum est indumentum & vestimenta tua sicut calcancium in torculari.

‘whi is thi huling now so rede
and thi clothes opon the
like wyne-pressores on lenth and brede,
and al blody opon to se?’

303

this ilk, questioun askeden thai
for his body was blody,
whiche blode he keppet wel alway
that from his body went none bye,

and blody stremes he loket aye,
as Bede sais, I schal telle whi,
fyue causes in gode fay
him nedet to kepe hit skilfully,

Beda: Cicatrices dominus seruauit & in iudicio seruaturus est, vt fidem resurectionis astruat, vt pro omnibus hominibus supplicando eas patri representet, vt boni, quam misericorditer sint redempti, agnoscant, vt perpetue victorie sue certum triumphum deferant, vt reprobi, quam iuste sint dampnati, videant.

Euer til the day of dome schal be
and therto shewe hom openly.
the furst cause now ȝe schun se,
as at sayn Bede lornet haue I,

for to norisshe fully [þe] fay
of his resurectioun,
that he rose the thridde day
next after his passioun

in that flesshe and blode verray
that deghet for our saluacioun,
lest men hade opet him sto[l]en away
by coyntys and collusioun,

And that sum other body rose
that was made be fantasy,
as was emonge Iewes lose
hor error for to iustifye.

the secounde cause, for to present
the blody stremes as this day
to his fader omnipotent,
and for all mon-kinde to pray.

304

the thridde, that gode schulde knowe
how merciable thai were
by hym for-boght, hit wold showe,
to mynne him on that maner.

the feurthe cause, to knowe be tho
he hade euer-lesting victory
of the deuel that did vs wo
and broght vs in so grete any.

that fift cause is at wikket men
schal knowe that thai movne worthely
for hor misdede be dampnet thenne,
that to Crist deden vnkindely,

for his kindenes schal showe wel ther
that he kuythet to mon-kinde
by blody on body that he schal ber,
men of hor misdede to haue mynde.

Thenne to this questioun anon
Crist onsuaret and saide this,
‘that pressour I haue appairet al-one,
ȝette of the folk, whit me none is.’

Torcular calcaui solus & de gentibus non est vir mecum.

The holy croice may callet be
a pressour pressing blode so bright,
in whiche pressour presset was he
that dehet on rode for monnes right.

Or elles the deuel he calles her
Suche a ppressour properly,
that mon-kinde bindes that maner
in sinne and sorow sotily,

that gostly and to God der
He presses oute ful priuely,
and leues in him noght that gode wer,
vices by lengyng hym destrye.

305

But our fegher put vnder fote
that ilk pressor vs appairing,
breke bond of synne & did vs bote,
and stegh to heuen as heghest king,

the tauerne of heuen oponet he
and sent wyne of the Holy Gost,
and whit that wine sustenet wer we
to striue agayn the deueles bost.

The thridde questioun that was made
when that Crist to heuen stegh,
lasse aungels to the mor hade
in his goyng vppe on hegh:

Quis est iste rex glorie? Respondit dominus virtutum ipse est Rex glorie.

‘What is he this kinge of blisse?’
Saiden the lasse to the more,
then thai onsuareden and saiden this,
that vertuouse God went ther befor,

Keng of blisse that mon is,
as Dauid propheciet hor,
nowe is fulfillet forsothe i-wis
his prophecy in Angels lore.

Of these Aungels questioun
when that Crist to heuen went,
and of that onsuar be resoun,
Austyn tretes whit gode entent,

And sais that alle the air on hegh
at Cristes vpsteing halowet was,
and novmbre of deueles when he vppe stegh
floghen for ferde to se his face,

To the whech runnen fast
Aungels at hom forto enquer,
what power that was that by hom past
and what keng of blis went so ther.

306

Quis est Iste Rex glorie, & cetera.

Then thai onsuaret & als tite
and saiden ‘sikerly this is he
that was so rody & so white,
and after-ward mo rud hade he,

‘So bitterli that bale con bete,
he suffert on the rode tre,
big agayn the deuel to flite
and armet no way for to fle,

‘In dethe foul semyng to the sight,
wonder fair in hup-rising,
white of that virgyn he in light,
all reide of blode in croice hengyng,

‘A purs to geder repreues inne
ffor mony repreue then hade he,
but in heuen shynyng bout syn
clerly now we moun hym se.’

Circa quintum, quo scilicet Ascendit.

Now shul we wit quider he went,
A-buf alle heuens, leue ȝe me,
for from that plas to erth he glent,
And thider aȝayn þis day stegh he.

Alle thing as was his entent
to fulfille with hert fre,
As þe apostle her present
witnes, as wel reden we:

Ad Ephesios iiijo: Qui descendit, ipse est, & qui Ascendit super omnes celos vt adimpleret omnia.

‘A-buf alle heuens,’ sais he her,
for mony heuens I fynde þer bene,
Abuf alle quich with-out wer
he stegh þis day, as we shal sene.

307

Est enim celum materiale, rationale, intellectuale & [super] substantiale.

ffour maner heuens wel I fynde
As clercus speken of conyngly,
the quych, qvil it is in my mynde,
declar I wil as lernet haue I.

The first is heuen made of mater
& seuen of þo þer ben I-wys,
As I bifore tolde ȝou her,
but hor names her writen is

In Latyn, wel as ȝe moun se,
but þe Englisch I wil leeue,
lest men presumptuose holden me
to put me firre þen I may preue.

Nota quod vii sunt celi, scilicet celum aereum, ethereum, Olimpium, igneum, siderium, cristalinum & empirium & celum sancte trinitatis supra omnes.

Another heuen in world is her
that resonablie callide is,
A riȝt-wis mon & to God der
that dos al wel & noȝt amys,

by thre skilles preue I may
that sich a mon of gode lyuyng
In heuen blis is dwellyng ay,
And heuenly weel in hym wonyng.

ffor as heuen is Goddes se
And wonyng, as sais Isaie,
so riȝtwis monnus saule may be
A see of wisdome witerly:

Isaie xxxo: Celum mihi sedes est. & in Sapientia: Anima iusti sedes est sapientie.

Als a monnus soule in this
may callide be heuen by resoun,
that holi & gode alway is
In his conuersacioun,

308

ffor he thenkes neuer amys,
but ay toward that blis is boun,
And holdes this world noȝt worth I-wis
so grete is his deuocioun,

Vnde dicit apostolus: Nostra conuersacio in celis est.

therfore sais þe apostle her
by hym-self & oþer mo,
that in þis world thoȝten nothin[g] der
but alway towarde heuen to go,

‘Our lyuyng is in heuen cler,’
And sothly he myȝt say then so,
for til þai alle martiride wer
The soule in heuen, þe body in wo.

the thrid cause qverfore & qvy
that monnus saule of gode lyuyng
Is callide heuen worthily,
ffor continuel gode worchyng.

ffor right as heuen meues all way,
So meuen sainteȝ hor soules her
toward the blisse that lastes ay
whit continuel pray[er],

And meuen the deuel als day for day,
when he wold [no]ye, [no]ght to cum ner,
that the soule, I may wel say,
his werrai heuen whil hit is kler.

Item celum intellectuale est Angelus. Angeli enim dicuntur celum, quia ad instar celi sunt sanctissimi, vt patet inferius.

Heuen of gode vnderstondyng
Arn aungels in heuen bright,
that alway bien in hegh duelling,
as heuen his cler and alway bright,

309

By-cause of hor grete dignite
And excellence thai han ther,
of whiche spekes, as ȝe schun se,
A grete clerk Denys hom to her,

Dionisius in libro de diuine nominibus capitulo iiijo: Diuine mentes sunt super reliqua existencia & viuunt super reliqua viuencia & intelligunt & cognoscunt super sensum & racionem & plus quam omnia existencia pulcrum & bonum desiderant & eo perticipant.

And calles Aungels that bien cler
Goddes myndes that inne him is,
for what he thenkes whitouten wer
by hom is wroght anone in blisse;

for thai bien ministres of his wille,
therfor his myndes I may hom calle,
frely anone for to fulfille
in his thoght what-seuer may falle.

Therfor he sais her that thai
bene aboue all thing that is,
and aboue all that leue may
thai leuen in liking, leue wel this,

Vnderstonden and knowen ay
aboue alle resoun and wit i-wisse,
and mor then any thing may
that made is thai mone no way mys,

That is fair and gode also
thai wilnen all way witerly,
and han part of hit for oo
boute whit-stondyng, trauail or ny.

Secundo: sunt pulcherime nature & glorie, de quorum pulcritudine dicit Dionisius in eodem libro: Angelus est manifestacio occulti luminis, speculum purum, clarissimum, inco[n]taminatum, in-coinquinatum, suscipiens,

310

si est fas dicere, pulcritudinem boniformis Deiformitatis.

Also Aungels in hor kinde
arn most fair in heuen blis,
of whiche fairnes, as I finde,
spekes this clerk no thing amys,

and sais, ‘an aungel is ovt-showing
of hidde light and clene merour,
Most clene and fylet no thing,
all graciouse thing as gouernour,

‘And ȝif hit leueful be to say,
an Aungel cler wel I may calle
of Goddes fourmyng in gode fay
and most like thing to him of alle.’

Also aungels biggest bien
by-cause of wertu and power,
of whiche spekes, as wel i-sene,
A clerk, Iohan Damasce, wisele her,

Damascenus libro ijo capitulo iijo: ffortes sunt angeli et parati ad Dei voluntatis expletionem & ibi confestim inueniuntur, vbi diuinus iusserit nutus.

And sais that stif aungeles on hegh
be redy all-way to fulfill
Goddes will & therto slegh,
& ther byn fonden loud and still,

As God biddus all-way negh
gode to spare & ewle to spill,
be thi trauel neuer so dregh
strenght thai han all-way at will.

Quarto celum sup[er]substanciale est equalitas diuine excellentie.

the furth heuen I spek of her
is aboue all substancial thing,
ther is the Trinite entere
Fadur & Son & Gost wonnyng;

311

from wheche heuen, withouten were,
com Crist & thider went, bout lesing,
herto acordes the Sauter
that Dauid mad God ay plesing:

Psalmus: A summo celo egressio eius.

therfore aboue thes heuens all
to that hegh place then vp stegh he,
which heuen of all is hede & wall,
ther is the verrai trinite,

A-bowe all heuens materiall
as shawes this Psalme, as ȝe shin se,
told before what shuld befall
by king Dauid, as then wrot he:

Eleuata est magnificentia tua &c

he said that Goddes gretnesse was
abowe all heuens howen on hegh,
that is to wit to that place
ther soueraigne wisdam is & slegh.

Empirium that heuen cald is,
aboue then whiche mon-kind he [b]roght
to the most soueraigne blisse
that for his godhid is wroght.

For that flesch & blod entere
that he toke of Mare fre,
thider he broght withouten were
to his fader heghust see.

ȝe shul not leue he houen was
as was Ennoc & Heli here,
nother to that selwe place
ny only thurgh aungeles power;

ffor thai were broght to Paradise
that Adam lost for his trespace,
but Ihesu thurgh his awen awice
went thidur as is the heghust place.

312

In that heuen Crist is wonnyng
& with him aungeles clene & clere,
and holy saintes of gode liuing
whil that thai in erthe were,

So heghe ȝet ther comes non
as is the holy Trinite,
for his see is abowe uchone
& in him our kind has he.

But if hit be our lady alon
that ho knewe more then we mon se,
vnworthi is all thing to that won
& knowe so fer his priuetee.

Quod ascendit super celos rationales.

now that he stegh vp eke also
aboue all heuens resonable,
that is to wit men out of wo
& saintes to blisse alway able,

As I declaret here bifore,
hit shewes by this autorite
aboue all saules lasse & more
& eke the heghust heuen ȝede he.

Canticorum ijo: Ecce iste venit saliens in montibus & transiliens colles.

‘se’, sais the wise mon, ‘as he went
lepyng in hilles & ore-lepyng
the coppes of hom’, then is vs kent
by glose of this to haue conyng,

What thes hilles moun signifie
& coppes of hom, I wol ȝow mynne.
here calles the glose, I shal not lighe,
tho hilles aungeles he lepe inne,

For aungeles all about him were
when he so to heuen went,
therfore he calles hom hilles here
that so with him that tyme wer lent.

313

& hilles coppes that he ore-lepe
where holi saintes he with him toke,
but ȝet aboue hom, takes kepe,
he lepe, ȝet he hom noȝt forsoke.

So that I may preue by this
aboue all heuens stegh that king
that resonable arn callet iwis,
& heuens of gode vnderstonding,

the whiche byn aungeles clene & clere
for excellentship & dignite,
as I before declaret here
preue I wol by autorite:

Psalmus: Qui ponis nubem ascensum tuum, qui ambulas super pennas ventorum.

also to preue that he up-stegh
to the heghust heuen of all,
the gospel here is writen negh
to wittenesse what-seuer may bifall:

Marci vltimo: Et dominus quidem Ihesus postquam locutus est eis, assumptus est in celum & sedet a dextris Dei.

Marc sais, ‘when oure lort Ihesu
had spoken with his discipuls here,
he s[t]e[gh] thurgh his vertue
& sat on Goddes right hond nere.’

Goddes right hond callet is
the euenship of Goddes myght,
ffor euen & euen thai were iwis
when he was commen into that light.

Circa sextum quare ascendit notandum.

now whi he stegh vp into that blisse,
gode is to knowe with hert stable,
neghen causes I fynd iwis
That frutfull arn & profitable.

314

Nota quod ascensionis domini ix sunt fructus siue vtilitates.

The first frut of all is this,
to won with God hit mad vs able
& to loue him treuely in this,
he to vs more merciable.

For Crist said er he vp went,
‘bot if I go, ȝe moun not knowe
ȝour consailour that shal be sent,
the Holi Gost to comfort ȝow.’

Iohannis xvio: Nisi ego abiero, paraclitus non veniet ad vos.

Then tretes Austain opon this
& sais, ‘if that we fleschely drow
to God, in that we done amys,
noght gode discipuls by his sawe,

‘But ȝif [we] gostly wilne his grace
and desiren hit for to winne,
we mouen be able to that place
that he stegh to and now is in.’

Augustinus: si carnaliter mihi adheseritis, capaces spiritus non eritis.

the secounde prophete witerly
ys forto haue the mor knowing
of his godhede, as preues herby
that sayn Iohn sais vs showing,

Iohannis xiiijo: si diligeretis me, gaudiretis vtique, quia vado ad patrem.

‘yff ȝe louet me tenderly,
ȝe schuld haue tho mor likyng
That I go to my fader in hye,
that in heuen is heghest keng.’

315

thenne says Austyn glosing this
in Goddes nome, as ȝe schun her,
in Latyn furst as wreten ys,
and aftre in Englis mor cler:

Augustinus: Ideo subtraho formam istam serui, in quo pater maior me est, vt Deum spiritum aliter videatur.

be-cause that is apostels alle
Seghen him her as werray mon
and do as to a mon schuld falle,
Saue synne might none put hym opon,

and als he told oft befor
that werray Goddes son was he,
therfor to dwelle as mon euermor
whit hom by skil hit might not be.

ny in-as-meche as he God was
to duelle in erthe hit semet ewel,
therfor to his proper place
He most go to ouercome the deuel.

and whil he was in erthe her
seruant he was from heuen sent,
From his fader of fulle power
to forbye mon obedient,

therfor to preue that he God was
as wele as mon, him nedet to go
bothe God and mon in-to that place
that he befor for mon come fro,

And fourme of seruand put awaye
steghyng in-to heuen blisse,
that his discipuls mighten say,
‘werray God our maistre is’.

316

Therfor saynt Austyn by his witte
in Cristes nome sais sothele this,
‘fourme [of seruant] away I putte
that ȝe moun knowe me God i-wis.’

Hec Augustinus vbi prius. Tercia vtilitas sue ascensionis est meritum fidei.

the thridde prophete in gode fay
of Ihesu Crist ascensione
is merit that mon wene may
To leue whit ful deuocion

that was done that ilk day
when he to heuen made him bouon,
and for to leue with hert werray
that no flesshely men se moun.

Leo papa In sermone de ascensione: Magnarum enim hic vigor est mencium incuntanter credere, que corporio non videntur in-tuitu, & ibi figere desiderium, quo nequeas inferre conspectum.

Saint Austyn tretes of this mater
opon a uerse that I sal say,
that Dauid writes in his Sauter,
whiche werse begynnyng rede ȝe may,

Exultauit vt gigas, & cetera;

and sais that Crist tarit noght
to help vs whil that he was her,
but ran crying and vche way soght
to bring vs oute of grete daunger,

Whit word and penible preching,
holy lif whit-outen synne,
suffring dethe, to helle goyng
to bring vs owte that wer þer-in,

317

Leuyng aȝayne, & hym showing
to his brether er he wold twinne,
and after-ward to heuen steghynge,
that selue wele vs for to wynne.

He ran crying that sinful men
schuld turne to him and sun forsake,
from hegh-sight he went then
that we schuld turne & herte wake,

in gode lif for to fynde him ther
as he went in heuen blis,
[and] this prophet wel vs to ber,
we movne be sekur of i-wis.

Hec Augustinus. Quarta est nostra securitas.

The furth profit in gode fay
That he stegh for to heuen blisse,
to mak vs siker soth to say
& preue vs for his ther he is,

And our aduocate to be in nede
to his fadur all-welding,
that whil thar vs haue no drede
to com ther-as he is wonyng.

Herto acordes gode saint Iohn
& sais, ‘a gode vocate han we
to the fader of heuen vp-gon,
Ihesu Crist that deghet on tre.’

Iohannis ijo: Aduocatum habemus apud patrem Ihesum Christum iustum & ipse est propitiatio pro peccatis nostris.

of whiche sicurnesse said before
that mon schuld haue on heuen blisse,
Bernard in his liking lore
ful wittely declares this,

318

Right as sinful men shuld say
that where represent priuely,
so spekes Bernard, in gode fay,
to preue gode to that blisse worthy,

Bernardus: Securum accessum habes, o homo, ad Deum vbi mater ante filium, filius ante patrem, mater ostendit filio pectus & vbera, filius ostendit patri latus & vulnera: Nulla ergo poterit esse repulsa, vbi tot concurrunt caritatis insignia.

And sais, ‘mon, thow has sicur way
to go to God graciousely,
theras is redy for to pray
bothe moder and sone ful of mercy;

‘Thenne moder to the son in blisse,
the son to the fadur on hegh,
I con wit no way i-wis
how help might schap him more negh.

‘For the moder showes the son
brest and pappes that soek he,
whenne son is mynnet opon that wone
on monkind he most haue pite,

‘And shewes the fader side & woundes
that he tholet on rode tre,
thus bothe biholden the blisset boundeȝ
of werray loue and charite.

‘Ther may be none aȝayn-puttyng
when all these seignes shewet byn,
ny for to help mon ma[ke] fluttyng,
God may not schutte him, wel is sene.’

Quinta vtilitas est nostra dignitas

the fift prophet preue I may
mon-kinde hade whenne Crist vp-stegh,
that our kind that ilk day
to heghest heuen was houen on hegh,

319

And on Goddes right honde sette
to preue vs next his deite,
for godhede whit mon-hede was met
to menske monkind, leue ȝe me.

Therfor aungels clene and cler
euer sithen that tyme mighten wel se
that mon to God was more der
thenne Aungels wer of dignite,

And forbeden hom to honour
Syn mon was broght vp to that blisse,
to preue in myn word non errour
saynt [Iohn] the apostel witnesses this;

for in the Apocalipse I rede
that when the aungel spake to Iohan,
Iohan honuret him in word & dede
and felle bifore his fete anone,

Thenne the aungel sain Iohn bede
noght to do so, that tyme was gone,
for his seruaunt he was in nede
and his bretheres euer-ichone,

For sithen Crist his blode con schede
and made God and mon all one,
muche more honuret, to take hede,
ys mon thenne Aungel in that wone.

Apocalipsis xix: Cecidi, inquit, ante pedes eius, vt adorarem eum, & dixit mihi: Vide ne feceris, conseruus tuus sum & fratrum tuorum habencium testimonium Ihesu.

Then sais the glose made opon this
that in the old law werrayment
Aungel wernet no mon i-wis
to honur so from heuen sent,

320

but after Crist stegh in-to blisse
And monnes kinde to heuen was hent,
he thoght his dignite more then his
and wayue[t] that worschip wer he went.

Sexta est spei nostre soliditas.

the sixt profit sikerly
ys studfast hope þat we mone haue
to cum after him astily,
that stegh to heuen mon-kinde to saue.

therfor the apostel her
sais that a grete bischop haue we,
Ihesu, Goddes son dere,
that percet h[e]uen thurgh his pouste.

haue we that hope, whitouten wer,
and we schun perce hit as did he,
ȝif our lif be clene and cler,
and whit him in that blis be:

Ad Hebreos iiijo: Habentes ergo pentecosten magnum, qui penetrauit celos, Ihesum filium Dei teneamus spei nostre confessione, &c.

Septima est vie ostensio.

the seuen p[rofe]te whi he ȝode
to heuen blis now as this day,
Mathy sais was for our nede
to teche vs the redy way:

Mathie secundo: Ascendit pandens iter ante.

thenne beide Austyn witerly,
‘sithen Ihesu Crist our saueour
has made our way thurgh his mercy,
ryse and go & bide non howr.’

that is as muche for to say
as bidde vs rise vp of our synne,
then schun we finde euen way
to wele, that he has for to wynne.

321

Augustinus: Via tibi facta est ipse saluator & ambula, noli pigressere.

Octaua vtilitas est ianue celestis [a]per[i]cio.

the Aghtet profit is opunnyng
of heuen ȝates to vs alle
that to gode lif hauen liking
and comfort ay to Crist to [calle].

for right as Adam furst befor
opunnet helle-ȝates has
to his ofspringe that greuet sor,
so Crist the seconde tyme [h]as

opunnet vp for euermor
heuen-ȝates thurgh his grace,
whenne he stegh vp heuen thore
whit monnes kinde into þat place.

Vnde cantat ecclesia: Tu deuicto mortis, &c.

Nona vtilitas est preparacio gaudiorum loci.

the nynt profit was, in gode fay,
that he stegh forth in-to þat blisse
for to ordaine vs that way
Ther in wele to wone i-wis.

Iohannis xiiijo: Vado parare vobis locum.

Sayn Iohan the apostel to our pay
In his gospel witnes this,
that God saide he stegh vp this day
to ordayne our place whit his.

Then tretes Austyn on this maner
speking to God deuoutely
and saide, ‘puruay at our praer
that thow puruayes appertely.

Domine, para nobis, quod paras: nos enim tibi paras.

‘for thow ordaynes vs to the,
and th[ou] in vs to be lengyng,
when þou ordaynes, as I se,
for vs a place of gode bidyng.’

322

In die pentecostes.

Nowe ys to knowe for al mon-kind
that this day from heuen was sent
the Holy Gost, as I wel finde,
in tonges of [fuyr] brennyng feruent,

whiche sendyng to haue in mynde
the heghest poynteȝ takes entent,
first in Latyn be-leue lynd
and after on Englisshe to be kent.

Primo considerandum est A quo missus est; Secundo, quot modis missus est; iijo, quo tempore missus est; iiijo, quociens missus est; vjo, in quo missus est; vijo, ad quos missus est; octauo, propter quid missus est. Primo A quo missus est.

As to the furst, knowe [s]hun ȝe,
from whom the Holy Gost was sent,
from the fader, as rede we,
and from the son also he went,

And him-self proferde he thoo,
als our doctours han vs kent,
so was he sent from all tho
to his discipuls to-ȝeder. lent.

That he fro the fader come
Sayn witnes, as ȝe schun se,
and sais, ‘the fader of rightwis dome
will send his gost to his men-ȝe.’

Iohannis xvio: Cum Autem venerit ille spiritus veritatis, docebit omnem veritatem.

then tretes a doctour opon this
and sais, ‘the holy trinite
And godhede þat vnchangeable is,
in substance non but one is he,

323

‘and in this werk forsoth i-wis
may not be twynnet, leue ȝe me,
in wille, in might, & eke in blisse,
all bien one ther persones three.

‘the trinite thurgh his mercy
Deuyset this werk thurgh his might,
mon-kind of bale for to bye,
this as ȝe schun se in sight;

‘that the fader alweldyng
Schuld suffre mercy to be wroght;
The son shewde hit at his comyng,
when that he on rode was broght;

‘Also the Holy Gost in confermyng
of that be-for so don and thoght
Schuld make our hertes hote brennyng
qven that bote to vs wer broȝt.’

Hec Leo papa: Beate trinitatis incommutabilis Deitas vna est in substancia & diuisa in comparacione corporis in voluntate par in potencia equalis in gloria. Diuisit sibi autem opus nostre redempcionis misericordia trinitatis, vt pater propiciaret, spiritus sanctus igniret.

For the Holi Gost God is,
ther I preue he hade gret miȝt
to gif hym-self to vs I-wis,
As wel as fader & son by riȝt.

Saynt Ambros preues wel þis,
the Holi Gost may not by griȝt
fulle god-hede, ellis wer mys
by four skilles, in monnus siȝt.

Ambrosius in libro de spiritu sancto: Deus cognoscitur, aut quia sine peccato est, aut quia condonat, aut

324

quia creatura non est, aut quia non adorat, sed adoratur.

ffor God is knowen skilfully
ouþer for he is bout syn,
or for he forgifs thurȝe his mercy
synful men that ben þer-in,

oþer ellis for he endeles is,
ne creatur bot creatour,
or for he honourede is
And to non oþer dos honour.

then in this worde spoken her
is shewide hou þe trinite
holly to vs & most der
ȝeue hym-self, as ȝe shyn se,

ffor þe fader al þat he hade
he ȝeue vs, as sais saynt Austyne,
his son, his gost sent vs to glade,
As I reherce in Latyne:

Misit nobis filium suum in pretium nostre redempcionis, spiritum sanctum in preuilegium nostre adopcionis & se ipsum reseruauit in heriditatem adoptacionis.

he says, ‘he send his son adoun
for preciouse price vs to for-bye;
the Holi Gost for enchesoun
Of our dessire, & to distrye

‘The deuel þat wyth bale was bowun
to bynd vs into hys baylie;
and hym-selfe hole, wete ye moun,
ffor our heritage, as rede I.’

Thus dede the fader to begynne;
The son also, as I schal say,
schewyde hym for to scleke oure synne,
Als Bernarde says al to our paye;

325

‘ffor vs to saue hys lif he lede,
his blode he ȝef vs forto drynke,
hys flesche for mete in fourme of brede,
her was fayr gyfft, as men mon thynke.’

Bernardus: Dedit nobis animam in precium, sanguinem suum in potum, carnem in cibum, &c.

Also þe Holy Gost i-wysse
All that felle to hym ȝeue hee
Als Poule sais, nothyng amysse,
Iche mon after his degre;

ffor sommon he ȝefe wysdom too,
summon conyng, summon gude faye,
and þe Holy Gost wold doo
To schow hym to monkyn[d] verray.

Ad Chorinthios xiiijo: Alii per spiritum sanctum datur sermo sapiencie, Alii sermo scientie, secundum eundem spiritum, Alteri fides, &c.

Secundo quot modis missus est.

Now to the secund goo wee,
and telle in how mony manere
the Holy Gost, as ȝe schun see,
May send be, tokenes hit here.

In too maners, leue ȝe me,
one is in syȝt of sum mater,
As ȝif in fir or cloude come he;
þat oþer vsen men in hert cler

quen he comes & is not sene,
þen slydes he in-to mennes mynde
þat chast & in clene lyfe bene,
in oþer plas schall non hym fynde.

326

Iohannis tercio: Spiritus, vbi vult, spirat & vocem eius Audis, set nescis, a quo venit aut quo vadat, &c.

Þerfor saynt Iohn says, ‘Goddes gost
springes & lenges quer hym lyst;
his gost þou heres bout bost,
bot quethen hit comes, is vnwyst.’

þen Bernarde says, ‘no meruayle is,
ffor be þo eghen he entres noght,
ffor colour has he none I-wis,
quen he comes in monnes thoȝt,

‘Ne Eres faren nothyng amys
be sownyng, quen he so is soȝt,
ne be þo nase, leue wele this,
bot in holy hert þat wele is wroȝt.’

& monnes Avne skylfull dome
shall tell quen he comes in,
ffor Bernarde says þat quen he come,
vices flogh euer with-oute dyn,

& vertues entreden Anone;
þen meruaylled he in þis maner,
‘how vertues comen & vices gon,
wunderly by his wisdome wer!’

ffor quen he amendet of his lyfe,
he persayued Goddes myȝt,
þat wykked gost þat did hym stryfe
was wayued in refourmyng ryȝt,

Þen segh he Goddes swetnes ther,
And tho wykket wos went oway,
þen hertly alway he con hym heer,
As I in Latyn thenke to say:

Ex motu cordis intellexi presenciam eius, ex fuga vicorum Aduerti potenciam virtutis eius & ex quacumque emendacione morum meorum expertus sum bonitatem mansuetudinis Et ex reformacione & renouacione

327

spiritus mentis mee prospexi, vt-cumque speciem decoris eius & ex motu horum omnium expaui multitudinem magnifitudinis eius, &c. Hec dicit Bernardus.

quen þo Holy Gost has ben sent

De emissione visebili.

In any mater þat mon may see,
be fyue maners, as I am kent,
he has ben sent, as rede we.

ffyrst in A dove lykenes,

Primo in columbe specie.

Crist quen þat he folwed was,
As Saynt Luke beres wytnes
& in gospell mynde mas:

Descendit spiritus sanctus corporali specie. Luce iijo.

Tho secunde tyme in cloude bryȝt

Secundo in nube specie.

At Cristes transfiguracioun,
quen he to his men kuyt his myȝt,
In gospell As ȝe rede moun.

Ad-huc eo loquente ecce nubes lucida obumbrauit eos, &c.

Tho thrid tyme wos be a blast

Ter io in inflacione.

he sent tho Holy Gost to hyse,
þat hor hertes shulden last,
ffor in þat werke he made hom wise.

& quen he blwe he sayd this,
‘haues her þo Holy Gost in ȝow,
þat ȝe for-ȝeiten not þis
my faithe fully for to knaw.’

Iohannis xxmo: Inflauit & dixit: Accipite spiritum sanctum, &c.

The furthe tyme in fir, in fay,

Quarto in igne.

The fyfte in tong & strange speche,

quinto in lingua.

In þes too he come as þis day
ffor to be our lyfes leche.

328

Þer-for shwed in syght was he
In þes fyfe lykenes, as I say,
þat vnderstonde fully shyn we
hor propurtees, all to our pay,

Of queche þat he schwed hym þen,
to knaw þat he wurches al-way
In mennes hertes, as I myn,
with þos maters to mende hom ay,

& bryng mon owt of dedly syn,
Also to do poyntes to his pay.
Now at þo dowue I will begyn
his kynde to moraluse, As I may.

Tho verray kynde of dowue is this,
in stede of song to be mournyng,
In hyr wontes galle I-wis,
In holes off ston is hyr wonnyng.

Ryȝt so þo Holy Gost in this
mas men to sorowe for hor synnyng,
& quen þai mendet haue þis mys,
then has he way & full entryng.

þer her-to Acordes Issay,
In Laten clerkes for to rede,
& says, ‘we mournen as dowfe ay,
& as beeres romeon’, as I rede.

Issay libro iiijto: Rugiemus quasi vrsi & quasi columbe meditantes gememus. Item Ad Romanos viijo: Ipse spiritus postulat pro nobis gemitibus inenarrabilibus, id est, nos postulantes gementes facit, &c.

The secund kynde þe dowfe has,
ho has no bytternes of galle,
ne bitternes none in þat plaas
þer-as þo Holy Gost will fall.

329

Sapiens dicit: O quam bonus & suauis est, domine, spiritus tuus, &c.

Þerfor þo wise mon wonderyng mas
of þat souerayne swetnes
þat þo Holy Gost full of gras
has ay, as ȝe schyn her expres.

ffor swete, blessed, & eke kynde
þo wise mon called hit weterly,
ffor al thre as I will fynde
hit mas vs quen we han mercy.

Swete in worde, for wunderly
þo Apostels speken þis day
quen hit wos lyȝt in hom in hy,
iche langayge in hor tung lay,

& blessyd wos all þat company
In mynde, as ȝe leue wele may,
quen þat heuenly tresory
in hom wos sett fast, soþe to say.

Kynde Also in werke þai wer,
quen þat gost in hom had wroȝt,
ffor hit made God to hom so der,
dethe for hym dredde þai noȝt.

Sapiencie viio: Spiritus sanctus est suauis, benignus, humilis ex eo, quod suaues, benignos, humiles nos faciat: suaues in sermone, benignos in corde & humiles in opere, &c.

Tho thrid kynd I sayd befor
þat þo dowfe has, as ȝe schyn her,
In holes of ston euer mor
ho byldes & lenges bothe in fer,

Quyche holes of ston I vnderstonde
Cristes woundes vs to wone in,
& wikkednes alway to wovnde,
on his passioun ȝif we myn.

330

ffor As ho dwelles in holes of ston
þat to his wondes likened bene,
so dwellon þes holy men yche on
in Cristes woundes, with-outen wene.

ffor quyll þai þenken hom opon,
hor hertes bene sett, as wele is sene,
In mournyng & in makyng moone,
As don þes dowfes all be-dene.

þer-for þo Holy Goste to-day
In dowfe lykenes wele wos sent,
ffor men þat lyfen, As þai done ay,
thurgh þo Holy Gost ben kent.

Þer-for says Salomon in his song,
‘ryse vp my luf, my dowfe der,
& norische my bryddes Ay Among,
In holes of ston & helpe hom her.’

Canticorum secundo: Surge Amica mea, columba mea, fouens mihi pullos in foraminibus petrinis.

Þat dowfe þo Holy Gost yt is,
þo briddes goode men full of hit,
þo holes Cristes woundes I-wis
þat þai on þenken thurgh hor wytt.

Secundo in specie nube.

Þo secunde poynt is of our speche
þat God his gost schewed has
In clowdes lykenes, As lyues leche,
& be gode skyll þat werke don has.

for A cloude ȝe mone wele see
þat from þo erthe is houen heghe,
Refresshes, in heyte ȝif þat hit be,
And rayne engendres to be neghe.

331

So dos þo Holy Gost I-wis
qwo-so he filles of his godenes,
he mas hom to for-sake worldly blis
And heues hor hertes to hom expres.

Ezechielis viijo: Eleuauit me spiritus inter celum & terram. Item Gregorius: Gustato spiritu de[si]pit omnis caro, &c.

Also hit dose grete refresshyng
oȝayne heyte brennyng of vice,
And þer-as he will be lengyng
nothyng þat is lodely lys.

Therfor quen Gabriell Mary grett,
he sayd þo Holy Gost shuld lyȝt
In hyr & chadowe oboute hyr sett
þurgh vertu of God most of myȝt.

Spiritus sanctus superueniet in te & virtus altissimi, &c.

Þat is as meche to vnderstonde
þat chadowe hyr he wolde so with blis,
And to slekke all vices so he wold fonde
þat he shuld no way do mys,

With water, to tell I will nout wonde,
Of þo Holy Goost i-wis,
ffor slekkyng water þurgh Goddes sonde
þo Holy Gost skekket wele is.

Iohannis septimo: fflumina de ventre eius fluent Aque viue. Hoc autem dixit de spiritu sancto, quem erant Accepturi credentes in eum, &c.

ffor God calles his gost so,
As saynt Iohan wytnes her,
þer-for in clowde of water thoo
hyt semed wele he shuld aper.

Tho thrid godenes of Goddes gost
þat he engendres in comyng,
rayne of teres & wayues boost
In monnes herte with sorwe remyng,

332

Ryȝt As þo clowde engendres rayne,
Ryȝt so teres engendres he,
þer-for to schwe hym he wos bayne
In cloude lykenes, As rede we.

Psalmus: Flauit spiritus eius & fluent aque, videlicet lacrimarum, &c.

Tercio in flatu.

Tho thyrd maner he con hym shawe
wos in blawyng at þo mowthe,
And monnes blast, kyndly to knawe,
Is light & hote, is none vncouthe.

Gost-wynd nedefull is to recouer
monnes gost þat greued is,
ffor shawing of no thyng mon is leuer
þen softe blast quen he fares mys.

So is þo Holy Gost full lyȝt
As wynde to entre in monnes thoȝt,
þat flees syn & drawes to ryȝt,
he mas his seyte þer all vnsoght.

þer-for says þo glose wele her
þat Goddes gost con not be latte
ffrom plas þat he will to Aper,
ffor sone As he comes And all vnfotte.

Glosa super [illud]: Factus est repente, nescit tarda molumina spiritus sancti gracia. Item spiritus sanctus calidus est ad inflandum, &c.

Also þo Holy Gost is hote
ffor to enflaume as fir dos ay,
Goddes worde, As I wele woote,
Acordis to þis, As I shall say,

‘I come’, he says, ‘to erthe her
ffor to put fire þer-in,
And I will þat hit brenne cler
In mennes Eres & noȝt blynne.’

333

Luce xiio: ignem mittere in terram & quid volo, nisi vt ardet, &c.

Tho fir is called þo Holy Gost,
þo flaume of hit þat ese blast
þat Crist blew of myȝtes most
quen hit to his dysciples past.

þer-for þat wynde likened is
þat brennes mennes hertes so,
To þo sotheron wynde I-wis,
þat moystes & brennes bothe too.

ffor hyt moystes, no-thyng Amys,
men te be meke bothe one & moo,
And brennes hom Alls, leues wele þis,
To God bothe in weyle & wo.

Canticorum iiijto: Surge, Aquilo, veni, Auster, & perfla, &c. Item spiritus sanctus lenis est Ad flatus demulcendum, &c.

Also þo blast þat Crist so blwe
quen his gost opon hom lyȝt
wos softe to make men hym to swe,
As oynement þat is mad ryȝt.

Of quiche spekes [Saynt] Iohn,
þat says þat Cristes enoyntyng
teches vs so-qwer we gon
to haue knawlage of all thyng.

Iohannis Tercio: Vnctio enim eius docet de omnibus, &c.

Also to dewe þat likened is,
ffor hit is softe in doun fallyng,
As in chirche is songen now þis,
In Latyn as I shall ȝow mynge:

334

Et sui roris intima Asperacione fecundet, &c.

Also hit lykened is to Ayr
þat softe is, As ȝe schyn see,
fforto Amende & noȝt enpair
he comes, for verray God is he.

Regum xxo: Et post ignem cibulus Aure tenus, & ibi dominus. Item necessarius est ad respirandum, &c.

An-other profet I may preue
Is with mouth of wynde comyng,
ffor hit is nedefull for to reve
swike þat mon has in schwyng,

& restor þo gost oȝayn
þat in þat tempest troublet is,
ffor in þat swyke he myȝt be slayn
And in wynde or blast tareyng is.

So fares hit by tho Holy Gost
þat in softe wynde so geuen was,
put hit oway þat helpes most,
to rekeuer mon þat fayles gras.

Aufers spiritum eorum & deficient. Item emitte spiritum tuum & creabuntur. Item Iohannis viijo: Spiritus est qui viuificat, &c.

Also þo Salme says wele her,
‘Send þi gost, lord, to þi men,
& made so in A new maner
thurgh þi vertu þai schyn be þen.’

De tercio quo tempore missus est.

Now hit is profet for to knaw
quat tyme þo Holy Gost wos sent,
& querfor As I shall schawe,
As doctours sayn now takes entent.

335

In þo fyfty day he come I-wis
After his resurrectioun,
[OMITTED]
[OMITTED]

to knawe thre [þ]ynges þat in hym is,
ffyrst hor lawes perfectioun,
þat oþer hor endles mede for þis,
þe thrid of synnes remissioun.

þat in þo olde lawe, as rede I,
this thyng wos done þat I shall say,
Þat lawe wos made perfyte þer-by,
be gode resoun preue I may.

Primo spiritus sanctus est legis perfectio. In quinquagesimo die missus est spiritus sanctus, vt detur intelligi quoniam A spiritu est legis perfectio, eterna remuneracio & peccatorum remissio, &c.

A lombe wos offered reuerently,
& after þo fyfty day
The lawe wos gefen [on] Synay
in fir to Moyses, in gode fay.

So in þo nwe testament
þo Holy Gost, As leuen we,
In fir þo fyfty day wos sent
After þat Crist rose, leue ȝe me.

& þus who-so will take entent,
ffor fyrst þo lombe may likened be
To Crist þat secund lombe wos sent
& sacrified, as ȝer wos he.

þen ryȝt As Moyses law come
þo fyfty day next After þoo,
So Cristes gost in fir doun come
To conferme þes lawes too.

336

þus sent wos lawe in Synay,
þe Holy Gost in Mount Syon,
þo laghe on heghe hille, as rede I,
þat oþer in howse lyȝt hom opon.

So hit schewes wele be this
þat perfection of tho lawe
wos thurgh þo Holy Gost I-wis,
& þen fulfilled, be clerkes sawe.

Spiritus plenitudo est mentis, perfectio muneris.

Be tho Holy Gost also
ffull reward euermor lastyng,
As in tho glose Among moo
Is wretyn þis worde wele Acordyng.

That ryȝt As Crist on erthe her
After his resurrexioun
ffaurty dayes wos in fer
with his disciples, wete ȝe moun,

And steghe to heuen þo faurty day,
þat holy chirche may signefy
þat now endures to Goddes pay
to wyn euerlastyng blis þer-by,

So may þo fyfty day I-wis
signefy rewarde be resoun,
In quiche day kyng of blis
Sende his gost to vs Adoun.

Item A spiritu sancto venit remissio.

Also by þo Holy Gost þis day
ffelle remyssioun of our syn,
And be gode skyll preue I may,
As I thenke now er þat I twyn.

337

ffor in þo fyfty ȝer Alway
Sum tyme wos playne remissioun
of Cristen thynges, As I shall say,
þat I may after be resoun

Put þo spirituall ȝer of grase
to þo temperall dede befor,
ffor this remissioun vsed was
ffrom Habrahames tyme euermor.

Dettes, ȝif ony oghyng wer,
wer for-gefen weterly,
Men that wer exilled comen ner
And wer restored thurgh mercy;

Ȝif eny heretage wer lorne,
þat ȝer hit wos geuen oȝayne;
& suche as in bondayge wer borne,
wer made fre & þer-of fayne;

Also such As wer þo deth worthi,
wer delyuerd of presoun,
now put we yche grase in hy
to gostly playne remissioun.

ffyrst þurgh þo Holy Gost þis day,
ryȝt as dette forgeuen was,
so wer synnes, sothe to say,
hydde ouer-all þer he toke plaas.

Als in this fyfty day I-wis
synne[r]s wele repelled wer
to mercy, þof þai diden amys,
her-to Acordes þo Sauter:

Spiritus tuus bonus deducet me in terram rectam.

Also for heretage þat wos lost,
þat is erthely paradyse,
Crist his blode & flesshe for vs cost,
& for þat heretage put in prise

338

Heuenly paradyse vs to wyn,
And þis day sende his gost doun
to conferme þat he con wyn,
ffor quyche he tholed his passioun.

Ad Romanos viijo: Ipse spiritus testimonium reddidit spiritui nostro, vt sumus filii dei. Sin autem filii, & heredes, &c.

Therfor Saynt Paule says expres
þat Goddis gost full of myȝt
to our gost beres wytnes
þat Goddes sonnes we ben be ryȝt.

& ȝif we ben his sonnes all,
his Ayres we ben of full ayge,
& heuenly paradyse vs will fall
ffor to clayme for heretayge.

Also ryȝt As bonde-men wer
þat ȝer delyuerd All vnboȝt,
So out of synne we ben her
delyuered with þat God has wroȝt.

ffor quer-so Goddes gost shall go,
þer is ffrensship þat will not faile,
Saynt Paule witnes þat hit is so,
þer Sathan may vs noȝt Assayle.

Ad Chorentheos tercio: Vbi spiritus domini, ibi libertas, &c.

De iiijto quociens missus est, videlicet apostolis.

Now hit is to knaw ryȝt
how ofte þo Holy Gost wos sent
to his dysciples, as he lyȝt
thries I fynde, now takes entent.

Befor þo passioun one tyme was,
And after þo resurrexioun,
Tho thrid tyme as this day thurgh gras
x. dayes after tho Ascensioun.

339

Þo fyrst for miracles, leue ȝe may,
The secound to relesshe syn,
þo thrid to comforde vs in tho fay
þat sumtyme befor wer louse þer in.

Primo missus est Ad faciendum miracula, secundo relaxandum peccata, tercio ad confirmandum corda.

ffyrst he sende hit hom to preche,
& ouer deuels to haue power,
to keuer All þat þai myȝt ouer-reyche,
þo quyche in ony langour wer,

And þos miracles myȝt þai not do
Saue only by þo Holy Gost,
þerfor he graunted þat grase hom to
to heele þer-by bothe leest & moost.

Mathei septimo: Si Autem in spiritu dei eicio demonia, &c.

Neuer-tho-les hit schwes noȝt
yche mon þat has gost in hym,
bot wundres schyn be by hym wroȝt
to leene mon lyfe, er heyle, or lym.

Gregorius: Miracula hominem sanctum non faciunt, set ostendu[n]t.

ffor Saynt Gregory says this,
þat miracles maken not A mon holy,
Bot schwen þat he holy is
& godde wurches wonderly,

Ne all men þat miracles don
haue not in hom þo Holy Gost,
ffor summe men sayn þat þai mone sone
do myracles, & þer-of maken boost.

340

Domine, Domine non probavimus in nomine tuo, &c.

Bot God full of Autorite
dose miracles, takes þis in mynde,
Aungels be mater, leue ȝe me,
haue Abulte of hit as I fynde;

Deuelles be vertues kyndely
þat diuers thynges haue hom with-in,
of preciouse stones & herbery
& oþer mater I con not myn;

Nigramaunsirs done meruayllousely
be preue consaylyng And wytte
of deuels þat wolden men dystry,
quat þai don deuels techen hit;

Goode Cristen men don wondres als,
Al be knawen ryȝtwisnes,
Euell Cristen men be signes fals
Semyng gode, full of falsenes.

Tho seconde tyme his gost geue he
to his disciples all in pees
quen he blwe & sayd, ‘haue ȝe
þo Holy Gost, syn to relese.’

Accipite spiritum sanctum, quorum remiseritis, &c.

Bot ȝet no mon relese may
Preuee gylt in hert hydde,
or gilt þat bounden is ony way
In helle for to take stydde.

And ȝif mon to God do trespas
As sennyng in tho Holy Gost,
her most contricion come in plaas
& mercy of hym þat is moost,

Or hit may not forgeuen be
As to tho payne hit is worthi,
bot þurgh penauns pert or preue
& contricioun inwardely.

341

Bot ȝet will A confessour
Assoyle quen A mon schryuen is,
supposyng he tolde his errour
of all þat he had done Amys,

ffor þo prest may do no mor
þen he þer may segh in syght
& þat he schawes hym befor,
Assoylled he is be way of ryȝt;

Bot of preue thoȝt with-in
may no mon deme bot onely he
þat shryues hym so of his syn,
ȝif he worche be sotelte,

þerfor his saule for to saue
he geues hym penauns for to do her,
þat he in purgatory shuld haue
gyf þat his syn punysshed wer,

& sum penaunce temperall
he relesshes as for þo best,
bot ȝet contricioun most come with-all
other all his trauayle clene is lest.

Tho thrid tyme wos as this day

Psalmus: spiritu oris eius omnis virtus eorum.

þat God þo Holy Gost doun sent
to sadden hom fully in þo fay
to drede no dethe ne tourment.

Saynt Austyn spekes of þis mater
& says, ‘þo Holy Gostes gras
is so mury in his maner,
þof he fynde tristes in þat plas,

‘He vnbyndes hit boute ber
& turnes sorwe in-to solas,
& ȝif wylnyng waxen wer
he wayues as thyng þat neuer was,

342

‘& drede he puttes clene oway,
on Cristes dysciples as wos sene,
ffor fro þat þis gifte wos geuen þis day
Miȝt neuer mon turne hom for no tene.’

Augustinus: Talis est gracia spiritus sancti, quod, si tristiciam invenerit, dissolui, Si desiderium iniustum, consumit, si tremorem, abiecit, &c.

De quinto qualiter missus est.

Now how þo Holy Gost send was
hit is to wete & knaw I-wis,
with sowene & dyn þer in þat plaas
& tonges of fir, leue wele þis,

And þos tonges forthe-schawyng
syttyng, þat iche mon myȝt see
his felawes on fir flaumyng,
As semed þer to þat meyne.

Sonus fuit repentinus, celestis, vehemens & replens, vt inferius declarabitur, &c.

That sowene wos sodayne, sothe to say,
heuenly, heuyng vp & ouer,
& fulfillyng, in gode fay,
As I shall declar þes four.

Spiritus sanctus nescit tarda molumina.

Sodayn hit wos securly,
ffor þo Holy Gostes gras
is radde & con not come slawly
þer-as he will take his plaas.

Heuenly also wos þat sowene,
ffor qwo-so hit is to sent
is made heuenly be resoun
of heuenly thyng, als fully kent.

343

Vnde vehemens, quasi vehat mens.

Heuen[g] vp hit wos also
ffor erthely luf engendret hit
& wayued als euer-lastyng woo,
And wroȝt full wele in monnes witte.

Also hit wos fulfillyng,
ffor þo Holy Gost Al-way
fulfilles hom þat he is In lengyng,
As by this clause knaw mon may:

Repleti sunt omnes spiritu sancto.

Thre maner fulnes, wele I fynde,
& tokenes of plente also
wos in þo Apostelles mynde
quen Goddes gost wos in hom þoo.

Þe fyrst songe made no sowene
After þo fyrst sowene doun comyng,
As schawes boþe in tour & tone
A full tvnne will sowen no thyng.

Iob septimo: Numquid mugiet bos, cum Autem presepe plenum fuerit, &c.

ffor an ox, as Iob says her,
will not lowe quen cracche is fulle,
no mor dos mon in no maner
quen he has al thyng þat he will

& crache of his hert full of hay,—
queche hay I call þo Holy Gost
þat makes althyng to his pay,—
hit nedes not to crie ne boost

Ne noȝt to sowene, as I say,
ffor þurgh þat lorde of myȝtes moost
impaciens is put oway,
He dredes for no kynges hoost.

344

Þis token haden truly
Þo Apostels euerychon,
ffor in Angre & grete ny
Cry ne boost made neuer one,

Bot wentyn glad & murely
to mon makyng hor moone,
þo Holy Gost so graciousely
in all godenes has hom begone.

Ibant gaudentes in conspectu consilii, quoniam digni habeti sunt, &c.

Þo secunde signe of fulnes was
þat in þo dysciples con aper,
of þo Holy Gostes gras
No fuller myȝt þai be þen þai wer.

Goode ensample þer-by take mon may
be A vessell þat full is
of one lycour, in gode fay,
An-oþer will not in Iwis;

Also þo Apostels all
þat full wer of þo Holy Gost,
of wordly fulte myȝt þai noȝt fall
ne blyndet be wit deuels boost,

& for þai haden so full sadde tast
of heuen swyetnes hom with-in,
worldly wele wos waxen wast,
þo deuell no wille had hom to wyn.

Yssay: Plenus sum & ideo holocausta, &c.

And þat schwed wele be one thyng
þat þo Apostels vseden her
After þo Holy Gost comyng
quyll þat þai to-geder wer,

345

ffor nothyng propre haden þai,
of all þat euer hom geuen was
In comune dalt was day for day,
none calles his of þat he has.

Nullus suum Aliquid esse dicebat set erant illis omnia communia, &c.

Tho thrid thyng of fulnes was,
ȝif A vessell so full be
þat hit go ouer, ȝe sene wele this,
þer semes shulde be full plente;

So þo Apostels holy lor
ouer schedde, & þer-of oþer token,
ffor mony one þat leueden not befor
folweden hom & filthe for-soken,

ffor Petre preched þat ilke day
& conuerted, leue ȝe me,
thre thowsand & moo to þo fay,
In holy writte as rede we.

Þerfor þo Holy Gost wele may
to A water likened be
þat out of paradise rennes ay,
Fisoun one of faur is he,

þen that water has þis kynde
certayne tymes of þo ȝer,
iche londe befor & behynde
to ouer-flete hom all in fer,

& with þat flode, as I fynde,
ffrutes springen fer & ner,
So don þo frutes in monnes mynd
be Goddes gost in gode maner.

Ecclesiastice xxiijjto: Qui impletus est Phisyn sapiencie. [&] s[i]c[ut].

346

Secundo in [l]inguis [ig]neis.

þo secunde maner send he was
In tongues of fir, as rede we,
of quiche sendyng for our solas
takes now hede to poyntes thre.

ffyrst is for to wete her
In tonges of fir quy he was sent,
Tho secunde quy in þat mater
mor þen oþer elyment,

Þo thrid quy þat in tonge come he
mor þen in membres oþer moo
declar I will, as ȝe schyn see,
bot fyrst to brennyng tonges go.

ffor thre causes he con Aper
in brennyng tonges vs to teche,
þo fyrst þat suche as brennyng wer,
brennyng wordes shulden preche.

Tho second, for þai shulden also
preche of brennyng lawe of londe,
Saynt Bernarde spekes of þes too
ffrom bale to put hor hertes of bonde.

Bernardus: Venit spiritus sanctus in linguis igneis, vt linguis omnium gencium verba ignea loquerentur, & legem igneam lingue ignee predicarent, &c.

He sayd, ‘þo Holy Gost come doun
with tonges of fir, þat with þo speche
of all maner nacioun
he myȝt be our lyues leche.

‘And with þos langayges ay be boun
& tonges of fir synneles to [pr]eche
be preued predicacioun,
And langayge schuld not be to seche.’

347

Þus with all tonges preched was
wordes of fir all fully,
queche fir of þo Holy Gostes gras
sadde luf & tru may signefy.

ffor no thyng may lykened be
so wele to fir as sadde luff may,
ffor þer-as sadly rotes he,
As fir hit brennes in gode fay.

Tho thrid cause quy he come so
In tonges of fir may wele be this,
þat þai shulde bothe one & moo
to preche þo faithe nothyng Amys,

Be þo Holy Gost wele þoo
þat verray faithe bothe wos & is,
& noȝt to drede þo deuell our foo
to faile in hit be no fayntise,

& þat þai shuld suppose no way
be hom-selffe þat vertu was,
bot Goddis gost in hom verray
wroȝt all hor crafte in hor caas,

& also þat all men shulden knawe
þat Goddes gost wos in hom pitte,
ffor boute seche sleght for to schawe
to meene wos any monnes wytte.

Quare pocius in igne quam in alio elemento propter tres causas &c.

Now shyn ȝe knaw quy he wos sent
In lykenes of fyr as this day
mor þen in oþer element,
mony resons schwe I may.

to þo fyrst now takes entent,
þat lykened is in gode fay
To fir kynt, As I am kent,
be seuen skylles full verray.

348

ffor þing þat hegh is meke he mas,
So dos fir be way of kynde,
be gyfte of drede þat mon has
in quych he entres, as I fynde.

Harde thyng also softe he mas
be gyfte of mercy, takes in mynde,
& geues lyȝt also to thester plas
þurgh wytt puttyng derknys behynde.

thyng þat ouer-fletes be foly
be gode consayle restraynes he,
Softe þing he saddens securly
be strengthe of kynd, leue ȝe me.

& ryȝt as fir mas metal cler
& all þo ruste puttes oway,
So dos he with-oute weer
be gyfte of vnderstondyng Ay.

He strengthes vpward fer & ner
be gyf of wysdome mon to pay,
As I in Latyn rede will her,
& after in Englisshe mor verray:

Spiritus ad modum ignis Alta humiliat per donum timoris & mollet dura per donum pietatis, illuminat obscura per donum sciencie, restringit fflueda per donum consilii, sollidat mollia per donum fortitudinis, clareficat metalla per donum intellectus, sursum tendit per donum sapiencie, vt expressius declarabitur in lingua materna.

Primo Alta humiliat per donum timoris.

ffyrst he says þo Holy Gost
mas thyng meke þat is heghe,
As fir abates alway boost
of all thynges þat hit comes neghe.

349

þen calles þo clerke þis gyfte of drede
þo proude mon dredes noght befor,
drede of God he most haue nede
thurgh þo Holy Gostes lor.

So þat ryȝt As oþer fir her
Mas drede qwer-so he entres in
And mekes mon, in þo selfe maner
gostly fir ay feres syn.

Secundo Item mollidat dura per donum pietatis.

The secund kynde þat þo fir has
he mas harde thyng softe to be,
þo Holy Gost so þurgh his gras
harde hertes mas softe, ȝe schyn see.

As of Saynt Paule þat wykked was
gode ensample take mone we,
ffor heuenly fir stroke in his face,
he preched þo faythe with hert fre;

Þer-for call I may in this case
suche A gyfte of pite,
þat one harde hert softened has,
ffo[r] harder hert had none þen he.

Tercio illuminat obscura per donum sciencie.

Also fyr lyȝttenes thesternes,
As we mon bodely se in syȝt,
þo Holy Gost þurȝe his godenes
in our saulis mas gostly lyȝt;

Be gyft of connyng þat most be
þat þurgh þo Holy Gost wos sent,
ffor thurgh his gras connyng ben we
ffro þat he be lyȝt in our entent;

ffor þen al sleȝtes we moun see
þurgh quich Sathan may be schent,
And connyng foly to flee
And in tho faythe to ben feruent.

350

Quarto restringit flueda per donum concilii.

Also tho kynde of fir is this,
to maystre oþer elymentes,
Saue only Ayr or wynde I-wys,
All þai enpayren be his presence.

So ȝif A mon oght to proude be
ffro þat Goddis gost be in hym lyȝt,
be gode consayle shwes he
& rebelnes turnes into ryȝt.

And thyng þat be foly is ouer-flette
Restrayned is be gode resoun,
And be sadde sothenes in hert sette
be counsayl from Crist comen doun.

Quinto solidat mollia per donum fortitudinis.

Also fir mas softe thyng harde
be strengthe þat he has in his kynde,
So heuenly fir thyng all frowarde
In faythe he saddes, as I fynde,

Be full strength þat he in hym has,
As be ensample mon may see;
ffor er þo Holy Gost send was
ffaynt & freyle wos þat meyne,

& in þo byleue wos sadde none
Tyll þis fir wos from heuen sent,
bot þen sadde þai wer yche one,
þat chaunge myȝt no thyng hor entent.

Sexto clarificat metalla tollendo rubiginem per donum intellectus.

Also fyr mas metall cler
And puttes þo rust all clene oway,
So Goddes gost with-oute weer
clanses ruste of synne in fay

351

Be gyfte of gode vnderstondyng
sende be Goddes gost Adoun,
þof our flesshe haue foule fondyng
þo fendes affray has no faysoun,

ffor thurgh þo Holy Gostes grase
we persayuen Apertly
& vnderstonden h[i]s manas,
he dresses hym vs for to dystry,

& we feghten ogayn hym in þis cas
ffleyng fer fro þat foly
þat he proferes in þat plaas
to enpayr vs Apertly.

Nota de septimo per donum sapiencie.

Also fyr be way of kynde
A steme has allway vp-steghyng,
So fares þo Holy Gost I fynde
And heuenly fir in hert feghtyng,

for quyll he brennes in monnes mynde
Tho hert is towarde heuen hyghyng,
þo deuell may not þat bonde vnbynde
quyll þat fyr is vp-steghyng.

Þerfor þis fir may called be
Tho gyfte of wysdome And of wytte,
ffor full wysdome engendret he
In monnes saule þurgh strengeth of hit.

Secunda causa quare apparuit in specie ignis pocius quam in Alio elemento sumitur penes sue deitatis excellenciam, &c.

The secunde cause quy he don went
In fir lykenes to mon-kynde
helder þen in oþer element,
I shall declare now as I fynde.

352

ffor fir is mor excellent
in thre maners, take þis in mynde,
þen ony other elyment,
And mor curiouse in his kynde,

In schappe, in ordre & vertue eke.
& in schappe I shall say quy,
ffor fayren þen fir no mon may seke
þer leghtnes none so louelely;

Be ordre also preue I may
hit passes other mony moo,
ffor herr þen oþer fir is Ay
In settyng & doyng eke also;

& vertu hit has als weterly
mor þen þes other thre,
& strengthe þer he comes by
to maystre hom all, leue ȝe me.

So fares hit of þo Holy Gost
of fayrenes he passes all,
& in rewle & ordre als is moost
ffor of All gostes he is wall,

And of vertue weterly
So excellent þer may none be,
As in Latyn preue will I
ffor clerkes be Autorite:

Sapiencie Septimo: Primo dicitur spiritus sanctus non quoinquinatus, pro secundo capit omnes spiritus intelligibiles, pro tercio habens omnem virtutem, &c.

Tercio sumitur penes multiplicem proprius efficaciam.

Tho thrid cause wele taken is
ffor kyndely profet þat fir has,
And faur kyndes he has I-wis,
Reherse I will now in this plaas.

353

Ignis iiijor habet naturas, videlicet vrit, purgat, calefacit, illuminat, &c.

ffir purges, lyghtes, hetes, & brennes,
All þes faur kyndes has he,
So heuenly fyr brennes synnes
Tho selfe maner, as ȝe schyn see.

ffor heuenly fir brennes synne
her-to Acordes prophecy,
on quiche in Latyn I shall myn
þat speke þo prophet Zacary:

Zacarias: Per ignem vram inter eos, sicut vritur Argentum. Item vre renes meos & cor meum, &c.

Also þis heuenly fir in fay
purges hertes þat hit comes in,
As tho prophete prays ay,
ffrom temptacion for to twyn,

ffor this fir will come no way,
þer baret is, till bale blyn
& þat plas purget al to his pay,
er he take sesoun þer er wos syn.

Issay iiijto: Si sanguinem Ierusalem lauerit de medio eius in spiritu Iudicii et Ardoris.

Also þo Holy Gost wele heytes
þo saules in queche he tas seyson,
ffor gostly fir all godenes getes
In mon Amendet, triste ȝe mone.

Ad Romanos xiio: spiritu eruentes.

Here-to Acordes Gregory
And says, ‘þo Holy Gost come doun
In fir to put Away in hye
All coolde & foule corrupcion,

‘And God forthires ay þat fyr
Thurgh his endles mercy
Ay mor & mor to gode desir,
& mon to leue deuoutely.’

354

Gregorius: In igne Apparuit spiritus sanctus, quia ab omni corde quod replet, torporem frigoris excutit & hoc in desiderio sue eternitatis accendit, &c.

Item spiritus sanctus illustrat ignorancias.

Also, As I shall now schew,
þe Holy Gost dose maystry,
leghtnes hertes for to knaw
vnknawen thyng All fully;

Ryȝt As fir is to vs lyght
And in thesternes mas wele to se,
þo heuenly fir mas hertes bryȝt,
Of thyng vnknawen wise to be.

Sapiencie ixo: Sensum Autem tuum quis sciet, nisi tu crederis sapienciam & miseris spiritum sanctum tuum de altissimis.

Therefor Salomon here in sight
As wytty & wyse As was he,
he Askes heuenly God almyght
To knaw his wytte, what way schyn we,

Bot only ȝif he send vs doun
ffrom heuen his gost þurgh his grace
To teche ws þat we knaw moun,
sadde wytt oȝayns Sathanas.

Ad Corentheos Secundo: Nobis autem reuelauit dominus per spiritum sanctum, &c.

[Quart]a causa quare pocius Apparuit in specie ignibus quam in alio elemento sumitur Amoris ipsius naturam &c.

Tho [furthe] cause quy he Apered
helder in fourme of fir this day
þen in other element, As I am lered,
As clerkes techen sothe to say.

355

ffor this skylle taken is truly
two maner kynde of his grete luf,
ffor luff fyr may signefy,
And luff is A gost Abuff.

Be thre skylles fynde I may,
quy luff to fyr lykened is;
Tho fyrst for fir is steryng Ay,
So dose tho Holy Gost Iwis,

ffor qwo-so he fulfilles in fay,
he mas hym to meeue not Amys,
In gode wurchyng to be alway,
ffor Gregory wele preues this:

Gregorius: Numquam est Amor dei ociosus. Operatur enim magna si est. Si autem operari neclegit, Amor non est, &c.

‘ffor Goddes luf’, says Gregory,
‘Is neuer-mor ydell, leue ȝe me,
Bot worches All-way wonderly
In iche plase þer-as is he.

‘And ȝif þat luff be neclegent
ffor to wurche wyt gode wille,
hit is no luff verament
ffor luff con not holde hym stille.’

Tho secunde skyll schaw I may
Quy luff And fir ben sette in fere,
ffor of All elementes in fay
worthiest hit is & moost der,

And most in syght sothe to say,
And leest hit is As of matere,
So fares tho Holy Gost Alway
Tho selfe maner, As ȝe schyn here.

ffor what mon so full-fylled ys
Of tho Holy Gostes luff,
To erthely thyng no hert has he
Bot wilnes heuenly blis Abuff,

356

And litell wille to þo worlde he has
Bot meche to thyng that gostly is,
Suche is tho Holy Gostes gras
And lykened wele to fir I-wis.

The thryd skylle now takes hede,
ffor thre thynges, As I fynde,
That fire has, As I schall rede
Qwyll this mater is in mynde.

ffyrst fir makes hegh thynges to encline,
And vpward also draghes he,
ouer-fletyng with-owten pyne
he geders to-geder, leue ȝe me.

By þes iii vnderstonde I may
iij maner of strengthes þat luf has
lyke to þes iij, sothe to say,
As Denys clerke mynde mas:

Ignis habet alta inclinare, sursum tendere, fluida adunare & congregare. Dionisius in libro de diuinis nominibus: Amor habet triplicem vim videlicet inclinatiuam eleuatiuam, & concordatiuam.

ffor luf has strenght to draghe down
thyng þat is hegh myȝtily,
ffor to haue neuer so grete renown
luf may thow hym bonerly,

Hel[d]er þen batayl to be bown,
to encline all curtesly
to all thyng, þat is resoun
ther othr waye fayles fullely.

Amor habet vim eleuatiuam.

Also luf makes loghe thyng hegh,
be mony wayes mon may se,
As men þat ben grete lordis negh,
who-so is lufd, on heght gos he.

357

Item habet vim concordatiuam

The thrid vertue þat luf has
Euen & euen he brennes in fer,
thogh wrath be & manas,
luf maystres hom in meke maner.

Inclinatiuam, quia inclinat superiora inferioribus, Eleuatiuam, quia eleuat inferiores superioribus, concordatiuam, quia concordat equalia equalibus. Dionisius.

Thes thre maners of strenght luf has
In seche men as the Holy Gost
fulfilles þrugh his grace,
ffyrst he abates all hor bost.

To wynne hom to grete mekenes
& forsakyng of hor wille,
Noȝt takyng honour ne heghnes
bot Goddes plesaunce to fulfille.

Also þe Holy Gost is Aye
vp-hevyng as fir is in kynd,
& also, as I con say
A litell befor as ȝe mone fynd,

ffor þe Holy Gost vp-heues
Mennes hertes forto dys[yr]e
heuenly blis, þer-by hit preues
þat verray luf is heuenly fir.

All men þat entres with-inne,
ichon to oþer he mas der,
trew to be & neuer mor twynne,
As by ensaumple men may ler

Of maters þat men movn mynne,
þat all tourment with hert enter
Sufferd, er þai wolden synne,
ffull stydfastly in this world her,

And þat suffrauns most nede be
by vertue of þe Holy Gost,
þat with so stabull charite
In myschef to luf hym most.

358

Quare spiritus sanctus pocius apparuit in lingua quam in alio membro iijx est ratio, vnde patet vt supra.

de iijo.

Now whi þe Holy Gost to-day
Appert in tonges helder her
þen in oþer membres, I shall say
thre causes conable & cler.

The fyrst, for monnus tong is ay
As helle fir cruell & fere,
fflaumyng for to make Afray,
non othre membre in þat maner,

fful hard for to rule oryȝt
þer monnes hert wer oght vnstable,
& hit maystret is thurgh myȝt
A membre wonder prophetabull.

Iacobus: Lingua nostra est ignis vniuerse iniquitatis.

Therfor syn tong is flawmyng so
with brennyng fyr of grete foly,
Goddis gost þo in con go
hell-fir for to dystry.

Sythen þat hit among membres mo
wos wroght to rule resonably,
heuenly fyr most bren þat fo
As dyd this day feruently.

Saynt Iames spekes wele of this
in A pistell þat he mas
& sayes, ‘all bestes & foles I-wis
to be maystred now wille has

Thurgh mon to hym grauntyd was,
bot to tempre tong no bote is
Bot þrugh the Holy Gostes gras.’
þerfor hit nedis soueraignys

359

The Holy Gost for to reule hit
helder þen oþer, As sayd I
Acordyng to þe Apostels wyt:
[OMITTED]

Omnis [n]atura bestiarum, volucrum, serpencium & ceterorum animalium doma[n]tur & domita sunt [a] natura humane; lingu[am] hominum nullius domare potest; inquietum malum, plenum mortifere veneno, &c. Iacobus iijo.

In tong also Apperet he
to betoken þat hit wos nede
Prechoures wele tonget for to be,
ffor to hom mon most takes hede

That helle-fyr thenkes for to fle
& wille to do gode riȝt As God bede,
In iiij maners As ȝe schyn see,
As I shall Apertly rede:

Predicantibus necessarium est lingua spiritu sancto repleta, quia facit eos loqui feruenter, confidenter, multipliciter & vtiliter, &c.

ffyrst þe Holy Gost hem made
To preche brennandly aboute,
ffor thrugh þe vertue of hit þat þay hade
luff & will no mon to doute,

Slauthe wos clene put Away
ffor hertes in luff wer so brennyng,
herto Acordes, As I shall say,
Saynt Bernard of his dovn-comyng:

Venit spiritus sanctus super discipulos in linguis igneis vt verba ignea lingue ignee predicarent. Bernardus.

‘The Holy Gost,’ he says, ‘come dovn
opon þe Apostils all in fer
In tonges of fyr, to make hom bown
brennyng wordes men to her.

360

‘And þos tonges of fyr brennyng
shulden preche þe lagh of fyr in fay,
As who-so say with carefull hert lengyng,
ffor fyr ay lenges whill he may.’

Et facit eos loqui confidenter & Absque pusillanimitate.

Also þe Holy Gostes myȝt
mad all þe ioyfull cumpany
with-owten faynt hert day & nyȝt
ffor to speke tristely.

Her-to Acordes holy writte,
& thai speken with grete tryst
ffor thai weren fyllet full of hyt,
thai myghten say what-ser hom lyst.

Quarto: repleti sunt omnes spiritu sancto et ceperunt loqui cum fiducia.

Actuum apostolorum.

Also the Holy Gost comyng
mad hom to speke in mony maner,
ffor in all languages þai wer connyng,
men of all nacions for to ler.

Holy wrytte is A-cordyng
to this, as ȝe sone schyn [her]e,
þat Goddis gost mad hom spekyng
with diuerse tonges all enter.

Actuum apostolorum secundo: Ceperunt loqui variis linguis.

Also he shewid prophitably
ffor monnes edificacioun,
ffor all men wexen bygge þer-by
to suffre bale fully bown.

Ysaie lxxxijo: Spiritus domini super quod vincerit me.

The thrid maner Apperit he
whill þe Apostils wer syttyng,
in tokenyng At þat fraternite
shuld be iustis & hegh kyng,

361

ffor quen-so-euer A Iustice oght shall deme
he syttes al-way as men movn se,
þerfor to sette h[yt] wold by-seme
in takyng þat Autorite.

ffor faur Autorites þat day
he graunted hom quen he send his gost,
the fyrst to forgyf synne Away
to all þurgh God of myghtes most:

Iohannes vijo: Accipite spiritum sanctum, quorum remiseritis peccata, dimittuntur eis, &c.

Secunda prerogatiua data apostolis per spiritum sanctum videlicet Sapiencia.

The secund prerogatyf þat his gost sent
wos wysdom to deme mon & wyfe,
ffully þerfor þai wer kent
to teche þe pepill to lede gode lyfe:

Isay xiijo: Ponam spiritum meum, iudicium gentilibus, &c.

Tercia prerogatiua videlicet humilitas.

The thryd wos mekenes in tholyng,
of which þe gost gaf hom grase
to suffre wrong in all thyng,
And chonge hor purpose in no case,

Numeri qo: Dabo eis de spiritu sancto, qui in te est, vt supportent omnis populi.

Quarta prerogatiua videlicet humilitas & pulcra, &c.

So weren þai Also sad & meke
þrugh vertue of þe Holy Gost.
þe furthe vertu þai haden eke
ffair speche þrogh hym þat is most.

Iob xxvo: Spiritus domini ornauit celos rectos.

Thes faur wyn wele beseme
in All domes-men for to be,
Autorite full for to deme,
wysdam & mekenes, leue ȝe me,

362

And esy speche Also to haue,
Noo hastynes ne cruelte,
not to knaw queche he will saue.
To þe sext poynt now go we.

Nota de sexta. Ad quos missus est, ad discipulos, quia fuerunt spectacula mundi.

The sext poynt is for to knaw
in-to what saules send wos he,
þat is to wytte in on raw
þer-As weren gedred his meyne;

His disciples þat clene wer
to resayue hym weterly,
shulden come All in fer
in holy chirche All openly.

ffuerunt receptacula munda & humilia ad suscepcionem spiritus sancti.

That þai wer A receyte ryght
to reseyue hym clene & clere,
ffor vij causes As in our syght
þat wer in hom to make hom sur.

Primo fuerunt omnes commoti, Secundo dilectone vincti, 3o secreti, 4o oratione Assidui, Quinto humilitate prediti, Sexto pacto coniuncti, Septimo contemplacione erecti.

Primo Animo commoti &c.

For þat day þai wer in grete rest,
ffor hor saules wer bowraght of synne,
in sech saules God myȝt best
Take place þer he wold noȝt twynne;

And þis fest of Wytsonday
betokyns rest, As redyn we,
þen fell hit best God to byde
In cleyne rest to his meyne.

363

Dum complerentur dies penticostis & requiescentes erant omnes discipuli pariter.

ffor this fest in the olde laghe
wos ordent fest full of rest,
befor in rest hom to dragh
in þe nwe lagh God þoȝt hit best.

Super quem requiescit spiritus sanctus nisi super humilem & quietum. Isaye xxxviijo.

Also þai weren in vnite
And luffeden ichon oþer oryȝt,
As holy writte says, ȝe schyn se,
And in on[e] place to-geder dyȝt.

Actuum primo: Erant omnes pariter in eodem loco. Item Erat cor vnum & Anima vna, &c.

ffor riȝt As mon now her lyuyng,
& his lymmes diuisyd be,
ffayles his lyfe for any thyng,
of Goddis gost so far we;

ffor if bodely lyfe shall spryng,
hyde & body, leue ȝe me,
most be to-geder boute twynnyng,
So fares þe gost, leue ȝe me.

And ryȝt As fir slekket is
quen þe brondes ben tan Away,
So is þe Holy Gost I-wis
in mon quen charite is Abatet ay.

þerfor of þat gode meyne
is songen in holy chyrch oryȝt,
‘God fond hom in full charite
And thurgh his godhede mad hom liȝt.’

364

Inuenit eos concordes caritati & illustrauit eos invnda[n]s diuinitatis.

Also þai wer in priue place
when þe Holy Gost wos sent,
of quych propheciet was,
þerfor þerto takes entent:

Ieromie iiijo: Ducam eos in solitudine & loquor ad eos.

By þe prophecie of Ieremie,
þat sayd God wold hom lede
Into place þat wer holy
& to all godenes wold hom rede,

Also in orisoun þai wer
To-geder Assuduelly prayng
perseuerantly in all þing ther
till þai seghen þat gost comyng.

Erant perseuerantes in oratione vnanimiter.

Þerfor of hom in chirche her
þis song deuoutly we con syng,
þat whiles þe Apostels maden prayer
God come to hom At hor likyng.

Orantibus Apostolis deum venisse nunciat.

& þat orisoun nedefull is
ffor to get þe Holy Gost,
he may be preuet wele by this
þat Salamon says in Wysdam most:

Inuocaui & venit in me spiritus sapiencie. Sapiencie vijo.

Also Saynt Iohn þe euangelist
sais God wold aske his fader of gras
An-oþer counselour to Crist
to ȝyue his meyne in solas,

Rogabo patrem meum & dabit alium paraclitum vobis. Iohannis xiijo.

365

Which counselour I may call
The Holy Gost þat down wos sent,
ffor he made to s[ta]nd þat wold fall,
Saued also þat shuld be schent.

ffor full sadchip þer wos none
till he wos sent to make hom sadde,
ffor in A wer þai wer ichon,
& he mad wyse þat er wer madde.

Quinto humilitate prediti.

Also þe Apostils were
thurgh mekenes put fer be-for,
& þat wele schewes Apertly here,
ffor quen Crist come syttyng þai wor.

Herto Acordes the Sauter
& glose Also made opon hyt,
þat God to men in meke maner
graunted grace & all wytte:

Qui emittis montes in conuallibus, graciam spiritus sancti donauit humilibus, super [quem] requiescit spiritus &c. Psalmus.

Sexto in pace.

Thai weren bounden also to pese,
And þat preues þat ilke plas,
in quyche þai weren, þat is no lese,
when [Holy] Gost to hom send was.

ffor in Ierusalem weren thai

Vnde Ierusalem interpretatur visio maris.

quen þat siȝt of pece lyghtnet þer,
ffor þe Holy Gost þat day
in fir Apertly con Apper,

And for to schew þat pece nede
ffor to be thor-as schew hym wold he,
Goddis wordes and his dede
preues Apertly, ȝe schyn se.

366

ffor After his resurrectioun
when he to hom so con Aper,
to profre pese fyrst he wos boun
& sayd, ‘pese to ȝow All here.’

Iohannis xxo: Pax vobis si ego sum. Accipite spiritum meum. Quorum remiseritis.

Septimo contemplacione erecti.

Thai weren houen vp on hegh þat day,
ffor clene All hor deuocioun
wos toward heuen be Alway
& all by comtemplacioun.

Spiritum sanctum receperunt superiori cenaculo.

ffor quen þe Holy Gost come down
in A hegh soler þai wer,
þat betokyns hor þoȝt Ay boun
to wilne heuen & noȝt be her.

þen sais þe glose made opon this
þat who-so wilnes the gost to haue,
heghenes of flesch þenkyng of blis
he most Abate hym-selfe to saue.

Qui spiritum sanctum desiderat, carnis domicilium mentis contemplacione transcendens caueat, &c.

De septimo principali, propter quid missus est, quod propter sex causas missus est: primo ad consolandam mestos, Secundo ad viuificandum mortuos, Tercio ad mundandum & sanctificandum immundos, Quarto ad confirmandum Amorem inter discordes, Quinto ad saluandum iustos, Sexto Ad docendum ignaros.

Now gode is for to knaw oryȝt
wherto þe Holy Gost wos sent,
ffor sex causes As I haue tyȝt
to tell takes now entent.

367

Primo ad consolandum mestos.

The fyrst to comfort men in wo,
And þat preues bi this word here,
ffor comfortour is cald so
The Holy Gost with-owten wer.

De emissione spiritus sancti. Paraclitus autem spiritus sanctus.

Paraclitus is as mych to say
As comfortour in this case,
which comfortour he send þis day
the Holy Gost all full of grace.

Gregory tretes opon this,
whi he ys cald comfortour,
& says, ‘whill gode hope in his hert is,
þai ben forgyfen monnes errour.

‘Of þinges þat he has don Amys,
Sodanly comes þat saueour
And preue wo in hert I-wis
wayues & sendes sum socour.’

Consolator spiritus dicitur, dum spem venie sperat, Ab omni afflictione mentem leuat, &c. Gregorius.

Secundo ad viuificandum mortuos.

The secund cause querfor & whi
The Holy Gost to mon wos sent
wos for to quyken dede in hie,
þat preues þis word gost verament.

Quen A gost here nomet is,
ffor gost wykenes þat is dede,
by holy wrytt I preue wele this,
þat lyfe is none quen gost is lede.

368

Spiritus enim, qui viuificat. Item Ezechiel xxxjo: Ossa arida audite verbum domini. Ecce ego mittam in vos spiritum domini & viuetis.

ffor thurgh gostes, As rede we
Bi Esechiel prophecie,
All þe world shall dee & wykent be
At domesday þrugh his mercy.

Tercio ad mundandum & sanctificandum immundos.

That preues þis word þat I shall mynne,
ffor holy quen I specify
ffrom no holy nedely most twynne,
Elles þe Holy Gost gos by.

& ryȝt As holy cald is
þat wyckutnes to ryde & go,
So holy hit may be cald I-wis
þat makes mon clene of soro & wo.

Þerfor A verse of þe Sauter
ys gloset her, As I shall say,
& lyknes to þe water cler
þe Holy Gost, As men wele may;

Þat makes clene ay hym befor,
So dos þe Holy Gost oryȝt,
makes clene befor hym euermor,
non vnclennes þer he will lyȝt.

ffluminis impetus, id est, mundus & habundans gracia spiritus sancti letificat ciuitatem dei, id est ecclesiam dei & per istud flumen sanctificauit tabernaculum suum altissimus. Psalmus.

Quarto ad confirmandum Amorem inter discordes.

The furth cause whi Goddis gost
wos sent to erthe, as ȝe schyn se,
ffor he had myȝt & pouer most
to conferme luf & charite

369

Betwene hom þat weren at debate,
& þat schewes þat þis wort her,
in Als mech as Algate
he callis God fader of All pouer.

ffor fader most kyndely
luffs his childer, for so did he,
As Iohn in his euangely
beris wytnes, ȝe schyn se.

Nota Iohannis xiijo: Ipse enim amat [n]os.

Then if þat he our fader be,
we ben his sons sykurly
& brethir All in vnite
to-geder made þrugh his mercy.

Quinto, Ad saluandum iustos.

Also þe Holy Gost wos sent
to saue men þat ryȝtwis wer,
& þat shewes verament
by oon word þat sayd is her,

That hele wele mon call may
the Holy Gost from heuen bliss
in-to erthe wos send this day,
In his nome þat Ihesu is

to saue all men þat dyden not mys
Bot wolden Amend hor lyfe for ay,
þus wytnes Gregory I-wis
be A worde þat I shall say:

In nomine Ihesu, id est salutis, pater misit spiritum, vt ostenderet, quod ad saluandas gentes venit.

The Holy Gost wos send Also
to teche þos þat vnconnyng wer,
As preues by þat Crist sayd [þ]o
er he stegh to heuen cler;

370

Sexto Ad docendum ignaros.

ffor Cryst sayd þat his comfortour
the Holy Gost þat sothefast is,
þe quyche his fader heuen flour
ffrom heghest see wold send I-wis,

Shulden tech hom all maner thyng,
The son saueour to hom before
shuld make wyse of connyng
& sad in sothenes seke & sore.

Paraclitus autem spiritus sanctus, quem mittet pater in nomine meo, ille vos docebit omnia. Iohannis xxijo.

Nota de octauo ad vltinum per quid missus est

Now by what thyng he wos sent
gode is þat we all see,
ffyrst, As I fynd verament,
he wos send by thynges thre:

One wos deuoute orisoun;
ffor whill þe Apostils wer praying,
ffrom heuen to hom hit lyȝt Adovn,
As we in holy chirche con syng:

Orantibus Apostolis deum venisse nunciat.
Item Lucas iijo: Orante Ihesu descendit spiritus sanctus, &c.