Skip to main content

Full text of "The ancren riwle; a treatise on the rules and duties of monastic life."

See other formats


^•^*- 


'<• 


:m: 


-'¥   ^. 


y 


\ 


/ 


Accessions 


PROPERTY  OF  THE 


'^^^^V/^  -^^     ->^M^4    J^^n^^. 


./cU'r/^(^M^3j^^l^-S'5I^ 


/!  t 


THE  ANCREN  RIWLE 


A  TREATISE  ON  THE 


RULES  AND  DUTIES  OF  MONASTIC  LIFE. 


EDITKD  AND  TUAKSLATED 
FROM  A  SEMI-SAXON   MS.  OF  THE  THIRTEENTH  CENTURY. 


BY  JAMES   MORTON,   B.D., 

VICAU   OF    HOLBEACH,   PKEBEXDARY   OF    LINCOLN, 
AND  CHAPLAIN  TO  THE  RIGHT  HON.  EARI,  GREY. 


LONDON: 

PRINTED  FOR  THE  CAMDEN  SOCIETY, 


MDCCCLIII. 


LONDON : 

J.  B.   NICHOLS  AND  SONS,  PRINTERS, 

PARLIAMENT- STREET. 


//,  SOI 

(f 


[no.  lvii.] 


si      J 


COUNCIL 

OF 

THE  CAMDEX  SOCIETY 

FOR  THE  YEAH   1852-3. 


President, 
THE  RIGHT  HON.  LORD  BRAYBROOKE,  F.S.A. 

WILLIAM  HENRY  BLAAUW,  ESQ.  M.A.  F.S.A. 

JOHN  BRUCE,  ESQ.  Treas.  S.A.  Director. 

JOHN  PAYNE  COLLIER,  ESQ.  V.P.S.A.  Treasurer. 

C.  BURTON  COOPER,  ESQ.  Q.C.,  D.C.L.,  F.R.S.,  F.S.A. 

WILLIAM  DURRANT  COOPER,  ESQ.  F.S.A. 

BOLTON  CORNEY,  ESQ.  M.R.S.L. 

WILLIAM  RICHARD  DRAKE,  ESQ.  F.S.A. 

SIR  HENRY  ELLIS,  K.H.,  F.R.S.,  Sec.  S.A. 

EDWARD  FOSS,  ESQ.  F.S.A. 

THE  REV.  JOSEPH  HUNTER,  F.S.A. 

THE  REV.  LAMBERT  B.  LARKING,  M.A. 

PETER  LEVESQUE,  ESQ.  F.S.A. 

FREDERIC  OUVRY,  ESQ.  F.S.A. 

THE  RT.  HON.  LORD  VISCOUNT  STRANGFORD,  F.R.S.  Dir.S.A. 

WILLIAM  J.  THOMS,  ESQ.  F.S.A.,  Secretary. 


The  Council  of  the  Camden  Society  desire  it  to  be  under- 
stood that  they  are  not  answerable  for  any  opinions  or  observa- 
tions that  may  appear  in  the  Society's  publications ;  the  Editors  of 
the  several  works  being  alone  responsible  for  the  same. 


PREFACE. 


The  Ancren  Riwle^  has  long  been  known  and  appreciated  by 

many  of  those  who  have   made  the  literary  antiquities  of  England, 

and   the   history  of  its  language,  the  subject  of  their   study   and 

research  ;   a  class  more  numerous  now,  perhaps,  than  at  any  former 

time.     It  has  often  been  thought  desirable  that  it  should  be  printed, 

in  order  that  the  interesting  information  to  be  derived  from  it  with 

regard  to  the  state  of  society,  the  learning  and  manners,  the  moral 

and  religious  teaching,  and  the  language  of  the  period  in  which  it 

was  written,  might  become  more  generally  accessible  than  it  could  be 

when  contained  only  in  a  few  copies  in  MS.  deposited  in  two  of  our 

pubhc  libraries.       Influenced   by   such   motives,    and   desirous   of 

thereby  forwarding  the  objects  of  the  Camden  Society,  of  which  he 

has  the  honour  of  being  a  member,  the  Editor  has   endeavoured,  in 

the    intervals   of  professional  labours  and    duties,    and    with   such 

limited  abilities  and  means  of  illustration  as  he  possesses,  to  prepare 

it  for  the  press,  to  which  he  now  commits  it,  not  without  fear  that 

he  may   sometimes  have  failed  to  elucidate   the  obscurities  of  its 

language,   but  in  the  hope  that  the  result  of  his  labour  will  be 

favourably  received  and  candidly  judged. 

»  This  is  the  original  and  proper  title  of  the  work.  Regula;  Inclusarum  is  added  in  the 
handwriting  commonly  used  in  the  seventeenth  century.  The  Latin  titles  at  the  head  of 
some  of  the  sections  are  taken  from  the  margin  of  the  Oxford  MS. 


vi  PREFACE. 

Four  different  copies  of  this  work  are  extant.  They  are  described, 
but  not  quite  correctly,  by  the  learned  H.  Wanlej,  in  his  Catalogue 
of  Ancient  Manuscripts  in  the  Anglo-Saxon  and  other  Northern 
Languages,  appended  to  Dr.  Hickes's  Thesaurus  Linguarum  Septen- 
trionalium. 

1.  The  first  is  a  quarto  volume  written  on  parchment,  belonging 
to  Corpus  Christi  College,  Cambridge,  and  marked  ccccii.  in 
Nasmith's  Catalogue  of  the  curious  and  valuable  library  of  that 
institution.  It  is  called  Ancren  Wisse,*^  and  is  said  by  Wanley  ^  to 
be  abridged  from  a  Latin  work  by  Simon  of  Ghent,  bishop  of 
Salisbury,  addressed  to  his  sisters,  anchoresses  of  the  order  of  St. 
James." 

2.  The  second  is  Nero  A.  xiv.  in  the  Cottonian  collection  in  the 
library  of  the  British  Museum  ;  a  square  volume  nearly  of  the  size 
of  a  common  octavo,  written  on  parchment.  The  learned  antiquary 
Dr.  Thomas  Smith,  in  his  Catalogue  of  the  MSS.  of  the  Cottonian 
Library,  published  in  1696,  describes  it  as  the  work  of  an  anony- 
mous author,  written  for  the  instruction  of  nuns,  and,  especially,  for 
the  use  of  his  sisters,  who  were  anchoresses.  He  adds  that  there  is 
the  same  book  in  Latin  in  the  library  of  Magdalen  College,  Oxford, 
with  an  inscription  indicating  it  to  be  the  work  of  Simon  of  Ghent, 
bishop  of  Salisbury,  and  addressed  to  his  own  sisters,  anchoresses  at 
Tarente.*^ 


*  The  government  or  instruction  of  nuns.  ^  Page  149, 

"   A  memorandum  on  the  first  page  states  that  it  was  presented   to  the   church  of   St. 
James  at  Wigmore,  by  John  Parcel,  at  the  earnest  request  of  Walter  Lodele  senior,  the 
Precentor.     A  curse  is  imprecated  against  any  person  who  should  alienate  the  book  from 
the  said  church,  or  should  destroy  its  title. 
••  Smith,  p.  50;  Wanley,  p.  228. 


PREFACE. 


3.  Titus  D.  XVIII.  in  the  same  collection  ;  a  square  octavo,  on 
parchment,  but  imperfect,  wanting  the  first  ten  or  twelve  leaves. 

4.  Cleopatra  C.  vi.  also  in  the  Cottonian  Collection;  is  of  the 
form  and  size  of  an  imperial  octavo,  and  written  on  parchment. 

The  Latin  MS.  of  the  same  work,  already  mentioned,  in  the 
library  of  Magdalen  College,  Oxford,  is  imperfect,  the  first  part 
being  greatly  abridged,  and  the  eighth  entirely  omitted. 

Another  MS.  copy  of  the  same  work  in  Latin,  Vitellius  E.  vii. 
was  burned  in  the  fatal  conflagration  which,  in  October,  1731, 
destroyed  or  damaged  a  great  number  of  the  valuable  j\ISS.  of  the 
Cottonian  Library.  A  copy  of  the  same  work  in  French,  Vitellius 
F.  VII.  was  at  the  same  time  consumed  in  this  disastrous  fire.* 

The  text  of  this  first  printed  edition  is  that  of  Nero  A.  xiv.  It 
has  been  collated  with  Titus  D.  xviii.  and  with  Cleopatra  C.  vi. 
The  most  remarkable  variations,  which  are  almost  all  merely  verbal, 
are  printed  at  the  foot  of  the  page.  The  Oxford  MS.  also  has  been 
examined  throughout,  and  whatever  illustrations  it  affords  have  been 
carefully  noted. 

Smith,  whom  Wanley,  and  Mr.  Planta,  the  compiler  of  the 
enlarged  Cottonian  Catalogue,  published  in  1802,  implicitly  follow, 
pronounces  the  Latin  the  original,  and  the  vernacular  text  merely  a 
translation.  It  does  not  appear  that  Smith  had  any  other  ground 
for  tliis  assertion  than  the  inscription,  or  prefatory  note,  above 
mentioned,  prefixed  to  the  Oxford  MS.^     Wanley  rests  his  opinion 

»  It  is  thus  described  in  Smith's  CaUlogue  :  "  La  Reule  de  femmes  Religieuses  et 
Recluses;  per  Simonem  de  Gandavo,  Episcopum  Sarisburiensium,  in  usum  sororum 
ipsius."  p.  103. 

••  "  Hie  incipit  proheniium  venerabilis  Patris  magistri  Simonis  de  Gandavo,  Episcopi 
Sanim,  in  librum  de  viu  solitaria,  quern  scripsit  sororibus  suis  anaehoretis  apud 
Tarente." — MS.  Oxon.  p.  1. 


vm  PREFACE. 

upon  a  collation  made — he  does   not  say  by  whom — of  the  semi- 
Saxon  with  the  Latin  text  of  the  lost  MS.  Yitellius  E.  vii.'^ 

The  Editor  is  unwillingly  compelled  to  differ  in  opinion  from  men 
so  distinguished  for  their  learning  and  abilities,  and  who  have 
rendered  most  important  services  to  the  literary  antiquities  of 
England.  After  carefully  examining  and  comparing  the  text  now 
printed  with  the  Oxford  MS.  he  believes  that  he  has  found  evidence 
in  the  work  itself  which  clearly  shews  that  the  vernacular  text  is  the 
original,  and  the  Latin  a  translation,  in  many  parts  abridged  and  in 
some  enlarged,  made  at  a  comparatively  recent  period,  when  the 
language  in  which  the  work  had  been  originally  written  was 
becoming  obsolete.  In  particular,  there  are  words  in  the  Latin  text 
erroneously  translated,  and  some  not  even  translated  at  all,  ap- 
parently because  the  Latin  translator  did  not  know  how  to  render 
them,  which  could  not  have  been  if  the  vernacular  had  not  existed 
before  the  Latin  text.  Thus,  in  page  88,  where  rikelot,  a  magpie, 
occurs,  and  in  the  corresponding  passage  of  Cleopatra  C.  vi. 
kikelot,  we  find  in  the  Latin  MS.  kikelota.^  Li  page  96,  the 
proverbial  phrase,  "  Euer  is  Jje  eie  to  J?e  wude  leie,"  is  in  the  Latin, 
"  Evere  ys  the  yerje  to  the  wode  lyjhe."  In  page  216  is 
"heggen,"  which  is  rendered  "hagges;'=  and  "  cage, 'Mn  page  102, 
is  '^kagya  "  in  the  Latin  MS.^^ 

"  "  Liber  Simonis  de  Gandavo,  Episcopi  Sarisburiensis,  de  vita  solitaria  sororibus  suia 
anachoreticis,  ex  Latino  translatus,  ut  per  Imjusee  Bibliothecae  exemplar  Lat.  quod  inscr. 
Vitellius  E.  7,  (collatione  facta)  patet  evidenter." — Wanley,  p.  228. 

•j  "  Ane  rikelot  }>et  cakele'S  hire  al  Jjet  heo  i-sili'S  o'Ser  i-here'S."  "  Kyhelotam  ad 
fabulandum  quicquid  videt  et  audit," — MS.  Oxon.  fol.  13. 

■=  "  \)eo  ilke  men  seruetS  i'Se  deofles  curt  J^et  habbe'S  i-wiued  o  h>eos  seouen  heggen.^'' 
"  Et  de  quo  officio  serviunt  criminosi  in  curia  diaboli  qui  lias  septem  hagges  duxerunt  in 
uxores." — MS.  Oxon.  fol.  44. 

'^  "  Hwe'Ser  eni  totilde  ancre  uondede  euer  )>ia,  J>ot  beketi  euer  utwaixl  aae  untowe  brid 


PREFACE.  IX 

Of  mistranslations  which  pervert  the  sense  of  the  original,  we  find 
"  urakele/'  signifying  frail,^  translated  vorax?  The  pronoun  liore, 
in  page  222,  their,  is  translated  meretrix.'^  Tale,  in  page  226, 
meaning  nionher,  is  rendered  narratio  in  the  Latin  version.^  Vren, 
in  page  286,  to  say  the  liours  or  prayers  at  stated  times  of  the  day,  is 
translated  audire.^  In  page  224,  Im^boruice,  an  arbour,  or  lodging, 
is  in  the  Latin  herbarium^  Bode,  in  page  400,  an  offer,  is  absurdly 
rendered  corpus.^  These  imperfections  in  the  Latin  text  are  surely 
sufficient  to  warrant  the  conclusion  that  it  is  not  the  original,  but  a 
translation  of  the  Ancren  Riwle.  And  it  is  further  to  be  observed 
that,  in  tlie  Latin  codex,  not  only  is  the  first  part,  or  book,  greatly 
abridged,  or  rather  mutilated,  but  the  eighth,  or  last  part,  is  wholly 


ine  cage."  "  Nunquid  aliquotiens  hoc  expertse  sunt  anachoretaj,  vel  sanctimoniales 
exterius  rostrantes,  ad  modum  avis  indisciplinataj  in  kagya  exire  nitentis."— Fol.  16. 

*  or  wretched,  from  A.-S.  wrfficlic,  id. 

^  ">et  eueriche  efter  his  stat  boruwe  et  tisse  urahele  worlde  so  lutol  so  heo  euer  mei." 
"  Religio  recta  est  ut  quilibet  secundum  suum  statum  accommodet,  seu  mutuo  accipiat  a 
voraci  mundo  quanto  minus  potest  cibi  vel  vestimenti,  possessionis,  aut  cujuscunque  rei 
mundanse." — Fol.  40  b. 

<=  "  Swuch  feste  makeS  sum  oi  hore  >et  wene'5  j'et  heo  do  wel,  ase  dusie  men  ■)  adotede 
do's  hire  to  understonden."  "  Tale  conviviam  facit  quandoque  meretrix.  Putat  quod 
benefacit,  sicut  stolidse  et  amantes  sibi  dant  intelligere." — Fol.  46. 

<>  "He  haue'S  so  monie  bustes  ful  of  his  letuaries— >e  lu'Sere  leche  of  helle.  Jjenc  her  of 
the  tale  of  his  ampuiles."  "Tot  habet  pixides,  maledictus  medicus  infernalis,  plenas 
electuariis.     Cogitetis  hie  de  narrcUione  de  ejus  ampullis." — Fol.  46  b. 

e  "  Ofte,  leoue  sustren,  ge  schulen  vren  lesse  uorte  reden  more."  "  Sfepe,cara3  sorores, 
debetis  minus  audire,  ut  plus  legatis." — Fol.  62. 

f  "  Of  swuche  flures  make  \>u  his  herhoruwe  wiSinnen  J^e  suluen."  "  Ex  his  fac  sibi 
herbarium  intra  semetipsam." — Fol.  62. 

e  "  Nolde  a  men,  uor  on  of  h>eos,  giuen  al  \>et  he  ouhte  ?  And  alle  }>eos  )>inges  somed, 
agean  mine  &0(^e,  ne  beo'S  nout  wur^  a  nelde."  "  Pro  uno  istorum,  numquid  daret  homo 
quicquid  haberet  ?  Et  base  omnia  simul  in  comparationc  ad  corpus  meum  non  valent 
acum." — Fol.  92. 

CAMD.  SOC.  h 


X  PREFACE. 

omitted,  and  that  intentionally,  as  we  learn  from  the  words  of  the 
translator  himself,  or  his  transcriber,  at  the  conclusion  of  the  seventh 
part  ^  And  yet,  Wanley  asserts  that  the  vernacular  text  is  an 
abridgment  of  the  Latin.''  In  comparing  together  the  two  texts,  it 
is  found,  indeed,  that  there  are  a  few  passages  in  the  Latin  which 
are  not  in  the  semi-Saxon ;  but,  on  the  other  hand,  there  are  a 
greater  number  in  the  latter  which  are  not  in  the  former.  In 
general  the  two  agree  pretty  closely  with  each  other,  with  the 
exception,  already  noticed,  of  the  mutilation  of  the  first,  and  the 
complete  omission  of  the  last  part. 

It  is  further  asserted  by  Wanley,  who  appears  to  have  read  only 
a  few  pages  at  the  beginning  of  the  work,  that  the  anchoresses  to 
whom  it  is  addressed  were  of  the  order  of  St.  James ; "  an  order  not 
mentioned  elsewhere  as  having  existed  in  England,  or  even  in 
Europe.  This  error  may  easily  have  originated  from  misapprehen- 
sion of  the  following  passage :  "  If  any  ignorant  person  ask  you  of 
what  order  ye  are,  say  that  ye  are  of  the  order  of  St.  James.  If 
such  answer  seem  strange  and  singular  to  him,  ask  him  what  is 
order,  and  where  he  can  find  in  Scripture  religion  more  plainly 
described  than  in  the  canonical  epistle  of  St.  James  ?  He  saith  what 
religion  is,  and  right  order.  '  Pure  religion,  and  without  stain,  is  to 
visit  and  assist  widows  and  orphans,  and  to  keep  himself  pure  and 
unstained  from  the  world.'  Thus  doth  St.  James  describe  religion 
and  order."  <!  All  that  can  justly  be  inferred  from  this  passage  is, 
that  the  profession  of  these  nuns  was  to  aim  at  being  good  Christians, 
following  the  rule  of  charity,  as  laid  down  by  St.  James ;  which 
they  might  do  without  necessarily  attaching  themselves  to  any  one 

Explicit  liber  Septimus  de  Vita  Solitaria.      Oetavus  omuino  taceatur." 
"  Wanley,  p.  149.  e  ii,;^.  .1  p        9, 


PREFACE.  XI 

of  the  existing  monastic  orders.  If  a  monastic  order  of  St.  James 
had  really  existed,  and  they  had  belonged  to  it,  their  saying  so 
could  not  have  seemed  strange  or  singular ;  but  their  saying  that 
they  were  of  an  order  which  had  no  existence  might  well  excite 
surprise,  at  first,  until  it  was  explained. 

It  is  certain  that  afterwards  they  were  incorporated  with  the  Cis- 
tertian  order;*  but,  at  the  period  when  this  work  was  written,  it 
does  not  appear  that  they  were  even  under  the  government  of  any 
spiritual  superior,  or  connected  with  any  other  religious  community, 
although,  from  the  general  tenor  of  this  treatise,  it  may  be  doubted 
whether  the  author  did  not  exercise  some  authority  or  superintend- 
ence over  them.  The  whole  society  consisted  only  of  three  ladies, 
of  good  family,  with  their  domestic  servants  or  lay  sisters ;  and  they 
appear  to  have  retired  from  the  world  for  the  sake  of  engaging, 
without  interruption,  in  pious  exercises  and  devout  meditations.  We 
learn  tliat  they  were  in  the  bloom  of  youth  when  this  work  was 
addressed  to  them,  and  that  they  were  three  sisters,  having  the  same 
father  and  mother ;  ^  but  there  is  no  valid  reason  to  believe,  with 
Smith  and  Wanley,  that  they  were  the  Author's  own  sisters.  The 
contrary  may  even  fairly  be  inferred  from  his  uniform  silence  upon 
the  subject,  especially  upon  occasions  when  it  would  have  been 
natural  to  him  to  allude  to  it  had  such  consanguinity  existed  between 
them.  When  he  addresses  them  as  his  dear  sisters,  he  only  uses  the 
form  of  speech  commonly  adopted  in  convents,  where  nuns  are 
usually  spoken  of  as  sisters  or  mothers,  and  monks  as  brothers  or 
fathers. 


"  Rot.  Fin.  50  Hen.  HI.  m.  8,  ap.  Dugd.  Monast.  i.  887,  ed.  1655. 
"  p.  192. 


Xll  PREFACE. 

The  house  in  which  these  sisters  dwelt  was  at  Tarente,  in  Dorset- 
shire, called  also  Tarrant-Kaines,  Kaineston,  or  Kingston.  It  was 
situated  near  Crayford-bridge,  on  the  river  Stoure,  lower  down  than 
Blandford.^  The  nunnery  being  suppressed  at  an  early  period,  soon 
after  Henry  VIII.  quai-relled  with  the  pope,  the  buildings  were 
shortly  after  demolished ;  and  all  traces  of  them  had  disappeared  long 
before  1661,  when  Dugdale  published  the  second  volume  of  his 
Monasticon.^ 

The  original  founder  was  Ralph  de  Kahaines,  whose  father, 
Ralph,  came  from  Normandy  with  William  the  Conqueror.  In  the 
time  of  Richard  I.  he  built  near  his  mansion-house  at  Tarente,  "a 
little  monastery  for  nuns,  which  his  son  William  increased;  and, 
among  other  gifts,  gave  all  the  tithe  of  the  bread  made  in  his  house, 
wherever  he  might  be  in  his  demesne,  except  the  king's  bread,  and 
all  the  tithe  of  salt  pork,  and  of  cattle  killed  in  his  house  every 
year.''  <= 

Richard  Poor,  who  lived  about  a  centviry  later  than  Ralph  de 
Kahaines,  and  was  successively  dean  of  Salisbury,  bishop  of  Chi- 
chester, bishop  of  Salisbury,  and  bishop  of  Durham,  is  also  said  to 
have  been  the  founder  of  this  religious  house, "^  it  being  customary  to 
call  those  persons  founders  of  any  religious  institution  which  they 
had  considerably  augmented  by  their  benefactions.  Perhaps  Bishop 
Poor  rebuilt  or  enlarged  the  house,  and  auiimented  its  revenues. 
He  was  a  man  likely  to  have  done  so,  being  of  a  pious  and  generous 
disposition,  and  born  at  Tarente,  where  he  also  died  in  1237.  Of 
this  prelate,  Matthew  Paris  speaks  in  very  high  terms  of  commenda- 


'  Leland's  Itin.  vi.  51.  ''   Dugdale.  ■=  Ibid. 

''  Carta  R.  Hen.  Ill,  de  Protectione,  ap.  Dugdale,  Monast. 


PREFACE. 


tion,  and  gives  the  following  account  of  his  death.  "  Perceiving 
that  the  time  was  at  hand  when  he  must  leave  this  world,  he  assem- 
bled the  people  and  addressed  them  in  a  verj  impressive  and  edify- 
ing discourse,  telling  them  that  he  felt  that  his  death  was  near.  On 
the  morrow,  when  his  illness  was  increased,  he  renewed  his  exhorta- 
tions to  them,  and  bade  them  all  farewell,  asking  their  forgiveness  if 
he  had  offended  any  of  them.  On  the  third  day  he  sent  for  his 
domestics  and  retainers,  and  distributed  gifts  among  them  according 
to  their  merit,  calmly  and  deliberately  settled  his  worldly  affairs,  and 
took  leave  of  his  friends  one  by  one ;  when,  it  being  the  hour  of 
Compline,  he  joined  in  the  prayers,  and,  while  pronouncing  the 
verse,  '  I  will  both  lay  me  down  in  peace  and  sleep,'  he  fell  asleep  in 
the  Lord." 

We  learn  from  Tanner  that  this  monastery  was  dedicated  to  the 
honour  of  the  blessed  Virgin  Mary  and  all  Saints.  From  a  charter 
of  Hemy  III.  "  De  Manerio  de  Husseburn,"  before  referred  to,  it  is 
clear  that  the  recluses  were  of  the  Cistertian  order. 

The  yearly  revenue  of  the  house  at  the  time  of  the  dissolution 
amounted  to  239^.  lis.  lOd.  The  net  income  was  214Z.  7s.  9d. 
Willis  says,  it  was  surrendered  by  the  abbess  and  eighteen  nuns. 
A  pension  of  40Z.  yearly  was  still  payable  to  the  abbess  in  1553, 
with  smaller  pensions  to  seven  of  the  mms.  The  common  seal  of 
the  community  had  for  its  subject  a  nun  on  her  knees  in  the  attitude 
of  praying  to  the  Virgin  and  Child :  the  legend,  "  Sigillum  Conventus 
de  Tarent."  The  editors  of  Dugdale  observe  that  the  impression  of 
it  in  red  wax  is  attached  to  the  surrender,  dated  30th  March,  30th 
Hen.  VITI.  in  the  Augmentation  Office.  Hutchins,  in  his  History 
of  Dorsetshire,  says,  that  tiie  armorial  bearings  of  the  monastery 
were  to  be  seen  m  one  of  the  windows  of  Wolveton  House,  in  that 


XIV  PREFACE. 

county;  viz.  Azure,  a  cross  potence  argent,  in  the  first  quarter 
the  Virgin  Mary  sitting. 

After  the  dissolution,  the  abbey  with  the  manor  of  Preston,  or 
Tarrant  Crawford,  were  granted,  for  lands  in  Kent  in  reversion,  to 
Thomas  Wyatt.  They  were  again  granted,  in  the  38  th  of  Henry 
VIII.  to  Richard  Savage  and  W.  Strange  ways,  and  on  the  first  of 
Mary  to  Nicholas  Rokewode. 

Concerning  Simon  of  Ghent,  the  reputed  author  of  the  Ancren 
Riwle,  very  little  information  is  now  to  be  found.  He  was  born  in 
London  or  Westminster,*  and  his  father  was  of  Flanders ;  ^  from 
which  circumstance  it  may  be  inferred  that  he  was  called  Gandavus — 
of  Ghent.  He  was  Archdeacon  of  Oxford  in  1284,*^  was  consecrated 
Bishop  of  Salisbury  in  November,  1297,  and  was  one  of  the  bishops 
who  officiated  at  the  coronation  of  King  Edward  II.  at  Westminster, 
on  the  21st  Sept.  1307.*^  He  died  May  31st,  1315.  He  is  said  to 
have  been  greatly  skilled  in  theology,  and  to  have  been  the  author  of 
numerous  statutes  for  the  government  of  the  church  of  Salisbury, 
which  were  still  in  force  in  the  time  of  James  I.  He  gave  permis- 
sion to  the  inhabitants  of  Salisbury  to  fortify  their  city  with  walls 
and  ditches.  It  is  also  recorded  of  him  that  he  addressed  a  long 
epistle  to  Pope  Boniface  VIII.  on  the  28th  of  April,  1302,  in  which 
he  complains  of  the  scandals  which  have  arisen  in  his  church,  in  con- 
sequence of  the  stalls  having  been  given  to  foreigners.®  The  belief 
that  he  is  the  Author  of  the  Ancren  Riwle  rests  solely  on  the  autho- 
rity of  the  anonymous  prefatory  note,  already  mentioned,  prefixed  to 

"  Godwin,  de  Proosulibus  Anglise  Commentarius,  p.  347. 

>»  Fabr.  Bibl.  Med.  et  infim.  Lat.  lib.  xiii.  p.  532. 

■=  Reg.  Pecham,  ap.  Tanner,  307,  note  ^. 

••  Thorne,  ap.  X.  Seriptores  Twysdeni,  col.  2007. 

•=  MS.  Baliol,  199  [Gaines],  f.  217.     Tanner,  p.  307,  note  h. 


PREFACE.  XV 

the  Latin  copy  of  the  work  in  the  Hbmry  of  Magdalen  College, 
Oxford  ;  and  there  are  facts  and  circumstances  which  render  it 
extremely  doubtful,  if  not  altogether  improbable.  The  language  in 
which  it  is  written  is  evidently  that  of  the  first  quarter  of  the  thir- 
teenth century.  It  does  not  greatly  differ  from  that  of  La} anion, 
which  has  been  clearly  shewn  to  have  been  written  not  later  than 
1205.*  The  work  itself  contains  evidence  of  having  been  written  by 
a  person  of  extensive  learning  and  great  experience,  and  therefore  of 
mature  age.  But  Bishop  Simon,  who  lived  until  1315,  could  not 
have  been  of  mature  age  even  in  1250,  if  we  could  suppose  the  work 
to  have  been  of  so  late  a  date.  Wanley,  who,  in  describing  the  four 
different  copies  of  the  work,  attributes  it  to  Simon  of  Ghent,  had 
evidently  some  doubt  upon  the  subject,  for  upon  one  occasion  he 
speaks  of  it  as  merely  supposed.^  No  other  person  is  anywhere 
mentioned  as  having  written  it ;  but  there  are  circumstances  which 
render  it  not  improbable  that  Bishop  Poor  was  the  author,  and 
wrote  it  for  the  use  of  the  nuns  at  the  time  when  he  re-established 
or  enlarged  the  monastery.  He  was  born  at  Tarente,  and  evidently 
took  great  interest  in  the  place.  It  was  the  scene  of  his  exemplary 
death,  and  he  chose  to  be  buried  there. °  His  great  learning,  his 
active  benevolence,  the  sanctity  of  his  life,  and  his  tender  concern 
for  the  spiritual  welfare  of  his  friends  and  dependents,  shewn  in  the 
pious  exhortations  which  he  repeatedly  addressed  to  them  immedi- 
ately before  his  death,  agree  well  with  the  lessons  of  piety  and 
morality  so  earnestly  and  affectionately  addressed,  in  this  book,  to 
the  anchoresses  of  Tarente. 

*  Preface  to  La3amon,  pp.  xviii.  xix.  •>  "  Ut  putatur."  Wanley,  p.  247. 

•^  "Tharentai,  in  monialium  coenol)io  a  se  constructo  voluit  tumulari.'"  Godwin,  p.  740. 
A  note,  liowcver,  informs  us  tliat  liis  heart  only  was  buried  at  Tarente,  his  body  at  Salisbury. 


XVI  PREFACE. 

Whoever  was  the  author,  he  must  have  been  a  man  of  great  learn- 
ing, extensively  and  intimately  conversant  with  the  Holv  Scriptures, 
and  with  the  theological  and  ethical  hterature  of  the  age  in  which  he 
lived.  He  verv  frequently  quotes  the  sacred  volume,  and  also  the 
works  of  Jerome,  Augustine,  Benedict,  Gregory,  Bernard,  Anselm, 
and  other  approved  writers.  His  acquaintance  with  the  Roman 
classics  may  be  inferred  from  his  quoting  Ovid  ^  and  Horace.^  As 
some  of  the  Latin  quotations  are  not  translated,  it  may  perhaps  be 
inferred  that  the  sisters  were  not  ignorant  of  that  language,  without 
some  knowledge  of  which,  as  the  services  of  the  church  were  in 
Latin,  they  could  not  well  "pray  with  the  understanding." *= 

The  treatise  is  divided  into  eight  parts  or  books:  L  Of  Devo- 
tional Services.  2.  Of  the  Government  of  the  External  Senses  in 
keeping  the  Heart.  3.  Moral  Lessons  and  Examples.  Reasons 
for  embracing  a  Monastic  Life.  4.  Of  Temptations,  and  the  Means 
of  Avoiding  and  Resisting  them.  5.  Of  Confession.  6.  Of  Penance 
and  Amendment.  7.  Of  Love  or  Charity.  8.  Of  Domestic  and 
Social  Duties.  In  ti'eating  of  these  subjects  the  Author  affords  us 
many  incidental  glimpses  of  the  state  of  society  and  manners,  of  the 
way  of  Uving  of  the  recluses,  of  their  di*ess,  and  their  servants,  of 
whom  each  sister  had  one  woman  to  wait  on  her. 

We  are  especially  fui-nished  in  this  work  with  much  information 
on  the  state  of  religion.  We  find  the  doctrine  of  transubstantiation/ 
and  of  purgatory,®  the  adoration  of  the  virgin  Mary,*'  and  of  the 
Cross  ^    and    relics,^  am'icular    confession,^  the    use    of  images    in 


'  P-  326.  b  p.  120.  e  1  Corinthians,  xiv.  15. 

^  pp.  16,  262.  *  pp.  126,  228,  328.  '  p.  -38,  ct  sap 

«  P-  IS.  •>  Ibid.  i  p.  298,  etseq. 


PREFACE,  Xvii 

religious  services/  and,  except  indulgences,  which  are  not  mentioned, 
all  other  usages  and  practices  of  the  church  of  Rome  at  the  same  period, 
fully  received.    Of  saints,  we  read  of  the  adoration  of  the  Virgin  only, 
but  we  can  hardly  doubt  that  the  invocation  of  other  canonised  saints 
was  likewise  practised,  since  it  was  in  use  in  England  two  hundred 
years  before  this  period,  as  we  learn  from  the  homilies  of  JElfric.^     In 
all  other  points  the  religious  belief  and  practices  of  the  Anglo-Saxon 
church  at  that  period  appear  to  have  differed  little  from  the  primi- 
tive, or  apostolic  church.     Transubstantiation  is  distinctly  disavowed 
by  ^Elfric.^     And  there  is  a  prayer  in  the  present  work,<^  from 
which,  if  it  stood  alone,  we  might  reasonabh*  infer  that  the  same 
doctrine  formed   no  part  of   the  creed  of   the  learned  and  pious 
Author.      But,   as    the    doctrine  in  question   appears,  from  other 
passages,  to  have  been  received  and  professed  by  him,  we  may  con- 
clude that  this  prayer  is  a  relic  transmitted  from  primitive  times, 
and  not  yet  expunged  from  the  liturgical  services  of  the  church. 

The  Ancren  Riwle  is  written  in  a  plain,  unambitious  stvle,  and 
with  scarcely  any  attempt  at  rhetorical  ornament  The  spelling, 
whether  from  carelessness  or  want  of  system,  is  of  an  uncommon 
and  unsettled  character,  and  may  be  pronounced  barbarous  and 
uncouth.  U  and  i-  ai'e  used  indiscriminately  for  each  other,  and 
for  /.  Thus  uvel,^  evil,  is  written  vuel ;  fiht,  fight,  is  uiht  or  viht ; 
folc  is  uolc  or  vole ;  fifte  is  uifte  or  vifte :  t  is  often  substituted  for 
I?,  as  in  tis,  teo,  tenne,  for  pis,  Jjeo,  ])enne :  c  and  k  change  places ; 


»  P.  298,  ft  seq.  "  Homilies,  vol.  ii.  p.  262.  <=  P.  34. 

"*  Prayers  were  addressed  to  God  through  the  intercession  of  saints  and  angels  even  in 
the  7th  century.  See  "  Rituale  Ecclesiae  Dunelmensis,"  published  by  the  Surtees  Society 
in  1840.     See  also  the  Menologium  Poetioum,  in  Hickes's  Thesaurus,  vol.  u  pp.  203 20S. 

'  libel  in  German.     A.-S.  yfel. 

CAMD.  SOC.  c 


XVlll  PRErACE. 

thus    we    have    cund    or    kund,   crocke    or    krocke,  i-cnowen    or 
i-knowen. 

The  language  is  semi-Saxon,  or  Anglo-Saxon  somewhat  changed ; 
and  in  the  first  of  the  various  stages  through  which  it  had  to  pass 
before  it  arrived  at  the  copiousness  and  elegance  of  the  present 
English.  By  the  disuse  of  most  of  the  inflections  that  mark  the 
oblique  cases  of  nouns  the  grammatical  structure  is  rendered  more 
plain  and  simple  without  being  less  clear  and  exact.  The  disuse, 
also,  for  the  most  part,  of  genders  in  the  names  of  things  without 
life,  contributes  to  the  same  effect.  Yet,  as  these  changes  are  partial 
and  incomplete,  enough  of  the  more  ancient  characteristics  of  the 
language  is  left  to  justify  the  inference  that  the  innovations  are 
recent.  Not  only  is  es  of  the  genitive  case  retained,  but  we  very 
often  meet  with  the  dative  and  the  accusative  in  e,  and  the  accusa- 
tive in  en,  as  'pen,  the.  We  also  meet  occasionally  with  the  genitive 
plural  in  re,  from  the  Saxon  ra ;  and  ne  and  ene,  from  ena.  Thus, 
"  aire  )?eauwene  moder,"*  the  mother  of  all  virtues ;  mu^ene,^  of 
mouths;  monne,  of  men."  The  cases  and  genders  of  adjectives  are 
generally  disused,  but  not  always.  Thus,  "  ideles  ]70uht.es  ;"''  "  euer- 
iches  weis;"''  "of  reades  monnes  blode;"^  "ones  cunnes  ;"s  "ed- 
modies  monnes  bonen."^  The  moods  and  tenses  of  verbs  are  little 
altered  from  the  older  forms,  and  in  many  words  they  are  not 
changed  at  all.  The  infinitive,  which  in  pure  Saxon  ends  invari- 
ably in  cm,  is  changed  into  en,  as  habben,  lielen,  from  habban,  haelan. 
"  end  "  in  the  present  participle  becomes  "  mde."  In  one  or  two  instances 


=■  p.  278, 1.  21.  b  "muSene  swetest,"  p,  102,  1.  25. 

<=  "  monne  sorest,"  p.  382,  1.  18.  '"  p.  144,  1.  18.  «  p.  218,  1.  18. 

'  p.  402, 1.  19.  g  p.  206,  1.  23.  '•  p.  246,  1.  23. 


PREFACE.  XIX 

the  final  n  is  dropped,  as  in  warnie,*  to  warn,  i-\vurSe,^  to  he,  windwe, 
to  winnow.^  Of  things  being  considered  as  mascuhne  or  feminine, 
we  meet  with  such  examples  as  these  :  "  pot  ]?et  wallet  swu^e  nule 
he  beon  ouerladen  ?"  ^  "  pe  wombe  pot  j^et  walleb  euer  of  metes, 
and  more  of  drunches  ;  he  is  so  neih  neihebur  to  ]7et  fulitowene  lim 
J7et  heo  deleiS  mid  him  ];e  brune  of  hire  hete."  ^ 

It  has  long  been  a  prevailing  opinion  that  an  immediate  and  rapid 
change  in  the  language  of  England  was  effected  m  consequence  of 
the  Norman  invasion.  But  a  careful  investigation  of  the  matter  will 
shew  that  from  a  remote  period  the  Anglo-Saxon  tongue  had  been 
gradually  changing,  and  becoming  more  copious  and  less  strict  in  its 
adherence  to  its  ancient  grammatical  forms  and  rules.  We  perceive 
a  great  difference  between  its  more  ancient  state,  as  exhibited  in  the 
poem  of  Beowulf,  and  the  state  in  which  we  find  it  in  the  works  of 
King  Alfred,  and  in  the  homilies  of  ^Ifric  and  the  Saxon  Chronicle. 
The  earlier  pages  of  the  Chronicle  itself,  commenced  in  the  ninth 
century,  differ  materially  from  its  conclusion  in  1154.  This  pro- 
gressive change  began  long  before  the  Norman  invasion.  It  was  a 
natural  consequence  of  the  frequent  intercourse  of  the  Saxons  with 
their  neighbours  in  Normandy,  that  many  Norman  words  had  been 
already  introduced  into  England,  so  that  the  Conquest  only  acce- 
lerated in  some  measure  the  change  previously  begun.  Similar 
changes  have  been  wrought  in  all  languages,  with  or  without  the 
intervention  of  foreigners.     If  we  compare  Otfrid's  Paraphrase  of 

«  pp.  54,  1.  2T;  64,  1.  9,  <»  pp.  86, 1.  10;  96,  1.  22. 

<^  p.  270,  e.  <•  p.  368,1.  21. 

«  Ibid.  1.  23.  Hond,  hand,  is  feminine,  p.  148,1.  6;  bouh,  a  branch,  is  masculine, 
p.  150,  1.  6;  peintunge,  ^aMt<i»ir7,  is  fem.  p.  392,  1.  16;  clennesse  is  fem.  p.  398,  1.  9. 
Sometimes  a  uoun  is  masc.  in  one  place,  and  fem.  in  another  ;  thus,  luue,  in  p.  466,  1.  5, 
is  fem.;  in  1.  12,  masc.:  figer,  afy-tnc,  is  fem.  and  neuter,  p.  150,  1.  18  and  1.  4. 


XX  PREFACE. 

the  Gospels  with  the  Nibelungen  Not,  and  the  latter  with  the  modern 
German  of  Wieland  or  Schiller,  we  shall  see  a  difference  quite  as 
great  as  we  find  between  the  ancient  Saxon  poem  of  Beowulf  and  the 
Ancren  Riwle,  and  again  between  this  and  the  English  of  the  pre- 
sent age.  A  similar  observation  may  be  made  with  regard  to  the 
French  tongue,  if  we  compare  the  more  ancient  Fabliaux  with  the 
language  of  Froissart,  and  that  with  the  modern  French  of  Fenelon 
or  Boileau. 

The  Anglo-Saxons  and  the  Normans  in  England  were,  for  a  con- 
siderable time  after  the  Conquest,  in  a  similar  position  with  regard 
to  language  to  that  of  the  English  and  Celtic  races  in  Britain  at 
present.  The  native  Irish,  Welsh,  and  Gael,  although  many  of  them 
find  it  convenient,  and  often  necessary,  to  understand  and  speak 
English,  yet  communicate  with  men  of  their  own  race  in  their  native 
tongue,  which  they  prefer  and  cherish,  as  they  do  the  sentiment  of 
their  nationality.  In  like  manner  would  the  Anglo-Saxons,  living 
among  the  Normans,  converse  with  each  other  in  their  own  language, 
and  delight  in  it,  as  belonging  to  their  race.  In  the  case,  however, 
of  svich  mixture  of  races,  wlien  there  is  a  considerable  disproportion 
between  the  numbers  of  the  one  and  the  other,  it  usually  happens 
that  the  speech  of  the  more  numerous  race  becomes,  sooner  or  later, 
the  language  of  the  whole  nation.  This,  however,  has  seldom  taken 
place  without  an  intermixing  and  blending  together  of  both  lan- 
guages in  some  measure  according  to  their  numbers  respectively  and 
the  degrees  of  their  civilisation.  The  English  language,  as  we  find 
it  in  the  time  of  Chaucer,  had  adopted  a  vast  number  of  Norman- 
French  words  which  had  not  yet  been  incorporated  with  it  in  the 
twelfth  and  thirteenth  centuries.  In  the  metrical  chronicle  of  La3a- 
mon.  Sir  F.  Madden,  the  learned  editor  of  that  important  work. 


PREFACE.  XXI 

found  only  90  French  words  in  50,000  verses.*  This  appears  an 
extraordinary  fact,  when  we  consider  that  the  Norman-French  had 
now  been  the  language  of  the  ruling  powers  and  of  the  courts  of 
law  for  120  years.  In  the  present  work,  which  is  apparently  not 
much  more  recent  than  the  older  of  the  two  texts  of  La3amon,  and 
nearly  resembles  it  in  most  other  points,  there  is  a  large  infusion  of 
Norman  words,  owing,  probably  to  the  peculiar  subjects  treated  of  in 
it,  which  are  theological  and  moral,  in  speaking  of  which,  terms 
derived  from  the  Latin  would  readily  occur  to  the  mind  of  a  learned 
ecclesiastic  much  conversant  with  that  language,  and  with  the  works 
on  similar  subjects  written  in  it. 

The  learned  Dr.  Smith  above  referred  to,  a  competent  judge 
of  the  language,  says  of  the  Ancren  Riwle  that  it  differs  little 
from  the  Saxon.^  Wanley  calls  it  Norman-Saxon,  and,  with 
less  reason,  adds  that  it  is  written  in  a  Northern  dialect.'^  If 
it  were  so,  it  must  contain  many  of  the  peculiarities  of  the  language 
spoken  in  after- times  by  the  descendants  of  the  Danish  invaders 
whom  King  Alfred  settled  in  the  north-eastern  provinces  of  his 
kingdom.  These  peculiarities  are  fully  detailed  by  the  learned  Dr. 
Hickes  in  his  valuable  Thesaurus  Ling.  Vett.  Septentrionalium,'^  and 
of  which  abundant  examples  may  be  seen  in  the  Durham  Ritual, 
edited  for  the  Surtees  Society,  in  1840,  by  the  Rev.  Joseph 
Stevenson,  Vicar  of  Leighton  Buzzard.  In  order  to  enable  the 
reader  to  form  his  own  opinion  upon  this  question,  it  is  necessary 
to  mention  only  a  very  small  number  of  the  peculiarities  that  abound 
in  this  Northern  dialect.     In  the  Dano-Saxon,  then,  i  often  takes  the 

"  La3amon*s  Brut,  vol.  i.  p.  xxiii. 

^  "  Parum  a  Saxonico  abludit."     Catalogus  Bibl.  Cotton,  p.  141. 

•^  Wanley,  Antiq.  Lit,  Sept.  p.  228.  ^  P.  88,  et  seq. 


XXll  PREFACE. 

place  where  we  find  e  in  Anglo-Saxon  words ;  as  in  bio^,  fiond, 
hiora,  for  beo^,  feond,  heora.  The  prefix  ge  is  changed  to  gi  or  gie ; 
as  in  giher,  gilefde,  gitriva,  gicvoeme,  gislog,  for  geher,  gelefde,  &c. ; 
a  is  put  for  o,  as  hearte  for  heorte ;  o  for  e,  thus  healo,  blostmo,  for 
heale,  blostme.  In  the  infinitive  mood  of  verbs,  and  in  many  words 
ending  in  en,  the  final  n  is  omitted ;  as  in  gidoa,  gigladia,  arisa, 
giemonigfaldiga,  wosa,  for  gedon,  gegladian,  arisan,  gemonigfealdan, 
wesan ;  sawela  is  put  for  sawlen  ;  mec,  J^ec,  ]?erli,  steft,  mi^,  are  put 
for  me,  \q,  |7urh,  stefn,  mid.  But  none  of  these,  nor  any  other  Scan- 
dinavianisms,  are  to  be  found  in  the  present  work ;  unless,  indeed, 
it  may  be  thought  that  the  three  infinitives,  warnie,  windwe,  and 
i-wur'Se,  that  have  lost  their  final  n,  are  northern  words.  But  this 
surely  would  be  too  slight  a  foundation  for  the  opinion  that  the 
whole  book  is  in  this  dialect. 

There  are  circumstances  which  make  it  not  improbable  that  the 
dialect  in  which  it  is  written  is  that  which  was  spoken  in  the  West  of 
England  in  the  thirteenth  century  It  bears  a  considerable  resem- 
blance to  the  older  text  of  Lajamon,*^  which,  from  internal  evidence, 

*  The  following  extract  will  help  the  reader  to  form  his  own  conclusion  on  this  point : 


'  Her  men  mai  arede 
of  Ar'Sure  J?an  king, 
hu  he  twelf  jere 
seo^en  wuneden  here 
inne  gri^  i  inne  fri^e, 
in  alle  uae3ernesse. 
Na  man  him  ne  faht  wi'5, 
no  he  ne  makede  nan  un-fri'S; 


ne  miht  nauere  nan  man 
bi-J?enchen  of  blissen, 
\>aX  weoren  in  ai  l^eode 
mare  t>an  i  jsisse. 
ne  mihte  nauere  mon  cunne 
nan  swa  muchel  wunne, 
swa  wes  mid  Ar'Sure 
1  mid  his  folke  here." 


Here  man  may  tell  of  Arthur  the  King,  how  he  afterwards  dwelt  here  in  peace  and  in 
amity  in  all  fairness.  No  man  fought  with  him,  nor  made  he  any  strife;  might  never  any 
man  bethink  of  bliss  that  were  greater  in  any  country  than  in  this.  Might  never  man 
know  any  so  mickle  joy  as  was  with  Arthur,  and  with  his  folk  here  f     Vol.  ii.  p.  531. 


PREFACE.  XXlll 

is  known  to  have  been  written  on  the  banks  of  the  Severn.  If 
Bishop  Poor,  who  was  a  native  of  Tarente,  wrote  the  present  work 
he  would  naturally  write  it  in  the  language  of  his  native  district, 
which  could  not  be  very  different  from  that  of  Gloucestershire,  as 
there  was  no  settlement  of  a  multitude  of  foreigners  in  that  part  of 
the  kingdom  to  corrupt  or  change  the  common  speech. 

In  conclusion,  the  Editor  subjoins  an  extract  from  the  Cambridge 
copy  of  this  work,  being  the  specimen  given  by  Wanley,  page  149  : 

This  an  Boc  is  todealet  in  eahte  lesse  Boke.  Nu  mine  leoue 
sustren,  |;is  boc  ich  todeala  on  eahte  destinctimis,  |?set  ge  cleopied  * 
dalen,  %  euch  wi^ute  monglunge  speke"S  al  bi  him  sealf  of  sunder- 
liche  ]?inges ;  7  ]7ah  euchan  riht  falle^S  efter  o^er,  *?  is  \e  leatere 
eauer  iteiet  to  j^e  earre. 

The  earste  dale  speke"S  al  of  ower  seruise. 

The  o'Ser  is  hu  ge  schulen  J)urh  owr  fif  wittes  witen  ower  hcorte 
|?a3t  ordre  %  religiun  %  sawle  lif  is  inne.  7  J>is  destincimi  aren 
chapitres  fine,  as  fif  stucchen  after  fif  wittes  J^e  wite"5  ]?e  heorte  as 
wakemen  hwer  sa  ha  beo^  trewe.  %  speke^  of  euch  hwet  sunder 
lepes  o  rawe. 

The  ]7ridde  dale  is  of  anes  cunnes  fuheles  J^e  Daui^  i  j^e  sawter 
euene'S  him  seolf  to  as  he  were  ancre.  1:  hu  J^e  cumde  ^  of  ]7e  ilke 
fuheles  beo"?  ancren  iliche. 

The  feorSe  dale  is  of  fleschliche  fondunges.  %  gastUche  ba'Se, 
*?  comfort  ageines  ham, "?  of  hare  saluen. 

The  fifte  dale  is  of  schi-ifte. 

The  seste  dale  is  of  penitence. 

The  seoueSe  of  schir  heorte  hwi  me  ah  7  hwi  me  schal  ihu 
crist  luuien.     %  hwet  binime'S  us  his  luue,  %  let  us  him  to  luuien. 

The  eahtuSe  dale  is  al  of  J?e  uttre  riwle,  earst  of  mete  1  of 
drunch  %  of  o'Sre  ]?inges  ];gBt  falleS  ]7er  abuten.    ]?refter  of  \e  jnnges 

*  cleopie'5.  **  cunde. 


XXIV  PREFACE. 


'pe  ge  malien  underuon  H  hwet  J^inges  ge  malien  witen  o"Ser  habben. 
j^refter  of  ower  cla'Ses  7  of  swucche  j^inges  as  ]?er  abuten  fane's, 
]?refter  of  ower  werkes,  of  doddunge  ?  of  blodletunge.  Of  ower 
meidenes  riwle  a  least  hu  ge  ham  schulen  leoflich  learen. 


CONTENTS. 


Introduction 

Qualifications  required  in  those  who  make  profession 
The  primitive  Hermits  followed  St.  James's  Rule 
Division  of  the  Treatise  into  eight  parts 

Part  I. — Of  Divine  Serv 

Morning  devotions  in  private 
Adoration  of  the  Cross,  and  of  the  Virgin  Mary 
Canonical  hours,  anniversaries,  commendations 
Supplications  to  the  Holy  Trinity  and  to  Christ 
Prayers  for  pardon,  for  benefactors,  and  the  dead 
Meditations;  prayers  at  mass;  adoration  of  the  cross 
Liturgical  directions        ... 
Invocation  and  worship  of  the  Blessed  Virgin.     Her  joy 
Private  devotions;  graces 


PAGE 

3 


11 
13 


17 

19 
21—25 

27 
29—31 
33—35 

37 
39-43 

45 


Part  II. — On  keeping  the  heart. 

Moral  influence  of  the  Senses.     1.  Of  Sight. 

The  parlour  windows  to  be  avoided 

Eve's  temptation  began  l)y  the  eye 

Dinah's  honour  lost  from  her  being  seen 

David's  sin  caused  by  his  seeing  Bathsheba 

The  command  to  cover  a  pit  instanced 

Evil  consequences  of  unguarded  looks.     Warnings 

2.  Of  Speech.     Caution  to  be  used  in  speaking 
Eve  and  the  Blessed  Virgin  contrasted 
The  presence  of  a  witness  required,  even  at  confession 
Proper  and  improper  subjects  of  conversation 
Silence  commended 
Talkativeness  blamed 
The  Virgin  Mary  spoke  little 
Spiritual  fruits  of  silence 

3.  Of  Hearing.     Evil  speaking  condemned 
Different  kinds  of  evil  speaking 
Flattery,  backbiting 

Of  Sight,  Speech,  and  Hearing  in  common 
Worldly  sights  adverse  to  meditation 
Holy  anchoresses  rewarded  in  Heaven 
Seductive  speech  condemned 
The  love  of  Christ  alone  to  be  desired 

CAMD.  SOC.  d 


51 
53 
55 

57 
59 
61—63 
65 
67 
69 
71 
73 
75 
'i'i 
79 
81 
83 
85 
91 
93 
95 
97 
99 


XXVI 


CONTENTS. 


The  Bride  in  Canticles 

Who  those  are  whom  Christ  loveth 

4.  Of  Smell  .... 
Calvary  a  place  of  loathsome  smells 

The  patience  of  Christ  a  lesson  to  anchoresses 

5.  Of  Touch  or  Feeling.     Christ's  suffering  on  the  cross 
The  sharpness  of  his  pain.     His  bitter  drink 
Meditations  on  death  and  judgment  enjoined 


PAGE 

101 
103 
105 
107 
109 

111 

113—115 
117 


Part  III. — Moral  lessons  and  examples.     Reasons  for  embracing  a  monastic  life. 


Remedies  against  anger 

Patience  of  Christ  and  the  saints 

Wrongs  borne  with  patience  become  benefits 

The  wicked  are  God's  instruments  of  discipline 

False  and  true  anchoresses 

A  religious  house  compared  to  a  bird's  nest     . 

The  crucifix.     Confession 

Mortification  of  the  flesh  by  toil  and  discipline 

The  aspirations  of  the  soul  impeded  by  the  body 

The  anchoress  compared  to  an  anchor 

Eight  reasons  for  watchfulness  and  diligence 

Merit  rendered  worthless  by  ostentation 

The  folly  of  seeking  the  world's  applause 

Merit  boasted  of  perishes  like  a  barked  tree     . 

The  meanest  most  vain.     Pedlar  and  mercer 

Solitary  meditation.     Isaac,  Jacob,  Jeremiah 

John  the  Baptist.     The  Blessed  Virgin 

Holy  men  and  women  who  loved  solitude 

Eight  reasons  for  retirement  from  the  world 

A  true  anchoress  compared  to  Queen  Esther 

A  false  anchoress  to  Shemei 

Recluses  are  like  criminals  fleeing  to  sanctuary 

A  sense  of  frailty  necessary  to  humility 


Part  IV. — Of  Temptations. 

Outward  and  inward  temptations 

Spiritual  benefits  of  sickness 

Man's  wickedness;  God's  chastening  rod 

Love  and  obedience  better  than  hard  penance 

When  suffering,  meditate  on  the  sufferings  of  Christ 

Afflictions  are  God's  ambassadors 

The  anchoresses  of  Tarente  three  sisters 

The  pious  often  most  strongly  tempted 

The  seven  deadly  sins  :  Pride 

Envy,  Wrath,  Sloth,  Covetousness 

Greediness,  Lechery 

Shameful  depravity  of  licentiousness 

Sins  that  proceed  from  pride  and  sloth 

The  proud  are  the  devil's  trumpeters 

The  wrathful  man.     The  sluggard 

The  covetous  man.     The  glutton     . 

The  foulness  of  lechery    . 


121 
123 
125 
127 
129—133 
135 
137 
1-39 
141 
143 
145 
147 
149 
151 
153 
155—157 
159—161 
163 
165 
171 
173 
175 
177 


181 
183 
185 
187 
189 
191 
193 
197 
199~ 
201—203 
205 
207 
209 
211 
213 
215 
217 


CONTENTS. 


XXVI 1 


Gradual  progress  of  temptation 

Craftiness  of  the  tempter.     Legendary  tale 

Sources  of  consolation  to  the  tempted 

Why  God  suffers  us  to  be  tempted 

Saints  tempted.     Legendary  tale     . 

The  conqueror  of  temptation  crowned 

Means  of  resisting  temptation 

The  present  a  shadow  of  the  future 

The  efficacy  of  prayer.     Tearful  prayers 

The  power  of  faith. — Envy;  Wrath;  Peace  and  Love 

In  union  is  strength  :  examples.     Evils  of  discord 

Tale-bearers.     Sloth.     Covetousness 

Christ's  sufferings  from  poverty  and  want 

Of  Gluttony.     Of  Incontinence.     Real  presence 

Prayers,  messengers  to  Heaven,  bring  divine  help 

Faith  baffles  the  subtlety  of  the  tempter 

Ishbosheth  slain  through  sloth  and  carelessness 

The  remembrance  of  past  sins  tempteth 

Remedies  against  vices.     Pride.     Humility 

The  humility  of  Christ     . 

The  remedy  of  Envy;  of  Wrath;  of  Indolence;  of  Covetousness 

Temptations  are  to  be  driven  away 

The  wounds  of  Christ  a  refuge  to  the  soul 

The  cross  a  shield.     St.  Benedict's  remedy 

Sin,  at  first  a  spark,  kindleth  a  great  fire 


PAGE 

219—221 

223—225 

227 

233 

235—237 

239 

241 

243 

245—247 

249—251 

253—255 

257—259 

261 

261—263 

265 

267—271 

273 

275 

277—279 

281 

283—289 

291 

293 

295 

297 


Part  V, — Of  Confession. 
Efficacy  of  confession        .... 
Sin  not  to  be  palliated  or  excused 

The  last  judgment  .... 

Confession  must  be  bitter  and  sorrowful 
Miserable  state  of  the  guilty 
Sin  driveth  away  our  guardian  angel 
Confession  must  be  plain,  complete,  and  undisguised 
Accomplice,  place,  time,  and  manner  of  sin 
How  often,  and  why  sin  has  been  committed 
Sin  will  at  last  be  shamefully  exposed 
Confession  not  to  be  delayed 
It  must  be  humble;  with  shame,  fear,  and  hope 
Sinfulness  of  presumption,  and  of  despair 
Confession  must  be  prudent,  truthful,  and  voluntary 
It  must  be  of  our  own  sins  only;  and  premeditated 
Cautions  with  regard  to  confession 
Trivial  faults;  penance;  absolution 


301—303 
305 
307 
309 
311 
313 

31.5—317 
319 
321 
323 
327 

329—333 
335 

337—339 

341—343 
345 
347 


Part  VI. — Of  Penance. 
The  elect  are  of  three  kinds 

1.  Good  pilgrims;  2.  Dead  with  Christ;  3.  Crucified  with  Christ 
Pain  and  shame  are  a  ladder  reaching  to  Heaven 
Elijah's  chariot  of  fire.     The  flaming  sword     . 
Heavenly  joy  the  reward  of  earthly  suffering 
St.  Peter;  St.  Andrew;  St.  Lawrence;  St.  Katherine 


349 
351—353 

355 

357 
359—361 

363 


XXVlll 


CONTENTS. 


The  foolish,  when  sick,  refuse  bitter  medicine 

Christ  stood  between  us  and  punishment 

Cautions  against  carnal  ease  and  indulgence 

St.  Agatha.     Legendary  miracle 

The  three  Marys,  three  kinds  of  bitterness 

The  way  to  sweetness  is  through  bitterness 

Recluses  compared  to  young  trees  fenced  with  thorns 

Unjust  contempt  is  to  be  borne  with  meekness 

Love  maketh  all  things  easy 

Part  VIL — Of  Love, 

A  pure  heart  essential  to  love 

What  God  has  done  to  win  our  love 

A  parable  of  the  love  of  Christ 

The  cross  of  Christ  our  shield;  his  love  to  our  souls 

Baptism,  tears,  and  blood,  baths  to  cleanse  the  soul 

What  Christ  will  give  for  our  love 

He  sheds  rays  of  love  from  the  cross 

The  widow  of  Sarepta's  two  sticks  an  emblem  of  the  cross 

How  Chrisfs  love  is  requited 

Greek  fire,  403.     It  betokeneth  spiritual  love 

Love  bindeth  our  Lord — is  the  supreme  rule 


PAGE 

365 

367 
369 
371 
373 
377 
379 
381 
383 


387 

389 

389—391 

393—395 

397 

399 

401 

403 

405 

407 

409—411 


Part  VIII. — Of  domestic  matters. 
Times  of  holy  communion ;  food ;  and  abstinence 
Intercourse  with  the  world  without  improper 
Alms,  gifts.     Keeping  of  cattle  improper 
Traffic  forbidden.     Clothing  and  discipline 
Caution  against  finery  in  dress;  and  against  idleness 
Epistolary  correspondence.     Blood-letting 
Obedience  and  modest  demeanor  enjoined 
Forbearance;  peace  and  concord.     Graces  at  meals 
Silence;  faithfulness;  mildness  in  reproving 
Concluding  benediction  and  prayer  of  the  author 

Glossarial  Index 
Corrections  and  additions 


413 
415 
417 
419 
421 
423 
425 
427 
429 
431 

433 
476 


REGULiE  INCLUSARUM 
PE  ANCREN  RIWLE. 


REGULiE   INCLUSARUM. 

PE  ANCREN  RIWLE. 


"Recti  diligunt  te."  In  Canticis,  Sponsa  ad  Sponsam.  Est 
Rectum  Grammaticura,  %  Rectum  Geometricum,  %  Rectum  Teolo- 
gicum ;  1  sunt  differencie  totidem  Regularum.  De  Recto  Theolo- 
gico  nobis  sermo  est;  cujus  Regulse  duse  sunt:  una  circa  cordis 
directionem ;  altera  versatur  circa  exteriorem  rectificationem. 

"  Recti  diligunt  te."  Louerd !  sei^  Godes  Spuse  to  hire  deore- 
wur^e  Spus,  ]>eo  ]>e  riht  luvie'S  \e,  \eo  ]?et  beo-S  riht :  \&o  Jjet  libbeiS 
efter  riwle.  And  je,  mine  leoue  sustren,  habbe'S  moni  dai  iremd  on 
me  ^  efter  riwle.  Moni  cunne  riwle  beo-5 ;  auh  tuo  beo^S  amons  alle 
\ei  ich  chulle  speken  of,  ]7urh  ower  bone,  mid  Godes  helpe.  pe  on 
riwle-S  ]?e  heorte,  ]?e  make's  hire  efne  7  sme'Se,  wi^Sute  knotte  %  dolke 
of  woh  inwit  %  of  wreinde ;  ^  J^et  sei^,  "  her  J7U  smiegest ;  "  o-Ser,  "  J^is 
nis  nowt  ibet  jet  al  se  wel "  hit  ouhte."  peos  riwle  is  euere  wi^innen  % 
rihte'5  ]7e  heorte.  Et  hec  est  caritas  quam  describit  apostolus,  "  de 
corde  puro  1  consciencia  bona,  %  fide  non  ficta.'^  peos  riwle  is  cherite 
"  of  schir  heorte  *?  cleane  inwit,  *?  trewe  bileaue."  "  Pretende,"  inquid 
Psalmista,  "  misericordiam  tuam  scientibus  te,  per  fidem  non  fictam,  *? 
justiciam  tuam,"  i.  e.  uite  rectitudinem,  "  his  qui  recti  sunt  corde ; " 
qui,  scilicet,  omnes  uoluntates  suas  dirigunt  ad  regulam  diuine  uolun- 
tatis :!   isti    dicuntur    boni,    autonomatice.      Psalmista,    "  Benefac, 

"  ioraued  me.     MS.  Cotton.  Cleopatra,  C.  vi.  ^   wTeginde.  C. 

"■■  al  se  wel  as.  C 


RULES  AND  DUTIES 
OF    MONASTIC    LIFE. 


INTRODUCTION. 

"The  upright  love  thee,"  saith  the  bride  to  the  bridegroom, 
Canticles,  i.  4.  There  is  a  Law  or  Rule  of  Grammar,  of  Geometry, 
and  of  Theology ;  and  of  each  of  these  sciences  there  are  special  rules. 
We  are  to  treat  of  the  Theological  Law,  the  rules  of  which  are  two  : 
the  one  relates  to  the  right  conduct  of  the  heart ;  the  other,  to  the 
regulation  of  the  outward  life. 

"The  upright  love  thee,  O  Lord,"  saith  God's  bride  to  her 
beloved  bridegroom,  those  who  love  thee  rightly,  those  are  upright ; 
those  who  live  by  a  rule.  And  ye,  my  dear  sisters,  have  oftentimes 
importuned  me  for  a  rule.  There  are  many  kinds  of  rules ;  but, 
among  them  all,  there  are  two  of  which,  Avith  God's  help,  I  will 
speak,  by  your  request.  The  one  rules  the  heart,  and  makes  it 
even  and  smooth,  without  knot  or  wound-mark  of  evil  or  accusing 
conscience,  that  saith,  "In  this  thou  doest  wickedly,"  or,  "This 
is  not  amended  yet  as  well  as  it  ought  to  be."  This  rule  is 
always  within  you,  and  directs  the  heart.  And  this  is  that  charity 
which  the  Apostle  describes,  "  de  corde  puro,  et  conscientia  bona 
et  fide  non  ficta."  This  rule  is  charity  "  Out  of  a  pure  heart,  and 
of  a  good  conscience,  and  of  faith  unfeigned." "  "  Continue,"  saith 
the  Psalmist,  "thy  mercy  to  them  that  know  thee,"  by  faith 
unfeigned,  "  and  thy  righteousness,"  that  is,  rectitude  of  life,  "  to 
those  who  are  upright  in  heart,"  ^  in  other  words,  who  regulate  all 

^  1  Timothy,  i.  5.  ''   Psalm,  xxxvi.  ]0, 


4  REGUL^  INCLUSARUM. 

Domine  bonis  If  rectis  corde."  Istis  dicitur  ut  glorientur,  testi- 
monio,  videlicet,  bone  consciencie.  "  Gloriamini,  omnes  recti  corde," 
quos,  scilicet,  rectificauit  regnla  ilia  suprema  rectificans  omnia^  De 
qua  Augustinus,  "Nichil  petendum  preter  regulam  magisterii." 
Et  Apostolus :  "  Omnes  in  eadem  regula  permaneamus."  pe  o'Ser 
riwle  is  al  wi^uten,  %  riwle^  ye  licome  7  licomliche  deden;  )?et 
teche~S  al  liu  me  schal  beren  him  wi'Suten, — hu  eten,  drincken, 
werien,  liggen,  slepen,  walkien.  Et  liec  est  exercitacio  corporis 
que,  juxta  Apostolum,  modicum  valet,  %  est  quasi  regula  recta 
mechanici,  quod  geometrico  recto  continetur;  ant  ]7eos  riwle  nis 
bute  vorto  serui  ]7e  o'Ser.  pe  o'Ser  is  ase  lefdi :  ];eos  is  ase  ]?uften ; 
vor  al  J^et  me  eauer  de^  of  j^e  o'Ser  *  wi^uten,  nis  bute  vorto  riwlen 
be  heorte  wi'Sinnen, 


1  *•  ]\u  aski  je  hwat  riwle  je  ancren  schullen  holden  ?  Ye  schullen 
alles  weis,  mid  alle  mihte,  %  mid  alle  strencSe,  wel  witen  Jje  inre,  % 
J7e  uttre  vor  hire  sake,  pe  im^e  is  euere  iliche :  J^e  uttre  is  misliche. 
Vor  euerich  ^  schal  holden  ]7e  uttre  efter  J^et  ]?e  licome  mei  best  mid 
hire  serui  j^e  inre.  Nu  ]?eonne  is  hit  so  J^et  alle  ancren  muwen  wel 
holden  one  riwle  ?  '^  Quantum  ad  puritatem  cordis,  circa  quam  uer- 
satur  tota  religio :  ]7et  is,  alle  muwen  1J  owen  holden  one  riwle  onont 
purete  of  heorte:  ]?et  is,  cleane,  schir  inwit,  wi^ute  wite  of  sunne 
]7et  ne  beo  ]7urh  schrift  ibet.  pis  make's  |?e  leafdi  riwle,  |?e  riwle^ 
%  rihte'S  1,  smeSeS  ];e  heorte  "%  tet  inwit  of  sunne;  vor  nout  ne 
make^  hire  woe  ^  bute  sunne  one.  Rihten  hire  1!  sme^en  hire  is  of 
euch  religiun,  1,  of  efrich  ordre  |>e  god,  %  al  J^e  streng^e.     peos  riwle 


of  ordre.  C.  •>  uli  an.  C. 

niagen  halden  an  riwle  wel.  C. 

for  nawt  ne  marre'S  hire  woh,  seragcn  -]  unefne.  C. 


RULES  AND  DUTIES  OF  MONASTIC  LIFE.  5 

their  wishes  by  the  rule  of  the  divine  will ;  such  persons  are  rightly 
called  good.  The  Psalmist  says,  "  Do  good,  O  Lord,  to  those  that 
be  good,  and  to  them  that  are  upright  in  their  hearts."  *  To  them  it 
is  said  that  they  may  delight,  namely,  in  the  witness  of  a  good 
conscience.  "  Be  glad  in  the  Lord  and  rejoice  all  ye  that  are 
upright  in  heart,"  ^  that  is,  all  whom  that  supreme  law  hath  directed 
aright  which  directs  all  things  rightly.  Concerning  which  Au- 
gustine saith,  "Nothing  must  be  sought  contrary  to  the  rule  of 
the  supreme  authority  ;  "  and  the  Apostle,  "  Let  us  all  abide  by  the 
same  rule."  '^  The  other  rule  is  all  outward,  and  ruleth  the  body 
and  the  deeds  of  the  body.  It  teaches  how  men  should,  in  all 
respects,  bear  themselves  outwardly;  how  they  sliotild  eat  and  drink, 
dress,  take  rest,  sleep,  and  walk.  And  this  is  bodily  exercise, 
which,  according  to  the  Apostle,  profitcth  little,*^  and  is,  as  it  were,  a 
rule  of  the  science  of  mechanics,  which  is  a  branch  of  geometry ; 
and  this  rule  is  only  to  serve  the  other.  The  other  is  as  a  lady ; 
this  is  as  her  handmaid;  for,  whatever  men  do  of  the  other  out- 
wardly, is  only  to  direct  the  heart  within. 

Do  you  now  ask  what  rule  you  anchoresses  should  observe  ?  Ye 
should  by  all  means,  with  all  your  might  and  all  your  strength,  keep 
well  the  inward  rule,  and  for  its  sake  the  outward.  The  inward 
rule  is  always  alike.  -The  outward  is  various,  because  every  one 
ought  so  to  observe  the  outward  rule  as  that  the  body  may  therewith 
best  serve  the  inward.  Now  then,  is  it  so  that  all  anchoresses  may 
well  observe  one  rule  ?  Quantum  ad  puritatem  cordis  circa  quam 
versatur  tota  religio :  that  is,  all  may  and  ought  to  observe  one  rule 
concerning  purity  of  heart,  that  is,  a  clean  unstamed  conscience, 
without  any  reproach  of  sin  that  is  not  remedied  by  confession. 
This  the  lady  rule  effects,  which  governs  and  corrects  and  smoothes 
the  heart  and  the  conscience  of  sin,  for  nothing  maketh  it  rugged  but 
sin  only.     To  correct  it  and  smooth  it  is  the  good  office  and  the 

*  Psalm,  cxxv,  4.  ^  Psalm,  xxxii.  11 . 

'■'  Philippians,  iii.  1(5.  ''  1  Timothy,  iv.  8. 


6  REGVLM  INCLUSARUM. 

is  itnaked  nout  of  monnes  fundleas,  auh  is  of  godes  liestes.  For  ]>[ 
heo  is  eiier  on "?  schal  beon,  wi^ute  monglunge  *?  wi^ute  chaungunge, 
?  alle  owen  hire  in  on  euer  to  holden.  Auh  alle  ne  muwe  nout  holden 
one  riwle  ne  ne  ]7urven,  ne  ne  owen  holden  on  one  wise  "Se  vtture 
riwle.  "Quantum,  scihcet,  ad  obseruantias  corporales ;  "  ]>et  is  ononde 
hcomhche  lokinges.  Be  vttre  riwle,  "Set  ich  ]7uften  cleopede,  1  is 
monnes  findles,  nis  for  noj^ing  elles  istald  bute  forte  seruie  'Se  inre. 
pet  make's  festen,  wakien,  kold  "i  here^  werien,  1  swuche  o'Sre 
heardschipes  ]?et  moni  flechs  mai  J^olien,  7  moni  ne  mai  nout.  Vor 
])i  mot  ]?eos  riwle  chaungen  hire  misliche  efter  euch  ones  manere,  15 
efter  hire  efne.  Vor  sum  is  strong,  sum  is  unstrong,  7  mei  ful  wel 
beo  cwite  J  paie  god  mid  lesse.  Sum  is  clergesse,  7  sum  nis  nout  1 
mot  te  more  wurchen,  7  an  o^er  wise  siggen  hire  ures.^  Sum  is  old 
J  atelich  ^  *?  is  -Se  leasse  dred  of.  Sum  is  jung  J  liuelich  1!  is  neode 
]7e  betere  warde.  Vor  yi  schal  efrich  ancre  habben  J>e  uttre  riwle, 
efter  schriftes  read,  1:  hwat  se  he  bit  ^  hat  hire  don  in  ^  obedience 
•Se  cnowe^  hire  manere  "?  hire  strencSe:  he  mai  ]?e  vttre  riwle 
chaungen,  efter  wisdom,  alse  he  isih^  )?et  te  ^  inre  mai  beon  best 
iholden. 


Non  ancre  bi  mine  read  ne  schal  makien  professiun,  j^et  is,  bihoten 
ase  best,*"  bute  ]?reo  ]?inges,  j^et  is,  obedience,  chastete,  J  studestajjel- 
uestnesse  ;  ]}et  heo  ne  schal  j^ene  stude  neuer  more  chaungen :  bute 
vor  need  one,  als  streng'Se  7  dea'Ses  dred,  obedience  of  hire  bischope, 
ober  of  hire  herre.  Vor  hwoa  se  nime'S  ymg  on  bond  1"  bihat  hit 
God  alse  heste  to  donne,  heo  bint  hire  ]7erto, "?  sunege^  deadliche  i'Se 
bruche,  jif  heo  hit  breke'S  willes  1:  woldes.  Gif  heo  hit  ne  bihat 
nout  heo  hit  mai  don  ]?auh,  1!  leten  hwon  heo  wel  wule,  alse  of  mete 

»  calde  T  harde,  C.  **  segen  hire  bonen.  C. 

=  aid  T  feble.  C.  ''  hat  hire  in.  C. 

'  ase  he  si'S  hu  he  C.  '  het  is  bihaten  hcsLe  alswa  asc  hcstc.  C. 


AVnO  ARE  FIT  TO  MAKE  PROFESSION.  7 

excellent  effect  of  all  religion  and  of  every  religious  order.  This 
rule  is  fi'amed  not  by  man's  contrivance,  but  by  tlie  command  of 
God.  Wherefore,  it  ever  is  and  shall  be  the  same,  without  mixture 
and  without  change ;  and  all  men  ought  ever  invariably  to  observe 
it.  But  all  men  cannot,  nor  need  they,  nor  ought  they  to  keep  the 
outward  rule  in  the  same  unvaried  manner,  "  quantum,  scihcet,  ad 
observantias  corporales,"  that  is  to  say,  in  regard  to  observances  that 
relate  to  the  body.  The  external  rule,  which  I  called  the  handmaid, 
is  of  man's  contrivance ;  nor  is  it  instituted  for  any  thing  else  but  to 
serve  the  internal  law.  It  ordains  fasting,  watching,  enduring  cold, 
wearing  haircloth,  and  such  other  hardships  as  the  flesh  of  many  can 
bear  and  many  cannot.  Wherefore,  this  rule  may  be  changed  and 
varied  according  to  every  one's  state  and  circumstances.  For  some 
are  strong,  some  are  weak,  and  may  very  well  be  excused,  and 
please  God  with  less ;  some  are  learned,  and  some  are  not,  and  must 
work  the  more,  and  say  tlieir  prayers  at  the  stated  hours  in  a  different 
manner ;  some  are  old  and  ill  favoured,  of  whom  there  is  less  fear ; 
some  are  young  and  lively,  and  have  need  to  be  more  on  their  guard. 
Every  anchoress  must,  therefore,  observe  the  outward  rule  according 
to  the  advice  of  her  confessor,  and  do  obediently  whatever  he  enjoins 
and  commands  her,  who  knows  her  state  and  her  strength.  He 
may  modify  the  outward  rule,  as  prudence  may  direct,  and  as  he 
sees  that  the  inward  rule  may  thus  be  best  kept. 

JVq  anchorite,  by  my  advice,  shall  make  profession,  that  is,  vow  to 
keep  any  thing  as  commanded,  except  three  things,  that  is,  obedience, 
chastity,  and  constancy  as  to  her  abode ;  that  she  shall  never  more 
change  her  convent,  except  only  by  necessity,  as  compulsion  and 
fear  of  death,  obedience  to  her  bishop  or  superior ;  for,  whoso 
undertaketh  any  thing,  and  promises  to  God  to  do  it  as  his  command, 
binds  herself  thereto,  and  sinneth  mortally  in  breaking  it,  if  she  break 
it  wilfully  and  intentionally.  If,  however,  she  does  not  vow  it,  she 
may,  nevertheless,  do  it,  and  leave  it  off  when  she  will,  as  of  meat 
and  drink,  abstaining  from  flesh  or  fish,  and  all  other  such  things 
relating  to  dress,  and  rest,  and  hours,  and  prayers.  Let  her  say  as 


8  REGUL^  INCLUSARUM. 

■?  of  clruncli,  fleschs  forgon  oj^er  visch,  ?  alle  o)?er  swuche  ]?inges,  of 
weriunge,^  of  liggunge,  of  vres,  of  beoden.  Sigge  so  monie,  %  o 
hwuclie  wise  se  heo  euer  wule.  peos  1,  swuche  oj^re  ^  Leo's  alle  ine 
freo  wille  to  donne  oJ>er  to  leten  hwon  me  euer  wule,  bute  heo  beon 
bihoten.  Auh  cherite  \e,t  is  luue  %  edmodnesse,  %  ]?olemodnesse, 
treoweschipe,  %  holding  of  "Se  tene  olde  liesten,  schrift  *?  penitence, 
]?eos  1;  swuclie  o]?re  )?et  beo'b  summe  of  \e  olde  lawe,  summe  of  "Se 
neowe,  ne  beo'S  nout  monnes  fundles,  ne  riwle  ]7et  mon  stolde,  ah 
beo^  Godes  hesten,  %  for  \\  eueriche  mon  ham  mot  nede  liolden,*'  %  "T 
je  ouer  alle  ]>ing ;  vor  ])eos  riwlcS  J^e  horte,  1,  of  hire  riwlunge  is 
al  mest  ]?et  ich  riwle '^,  bute  i'Se  frum'Se  of  )?is  boc,  J  i'Se  laste  ende. 
pe  J?inges  J?et  ich  write  her  of  'Se  vttre  riwle  je  ham  holde'S  alse 
mine  leoue  sustren,  vre  Louerd  beo  i"Soncked,®  1  schulen  ]7urh  his 
grace,  se  lengre  se  betere ;  %  J»auh  nullich  nout  J?et  je  bihoten  ham 
ase  heste  to  holden ;  for  alse  ofte  alse  je  ]?erefter  breken  eni  of  ham 
hit  wolde  to  swuj^e  hurten  ower  heorte  %  makien  ou  so  offered  ]>et  je 
muhten  sone  uallen,  }7et  God  forbeode  ou,  in  desperaunce,  Jjet  is,  in  x, 
unhope  "?  in  unbileaue  forte  beon  iboruwen.  For  )?i  ]?et  ich  write  ou, 
mine  leoue  sustren,  of  vttre  j^inges  i^e  ereste  dole  of  ower  boc,  of 
ower  seruise,  %  nomeliche  i'Se  laste,  je  ne  schulen  nout  bihoten  hit, 
auh  habbe'S  hit  on  heorte,  %  do's  hit  as  jjauh  je  hefden  hit  bihoten. 

(jrif  eni  unweote  acse'S  ou  of  hwat  ordre  je  beon  alse  sum  deS, 
alse  je  telle^  me,  ]7e  isih^  J>ene  gnet  1:  swoluweS  ];e  vlije,  onswerie^ 
*?  sigge^  ]?e,  je  beo'S  of  seint  lames  ordre  ]?et  was  Godes  apostle,  1   -\r 
for  his  muchele  holinesse  cleopede  Godes  broj^er.     Gif  him  J;>unche'S    +" 
wunder  %  selku'S  of  swuch  onswere,  aske^  him,  Hwat  beo  ordre,  7 
hwar  he  ifinde  in  holi  write  religiun  openluker  descriued  %  isuteled    ( 
J?en  in  sein  lames  canoniel  epistle  ?     He  sei^  hwat  is  religiun  %  hwuch 
is  riht  ordre  :  "  Religio  munda  et  iramaculata  apud  Deum  '%  Patrem 

"  werunge.  C. 

''  of  hures,  of  o^re  beoden  to  seggen,  J^eos  ")  pullich  o'Sere.  C. 

''  T  for  l^i  mot  vh  mon  ncodelicli  bam  bolden.   C. 

"1  write.  C.  <•  beo  bit  honked.   C.  . 


RULE  TO  BE  OBSERVED,  PURITY  AND  GODLY  LOVE.      9 

many,  and  in  such  a  way,  as  she  pleases.  These  and  such  other 
things  are  all  in  our  free  choice,  to  do  or  to  let  alone  whenever  we 
choose,  unless  they  are  vowed.  But  charity  or  love,  and  meekness 
and  patience,  truthfulness,  and  keeping  the  ten  old  commandments, 
confession,  and  penitence,  these  and  such  others,  some  of  which  are 
of  the  old  law,  some  of  the  new,  are  not  of  man's  invention,  nor  a 
rule  established  by  man,  but  they  are  the  commandments  of  God, 
and,  therefore,  every  man  is  bound  and  obliged  to  keep  them,  and 
you  most  of  all ;  for  they  govern  the  heart,  and  its  government  is  the 
main  point  concerning  which  I  have  to  give  directions  in  this  book, 
except  in  the  beginning  and  in  the  concluding  part  of  it.  As  to  the 
things  which  I  write  here  concerning  the  external  rule,  ye,  as  my 
dear  sisters,  observe  them,  our  Lord  be  thanked,  and  through  his 
grace  ye  shall  do  so,  the  longer  the  better ;  and  yet  I  would  not 
have  you  to  make  a  vow  to  observe  them  as  a  divine  command ; 
for,  as  often  thereafter  as  ye  might  break  any  of  them  it  would  too 
much  grieve  your  heart  and  frighten  you,  so  that  you  might  soon 
fall,  which  God  forbid,  into  despair,  that  is,  into  hopelessness  and 
distrust  of  your  salvation.  Therefore,  my  dear  sisters,  that  which  I 
shall  write  to  you  in  the  first,  and  especially  in  the  last  part  of  your 
book,  concerning  your  service,  you  should  not  vow  it,  but  keep  it 
in  your  heart,  and  perform  it  as  though  you  had  vowed  it. 

If  any  ignorant  person  ask  you  of  what  order  you  are,  as  you  tell 
me  some  do,  who  strain  at  the  gnat  and  swallow  the  fly,  answer  and 
say  that  ye  are  of  the  order  of  Saint  James,  Avho  was  God's  Apostle, 
and  for  his  great  holiness  Avas  called  God's  brother.  If  such 
answer  seems  to  him  strange  and  singular,  ask  him,  "  What  is 
order,  and  where  he  may  find  in  holy  writ  religion  more  plainly 
described  and  manifested  than  in  the  canonical  epistle  of  St.  James?'' 
He  saith  what  religion  is,  and  what  right  order :  "  Religio  munda  et 
immaculata  apud  Deum  et  Patrem  haic  est,  visitare  pupillos  et 
viduas  in  tribulatione  eorum,  et  immaculatum  se  custodire  ab  hoc 
seculo ;  "  that  is,  "  Pure  religion  and  without  stain  is  to  visit  and  assist 
widows  and  fatherless  children,  and  to  keep  himself  pure  and  uii- 

CAMD.  soc.  c 


10  REGUL.E  INCLUSARUM, 

hec  est,  visitare  pupillos  1  vicluas  in  tribulatione  eorum  *?  immacii- 
latum  se  custodire  ab  hoc  seculo;  "  ]7et  is,  cleane  religiun  J,  wiSuten 
wem  is  iseon  %  helpen  widewen  %  federlease  children  %  from  j^e 
world  witen  him  cleane  1:  unwemmed.  pus  seint  lame  descriueS 
religiun  7  ordre.  pe  latere  dole  of  his  sawe  lirape'S  to  recluses ;  vor 
]?er  beo'S  two  dolen  to  two  manere  of  men  ];et  beo'S  of  religiun. 
To  eij?er  limpeS  his  dole,  ase  je  muwen  iheren.  Gode  religiuse  beo'S  ^ 
i  ]7e  worlde,  summe  nomeliche  prelaz  ?  treowfe  prechures ;  J^et  habbe^ 
]7e  vorme  dole  ^  of  ]?et  seint  lame  seide.  pet  beo^,  alse  he  seide,  J^e 
go's  to  helpen  widewen  1  federlease  children,  pe  soule  is  widewe 
|)et  haueS  vorloren  hire  spus,  ]?et  is,  Ihu  Crist,  wi^  eni  heaued 
sunne.  pe  is  also  federleas  ]?et  haue^S  ]7urh  his  sunne  vorlore  J^ene 
Yeder  ^  of  heouene.  Gon  %  iseon  swuch  "?  elnen "  ham  1!  helpen  mid 
fode  of  holi  lore,  ]?is  is  riht  religiun,  he  seiS  ^  seint  lame,  pe  latere  \ 
Folio  3.  dole  of  his  sawe  limpe'S  to  ancren,  to  ower  religiun,  alse  ich  er  seide, 
]?e  witeS  ou  from  ]?e  worlde,  ouer  alle  o'Sre  religiuse,  clene  '?  un- 
wemmed. pus  ]?e  apostle  seint  lame  descriue^  religiun  %  ordre ; 
nou]7er  hwit  ne  blac  ne  nemne'S  he  in  his  ordre,  ase  moni  ]?et  isihS 
]?ene  gnet  7  swoluweS  jje  vlije,  ]7et  is,  makeS  muchel  strencSe  ]?er  as 
is  Intel.  Powel  ]7e  erest  ancre,®  Antonie,  °i  Arsenic,  Makarie  "?  te 
o'Sre,  neren  heo  religiuse  If  of  seint  lames  ordre  ?  Also  seinte  Sare,  *? 
seinte  Sincletice,  "?  monie  ©"Sre  swuche  weopmen  %  wummen  mid 
hore  greate  maten  %  hore  herde  heren,^  neren  heo  of  gode  ordre  ?  ?  < 
hwi^er  hwite  o'Ser  blake,  alse  unwise  askcS  ou,  ]?et  weneS  jjet 
order  sitte  i'Se  kurtel  o]7er  \^e,  kuuele,  God  hit  wot ;  noj^eleas  heo  ^ 
weren  wel  beo'Se  :^  naut  tauh  onont  clodes  ^  auh  ase  Godes  spuse  + 
singeS  bi  hire  suluen,  "  Nigra  sum  sed  formosa."  Ich  am  blac  %  tauh 
hwit,  heo  sei^,  unseaulich  wi'Suten,  1,  shene  wiSinnen  :^  o  j^isse  wise 
answerie^  to  ]>eo  ]7et  aske^  ou  of  ower  ordre,  ?  hwcSer  hwite  oj^er 
blake  f'  sigge'S  ]?et  je  beo^  boSe  ]?urh  j^e  grace  of  God,  *?  of  seint   a 

*  )je  arre  dale.  C.  ^  {>ene  heje  feder.  C. 
•=  gan  iseon  JjuUich  ')  frouerin.  C.                               ''  swa  seK.  C. 

*  ermite.  C.  '  wi'S  hare  greate  metei  "]  hare  herde  hearen.  C. 
P  in  J>e  curtel,  god  \v;U;  no'Seles  ha  were  wel  ba'Se,  naut  hach  ononde  cla'Ses.  C. 


THE  PRIMITIVE  HERMITS  FOLLOWED  ST.  JAMES's  RULE.       11 

stained  from  the  world."  Thus  does  St.  James  describe  religion  and 
order.  The  latter  part  of  his  saying  relates  to  anchorites  :  for  there 
are  two  parts  of  this  description,  which  relates  to  two  kinds  of 
religious  men ;  to  each  of  them  his  own  part  applies,  as  you  may 
hear.  There  are  in  the  world  good  religious  men,  especially  some 
prelates  and  faithful  preachers,  to  whom  belongs  the  former  part  of 
that  which  St.  James  said ;  who  are,  as  he  said,  those  who  go  to 
assist  widows  and  orphans.  The  soul  is  a  widow  who  has  lost  her 
husband,  that  is,  Jesus  Christ,  by  any  grievous  sin.  He  is  likewise 
an  orphan  who,  through  his  sin,  hath  lost  the  Father  of  Heaven.  To 
go  and  visit  such,  and  to  comfort  and  assist  them  with  food  of  sacred 
instruction,  this,  saitli  St.  James,  is  true  religion.  The  latter  part 
of  his  saying  relates  to  anchorites,  to  your  religious  order,  as  I  said 
before,  who  keep  yourselves  pure  and  unspotted  from  the  world, 
more  than  any  other  religious  persons.  Thus  the  Apostle  St.  James 
describes  religion  and  order ;  neither  white  nor  black  does  he  speak 
of  in  his  order,  as  many  do,  who  strain  at  the  gnat  and  swallow  the 
fly,  that  is,  exert  much  strength  where  little  is  required.  Paul, 
the  first  anchorite,  Antony  and  Arsenius,  INIacharius,  and  the  rest, 
were  not  they  religious  persons  and  of  St.  James's  order  ?  And  St. 
Sara,  Sincletica,  and  many  other  such  men  and  women  with  their 
coarse  mattresses  and  their  hard  hair-cloths,  were  not  they  of  a  good 
order?  And  whether  white  or  black,  as  foolish  people  ask  you,  who 
think  that  order  consists  in  the  kirtle  or  the  cowl,  God  knoweth  ; 
nevertheless,  they  may  well  wear  both,  not,  however,  as  to  clothes, 
but  as  God's  bride  singeth  of  herself,  "Nigi'a  sum  sed  formosa." 
I  am  black  and  yet  white,  she  saith,  dark  outwardly  and  bright 
within.  In  this  manner  answer  ye  any  one  who  asks  you  concerning 
your  order,  and,  whether  white  or  black,  say  that  ye  are  both 
through  the  grace  of  God,  and  of  the  order  of  St.  James,  which  he 
wrote,  the  latter  part,  "  Immaculatum  se  custodire  ab  hoc  seculo,"  that 
is,  what  I  said  before,  to  keep  himself  pure  and  unstained  from  the 
world ;  herein  is  religion,  and  not  in  the  wide  hood,  nor  in  the  black, 
noi-  in  the  white,  nor  in  the  gray  cowl.     There,  hoxA'ever,  where 


12  REGULiE  INCLUSARUM. 

lames  ordre,  ]?et  lie  wi-ot  latere,  "  Immaculatum  se  custodire  ab  oc 
seculo,"  ]7et  is,  ]7et  ich  er  seide,  vrom  ]?e  workle  witen  him  clene  % 
iinwemmed  ^  her  imie  is  rehgimi  7  nout  ij>e  wide  hod,  ne  i'Se  blake, 
ne  i^e  hwite,  ne  i'Se  greje  kuuele  r'  "Ser  also  moni  Leo^  igedered 
togederes,  Jtereuore  mid  om'ednesse^  me  schal  makien  strenc^e  of 
onnesse  of  clo]?es  "?  of  o'Ser  hwat  of  vttre  J^inges,  J?et  te  omiesse 
wi'Suten  bitocnie  ]?e  omiesse  of  o  luue  7  of  o  wil,  ]?et  heo  alle  habbe^ 
imene  wi'Sinnen  hore  abit,  |>et  is  on,  y&t  euch  haue^  swuch  ase  o'Ser ; 
■?  also  of  o^er  hwat  ajeines  ^  ]7et  heo  habbe'S  alle  togederes  o  lune 
1,  o  wil,  euch  alswuch  alse  o]?er :  ^  loke  ]?et  heo  ne  lijen :!  ]7us  hit  is 
i  kuuent :!  auh  hwarse  wummon  line's  o'Ser  mon  bi  him  one,  eremite 
cSer  ancre,  of  ]?incges  wi'Suten  hwarof  scandle  ne  knme  r^  nis  nout 
muche  strencSe.     HercneS  nu  Michee,  Godes  prophete,  "  Indicabo    1" 
tibi  homo  quid  sit  bonum  7  quid   Dominus  requirat  a  te  :^  utique 
facere  judicium  %  iusticiam,  ?  sollicite  ambulare  cum   Domino  Deo 
tuo,"  ich  chulle  schawe  ]?e  ^  mon  sei^S  |>e  holi  Michee,  Godes  pro-    |  ' 
phete,  ich  chulle  scheawe  J^e  soSliche  hwat  is  God,  J,  hwuch  is  reli-   \ 
giun,  ?  hwuch  ordre,  "?  hwuch  holinesse  God  aske'S  of  "Se.    Loke  "Sis,  x 
vnderstond  hit,  do  wel  %  dem  "Se  suluen  euer  woe,  7  mid  dred  '%  mid 
luue  go  mid  God  J^i  louerd :!  ]7er  ase  ]?eos  }?incges  beo^S  ]?er  is  riht    ^ 
religiun,  J,  ]?er  is  riht  ordre ;  t  don  al  ]7et  o'Ser  %  leten  ]?is  nis  bute  a 
trukunge  1!  a  fals  gile :!  al  ]7et  gode  religiuse  do^  o'Ser  wene'S "  efter  x 
\e  uttre  riwle,  al  togedere  is  hereuore ;  ^  al  nis  bute  ase  a  sedole  ^  to 
timbrin  her  toward :!  al  nis  bute  ase  a  schelchine  to  seruien  ]>e  leafdi'^ 
to  riwlen  ^e  heorte. 

JNu  mine  leoue  sustren,  |?eos  boc  ich  to  dele  on  eihte  distinctiuns, 
]?et  je  clepie'S  dolen,  %  euerich  dole  wi^ute  moncglunge  speke"S  al  bi 


«  >erfor  anrednesse.  C,  ^  o'Ser  hwet.     Ha  zeieS.  C. 

"  an  luue  T  an  wil,  vh  an  as  o'Ser.  C.  ''  ich  wile  schawe  J^e.  C. 

«  werie'S.  c.  f  al  hit  is  herefore.  C. 

8  al  nis  buten  lome  tol.  C.  ase  ase  dole  > 

''  al  nis  buten  an  |>uften  to  seruin  Jju  lauedi.  C. 


RULES  AND  DUTIES  OF  MONASTIC  LIFE.  13 

many  are  gathered  together,  they  should,  for  the  sake  of  unity,  make 
a  point  of  sameness  of  clothes,  and  of  other  outward  things,  that  the 
outward  sameness  may  denote  the  sameness  of  one  love  and  of  one 
will,  which  they  have  in  common  under  their  habit,  which  is  one, 
which  every  one  has  the  same  as  another ;  and  also  of  other  kind  of 
properties,  that  they  all  united  have  one  love  and  one  will,  every 
one  the  same  as  another.  Let  them  look  well  that  they  do  not  lie. 
Thus  it  is  in  a  convent ;  but,  wherever  a  woman  liveth,  or  a  man 
liveth  by  himself  alone,  be  he  hermit  or  anchorite,  of  outward  things 
whereof  scandal  cometh  not,  it  is  not  necessary  to  take  so  much  care. 
Hearken  now  to  Micah,  God's  prophet,  "  Indicabo  tibi  homo  quid 
sit  bonum,  et  quid  Dominus  requirat  a  te ;  utique  facere  judicium 
et  justitiam,  et  sollicite  ambulare  cum  Domino  Deo  tuo."  "  I  will 
shew  thee,  o  man,"  saith  the  holy  Micah,  God's  prophet,  "I  will 
shew  thee  truly  what  is  good,  and  what  religion  is,  and  what  order, 
and  what  holiness  God  requires  of  thee.  Mark  this,  understand  it, 
do  good,  and  deem  thyself  ever  weak,  and  with  fear  and  love  walk 
with  God  thy  Lord.  Wherever  these  things  are,  there  is  true 
religion,  and  there  is  right  order ;  and  to  do  all  the  other  things  and 
leave  this  undone  is  mere  trickery  and  deceit.  All  that  a  good 
recluse  does  or  thinks,*^  according  to  the  external  rule,  is  altogether 
for  this  end ;  it  is  only  as  an  uistrument  to  promote  this  true 
religion ;   it  is  only  a  slave  to  help  the  lady  to  rule  the  heart. 


-Now,  my  dear  sisters,  this  book  I  divide  into  eight  distinctions, 
which  ye  call  parts,  and  each  part  treats  separately,  without  con- 
fusion, of  distinct  matters,  and  yet  each  one  falleth  in  properly  after 
another,  and  the  latter  is  always  connected  with  the  former. 


Keeps  herself  from  doing,  v.  r. 


14  REGUL^  INCLUSARUM. 

liimsulf  of  sunderliche  J>incges  *?  tauh  euch  on  vailed  rilit  efter  oj^er 
If  is  J7e  latere  euer  iteied  to  "Se  vorme.^ 

pe  vorme  dole  spoke's  al  of  ower  seruise. 

pe  oj^er  is  liu  je  schulen  j^urli  ower  vif  wittes  witen  ower  lieorte 
bet  ordre.  If  religiun,  7  soule  lif  is  inne.  I  ]7isse  distinctiun  beo^  fif 
cheapitres  alse  vif  stucchenes  efter  |>e  vif  wittes,  J?et  wite^  J)e  lieorte 
alse  wakemen  hwarse  heo  beoS  treowe,  If  speked  of  euerich  wit 
sunderliche  areawe. 

pe  bridde  dole  is  of  ones  kunnes  fuweles  J^et  Dauid  i\>e  sauter 
efne'S  liimsulf  to,  alse  he  were  ancre  r*  If  hu  j^eo  kunde  of  J^eo  ilke 
fuweles ''  beo'S  ancreii  iliche. 

pe  veor'Se  dole  is  of  fleschliche  vondunges  If  of  gostliche  bo'Se  If 
kunfort  ajeines  ham,  '?  of  hore  saluen. 

pe  vifte  dole  is  of  schrift. 

pe  sixte  dole  is  of  penitence. 

pe  seoue^e  dole  is  of  schir  lieorte,  hwi  me  ouh,  ?  hwi  me  sclial 
Ihu  Crist  luuien :'  If  hwat  binime^  us  his  luue,  "?  let  us  to  luuien 
him. 

pe  eihtu^e  dole  is  al  of  ]7e  uttre  riwle :!  erest  of  mete  1;  of  drunc 
"?  of  o'Ser  ]7inges  ]>et  failed  ^er  abuten  ;  j^er  efter  of  'peo  j^inges  J^et  je 
muwen  underuon  ^  *?  hwat  ]?inges  je  muwen  witen  1  liabben ; 
}?erefter,  of  ower  clo'Ses  If  of  swuche  ]?inges  ase  "Ser  abuten  ualle'S :' 
'Ser  efter  of  ower  doddunge.  If  of  ower  werkes,  '?  of  ower  blod 
letunge  t'  ower  "^  meidenes  riwle  a  last  hu  je  ham  schullen  luueliche 
leren. 


Hwon  je  erest  arise^,  blesce^  ou  1:  sigge^,  "  In  nomine  Patris  If 
Filii  t  Sancti  Spiritus,   Amen  ^"  J  biginne'S  anon  "  Veni  Creator 

"  ant  )5ach  uch  an  richt  fane's  efter  J^e  o'Ser  ~i  is  j>e  latere  dale  itei3et  to  \>e  arre.  C. 

b  of  Hike  fu3eles.  C. 

'^  of  ower  werkes  of  doddunge  "]  of  blodletunge;  of  ower.  C. 


DIVISION  OF  THE  TREATISE  INTO  EIGHT  PARTS.  15 

The  first  part  treats  entirely  of  your  religious  service. 

The  next  is,  how  you  ought,  through  your  five  senses,  to  keep 
your  heart,  wherein  is  order,  religion,  and  the  life  of  the  soul.  In 
this  part  there  are  five  chapters  or  sections  concerning  the  five 
senses,  which  guard  the  heart  as  watchmen  when  they  are  faithful, 
and  which  speak  concerning  each  sense  separately  in  order. 

The  third  part  is  of  a  certain  kind  of  bird,  to  which  David,  in  the 
Psalter,  compares  himself,  as  if  he  w^ere  an  anchorite,  and  how  the 
nature  of  those  birds  resembles  that  of  anchorites. 

The  fourth  part  is  of  fleshly,  and  also  of  spiritual  temptations,  and 
of  comfort  against  them,  and  of  their  remedies. 

The  fifth  part  is  of  confession. 

The  sixth  part  is  of  penitence. 

The  seventh  part  is  of  a  pure  heart,  why  men  ought  and  should 
love  Jesus  Christ,  and  what  deprives  us  of  his  love,  and  hinders  us 
from  loving  him. 

The  eighth  part  is  entirely  of  the  external  rule  ;  first,  of  meat  and 
drink  and  of  other  thino;s  relating  thereto  ;  thereafter,  of  the  things 
that  ye  may  receive,  and  what  things  ye  may  keep  and  possess ;  then 
of  your  clothes  and  of  such  things  as  relate  thereto ;  next  of  your 
tonsure,  and  of  your  works,  and  of  your  blood-letting ;  lastly,  the 
rule  concerning  your  maids,  and  how  you  ought  kindly  to  instruct 
them. 


PART  I.— OF  DIVINE  SERVICE. 

W  hen  you  first  arise  in  the  morning  bless  yourselves  with  the 
sign  of  the  cross  and  say,  "  In  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost,  Amen,"  and  begin  directly  "  Creator 
Spirit,  come,"  with  your  eyes  and  your  hands  raised  up  toward 
heaven,  bending  forward  on  your  knees  upon  the  bed,  and  thus  sav 


16  REGUL^  INCLUSARUM. 

Spiritus :' "  mid  up  aheuinde  eien  %  honden  toward  heouene,  buinde 
oknon  ^  vor^ward  vpo  'Se  bed  %  sigge'S  so  al  ^e  imne  vt  mid  te '' 
uerset  "  Emitte  Spiritum  tuum  "  1  te  oreisun,  "  Deus  qui  corda  :^ "  "^ 
]?er  efter  scheoinde  ou  *?  clo'Sinde,  sigge'S  Pater  Noster  1:  Credo,  % 
seo'Sen  "  lesu  Xte  fili  Dei  viui  miserere  nostri :!  qui  de  Virgine 
dignatus  es  nasci,  miserere  nobis/'  pis  word  sigge^  euer  vort  je 
beon  al  grei'Se  ^  ^  J^is  word  habbe'S  muchel  on  vs  7  i  mu'Se  euch 
time  J^et  je  muwen,  sittinde  1  stondinde.  ^ 

Hwon  je  beo^  al  grei^Se  sprenge'S  ou  mid  liali  water  ]>et  je      \ 
schulen  euer  liabben  mid  ou,  "?  ]7enche^  o  Godes  flesclis  %  on  his     f 
blod  ]7et  is  ouer  ^  ]7e  heie  weouede  1  fane's  acneon  'Ser  toward  mit 
J^eos  gretunge,  "  Ave  principium  nostre   creacionis  !     Ave  precium 
nostre  redempcionis !     Ave  viaticum  nostre  peregrinacionis  !      Ave 
premium  nostre  expectacionis ! " 

Tu  esto  nostnmi  gaudium, 
Qui  es  fiiturus  premium. 
Sit  nostra  in  te  gloria, 
Per  cuncta  semper  secula. 
Mane  nobiscum  Domine. 
Noctem  obscuram  remoue. 
Omne  delictum  abKie. 
Piam  medelam  tribue. 
Gloria  tibi  Domine, 
Qui  natus  es  de  uirgine. 

Also  je  schulen  don  hwon  ]?e  preost  halt  hit  vp  ette  messe,^  "?  biuore 
]7e  confiteor  hwon  je  schulen  beon  ihuseled  \'  efter  J?is  ualle"5  acneon 
to  ower  crucifix  mid  teos  vif  gretunges.^ 

"  acneon.  C.  **  ")  mid  \>q.  C.  '  corda  fidelium.  C. 

''  J>eose  wordes  segge^  a^et  ge  beon  grei'Se.  C. 

^  an  vs  ")  in  mu'Se  ofte  hwenne  ge  magen  sitte  ge  o'Ser  stonden.  C. 

'  abuue.  C.  ^  hwenne  me  hald  hit  up  ed  )>e  messe.   C. 

•i  mid  J^ase  gretinges  in  \>e  munegunge  of  J^e  vif  wunden.  C. 


PRIVATE  DEVOTION  IN  THE  MORNING.  17 

the  whole  hymn  to  the  end,  with  the  versicle,  "  Send  forth  thy  Holy 
Spirit,"  and  the  prayer,  "  God,  who  didst  teach  the  hearts  of  thy 
faitliful  people,"  &c.  After  this,  putting  on  your  shoes  and  your 
clothes,  say  the  Paternoster  and  the  Creed,  and  then,  "  Jesus  Christ, 
Son  of  the  living  God,  have  mercy  on  us  !  Thou  who  didst  conde- 
scend to  be  born  of  a  virgin,  have  mercy  on  us ! "  Continue  saying 
these  words  until  you  be  quite  dressed.  Have  these  words  much  in 
use,  and  in  your  mouth  as  often  as  ye  may,  sitting  and  standing. 

When  ye  are  quite  dressed,  sprinkle  yourselves  with  holy  water, 
which  ye  should  have  always  with  you,  and  think  upon  God's  flesh, 
and  on  his  blood,  which  is  over  the  high  altar,  and  fall  on  your  knees 
toward  it,  with  this  salutation,  "  Hail,  thou  author  of  our  creation  ! 
Hail,  thou  price  of  our  redemption  !  Hail,  thou  who  art  our  support 
during  our  pilgrimage !    Hail,  O  reward  of  om*  expectation !  " 

Be  Thou  our  joy, 
VTho  art  to  be  our  reward. 
May  our  glory  be  in  thee, 
Through  endless  ages. 
Abide  with  us,  O  Lord. 
Remove  the  dark  night. 
Wash  off  all  our  guilt. 
Grant  us  godly  medicine. 
Glory  be  to  thee,  0  Lord, 
A\nio  wert  born  of  a  virgin. 

Thus  shall  you  do  also  when  the  priest  elevates  it  at  the  mass, 
and  before  the  confession,  when  you  are  about  to  receive  the  host ; 
after  this,  fall  on  your  knees  to  your  crucifix,  with  these  five 
greetings : — 


CAMD.  SOC.  D 


18  REGUL^  INCLUSARUM. 

Folio  4  b.  "  Adoramus  te  Christe,  %  benedicimus  tibi  qui  per  sanctam  crucem 
tuam  redemisti  mundum.  Tuam  crucem  adoramus  Domine :'  tuam 
gloriosam  recolimus  passionem :!  miserere  nostri  qui  passus  es  pro 
nobis.  Salue  crux  sancta,  arbor  digna,  cujus  robur  preciosum 
mmidi  tulit  talentum.  Salue  crux  que  in  corpore  Christi  dedicata 
es,  et  ex  membris  ejus  tanquam  margaritis  ornata.  O  crux,  lignum 
triumphale  mundi  ^  uera  salus  uale,  inter  ligna  nullum  tale,  fronde, 
flore,  germine.  Medecina  Christiana  salua  sanos,  egros  sana."  And 
mit  tis  ilke  worde  beate'S  on  ower  breoste.'^  "  Quod  non  ualet  vis 
humana  sit  in  tuo  nomine."  Hwo  se  ne  con  nout  ]?eos  fine,  sigge  'Se 
vormeste^  viue,  "Adoramus  te,  Christe,"  fif  si'Sen  kneolinde  r'  '^  blesci^ 
ou  mid  euerichon  of  "Sees  gretunges,  7  mit  teos  wordes,''  "  miserere 
nostri  qui  passus  es  pro  nobis,"  beateS  on  ower  breoste,*  %  cusce'S  |>e 
eorSe  icreoiced  mid  te  J'ume.'^  per  efter  wende'S  ou  to  vre  Leafdi 
onlicnesse,  1,  cneole'S  mid  fif  auez ;  a  last  to  ]?e  o'Ser  onlicnesses,^  1  to 
ower  relikes  cneole'S,  o]?er  luteS,  nomeliche  to  ]?eo  halewen  ]?et  je 
habbe^  to  ]?urh  luue  iturnd  ower  weouedes,  so  muclie  J^e  raSer  ei 
is  ihalewed.' 

per  efter  anonrilit  vre  Leafdi  vlitsong  ^  siggeS  o]?isse  wise  r'  jif  hit 
is  werke  dei,  valle^S  to  ];er  eorbe ;  jif  hit  is  halidei  buinde  sumdel 
duneward, "?  siggeS  Pater  Noster  %  Credo,  bo  stilliche,'^  '%  rihteS  ou  up 
J^er  efter,  ?  sigge^  "  Domine,  labia  mea  aperies,"  %  makie^  ^  on  ower 
mu]7e  mit  te  ]?ume  a  creoiz, '%  et  "  Deus  in  adjutorium,"  a  large  creoiz 
mit  ]7e  ]7reo  vingres  vrom  abuue  ]7e  vorheaued  dun  to  ^  J;e  breoste 
7  vailed  to  ]7er  eor^e  jif  hit  is  wei-ke  dei,  mit  te  Gloria  Patri,  o]7er 
buwe^S  duneward.  Eif  hit  is  halidei  vort'  "sicut  erat."  pus  do^  et 
euerich  Gloria  Patri,  "?  et  te  biginnunge  of  J^e  Venite,  et  tis  word, 

'  heorte.  C.  ''  eareste.  C, 

"^  -J  blescit  ou  ed  uh  an  ";)  wi'S  })eose  wordes.  C. 

■*  i  crucket  mid  Jjg  Jjume.  C.  *  images.  C. 

'  swa  muche  )>q  ra'Sere  gef  ani  is  ihaleged.  C.  e  anan  vre  lauedi  vtsong.  C. 

•»  ba  stille.  C.  '  markeS.  C. 

''  make'5  an  cros  from  he  foreheaued  to.  C.  '  o'Set.  C. 


ADORATION  OF  THE  CROSS  AND  OF  THE  VIRGIN.  19 

'*  We  adore  thee,  O  Christ,  and  we  bless  thee,  who,  by  thy  holy 
cross,  hast  redeemed  the  world.  We  adore  thy  cross,  O  Lord. 
We  commemorate  thy  glorious  passion.  Pity  us,  O  thou  who  didst 
suffer  for  us.  Hail,  O  holy  Cross,  worthy  tree,  whose  precious 
wood  bore  the  treasure  of  the  world !  Hail,  O  Cross,  who  in  the 
body  of  Christ  wast  dedicated,  and  with  his  limbs  adorned,  as  with 
pearls.  O  Cross,  wood  triumphant  over  the  world.  True  safety, 
hail !  Among  woods  none  such,  for  leaf,  flower,  bud.  O  Christian 
medicine,  heal,  heal  the  sound  and  the  sick."  And  with  this  saying, 
beat  on  your  breast,  "  What  human  power  is  unable  to  do,  be  done 
in  thy  name."  Whoso  does  not  know  these  five,  may  say  the  first 
five,  "  We  [adore  thee,  O  Christ,"  five  times,  kneeling  and  blessing 
yourselves  at  every  one  of  these  greetings ;  and  at  these  words 
"  have  mercy  on  us,  thou  who  didst  suffer  for  us,"  beat  your  breast, 
and  kiss  the  earth  crossed  with  the  thumb.  Thereafter  turn  to  our 
Lady's  image  and  kneel,  saying  the  "  Ave  "  five  times  ;  lastly,  kneel 
or  bow  to  the  other  images  and  to  your  relics,  namely,  to  the  saints 
to  whom  3^ou  have,  through  affection,  dedicated  your  altars,  so  much 
the  more  readily  if  any  of  them  are  hallowed.** 

Lnmediately,  thereafter,  say  our  Lady's  nocturnal  service,  in  this 
wise  :  if  it  is  a  workday,  fall  to  the  earth ;  if  it  is  a  holiday,  bowing 
somewhat  downward,  and  say  the  Paternoster  and  Creed,  both  in  a 
low  voice,  and  then  stand  up  and  say,  "  O  Lord,  open  thou  my  lips," 
and  make  the  sign  of  the  cross  on  your  mouth  with  the  thumb,  and 
say,  "  God  be  our  help ;  "  then  a  large  cross  from  above  the  forehead 
down  to  the  breast,  with  the  three  fingers,  and  fall  to  the  earth,  if  it 
is  a  workday,  with  the  Gloria  Patri,  or  bow  downward,  if  it  is  a 
holiday,  as  far  as  the  words  "  sicut  erat."  Thus  do  at  every  Gloria 
Patri,  and  at  the  beginning  of  the  Venite,  at  this  word,  "  Venite 
adoremus,"  and  at  Ave  Maria,  and  wheresoever  you  hear  Mary's 
name  named,  and  at  every  Paternoster  that  occm's  in  the  hours,  and  in 
the  Creed,  at  this  word,  "natus  ex  Maria  virgine,"  and  at  the  collect  of 

»  Rendered  more  sacred  by  having  relics  deposited  under  them. 


20  KEGUL^  INCLU8ARUM. 

"Venite  adoremus,"  ^  et  Aue  Maria,  1  liwarso  je  euer  ihere-S 
Maries'  nome  inemned,  *?  to  euerich  Pater  Noster  )?et  fane's  to  ))e 
vres,  %  i'Se  Crede  et  tis  word  "  natus  ex  Maria  uirgine,"  7  to  ]7e  coUecte 
Folio  5.  of  euerich  tide,  ?  to  ]>e  Letanie,  1;  to  laste  uers  of  euerich  imne,^  1!  et  te 
laste  uers  wi^uten  on  ^  of  J^isse  salme,  "  Benedicite  omnia  opera 
Domini  Domino,"  et  tisse  uerse,  "  Benedicamus  Patrem  1  FiHum  cum 
Sancto  Spiritu ; "  and  et  alle  ]7eos  ilke,  jif  hit  is  werkedei,  vailed  to 
ber  eor^e:'  jif  hit  is  hahdei,  buwe'S  sumdel  duneward:^  1;  et  te 
biginnunge  of  euerich  tide,  et  tisse  worde,  "  Deus  in  adjutorium," 
makie^  rodentokne,  also  ich  er  tauhte ;  "?  et  tis  word,  "  Veni  Creator 
Spiritus,"  buwe^  o'Ser  kneole^,  efter  ]>et  te  dei  is ;  1!  et  tisse  worde, 
"Memento  salutis  auctor,"  vane's  euere  adun;  1!  et  tisse  worde, 
"  Nascendo  formam  sumpseris,"  cusce^  ]?e  eor^e,  J.  also  ine  Te  Deum, 
et  tisse  worde,  "Non  horruisti  uirginis  ventrem,"  1!  et  te  messe  crede,*" 
et  tisse  worde,  "  Ex  Maria  uirgine,  et  homo  factus  es." 

Euerich  on  sigge  hire  vres  also  heo  bane's  iwriten  ham,  T:  euerich 
tide  sunderliche  also  uor^  also  je  muwen  sigge^  in  his  time,"^  auh 
er  to  sone  ]?en  to  leate.  Eif  je  ne  muwen  euer  holden  J^e  rihte  time, 
vhtsong  bi  nihte  ine  winter :/  ine  sumer  ij^e  dawunge :'  ]?is  winter 
schal  biginnen  ette  holi  rode  dei  ine  heruest,  ■?  lesten  vort  efter 
prime  i]?e  winter  erliche ;  ipe  sumer  biuor  deies,*'  Preciosa  ]?er  efter. 
Eif  je  habbe^  neode  vor  eni  hih]?e  to  spekene  je  muwen  siggen 
Preciosa  biuoren,  1:  efter  vhtsong  anon  jif  hit  so  neodeS.  Non  euer 
efter  mete,  auh  hwon  je  slope's  sigge'S  non  efter  mete  ^  [slop]  ]?e 
hwule  ]?et  sumer  lested,  bute  hwon  je  veste'S  ine  winter,  biuore 
mete  r'  1;  ine  sumer  hwon  je  veste'S,  j^e  sunedei,  efter  ^  vor  je  ete^ 
twien.   Et  te  one  psalme  je  schulen  stonden,  jif  ^e  beo^  eise,^  1!  et  te 

"  Crede  ")  to  ^e  Collecte,  ed  eauer  vh  tide,  ")  to  J^e  latenieste  vers  of  eauer  vh  imne.   C. 

^  buten  an.  "  T  ed  \>e  masse.     In  \>e  muchel  crede.  C. 

''  ase  for^  as  ha  mei, "]  in  his  time.  C. 

"^  I  sumer  bifor^  maregen.  C. 

'  T  hwenne  ge  slepe'S,  efter  slep.  C. 

K  aise.   C. 


CANONICAL  HOURS.  21 

every  service,  and  at  the  Litany,  and  at  the  last  verse  of  every  hymn, 
and  at  the  last  verse  but  one  of  this  Psalm,  "  Bless  the  Lord,  all  ye 
works  of  the  Lord,^' at  this  verse,  "Let  us  bless  the  Father,  and 
the  Son,  and  the  Holy  Ghost ;  "  and  at  all  these,  if  it  is  workday,  fall 
to  the  earth,  if  it  is  holiday,  bow  somewhat  downward.  And,  at  the 
beginning  of  every  time  of  service,  at  this  word,  "  God  be  our 
helper,"  make  the  sign  of  the  cross,  as  I  taught  you  before ;  and  at 
this  word,  "  Come,  O  Creator  Spirit,"  bow  or  kneel,  according  as  the 
day  is  ;  and  at  this  word,  "  Be  mindful  of  us,  O  author  of  our 
salvation,'^  fall  always  down  ;  and  at  this  word,  "  At  thy  birth  thou 
didst  take  our  form,"  kiss  the  earth,  and  also  at  the  Te  Deum,  at  this 
word,  "  Thou  didst  not  abhor  the  virgin's  womb,"  and  at  the  INIass 
Creed,''  at  this  word,  "  Of  the  virgin  Mary,  and  was  made  man." 


-Let  every  one  say  her  hours  as  she  has  written  them,  and  say 
every  service  separately,  as  far  as  you  can,  in  its  own  time,  but 
rather  too  soon  than  too  late.  If  ye  cannot  always  keep  to  the  ricrht 
time,  say  the  Noctm-ns  by  night  in  the  winter ;  in  the  summer,  at 
daybreak.  This  winter  shall  begin  at  Holy  Rood-day  in  autumn, 
and  continue  on  thereafter.  Prime  shall  be  said  in  the  winter  early ; 
in  summer  before  daybreak  ;  Pretiosa  thereafter.  If  you  have  need 
from  any  emergency  to  speak,  you  may  say  Pretiosa  before,  and 
immediately  after  the  nocturnal  service  if  necessary.  Nones  always 
after  meat ;  but  when  you  sleep,  say  Nones  after  [sleep]  during 
summer ;  but  when  you  fast  in  winter,  before  meat ;  and  in  summer 
when  you  fast,  the  Sunday,  after  [meat]  ;  for  you  eat  twice.  x\t 
the  one  Psalm  you  shall  stand,  if  you  are  at  ease,  and  at  the  othei', 
sit ;  and  always  rise  up  at  the  Gloria  Patri  and  bow ;  whoever  is 
able  to  stand,  let  her  always  stand,  in  God's  name,  in  honour  of  our 
Lady ;  and  at  all  the  seven  hours  say  Paternoster  and  Ave  INIaria, 

*  The  Nicene  Creed. 


22  REGUL^  INCLUSARUM. 

o^er  sitten,  "?  euer  et  Gloria  Patri  arisen  up  ^  "?  buwen  ^  liwo  se  mei 
stonclen  euer  on  vre  Leafdi  wurscliipe,  stoncle  a  godes  halue,  '^  et  alle  +" 
seoue  tiden  sigge^  Pater  Noster  1  Ave  Maria,  bo  biuoren  %  efter. 
Fidelium  anime  efter  euerich  tide  biuore  J^e  Pater  Noster ;  et  J?reo 
tiden  siggeS  Credo  mit  te  Pater  Noster  biuoren  Uhtsong  %  efter 
Prime,  1!  efter  Cumpelie.     Vrom  ]?et,  efter  Preciosa,  holde^  silence.^ 

Folio  5  b.  Efter  euesong  anonriht  sigge'S  ower  Placebo  eueriche  niht  hwon 
je  beo^  eise :!  bute  jif  hit  beo  holiniht  vor  j^e  feste  of  nie  lescuns  ]?et 
kume^  amorwen,  biuore  Cumplie,°  oSer  efter  Uhtsong,  siggeS  Dirige, 
mit  Jn'eo  psalmes,  %  mit  J»reo  lescuns  eueriche  niht  sunderliche.  Ine 
anniuersaries,  ]?et  is  ine  munedawes  of  ower  leoue  vreond,*^  sigge^ 
alle  niene,  *?  ine  stude  of  Gloria  Patri,  et  eueriche  psalmes  ende, 
"  Requiem  ®  eternam  dona  eis,  Domine,  %  Ivx  perpetua  luceat  eis :!  "  et 
Placebo  je  muwen  sitten  vort  ^  Magnificat, "?  also  et  Dirige,  bute  et  te 
lescuns  ^  "?  et  te  Miserere,  %  from  Laudato  al  vt :'  sigge'S  a  last,  ine 
stude  of  Benedicamus,  "  Requiescant  in  pace."  A  morwen,  oj^er  a  niht 
efter  \q  suffragiis  of  Uhtsong,  sigge'S  Commendacium,  sittinde  ]?e 
psalmes,  7  kneolinde  J^e  vreisuns  o]7er  stondinde.  Eif  je  do's  ]7vs 
eueriche  niht,  bute  a  suneniht  one,  je  do's  muchele  betere. 


Seoue  psalmes  sigge'S  sittinde  o^er  cneolinde,  mit  te  Letanie.     ]?e 
viftene  psalmes  sigge^  o  ]7isse  wise  ^  }>e  uormeste  vine  uor  ou  sulf, 
%  for  alle  J^et  ou  god  do's  o]?er  unne'S :!  ]?e  o]?er  viue  uor  ]7e  peis  of  ^ 
holi  churche.     pe  ]n'idde  viue  uor  alle  cristene   soulen.     Efter  J^e    1 
uorme  viue  " Kirieleison,  Christe  eleison,  Kyrieleison."  Pater  Noster:' 
"  Saluos  fac  seruos  tuos,  %  ancillas  tuas,  Deus  mens,  sperantes  in  te.'^ 

*  rungen  vp.   C. 

•^  ed  he  J?reo  tiden  segge'S  Pater  Noster  wi'S  Crede  biforen  Vchtsong,  -^  et  Prime,  -j  et 
Conipelin;  from  ouJ>er  Compelin  ©"Ser  Preciosa  beo  iseid  holde'S  silence.  C. 
•^  for  feste  of  nige  leceons  t^e  Gome's  ine  marejjen  bifore  Compelin.  C. 
''  and  gef  hit  h\^  ani  munedai  of  ouwer  leoue  front.  C, 
<■  sege'S  requiem.  C.  '  sitte'S  o^et.  C. 

s;  buten  et  J>e  lescuns  J>ear  stonden.  C. 


ANNIVERSARIES — COMMENDATIONS.  23 

both  before  and  after ;  ridelium  Animse  after  every  horn*  before  the 
Paternoster ;  at  three  hours  say  the  Creed,  with  the  Paternoster, 
before  Nocturns  and  after  Prime,  and  after  the  Compline  ;  from  that 
time,  after  Pretiosa,  keep  silence. 


Immediately  after  vespers  say  your  Placebo  every  night,  when 
you  are  at  ease ;  but,  if  it  be  the  eve  of  a  festival  of  nine  lessons 
that  comes  on  the  morrow,  before  Complme  or  after  Nocturn,  say 
Dirige,  with  three  Psalms,  and  with  three  lessons  every  night 
separately.  On  the  anniversaries,  that  is,  on  the  commemoration 
days  of  your  dear  friends,  say  all  the  nine,  and,  at  the  end  of  every 
Psalm,  instead  of  Gloria  Patri,  say  "  Give  them  eternal  rest,  O  Lord, 
and  let  continual  light  shine  upon  them."  At  Placebo,  you  may  sit 
until  the  Magnificat,  and  also  at  Dirige,  except  at  the  lessons,  and  at 
the  Miserere,  and  from  Laudate  throughout ;  at  the  end,  instead  of 
Benedicamus,  say  "  Requiescant  in  pace."  On  the  morrow,  or  at 
night,  after  the  suffrages  of  the  nocturnal  service,  say  the  Commenda- 
tion,^ sitting  during  Psalms,  and  kneeling  or  standing  during  the 
prayers.  If  ye  do  thus  every  evening,  Sunday  night  alone  excepted, 
ye  do  so  much  the  better. 

With  the  Litany  say  seven  Psalms,  sitting  or  kneeling ;  say  the 
fifteen  Psalms  on  this  wise :  the  first  five  for  yourself,  and  for  all 
who  do  you  good  or  befriend  you ;  the  next  five  for  the  peace  of  holy 
church ;  the  third  five  for  all  Christian  souls.  After  the  first  five, 
"  Lord  have  mercy  upon  us.  Christ  have  mercy  upon  us.  Lord 
have  mercy  upon  us."  Paternoster.  "  O  my  God,  save  thy  servants 
and  handmaids,  who  hope  in  Thee.  Let  us  pray.  O  God,  whose 
property  is  always  to  have  mercy  and  to  spare,  receive  our  prayer 
for  forgiveness,  and  let  Thy  compassion  and  pity  absolve  us  who  are 
bomid  with  the  chaui  of  our  sins,  through  Jesus  Christ  our  Lord." 

*  Prayers  for  the  dead. 


24  REGUL^  INCLUSARUM. 

Oremus.  Deus  cui  proprium  est  misereri  semper  H  parcere,  suscipe 
deprecatlonem  nostram,  1;  quos  delictorum  cathena  constringit,  mise- 
ratio  tue  pietatis  absolvat,  per  Christum  Dominmn."  Efter  \q  ojjer 
viue  also  "  Kirieleison,  Christe  eleison,  Kirieleison."  Pater  Noster. 
"  Domine,  fiat  pax  in  virtute  tua,  15  liabundancia  in  turribus  tuis. 
Oremus.  Ecclesie  tue  Domine  preces  placatus  admitte,  ut,  de- 
structis  aduersitatibus  universis,  secura  tibi  serviat  libertate,  per,  <^c." 
Efter  ]?e  j^ridde  viue,  \et  je  schulen  siggen  wiSuten  Gloria  Patri, 
"Kirieleison,  Christe  eleison,  Kirieleison. "  Pater  Noster.  "A  porta  inferi 
serue  Domine  animas  eorum.  Oremus.  Fidelium  &c."  Seoue  psalmes 
%  teos  fiftene  psalmes  sigge'S  abuten  undern  deies  :^  vor  abute  swuch 
time  alse  me  singe's  messe  in  alle  holi  religiuns,  ure  Louerd  J>olede 
pine  up  o  ]?e  rode,  je  owen  to  beon  nomeliche  ibeoden  ?  ibonen  ^  % 
also  vrom  Prime  vort  mid  morwen  hwon  \e  preostes  of  ^e  worlde 
singe's  hore  messen.'' 

Vre  leawede  bre]?ren  sigge^  Jjus  hore  vres :  vor  Vhtsong  ine 
werkedawes,  heihte  %  twenti  Pater  Nosters:'  ine  helidawes,  forti:^ 
vor  euesonge  viftene.  Vor  eueriche  o]?er  tide,  seouene:^  biuoren 
Uhtsong,  Pater  Noster  *?  Credo,  kneolinde  to  ]7er  eor-Se  on  werkedei, 
%  buinde  on  halidei :!  J  ]7enne  schal  siggen,  hwo  se  con,  "  Domine 
labia  mea  aperies  t'  Deus  in  adiutorium  meum  intende :  Gloria  Patri, 
sicut  erat .  alleluia  'V  1  ine  Leinten,  "  Laus  tibi  Domine  rex  eterne 
glorie:^"  efter  J^e  laste,  "Kirieleison,  Christeleison,  Kirieleison."  Pater 
Noster:^  1:  efter  J^e  amen,  "Per  Dominum:  benedicamus  Domino  r^  Deo 
gratias  f'  7  et  alle  ]?e  o]n'e  tiden,  also  biginnen "?  also  enden.  Bute  et 
Cumplie,  schal  biginnen  hwo  so  con,  "  Conuerte  nos,  Deus  salutaris 
noster  r'"  and  et  alle  ]?e  o]?re  tiden,  "  Deus  in  adiutorium,"  wiSuten 
"  Domine  labia  mea."  Eif  ei  of  on  wule  don  ]?us  lieo  volewe^  her,  ase 
in  o]7re  obseruaunces,  muchel  of  ure  ordre,  "i  wel  ich  hit  reade :/  a  yisse 
wise  je  muwen,  jif  je  wulleS,  siggen  ower  Paternostres. 

»  T  alswa  from  Prime  o^et  midmareSen ,  hwenne  preostes  of  Jje  world  singed  heore 
messen.  On  Hsso  wise  ge  magen  gef  ge  wulle'S  seggen  oure  Pater  Nostras;  Almihtin 
God  Feder,  Sune,  Hali  Gast.  C. 


THE  CANONICAL  HOURS  OF  PRAYER.  25 

After  tlie  next  five,  say  also,  "  Lord  have  mercy  upon  us,  Christ 
have  mercy  upon  us.  Lord  have  mercy  upon  us."  Paternoster. 
"  May  there  be  peace  in  thy  strength,  and  abundance  in  thy  strong- 
holds." a  O  Lord,  mercifully  receive  the  prayers  of  thy  church,  that, 
being  delivered  from  all  adversities,  it  may  serve  thee  in  security 
and  freedom,  through,  &c."  After  the  third  five,  which  you  shall 
say  without  Gloria  Patri,  "  Lord  have  mercy  upon  us,  Christ  have 
mercy  upon  us.  Lord  have  mercy  upon  us."  Pater  noster.  Say,  "Lord 
deliver  their  souls  from  the  gate  of  hell.  Let  us  pray.  "  Fidelium, 
&:c."  Say  seven  psalms,  and  those  fifteen  psalms  about  undern  time,'' 
for  about  such  time  as  mass  is  sung  in  all  religious  communities,  when 
our  Lord  suffered  pain  upon  the  cross,  ye  ought  to  be  especially  in 
prayers  and  supplications,  and  also  from  Prime  till  mid-morrow, 
when  the  secular  priests  sing  their  masses. 


Our  lay  brethren  say  thus  their  hours : — For  Nocturns,  on  work- 
days, eight-and-twenty  Paternosters ;  on  holidays,  forty ;  for  ves- 
pers, fifteen ;  for  every  other  time,  seven ;  before  Nocturns,  Pater- 
noster, and  Creed,  kneeling  on  the  ground  on  a  workday,  and 
bowing  on  a  holiday ;  and  then  whosoever  can  shall  say,  "  O  Lord, 
open  tbou  my  lips.  O  God,  make  haste  to  help  me.  Glory  be  to  the 
Father,  &c.  Halleluia."  And  in  Lent,  "  Praise  be  to  thee,  O  Lord, 
eternal  King  of  Glory.''  After  the  last,  "Lord  have  mercy  upon  us, 
Christ  have  mercy  upon  us,  Lord  have  mercy  upon  us."  Pater 
noster.  And  after  the  Amen,  "  Through  the  Lord,  let  us  bless  the 
Lord  ;  thanks  to  God."  And  at  all  the  other  hours,  thus  begin  and 
thus  end ;  but,  at  Compline,  whosoever  can  shall  begin,  "  Turn  us, 
O  God  of  our  salvation ;  "  and  at  all  the  other  hours,  "  O  God,  make 
speed  to  save  me,"  omitting  "  O  Lord,  open  thou  my  lips."  If  any 
of  you  will  do  this,  she  followeth  here,  as  in  other  observances,  much 


"  Psalm  cxxii.  7.   "Peace  be  within  thy  walls,  and  prosperity  within  thy  palaces." 
''  Nine  o'clock  in  the  moriiino'. 
CAMD.   SOC.  E 


Folio  6  h. 


2G  REGULtE  inclusahum. 


"  Almihti  God,  Feder,  <^  Sune,  <^  so^fest  Holi  Gost,  also  je  ]7reo  ^ 
bee's  o  God,  «^  o  mihte,  o  wisdom,  <^  o  luue,  °f  tauh  is  mihte  iturnd  v 
to  ]7e  in  holi  write  nomeliche,  J^u  deorewur^e  neder ;  to  ]?e  wisdom,  i 
of  ]?ine  Sune ;  to  \q  luue,  of  ]7e  Holi  Gost ;  jif  me  on,  almihti  God  :'  •' 
Jjrile  me  j^reo  hodes,  J^eos  ilke  ]>reo   ]?inges,  mihte  vorto  seruie  ^  J>e, 
wisdom  vorto  queme  'Se,  luue  ^  wil  to  don  hit,  mihte  )?et  ich  muwe 
don  x'  wisdom  ]?et  ich  cunne  don,  luue  ]>et  ichulle  don   al  ]?et  te  is 
leouest,  also  ]7U  ert  ful  of  euerich  god,  also  nis  no  god  wone  ^  j^er  ase 
J?reos  ]?reo  beoS,  mihte  "^  wisdom  <^  luue  iveied  '^  togederes,  J^et  tu 
jette  me  ham,  holi  J^rumnesse  Trinite,  i];e  wurSschipe  of  J^e.     preo    i 
Paternostres.     Credo.     Benedicamus  Patrem  f.  Filium  cum  Spiritu 
Sancto,  Laudemus,  et  semper.     Oremus  :   "  Omnipotens  sempiterne 
Deus,  qui  dedisti  famulis  tuis,  confessione  uere  fidei,  eterne  Trinitatis 
gloriam  agnoscere,  <^  in  potencia  majestatis  adorare  unitatem,  que- 
sumus    ut  ejusdem  fidei    firmitate  ab  omnibus  semper  muniamur 
adversis,  qui  vivis  <^  regnas.^'    Hwo  so  hit  haueS,  oSer  sum  o'Ser  of  ]?e 
holi  j^rumnesse,  sigge  ]?e  wulle.*^  ' 


Swete  Jesu  J^in  ore !  swete  Jesu  vor  mine  sunnen  anhonged  o  be 
rode,  uor  ))eo  ilke  uif  wunden  ]7et  tu  on  hire  bleddest,  hel  mine  blodi 
soule  of  alle  ]7e  wunden  J^et  heo  is  mide  iwunded  ®  ]7urh  mine  uif  wittes, 
i'Se  munegunge  of  ham :  ]?et  hit  so  mote  beon :!  deorwurSe  Louerd  ; 
uif  Paternostres.  "  Omnis  terra  adoret  te  Deus,  et  psallat  tibi ; 
psalmum  dicat  nomini  tuo  Domine."     Oremus  r'  "  Juste  judex  Jesu 


"  and  Jiach  is  wisdom  iturnt  to  Jje  in  hall  write,  nomeliche,  j^u  deorewur^e  Fader,  to  \>e 
wisdom,  seli  sune,  to  \>q  luue,  Hali  Gast.  ^ef  me  \>\x  an  almihti  God;  hi-ile  in  Jjreo  hades; 
neomc"5  jse  \>Qn  up  I'eos  ilke  hreo  binges  :  mihte  for  te  serui.  C. 

*•  wane.  C.  '•'  ifeget,  [imenged]  C. 

''  hwase  hit  liaue'S  al  o'Ser  sum,  of  he  hali  )>rumnesse,  segge  wase  wulle.  C 

*  is  iwunden  [is  wi^  iwuiidet].  C. 


SUPPLICATIONS  FOE  GRACE,  TO  THE  TRINITY,  AND  TO  CHRIST.  27 

of  our  order,  and  I  earnestly  advise  it.     In  this  manner  jou  may 
say,  if  you  will,  your  Paternosters. 

"  Almighty  God,  Father,  Son,  and  soothfast  Holy  Ghost,  even  as 
ye  three  are  one  God,  and  one  power,  one  Avisdom,  and  one  love, 
and  yet  wisdom  is  especially  ascribed  to  thee  in  holy  writ,  thou  dear 
Father ;  to  thee  wisdom,  of  thy  Son ;  to  thee  love,  of  the  Holy 
Ghost.  Give  me  grace.  Almighty  God ;  inspire  into  me,  ye  three 
persons,  these  same  three  things :  power  to  serve  thee,  wisdom  t 
please  thee,  love  and  will  to  do  it ;  power  that  I  may  do,  wisdor, 
that  T  may  know  what  to  do,  love  that  I  may  be  constrained  to  dc 
all  tliat  is  most  approved  by  thee ;  as  thou  art  full  of  every  good 
thing,  as  there  is  no  good  wanting  where  the^.c  three  are,  power, 
wisdom,  and  love  united  together,  that  tliou  grant  me  them,  O  holy 
Trinity,  in  the  worship  of  thee.^'  Three  Paternosters.  I  Believe. 
"  Let  us  bless  the  Father  and  the  Son,  Avith  the  Holy  Ghost ;  let 
us  praise  and  highly  extol  him  for  ever."  Let  us  pray  :  "Almighty 
and  everlasting  God,  who  hast  given  unto  thy  servants  by  the  con- 
fession of  the  true  faith  to  acknowledge  the  glory  of  the  eternal 
Trinity,  and  in  the  power  of  the  [divine]  Majesty  to  worship  the 
unity,  we  beseech  thee  that  in  the  steadfastness  of  this  faith  we  may 
be  defended  alwavs  from  all  adversities,  who  livest  and  reignest,  &c." 
Whoso  hath  this,  or  any  other  prayer  to  the  holy  Trinity,  may  say 
which  he  will. 

"  Sweet  Jesus,  thy  mercy  I  Sweet  Jesus,  for  my  sins  suspended  on 
the  cross ;  for  the  sake  of  the  same  five  womids  by  which  thou  didst 
thereon  bleed,  heal  my  soul,  defiled  with  blood,  of  all  the  Avounds 
wherewith  it  is  wounded  through  my  five  senses,  in  the  remem- 
brance of  them ;  so  may  it  be,  dear  Lord."  FIa'c  Paternosters.  "  Let 
all  the  earth  Avorship  thee,  O  God,  sing  of  thee,  and  praise  thy  name 
Avith  a  psalm."  Let  us  pray :  "  O  righteous  Judge,  Jesu  Christ." 
If  thou  canst  not  say  this,  say  some  other  of  the  Cruces.^  "  O  God, 
Avho  by  the  precious  blood  of  thy  only  begotten  son  Jesus  Christ,  &c." 

■''  Prayers  used  in  the  adoration  of  the  cross,  and  in  processions  where  the  cross  is 
carried. 


ludi 


28  KEGULJE  INCLUSARUM. 

Christe;"  jif  ]7U  ne  const  nout  "Sesne  seie  sQne  o^er  of  "Se  creoiz. 
Deus  qui  uuigeniti  filii  tui  Domini  nostri  Jesu  Christi  precioso. 

li  or  'Se  seoue  jiftes  of  'Se  Holi  Goste,  'Set  icli  mote  habben  ham, 

•^  for  ]?e  seoue  tiden  ]7et  holi  chirche  singe^S   ]?et  icli  mote  delen  ine 

ham,  slepe  ich  oj^er  wakie,  «^  for  ]7e  seoue  bonen  ij^e  Paternoster 

ajein  ]?e  seouen  heaued  deadliche  sunnen,  |7et  tu  wite  me  wi^   ham 

''  ^  bore  bruchen,'^  "^  jif  me  ]7e  seouen  seli  eadinesses  Jjet  tu  hauest, 

■"  Inn  icorene  ij»in  eadi  nome."     Seoue  Paternostres, 

<^  creabuntur,  "^  renouabis  faciem  terrae." 

nne  cor  patet  et  omnis  vokmtas  loquitur, 

et  qu^.  secretum,   purifica,   per    infusionen    Sancti 

Spiritus,  cogituu^  ,ordis  nostri,  ut  perfecte  te  diligere  et  digne 

laudare  mereamur,  per,  &c.      Exaudi,  quesumus  Domine,  suppHcum 

preces  j  confitencium  tibi  parce  peccatis :   ut  pariter  nobis  indul- 

gentiam  tribuas  benignus  <^  pacem,  per,  &c.     Ecclesie  tue,  quesumus 

Domine,  preces  placatus." 


/ 


Uor  ]?e  ten  hesten  \ei  ich  ibroken  habbe,  summe  cSer  alle,  and 
me  sulf  toward  te  hwat  se  beo  of  o]?er  hwat  vntreouhche  iteoj^eged, 
ibote  ^  of  )?eos  bruchen,  vorte  seihtni  '^  me  wi'S  ]->q  deorewur'Se  Louerd. 
Ten  Paternostres  .  v.  ego  dixi,  Domine,  miserere  mei ;  sana  animam 
meam  quia  peccavi  tibi."     "  Deus  cui  proprium." 

"  1  o  "^  wurschipe,  Jesu  Crist,  of  }>ine  tweolf  apostles  j;et  ich  mote 
oueral  uolewen  hore  lore  '=f  \Q.i  ich  ]?urh  hore  bonen  mote  habben  \q 


lieore  stiunden.  C  ''  iteoliedet  in  bote.  C. 

sachtni.  0.  ''  In  he.  C. 


PRAYERS  FOR  PARDON  AND  RECONCILIATION  WITH  GOD.   29 


"  For  the  seven  gifts  of  the  Holy  Ghost,  that  I  may  have  them, 
and  for  the  seven  times  that  holy  church  singeth,  that  I  may 
participate  in  them,  whether  asleep  or  awake ;  and  for  the  seven 
petitions  in  the  Paternoster  agamst  the  seven  chief  deadly  sins, 
that  thou  guard  me  against  them  and  all  their  brood,  and  give 
me  the  seven  happy  beatitudes  which  thou,  Lord,  hast  promised 
thine  elect  in  thy  blessed  name."  Seven  Paternosters,  vers.  "  Send 
forth  thy  spirit  and  they  shall  be  created,  and  thou  shalt  renew  the 
face  of  the  earth."  Let  us  pray :  "  O  God,  to  whom  every  heart  is 
open,  and  every  wish  speaketh,  and  from  whom  no  secret  is  liid, 
purify,  by  the  infusion  of  the  Holy  Spirit,  the  thoughts  of  our  heart, 
that  we  may  perfectly  love  thee,  and  worthily  praise  thee,  through, 
&c.  Hear,  we  beseech  thee,  O  Lord,  the  prayers  of  thy  suppliants, 
and  forgive  the  sins  of  those  who  confess  them  to  thee  ;  that  likewise 
of  thy  goodness  thou  mayest  grant  us  thy  favour  and  peace,  through, 
&c.     O  Lord,  graciously  hear  the  prayers  of  thy  chm-ch." 


"  Jjecause  of  the  ten  commandments,  some  or  all  of  wliich  I  have 
broken,  and  in  whatever  other  things  I  have  tithed  myself  untruly 
toward  thee,  in  repair  of  those  breaches,  to  reconcile  myself  with 
thee,  dear  Lord."  Ten  paternosters ;  vers.  "  I  have  said,  O  Lord, 
have  mercy  upon  me,  heal  my  soul,  for  I  have  sinned  against  thee. 
O  God,  wdiose  property,  &c." 

"  In  honour,  O  Jesus  Christ,  of  thy  twelve  apostles,  that  I  may  in 
all   things  follow  their  doctrine,  and  that,  thi-ough  their  prayers, 


30  REGULiE  INCLUSARUM. 

tweolf  bowes  ^  ]>et  blowe'S  of  cherite,  ase  seinte  Powel  witne'S,  blisfule 
Louerd.  Tweolf  Paternostres.  "  Annunciaverunt  opera  Dei  et 
sanctitatem  ejus."  Oremus :  "  Exaudi  nos  Deus  salutaris  noster,  et 
aj)ostolorum  tuorum  nos  tuere  prsesidiis,  quorum  donasti  fideles  esse 
doctrinis,  per — " 

-Oalewen  J7et  je  luuie^  best  <^  mest  in  Lore  wur^chipe  sigge'S 
o]7er  les,  oj^er  mo,  alse  ou  bere^  on  heorte,  <^  tet  uerset  efterward 
mid  liore  collecte. 

"  Uor  alle  ]?eo  j^et  habbeS  eni  god  ido  me,  iseid  me,  oj^er  iunned 
me,  '-^  for  alle  ]>eo  ilke  ]?et  wurche^  ]ye  six  werkes  of  misericorde,'' 
merciable  Louerd."  °  Six  Paternostres.  "Dispersit,  dedit  pauperibus; 
justicia  ejus  manet  in  secula  seculorum.  Retribuere,  dignare  Doraine, 
omnibus  nobis  bona  facientibus  propter  nomen  tuum,  vitam  eternam." 
Hwose  wule  mei  siggen  ]?esne  psalm :  "  Ad  te  levavi,"  biuoren  ]>e 
Paternostres,  <^  seo]?en,  "  Kirieleison,  Cliristeleison,  Kirieleison." 

"  Uor  alle  ];e  soulen  ]?et  beo'S  forSfaren  i^e  bileaue  of  ]?e  vour 
gospelles  ]7et  liolde'S  al  Cristendom  up  a  uour  lialues,  ]?et  tu  J>e  vour 
morjiuen  ^  jiue  ham  inne  heouene,  milcefule  Louerd."  Foiu^  Pater- 
nostres :!  f  gif  je  sigge'S  niene,  ase  jjer  beo'S  niene,  englene  ordres,*^ 
l^et  God  J^urli  his  milce  j  for  his  merci  hije  ham  ut  of  pine  to  liore 
velauredden,^  je  do]?  jet  betere :'  j-  her  also  sigge^  "  De  profundis," 
biuore  he  Paternoster.  "  Kiriel.  Christel.  Kiriel.  A  porta  inferi,  erue 
Domine  animas  eorum."  Oremus:  "Fidelimn,  Deus,  omnium  con- 
ditor  et  redemptor,  animabus  famulorum  famularumque  [tuarum 
remissionem  cunctorum  tribue  peccatorum :  ut  indulgentiam  quam 
semper  optaverunt  piis  supplicationibus  consequantur.]  " 


■'  boges.  C.  ^  milce.  C. 

<^  milcefule  Lauerd.  C.  ''  marej;euen  [iiij"'  dotes],   0. 

'  weoredes.  C.  '  feorrcdne.   C 


PRAYERS  FOR  BENEFACTORS,  AND  FOR  THE  DEAD.     31 

I  may  have  the  twelve  branches  of  charity,  which  blossom,  as  St. 
Paul  sheweth,  blessed  Lord."  Twelve  Paternosters.  "  They  declared 
the  works  of  the  Lord  and  his  Holiness."  Let  us  pray  :  "  Hear  us, 
O  God  of  our  Salvation,  and  keep  us  safe  by  the  protection  of  thy 
apostles,  to  whose  doctrines  thou  hast  granted  us  to  be  faithful, 
through,  &c." 

In  the  worship  of  those  saints  whom  ye  love  best  and  most,  say 
less  or  more  as  your  heart  inclines  you,  and  that  versicle  afterwards, 
Avith  their  collect. 

"  r  or  all  those  who  have  done  me,  said  of  me,  or  granted  me  any 
good,  and  for  all  such  as  -work  the  six  works  of  mercv,  O  merciful 
Lord."  Six  Paternosters.  "  He  hath  dispersed,  he  hath  given  to  the 
poor;  his  righteousness  remaineth  for  ever.  Deign,  O  Lord,  to 
reward  all  those  who  do  good  to  us  with  eternal  life,  for  thy  name^s 
sake."  Who  will  may  say  this  psalm,  "  To  thee  have  I  lifted  up," 
before  the  Paternoster ;  and  then,  "  Lord  have  mercy  upon  me, 
Christ  have  mercy,  Lord  have  mercy." 

"  For  all  the  souls  that  have  departed  in  the  belief  of  the  four 
gospels  which  support  all  Christendom  on  four  sides,  give  them  in 
heaven  the  four  marriage  portions,  gracious  Lord."  Four  Paternosters ; 
and,  if  you  say  nine,  as  there  are  nine  orders  of  angels,  that  God 
through  his  grace  and  of  his  mercy  may  elevate  them  soon  out  of 
pain  to  their  fellowship,  ye  do  still  better ;  and  here  also  say  "  De  pro- 
fundis"  before  the  Paternoster.  "  Lord  have  mercy  upon  us,  Christ 
have  mercy  upon  us,  Lord  have  mercy  upon  us.  From  the  o-ates  of 
Hell,  O  Lord,  deliver  their  souls."  Let  us  pray :  "  O  God  the 
Creator  and  the  Redeemer  of  all  the  foithful,  grant  to  the  souls 
of  thy  servants  remission  of  all  their  sins,  that  they  may  obtain 
the  indulgence  which  they  have  always  desired  by  their  devout 
prayers." 


32  REGUL^  INCLUSARUM. 


Bi  deie  summe  time  o]7er  bi  nihte,  |7enche"S  <^  gedere'S  in  owre 
heorte  alle  sike  ^  alle  sorie,  ]?et  wo  %  pouerte  J^olie'S,  \e  pine  ]7et 
prisuns  "bolie^  r'  J'et  heo  ligge'S  mid  iren  heuie  iveotered:'*  norae- 
liche  of  ^Q  Cristene  ]?et  beo-S  ine  he]?inesse,  summe  ine  prisune, 
summe  ine  alse  muchele  "Seudome  alse  oxe  is  o]7er  asse :!  habbe'S 
reou]7e  of  l>eo  \ei  beo^  ine  stronge  temptaciuns.''  Alle  monne  sores 
Folio  1h.  sette^  in  ower  ]70uhte,  7  sike^  to  vre  Louerd  J^et  he  nime  jeme  7 
liabbe  reoube  of  ham,  <^  biholde  touward  ham  mid  te  eie  of  his  ore :! 
<?  jif  je  habbe^  hwule,  sigge^  jjesne  psalm,  "  Levavi  oculos  meos."*" 
Paternoster.  "  Conuertere,  Domine,  usquequo  :!  et  deprecabilis  esto 
super  seruos  tuos/  Pretende,  Domine,  famulis  et  famulabus  tuis 
dexteram  celestis  auxilii,  ut  te  toto  corde  perquirant,  et  que  digne 
postulant  assequantur,  per  Christum  Dominum  nostrum." 

I  J>e  messe  hwon  J^e  preost  hefS  up  Godes  licome,  sigge-S  ]7eos 
uers  stondinde,  "Ecce  salvs  mundi,  uerbum  Patris :'  hostiauera,  uiua 
caro,  deitas  integra,  verus  homo  :^"  and  J>eonne  ualle^  adun  mid  ]?eos 
gretunge.  "  Aue  principium  nostre  creationis :'  aue  precium  nostre 
redemptionis  :^  aue  viaticum  nostre  peregrinationis  :^  tu  esto  nostrum 
gaudium  qui  es  futurus  premium.  Sit  nostra  in  te  gloria,  per 
cuncta  semper  secula.  Mane  nobiscum,  Domine  r^  noctem  obscuram 
remove  ^  omne  delictum  ablue :'  piam  medelam  tribue.  Gloria  tibi, 
Domine  r^  sed  quis  est  locus  in  me  quo  veniat  in  me  Deus  mens,  qui 
fecit  celum  7  terram :!  itane  Domine  Deus  mens  ?  est  quicquam  in 
me  quod  capiat  te?  quis  mihi  dabit  ut  venias  in  cor  meum,  et 
inebries  illud,  <^  vinum  bonum  meum  amplector  te  ?  quis  mihi  es  ? 
miserere  ut  loquar  ?  angusta  est  domus  anime  mee  quo  venias  ad 
eam ;  dilatetur  abs  te  r^  ruinosa  est,  refice  eam :!  habet  que  offendant 
oculos  tuos  fateor  et  scio :!  set  quis  mundabit  eam,  aut  cui  alteri 
preter  te  [clamabo]  ?  ab  occultis  meis  munda  me,  Domine,  et  ab 
alienis  parce  servo  tuo  r'^  miserere,  miserere,  miserere  mei,  Deus, 
secundum  magnam  misericordiam  tuam:"^  and  so  al  |?ene  psalm  vt, 

a  wffi  iren  ibunden.  C.  ''  fondunge.  C.  '  Psalm  cxxi.  1. 

J  xo    13.  '  Psalm  xix.  ]2.  f  Psalm  li.  f!. 


DEVOUT  MEDITATIONS — PRAYERS  AT  MASS.  33 

At  some  time  in  the  day  or  the  night  think  upon  and  call  to  mind 
all  who  are  sick  and  sorrowful,  who  suffer  affliction  and  poverty,  the 
pain  which  prisoners  endure  who  lie  heavily  fettered  with  iron ;  think 
especially  of  the  Christians  who  are  among  the  heathen,  some  in 
prison,  some  in  as  great  thraldom  as  is  an  ox  or  an  ass :  compassionate 
those  who  are  under  strong  temptations ;  take  thought  of  all  men's 
sorrows,  and  sigh  to  our  Lord  that  he  may  take  care  of  them,  and 
have  compassion,  and  look  upon  them  with  a  gracious  eye ;  and,  if 
you  have  leisure,  repeat  this  Psalm,  "  I  have  lifted  up  mine  eyes,"  &c. 
Pater  noster.  "  Return,  O  Lord,  how  long,  and  be  entreated  in 
favour  of  thy  servants  :  "  Let  us  pray.  "  Stretch  forth,  O  Lord,  to 
thy  servants  and  to  thy  handmaids  the  right  hand  of  thy  heavenly 
aid,  that  they  may  seek  thee  with  all  their  heart,  and  obtain  Avhat 
they  worthily  ask  through  Jesus  Christ  our  Lord." 

In  the  mass,  when  the  priest  elevates  God's  body,  say  these  verses, 
standing,  "  Behold  the  Saviour  of  the  world ;  the  word  of  the 
Father ;  a  true  sacrifice  ;  living  flesh  ;  intire  Godhead  ;  very  man ;" 
and  then  fall  down  with  this  greeting,  "  Hail !  cause  of  our  creation ; 
Hail !  price  of  our  redemption ;  Hail !  our  support  during  our 
pilgrimage.  Be  thou  our  joy,  who  art  about  to  be  our  reward. 
May  our  glory  be  in  thee,  for  ever  and  ever.  Abide  with  us, 
O  Lord.  Remove  our  darkness.  Wash  fi-om  us  all  our  guilt. 
Grant  a  holy  remedy.  Glory  be  to  thee,  O  Lord.  But,  is  there  any 
place  in  me  into  which  my  God  may  come  who  made  heaven  and 
earth  ?  Is  it  so,  O  Lord  my  God  ?  Is  there  in  me  any  thing  which 
may  contain  thee?  Wilt  thou  Indeed  come  into  my  heart  and 
inebriate  it  ?  And  do  I  embrace  thee^  my  good  wine  ?  What  art 
thou  to  me  ?  Pity  me,  that  I  may  speak.  The  house  of  my  soul  is 
too  narrow  that  thou  shouldst  come  into  it.  Let  it  be  enlarged  by 
thee.  It  is  in  ruins,  repair  it.  I  confess  and  know  that  it  contains 
what  is  offensive  to  thine  eyes.  But  who  shall  cleanse  it,  or  to 
whom  but  thee  shall  I  cry  ?  Cleanse  thou  me,  O  God,  from  my 
secret  faults ;  and  from  the  sins  of  others  spare  thy  servant. 
Have  mercy,  have  mercy,  have  mercy  upon  me,  O  God,  according 

CAMD.   SOC.  F 


34  REGUL^  INCLUSARUM. 

mid  Gloria  Patri,  "  Christe  audi  nos,"  twie.  "  Kiriel.  Christel.  Kiriel. 
Pater  noster t'  Credo.  Saluum  fac  seruiim  tuum,  Deus  meus,  sperantem 
in  te.  Doce  me  facere  uolmitatem  tuam,  quia  Deus  meus  es  tu. 
Domine  exaudi  oracionem  meara.  Et  clamor  meus  ad  te  veiiiat." 
Oremus.  "  Concede,  quesumus,  omnipotens  Deus,  ut  quem  enigmatice 
et  sub  aliena  specie  cernimus,  quo  sacramentaliter  cibamur  in  terris, 
facie  ad  faciem  eum  videamus,  [eo]  sicuti  [est]  veraciter  '^  realiter  frui 
mereamur  in  cells :  per  eundem." 


FoUo  8.  lifter  J^e  messecos,  hwon  j^e  preost  sacred,  ]7er  uorjite^  al  J^ene 

world,  ^  ]?er  beo'S  al  vt  of  bodi  :f  |?er  in  sperclinde  luue  bicluppeS  oure 
leofmon  ]?et  into  ower  breoste  bur  is  iliht  of  heouene,  <^  holdeS  liine 
ueste,  uort  he  habbe  igranted  on  ^  al  ]>et  je  euer  wulle^. 

Abute  mid  dei  hwose  mei,  -^  liwose  ne  mei  J^eonne,  o  summe  o^er 
time,  ]?enche  o  Codes  rode  alse  mucliele  ase  lieo  euer  con  mest  o]?er  -\ 
mai,  "^  of  his  deorewurSe  pinen  :^  '^  beginne  ]?er  efter  ]?e  ilke  vif 
gretunges  'Set  beo'S  iwritten  ]?eruppe  t'  ■^  also  kneolinde  to  eurichon, 
f  blesce'S,  ase  hit  seiS  ]>er,  "^  beateS  ower  breoste,  '^  makie'S  a  swuch 
bone.  "  Adoramus  te  Christe  et  benedicimus  tibi,  qui  per  sanctam 
crucem  tuam  redemisti  mundum.  Tuam  crucem  adoramus  Domine. 
Tuam  gloriosam  recolimus  passionem  :*  miserere  nostri  qui  passus  es 
pro  nobis.  Salue  crux  sancta,  arbor  digna,  que  sola  fuisti  digna 
portare  Regem  celorum  <^  Dominum.     Salue  crux  que  in  corpore." 


"  O  crux  gloriosa!  o  crux  adoranda!  o  lignum  preciosura,  f  admirabile 
signum,  per  quod  "^  diabolus  est  victus,  f  mundus  Christi  sanguine 
redemptus ! "  AriseS  J>eonne  j^  biginne^  J^esne  antefne.  "  Salue  nos, 
Christe:^"    and   sigge-S   stondinde  ]?esne  psalm,   "lubilate,"  mit  te 

"  hakleS  liini  hetefeste  o'Set  he  habbe  igetted  ou.  (!. 


ADORATION  OF  THE  CROSS.  35 

to  thy  great  mercj ;  "  and  so  the  whole  Psahn  to  the  end,  with  Gloria 
Patri ;  "  O  Christ  hear  us,"  twice ;  "  Lord  have  mercy  upon  us. 
Christ  have  mercy  upon  us.  Lord  have  mercy  upon  us."  "  Our 
Father  ;  I  believe."  "  O  my  God,  save  thy  servant,  who  putteth  his 
trust  in  thee.  Teach  me  to  do  thy  will,  for  thou  art  my  God. 
Lord,  hear  my  prayer,  and  let  my  cry  come  unto  thee."  Let  us 
pray :  "  Grant,  we  beseech  thee.  Almighty  God,  that  him  whom  we 
see  darkly,  and  under  a  different  form,  on  whom  we  feed  sacra- 
mentally  on  earth,*  we  may  see  face  to  face,  and  may  be  thought 
worthy  to  enjoy  him  truly  and  really,  as  he  is,  in  heaven,  through 
the  same." 

After  the  kiss  of  peace  in  the  mass,  when  the  priest  consecrates, 
forget  there  all  the  world,  and  there  be  intirely  out  of  the  body ; 
there  in  glowing  love  embrace  your  beloved  [Saviour]  who  is  come 
down  from  heaven  into  your  breast's  bower,  and  hold  him  fast  until 
he  shall  have  granted  whatever  you  wish  for. 

About  mid  day  whoso  may,  and  whoso  may  not  then  at  some 
other  time,  should  think  upon  God's  rood  as  much  and  as  intently  as 
ever  she  can,  and  of  his  precious  sufferings ;  and  thereafter  begin 
the  same  five  salutations  which  are  written  above ;  and  also  bowing 
the  knee  at  every  one,  make  the  cross  and  bless,  as  is  said  there 
and  beat  your  breast,  and  say  this  kind  of  prayer,  "  We  adore 
thee,  O  Christ,  and  we  bless  thee,  who  by  thy  holy  cross  hast 
redeemed  the  world ;  we  adore  thy  cross,  O  Lord ;  we  meditate 
upon  thy  glorious  passion.  Have  mercy  upon  us,  O  thou  who  didst 
suffer  for  us  !  Hail !  O  holy  cross  ;  tree  of  worth !  Who  alone  wert 
worthy  to  bear  the  King  and  Lord  of  Heaven.  Hail,  O  cross,  which 
in  body,"  &c. 

"  O  glorious  cross  !  O  cross  worthy  of  adoration  !  O  precious  wood 
and  admirable  sign,  by  which  both  the  devil  is  overcome,  and  the 
world,  through  the  blood  of  Christ,  is  redeemed  !  "     Then  rise  up 

"  Qu.  Is  this  ancient  prayer  consistent  with  the  belief  of  the  real  bodily  presence  of 
Christ  in  the  Sacramental  bread  and  wine  ? 


36  REGULiE  INCLUSAEUM. 

"gloria,"  and  ]?erefter  J>ene  antefne :"  f  sigge'S  euer  ]7us,  "  Salua  nos 
Christe  Saluator,  per  uirtutem  sancte  crucis,  (and  blesceS  ou  ^)  qui 
saliiastis  Petrum  in  mari,  miserere  nobis,"  and  beateS  on  ower  breoste, 
"^  J^eonne  valleS  adun,  <^  siggeS,  "  Christe  audi  nos,"  twie.  "  Kiriel. 
Christel.  Kiriel."  Pater  noster,  V  ^'Protector  noster  aspice  Deus  <^ 
respice  in  faciem  Christi  tui."  Oremus.  "  Deus  qui  sanctam  crucem 
ascendisti,  et  niundi  tenebras  illuminasti,  quesumus,  Domine,  tu 
corda  '^  corpora  nostra  illuminare  dignare :!  per  Dominum."  And  eft 
biginne'S  "  Adoramus  te  Christe,"  also,  ase  er,  alle  vive.  pe  antefiie, 
"  Salue  nos  "  ase  er.  pe  psalm,  "  Ad  te  leuaui."  pene  antefne  efter 
al  vt,  '^  tenne,  also  er,  ualleS  to  -Ser  eor^e.  "  Christe  audi  nos,'' 
twien.  Kiriel.  Christel.  Kiriel.  Pater  noster,V'"  Protector  noster  aspice. 
Folio  8  h.  Deus."  Oremus.  "  Perpetua  nos  Domine  pace  custodi  quos  per 
lignum  sancte  crucis  redimere  dignatus  es,  qui  uiuis  j  regnas  cum  Deo 
Patre."  pe  ]7ridde  time  riht  also,  and  []?e]  feortlie  cherre,  <^  te  vifte 
cherre,  <^  nout  ne  chaunge  je  ^  bute  ]?e  psalmes  <^  te  vreisuns.  pe 
vorme  psalm  is  "  lubilate."  pe  o]>er  is  "Ad  te  leuaui."  pe  jn'idde, 
"Qui  confidunt."  pe  veorde,  "Domine  non  est  exaltatum."  pe 
vifte,  "Laudate  Dominum  in  Sanctis  ejus  :'  "  and  in  euerichon  beo'S 
vif  vers.  pe  vreisuns  beoS  ]?eos.  "Deus  qui  sanctam  crucem. 
Adesto  nobis  Domine  Deus  noster,  et  quos  sancte  crucis  letari  facis 
honore,  ejus  quoque  perpetuo  defende  subsidio." 


"  Deus  qui  pro  nobis  filium  tuum  crucis  patibulum  subire  uolulsti 
ut  inimici  a  nobis  expelleres  potestatem,  concede  nobis  famulis  tuis  ut 
resurrectionis  gratiam  consequamur,  per  eundem.  Deus  qui  uni- 
geniti,"  mid  "  O  beata  et  intemerata."     "Juste  judex,  Jesu  Christe," 

"  1  blcscin  hire  henne.   C.  ^  ne  cliaungeS.  C. 


LITURGICAL  DIRECTIONS.  37 

and  begin  this  anthem,  "  Save  us,  O  Christ ; "  and  standing,  say  this 
Psahn,  "  Jubilate,"  with  the  "  Gloria,"  and  after  that  the  anthem ; 
and  say  ever  thus,  "  Save  us,  O  Christ  our  Saviour,  by  the  virtue 
of  thy  holy  cross,"  and  make  the  sign  of  the  cross,  "  Thou  who  didst 
save  Peter  on  the  sea,  have  mercy  upon  us  :  "  and  beat  on  your 
breast,  and  then  fall  down  and  say  twice,  "  O  Christ  hear  us.  Lord 
have  mercy  upon  us.  Christ  have  mercy  upon  us.  Lord  have 
mercy  upon  us."  Pater  noster,  Versicle,  "  Behold,  O  God,  our  Pro- 
tector, and  look  upon  the  face  of  thy  Christ."  *  Let  us  pray  :  "  O  God, 
who  didst  ascend  the  holy  cross,  and  hast  enlightened  the  darkness  of 
this  world,  we  pray  thee,  O  Lord,  deign  to  enlighten  our  hearts  and 
bodies :  through  the  Lord."  And  afterwards  begin,  "  We  adore  thee, 
O  Clu'ist,"  the  same  as  before,  all  the  five.  The  anthem,  "  Save  us," 
as  before  ;  the  Psalm,  "  To  thee  have  I  lifted  up  ;  "  afterwards  the 
whole  anthem,  and  then,  as  before,  fall  to  the  earth ;  "  O  Christ 
hear  us,"  twice.  "  Lord  have  mercy  upon  us.  Christ  have  mercy 
upon  us.  Lord  have  mercy  upon  us :  "  Pater  noster ;  the  versicle, 
"  Behold,  O  God,  our  shield."  Let  us  pray :  "  Keep  us,  O  Lord, 
in  perpetual  peace,  whom  by  the  wood  of  the  holy  cross  thou  hast 
vouchsafed  to  redeem,  who  livest  and  reignest  with  God  the  Father." 
Do  exactly  the  same  the  third  time,  and  the  fourth  and  fifth  time, 
and  change  nothing  but  the  Psalms  and  the  prayers.  The  first  is, 
"  O  be  joyful ;  "  the  next,  "  Unto  thee  have  I  lifted  up  ;  "  the  third, 
"  They  that  trust ;  "  the  fourth,  "  Lord,  my  heart  is  not  haughty. 
The  fifth,  "  Praise  the  Lord  in  his  sanctuary ;  "  and  in  each  there 
are  five  verses.  The  prayers  are  these  :  "  O  God,  who  didst  ascend 
the  holy  cross  ;  "  "  Be  present  with  us,  O  Lord  our  God,  and  those 
whom  thou  makest  to  rejoice  in  the  honoiu'  of  that  holy  cross,  defend 
also  with  its  continual  help." 

"  O  God,  who  didst  consent  that  thy  son  should  undergo  the  painful 
cross  for  us,  that  thou  mightest  drive  away  from  us  the  power  of  the 
enemy,  grant  to  us  thy  servants  that  we  may  obtain  the  grace  of  the 
resurrection,  through  the  same  Lord.^'      "  O  God,  who  of  thy  only 

"  Psalm,  Ixxxiv.     R.  C.  Translation. 


38  EEGUL^  INCLUSARUM. 

and  hwo  se  ne  con  nout  J^eos  fif  vreisuns,  sigge  euer  enne :!  "i  liwo  se 
]?unche^  to  longe  lete  ]?e  psalmes. 

"  Swete  lefdi  seinte  Marie,  vor  j^eo  ilke  mucliele  blisse  |?et  tu  heue- 
dest  *  wi^inne  ]7e  ]7eo  ilke  time  ]?et  Jesu  God,  Godes  sune,  efter  the  ^  +  >/ 
engles  gretunge  nom  fleschs  '^  blod  in  J?e  j  of  ]?e,  vnderuong  mine 
gretunge  mid  ten  ilke  Aue,  '^  make  me  tellen  Intel  of  euericli  blisse 
vtewi'S,  %  froure  me  inewi^  %  ernde  ^  me  ]>e  blisse  of  lieouene :'  1  also 
wis  ase  i^en  ilke  flesclie  ]?et  lie  nom  of  ]?e  nes  neuer  sunne,  ne  i  "Sine,  1/ 
alse  me  wened,''  efter  J^e  ilke  nimunge,  hwat  se  biuore  were,  dense 
mine  soule  of  flesliche  sunnen.  "Aue  Maria,"  uort  "  Dominus  tecum." 
Magnificat,  stondinde.  "  Aue  Maria,"  al  vt  vif  si  Sen,  1  eft  ];us.  "  S  wete 
lefdi  seinte  Marie,  vor  J^e  ilke  mucliele  blisse  ]?et  tu  hefdest  ]7oa  ]7U 
iseie  ]7et  ilke  blissfule  beam  iboren  of  "Sine  clene  bodie  to  moncunne 
hele  wiSuten  euericli  bruclie,  mid  iliol  meidenliod  '%  meidenes 
menske,  hel  me  ]?et  am  J^urh  wil  tobroken,  ase  I  drede,  hwat  se  beo  of 
dede,  7  jif  me  ine  lieouene  iseoii  J^i  blissfule  leor  7  biholden  hure  7 
hure  meidenes  menske,  jif  icli  nam  wur^e  for  to  beoii  iblesced  in 
hore  veolauredden.  Aue  Maria  gratia  plena,  Dominus  tecum.  Ad 
Dominum  cum  tribularer,"  stondinde.    Aues  also  er  fif  si^en. 


"  Swete  lefdi  seinte  Marie,  vor  ]?e  ilke  mucliele  blisse  ]7et  tu  hefdest 
]?o  ])U  iseie  J^ine  deorewurSe  sune  efter  his  swete  deorwurSe  dea^  ^  ^ 
arisen  to  blissfale  liue,  his  bodi  seoueuold  brihture  J^ene  [Jje]  sunne,  t^ 
jif  me  deien  mid  him  %  arisen  in  him :!  worldliche  deien  %  gostliche 
libben :!  deien  in  his  pinen  veolauliche  on  eor^e,  uor  te  beon  ine  blisse 
his  feolawe  ine  lieouene,  uor  ]^e  illve  mucliele  blisse  ]^et  tu  heuedest, 
lefdi,  of  his  blissfule  ariste  efter  j^iiie  muchele  seorewe :!  efter  mine 


hefdest.  C.  i>  erende.  C. 

leue'S.  C.  "^  efter  his  derfe  dea'S.  C. 


INVOCATION  OF  THE  BLESSED  VIEGIN  ;    HEK  JOYS.  39 

begotten  Son."  With,  "  O  blessed  and  pure,  O  righteous  Judge,  Jesu 
Christ."  And  whoso  cannot  say  these  five  prayers,  should  say 
always  one ;  and  whoso  thinketh  them  too  long  may  omit  the  Psalms. 
"  Sweet  lady,  Saint  Mary,  for  that  same  great  delight  which  thou 
hadst  w'ithin  thee,  at  the  very  time  when  Jesus  God,  the  Son  of 
God,  after  the  salutation  of  the  angel,  took  flesh  and  blood  in  thee 
and  of  thee,  receive  my  salutation  with  the  same  '  Ave,'  and  make 
me  to  think  little  of  every  outward  delight,  and  comfort  me  witliin, 
and  by  thy  merits  procure  for  me  the  joy  of  heaven ;  and  as 
certainly  as  in  the  same  flesh  that  he  took  of  thee  there  was  never 
sin,  nor  in  thine,  as  I  believe,  after  the  same  conception,  whatever 
may  have  been  before,  cleanse  my  soul  fi'om  fleshly  sins:  Hail, 
Mary,"  and  so  on  to  "  The  Lord  is  with  thee."  The  Magnificat, 
standing.  "  Hail,  Mary,"  to  the  end,  five  times,  and  then,  thus : 
"  Sweet  Lady,  St.  Mary,  for  the  same  great  joy  that  thou  hadst 
when  thou  sawest  that  blissful  child,  born  of  thy  pure  body  for  the 
salvation  of  mankind,  without  any  use  of  kinde,'*  with  whole 
vii'ginity  and  maiden's  honour,  heal  me  who  through  will  am  broken, 
as  I  fear,  whatever  I  may  be  as  to  deed,  and  grant  that  I  may 
in  heaven  behold  thy  joyful  countenance,  and  behold  her,  and  her 
maiden's  honour,  if  I  am  not  worthy  to  be  blessed  in  her  fellowship. 
Hail,  Mary  !  full  of  grace ;  the  Lord  is  with  thee.  To  the  Lord  I 
cried  when  I  was  in  trouble,"  standing.  Ave,  also,  as  before,  five 
times. 

"  Sweet  Lady,  Saint  INIary,  for  the  same  great  joy  which  thou  hadst 
when  thou  sawest  thy  dear  Son,  after  his  sweet  precious  death,  arise 
to  joyful  life,  his  body  sevenfold  brighter  than  the  sun,  grant  me 
that  I  may  die  with  him  and  rise  in  him ;  die  to  the  world,  and  live 
spiritually ;  share  in  his  sufferings  as  his  follower  on  earth,  that  I 
may  be  his  companion  in  blessedness  in  heaven ;  for  the  great  joy 
which  thou  hadst,  O  Lady,  of  his  joyful  resurrection,  after  thy  great 
sorrow  ;  after  my  great  sorrow  in  which  I  ever  am  here,  lead  me  to 

"  Qu.?   sine  omni  ruptura  ;  i.e.   macula. 


40  REGUL^  INCLUSARUM. 

muclie  seoruwe  ]?et  ich  am  euer  inne  here  ^  led  me  to  ]nne  blisse. 
Aue  Maria  gratia,"  uort  "Dominus  tecum.  Retribue  servo  tuo,"  auez 
iiif  siSen. 

"  Swete  lefdi  seinte  Marie,  uor  ]7e  muchele  blisse  ]?et  tu  liefdest  ]?o 
]>u  iseie  ]nne  brilite  blissful  sune  ]?et  te  Gyus  wenden  vorto  ajn'use- 
men,  ase  ano]?er  dea^licli  mon,  wiSute  hope  of  ariste :!  iseie  him  so 
wur^liche  ?  so  mildeliche,  an  holi  ]7ursdei,  stien  to  his  blisse  into  his 
riche  of  heouene  r^  jif  me  worpen  mid  him  al  jje  world  under  vet,  J, 
stien  nu  heortliche,  %  liwon  ich  deie  gostliche,  a  domesdeie  al  licom- 
liche,  into  'Se  blisse  of  heouene.  Aue  Maria.  In  conuertendo,  Aue 
Maria,"  al  vt  fif  si-Sen. 


"  Swete  lefdi,  seinte  Marie,  uor  j^e  ilke  muchele  blisse  Jjet  fulde  al 
J?e  eor^e  |)o  ]?i  swete  blisfule  sune  underueng  "Se  in  his  vnimete  blisse, 
%  mid  his  blisfule  ermes  sette  ])e  ine  trone  1:  queue  crune  on  heaued 
Folio  9  h.  brihture  jjene  []?e]  sunne :  heih  heouenliche  cwene,  underuong  so  ]?eos 
gretunges  of  me  on  eorSe  Jjet  ich  mote  blisfuliche  grete  "Se  ine 
heouene.  Aue  Maria.  Ad  te  leuaui."  Auez  fif  si^en,  and  ]?eonne  J^et 
uerset,  "  Spiritus  sanctus  superueniet,  1^  uirtus  Altissimi  obumbrabit 
tibi."  Oremus  :  "  Gratiam  tuam,  quesuinus  Domine,  mentibus  nostris 
infunde,  ut  qui,  angelo  nunciante,  Christi  filii  tui  incarnationem  cog- 
novimus,  per  passionem  ejus  etcrucem,  ad  resurrectionis  ejus  gloriam 
perducamur,  per  eundem  Christum  Dominum  nostrum,  amen. 
Aue  regina  celorum ;  Aue  Domina  angelorum. 

Salue  radix  sancta  [porta,] 

Ex  qua  miindo  hix  est  orta; 

Aue  virgo  gloriosa; 

Super  omnes  speciosa; 

Vale,  O  valde  decora, 

Et  pro  nobis  semper  Cliristum  exora." 
Verset,    "Egredietur   uirga    de    radice   Jesse    et    flos    de    radice 
ejus    ascendet. "      Oremus.       "  Deus    qui    virginalem    aulam,    7c. 


'/ 


THE  JOYS  OF  THE  BLESSED  VIRGIN.  41 

thy  joy.     «  HaU,  Maiy !  "  unto  "  The  Lord  is  with  thee."     "  Deal 
bountifully  with  thy  servant.     Hail,  Mary  !  "  five  times. 


"  Sweet  Lady,  Saint  Mary,  for  the  great  joy  which  thou  hadst 
when  thou  sawest  thy  bright  blissful  Son,  whom  the  Jews  thought 
to  imprison  in  the  stifling  tomb,  as  another  mortal  man,  without  hope 
of  rising  again ;  sawest  him  so  gloriously  and  graciously,  on  Holy 
Thursday,  ascend  up  to  -his  joy  into  his  kingdom  of  heaven ;  grant 
to  me  that  I  may  with  him  cast  all  the  world  under  my  feet,  and 
ascend  up  now  in  heart  and  mmd ;  and  when  I  die  [that  I  may 
ascend]  spiritually,  and  at  the  judgment  day  all  bodily,  into  the 
blessedness  of  heaven.  Hail,  Mary !  When  the  Lord  turned 
again  the  captivity  of  Sion.     Hail,  Mary,"  all  out,  five  times. 

"  Sweet  Lady,  Saint  Mary,  for  the  same  great  joy  that  filled  all 
the  earth,  when  thy  sweet  blissful  Son  received  thee  into  his  infinite 
bliss,  and  with  his  blissful  arms  placed  thee  on  the  throne,  and  a 
queenly  crown  on  thy  head  brighter  than  the  smi ;  O  high,  heavenly 
queen,  so  receive  these  salutations  from  me  on  earth,  that  I  may 
blissfully  salute  thee  in  heaven.  Hail,  Mary,  unto  thee  lift  I  up. 
Hail ! "  five  times,  and  then  this  versicle :  "  The  Holy  Ghost  shall 
come  upon  thee;  and  the  power  of  the  Highest  shall  overshadow 
thee.'^  Let  us  pray:  "  We  beseech  thee,  O  Lord,  pour  thy  grace 
into  our  hearts,  that  we,  who,  by  the  message  of  the  angel  have 
known  the  incarnation  of  Christ  thy  Son,  may  be  brought  by  his 
cross  and  suffering  to  the  glory  of  his  resurrection,  through  the  same 
Jesus  Christ  our  Lord.  Amen.  Hail,  Queen  of  Heaven !  Hail 
Sovereign  of  angels !  Hail,  O  root  [of  Jesse],  gate  of  heaven  ! 
From  which  light  has  risen  upon  the  world.  Hail,  O  glorious 
virgin.  Beautiful  above  all.  Prevail,  O  most  graceful !  And 
ever  entreat  Christ  in  our  behalf."  Versicle,  "  A  rod  shall  come 
forth  from  the  stem  of  Jesse,  and  a  flower  shall  grow  out  of  his 
root."  Let  us  pray :  "  O  God,  who  didst  not  disdain  the  virgin's 
womb,  &c.      Be  glad,  O   mother  of  God,    unspotted   virgin;    be 

CAMD.  SOC.  G 


42  REGUL^  INCLUSARUM. 

Gaude   Dei   genetrix,    uirgo   immaculata  :^    gaude   quod   gaudium 
ab   angelo    suscepistif'   gaude    quod   genuisti    eterni  luminis  clari- 
tatem:'    gaude    Mater,    gaude    sancta    Dei    genetrix.      Uirgo   tu 
sola  Mater  innupta.      Te   laudat   omnis  filii  creatura  genetricem 
lucis  r'    sis  pro  nobis  pia  interuentrix."     V,  Ecce  uirgo  concipiet 
%   pariet   filium.       Oremus.      Deus    qui    de  beate    Marie    uirginis 
utero    verbum    tuum,    angelo    nunciante,    suscipere    voluisti,    &c. 
Gaude  uirgo,  gaude  Dei  genetrix,  et  gaude  gaudium  Maria  r^  om- 
nium fidelium  gaudeat  ecclesia  in  tuis  laudibus :'    assidua  et  pia 
domina  gaudere  fac  nos  tecum  ante  Dominum.    V.   Ecce  uirgo  con- 
cipiet."    Oremus.     "  Deus  qui  salutis  eterne,  &c.     Alma  Redemp- 
toris  mater  que  peruia  celi  porta  manes,  et  stella  maris :!  succurre 
cadenti,  surgere   qui    curat  populo.     Tu   quae  genuisti,  natura  mi- 
rante,  tuum  sanctum   Genitorem.     Virgo  prius  ac  posterius,  Gabri- 
elis  ab  ore  sumens  illud  Aue,  peccatorum  miserere."     Her  sigge'S 
fifti  auez,  oJ>er   an  hundred,  o^er  mo  o'Ser  les,  efter  ]7et  je  habbe^ 
hwule  ^  alast  ]7et  uerset,  "  Ecce  ancilla  Domini,  fiat  mihi  secundum 
verbum  tuum."     Oremus.     "  O  sancta  uirgo  uirginum  quae  genuisti 
Folio  10.     filium  triumphatorem  Zabuli."     Hwo  se  wule  mei  a-stunten  ]7eruppe  ^ 
anon  rihtes  efter  ]?e  uorme   ureisun.     "  Gratiam   tuam    quesumus 
Domine,"  and  siggen  J^enne  hire  tale  of  auez  r^  efter  "Se  laste  psalme, 
"  Ad  te  leuaui,"  %  euer  biuore  ]?e  psalme  biginnen  one  aue :'  uort  ^ 
Dominus  tecum  :!  %  sigge  stondinde  ]?ene  psalm  'J  ]?eos  psalmes  beob 
inumene  efter  ]7e  uif  lettres  of  vre  lefdi  nome :!  hwo  se  nime'S  jeme 
of  "bissse  worde  Maria,  he  mei  ivinden  J^erinne  ]?e  vorme  vif  lettres 
of  "Sees  biuore   seide  psalmes,  %  alle  J>eos  vreisuns  eorne^  bi  'Seos 
fiue,  efter  hire  viue  hexte  blissen  tel  in  |7e  antefiies  °  "?  tu  schal  ivin- 
den in  ham  vif  gretunges.     peo  ureisuns  ]?et  ich  nabbe  bute  imerked 
beo^  iwriten  oueral,  bute  one  J^e  laste.    Lete '5  '^  writeu  on  one  scrowe 
hwat  se  ^e  ne  kunne^  nout. 

"  mei  stutten  jsruppe.  C.  ^  o'&'et  cume  to.  C. 

"=  hwase  nime'5  geme,  i  al  J>is  ilke  vreisun,  efter  hire  fif  heste  blissen,  eorned  bi  fiue  tele 
in  he  antempnes.  C. 

''  het  ich  nabbe  inicrkcfl  Inite  an  beo'h"  iwriten  oiieral  wi'fSutcn  J'e  lesto.  C 


WORSHIP  OF  THE  BLESSED  VIRGIN.  43 

glad  because  thou  hast  conceived  joy  from  the  angel ;  be  glad 
because  thou  hast  brought  forth  the  brightness  of  light  eternal ;  be 
glad,  O  mother ;  be  glad,  O  holy  mother  of  God.  Thou,  alone,  O 
virgin,  art  a  mother  without  a  mate.  Every  creature  praises  thee,  the 
mother  of  the  son  of  light.  Be  a  gracious  mediator  in  our  behalf," 
Versicle,  "  Behold,  a  virgin  shall  conceive  and  shall  bring  forth  a  son. 
Be  glad,  O  virgin ;  be  glad,  O  mother  of  God,  and  be  exceeding 
joyful,  O  Mary.  Let  the  congregation  of  all  the  faithful  rejoice  in 
thy  praises.  Constant  and  pious  lady,  make  us  to  be  glad  with  thee 
before  the  Lord."  Versicle,  "  Behold,  a  virgin  shall  conceive.'^  Let 
us  pray  :  "  O  God,  who  for  our  eternal  salvation,  &c."  "  O  gracious 
mother  of  the  Redeemer,  who  remainest  the  gate  through  which 
heaven  is  entered,  and  the  star  of  the  sea ;  succour  thy  falling  people, 
who  wish  to  rise.  Thou  who,  whilst  nature  admu-ed,  didst  bring 
forth  thy  holy  Father,  a  virgin  both  before  and  after,  receivmg  that 
salutation  from  the  lips  of  Gabriel,  pity  the  sinful."  Here  say, 
"  Hail,  Mary !  "  fifty  or  a  hundred  times,  more  or  less,  as  ye  have 
leisure.  Lastly,  this  versicle,  "  Behold  the  handmaid  of  the  Lord ; 
be  it  unto  me  according  to  thy  word."  Let  us  pray :  "  O  holy 
Virgin  of  Virgins,  who  gave  birth  to  thy  son  the  vanquisher  of  Satan." 
Whoso  will  may  stand  up  immediately  after  the  first  prayer.  "  We 
beseech  thee,  O  Lord,  grant  us  thy  grace,"  and  then  say  her 
number  of  "  Hail,  Maries."  After  the  last  psalm,  "  Unto  thee  lift  I 
up,"  and  always  before  the  psalm  begin  one  ''  Hail,  Mary,"  as  far 
as  "the  Lord  is  with  thee,^'  and  say  the  psalm  standing.  These 
psalms  are  taken  after  the  five  letters  of  our  Lady's  name.  Whoso 
pays  attention  to  this  word  Maria  may  find  in  it  the  first  letters  of 
these  five  psalms  aforesaid,  and  all  those  prayers  run  according  to 
these  five.  After  her  five  highest  joys  comit  in  the  anthems,  and 
thou  shalt  find  in  them  five  salutations.  The  prayers  which  I  have 
only  indicated  are  written  m  full,  except  only  the  last.  Cause  to  be 
written  on  a  scroll  what  ye  do  not  know  by  heart. 


44  REGUL^  INCLUSARUM. 

Al  ]?et  je  euer  sigge^S  of  swucli  ^  o'Ser  bonen,  ase  of  Pater  nostres 
If  of  Auez,  on  ower  owene  wise,  psalmes  t  vreisiins :  al  ich  am  wel 
ipaiecl  euericlion  sigge  'pet  hire  best  bere^  on  heorte  r'  verslunge  of 
hire  sautere  r*  reclinge  of  Enghchs,  o'Ser  of  Freinclis :'  holi  medita- 
ciuns.'*  Of  ower  kneolunge,  hwon  so  je  euer  muwen  ihwulen,  biuore 
mete  o'Ser  efter,  euer  so  je  more  do's,  so  God  ou  echo's  furore  liis 
deorewur^e  gi'ace  :^*^  1.  Joke's  also  ich  bid  ou  pet  je  ne  beon  neuer 
idel  :f  auch  wurche^,  o'Ser  rede's,  oSer  beo^  i  beoden,  If  in  ureisuns  r' 
*?  so  doS  euer  sumhwat  pet  god  muwe  ]>erof  awakenen  t'  pe  vres  of 
pe  holi  goste,  jif  je  ham  wulle'S  siggen,  sigge'S  eueriche  tide  of  ham 
biuoren  ure  lefdi  tiden.  Toward  te  preostes  tiden  herkne'S  se  wel 
je  muwen.  Auh  mid  him  ne  schule  je  nou^er  uerslen  ne  singen 
Jjet  he  hit  muwe  iheren.  Ower  graces,  stondinde,  biuore  mete  ?  efter, 
alse  ha  beo'S  iwriten  ou^*  *?  mid  te  miserere,  go's  biuoren  ower 
weouede  *?  ende'S  'Ser  pe  graces:  bitweone  mete,  hwo  se  drinken 
wule,  sigge  benedicite :  "  potum  nostrum  filius  Dei  benedicat.  In 
nomine  Patris  J  Filii  1;  Spiritus  Sancti,  amen."  And  blesce^ :'  "?  a 
last  sigge^  "  adjutorium  nostrum  in  nomine  Domini,  qui  fecit  celum  J 
teiTam.  Sit  nomen  Domini  benedictum  ex  nvmc  et  in  secula.  Bene- 
dicamus  Domino.  Deo  gracias."  Hwon  se  je  go^  to  oure  bedde 
Folio  10  h.  me  niht  oj^er  in  euen,  ualle^  akneon  to  'Ser  eor^e  "?  J^enche'S  hwat 
je  habbe^  i  ]?ene  dai  iwre^^ed  ure  louerd,  7  eric's  him  eorne  merci 
J  forgiuenesse.  Eif  je  habbe'S  ei  god  idon,  ]7onkeS  him  of  his  jeoue, 
wi^uten  hwam  we  ne  muwen  ne  wel  don  ne  wel  J^enchen  t'  '%  sigge'S 
"miserere  mei  Deus.  Kiriel.  Christel.  Kiriel.  Pater  noster.  Salvas 
fac  ancillas  tuas  Deus  mens  sperantes  in  te."  Oremus.  "  Deus  cui 
proprium."  And  sigge,  stondinde,  ]?esne  vreisim.  "  Uisita  quesumus, 
Domine,  habitationem  istam  "?  omnes  insidias  inimici  ab  ea  longe  re- 
pelle :!  angeli  tui  sancti  habitantes  in  ea  nos  in  pace  custodiant,  7  bene- 
dictio  tua  sit  super  nos  semper,  per  Dominum.     And  J>enne  a  last 


«  Kllich.  C.  b  }>ochtes.  C. 

<■  hwcnse  je  magen  igemen,  ear  mete  ^   efter,  eauer  se  ge  mare  doS,  so  God  [echi  ouj 
forSere  his  grace.  C. 


PRIVATE  DEVOTIONS.   GRACES.  45 

Whatever  other  devotions  you  use  in  private,  as  Paternosters, 
Hail  Maries,  psahns,  and  prayers,  I  am  quite  satisfied  that  every 
one  should  say  that  which  her  heart  most  inclines  her  to,  a  verse  of 
her  psalter,  reading  of  English  or  French,  holy  meditations.  As  to 
your  kneeling,  whenever  you  have  time,  before  or  after  meat,  the 
more  you  do  so,  the  more  doth  God  add  and  increase  towards  you 
his  precious  grace ;  and  see  also,  I  pray  you,  that  you  be  never  idle, 
but  work,  or  read,  or  be  at  beads,  and  in  prayer,  and  thus  be  always 
doing  something  from  which  good  may  come.  The  hours  of  the 
Holy  Ghost,  if  you  wish  to  say  them,  say  every  time  of  them  before 
our  Lady's  times  ;  to  priest's  hours  listen  as  well  as  you  can,  but  you 
should  neither  say  the  versicles  with  him  nor  sing  so  that  he  may 
hear  it.  Say  your  graces  before  and  after  meat,  as  they  are  written 
out  for  you,  standing ;  and  with  the  Miserere  go  before  your  altar 
and  finish  there  the  graces.  Between  meals,  when  any  one  wishes 
to  drink,  let  her  say  benedicite,  "  May  the  son  of  God  bless 
our  drink ;  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost,  Amen,"  and  make  the  sign  of  the  cross ;  and  at  last 
say,  "  Our  help  is  in  the  name  of  the  Lord,  who  made  heaven  and 
earth.  The  name  of  the  Lord  be  blessed  from  this  time  forth  and 
for  ever.  Let  us  bless  the  Lord.  Thanks  to  God."  Always  when 
you  go  to  your  bed  at  night  or  in  the  evening,  fall  on  your  knees  to 
the  earth  and  think  what  you  have  done  in  the  day  to  displease  our 
Lord,  and  cry  to  him  earnestly  for  mercy  and  forgiveness.  If 
you  have  done  any  good,  thank  him  for  his  grace,  without  which 
we  can  neither  do  good  nor  think  good,  and  say  "  Have  mercy  on 
me,  O  God.  Lord  have  mercy.  Christ  have  mercy.  Lord  have 
mercy  on  me.  Our  Father.  My  God,  save  thine  handmaids  who 
hope  in  thee."  Let  us  pray :  "  O  God,  whose  property  is  ever  to 
have  mercy."  And  say,  standing,  this  prayer,  "  Visit,  we  beseech 
thee,  O  Lord,  this  dwelling,  and  drive  far  from  it  all  the  wiles  of  the 
enemy.  May  thy  holy  angels  dwelling  in  it  keep  us  in  peace,  and 
may  thy  blessing  be  upon  us  for  ever,  through  our  Lord,'^  &c. 
And  finally  say,  "  Christ  conquers :'   ij<  Christ  is  king :'  ij(  Christ 


46  REGULiE  INCLUSARUM. 

"Christus  vincit :!  ^  Christus  regnat  i!  ^  Christus  imperat  :^"  >^  and 
mid  ]?reo  creoiz,  mid  te  ]?mne  up  buue  ]7e  uorlieaued  :^  1,  J>eonne^  "Ecce 
crucem  Domini  t"  ^  fugite  partes  aduerse :!  vicit  leo  de  tribu  Juda, 
radix  Dauid.  Alleluia."  A  large  creoiz,  ase  et  Deus  in  adiutorium, 
mid  "  Ecce  crucem  ■^  Domini :!  "  and  j^eonne  vour  creoices  a  uour 
halue,  mid  teos  uour  efter  clauses.  "  Crux  ^  fugat  omne  malum. 
>^  crux  est  reparatio  rerum.  Per  crucis  hujus  signum,  ^  fugiat 
procul  omne  malignum :!  1:  per  idem  signum  l^  saluetur  quodque 
benignum."  A  last  ou  sulf  1;  ower  bed  boSe.  "  In  nomine  Patris  7 
Filii  et  Spiritus  Sancti.  Amen."  Ine  bedde  uor]?  ase  je  muwen, 
ne  do  je  no  ]nng  ne  j^enclie^  :f  bute  slepe'S. 

pe  ne  con  o^er  uhtsong,  o]?er  ne  mei  hit  siggen,  uor  ulitsong  sigge 
]?ritti  Pater  nostres,  7  aue  Maria  efter  euerich  Pater  noster  :f  1: 
Gloria  Patri  efter  euerich  aue  Maria.  A  last  schal  siggen,  hwo  se 
con.  Oremus.  "  Deus  cui  proprium  est  misereri  semper.  Benedi- 
camus  Domino  r'  Deo  gratias :!  Fidelium  anime."  Vor  euesong 
twenti.  Uor  euerich  oj^er  tide,  sigge  uiftene,  o  J^is  like  wise  "^  auh 
et  uhtsonge  schal  siggen  hwo  se  con  "  Domine  labia  mea.  Deus  in 
adiutorium."  And  at  al  ]7e  o]7re  tiden :!  "  Deus  in  adiutorium :"  7 
Folio  11.  et  compile  "conuerte  nos  Deus:"  hwo  se  is  unheite  uorkeorue  of  uht 
songe,'^  tene:^  of  euerich  o'Ser  tide  uiue,  "Se  halue  dole  of  euerich  one, 
jif  heo  is  seccure ;  ^  hwo  se  is  ful  meseise,  of  alle  beo  heo  cwite :!  7 
nime  hire  sicnesse  nout  one  ];olemodliche,  auch  do  swu^  gledliche,"^ 
%  al  is  hire  ]7et  holi  chirche  rede's  oj^er  singed ;  ]?auh  je  owen  I 
J?enchen  of  God  eueriche  time,  mest  Jtauh  in  ower  tiden,  ]?et  ower 
]70ulites  ne  beon  J^eonne  uleotinde:"^  1  jif  je  J7urh  jemeleaste  gluflfe'S  ® 
of  wordes,  o'Ser  misnime^  uers,  nime^  ower  uenie  dmi  et  ter  eor'Se 
mid  te  honden  one :!  o^er  ualleS  adun  al  uor  mucliel  misnimungej  1 
sclieawe'S  ofte  ine  scrifte  ^  ower  jemeleaste  her  abuten. 

"  hwa  se  is  unheite  o'Ser  sec,   forkerue  of  uhtsong.     MS.  Bibl.  Cotton.  Titus  D.  xviii. 
unhette.  C.  >>  sckere.  C. 

•^  NeomeS  cure  secuesse  J'olemodliche  ";]  glcdliche.  C.  ''  fleotinde.  C. 

•^  J;euilcs  glitt'cn.  Tit. 
•  ed  si'hriftc.  C.     i  sehrifte.  Tit, 


PRIVATE  DEVOTIONS,  IN  THE  EVENING  AND  MORNING.         47 

rules  >Ji "  and  with   three  crosses,  with  the  thumb  up  above  the 
forehead;    and   then,  behold  the  Lord's  cross   >J(  Begone,  ye  ad- 
versaries :  the  lion  of  the  tribe  of  Judah,  the  root  of  David  hath 
conquered.     Halleluia.     A  large  cross,  as  at  *'  Make  haste,  O  God, 
to  help  me,"    with   "  Behold  the  Lord's  cross  ^  ; "  and  then  four 
crosses,  on  four  sides,  with  these  four  after-clauses,  "  The  cross  iji 
drives  away  every  evil,     i^  The  cross  is  the  restorer  of  the  world. 
By  the  sign  of  this  cross  >^  let  every  thing  malignant  %  away ;  and 
by  the  same  sign   ^   let   every  thing  that  is  kind  and  good    be 
preserved."     Finally  [bless]  yourself  and  also  your  bed,  "  In  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost,  Amen." 
In  bed,  as  far  as  you  can,  neither  do  any  tiling  nor  tliink,  but  sleep. 
They  who  either  cannot,  or  may  not,  say  the  early  Matins,  may 
say,  instead,   thirty  Paternosters,  and  "  Hail,  Mary  ! "  after  every 
Paternoster,  and   "  Glory  be   to  the  Father,"  after  every    "  Hail, 
Mary  !  "     Finally,  whoever  can  shall  say :   "  Let  us  pray :   O  God, 
whose  property  is  always  to  have  mercy.     Let  us  bless  the  Lord. 
Thanks  to  God.     The  souls  of  the  faithful."     For  even  song  say 
twenty ;  for  every  other  time  fifteeri,  in  this  manner :  but  at  early 
Matins  whoever  can,  shall  say,  "  O  Lord,  open  thou  m}^  lips.    Make 
haste,   O  God,  to  help  me ;  "  and  at  all  the  other  times,  "  Make 
haste,"   and   at  Compline,  "  Turn  us,  O  God."     Whoso  is  infirm 
may  cut  off  ten  at  early  Matins  ;  at  every  other  time,  five,  the  half 
of  each,  if  her  sickness  is  greater.     Whoso  is  very  ill,  let  her  be  free 
from  the  whole  service,  and  take  her  sickness  not  only  patiently,  but 
right  gladly,  and  all  is  hers  '^  that  holy  church  readeth  or  sinoeth ; 
ye  ought,  however,  to  think  of  God  at  all  times,  yet  most  in  your 
appointed  times  of  devotion,  that  your  thoughts  may  not  then  be 
wandering ;  and  if,  through  heedlessness,  you  blunder  in  words,  or 
mistake  a  verse,  make  your  venia,  falling  down  to  the  earth  with  your 
hands  only,  or  if  the  mistake  be  great,  fall  quite  down,  and  often 
avow,  in  confession,  your  carelessness  about  this. 

■'  i.  e.  sliG  shall  sliarc  in  the  1)eiiefit. 


48  REGUL^  INCLUSARUM. 

pis  is  nu  iSe  uorme  dole,  J^et  ich  liabbe  ispeken  liiderto,  of  ower 
seruise.  Hwat  se  beo  nu  ^er  of  ]?eos  riwlen  her  efter.  Ich  wolde 
]}et  heo  weren  of  alle,  alse  heo  beo'S  of  ou^  ]?urh  Godes  grace 
iholden/ 


"  Omni  custodia  serva  cor  tnum,  quia  ex  ipso  vita  procedit."  Mid 
alle  cunne  warde,  dohter,  Bel's  Salomon  ]?e  wise,  wite  wel  ];ine  heorte, 
uor  soule  lif  is  in  hire ;  jif  heo  is  wel  iwust.^  pe  heorte  wardeins 
beo'S  *=  J>e  vif  wittes — sih'Se  %  herunge,  spekunge  ^  and  smellunge,  t 
eueriches  limes  uelunge  r^  If  we  wulleS  speken  of  alle,  uor  hwo  se  wit 
J'eos  wel,  he  deS  Salomones  heste.  He  wit  wel  his  heorte  7  his  soule 
heale.  pe  heorte  is  a  ful  wilde  best,  and  make^  monie  wilde  lupes,® 
as  Seint  Gregorie  ^  sei^S,  "  nichil  corde  fugacius."  Noting  ne  ne  et- 
flihS  mon  so  sone  so  his  owune  heorte.  David,  Godes  prophete, 
seide  ^  et  sume  time  f  heo  was  etstert  him.  "  Cor  meum  dereliquid 
me:^"  ]>is  min  heorte  is  etflowen^  me,  "?  eft  he  blescede  him  "?  seide  f 
heo  was  ikumen  liom.  "Invenit  servus  tuus  cor  suum."  Louerd,  he 
sei^S,  min  heorte  is  icumen  ajein  eft :  ich  hire  habbe  ifunden.  Hwon 
so  holi  mon,  1;  so  wis,  t  so  war  lette  hire  etsterten,  sore  mei  ano'Ser 
of  hire  fluht  carien :  t  hwar  etbrec  heo  ut  urom  DaviS  ]:»e  holi  king. 
Folio  ]  1  b.  Godes  prophete  ?  Hwar  ?  God  hit  wot,  et  his  eie  ]?url,  ]?urh  a 
sih'Se  f  he  iseih  ;  ]?urh  a  biholdunge,  ase  je  scuhlen  *  herefter  iheren. 


■^  seruise.     his  riwle  her  efter  muche  nede  is  wel   to   loke  \)et  Godd  giue  ou  grace;  for 
hit  spekes  of  J^e  fiue  wardains  of  J>e  heorte.  Tit. 
''  iloked.  Tit.  •=  arn.  Tit. 

■i  smecchinge.  Tit.  •^  liht  lupe.  C.  Tit.  f.  Sciut  Bcr.  C. 

f  atluppes.  Tit.  s  meanede.  Tit. 

''  edflode.  C.  '  schulen.  C.  T. 


MORAL  INFLUENCE  OF  THE  SENSES.       SIGHT.  49 

1  Jiis,  now,  wlilch  I  have  hitherto  spoken,  concerning  your  rehgious 
service,  is  the  first  part.  Whatever  may  yet  remain  to  be  said  of 
those  I'ules,  I  would  that  they  were  as  well  kept  by  all,  as,  through 
God's  grace,  they  are  kept  by  you. 


PART  IL— ON  KEEPING  THE  HEART. 
1.  Of  Sight. 

"  Omni  custodia  serva  cor  tuum,  quia  ex  ipso  vita  proccdit." 
"  With  every  kind  of  watchfulness,  daughter,"  saith  Solomon  the 
wise,  "  guard  well  thy  heart,  for  in  it  is  the  life  of  the  soul,  if  it  is 
well  governed."  The  wardens  of  the  heart  are  the  five  senses : 
sight,  hearing,  taste,^  smelling,  and  every  member's  feeling,''  and  we 
shall  speak  of  them  all;  for,  whoever  guards  these  well  doth 
Solomon^s  command.  He  kcepeth  well  his  heart,  and  the  health  of 
his  soul.  The  heart  is  a  full  wild  animal,  and  makes  many  wild 
leaps,  as  St.  Gregory  saith,  "  nihil  corde  fugacius,"  nothing  escapes 
from  a  man's  control  so  soon  as  his  heart ;  David,  God's  prophet, 
said  upon  a  certain  occasion,  that  it  had  deserted  liim,  "  Cor  meum 
derelinquit  me,"  °  that  is,  "  My  heart  forsakes  me;  "  and  afterwards 
he  congratulated  himself,  and  said  it  was  come  home,  "Invenit 
servus  tuus  cor  suum."  "^  "  Lord,"  saith  lie,  "  my  heart  is  come 
back  again :  I  have  found  it."  When  a  man  so  holy,  so  wise,  and 
so  wary  suffered  his  [licart]  to  break  loose,  others  may  well  be  sorely 
anxious  lest  it  should  take  flight.  And  where  did  it  break  away  from 
the  holy  king  David,  God's  prophet?  Where?  God  knows,  at 
the  window  of  his  eye  :  througli  a  sight  that  he  saw :  through  a  be- 
holding, as  you  shall  hereafter  hear. 

*  Spekunge,  in  the  original,  is  probably  an  error  for  sniekunge.  Seu  the  various 
readings. 

''  i.  e.  touch.  =  Psalm  xl.  12.  J  2  Samuel,  vii.  27. 

CAMD.  SOC.  H 


50  REGULiE  INCLUSARUM. 

Uor];ui,  mine  leoue  sustren,  ])e  leste  f  je  eiier  muweii  luuieS 
our  ]>urles,  al  beon  lieo  lutle,  ]?e  parluris  lest  *?  nerewest.^  pe  cloS 
in  ham  beo  twouokl :  blac  cloS  ;  ]>e  creoiz  hwit  AviSinnen  7  wiSuten. 
pe  blake  clo^  bitockne^  f  je  beoS  blake  *?  vmwurSe  toward  ])e 
workle  wi^uten ;  j>  te  so^e  sunne,  f  is  Jesu  Crist,  haue^  wi^uten 
uorkuled  ou ;  ?  so  wi^uten  ase  je  beo^  vinseauliche  imaked  on  ]7urh 
gleames  of  his  grace,  pet  hwite  creoiz  Hmpe'S  to  ou;  uor  ]>reo 
manere  creoices  bee's — reade,  J  blake,  t  hwite.  pe  reade  limpe'S  to 
l?eo  f  beo^S,  uor  Godes  luue,  mid  hore  blodshedunge  irudded  *? 
ireaded,  ase  J^e  martirs  weren.  pe  blake  creoiz  limped  to  ])eo  •f 
makieS  iSe  workle  hore  penitence  uor  lodliche  sunnen.  pe  hwite 
creoiz  limped  to  ^  hwit  meidenhod,  J  to  clennesse,  f  is  muchel  pine 
wel  uorto  holden.  Pine  is  oueral  ^  J^urh  creoiz  idon  to  understonden. 
pus  bitockne^  hwit  croiz  ]7e  ward  of  hwit  chastite,  f  is  muchel  pine 
wel  uor  to  witene.  pe  blake  clo^  also  teke'Se  ^  bitocnunge,  de'S  lesse 
eile  to  'pen  eien,  t  is  J^iccure  ajein  ]?e  wind,  t  wurse  to  ]>urhseon,  *? 
halt  his  heou  betere  uor  winde  1;  for  oSer  hwat.  Loke^  ^  te  par- 
lurs  ®  beon  euer  ueste  on  eueriche  halue,  1:  eke  wel  istekene,  "?  wite'S 
];er  our  eien,^  leste  ]>e  heorte  etfleo  1;  wende  ut,  ase  of  Dauid,  7  oure 
soule  secli  so  sone  heo  is  ute.  Ich  write  muchel  uor  o^re,  f  no'Sing 
ne  etrine'S  ^  ou,  mine  leoue  sustren ;  vor  nabbe  je  nout  J>ene  nome, 
ne  ne  schulen  habben,  J»urh  j^e  grace  of  Gode,  of  totinde  ancres,  ne 
of  tollinde  lokunges,  ne  lates,  f  summe,  o^er  hwules,  weilawei !  un- 
kundeliche  makieS ;  vor  ajein  kunde  hit  is,  If  unmeS  swuc  ^  wunder, 
•f  te  deade  totie,* '?  mid  cwike  worldes  men  wede  wiS  sunne. 


"  }>nrles  [■]  loket  J>at  tei]  lieon  lutle,  -)  \>e  parlures  least,  ^  eke  narswest.  C,     vvindohes, 
al  beon  ho  lutle.     I^e  parlure  windohe  beo  least  •)  narewest.  Tit. 

^  limpe'S  aricht  to.  C.  T.  <;  ihwer.  C.     eihwer.  T. 

•^  techen  ]>e.  C.     teke^e.  T.  e  Lokes  1f>  te  parlurs  claS.  T. 

'  wel  itachet,  ~j  geate'S  wel  )>er  owre  ehne.  T.  e  p  naut  ne  rluet5.  C. 

''  selli.  T.     .suUich.  C.  '  adotie.  T. 


THE  PARLOUR  WINDOWS  TO  BE  AVOIDED.  51 

Wherefore,  my  clear  sisters,  love  yovu'  windows  as  little  as 
possible  ;  [and  see  that  they]"*  be  small, — the  parlour's  smallest  and 
narrowest.  Let  the  cloth  upon  them  be  twofold  ;  black  cloth  ;  the 
cross  white,  within  and  without.  The  black  cloth  signifieth  that  ye 
are  black,  and  of  no  estimation  with  the  world  without ;  because  the 
true  sun,  which  is  Jesus  Christ,  has  discoloured  you  outwardly, 
and  thus  externally,  as  you  are  not  fair  to  look  on,  has  he  made  you 
through  the  rays  of  his  grace.''  The  white  cross  properly  belongs  to 
you  ;  for  there  are  three  kinds  of  crosses — red,  black,  and  white.  The 
red  appertains  to  those  who  are,  for  the  love  of  God,  ensanguined  and 
reddened  by  the  shedding  of  their  blood,  as  the  Martyrs  were.  The 
black  cross  is  proper  to  those  who  are  doing  penance  in  the  world 
for  foul  sins.  The  white  cross  is  appropriate  to  white  and  unstained 
maiden  purity,  which  requires  much  pains  well  to  preserve.  Pain 
is  always  to  be  understood  by  the  cross.  Thus  the  white  cross 
betokeneth  the  keeping  of  pure  chastity,  which  requires  much  pains 
to  guard  well.  The  black  cloth  also  teacheth  an  emblem,  doth  less 
harm  to  the  eyes,  is  thicker  against  the  wind,  more  difficult  to  see 
through,  and  keeps  its  colour  better  against  the  wind  and  other 
things.  See  that  your  parlour  windows  be  always  fast  on  every 
side,  and  likewise  well  shut ;  and  mind  your  eyes  there,  lest  your 
heart  escape  and  go  out  like  David^s,  and  your  soul  fall  sick  as  soon 
as  it  is  out.  I  write  more  particularly  for  others,  for  nothing  [here 
said]  applies  to  you,  my  dear  sisters,  for  ye  have  not  the  name,  nay, 
nor  shall  ye  have,  through  the  grace  of  God,  of  staring  anchorites, 
nor  of  enticing  looks  and  manners,  which  some,  at  times,  alas ! 
contrary  to  the  nature  of  their  profession,  practice ;  for  against 
nature  it  is,  and  a  singularh^  strange  prodigy,  that  the  dead  should 
look  out,  and  among  living  men  of  the  world,  consort  with  sin. 

"  See  V.  r.  C.  ^  See  Canticles,  i.  G. 


52  REGUL^  INCLUSARUM. 

Foho  12.  Me   leoue  sire,  seiS   sum   inouli  reaSe,  7  is  hit  nu  so  ouer  vuel 

uor  te  toten  "^  utward  ?  ^e  hit,  leoue  suster,  vor  vuel  ^  f  ter  kume^  ol' 
hit,  is  vuel  ouer  vuel  to  euerich  ancre,  %  nomeliche  to  J>e  junge  :^  7  to 
ben  old  TiorSui  f  heo  to  ]7e  junge  jiue^  vuel  uorbisiie,  7  scheld  to 
werien  ham  mide.  Vor,  jif  ei  etwit"  ham,  ];eonne  sigge'S'^  heo 
anonriht :!  "  Mesire,  ];eo  de"S  also  ]^eo  is  ^  betere  J^en  ich  am,  *?  wot 
betere  J^en  ich  wot,  hwat  heo  haueS  ^  to  doiine."  O  leoue  junge  an- 
cren,  ofte  a  ful  hawur  smi~S  smeo'Si^  s  a  ful  woe  knif,  %  te  wuse  ouh 
to  uolewen  wisdom,  1!  nout  folie,^  1  an  olde  ancre  mei  don  wel  ^  tu 
dest  vuele.  Auh  toten  vt  wrSuten  vuel  ne  mei  nouSer  of  ou,  '%  nim 
nu  jeme  hwat  vuel  beo  icumen  of  totinge  ^  nout  on  vuel  ne  two,  auh 
al  ]?e  vuel,  7  al  \q  wo  ^  nu  is  7  euer  jete  was,  7  euer  schal  iwur^en, 
al  com  of  a  sih'Se.  pet  hit  beo  so^,  lo  her  ]?e  preoue :  Lucifer  ];urh 
]?et  he  iseih  7  biheold  on  himsulf  his  owene  ueirness  leop  into  prude, 
7  bicom  of  engel  atelich  deouel ;  7  of  Eue  vre  aire  moder  is  iwriten 
on  aire  erest  in  hire  neowe  ^  injong  of  hire  eie  sih'Se,  '"'  vidit  igitur 
mulier  quod  bonum  esset  lignum  ad  vescendum,  et  pulchrum  oculis, 
aspectuque  delectabile,  et  tulit  de  fructu  ejus  1,  comedit,  deditque 
viro:"  •^  is,  Eue  biheold  o  ]7en  uorbodene  eppele,  %  iseih  hine  ueir,  7 
iieng  to  deliten  ^^  i  ]?e  biholdunge,  7  turnde  ^  hire  lust  j^er  toward,  7 
nom  %  et  j^erof,  7  jef  hire  louerd.  Lo  hu  holi  writ  speke^,  7  hu  i' 
inwardliche  hit  tellcS  hu  sunegunge  bigon :  ]7us  eode  sihSe  biuoren, 
7  makede  wei  to  vuel  lust  i  7  com  ]?e  dea'S  J^er  efter,  -f  al  monkun 
iueleS.'"  pes  eppel,  leoue  sustren,  bitocne'S  alle  ]?e  \rag  f  lust  falleS 
to,  7  delit  of  sunne.  Hwon  ]>u  biholdest  te  nion  ]>u  ert  in  Eue  point :  / 
jn\  lokest  o  J^en  eppel.     Hwoso  heuede  iseid  to  Eue  ]?eo  "  heo  werp 

Foih  12  b.  hire  eien  ]jerone,  A!  wend  te  awei  ^  ]>u  worpest  eien  o  ]:'i  deaS  t  hwat 

"  lokin.  T. 

•*  jea  hit,  leue  sustren,  ful  vuel,  -]  ouer  uuel  to  eauer  ouch  anker  is  te  vuel.  T. 

"  wites.   T.  ■*  seien.  T.                                            <=   Ji  arn,  T. 

f  ho  ahen.  s  haher  smi'S  smiSes.  T.     hager.  C. 

''  folhe  i  wisedom,  T  nawt  i  folie.  T,                            '  in  hire  sunno.  T.  C. 

'<  (loliten  hire.  C.  '  toe.  T.  C. 

"'  al  mon  cun  nu  feles.  T,  "   i>a.   T, 


eve's  temptation  began  by  the  eye.  53 

"  JVly  dear  master,"  saitli  some  one,  quickly  enough,  ^'is  it,  now,  so 
very  evil  a  thing  to  look  out?"  Yea,  it  is,  dear  sister,  for  the 
harm  that  comes  of  it  is  evil  above  evil  to  every  anchorite,  and 
especially  to  the  young ;  and  to  the  old,  inasmuch  as  she  sets  a  bad 
example  to  the  young,  and  gives  them  a  shield  wherewith  to  defend 
themselves.  For,  if  any  one  reprove  them,  then,  they  immediately 
say,  "  Sir,  she  does  the  same  who  is  better  than  I  am,  and  knows 
better  what  she  ought  to  do."  O  dear  young  recluse,  often  does  a 
right  skilful  smith  forge  a  full  weak  knife ;  the  wise  ought  to  imitate 
wisdom  and  not  folly ;  also,  an  old  recluse  may  do  that  well  Avhicli 
thou  doest  ill.  But  to  look  out  without  harm,  neither  of  you  can  do. 
And  now,  observe  what  evil  has  come  of  looking ;  not  one  evil  or 
two,  but  all  the  evil  and  all  the  harm  that  now  is,  and  that  ever  yet 
was,  and  that  ever  shall  be — all  came  of  a  sight.  That  this  is  true, 
lo,  here  is  the  proof:  Lucifer,  because  he  saw  and  beheld  in  himself 
his  own  beauty,  fell  into  pride,  and  of  an  angel  became  a  foul  fiend. 
And  it  is  written  of  Eve,  the  mother  of  us  all,  that  sin  first  entered 
into  her  through  her  eyesight,  "  Vidit  igitur  mulier  quod  bonuni 
csset  lignum  ad  vescendum,  et  pulchrum  oculis,  aspectuque  de- 
lectabile,  et  tulit  de  fructu  ejus  et  comedit,  deditque  viro :"  that  is, 
"  Eve  looked  on  the  forbidden  apple,  and  saw  it  fair,  and  began  to 
take  delight  in  beholding  it,  and  set  her  desire  upon  it,  and  took  and 
ate  of  it,  and  gave  of  it  to  her  lord."  Lo !  how  Holy  Writ  speaks ; 
and  how,  searching  deeply  into  the  cause  and  origin,  it  tells  how  sin 
began.  Thus  did  sight  go  before  and  prepare  the  way  for  guilty 
desire ;  and  death  followed,  to  which  all  mankind  is  subject.  This 
apple,  dear  sisters,  betokeneth  every  thing  that  excites  guilty  desire, 
and  delight  in  sin.  When  thou  lookest  upon  a  man  thou  art  in 
Eve's  case ;  thou  lookest  upon  the  apple.  If  any  one  had  said  to 
Eve,  when  she  cast  her  eyes  upon  it.  Ah,  Eve !  turn  thee  away ; 
thou  castest  thine  eyes  upon  thy  death :  What  would  she  have  an- 
swered ?  "  My  dear  master,  thou  art  in  the  wrong.  Why  dost  thou 
find  fault  with  me?     The  a])ple  which  I  look  upon  is  forbidden  me 


Folio  n. 


54  REGUL^  INCLUSARUM. 

heuede  heo  i-onswerede  ?  Me  leoue  sire,  J?u  liauest  wouh.  Hwarof 
kalenges  tu  me  ?  ]7e  eppel  f  ich  loke  on  is  forbode  nie  to  etene,  ? 
iiout  forto  biholden.  pus  wolde  Eue  inouli  reaSe  ^  habben  i-on- 
swered.  O  mine  leoue  sustren,  hwat^  Eue  haueS  monie  douhtren 
J»e  uoluwe'cS  liore  moder,  f  onswerie"S  o  ];isse  wise.  "  Me  wenes  tu," 
sei^  sum,  "  f  ich  chulle  leapen  on  him,  ];auh  ich  loke  on  him  ?"  God 
hit  wot,  leoue  sustren,  more  wunder  ilomp.*'  Eue,  |?i  moder,  leop 
efter  hire  eien  :f  urom  hire  eien  to  ]>&  eppel,  vrom  J^e  eppel  i  parais 
adun  to  J^es  eor'Se,  vrom  ]>es  eor^Se  to  helle,  j^er  heo  lei  ine  prisune 
uour  ]7usend  jer  J  moare,  heo  t  hire  louerd  ^  bo'Se,  J,  tauhte  ®  al  hire 
ofsprung  to  leapen  alle  efter  hire  to  dea^e  wi^uten  ende.  Biginnunge 
J  rote  of  yis  ilke  reou'Se  was  a  liht  ^  sih'Se.  pus,  ofte,  ase  me  sei'S, 
of  Intel  wacse^  muchel.  HabbeS  ]?eonne  muchel  drede  euerich  feble 
mon  t  wummon,  liwon  heo  f  was  riht  J^o  imaked  ^  mid  Godes  bond  en,  -^ 
was  ]?urli  a  sih^e  biswiken,  1;  ibrouht  for S  into  broid  '^  sunne  j^et  al  ►"^ 
]7e  world  ouerspredde. 

"  JEo-ressa  est  Dina  filia  Jacob  ut  videret  mulieres  aliegenas  "^c."  A 
meiden  also  het  was,  Jacobes  doubter,  hit  telleS  ine  Genesi,  eode  vt 
nor  to  biholden  uncu^e  wummen :  lo  jet  ne  seib  hit  nout  f  heo 
biheold  wepmen ;  auh  de'S  wummen.  And  hwat  com,  wenest  tu,  of 
];et  ilke  biholdunge  ?  Heo  leas  hire  meidenhod,  J,  was  imaked  hore. 
perefter  of  ];en  ilke  weren  trou^en  tobrokene  of  heie  patriarkes,  1;  a 
muchel  buruh  uorbernd,  f  ]>e  king  '?  his  sune  ?  te  buruh  men  '^ 
isleiene,  "?  te  wummen  of  ]?ere  buruh  i-led  forS,  hire  ueader  7  hire 
breSren,  se  noble  princes  alse  heo  weren,  vtlawes  imakede.  pus 
eode  vt  hire  sihSe :  al  ]?us  ^  ]?e  holi  Gost  lette  writen  one  boc  uor  to  'y 
warnie  wummen  of  hore  fol  eien :  ?  nim  Jjer  of  jeme  -f  J^is  vuel  ■^ 
com  of  Dina  ne  com  nout  of  f  ]>et  heo  iseih  Sichem  Emores  sune,  f 


inoh  ra'Se.  T. 

^  as.  T.   C. 

•^  ilimpes.  T. 

were.  T.  C. 

<=  demde.  T.  C. 

f  lute.  T. 

iwraht.   T. 

h  brade.  C. 

'  swuche. 

DINAH  S  HONOUR  LOST  FROM  HER  BEING  SEEN.  OO 

to  eat,  and  not  to  look  at."  Thus  would  Eve,  quickly  enough,  have 
answered.  O  my  dear  sisters,  truly  Eve  hath  many  daughters  who 
imitate  their  mother ;  who  answer  in  this  manner.  But,  "  Thinkest 
thou,"  saith  one,  "  that  I  shall  leap  upon  him,  though  I  look  at 
him  ? "  God  knows,  dear  sisters,  that  a  greater  wonder  has 
happened.  Eve,  thy  mother,  leaped  after  her  eyes  to  the  apple; 
from  the  apple  in  Paradise  down  to  the  earth  ;  from  the  earth  to  hell, 
where  she  lay  in  prison  four  thousand  years  and  more,  she  and  her 
lord  both,  and  taught  all  her  offspring  to  leap  after  her  to  death 
without  end.  The  beginning  and  the  root  of  this  woful  calamity 
was  a  light  look.  Thus,  often,  as  is  said,  "  of  little  waxeth  mickle." 
Let,  therefore,  every  feeble  man  and  woman  have  much  dread,  when 
she  who  was  recently  created  by  the  hand  of  God,  was,  through  a 
look,  seduced  and  carried  onward  to  open  sin,  which  overspread  the 
whole  world. 


*'  r!igressa  est  Dinah,  filia  Jacob,  ut  videret  mulieres  aliegenas," 
&c.  A  maiden  also  there  was,  Jacob's  daughter,  it  is  told  in 
Genesis,  who  went  out  to  see  the  strange  women.  Now,  observe, 
it  is  not  said  that  she  beheld  men,  but  it  says  women.  And  what, 
thinkest  thou,  came  of  that  beholding  ?  She  lost  her  maiden  honour, 
and  was  made  a  harlot.  Afterwards,  for  the  same  cause,  were  truces 
broken  by  liigli  patriarchs,  and  a  great  city  burned,  and  the  king 
and  his  son,  and  the  men  of  the  city  slam,  and  the  women  of  the  city 
led  away  ;  her  father  and  her  brethren,  such  noble  princes  as  they 
were,  made  outlaws.  To  this  length  went  her  sight :  and  the  Holy 
Spirit  has  caused  the  whole  to  be  written  in  a  book,  in  order  to 
warn  women  concerning  theii'  foolish  eyes.  And  take  notice  that 
this  evil  which  came  of  Dinah,  came  not  from  her  seeing  Sichem, 
the  son  of  Hamor,  with  whom  she  sinned,  but  it  came  from  her 
letting  him  set  his  eyes  upon  her ;  for  that  also  whicli  he  did  to  her 
was  in  the  beginning  sorely  against  her  will. 


56  REGULiE  INCLUSAEUM. 

heo  sunegede  mide,  anh   dude  f  lieo  lette  liim  leggen  eien  on  hire ; 
vor  f  ecf  he  dude  hire  was  i^e  fruiiTSe  ^  sore  hire  mrSonckes.  / 

Also  Bersabee  ]?urh  ]?et  heo  unwreih  liire  ine  Dauies  sihSe,  heo 
makede  him  sunegen  on  hire,  so  holi  king  ase  he  was,  ?  Godes  pro-  -^ 
phete :  1:  nu  cume'S  for^   a  feble  mon,  '?  halt  him  ];auh  heihliche,'^ 
xif  he  bane's  enne  widne  "^   hod  1:  one  ilokene  "^  cope,  J  wule  iseon 
Tunge  ancren,  ?  loken  nede  ®  ase  ston  hu  hire  hwite  ^  like  him,  f 
naue^  nout  hire  leor  uorbernd  i^e   sunne,  '^  sei^  ^  heo  mei  iseon   / 
baldeliche  holi  men ;  je  nomeliche  swuche  ase  he  is,  uor  his  wide   ■^ 
sleuen.s     Me  sur,  q^  derie,^  ne  iherest  tu^  f  Dauid,  Godes  owune    ^ 
deorling,   bi  hwam   God   sulf  Bel's,    "Inveni  virum  secundum  cor   ' 
meum:"  f  is,  icli  habbe  ifunden,  cwe^  he,  enne  mon  efter  mine 
heorte ;  ]7es  f  God  sulf  seide,  bi  ]7eos  deorewur'Se  sawe,'^  king  7  pro-   ■- 
phete  ichosen  •  vt  of  alle,  was  ]7us  J7urli  on  eie  wurp  to  one  wummon 
ase  heo  weoschs  ^  hire,  lette  vt  his  heorte  1:  forjet  him  suluen,  so  f 
he  dude  ]?reo  vtnummen  heaued  sunnen  7  deadliche ;  one  Bersabee 
spus  bruche  J^e  lefdi  f  he  lokede  on ;  treisun  1:  monsleiht  on  his 
treowe  knilit  Yrie,  hire  louerd ;  ?  J»u,  a  wrecche  sunful  mon,   ert 
so  swu'Se  herdi  to  kesten  kang"  eien  upon  junge  wummen.      Ee, 
mine  leoue  °  sustren,  jif  eni  is  onwil  p  uorte  iseon  ou,  ne  wene  ^e  ]}er 
neuer  god,  auh  ileueS  him  ]?e  lesse.     Nullich  f  no  mon  iseo  ou  bute 
he  habbe  leaue  speciale  of  ower  meistre ;  vor  alle  ]?eo  ];reo  sunnen  t 
f  icli  spec  of  last,  7  al  f  vuel  of  Dina  f  icli  spec   of  er,  ne  com  nout 
Folio  13  b.  for^ui  f  te  wummen  lokede  cangliche  o  weopmen,  auh  dude  ]7urh  f' 

"  forme  cher.  T,  "^  ageliclie.  C.  •=  wid.  T, 

d  lokin.  T,     lolce.  C.  «  neode.  T.  f  white    T.  C. 

s  his  wide  -j  his  lokene  sleue.  T. 

'•  Qu.  Mesur  [t.  c.  Messer,  Monsieur]  qiiiderie?  Cidderea^i.  Old  Fr.  a  braggart,  a 
self-confident,  conceited  fellow.  "  O  presumptuose  domine  !  "  MS.  Oxon.  Surquedr//, 
Pride,  presumption.     Bailey. 

'    Me  sur,  q'de  sire  ne  heres  tu.  T.     Me  sire,  ne  herest  j'u.   C. 

•<  sahe.  T.     sage.  C.  '  culed.  T.     icured.   C. 

">  wesch.  T.  C.  1  Hn.  T.     canh.  C. 

"  ]?is  jj  is  nu  seid  limpes  to  wimmen;  ah  ase  muche  neod  is  wcpniaii  to  wite  wcl  his  eh 
sih'Se  fra  wimmenes  sih'Se.     Nu,  mi  leoue.  T. 

P  swa  anwil.  C.     ful  willes  ful.  T. 


David's  sin  caused  by  his  seeing  bathsheba.  57 


Likewise  Batlisheba,  by  unclothing  herself  in  David's  sight, 
caused  him  to  sin  with  her,  though  he  was  so  holy  a  king  and  God's 
prophet :  and  now,  a  feeble  man  comes  forward  and  esteems  himself 
highly  if  he  have  a  wide  hood  and  a  close  cope,  and  would  see 
young  anchoresses,  and  must  needs  look,  as  if  he  were  of  stone, 
how  their  fairness  pleases  him,  who  have  not  their  complexion 
sunburnt,  and  saith  that  they  may  look  confidently  upon  holy 
men,  yea,  especially  such  as  he  is,  because  of  his  wide  sieves. 
Braggart  Sir!  hearest  thou  not  tliat  David,  God's  own  beloved 
servant,  of  whom  God  himself  saith,  "  Inveni  virum  secundum  cor 
meum ; "  that  is,  "  I  have  found,"  quoth  he,  "  a  man  after  mine 
heart ; "  this  king  and  prophet,  chosen  out  of  all  the  people,  con- 
cerning whom  God  himself  spoke  these  precious  words,  Avas  thus, 
through  casting  his  eye  upon  a  woman  as  she  was  bathing,  led  into 
sin,  let  his  heart  wander,  and  forgot  himself  so  far  that  he  committed 
three  heinous  and  deadly  sins :  adultery  with  Bathsheba,  the  lady 
upon  whom  he  looked,  treachery  and  manslaughter  upon  his  faithful 
servant  Uriah,  her  lord ;  and  thou,  a  wretched  sinful  man,  art  so 
presumptuous  as  to  cast  froward  eyes  upon  young  women.  You, 
my  dear  sisters,  if  any  one  is  desirous  to  see  you,  never  think 
favourably  of  him,  but  [rather]  believe  him  the  less.  I  would  not 
that  any  man  should  see  you  except  he  have  special  permission  from 
your  superior;  for  all  the  three  sins  of  which  I  have  just  now 
spoken,  and  all  the  evil  with  regard  to  Dinah  of  which  I  spoke 
previously,  did  not  happen  because  the  woman  looked  frowardly  upon 
men,  but  it  happened  through  their  uncovering  themselves  in  the 
sight  of  men,  and  doing  that  which  made  them  liable  to  fall  into  sin. 


CAMD.  SOC. 


58  EEGULiE  INCLUSAEUM. 

lieo  uiiwrien  ham  ine  monne  eili  sili^e,  *?  cluden  liwar  ]nirli  heo 
muliten  uallen  into  sunnen. 

U or]?!  was  ilioten  a  Godes  half  i^en  olde  lawe  f  put  were  euer 
iwrien ;  ^  "?  jif  eni  unwrie  put  were,  7  best  feolle  ]?er  inne,  he  hit 
schulde  helden  ^  ];ene  put  unwreih.^  pis  is  a  swu^e  dredlich  word 
to  wummen  f  scheawe'S  hire  to  wepmones  eien.°  Heo  is  bitocned  bi 
]>e  f  unwrie'S  ]?ene  put.  pe  put  is  hire  veire  neb,  t  hire  hwite  swire, 
■?  hire  Hht  eie,  "?  hire  bond  ^if  heo  halt  for^  in  his  eihsih^e  :^  7  ^et 
beo^  hire  word  put,  buten  heo  beo  'pe  bet  biset  r^  '^  al  jet  ^  failed  to 
hire,*^  hwat  so  hit  euer  beo,  ];urh  hwat  muhte  sonre  ful  luue  of  aqui- 
ken,®  al  vre  Louerd  cleope^  put.  pes  put  he  hat  f  heo  beo  euer 
ilided  J  iwrien,  leste  eni  best  ualle  per  inne,  1.  druncnie  ine  sunne. 
Best  is  pe  bestliche  mon  f  ne  J'enche'S  nout  of  God :'  ne  ne  note^b 
nout  his  wit  ase  mon  ouh  to  donne,  auh  secheS  uor  to  uallen  i  Jfisse 
put  f  ich  speke  of,  ji^  he  hine  ivint  open.  Auh  pe  dom  is  ful  strong 
upon  ham  f  unhelie'S  J^ene  put  :^*  vor  heo  schulen  jelden  f  best  f  is 
j^er  inne  ivallen.  Heo  is  gulti^  of  pe  bestes  dea'Se  biuoren  vre 
Louerd,  *?  schal  uor  his  soule  onswerien  a  Domesdei,  *?  jelden  pe 
bestes  lure,  hwon  heo  naueS  o^er  jeld  buten  hire  suluen.^  Strong 
jeld  is  her  mid  alle  t'  J  Godes  dom  is,  1:  his  lieste,  f  heo  hit  jelde 
allegate,  vor  heo  unwreih  *  ]?ene  put  f  hit  adrone  inne.  pu  unhelest 
]7esne  put  pn  f  dest  eni  J^ing  hwarof  ]7er  mon  is  fleschliche  ivonded  of 
pe,  Jmuh  ]m  hit  nute  ^  nout.  Di-ed  Jjesne  dom  swuiSe :'  1:  jif  he  is 
Folio  14.  ivonded  so  f  he  sunegie  deadliche  Jjurh  J^e  on  eni  wise,  jjauh  hit  ne 
beo  nout  wi'S  pe,  bute  mid  wille  touward  pe ;  o'Ser  jif  he  seche'S  to 
fulen  ^  o  sum  o'Ser  pe  vondunge  of  J^e  f  ]?urh  J^ine  dede  is  awakened, 


*  ihulet.  T.     iwrigen.  C. 

''  p  unhulede  J^e  put  T  beast  fel  J^erin,  he  hit  schulde  gelden.  T. 

'  to  wepmon  "]  to  wimmen  "ji  swi'Se  sone  scheawen  ham  to  hwa  se  wile.  T. 

^  ■}>  feahes  ow.  T.     );>et  Ipe  fea^e^  hire.   C.  '  awaenin. 

f  I'ul  grureful  ')  strong  o  J^a  p  unliden  ham  ^e  put.  T. 

e  schuldi.  T.     witi.  C.  ''  hwen  ge  ne  haue'S  geld  bote  ow  seluen.  T. 

'  unluded.  T.  "  ne  wite.  T.  '  fillen.  T. 


THE  COMMAND  TO  COVER  A  PIT  INSTANCED.  59 


r  or  this  reason,  it  was  ordained  by  God  in  the  old  law  that  a  pit 
should  be  always  covered ;  and  if  any  pit  were  uncovered,  and  a 
beast  fell  into  it,  he  that  uncovered  the  pit  should  make  it  good. 
This  is  a  very  terrible  word  to  a  woman  who  exposes  herself  to  the 
view  of  men.  She  is  represented  by  the  person  who  uncovers  the 
pit.  The  pit  is  her  fair  face,  and  her  white  neck,  and  her  light  eye, 
and  her  hand,  if  she  stretch  it  forth  in  his  sight.  And,  moreover, 
her  word  is  a  pit,  unless  it  be  the  better  guarded ;  and  all  that  belongs 
to  her,  whatsoever  it  be,  through  which  sinful  love  might  the  sooner 
be  excited,  our  Lord  calleth  a  pit.  He  commands  that  this  pit  be 
always  provided  with  a  lid  and  covered,  lest  any  beast  fall  into  it  and 
drown  in  sin.  The  beast  is  any  man  who,  like  a  beast,  thinketh  not  of 
God,  and  doth  not  use  his  reason  as  a  man  ought  to  do  ;  but  seeketh 
to  fall  into  this  pit  that  I  speak  of,  if  he  find  it  open.  But  the 
judgment  upon  those  who  uncover  the  pit  is  very  severe ;  for  they 
shall  make  restitution  of  the  value  of  the  beast  that  is  fallen  into  it. 
Slie  is  guilty  of  the  beast's  death,  in  our  Lord's  sight;  and  shall 
answer  for  his  soul  on  Doomsday,  and  make  good  the  loss  of  the 
beast  when  she  hath  nothing  wherewith  to  pay  but  her  own  self. 
Hard  payment  it  is  withal,  and  God's  judgment  and  his  command  is, 
that  she  must  by  all  means  make  restitution,  because  she  uncovered 
the  pit  in  which  it  was  drowned.  Thou  dost  micover  this  pit ; 
thou  who  doest  any  thing  by  which  the  man  is  carnally  tempted  of 
thee,  though  thou  know"  it  not.  Dread  greatly  this  doom  ;  and  if  he 
is  tempted  so  that  he  sin  mortally  through  thee  in  any  way,  though 
it  be  not  with  thee,  but  with  desii-e  toward  thee,  or  if  he  seek  to 
satiate  on  some  other  the  temptation  of  thee,  which  is  awakened 
through  thy  conduct,  be  fully  certain  of  the  doom.  Thou  slialt 
pay  the  value  of  the  beast  for  opening  the  pit ;  and,  unless  thou  be 
absolved  thereof  by  confession,  as  is  said,  thou  shalt  bear  the  rod. 


60  REGUL.E  INCLUSAEUM. 

beo  al  siker  of  |?e  dome :  }>u  schalt  jelclen  ■f  best  vor  ]?e  puttes  open- 
unge,  "?  biite  ]7U  scliriue  ]?e  ]?erof,  ase  mon  sei'S  ]?u  schalt  acorien  ]7e 
rode  t*  f  is  acorien  his  sunne.  Hund  wule  in  bHSeliche  hwar  se  he 
ivint  hit  open."^ 

"Inpudicus  oculus  impudici  cordis  est  nuncius." — Augustinus. 
f  ]?e  mu^  ne  mei  uor  scheome  ]?e  Hht  eie  speke'S  hit :'  J.  is  ase  erinde- 
bere  ^  of  J^e  lihteheorte.  Auh  nu  is  sum  wummon  '^  f  nolde  uor  none 
]7inge  wihien  fulSe  to  mon  t''^  1:  tauh  ne  rouhte  heo  neuer  J^auh  he 
]70uhte  toward  hire,  J  were  of  hire  itempted.®  Auh  seint  Austin  de'S 
]?eos  two  bo'Se  in  one  weie/  wilnen,  7  habe  wille  uorte  beon  iwilned.^ 
Non  solum  appetere,  sed  appeti  velle  criminosum  est.  Cuueiten  '^ 
mon,  o'Ser  haben  wille  uorte  beon  iwilned  of  mon :'  bo  beo'S  heaued 
sunne.  Oculi  prima  tela  sunt  adulterii :  eien  beo^  ]>e  earewen  J  te 
ereste  armes  of  lecheries  pricches  ^  J  also  ase  men  weorre^  mid  J^reo 
kunne  wepnen,  mid  scheotunge,  mid  speres  ord,  t  mid  sweordes  egge, 
al  riht  so,  mid  ]>en  ilke  wepnen,  f  is  mid  scute  of  eien :'  mid  spere  of 
wundinde  word  :'^  mid  sweorde  of  deadliche  hondlunge,  weorre'S 
lecherie,  "peo  stinkinde  hore,  wi^  ]7e  lefdi  of  chastete,  ^  is  Godes 
spuse.  Erest  heo  scheot  'pe  earewen  of  ]?e  liht  eien,  f  fleo^S  lichtliche 
uor'S,  ase  earewe  "^  f  is  ivi^ered,  1;  stikeS  i^e  heorte.  perefter  heo 
schekeS  hire  spere,  1:  nehleche^  ^  up  on  hire,  *?  mid  schekinde  word 
jiue^  speres  wunden.  Sweordes  dunt  is  adunriht  f  is  ]?e  hondlunge  :' 
vor  sweord  smit  of  neih,"^  "?  jifS  dea^es  dunt :'  1  tis  is "  so^,  wei- 
FvUo  a  h.  lawei,  ful  neih  idon  mid  ham  f  kume'S  so  neih  togederes  •f  ou^er 
o^er  hondlie,  oSer  ouhwar  ivele  oSer.     Hwo  se  is  wise  1  iseli,  wi'S 


"  hund  wile  in  at  open  dure,  J>er  man  him  ne  wernes.  T. 

''  erende  beorere.  C.  '  mon.  T. 

''  wummon.  T.  '  ifondet.  C. 

'  T  nu  de'S  [sein]  Austin  ba  Jjeos  in  ane  [cuple].  C. 

«  igirned.  C.     icuueitet.  T.  ''  Sii'ni.  C. 

'  wi'S  spere-vrandinde  word.  C.  ''  fian.  T.     ttaa.  C 

'  ueolachet.  C.     nehleache.  T,  ""  smites  iieh  hoiid.  'i'. 

"  and  hit  is  so'Ses.  T. 


EVIL  CONSEQUENCES  OF  UNGUARDED  LOOKS.  61 

that  is,  bear  the  burden  of  his  sin.     The  dog  enters  ghidly  where  he 
finds  an  open  door. 


St.  Austin  saith,  "  An  immodest  eye  is  the  messenger  of  an  un- 
chaste heart.  The  hght  eye  spealveth  that  wliich  the  mouth  may 
not  for  shame,  and  is  as  the  messenger  of  the  hght  heart."  And  here  is 
a  woman  that  would  not  for  any  thing  desire  uncleanness  with  man ; 
and  yet  she  never  cared  though  his  thoughts  inchned  toward  her 
and  he  were  tempted  by  her.  But  Saint  Austin  putteth  both  these 
in  one  balance — to  desire  and  to  wish  to  be  desired.  "  Xon  solum 
appetere,  sed  appeti  velle  criminosum  est."  To  desire  a  man,  or  to 
wish  to  be  desired  of  man,  both  are  capital  sins.  "  Oculi  prima 
tela  sunt  adidterii,"  the  eyes  are  the  arrows  and  the  first  arms  of 
lechery's  stings  ;  and,  like  as  men  fight  with  three  kinds  of  weapons, 
with  shooting,  with  spear's  point,  and  with  sword's  edge,  just  so 
with  the  same  weapons,  that  is,  with  eye-shot,  with  spear  of 
wounding  word,  with  sword  of  deadly  handling,  doth  lechery,  the 
foul  harlot,  fight  against  the  lady.  Chastity,  who  is  God's  spouse. 
First,  she  shoots  the  arrows  of  the  light  eyes,  that  ^y  lightly  forth 
like  a  feathered  arrow  and  stick  in  the  heart ;  then  she  shaketh  her 
spear,  and  cometh  nigh  to  her,  and  with  shaking  word  giveth  spear's 
wounds;  sword^s  dint  is  downright,  that  is,  the  handling,  for  a  sword 
smites  in  close  fight  and  giveth  a  death's  stroke ;  and  this  truly  is 
done,  alas !  too  close,  with  them  who  come  so  nigh  together  that  the 
one  may  handle  or  any  where  feel  the  other.  Whoso  is  wise  and 
good  let  her  be  on  her  guard  against  the  shooting,  that  is,  [let  her 
guard]  Avell  her  eyes ;  for  all  the  evil  that  ever  is  comes  of  the  eye 
arrows.  And  is  not  she  too  forward  or  too  fool-hard}',  who  holds 
her  head  boldly  forth  in  the  open  battlements,  while  men  with  cross- 
bow-bolts without  assail  the  castle  ?  Surely  our  foe,  the  warrior  of 
hell,  shoots,  as  I  ween,  more  bolts  at  one  anchoress  than  at  seventv  and 
seven  secular  ladies.     The  battlements  of  the  castle  are  the  windows 


62  KEGULit:  INCLUSARUM. 

'pe  scliute  wite  hire,  f  is  wel  hire  eien  t'  vor  al  j^e  vuel  f  euer  is 
cumcS  of  'pen  eien  arevven.  And  nis  heo  to  muclie  cang,'''  o^er  to 
folherdi,  f  halt  hire  heaued  baldehche  tior'S  vt  i]?en  open  kernel,  ]?eo 
hwile  f  me  mit  quarreaus  wi'Suten  asaile^  ]?ene  castel  ?  Sikerliche 
vre  vo,^  pe  weorreur  of  lielle,  he  scheot,  ase  ich  wene,  mo  cwarreaus 
to  one  ancre  J^en  to  seouene  1:  seouenti  lefdies*^  i^e  worlde.  pe 
kerneaus  of  pe  castel  Leo's  hire  huses  ]7urles.  Ne  aboutie  heo  nout 
vt  et  ham,  leste  heo  ]?es  deofles  quarreaus  habbe  amidden  ];en  eien, 
er  heo  lest  wene ;  vor  he  assailed  efre.  Holde  hire  eien  inne,  vor 
beo  heo  erest  ablend,  heo  is  eS  fallen.*^  Ablinde  pe  lieorte,  heo  is  eS 
ouercumen,  "?  ibrouht  sone  mid  ^  sunne  to  grunde. 

XJeornardus.  "  Sicut  mors  per  peccatum  in  orbem,  ita  per  has 
fenestras  intrat  in  nientem."  Also  ase  dea'S  com,  sei^  Bernard,  into 
pe  Avorlde  J^urli  sunne :'  also  ]?urh  eie  J>urles  deaS  haue^  hire  injong  •" 
into  pe  soule.  Louerd  Crist,  ase  men  wolden  steken  veste  euericli 
|?url  :f  uor  hwou  ?  f  heo  muhten  bisteken  deaS  J^er  vte,  dea'S  of 
fleschliche  line :!  and  an  ancre  nule  nout  tunen  hire  eiSurles  ajein  ^ 
dea'S  of  lielle  s  7  of  soule  r^'^  ^  mid  gode  riht  muwen  ei'Surles  beon  •'' 
ihoten  ^  eil^ui-les,  vor  heo  habbe'S  idon  muchel  eil  to  moni  on  ancre. 

Al  Holi  Writ  is  ful  of  warningge  of  eie.  Dauid  seide,  "Averts  " 
oculos  meos  ne  videant  uanitatem."  Louerd,  seiS  Dauid,  wend  awei 
mine  eien  vrom  pe  worldes  dweole,  '?  hire  fantesme :  ?  Job  seide, 
Folio  15.  "Pepigi  fedus  cum  oculis  meis,  ut  ne  cogitarem  de  virgine."  Ich  habbe 
ivestned,  seiS  Job,  foreward  mid  min  eien,  f  ich  ne  mis^enche  v. 
deale.  Hwat,^'  seiS  he,  jjenche'S  me  mid  eien  ?  God  hit  wot,  he  sei'S,  ^ 
ful  wel,  vor  efter  pe  eie  cume'S  pe  J»ouht^  1  ter  efter  pe  dede.     f 


»  chang.  C.     cangun.  T.  ^  fa.  T.  C.  "•■  men.  T,     lauedies.  C. 

''  inwi^,  for  beo  ho  iblind,  ho  is  ea'b'  falle.  T.  ^  J?urh.  T. 

f  eiKurl  to  gain.  T.  s  helle.  T. 

'■  agein  J>e  dea'S  of  saule.  C.  '  icleped.  T.     ihaten.  C. 

^  hu  deale  hwat.  T.     hu  dele.   C. 


SCRIPTURE  WARNINGS  REGARDING  THE  EYES.  63 

of  tlieir  houses.  Let  her  not  look  out  at  them,  lest  she  have  the 
devil's  bolts  between  her  ejes,  before  she  even  thinks  of  it ;  for  he 
is  always  attacking.  Let  her  keep  in  her  eyes,  for  if  she  is  once 
blinded,  she  is  easily  overcome.  Blind  the  heart,  she  is  easily  con- 
quered, and  soon  brought  to  the  ground  by  sin. 


-Bernard,  "  Sicut  mors  per  peccatum  in  orbem,  ita  per  has 
fenestras  intrat  in  mentem."  "  As  death  came,"  saith  Bernard, 
"  into  the  world  through  sin,  so  through  eye  windows  death  hath 
his  entrance  into  the  soul."  Lord  Christ !  how  men  would  shut  fast 
every  aperture  !  Wherefore  ?  That  they  might  shut  out  death — 
death  of  carnal  life :  and  will  not  an  anchorite  stop  up  her  eye 
windows  against  death  of  hell  and  of  the  soul  ?  And  with  good 
right  may  e^-e  whidows  be  called  evil  windows,  for  they  have  done 
much  evil  to  many  an  anchorite. 

All  Holy  Writ  is  full  of  warning  of  eye.  David  said,  "  Averte 
oculos  meos  ne  videant  vanitatem."  "  Lord,"  saith  David,  "  turn 
away  mine  eyes  from  the  world's  delusions  and  its  vain  shew ; "  and 
Job  said,  "  Pepigi  foedus  cum  oculis  meis  ut  ne  cogitarem  de 
virgine."  "  I  have  compacted,"  saith  Job,  "  a  covenant  with  mine 
eyes,  that  I  may  not  think  improperly  upon  a  maid."  "  What,"  saith 
he,  "  do  men  think  with  eyes  ?  "  "  God  knows  it,"  saith  he,  "full  well ; 
for  after  the  eye  comes  the  thought,  and  then  the  deed."  Jeremiah 
well  knew  that,  who  moaned  thus,  and  said,  "  Oculus  mens  deprse- 
datus  est  aniraam  meani."  Alas  !  mine  eye  has  robbed  all  my  soul. 
When  God's  prophet  made  such  moan  of  eves,  what  kind  of  moan, 
thinkest  thou,  has  come  to  many  a  man,  or  sorrow  to  many  a 
woman,  of  their  eyes  ?     The  wise  man  asks,  in  his  book,  M'hether 


64  REGUL^E  INCLUSARUM. 

wiiste  wel,  Jeremie,  f  mende'^  him  J>us,  "?  seicle,  "oculus  mens  deprc- 
datus  est  animam  meam."  "  Weilawei,  min  eie  liaue^  irobbed  al  mine 
soule."  Hwon  Godes  prophete  makede  swnche  mone  of  eien,  hwuc 
mone  wenestn  is  to  moni  mon,  oSer  to  moni  wummon  icumen 
seoruwe  ^  of  bore  eien  ?  pe  wise  mon  askeS  in  his  boc  hwe'Ser  ei 
]7ing  herrae'S  more  wummon  J^ene  hire  eien  :f  "  oculo  quid  nequius, 
totam  faciem  lacrimare  facit,  ?c."  Al  ]?e  leor  "^  schal  ulowen  o  teares, 
he  sei'S,  vor  }?e  eie  sih^e  one.  pis  is  nu  inouh  of  ]:»isse  witte  iseid  et 
tisse  cherre,  to  warnie  ]?eo  seUe :'  we  schulen  J^auli  sone  her  efter 
speken  herof  more. 

Spellunge  J,  smecchunge  beo^  ine  mu'Se  bo'Se,  ase  sihSe  is  i^en 
eien :  auh  we  schulen  leten  smecchunge  vort  ^  tet  we  speken  of  ower 
mete,  J  speken  nu  of  spellunge,  1  ter  efter  of  herrunge :  of  bo  imene, 
sume  cherre,  ase  go's  togederes. 

On  ah^e  erest  hwon  je  schulen  to  owre  parlures  ]7urle  iwite'S  et 
ower  meiden  ^  hwo  hit  beo  f  is  icumen  :f  uor  swuch  hit  mei  beon  f 
je  schulen  asunien^  ou,  ?  hwon  ^e  alles  moten  uor'S,  creoise'S  ful 
jeorne  our  mu'S,  earen,  f  eien,  %  te  breoste  eke :/  ?  goS  for^  mid 
Godes  drede,  to  preoste.  On  erest,  sigge^  confiteor:^  1  })erefter 
benedicite,  f  he  ouh  to  siggen  ^  hercne'S  his  wordes, "?  sitte'S  al  stille, 
f  hwon  he  parted  urom  ou,  ^  he  ne  cunne  ower  god,  ne  ower  vuel  . 
nou^er  ^  ne  he  ne  cunne  ou  nou'Ser  blamen  ^  ne  preisen.  Sum  is  so 
wel  ilered,  o^er  se  wis  iworded,  f  heo  wolde  ^  he  wuste  hit :'  'pe  sit 
Foi.  15  b.  ■?  speke'S  touward  him,  %  jelt  him  word  ajein  word,  '?  bicume'S  ^> 
meister,  pe  schulde  beon  ancre  f'  7  leare^  him  f  is  icumen  to  leren 
hire  r*  wolde,  bi  hire  tale,  sone  beon  mit  te  wise  icud '  7  icnowen. 
Icnowen  heo  is  wel,  vor  )7urh  f  ilke,  f  heo  weneS   to  beon  wis 

"  mante.  T.  ''   wummon  -)  sorhe.  T. 

"=  Al  l>e  neb.  T,  <>  til.  T. 

*  wites  at  owre  seruanz.  T.  hwiteS  ed  on  i>er  meiden.  C. 

'  aseinen.  T.     asonien.  C.  e  lastin.  C.     laste.  T. 

h  forwur'Se«.   T.  '  cuS'Set.   T.      icu'S'Set.   C. 


CAUTION  TO  BE  USED  IN  SPEAKING.  65 

any  thing  doth  more  harm  to  a  woman  than  her  eyes  ?  "  Oculo  quid 
nequius?  totam  faciem  lacrimare  facit/'  &c.''  "All  the  face  shall 
flow  with  tears/'  saith  he,  "  for  the  eye-sight  alone."  This  is  now 
enough  said  of  this  sense,  at  this  time,  to  warn  the  good.  We 
shall,  however,  soon  hereafter  speak  of  it  again. 


2.  Of  Speech. 

Speaking  and  tasting  are  both  in  the  mouth,  as  sight  is  in  the 
eyes  ;  but  we  shall  let  tasting  alone  until  we  speak  of  your  food,  and 
treat,  at  present,  of  speaking,  and  thereafter  of  hearing,  of  both  in 
common,  in  some  measure,  as  they  go  together. 

First  of  all,  when  you  have  to  go  to  your  parlour  window,  learn 
from  your  maid  who  it  is  that  is  come;  for  it  may  be  some  one 
whom  you  ought  to  shun  ;  and,  when  you  must  needs  go  forth, 
make  the  sign  of  the  cross  carefully  on  your  mouth,  ears,  and  eyes, 
and  on  your  breast  also,  and  go  forth  in  the  fear  of  God  to  a  priest. 
Say  first,  "  Confiteor,"  and  then  "  Benedicite,"  which  he  ought  to 
say ;  hear  his  words  and  sit  quite  still,  that,  when  he  parteth  from 
you,  he  may  not  know  either  good  or  evil  of  you,  nor  know  any 
thing  either  to  praise  or  to  blame  in  you.  Some  one  is  so  learned 
and ''of  such  wise  speech,  that  she  would  have  him  to  know  it,  who 
sits  and  talks  to  him  and  gives  him  word  for  word,  and  becomes  a 
preceptor  who  should  be  an  anchoress,  and  teaches  him  who  is  come 
to  teach  her ;  and  would,  by  her  own  account,  soon  be  celebrated 
and  known  among  the  wise. — Known  she  is  well ;  for,  from  the  very 
circumstance  that  she  thinketh  herself  to  be  reputed  wise,  he  under- 
stands that  she  is  a  fool ;  for  she  hunteth  after  praise  and  catches 

'^  Ecclus.  xxxi.  15. 
CAMD.  SOC.  ^ 


66  EEGUL.E  INCLUSARUM. 

iholden,  he  understont  ■f  heo  is  sot.  Vor  heo  liuiite'S  efter  pris,  1; 
kecche'S  lastunge.  Vor  ette  laste,  hwon  he  is  aAvend  awei  :!^  ]?eos 
ancre,  he  wule  siggen,  is  of  muchele  speche.^  Eiie  heold  ine  parais 
longe  tale  mid  te  neddre,  7  told  hire  al  f  lescun  f  God  hire  hefde  ^ 
ilered,''  <^  Adam,  of  ]?en  epple  :^  '^  so  'pe  ueoiid  ];urh  hire  word,  un- 
derstond  anonriht  hire  wocnesse,  <^  ivond  wei  touward  hire  of  hire 
uorlorenesse.  Vre  lefdi,  Seinte  Marie,  dude  al  anoSer  wise  :  ne  tolde 
heo  J>en  engle  none  tale  f"  auh  askede  him  ]?ing  scheortliche  f  heo  ne 
ku^e.  Ee,  mine  leoue  sustren,  uolewe^  ure  lefdi  '^  nout  ]?e  kakele  ^ 
Eue.  VorJ^i  ancre,  hwat  se  heo  heo,  alse  muchel  ase  heo  euer  con  '^ 
mei,  holde  hire  stille:  nabbe  heo  nout  henne  kunde.  pe  hen  hwon 
heo  bane's  ileid,  ne  con  buten  kakelen.  And  hwat  bijit  heo  ]?erof  ? 
Kume'S  J^e  coue  ^  anonriht  <^  reueS  hire  hire  eiren,  7  fret  al  f  of  hwat 
heo  schulde '"  uor^  bringen  hire  cwike  briddes :  7  riht  also  ]>e  luSere 
coue  deouel  berb  awei  norm  ]7e  kakelinde  ancren,  7  uorswoluweS^ 
al  f  god  f  heo  istreoned  habbeS,  f  schulden  ase  briddes  beren  ham  ■'' 
up  touward  heouene,  jif  hit  nere  icakeled.  pe  wreche  peoddare 
more  noise  he  makeS  to  jeien  his  sope,  J>en  a  riche  mercer  al  his 
deorewur'Se  ware.  To  sum  gostliche  monne  f  je  beo^  strusti  uppen,*^ 
ase  je  muwen  beon  of  hit,  god  is  f  je  asken  red,  7  salue  ■f '  he  teche  ^ 
Folio  16.     on  to  jeines  fondunges,  j  ine  schrifte  scheawe'S  him  gif  he  wule 

iheren  ower  greste,  7  ower  lodlukeste  sunnen  t  nor  ]7i  f  him  areowe  / 
ou  :^  7  ]7urh  ]?e  bireaunesse  crie  Crist  inwarliche  merci  nor  ou,  7 
habbe  ou  ine  munde,  j  in  his  bonen.  Sed  multi  veniunt  ad  uos  in 
uestimentis  ouium  t'  intrinsecus  autem  sunt  lupi  rapaces.  "  Auh  wite^ 
ou  7  bee's  ewarre,"  he  sei'S,  ure  Louerd,  "  uor  monie  cumeS  to  ou 
ischrud  mid  lombes  fleose,  j  bee's  wode^  wulues."  Worldliche  men 
ileue^  lut :'  religuise  jet  lesse.     Ne  wilnie  je  nout  to  muchel  here 

»  awei  went.  T.     ifaren.  C.  ^  of  long  tale.   C. 

"=  ired  hire.  T.  C.  d  chakele.   C.     kakelinde.  T. 

^  cumes  te  geape.  T.  f  -j  fretes  of  p  ho  schulde.  T. 

s  J>e  lu'Sere  deuel  beres  awei  fram  cakelinde  aneres,  "j  forsweolhes.  T. 

i"  t  se  arn  trust  on.  T.  i  red,  -)  bidden  him  j>.  C. 

^  nrndde.  C.     wedde.  T. 


THE  CONDUCT  OF  EVE,  AND  OF  THE  BLESSED  VIRGIN.  67 

reproach.  For,  at  last,  when  he  is  gone  away  he  will  say,  "  This 
anchoress  is  a  great  talker."  Eve,  in  Paradise,  held  a  long  con- 
versation with  the  serpent,  and  told  him  all  the  lesson  that  God  had 
tanght  her  and  Adam  concerning  the  apple ;  and  thus  the  fiend,  by 
her  talk,  understood,  at  once,  her  weakness,  and  found  out  the  way 
to  ruin  her.  Our  lady.  Saint  Mary,  acted  in  a  quite  different 
manner.  She  told  the  angel  no  tale,  but  asked  him  briefly  that 
which  she  wanted  to  know\  Do  you,  my  dear  sisters,  imitate  our 
lady,  and  not  the  cackling  Eve.  Wherefore,  let  an  anchoress, 
whatsoever  she  be,  keep  silence  as  much  as  ever  she  can  and  may. 
Let  her  not  have  the  lien's  nature.  When  the  hen  has  laid,  she 
must  needs  cackle.  And  what  does  she  get  by  it  ?  Straightway 
comes  the  chough  and  robs  her  of  her  eggs  and  devours  all  that  of 
which  she  should  have  brought  forth  her  live  birds.  And  just  so  the 
wicked  chough,  the  devil,  beareth  away  from  the  cackling  anchoresses, 
and  swalloweth  up,  all  the  good  they  have  brought  forth,  and  which 
ought,  as  birds,  to  bear  them  up  toward  heaven,  if  it  had  not  been 
cackled.  The  poor  pedlar  makes  more  noise  to  cry  his  soap  than  a 
rich  mercer  all  his  valuable  wares.  Of  a  spiritual  man  in  whom 
you  place  confidence,  as  you  may  do,  it  is  good  that  you  ask  counsel, 
and  that  he  teach  you  a  safe  remedy  against  temptations  ;  and  in 
confession  shew  him,  if  he  will  hear  you,  3-our  greatest  and  vilest 
sins,  that  he  may  pity  you,  and  out  of  compassion  cry  internally  to 
Christ  to  have  mercy  upon  you,  and  have  you  often  in  his  mind  and 
in  his  pra^^ers.  "  Sed  multi  veniunt  ad  vos  in  vestimentis  ovium, 
intrinsecus  autem  sunt  lupi  rapaces."  "But  be  aware  and  on  your 
guard,"  saith  our  Lord,  "  for  many  come  to  you  clothed  in  lambs' 
fleece,  and  are  raging  wolves."  Believe  secular  men  little,  religious 
•  still  less.  Desire  not  too  much  their  acquaintance.  Eve  spoke 
with  the  serpent  without  fear.  Our  lady  was  afraid  of  speaking 
with  Gabriel. 


68  REGUL^  INCLUSARUM. 

ku^lecliunge.''     Eue  wi^ute   drecle  spec   mit  te  neddre.     Vre  lefdi 
was  of  drede  of  Gabrieles  speclie. 

Wi^ute  witnesse  of  weopmen  o'Ser  of  Avummon  f  on  nmwe  iheren, 
ne  speke  je  mid  none  monne  ofte  ne  longer^  ^  J^auh  hit  beo  of 
schrifte,  i^en  ilke  huse,  oSer  ]>er  he  muwe  iseon  touward  ou,^  sitte  ]?e 
Jridde  :f  bute  jif  'pe  ilke  ]?ridde,  o'^er  stu[n]  de  trukie.'^  "jjis  nis  nout 
uor  ou,  leoue  sustren,  iseid  ne  nor  o^er  swuche  :f  nowt  for  ];i  ]?e  treowe 
is  misleued/  "^  te  sakelease  ofte  bilowen,  uor  Avone  of  witnesse.  Me 
ileue'S,  f  vuel  sone,  <^  te  unwreste  bh^ehche  he^  on  J^e  gode.  Sum 
uniseh  hwon  heo  seide  ^  heo  schrof  hire,  haue^  ischriuen  hire  al  to 
wundre :'  uor  ]?i  owen  ]7e  gode  euer  to  habben  witnesse,  uor  two  an- 
cheisuns,®  nomehdie,  f  on  is  f  te  ontfule,^  ne  muwen  hen  on  heom, 
so  f  ]7e  witnesse  ne  preoue  heom  ualse :  f  o^er  is,  uorte  jiuen  J7e 
o-Sre  uorbisne,  -^  binime  ^  ]?e  vuele  ancre  f  ilke  uniseli  gile  ]?et  ich  of 
seide. 


U  t  of  chirche  ]?urle  ^  ne  holde  je  none  tale  mid  none  monne :!  auh 

here's  wur'Sschipe  J^erto,  uor  J»e  holi  sacrament  f  je  iseo'S  ]>er  ]7urh,i 

«^  nime^  o^er  hwules  ower  wummen  to  'pe  buses  ]nirle.     peo  o^re 

Folio  16  h.  men  <^  wummen  to  ]>e  parlurs  ]?urle,  speken  uor  neode :!  ne  ouwe  je 

buten  et  J>eos  two  |?urles. 

Silence  euere  et  te  mete :'  vor  ^if  oSre  religiuse  do^  hit,  ase  je 
wel  wute^,  je  owen  biuoren  alle  r'  '^  jif  eni  haue^  deore  gist,^  do 
hire  meiden  ase  in  hire  stude  te  gladien  hire  uere,^  <^  heo  schal  hab- 

»  cuS'Singe.  T.  C. 

^  allegate,  in  J?ilke  hus  beo'5  |>er  me  mage  seo  to  ow.  C.     allegate  i'Se  ilke  hus,  o'Ser  j> 

he  muhe  seo  toward  ow.  T.  ^  stunde.  T. 

•^  mistrowet.  T.  e  ancheisuns  [Jjingis].  C. 

'  ondfule  [enuious].  C.  e  reaue.  T.     reauiii.  C. 

''  windohe,  T.  i  J^e  ge  nome«  J'er  jjurh.  C. 

^  deor[lef]  geste.  C. 

'  to  gladien  him  feire.  T.  to  gladien  hire,  T  heo  [sche]  schal  habbe  leaue  to  gladien 
hire  fere.  C. 


THAT  A  WITNESS  BE  PRESENT,  EVEN  AT  CONFESSION.  69 


Without  a  witness,  of  man  or  of  woman,  who  may  hear  jon, 
speak  not  with  any  man  often  or  long ;  and  even  though  it  be  of 
confession,  in  the  same  house,  or  where  he  may  look  at  you,  let 
there  be  a  third  person  present ;  except  the  same  third  person  upon 
another  occasion  should  fail  thee.''  This  is  not  said  in  respect  of 
you,  dear  sisters,  nor  of  any  such  [as  you  ;] — no,  but  because  the 
truth  is  disbelieved,  and  the  innocent  often  belied,  for  want  of  a 
witness.  Men  readily  believe  the  evil,  and  the  wicked  gladly  utter 
falsehoods  against  the  good.  Some  unhappy  creature,  when  she 
said  that  she  was  at  confession,  has  confessed  herself  strangely : 
therefore  the  good  ought  always  to  have  a  witness,  for  two  reasons 
especially  :  the  one  is,  that  the  envious  may  not  calumniate  them,  so 
that  the  witness  may  not  be  able  to  prove  the  accusers  false ;  the 
other  is,  to  give  an  example  to  others,  and  to  deprive  the  evil 
anchoress  of  that  unhappy  false  pretence  which  I  spoke  of. 

-Hold  no  conversation  with  any  man  out  of  a  church  window, 
but  respect  it  for  the  sake  of  the  holy  sacrament  which  ye  see 
therein,  and  sometimes  take  your  woman  to  the  window  of  the 
house ;  the  other  men  and  women  to  the  window  of  the  parlour,  to 
speak  when  necessary ;  nor  ought  ye  but  at  these  two  windows. 

Silence  always  at  meals  ;  for  if  other  religious  persons  do  so, 
as  you  well  know,  ye  ought  before  all ;  and  if  any  one  hath  a 
guest  whom  she  holds  dear,  she  may  cause  her  maid,  as  in  her  stead, 
to  entertain  her  friend  with  glad  cheer ;  and  she  shall  have  leave  to 
open  her  window  once  or  twice,  and  make  signs  to  her  of  gladness 
[at  seeing  her].  The  courtesy  of  some  is  nevertheless  converted 
into  evil  to  her.     Under  the  semblance  of  good,  sin  is  often  hidden. 

»  Here  the  sense  is  not  very  clear.     In  the  Oxford  MS.  it  is  "  Si  tvrtiiis  liaberi  possit." 


70  KEGUL^  INCLUSARUM. 

ben  leaiie  to  openen  hire  jjurl  enes  oSer  tvvies,  '^  makien  sigiies  tou- 
warcl  hire  of  one  glede  chere.  Summes  kurteisie  is  no'Seleas  iturnd 
hire  to  vuele.  Vnder  semblaunt  of  god  is  ofte  iheled  sunne.  Ancre  -^ 
'^  huses  lefdi  '^  ouli  muche  to  beon  bitweonen.  Euerich  urideie  of 
"Se  yer  hokle^  silence,  bute  jif  hit  beo  duble  feste ;  "^  teonne  holde"S 
hit  sum  o^er  dai  i^e  wike.  Ken  Aduent,  j  i"Se  Umbridawes,^  wod- 
nesdawes,  j  fridawes :'  iSe  leinten  J^reo  dawes,*'  ■^  al  ]?e  swi"Swike  ^ 
uort  non  of  Ester  euen.  To  owr  meiden  je  niuwen  }>auh  siggen 
mid  lut  wordes,  hwat  se  [je]  wulleS :'  '-^  jif  eni  god  mon  is  feorrene  >' 
iknmen,  hercneS  his  speche,  and  onswerie^  mid  lut  wordes  to  his 
askunse. 


Muche  fol  he  were  J^e  muhte,  to  his  owene  bihoue,  hwe'Ser  se  he 
wolde,  grinden  greet  oSer  hwete,  jif  he  grunde  ]?e  greot  '^  ■^  lefde  ]>eiie 
hwete.  "  Hwete  is  holi  speche,"  ase  Seint  Anselme  se\^.  Heo  grint 
greot  J^e  cheofled.  pe  two  cheoken  beo'S  J>e  two  grinstones.  pe 
tunge  is  }?e  cleppe.  Loke^,  leoue  sustren,  f  ouwer  cheoken  ne 
grinden  neuer  bute  soule  node ;  ne  our  earen  ne  hercnen  ^  neuer  bute 
soule  heale :  <=^  nout  one  our  earen,  auh  ower  eie  ]?urles  tuneS  ^  ajein 
idel  speche  r^  •f  to  ou  ne  curae  no  tale,  ne  ti^inge  of  J^e  worlde. 


Ee  ne  sclmlen  uor  none  J^inge  ne  warien,  ne  swerien,  bute  jif  je 
siggen  witterliche,  o'Ser  sikerliche,  o'Ser  o  summe  swuche  w^ise,  ne  ne 
FvUo  17.  preehe  to  none  mon  :f  ne  no  mon  ne  aski  ou  read,  ne  counsail  r'  ne  ne 
telle  ou.  Reade'S  wummen  one.  Seinte  Powel  uorbead  wummen  to 
prechen.  "  Mulieres  non  permitto  docere."  Nenne  weopmen  ne  chasti 
je :  ne  ne  etwite'S  him  of  his  un'Seau :!  bute  jif  he  beo  oner  ku^re, 
holi  olde  ancren  muwen  don  hit  summes  weis  :f  auh  hit  nis  nout  siker 
])ing,  ne  ne  limpe'S   nout  to  J?e  junge.     Hit  is  hore  meister,  f  beo'S 

*  1  husebonde  o'Ser  husewif.  T.  ''  ymljri  wikes,  T. 

•^   [iib'e  wike].  C.  *•  swiliende  wike.  T.     swiv/ike.   C. 

^  J^emachte  grinde  greot  ~J  hwete,  hwe'b'er  se  he  walde,  Jef  he  greot  groiide.  C. 

'  drinkp.  T.   C.  ff  sperres.   T.     8pare'<5.  C. 


SUBJECTS  OF  CONVERSATION  ;  PROPER  AND  IMPROPER.    71 

An  anchoress  ought  to  be  very  different  from  the  mistress  of  a 
family.  Every  Friday  of  the  year  keep  silence,  unless  it  be  a 
double  feast ;  and  then  keep  it  on  some  other  day  in  the  week.  In 
Advent  and  hi  the  Ember  days,  Wednesdays  and  Fridays  ;  in  Lent, 
three  days ;  and  all  the  holy  week  until  noon  in  Easter  eve.  To 
your  maid,  however,  you  may  say,  in  few  words,  what  you  please, 
and  if  any  good  man  is  come  from  a  distance,  listen  to  his  speech, 
and  answer,  in  a  few  words,  what  he  asks. 


V  ery  foolish  w^ere  he,  who,  when  he  might  choose  for  his  own 
behoof  whether  he  would  grind  grit  ^  or  wheat,  if  he  ground  the  grit 
and  left  the  wheat.  "  Wheat  is  holy  conversation,"  as  St.  Anselm 
saith.  She  grinds  grit  who  prates  idly.  The  two  cheeks  are  the 
two  grindstones ;  the  tongue  is  the  clapper.  Look,  dear  sisters,  that 
your  cheeks  never  grind  any  thing  but  soul  food,  nor  your  ears  hear 
any  thing  but  soul  heal ;  and  shut  not  only  your  ears  but  your  eye 
windows  against  idle  conversation ;  that  neither  talk  nor  tidings  of 
this  world  may  come  to  you. 

1  ou  must  not,  upon  any  account,  imprecate  evil  upon  any  one  ; 
nor  take  an  oath,  except  ye  be  able  to  speak  from  clear  or  certain 
knowledge  of  the  fact,  or  in  some  such  way ;  nor  are  you  to  preach 
to  any  man;  nor  must  any  man  ask  of  you,  or  give  you  advice  or 
counsel.  Consult  with  women  only.  Str  Paul  forbade  women  to 
preach,  "Mulieres  non  permitto  docere."  Rebuke  no  man,  nor 
reprove  him  for  his  fault ;  but,  if  he  be  very  forward,  holv  a^ed 
anchoresses  may  do  it  in  some  manner ;  but  it  is  not  a  safe  thing, 
and  belongeth  not  to  the  young.  It  is  their  business  who  are  set  over 
the  rest  and  have  to  take  charge  of  them.  An  anchoress  hath  only 
to  take  heed  to  herself  and  her  maidens.  Let  every  one  attend  to 
his  own  business  and  not  meddle  with  that  which  is  another's. 
Many  a  man  thinketh  that  he  doeth  that  Avell  which  he  doeth  very 

"  or  chaff?  imleas,  MS.  Oxon. 


72  REGUL^  INCLUSARUM. 

ouer  o'Sre  iset,  "^  habbe^  ham  to  witene.  Ancre  naueS  to  witene 
buten  hire^  <^  hire  ineidenes.  Holde  euerich  his  owene  mester,  <^ 
nout  ne  reame  oSres.^  Moni  mon  wene^  to  don  wel  f  he  de'S  alto 
cweade  i''^  uor,  ase  ich  er  seide,  under  semblaunt  of  gode  is  ofte  k 
iheled  sunne :!  j  J>urh  swuch  chastiement  haucS  sum  ancre  arered  k 
bitweonen  hire  f  hire  preost,  o'Ser  a  valsinde  kuie,  oSer  a  much 
weorre. 

Seneca  seide,  "  Ad  summam  [volo]  uos  esse  rariloquos,  tuncque 
pauciloquos :"  f  is  ]?e  ende  of  jye  tale,  sei^  Seneke  the  wise.  Ichulle 
•f  je  speken  seide  <^  ]?eonne  buten  lutel.  Auh  moni  punt  ^  hire  word 
uorte  leten  mo  vt,  as  me  deS  water  '^  ter  mulne  cluse  :^  '^  so  duden 
Jobes  freond  f  weren  icumen  to  urouren  him :'  seten  stille  alle 
seoueniht.  Auh  ]>eo  [heo]  ®  hefden  alles  bigunne  uor  to  spekene :' 
]?eone  ku^en  heo  neuere  astunten  hore  cleppe/  Greg.  :  "  Censura 
silencii  nutritura  est  verbi."  So  hit  is  ine  monie,  ase  seint  Gregorie 
sei'S  :'  Silence  is  wordes  fostrild,^  "  Juge  silencium  cogit  celestia  me- 
ditari."  Long  silence  j  wel  iwust  nedcS  |7e  j^ouhtes  up  touward  ]>er 
heouene :'  also  ase  je  muwen  iseon  }?e  water,  hwon  me  punt  '^  hit,  '^ 
stoppe'S  biuoren  wel,  so  ]?et  hit  ne  muwe  aduneward,  ]?eonne  is  hit 
Folio  17  J.  ined  ajein  uor  to  climben  upward  ^'  '^  je  al  ]nsses  w^eis  punde"S  ower 
wordes,  "^  forstoppeS  ouwer  ];ouhtes,  ase  je  wulle^  f  heo  climben  <^ 
hien  ^  touward  heouene,  ^  nout  ne  uallen  aduneward,  '^  to  uleoten 
jeond  te  world,''  ase  de^  muchel  cheafle.  Auh  hwon  je  nede  moten 
speken  a  lutewiht,  leseS  up  ower  mu^es  flodjeten,  ase  me  de^  et  ter 
mulne,  and  leted  adun  sone. 


"  hire  L,jluen.  C.  t-  hremman,  A.S.  to  hinder,  disquiet. 

<^  wunder.   C.  <i  puiiides.  T. 

'  H  heo.  C.  f  \)a,  ne  cutJen  ha  neauer  stutten  hare  cleppen.  C.     atunten.  T. 

s  fostir  mo'Ser,  C.  h  puindes.  T.     punt.  C. 

i  hechen.   C.     hehen.  T.  k  ■^  flowen  ouer  al  ^e  world.  T. 


SILENCE  COMMENDED. 


ill ;  for,  as  I  said  before,  sin  is  oft  concealed  under  the  appearance 
of  good ;  and,  by  means  of  such  rebukes,  an  anchorite  has  raised 
between  her  and  her  priest,  either  a  treacherous  love  or  a  great 
quarrel. 


Seneca  said,  "  Ad  summam  [volo]  vos  esse  rariloquos,  tuncque 
pauciloquos :  "  "  That  is  the  end  of  the  discourse,"  saith  Seneca 
the  wise.  I  will  that  you  speak  seldom,  and  then  but  little.  But 
many  keep  in  their  words  to  let  more  out,  as  men  do  water  at  the 
mill-dam  ;  and  so  did  Job's  friends  that  were  come  to  comfort  him ; 
they  sat  still  full  seven  nights ;  but,  wdien  they  had  all  begun  to 
speak,  then,  they  never  knew  how  to  stop  their  importunate  tongues. 
Gregory :  "  Censura  silencii  nutritura  est  verbi."  Thus  it  is  in 
many,  as  Saint  Gregory  saith,  "  Silence  is  the  foster-mother  of 
words,  and  bringeth  forth  talk."  On  the  other  hand,  as  he  saith, 
"  Juge  silentium  cogit  coelestia  meditari."  "  Long  silence  and  well  kept 
urgetli  the  thoughts  up  toward  heaven ; "  just  as  you  may  see  the 
water  when  men  dam  it  and  stop  it  before  a  spring,  so  that  it  cannot 
[flow]  downward,  then  is  it  forced  to  climb  again  upward.  In  this 
manner  must  all  ye  check  your  words,  and  restrain  your  thoughts, 
as  you  would  wish  that  they  may  climb  and  mount  up  toward 
heaven,  and  not  fall  downward  and  flit  over  the  world,  as  doth 
empty  talk.  But,  when  you  must  needs  speak  a  little,  raise  the 
floodgates  of  your  mouth  as  men  do  at  the  mill,  and  let  them  down 
quickly. 


CAiyiD,  soc. 


74  REGUL.E  INCLUSARUM. 

Mo  slea'S  word  J^ene  sweord.  "  Mors  et  vita  in  manibus  lingue :  '* 
"lif  ^dea-S,"  seiS  Salomon,  "is  ine  tunge  lionden."*  "  Hwose  wite^  wel 
liis  mu^  he  wite'S,"  he  sei'S,  "his  soule."  "  Siciit  urbs  patens  %  absque 
murorum  ambitu  r*  sicut,  7c."  Greg.  "  Qui  murum  silencii  non  habet, 
patet  inimici,  7c.'"'  "Hwosene  wi'Shalt  his  wordes,  sei'S  Salomon 
]?e  wise,  he  is  ase  buruh  wi'Suten  wal,  ]7er  ase  uerd  mei  in  oueral." 
pe  veond  of  helle  mid  his  ferd  went  ]?urh  j^e  tutel  ^  is  euer  open  into 
l>e  heorte.  In  vitas  patrum  hit  telle^  f  on  holi  mon  seide  \eo  men  ^ 
preisede  ane  [of  J?e]  bre'Sren'^f  he  hefde  iherd  ^  weren  of  muche  spechet* 
"  Boni  utique  sunt,  sed  habitatio  eorum  non  habet  januam.  Qui- 
cunque  vult  intrat,  %  asinum  soluit."  Gode,  cwe^  he,  beo  bo^S  "^  auh 
hore  wunnunge  naue^  no  jet.  Hore  mu^  maSele^  euer  r'  %  hwose 
euer  wule  mei  gon  in  %  leden  uorS  hore  asse :!  f  is,  hore  unwise 
soule.  Uor]?i,  sei-S  sein  lame,  "  Si  quis  putat  se  religiosum  esse  non 
refrenans  linguam  suam,  sed  seducens  cor  suum,  hujus  vana  est  re- 
ligio."  f  is,  jif  eni  wene^  f  he  beo  religius,  7  ne  bridled  nout  his 
tunge,  his  religiun  is  fals ;  he  gile^  his  heorte.  He  sei^  swu'Se  wel, 
"ne  bridle's  nout  his  tunge,"  vor  bridel  nis  nout  one  iSe  horses 
mu'Se ;  auh  sit  sum  up  o  ])en  eien,  7  sum  oSen  earen.  Vor  alle  ]?reo 
muche  neod  f  heo  beon  ibridled ;  auh  i^e  mu^e  sit  tet  iren,  7  o'Se 
lihte  tunge ;  vor  ]7er  is  mest  neod  hold  hwon  ]?e  tunge  is  o  rune,  *? 
Folio  18.  ivollen  on  to  eornen.  Vor  ofte  we  ]7enche'S,  hwon  we  uo^S  on  to 
spekene,  uorte  speken  Intel,  7  wel  isete  wordes :'  auh  J^e  tunge  is 
sliddri,*^  uor  heo  wade^  ine  wete,  7  slit  "^  lichtliche  uor^  from  lut 
word  into  monie :'  7  teonne,  ase  Salomon  seiS,  "  in  multiloquio  non 
deest  peccatum."  Ne  mei  nout  muchel  speche,  ne  aginne  hit  neuer 
so  wel,  beon  wi^uten  sunne :'  uor  urom  soS  hit  slit  te  uals  ^  vt  of 
god  into  vuel,  7  from  mesure  into  unimete  r'  7  of  a  drope  waxeb  a 
muche  flod,  f  adrenche-S  ]?e  soule.     Vor  mid  te  fleotinde  word,  to 


"  Qui  custodit  os  suum,  custodit  animam  suam.  C. 

•>  patet  inimici  jaculis  ciuitas  mentis.  T. 

<=  bre-Sre.  C.  ''  slibbri.  T.   C. 

«  slides.  T.     slidc'S.   C. 


AGAINST  TALKATIVENESS.  75 

More  slayeth  Avorcl   than  swortl.      "  ]\Iors    et  vita  in    manibus 
lingujB.  "  ^    "  Life   and  death,"  saith  Solomon,  "  are  in  the  power  of 
the  tongue.     He  who  keepeth  well  his  mouth,"  saith  he,  "  keepeth  his 
soul."*'     "  Sicut  urbs  patens  et  absque  murorum  ambitu,  ita  vir  qui 
non  potest  in  loquendo  cohibere  spiritum  suum."  '^     Gregory :  "  Qui 
murum  silentii  non  habet,  patet  inimici,"  &c.     "  He  who  restrains 
not  his  words,"  saith  Solomon  the  wise,   "  is  like  a  city  without 
walls,  into  which  an  army  may  enter  on  all  sides."     The  fiend  of 
hell  goes  in  with   his  army  through  the  portal,*^  that  is  ever  open, 
into  the  heart.     In  the  Lives  of  the  Fathers,  we  are  told  that  a  holy 
man  said,  when  men  were  praising  one  of  the  brethren,  of  whom  he 
had  heard  that  they  were  men  of  much   speech,  "  Boni  utique  sunt, 
sed  habitatio  eorum  non  habet  januam ;  quicunque  vult  intrat,  et 
asinum  solvit."      "  Good,"  quoth   he,   "  they  both  are,  but   their 
dwelling  hath  no  gate  ;  their  mouth  is  always  prating  ;  and  whoever 
will  may  go  in  and  lead  forth  their  ass ; "  that  is,  their  unwise  soul. 
"  Therefore,"  saith  St.  James,  "  si  quis  putat  se  religiosum  esse  non 
refrenans  linguam,  sed  seducens   cor  suvim,  hujus  vana  est  religio." 
That  is,  "  If  any  man  thinketh  that  he  is  religious,  and  bridleth  not 
his  tongue,  his  religion  is  false  ;  he  deceiveth  his  heart.."     He  saith 
right  well,  "  bridleth  not  his  tongue ;  "  for  a  bridle  is  not  only  in 
the  mouth  of  the  horse,  but  part  of  it  is  upon  his  eyes,  and  part  of  it 
on  his  ears :  for  it  is  very  necessary  that  all  the  three  should  be 
bridled.     But  the  iron  is  put  in  the  mouth  and  on  the  light  tongue ; 
for  there  is   most  need  to  hold  Avhen  the  tongue  is  in  talk,  and  has 
begun  to  run.     For  we  often  intend,  M'hen   we  begin  to  speak,  to 
speak  little,  and  well  placed  words ;  but  the  tongue  is  slippery,  for 
it  wadeth  in  the  wet,  and  slides  easil}^  on  from  few  to  many  words ; 
and  then,  as  Solomon  saith,  "  In  multiloquio  non  deest  peccatum."  ® 
Much  talking,  begin  it  ever  so  well,  cannot  be  without  sin ;  for  from 
truth    it   slides   into   falsehood,    out  of  good  into   evil,   and  from 

»  Prov.  xviii.  21.  b   Ibid.  xiii.  3.  "=  Ibid,  xxv,  28. 

^  t-uiel  Quaere?  ''  Prov.  x.  10. 


76  REGUL^  INCLUSAEUM. 

fleote'S  ];e  heorte  :^  so  f  longe  'per  efter  ne  mei  heo  beon  arilit  ige- 
derecl  to  gecleres.  "  Et  os  nostrum  tanto  longius  est  Deo,  quanto 
mundo  proximum  t'  tanto  minus  exauditur  in  prece  quanto  amplius 
inquinatur  in  locutione."  pis  beo^S  sein  Gregories  wordes,  in  his  dia- 
loge.  Ase  neih  ase  ure  mu'S  is  to  worldliche  speche,  ase  ueor  he  is 
[urom]  God  r'  hwon  we  speke^  touward  him  1:  bit  him  eni  bone.  / 
Voi']7i  is  'pet  we  jeie^  upon  him  ofte,  J  he  furse^  ^  him  awei  urom- 
mard  ure  stefne :'  ne  nule  he  nout  iheren  hire :'  vor  heo  stinke'S  to 
him  al  of  pe  worldes  ma^elmige,  '^  of  hire  chefle.  Hwose  wule  wil- 
nen  f  Godes  eare  beo  neih  hire  tunge,  fursie  hire  urom  pe  worlde,  v 
elles  heo  mei  longe  jeien  er  God  hire  ihere  :'  auh  lie  sei'S  ];urh  Isaie,  '^ 
"  Cum  extenderitis  manus  uestras,  auertam  oculos  meos  a  uobis ;  *? 
cum  multiphcaueritis  orationes,  non  exaudiam  uos : "  f  is,  "  J^auh  je 
makien  moniuokl  ouwer  bonen  touward  me,  je  f  pleie'S  mit^  te 
workle,  nuHch  ou  nout  ilieren :'  auli  Ic  chulle  turnen  me  awei  hwon 
je  habbe^  touward  me  eien  oSer  honden." 

Ure  deorewurSe  lefdi,  seinte  Marie,  ]7et  ouh  to  alle  wummen 
beon  uorbisne,  was  of  so  lute  speche  J^et  nouhware  ine  holi  write,  ne  , 
Folio  18  b.  ivinde  we  f  heo  spec  bute  uor  si'Sen:^"  auh  for  J^e  seldspeche  hire 
wordes  weren  heuie,  7  hefden  much  mihte."^  Hire  uorme  wordes  f 
we  rede's  of  weren  ];o  heo  onswerede  ]7en  engle  Gabriel,  J,  ]7eo  weren 
so  mihtie,  f  mid  tet  f  heo  seide,  "  Ecce  ancillam  Domini  r*  fiat  milii 
secundum  uerbum  tuum."  Et  tisse  worde  Godes  sune,  *?  so^  God  ^'' 
bicom  mon:^  *?  j^e  Louerd,  f  al  pe  world  ne  muhte  nout  biuon, 
bitunde  him  wiSinnen  pe  meidenes  wombe  Marie.  Hire  o'Sre 
wordes  weren  J'oa  heo  com  *?  grette  Elizabe^  hire  mowe :  ®  *?  hwat 
mihte  wenest  tu  was  icud  ine  ]7eos  wordes  ?     Hwat  ?     pet  a  child 

«  firnes.  T,  ^  ge  p  moten  wi«.  T.     ge  j>  pleide'S  wi^.  C. 

*=  four  si'Sen.  C. 

•>  Bernardus  ad  Mariani.  In  sempiterno  Dei  verbo  facti  sumus  omnes,  'J  ecce  morimur. 
In  tuo  brevi  response  reficiendi  siimus,  ut  ad  vitam  revocemur.  Respondc  verbum,  1 
suscipe  verbum,  prefer  tuum,  ~)  concipe  divinum.  T. 

'  mehe.  T.     mc'Sgc  [kincsvvornan].  C.  ■ 


THE  VIRGIN  MARY  AN  EXAMPLE  OF  LITTLE  SPEECH.  t  7 

moderation  into  excess  ;  and  from  a  drop  waxeth  a  great  flood,  that 
droA^ais  the  soul.  For  with  the  flitting  word  the  heart  flits  away,  so 
that  long  time  thereafter  it  cannot  rightly  collect  itself  again.  "  Et 
OS  nostrum,  tanto  longius  est  Deo,  quanto  mmido  proximum ;  tanto 
minus  exauditur  in  prece,  quanto  amplius  inquinatur  in  locutione." 
These  are  St.  Gregory's  words,  in  his  dialogue.  As  nigh  as  our 
mouth  is  to  worldly  speech,  so  far  is  it  [from]  God  when  we  address 
him  and  in  treat  any  favour  of  liim.  For  this  reason  it  is  that  we 
often  cry  to  him  and  he  withdraweth  himself  further  from  our  voice, 
and  will  not  listen  to  it,  for  it  savours  to  him  all  of  the  world's 
babbling,  and  of  its  trifling  talk.  She  who  wishes  God's  ear  to  be 
nigh  her  tongue,  must  retire  from  the  world,  else  she  may  cry  long 
ere  God  hear  her.  And  he  saith  by  Isaiah,  "  Cum  extenderitis 
manus  vestras,  avertam  oculos  meos  a  vobis;  et  cum  multiplica- 
veritis  orationes,  non  exaudiam  vos."  That  is,  "  Though  ye  multiply 
your  prayers  to  me,  ye  who  play  with  the  world,  I  will  not  hear 
you,  but  I  will  turn  away  when  ye  stretch  out  to  me  eyes  or  hands." 
Our  dear  lady,  St.  Mary,  who  ought  to  be  an  example  to  all 
women,  was  of  so  little  speech  that  we  do  not  find  any  where  in 
Holy  Writ  that  she  spake  more  than  four  times.  But,  in  com- 
pensation for  her  seldom  speaking,  her  words  were  weighty,  and  had 
much  force.  Her  first  words  that  we  read  of  w^ere  Avhen  she  answered 
the  ano-el  Gabriel,  and  they  were  so  powerful  that  as  soon  as  she 
said  "  Ecce  ancillam  Domini ;  fiat  milii  secundum  verbum  tuum  ;  "  * 
at  this  word,  the  Son  of  God,  and  very  God,  became  man ;  and  the 
Lord,  whom  the  whole  world  could  not  contain,  inclosed  himself 
within  the  womb  of  the  maiden  Mary.  Her  next  words  were  spoken 
when  she  came  and  saluted  Elizabeth,  her  kinswoman.  And  what 
power,  thinkest  thou,  was  manifested  in  those  words  ?  What  ? 
That  a  child,  which  was  St.  John,  began  to  play  in  his  mother's 
womb  when  they  were  spoken.^  The  third  time  that  she  spoke  was 
at  the  wedding ;  and  there,  through  lier  prayer,  was  water  changed 

•  St.  Luke,  i.  38.  '^  Ibid.  i.  41. 


78  EEGULiE  INCLUSARUM. 

bigon  nor  to  pleien  tojeienes  ham  :'  f^  was  sein  Johan,  in  his  moder 
wombe.  pe  j^ridde  time  f  heo  spec,  ]?et  was  et  te  noces,^  7  ]?er, 
J'urh  hire  bone,*'  was  water  iwend  to  wine,  pe  ueorSe  time  was  ]7oa 
heo  hefde  imist  hire  sune,  *?  eft  hine  ivond :  ?  hu  muchel  wunder 
voluwede  ]?eos  wordes !  pet  God.  ahnihti  beih  him  to  one  monno,  to 
one  smi^e,  "i  to  ane  wummone,  "?  foluwede  ham,  ase  hore,  hwuder 
so  heo  euer  wolden.  Nime'S  nu  her  jeme,  1!  leorne'S  jeorne  herbi 
hu  seldcene  speche  haue"S  muche  strenc^e. 

"  Uir  Hno-osus  non  dirisi;etur  in  terra."  "  Veole  iwordede  mon  sei^ 
]?e  psahnwurhte,*^  ne  schal  neuer  leden  riht  Hf  on  eor^e."®  Uor]7i  he 
sei'S  elles  hwar :  "  Dixi,  custodiam  uias  meas,  ut  non  dehnquam  in 
hngna  mea :!"  ?  is  as  ]?auh  he  seide,  Ic  chulle  witen  mine  weies  mid 
mine  tunge  warde.^  Wite  ich  wel  mine  tunge,  ich  mei  wel  holden 
J>ene  wei  toward  heouene  t'  uor  ase  Isaie  sei^,  "  Cnltus  justiciee  silen- 
cium : "  "]7e  til^e  of  rihtwisnesse,  ^  is  silence."  Silence  tile^  hire  :'  t 
heo  itiled  bringe^  for^  soule  eche  node.  Vor  heo  is  undeaSlich,  ase 
Solomon  witne^ :'  "  Justicia  immortalis  est."  Vordi  ueie'S  Isaie  hope "? 
silence  bo'Se  togederes :'  If  sei'S  f  in  ham  schal  stonden  gostliche 
Foho  19.  strenc^e.  "  In  silencio  ?  spe  erit  fortitudo  uesti'a :"  f  is,  "ine  silence  1! 
ine  hope  schal  beon  ower  strenc^e."  Nime'S  jeme  hu  wel  he  sei'S  :' 
uor  hwose  is  muche  stille,  '?  halt  longe  silence,  heo  mei  hopien  siker- 
liche  f  hwon  heo  speke'S  touward  Gode,  f  he  hire  wule  iheren.  Heo  . 
mei  ec  hopien  ^  heo  schal  ec  singen  ]?urh  hire  scilence  sweteliche  ine 
heouene.  pis  is  nu  J>e  reisun  of  J^e  veiunge  ^  hwi  Isaie  ueieS  hope 
1:  silence,  If  kuple'S  bo^e  togederes.  Teke  ^  f,  he  sei^,  i  J^en  ilke 
autorite,  f  ine  silence  "?  ine  hope  schal  beon  vre  strencSe  ine  Godes  / 
seruise,  ajein  J^es  deofles  turnes  '^  J  his  fondunges.  Auh  loke'S  ];urh 
hwat  reisun.     Hope  is  a  swete  spice  wi'Sinne  'pe  heorte,  pet  spetteS 


='  '^  o^er.  C.  ''  neoces  [bridale].  C. 

«  bisoene.  C.  T.  ''  salmwrihto.  T. 

*  psalm  cxl.  11.  '  psalm  xxxix.  1. 

s  Teken.  T.     to  eke.  C.                                   ''  creftes.  C. 


SPIRITUAL  FRUITS  OF  SILENCE.  79 

into  wine.*  The  fourth  time  was  when  she  had  missed  her  son  and 
afterwards  found  him.''  And  how  great  a  miracle  followed  those 
words  !  That  God  Almighty  howed  himself  to  a  man !  to  a 
carpenter,  and  to  a  woman,  and  followed  them,  as  subject  to  them, 
whither  soever  they  would  !  Take  heed  now,  and  learn  diligently 
from  this,  how  great  efficacy  there  is  in  speaking  seldom. 


"  -Vir  linguosus  non  dirigetur  in  terra."  '^  "A  man  of  many 
words,"  saith  the  Psalmist,  "  shall  never  lead  a  right  life  on  earth." 
Therefore,  he  saith  in  another  place,  *'  Dixi,  custodiam  vias  meas, 
ut  non  delinquam  in  lingua  mea,"  ^  which  is  as  if  he  said,  "  I  will 
keep  my  ways  by  keeping  my  tongue."  Keep  I  well  my  tongue,  I 
may  Avell  hold  on  in  the  way  toward  heaven.  For,  as  Isaiah  saith, 
"  Cultus  justitia3  silentium."  ®  The  tillage  of  righteousness  is  silence. 
Silence  tilleth  her,  and  she  being  tilled  bringeth  forth  eternal  food 
for  the  soul.  For  she  is  immortal,  as  Solomon  teacheth,  "  Justitia 
immortalis  est."*^  Therefore  Isaiah  joins  together  hope  and  silence, 
and  saith  that  in  them  spiritual  strength  shall  consist.  "  In  silentio 
et  spe  erit  fortitude  vestra :  "  ^  that  is,  "  In  silence  and  in  hope  shall 
be  your  strength."  Observe  how  well  he  saith  it ;  for  whoso  is  very 
quiet  and  keeps  long  silence  may  hope,  with  confidence,  that  when 
she  speaks  to  God  he  will  hear  her.  She  may  also  hope  that, 
through  her  silence,  she  shall  also  sing  sweetly  in  heaven.  This, 
now,  is  the  reason  of  the  Joining :  why  Isaiah  joineth  hope  and 
silence,  and  coupleth  both  together.  Moreover,  he  saith,  in  the 
same  passage,  that  in  silence  and  in  hope  shall  be  our  strength  in 
God's  service  against  the  wiles  and  temptations  of  the  devil.  And 
behold  with  what  reason.  Hope  is  a  sweet  spice  within  the  heart, 
which  spits  out  all  the  bitter  that  the  body  drinketh.     And  whoever 

"  St.  John,  ii.  9.  ^  St.  Luko,  ii.  46. 

=  Psalm  cxl.  11.  ^  Psalm  xxxix.  1. 

e  Isaiah,  xxxii.  17.  '  Wisdom,  i.  15,  b  Isaiah,  xxx.  15. 


80  REGVJjM  inclusarum. 

vt  al  ]>e  bitter  f  tet  bodi  drinke'S.*  Auli  hwose  cheouwe^  spices, 
lieo  schal  tunen  hire  mu'S  ^  te  swote  breS  1  te  strenc^e  )?erof 
astunte  ^  wiSinnen :  auh  heo  f  opened  Lire  rail's  mid  muche  ma^e- 
lunge.  1  breke^  silence,  heo  spet  hope  al  vt,  1;  te  swotnesse  ]?ero£, 
mid  worldliche  wordes  f'  J  heo  leose^  ajein  ]7e  ueond  gostliche 
strenc^e.  Vor  hwat  make^  us  strong  uorte  drien  derf  ine  Godes  > 
seruise,  1;  ine  uondunges  to  wrastlen  stalewardliche  a^ein  J»es  deofles 
swenges  ?  Hwat,  bute  hope  of  heih  mede  ?  Hope  halt  }>e  heorte 
i  hol,*^  hwat  se  ]>et  vleschs  drie,  o^er  J^olie :'  ase  me  seiS,  jif  hope 
nere,  heorte  to  breke.*^  A  Jesu,  Jjin  ore !  Hu  stont  ham  f  beo'S 
J^ere  ase  alle  wo  1;  weane  is,  wiSuten  hope  of  vtcume,  "?  heorte  ne 
mei  bersten  ?  Vor^i,  ase  je  wulle'S  holden  wi^innen  ou  hope,  *?  te 
swote  bre'S  of  hire  J^et  giue^  j^e  soule  mihte — mid  ma's  ituned, 
cheowe'S  hire  wi^innen  ouwer  heorte  :f  ne  blowe  je  hire  nont  ut  mid 
ma'Selinde  muSe,  ne  mid  jeoniinde  tuteles.  "  Non  habeatis  linguam 
vei  aures  prurientes."  Loke^,  sei^  sein  Jerome,  f  je  nabben  jicchinde 
nou'Ser  tunge  ne  earen  r'  •f  is  to  siggen,  f  ou  ne  luste  nou^er  speken 
Folio  19  i.  ne  iheren  worldliche  speche.  Hiderto  is  iseid  of  ouwer  silence,  "?  hu 
our  speche  schal  beon  seldcene.  "  Contrariorum  eadem  est  disciplina : " 
of  silence  1;  of  speche  nis  bute  a  lore  :/^  J.  for  Si,  ine  writunge,  heo 
eorneS  bo'Se  togederes.  Nu  we  schullen  sumhwat  speken  of  ouwer 
herrunge,  ajein  vuel  speche  ^'  f  je  J^ertojeines  tunen  ^  ower  earen,  1! 
jif  hit  neod  is,  tunen  ^  ower  ei'Surles. 


Urom  al  vuel  speche,  mine  leoue  sustren,  stopped  ower  earen,  J. 
habbeS  wlatunge  of  ]?e  muSe  ]>et  speowe'S  ut  atter.     Vuel  speche  is 


»  P  swetes  al  \>e  bitter  -jp  te  bodi  drinkes.  T.  swete'5.   C. 

^  leaue.  T.  C.  <=  Hope  hades  herte  hal.  T. 

^  heorte  breke  atwa  [to  burste],   C.  "  an  lare.  C. 

'  [stoppc].  C.  s   weren.  T.     speren.   C. 


EVIL  SPEAKING  NOT  TO  BE  LISTENED  TO.  81 

clieweth  spices  should  shut  her  mouth,  that  the  sweet  breath  and  the 
strength  thereof  may  stay  witliin.  But  she  that  openeth  her  mouth, 
with  much  talking,  and  breaketh  silence,  spits  out  hope  entirely,  and 
the  sweetness  thereof,  with  worldly  words,  and  loseth  spiritual 
strength  against  the  fiend.  For  what  maketh  us  strong  to  endure 
hardships  in  God's  service,  and  in  temptations  to  wrestle  stoutly 
against  the  assaults  of  the  devil  ?  What,  but  hope  of  high  reward  ? 
Hope  keeps  the  heart  sound,  whatever  the  flesh  may  suffer  or 
endure ;  as  it  is  said,  "  Were  there  no  hope  the  heart  woidd  break.*' 
Ah,  Jesus,  thy  mercy !  How  stands  it  with  those  who  are  in  that 
place  where  dwells  all  woe  and  misery,  without  hope  of  deliverance, 
and  yet  the  heart  may  not  break  ?  Wherefore,  as  ye  would  keep 
hope  Avithin  you,  and  the  sweet  breath  of  her  that  giveth  strength  to 
the  soul — with  mouth  shut  chew  her  within  your  heart.  Blow  her 
not  out  with  babbling  mouth  nor  with  gaping  lips.  "  Non  habcatis 
linguam  vel  aures  prurientes."  "  See,"  saith  St.  Jerome,  "  that  ye 
have  neither  itching  tono-ue  nor  ears  :  "  that  is  to  say,  that  ve  neither 
desire  to  speak  nor  to  hear  worldly  talk.  Thus  far  we  have  spoken 
of  your  silence,  and  how  your  speech  shall  be  infrequent.  "  Contra- 
riorum  eadem  est  disciplina  :  "  of  silence  and  of  speech  there  is  but 
one  precept ;  and,  therefore,  in  the  writing  they  run  both  together. 
We  shall  now  speak  somewhat  of  your  hearing,  against  evil  speech ; 
that  ye  may  shut  your  ears  against  it,  and,  if  need  be,  shut  your 
eyes. 

3.  Of  Hearing. 

Against  all  evil  speech,  my  dear  sisters,  stop  your  ears,  and  have 
a  loathing  of  the  mouth  that  vomiteth  out  poison.  Evil  speech  is 
threefold, — poisonous,  foul,  idle :  idle  speech  is  evil ;  foul  speech  is 
worse  ;  poisonous  speech  is  the  worst.  All  that  from  which  no  good 
Cometh  is  idle  and  needless  ;  "  And  of  such  speech,"  saith  our  Lord, 
"  shall  every  word  be  reckoned  and  account  given,^'  ^  why  the  one 

»  St.  Math.  xii.  .SCi. 
CAMD.  SOC.  M 


82  REGUL^  INCLUSARUM. 


]?reouold :'  attri,  ful,  idel.     Idel  speche  is  vuel  ^  ful  speche  is  wiirse  i 
attri  speche  is  ]7e  wurste.     Idel  is  %  unnet  al  ^  god  ne  cume^  of  r'  7 
/  t— i-^^"'  of  swuclie  *  speche,  sei^  ure  Louerd,  schal  euerich  word  beon  irikened, 
1  ijiuen  reisun,  hwi  J^e  on  hit  seide,  7  te  oSer  hit  hercnede  r^''  1:  tis  is 
]?auh  ]?e  leste  vuel  of  J^e  ]n'eo  vueles.     Hwat !  hu  schal  me  ]?eoniie 
jelden  reisun  of  ]?e  ]?reo  vueles,  7  nomeliche  of  ]7e  wurste  ?     Hwat ! 
hu  of  i]?e  wurste,  f  is,  of  attri  %  of  ful  speche  :^  nout  one  ]?eo  ^  hit 
spekeS,  auli  ]?eo  ^  hit  hercneS  ? '    Ful  speche  is  as  of  lecherie,  ?  of 
oSre  fulSen  ^  unweaschene  muSes  spekeS  o"Ser  hwule.*'     pe  -^  svvuch 
fiil^e  spete^  ut  '^  in  eni  ancre  eare  me  schulde  dntten  ®  his  muS  nout 
mid  schearpe  wordes,^  auh  mid  herde  fustes.     Attri  speche  is  eresie 
1:    J>wertouer  leasunge,  hacbitunge,   J,    fikelunge.^     peos    bee's    ]7e 
wurste.     Eresie,  God  beo  i'Soncked,  ne  rixleS  nout  in  Engelond  :^ 
auh  leasunge  is  so  vuel  ]7ing  ■f  seint  Austin  sei"S,  J^et  for  te  schilden 
J>ine  ueder  from  dea'Se,  ne  schuldest  tu  nout  lien.     God  sulf  seiS  -ji 
he  is  soS :'  J,  hwat  is  more  ajein  so'S  ];en  is  leas  %  leasunge.     "  Dia- 
bolus  mendax   est,  et  pater  ejus."     pe  deouel,   hit  seib,  is  leas,   "? 
Folio  20.     leasunges  feder.     pe  ilke  J^eonne  f  sture'S  hire  tunge  ine  leasunge, 
lieo  makeS  of  hire  tunge  cradel  '^  to  ]>es  deofles  beam,  "?  rockeS  hit 
jeorneliche  ase  nurice.     Bacbitunge  7  fikelunge,  %  eggunge  to  don 
eni  vuel,  lieo  ne  beo'S  nout  monnes  speche,  auh  beo5  ]7es  deofles  bles, 
'%  his  owene  stefne.     Eif  lieo  owen  to  beon  ueor  urom  alle  worldliche 
men — hwat?  hu  ancren  owen  to  hatien  ham,  7  schunien  f  lieo  ham 
ne  ilieren.     Iheren,  icli  sigge  r'  uor  hwose  spekeS   mid  ham,  heo  is 
nowilit  ancre.   Salomon :  "  Si  mordeat  serpens  in  silencio,  nichil  minus 
eo  liabet  qui  detrahit  in  occulto."     pe  neddre,  sei"S  Salomon,  stingo's 
al  stilliche  "^  7  ]7eo  f  speke^  bihinden  •f  heo  nolde  biuoren,  heo  nis 
nowiht  betere.     Iherest  tu  hu  Salomon  euene^  bacbitare  to  stinginde 
neddre  ?     So  heo  is  sikerliche.*     Heo  is  neddre  kundel  r"  If  J'eo  J^et 

>  Jjulli  [suilkj.  C.  b  ilustnede.  T.     lustede.  C. 

*  speowe'S  o'Ser  hwiles.  C. 

''  t>eose  beoS  all  isclirapede  ut  of  ancre  riule  t'  swich  ful'Se  spit  ut.  C. 

«  ditten.  T.  C.  f  sneates.  C.     sneatres.   T. 

E  sykelunge.  '•  cader.   C.  '   vvitterliche.  T.   C 


DirFEEENT  KINDS  OF  EA^L  SPEECH.  83 

spoke  it  and  the  other  listened  to  it.  And  yet,  this  is  the  least  of 
the  three  evils.  What !  How,  then,  shall  men  give  account  of 
the  three  evils,  and  especially  of  the  worst  ?  AVhat !  How  of  the 
worst  ?  that  is,  of  poisonous  and  of  foul  speech  ;  not  only  they  who 
speak  it,  but  they  who  listen  to  it.  Foul  speech  is  of  lechery  and 
of  other  uncleanness,  which  unwashen  mouths  speak  at  times.  Men 
should  stop  the  mouth  of  him  who  spitteth  out  such  filth  in  the  ears 
of  any  recluse,  not  with  sharp  words,  but  with  hard  fists.  Poisonous 
speech  is  heresy,  and  direct  falsehood,  backbiting,  and  flattery. 
These  are  the  worst.  Heresy,  God  be  thanked,  prevaileth  not  in 
England ;  but  lying  is  so  evil  a  thing  that  St.  Austin  saith  "  That 
thou  shouldest  not  tell  a  lie  to  shield  thy  father  from  death."  God 
himself  saith  that  he  is  truth  ;  and  what  is  more  against  truth  than  is 
lying  and  falsehood?  "  Diabolus mendax  est,  et  pater  ejus.'^  "The 
devil,"  we  are  told,  "  is  a  liar,  and  the  father  of  lies.'^  »  She,  then, 
who  moveth  her  tongue  in  lying,  maketli  of  her  tongue  a  cradle  to 
the  devil's  child,  and  rocketh  it  diligently  as  nurse.  Backbiting  and 
flattery,  and  instigating  to  do  any  evil,  are  not  fit  for  man  to  speak  ; 
but  they  are  the  devil's  blast  and  his  own  voice.  If  these  ought  to 
be  far  from  all  secular  men, — what !  how  ought  recluses  to  hate 
and  shun  them,  that  they  may  not  hear  them?  Hear  them,  1 
say,  for  she  who  speaketh  with  them  is  no  recluse  at  all. 
Solomon :  "  Si  mordeat  serpens  in  silentio,  nihil  minus  eo  habet  qui 
detrahit  in  occulto."  ^  "  The  serpent,"  saith  Solomon,  "  stingeth 
quite  silently;  and  she  who  speaketh  behind  [another]  what  she 
would  not  before  is  not  a  whit  better."  Hearest  thou  how  Solomon 
eveneth  a  backbiter  to  a  stinging  serpent  ?  Such  she  certainly  is. 
She  is  of  serpents'  kindred,  and  she  who  speaketh  evil  behind 
[another]  beareth  poison  in  her  tongue.  The  flatterer  blinds  a  man,  and 
puts  a  prickle  in  the  eyes  of  him  whom  he  flattereth.  The  backbiter 
often  cheweth  man's  flesh  on  Friday,  and  pecketh  with  his  black  bill 
living  carcases ;  as  he  that  is  the  devil's  raven  of  hell ;  yet,  if  he 

^  St.  John,  viii.  44.  >>  Eccles.  x.  U. 


84  REGUL^  INCLUSARUM. 

speke^  vuel  bihinden  ber^  atter  in  hire  *  tunge.  pe  vikelare  ablent 
l^ene  mon  '^  put  him  preon  in  eien,  -f  he  mid  vikele^.''  pe  bacbitare 
cheoweS  ofte  monnes  fleschs  ine  uridawes,  "^  beke'S  mid  his  blake 
bile  o  cwike  charoines  ase  ]?e  ]?et  is  J^es  deofles  corbin  of  belle.  Let 
wolde  he  teteren  -^  pileken,^  mid  his  bile,  roted  ^  stinkinde  fleshs,  as 
is  reafnes  kunde  ^  J^et  is,  jif  he  uolde  siggen  non  vuel  bi  non  o'Ser 
bute  bi  l^eo  ^  rotieS  and  stinke^  al  ine  ful  5e  of  here  sunnen,  hit  were 
jet  J>e  lesse  smme :'  auh  lihted  upon  cwike  fleschs,  tetere'S  ^  tolime'S 
hit :!  J>et  is,  he  missei^  bi  swuche  ]?et  is  cwic  in  God.  He  is  to  jiuer 
reafen,®  "^  to  bold  mid  alle.  An  o'Ser  half,  nime^  nu  jeme  of 
hwuche  two  mesteres  J^eos  two  menestraus  seme's  hore  louerde,  j^e 
deofle  of  helle.  Ful  hit  is  to  siggen,^  auh  fulre  hit  is  uorte  beon  hit ; 
<jf  so  hit  is  allegate.  Heo  beo^  j^es  deofles  gongmen,^  <^  beo^ 
Folio  20  h.  wi^uten  ende  in  his  gong  huse.'^  pes  fikelares  mester  is  to  wrien,  <^ 
te  helien  ]?et  gong  ]?url :!  <^  tet  he  do's  as  ofte  ase  he  mid  his  fike- 
lunge,  "^  mid  his  preisunge  hele^  j  wrih^  mon  his  sunne,  uor  noSing 
ne  stinke"S  fulre  ];enne  sunne  ^  f  he  hele^  hit  ^  wrih^  ^  so  ]7et  he  hit 
nout  ne  istincke'S.  pe  bacbitare  unhele^  <^  unwrihS  hit,  "^  opene'S 
so  J>et  ful^e  f  hit  stinke'S  wide,  pus  ha  bee's  bisie  i  J^isse  fule 
mester,  <^  ei'Ser  raid  o^er  striue^  her  abuten.  Swuche  ^  men  stinke^ 
of  hore  stinkinde  mester,  '^  bringe'S  euerich  stude  o  stenh  •f  heo  to- 
cume'S.  Ure  Louerd  ischilde  ou  ^  te  bre^  of  hore  stinkinde  Jn'ote 
ne  neihi  ou  neuer.  OSer  speche  soileS  "^  fuleS  r'  ac  |)eos  attre^  J^e 
heorte  '^  te  earen  bo^e.  pet  je  J^e  bet  icnowen  ham  jif  eni  curae'S 
touward  ou,  to-lier  hore  molden. 

"  iSe.  T. 

^  fikeles.  Greg.  :  Adulator  ei  cum  quo  sermonem  conserit,  quasi  clauum  in  oeulo 
figit,     Salomon  :  Noli  esse  in  conviuiis  eorum  qui  offerunt  carnes  ad  uescendumj^c. 

"-■  pilewin.  C.     picken.  T.  ^  rotin.  T.     rote's.  C. 

•^  ]>&  reuen.   C.  '  nempnen.  T.  e  gangemen,  T. 

**  Ne  videatur  hec  moralitas  minus  decens.  Recolatur  in  Esdra*  quod  Melchias  edifi- 
cauit  portam  stercoris,  "jc.  T.  '  lides.   T.  li'Se'S.  C. 

''  >ulliclie.  T,  C. 

*  Nelieniiali,  iii.  14. 


FLATTERY.       BACKBITING.  85 

would  tear  in  pieces  and  pluck  with  his  bill  rotten  stinking  flesh,  as 
raven's  nature  is ;  that  is,  if  he  would  not  speak  evil  against  any  but 
those  who  are  corrupt  and  stink  in  the  filth  of  their  sins,  it  were 
yet  the  less  sin :  but  he  lighteth  upon  living  flesh ;  teareth  and 
dismenibereth  it ;  that  is,  he  slandereth  such  as  are  alive  in  God. 
He  is  too  greedy  a  raven,  and  too  bold  withal.  On  the  other  hand, 
observe  now,  of  what  kind  are  the  two  offices  in  which  these  two 
jugglers  serve  their  lord,  the  devil  of  hell.  It  is  a  foul  thing  to 
speak  of,  but  fouler  to  be  it,  and  it  is  always  so.  They  are  the 
devil's  dirt-men,  and  wait  continually  in  his  privy.  The  office  of 
the  flatterer  is  to  cover  and  to  conceal  the  hole  of  the  privy ;  and 
this  he  doth  as  oft  as  he  with  his  flattery  and  with  his  praise 
concealeth  and  covereth  from  man  his  sin ;  for  nothing  stinketh 
fouler  than  sin,  and  he  concealeth  and  covereth  it,  so  that  he 
doth  not  smell  it.  The  backbiter  discloseth  and  uncovereth  it, 
and  so  openeth  that  filth  that  it  stinketh  widely.  Thus,  they  are 
busy  in  this  foul  employment,  and  strive  with  each  other  about  it. 
Such  men  stink  of  their  stinking  trade,  and  make  every  place  stink 
that  they  come  to.  May  our  Lord  shield  you,  that  the  breath  of 
their  stinking  throat  may  never  come  nigh  you.  Other  speech 
polluteth  and  defileth ;  but  this  poisoneth  the  heart  and  the  ears 
both.     That  you  may  know  them  the  better,  Usten  to  their  marks.* 


Meld.     Evidence, proof,  discover//. — BoswoRTii. 


86  REGUL^  INCLUSARUM. 

Uikelares  beo^  ];reo  kunnes.  pe  uorme  beo^S  vuele  iiiouh  "^  Jje 
o^re  ]7auh  beo^S  wurse  r'  J^e  J^ridde  jet  beoS  aire  wurste.^  pe  viorme, 
jif  a  mon  is  god,  preise"S  bine  biuoren  himsulf,  ?  make^  bine,  inoub 
reSe,  jet  betere  ]?en  he  beo,  ?  jif  he  sei^S  wel,  o^er  Aq^  wel,  he  hit 
heue'S  to  heie  up  mid  ouerpreisunge  "?  herunge.''  pe  o^er  is  jif  a 
mon  is  vuel,  1  sei'S  t  de"S  so  much  mis  °  p  hit  beo  so  open  sunne  ^ 
he  hit  ne  raei  nonesweis  allehmge  wiSsiggen :  he  J^auh,  biuoren  ]7e 
monne  sulf  make's  his  vuel  lesse.  "  Nis  hit  nout  nu,  he  seiS,  so  ouer 
vuel  ase  me  hit  make's.  Nert  tu  nout/  i  ]?isse  J'inge,  J^e  uorme,  ne 
]7e  laste.  pu  hauest  monie  ueren.  Let  iwurSe  gode  mon.  Ne 
gest  ®  tu  nout  j^e  one.  Monie  de^  muche  wurse."  pe  J^ridde  cumeS 
efter,  ?  is  wurst  fikelare,  ase  ich  er  seide :!  vor  he  preiseS  ]?ene  vuele, 
*?  his  vuele  deden,  ase  y&  ]7e  seiS  to  ]7e  knihte  ]?et  robbeS  his  poure 
men,  "  A  sire !  liwat  tu  dest  wel.^  Uor  euere  me  schal  j^ene  cheorl 
Folio  21.  pilken  7  peolien  :^  ^  uor  he  is  ase  j^e  wiSi  j^et  sprutte'S  ut  ]?e  betere  ^ 
me  bine  ofte  croppe'S.^'  pus  ]7e  ^^  ualse  uikelare  ablendeS  |>eo  ]?e 
ham  hercneS,  ase  ich  er  seide,  J  wrie^  hore  ful'Se  so  ■f  beo  hit  ne 
muwen  stinken :  '?  tet  is  mucliel  unselhSe.  Vor  jif  beo  hit  stunken, 
ham  wolde  wlatien  ]7er  ajean:^^  7  so  eornen  to  schrifte,  1!  speowen 
hit  ut  ]7er,  and  schunien  hit  J'er  efter.'' 

Bacbitares,  J?e  bite^  o'Sre  men  bihinden,  bee's  of  two  maneres : 
auh  ]je  latere  beo^  wurse.  pe  uorme  ^  cumeS  al  openliche,  ?  sol's 
vuel  bi  ano'Ser,  %  speowe'S  ut  his  atter,  so  muchel   so  him  euer  to 

*  Ve  illis  qui  ponuiit  pulvillos,  "]c.  [Ezech.  xiii.  18.]  Ve  illis  qui  dicunt  bonuiii  ma- 
lum, ■]  malum  bonum,  ponentes  teuebras  lucem,  et  lucem  tenebras.  [Isaiah,  v.  20.]  Hoc 
saltem  detractoribus  convenit.  T. 

*"  wi^  ouer  muche  hereword.  T.  "^  uuel.  T. 

''  art  tu  nawt.  T.     nart  t>u  naut.  C.  ^  gas.  T.     gost.  C. 

f  Laudatur  peceator  in  desideriis  animiE  suae,  et  iniquis  benedicitur.  T.  St.  Augustin. 

B  plokin  ~\  pilien.   C. 

'^  Adulantium  lingue  alligant  homines  in  peccatis.     \>vis  jjeose.  T.  •  Jser  wi'S. 

^  Clemens :  Homicidarum  duo  sunt  genera,  dicit  Petrus,  "]  eorum  parem  penam  esse 
uolumus.     Qui  corporaliter  occidit,  "]  qui  detrahit  fratri,  ■]  qui  inuidet.  T. 

1  arre.  C.     firste.  T. 


FLATTERERS:    BACKBITERS.  87 

1  here  are  three  kinds  of  flatterers.  The  first  are  bad  enough ; 
yet  the  second  are  worse ;  but  the  third  are  worst  of  all.  The  first, 
if  a  man  is  good,  praiseth  him  in  his  presence,  and,  without  scruple, 
maketh  him  still  better  than  he  is ;  and,  if  he  saith  or  doth  well,  he 
extolleth  it  too  highly  with  excessive  praise  and  commendation. 
The  second,  if  a  man  is  depraved  and  sins  so  much  in  word  and 
deed,  that  his  sin  is  so  open  that  he  may  nowise  wholly  deny  it,  yet 
he  [the  flatterer]  in  the  man's  own  presence  extenuates  his  guilt. 
"  It  is  not,  now,"  saith  he,  "  so  exceeding  bad  as  it  is  represented. 
Thou  art  not,  in  this  matter,  the  first,  nor  [wilt  thou  be]  *  the  last. 
Thou  hast  many  fellows.  Let  it  be,  my  good  man.  Thou  goest  not 
alone.  Many  do  much  worse."  The  third  flatterer  cometh  after, 
and  is  the  worse,  as  I  said  before,  for  he  praiseth  the  wicked  and  his 
evil  deeds;  as  he  who  said  to  the  knight  who  robbed  his  poor 
vassals,  "  Ah,  sir !  truly  thou  doest  well.  For  men  ought  always 
to  pluck  and  pillage  the  churl ;  for  he  is  like  the  willow,  which 
sprouteth  out  the  better  that  it  is  often  cropped.'^  Thus  doth  the 
false  flatterer  blind  those  who  listen  to  him,  as  I  said  before,  and 
covereth  their  filth  so  that  it  may  not  stink :  and  that  is  a  great 
calamity.  For,  if  it  stunk,  he  would  be  disgusted  with  it,  and  so 
run  to  confession,  and  there  vomit  it  out,  and  shun  it  thereafter. 

Backbiters,  who  bite  other  men  behind,  are  of  two  sorts :  but 
the  latter  sort  is  the  worse.  The  former  cometh  quite  openly,  and 
speaketh  evil  of  another,  and  speweth  out  his  venom,  as  much  as 


eris,"  MS.  Oxon. 


88  REGUL^  INCLUSARUM. 

mu^e  cunieS  r^  7  gulche'S  »  al  iit  somecl  ^  ]?et  |)e  attri  lieorte  sent  ii]i 
to  J>e  tunge.  Ac  }>e  latere  cumeS  forS  al  on  o^er  wise,  7  is  wurse 
ueond  J>en  ]7e  o'Ser :'  auh  under  ureondes  huckel.  WeorpeS  adun 
]?et  heaue^,  "?  fo'S  on  °  uor  te  siken  er  he  owiht  sigge :'  1.  makcS 
drupie  chere :'  bisaumple'S  longe  abuten  uor  te  beon  ]?e  betere  ileued. 
Auh  hwon  hit  alles  cume^  for^  j^eonne  is  hit  jeoluh  atter.  "  Wei- 
lawei,  *?  wolawo,"  heo  ser8,  "wo  is  me  ]>et  he,  o'Ser  heo,  habbe"S 
swuch  word  ikeiht/  Inouh  ich  was  abuten,  auh  ne  help  me®  nout 
to  don  her  one  bote.  Eare  hit  is  ]?et  ich  wuste  herof ;  auh  ]?auh, 
burh  me  ne  schulde  hit  neuer  more  beon  iupped ;  ^  auh  nu  hit  is 
burh  o'Sre  so  wide  ibrouht  forth,  ich  hit  ne  mei  nout  wi^saken. 
Vuel  me  sei'S  f  hit  is ;  J  jet  hit  is  wurse.  Seoruhful  ich  am  '?  sori 
J?et  ich  hit  schal  siggen  :f  auh  forsoSe  so  hit  is  ^' "?  tet  is  muche  seoruwe. 
Uor  ueole  ^  o'Ser  Vmg  he,  o^er  heo,  is  swu'Se  to  herien,  auh  nout  for 
]?isse  l>inge,  *?  wo  is  me  J^ereuore.  Ne  mei  ham  no  mon  werien." 
pis  beo'5  l»es  deofles  neddren  f  Salomon  speke'S  of.  Vre  Louerd, 
■burli  his  grace,  holde  ou  our  '^  earen  urom  hore  attrie  tungen,  7  ne 
Folio  21  h.  leue  ou  neuer  stinken  ]?ene  fule  put  f  heo  unwreo'S,  ase  J>e  uikelares, 
wreo^  7  helie'S,  ase  ich  er  seide :'  unwreon  hit  to  ham  suluen,  }>eo  f 
hit  to  limped,'  *?  helien  hit  o^re.  pet  is  a  muche  ]?eau,  ?  nout  to 
J>eo  f  hit  schulden  smellen,  7  hatien  ]7et  fulSe.  Nu,  mine  leoue 
sustren,  urom  al  vuel  speche,  f  is  ]>us  J?reouold,  idel,  ful,  7  attri, 
holde'S  feor  our  earen.  Me  seiS  upon  ancren,  ]?et  euerich  mest,"" 
haue-S  on  olde  cwene '  to  ueden  hire  earen ;  ane  maSehld  "*  f 
ma'Sele'S  hire  all  \>e  talen  of  J»e  londe  :^"  ane  rikelot  °  ]?et  cakeleS  hire 
al  •p  heo  isihS,  o^er  ihere'S.  So  |?et  me  seiS  ine  bisawe — "  Vrom 
mulne  1;  from  cheping,  from  smiSe,  7  from  ancre  huse,  me  ti'Singe 


"  culche'S.   C.     culches.  T.  *"   [togidere].  C. 

<=  fe'S  on.  C.     biginnes.  T.  ■•  icaht.  T.  C. 

«  ne  halp  hit  me.  T.  C.  f  [sewid].  C. 

s  i  moni.  T.  ''  lialde  ower.  C. 

'    [fallit].  C.  ''  uch  an  [al]  raest.  C. 

'  an  aid  cheorl  o'Ser  cwene.  T.  "  ma'Selere.  T. 

"  tales  Jie  me  tale's  ilonde.   C.  "  an  kikelot  [plot].   C. 


THE  BACKBITER.  89 

ever  comes  to  his  mouth,  and  throweth  out,  at  once,  all  that  the 
poisonous  heart  sends  up  to  the  tongue.  But  the  latter  proceedeth 
in  a  quite  different  manner,  and  is  a  worse  enemy  than  the  other ; 
yet,  under  the  cloak  of  a  friend.  He  casteth  down  his  head^  and 
begins  to  sigh  before  he  says  anything,  and  makes  sad  cheer,  and 
moralizes  long  without  coming  to  the  point,  that  he  may  be  the 
better  believed.  But,  when  it  all  comes  forth,  then  is  it  yellow 
poison.  "  Alas  and  alas  !  "  she  saith,  "  wo  is  me,  that  he  or  she 
hath  got  such  a  reputation.  Enough  did  I  try,  but  it  availed  me 
nothing,  to  eifect  an  amendment  here.  It  is  long  since  I  knew  of  it, 
but  yet  it  should  never  have  been  exposed  by  me  ;  but  now  it  is  so 
widely  published  by  others  that  I  cannot  gainsay  it.  Evil  they  call 
it,  and  yet  it  is  worse.  Grieved  and  sorry  I  am  that  I  must  say  it ; 
but  indeed  it  is  so ;  and  that  is  much  sorrow.  For  many  other 
things,  he,  or  she,  is  truly  to  be  commended,  but  not  for  tliis,  and 
grieved  I  am  for  it.  No  man  can  defend  them.^'  These  are  the 
devil's  serpents  which  Solomon  speaketh  of.  May  our  Lord,  by  his 
grace,  keep  away  your  ears  from  their  venomous  tongues,  and  never 
permit  you  to  smell  that  foul  pit  which  they  uncover,  like  as  the 
flatterers  cover  and  hide  it,  as  I  said  before.  Let  those  Avhom  it 
behoveth  uncover  it  to  themselves  and  hide  it  from  others.  That  is 
an  essential  service,  and  not  to  those  [only]  who  would  hate  that 
filth  as  soon  as  they  should  smell  it.  Now,  my  dear  sisters,  keep 
your  ears  far  from  all  evil  speaking,  which  is  thus  threefold,  idle, 
foul,  and  venomous.  People  say  of  anchoresses  that  almost  every 
one  hath  an  old  woman  to  feed  her  ears  ;  a  prating  gossip  who  tells 
her  all  the  tales  of  the  land ;  a  magpie  that  chatters  to  her  of  every 
thing  that  she  sees  or  hears  ;  so  that  it  is  a  common  saying,  "  From 
miln  and  from  market,  from  smithy  and  from  nunnery,  men  bring 
tidings."     Christ  knows,  this   is  a  sad  tale ;  that  a  nunnery,  which 


CAMD.  soc. 


90  REGUL^  INCLUSARUM. 

bringe'S."  pet,  wot  Crist,  ]>h  is  a  sori  tale :'  ]7et  aiicre  bus,  |?et 
schulde  beon  onlukest  stude  of*  alle,  schal  beoii  iueied  ^  to  ]?eo  ilke 
]?reo  studen  j^et  mest  is  ine  of  cheafle.  Auh  ase  quite  ase  je  beo'S  of 
swucb,  leoiie  sustren,  weren  alle  J^e  oSre,  lire  Loiierd  bit  v^e.^ 

Nu  ich  habbe  sunderliclie  "^  ispeken  of  j^eos  ]?reo  limes — of  eien,  "? 
of  mu'Se,  7  of  eareii.  Of  earen  is  iiii  al  ]?et  leste  to  ancren  bihoue. 
Vor  leofiich  ^  ]nug  nis  bit  nout  f  ancre  bere  swucb  muS,  auli  muche 
me  mei  dreden  f  heo  beie  ®  hire  earen  summe  cberre  to  swuche 
mu^es.  Of  sib^e,  'i  of  specbe,  "?  of  berrunge,  is  iseid  sunderliclie, 
of  euericb  on  arewe.     Ciime  we  nu  eft  ajaii  '^  speken  of  alle  imene/ 

De  visu  et  loquela  et  auditu  in  communi.^ 

"  Zelatus  sum  Syon  zelo  magno."  "  Vnderstond,  ancre,"  be  sev8, 
"  hwas  spuse  ]?u  ert :'  J  bu  be  is  gelus  of  alle  Jfine  lates.  "  Ego  sum 
Deus  zelotes ;"  in  Exodo.  "Icb  am,"  bi  him  suluen,  "J^e  geluse  God." 
"  Zelatus  sum,"  7c.  t'  "  Ich  am  gelus  of  J^e,  Syon,  mi  leofmon,  mid  muclie 
gelusie."  "  Aiiris  zeli  audit  omnia,"  sei^  Salomon  ]7e  Avise.  "  Ybi 
ihho  22.  amor,  ibi  ociilus  :^"  wite  lf>n  fulewel.  His  earen  beo^  euer  toward 
te,  7  be  ihercS  and  isih'S  al  'pet  tu  dest.  His  eie  euer  bihalt  te  jif 
]7U  makest  ei  semblaunt,  o^er  eni  luue  lates  touward  unSeauwes. 
"  Zelatus  sum  Sion."  Sion,  |7et  is,  scbeauware  :!  he  cleopeS  J^e  bis 
scbeauware  :^  7  so  his  ]?et  non  o'Sres.  Voi']?ui  he  sei'S  in  Canticis, 
"  Ostende  mibi  faciem."  "  Sclieau  pi  neb  to  me,"  be  sei^  :'  "  auh  to  no 
o'Ser.  Biliold  me,  jif  jni  wult  habbe  brihte  sihSe,  wiS  J>ine  heorte  eien. 
Bihold  inward,  J?er  icb  am,  7  ne  seche  me  nout  wi'Suten  J^ine  heorte. 
Icb  am  woware  scbeomeful.  Ich  iiulle  nouware  bicluppe  mine  leof- 
mon bute  ine  stude  derne."  O  swuche  wise  ure  Louerd  spekcS  to 
his   spuse.      Ne  jjunche    hire    |?eonne    neuer  wunder   jif   heo  nis 


ifeij;et  [euenid].  C. 

•^    [uuolde].  C. 

'  sunderlepes.  C. 

[comeliche] .   C. 

^  bube.  T. 

*   [togidere].  C 

MS.  Oxon. 

OF  SIGHT,  SPEECH,  AND  HEARING.  91 

should  be  the  most  solitary  place  of  all,  should  be  evened  to  those 
very  three  places  in  which  there  is  the  most  idle  discourse.  But 
would  to  God,  dear  sisters,  that  all  the  others  were  as  free  as  ye 
are  of  such  folly. 

1  have  now  spoken  separately  of  these  three  members — of  eyes, 
of  mouth,  and  of  ears.  Concerning  ears,  all  that  has  now  been  said 
is  for  the  behoof  of  anchoresses  ;  for  it  is  not  a  becoming  thing  that 
an  anchoress  should  bear  such  a  mouth ;  and  it  is  much  to  be  feared 
that  she  lends  her  ears  sometimes  to  such  mouths.  We  have  now 
discoursed  separately  of  sight,  of  speech,  and  of  hearing,  of  each  in 
order.     Proceed  we  now  to  speak  again  of  them  all  in  common. 

Of  sight,  SPEECH,  AND  HEAKING  IN  COMMON. 

"  il^elatus  sum  Sion  zelo  magno."  "  "  Understand,  recluse,'^  he 
saith,  "whose  spouse  thou  art,  and  how  jealous  he  is  of  all  thy 
behaviour."  "  Ego  sum  Deus  zelotes,"  ^  in  Exodus.  "  I  am,"  of 
himself,  "the  jealous  God."  "  Zelatus  sum,'^  &c.  "I  am  jealous 
of  thee,  O  Zion,  my  beloved,  with  much  jealousy.''  "  Auris  zeli 
audit  omnia,"  °  saith  the  wise  Solomon.  "  Ubi  amor,  ibi  oculus  ;  " 
know  thou  right  well,  his  ears  are  ever  inclined  to  thee,  and  he 
heareth  and  seetli  all  that  thou  doest.  His  eye  ever  beholds  thee, 
if  thou  makest  any  shew,  or  [castest]  any  loving  looks  toward  vices. 
"  Zelatus  sum  Sion."  "Sion,"  that  is,  "  Mirror."  He  calleth  thee 
his  mirror ;  and  so  [entirely]  his  that  [ye  are]  none  other's. 
Wherefore,  he  saith  in  the  Canticles,  "  Ostende  mihi  faciem."  *^ 
"  Shew  thy  face  to  me,"  he  saith,  "  but  to  no  other.  Look  upon  me, 
if  thou  wilt  have  clear  sight,  with  the  eyes  of  thy  heart.  Look 
within,  where  I  am,  and  seek  me  not  without  thy  heart.  I  am  a 
bashful  wooer.  I  will  embrace  my  love  nowhere  but  in  a  retired 
place."     In  such  wise  our  Lord  speaketh  to  his  spouse.     Let  her 

»  Zachariah,  viii.  2.  ^  Exod.  xx.  5.  >^ 

'^  Wisdom,  i.  10.  ''  Song  of  Solomon,  ii.  11.     %. 

\ 


92  REGULiE  INCLUSARUM. 

mucbel  one,  ]>a,nli  he  hire  schunie:  7  so  one  J?et  heo  pute  euerich 
worldlich  J^ing  7  euerich  worldhch  murh^e  ut  of  hire  heorte :'  vor 
heo  is  Godes  chaumbre,  'per  noise  ne  cumeS  ^  ine  heorte,  bute  of 
summe  J>inge  f  me  haue^  o'Ser  iseien,  o^er  iherd,  ismeiht,  o'Ser 
smelled,  7  wiSuten  iueled  :f  %  wute^  to  so^e  J^et  euer  so  ]7e  wittes 
beo^  more  ispreinde  ^  utwardes,  se  heo  lesse  wendet  inwardes  r'  7 
euer  se  recluses  tote's  more  utwardes,  se  heo  habbe^  lesse  luue  *=  of 
vre  Louerd  inwardes  :!  7  alriht  so  '^  of  ]?e  o'Sre  wittes.  "  Qui  exteriori 
ocvilo  negligenter  utitur,  justo  Dei  judicio  interiori  cecatur."  Lo  hwat 
sein  Gregorie  sei^ — "  Hwo  se  jemeleasliche  wite^  hire  uttre  eien, 
]7urli  Godes  rihtwise  dome  heo  ablindeS  in  J>e  inre  eien  :^  so  ]7et  heo 
ne  mei  iseon  God  mid  gostliche  sihSe,  ne  ]?urli  swuche  sihSe 
icnowen.  Vor  efter  ]?et  me  icnowe^S  his  muchele  godnesse,  7  efter 
]jet  me  ivele'S  his  swete  swotnesse, — efter  ]7et  me  luueS  hine  more 
o'Ser  lesse."  Vor  Si,  mine  leoue  sustren,  beoS  wiSuten  blinde,  ase  was 
Folio  22  h.  |7e  holie  Isaac  ^  %  Tobie  pe  gode :  7  God  wule,  ase  he  jef  ham, 
jiuen  on  liht  ^  wiSinnen,  him  uorto  iseonne,  7  icnowen :!  7  ];uruh  ]?e 
cnoulechuDge,  ouer  alle  ];ing  him  luuien:^^  7  J^eonne  sclmllen  je 
iseon  hu  al  pQ  world  nis  nout,  %  hu  hire  uroure  is  fals  r'  %  ]7urh  pet 
sih^e  je  schulen  iseon  alle  }>es  deofles  wieles  r!  hu  he  biwrenche^  % 
bicherre^  wreches.'^ 

Ee  schulen  iseon  in  ou  sulf  hwat  beo  jete  to  beten  of  our  owene 
sunnen.  Ee  schulen  biholden  sumetime^  touward  te  pine  of  helle, 
pet  ou  agrupie  ajean  ham,'^  %  fleo  ];e  swu^ere  urommard  ham.  Ee 
schulen  gostliche  iseon  ]?e  blissen  of  heuene,  uor  to  ontenden  our 
heorte  to  hien  touward  heom.^  Ee  schulen,  ase  ine  scheauware, 
iseon  ure  Lefdi  mid  hire  meidenes,  7  al  J^e  englene  uerd,™  7  al  J^e  heie 

»  nur'S  ne  hire  kime'S.  C.  ''  ibreinde.  C.     ispreiigde.  T. 

'■■  leonie.  T.  C.  ''  -J  alswa.  T. 

"  Jacob.  C.     Ysaac.  T.  '  ■]  God  l^e  hwile  gef  ham  geouen  of  licht.  C. 

B  of  alle  )>ing  to  luuien,  C.  ''  wrenches.  C. 

'  sumchere.  C.  ''   \>  ou  grise  vvi'S  ham.  C.     \>  ow  uggi  \vi5  ham.  T. 

'  to  hihen  ham  Jjiderward.  T.  '"  riite.  C. 


WORLDLY  SIGHTS  ADVERSE  TO  SPIRITUAL  MEDITATIONS.       93 

never  wonder,  therefore,  though  he  shun  her,  if  she  is  not  much 
alone ;  and  so  alone  that  she  exclude  every  worldly  thing,  and  every 
worldly  joy  from  her  heart,  for  it  is  God's  chamber,  where  disquiet 
Cometh  not  into  the  heart,  except  of  something  that  hath  been  either 
seen  or  heard,  tasted  or  smelled,  and  felt  outwardly.  And  know 
thou  for  a  truth,  that  always  the  more  the  senses  are  dispersed 
outward,  the  less  she  turns  [her  thoughts]  inward,  and  the  more 
recluses  look  outward,  they  have  less  love  of  our  Lord  inwardly ; 
and  it  is  just  the  same  with  the  other  senses,  "  Qui  exteriori  oculo 
negligenter  utitur,  justo  Dei  judicio  interiori  caecatur."  Observe 
what  St.  Gregory  saith,  "  She  who  guardeth  carelessly  her  outward 
eyes,  by  God's  righteous  judgment  groweth  blind  in  the  inward 
eyes ;  so  that  she  cannot  see  God  with  spiritual  sight,  nor  by  such 
sight  know  him ;  for,  according  as  Ave  know  his  great  goodness, 
and  feel  his  delicious  sweetness,  we  love  him  more  or  less." 
Wherefore,  my  dear  sisters,  be  outwardly  blind,  as  was  the  holy 
Isaac  and  the  good  Tobias ;  and  God  will  give  you,  as  he  gave 
them,  inward  light  to  see  him  and  know  him ;  and,  through  this 
knowledge,  to  love  him  above  all  things ;  and  then  shall  you  see 
how  the  whole  world  is  nothing,  and  how  deceitful  is  its  comfort ; 
and,  through  that  sight,  ye  shall  see  all  the  wiles  of  the  devil ;  how 
he  cheateth  and  deceiveth  his  wretched  dupes. 

You  should  look  into  yourself  and  see  what  sins  of  your  own  are 
yet  to  amend.  You  should  sometimes  consider  the  pain  of  hell,  that 
you  may  abhor  them,  and  flee  the  more  resolutely  from  them.  You 
should  look,  in  spirit,  to  the  blessedness  of  heaven,  in  order  to 
kindle  in  your  heart  the  desire  to  hasten  thither.  You  should 
behold,  as  in  a  mirror,  our  Lady  with  her  maidens,  and  all  the  army 
of  angels,  and  all  the  high  heavenly  host,  and  Him  above  them  all 
who  blesseth  them  all,  and  is  the  crown  of  them  all.  This  sight, 
dear  sisters,  shall  be  of  more  comfort  to  you  than  any  worldly  sight 
coidd  be.  Holy  men  who  have  experienced  it  know  well  that  every 
worldly  delight  is  worthless  when  compared  with  it.  ["  To  him  that 
overcometh  will  I  give  to  eat  of  the]  hidden  manna,"  &c.  "  and  a  new 


94  REGULiE  INCLUSARUM. 

heouenliclie  bird,''  1:  him  ouer  ham  alle,  -^  blesce^  ham  alle,  'i  is  hore 
aire  crune."  peos  sih^e,  leoue  sustren,^  schal  urouren  ou  more 
]7ene  miihte  eni  worldlich  sih^e.  Holi  men  wute^  wel  J?et  habbe^ 
hit  iuonded,  ]?et  euerich  worldhch  gledunge  is  unwurS  her  ajeines. 
"Manna  absconditum,  ?c.  nomen  nouum  quod  nemo  scit  nisi  qui 
accipit."  "Hit  is  a  derne  halewi,"  seiS  sein  Johan  e\vangehste°  in 
]?e  Apocahpse, — "  hit  is  a  derne  healewi  J?et  no  mon  ne  icnowe'S  f 
naue'S  hit  ismecched."  pis  smech,  *?  tis  cnowunge,  kumeS  of  gost- 
liche  sih'Se,  '?  of  gostliche  herunge,  '?  of  gostliche  speche,  J^et  heo 
schulen  habben,  f  forgot,  for  Godes  luue,  worldKche  herunge,  "? 
eor'Sliche  spechen,  "?  flechshche  sih'Sen:^  ?  efter  j^e  sih'Se  f  is  nu 
deosc  her,  je  schulen  habben,  ]?er  uppe,  J^e  brihte  sih'Se  of  Godes 
nebscheft  ^  ]?et  alle  glednesse  '^  is  of,  iSe  blisse  of  heouene,  muchel 
biuoren  oSre/  Vor  ]?e  rihtwise  God  haue^  so  idemed  J?et  euerich- 
ones  mede  ]?er  schal  onswerien  ajein  ]>e  swine,  J  ajein  ]>e  anui  ^  J^et 
Folio  23.  heo  her  uor  his  luue  edmodliche  J^olieS  ^^^  ant  for]?ui  hit  is  rilit  ? 
somlich  ^  f  ancren  Jjcos  two  morhjiuen  '^  habben  biuoren  oSre, — bet 
is  swiftnesse,  ant  leome  of  a  briht  sihSe :/  swiftnesse  ajeines  J^et  heo 
bee's  her  so  bipenned :/  leome  of  a  briht  sih^e,  ajeines  ]?et  heo  her 
]7eostre'S  nu  ham  suluen,  J  nulle'S  nou'Ser  iseon  mon,  ne  of  mon  been 
iseien.  Alle  ]?eo  ine  heouene  schulen  beon  ase  swifte  ase  is  nu 
monnes  ]?ouht,  J  ase  is  ]?e  sunne  gleam,  J^et  smit  from  east  into  'pe 
west,  ant  ase  lj>e  eie  opened  ?  tuneS  t'  auh  ancren  [f  ]  bitune'S '  her, 
schulen  beon  []?er],  jif  eni  mei,  lihture  beon  ^  ?  swifture :'  '?  ine  so 
wide  scheakeles  pleien  ine  heouene,  ase  me  seiS  ine  heouene  is  large 
leswe,  yet  tet  bodi  schal  beon  hwar  so  euer  |?e  gost  wule,  in  one 
hondhwule."     pis  is  nu  ]?e  one  morhjiue  ]>et  ich  seide  ]>et  ancren 

"  al  I>e  halegene  hirde.   C.     alio  halelienes  hird.  T. 

**  childre.  C.  "^  godspellere.  C. 

''  neb.  C.  T.  *  gledschipe.  C.     godnesse.  T. 

'  Vidcmus  nunc  quasi  per  speculum  in  enigmate.  T. 

e  annu.  C.     ennui.  T.  ^  Jjolede.  C. 

'  semlich.  C.  T.  •'  marechgeuen.  C.     marhcnjiues.  T. 

'  bisparre'S.  C.  ">  ba.   C. 

"  Greg.  Quid  est  enim  quod  ncsciunt,  ubi  scientem  omnia  sciunt  ?  T. 


HOLY  ANCHORESSES  REWARDED  IN  HEAVEN.  95 

name  which  no  man  knoweth  saving  he  that  receiveth  it."  *  "  It  is  a 
secret  medicine,"  saith  St.  John  the  EvangeHst,  in  the  Apocalypse ; 
"  it  is  a  secret  medicine  which  no  man  knoweth  that  hath  not  tasted 
it."  This  taste,  and  this  knowing,  cometh  of  spiritual  sight,  and  of 
spiritual  hearing,  and  of  spiritual  speech,  which  they  ought  to 
possess  who  forego,  for  the  love  of  God,  worldly  hearing,  earthly 
speech,  and  fleshly  sights ;  and  after  the  sight  that  now  is,  which  is 
dim  here,  ye  shall  have,  there  above,  the  bright  sight  of  God's 
countenance,  of  which  is  all  joy  in  the  blessedness  of  heaven,  much 
more  than  others.  For  the  righteous  God  hath  so  judged  that  the 
meed  of  every  one  shall  correspond  to  the  toil  and  the  trouble  that 
slie  patiently  endureth  here  for  the  love  of  him  ;  and  therefore,  it  is 
riglit  and  proper  that  anchoresses  should  have  these  two  special  gifts 
more  than  others,  namely,  swiftness  and  clearness  of  sight ; 
swiftness,  in  requital  of  her  being  here  so  confined ;  clearness  of 
sight,  in  compensation  for  her  darkening  herself  here,  and  being 
unwilling  either  to  see  or  to  be  seen  of  man.  All  who  are  in 
heaven  shall  be  as  swift  as  man's  thought  now  is,  and  as  the  sun- 
beam that  darts  from  east  to  west,  and  as  the  eye  openeth  and 
shutteth ;  but  an  anchoress  shut  up  here  shall  [there]  be,  if  any 
may,  both  more  light  and  more  swift ;  and  shall  play  in  heaven  in 
such  wide  confines — as  it  is  said  that  in  heaven  is  large  pasture — 
that  the  body  shall  be  wheresoever  the  spirit  will,  in  an  instant. 
Now  this  is  the  one  special  gift,  whicli  I  said  that  anchoresses  shall 
have  more  than  others.  The  other  special  gift  is  that  of  sight.  All 
who  are  in  heaven  see  all  things  in  God ;  but  anchoresses,  for  their 
blindfolding  here,  shall  there  see  and  understand  more  clearly  the 
hidden  mysteries  of  God  and  his  secret  counsels,  who  care  not  now 
to  know  about  things  without,  either  with  ears  or  with  eyes. 


*  Revelation,  ii.  ] ' 


Folio  23  I. 


96  REGUL^  INCLUSARUM. 

schulen  liabben  biuoren  o^re.  pe  o^er  morlijiiie  is  of  sili'Se.  Alle 
]?eo  ine  lieouene  isecS  ine  God  alle  ]7ing  r'  auh  ancren  schulen  briht- 
luker,  uor  liore  bliudfallunge  her,  iseon  ant  understonden  }>er  Godes 
derne  runes,  *?  his  dei'ne  domes,  ]?et  ne  kepe^  nu  to  wuten  of  ]?inges 
wi'Suten,  ne  mid  earen  ne  mid  eien. 

V or^i,  mine  leoue  sustren,  jif  eni  mon  bit  fort  iseon  on,  askeS  of 
him  hwat  god  |?erof  muhte  lihten :!  vor  moni  vuel  ich  iseo  |?erinne,  % 
none  biheue  :"^  "?  jif  he  is  me^leas,  ileue^  him  ]?e  wurse  i  %  jif  eni 
wur^e^  so  wod,  ?  so  awed,  ■f  he  worpe  his  bond  for'S  touward  ]?e 
]?url  clo'b,''  swiftliche  anonriht,  schutte'S  al  j^et  J7url  °  to,  "?  letted  bine 
iwurden,  ?  also  sone  ase  eni  mon  ualle'S  into  lu'Ser  speche,  ]?et  falle 
touward  fule  liue,*^  tune^  J^et  ];url  anonriht  r'  7  ne  answerie  je  him 
nowiht,^  auh  wende'S  awei,  mit  tisse  uers,  ]7et  he  hit  muwe  iheren/ 
"Narraverunt  mihi  iniqui  fabulaciones,  sed  non  ut  lex  tua:^"  ant 
go's  for^  biuoren  ower  weouede  ^  mit  te  miserere.  Ne  chastie  je 
neuer  nenne  swuchne  mon  bute  o  J)isse  wise  r'  vor,  mit  te  chastie- 
ment,  he  muhte  onsvverien  so,  ?  blowen  so  liSeliche  J?et  sum  sperke 
muhte  acwikien.  No  wouhleche  nis  so  culuert  ase  is  o  pleinte  wis :! 
ase  hwo  se  ]?us  seide :  "  Ich  nolde,  uor  te  ]7olien  dea'Se,  ]?enche  ful^e 
touward  te  r'  auh  ich  heuede  isworen  hit,  luuien  ich  mot  te,^'  7  nu 
me  is  wo  ^  tu  hit  wost.  Auh  forgif  hit  me  nu,  J^et  ich  hit  habbe 
itold  te,  7  ]7auh  ich  schulde  iwur'Se  wod,  ne  schalt  tu  neuer  more  eft 
witen  hu  me  stont."  Ant  heo  hit  forjiue'S  him,  uor  he  speke"S  ]ms 
feire,  7  speke'S  J^eonne  of  o'Serwhat.  Auh  "euer  is  ]>e  eie  to  \e. 
wude  leie,'  ]?erinne  is  ]7et  ich  luuie."     Euer  is  J^e  heorte  in  ]?ere 


'^  bigete.  C.  ''  swa  wod  j?  he  warpe  bond  l^e  )>urcb  \>e  cla^.  C 

■^  windobe.  T.  <■  luue.  C.  T. 

*■  "]  ne  speke  ne  mare  bim  to.  C. 

'  Declinate  a  me  maligni,  "j  scrutabor  mandata  Dei  mei.  T.  s  awter.  T. 

''  bwa  is  wurse  jjene  he  ^  on  slep  hit  binime'5  me  ?  Nu  me  is  wa.  C.  bwa  is  wurse 
\>en  me  ?     Moni  slep  hit  reaues  me.     Nu.  T. 

'  wodelege;  ")  he  halte  bucke  climbed  heruppe.  Twa  •;)  \>yco,  bu  feole  beo'5  heo  ?  breo 
halpenes  makf'S  a  peni.     Amen;  -]  euer  is.   C 


SEDUCTIVE  SrEEClI  NOT  TO  BE  LISTENED  TO.  97 


Wherefore,  my  dear  sisters,  if  any  man  requests  to  see  yon,  ask 
him  what  good  might  come  of  it ;  for  I  see  many  evils  in  it,  and  no 
good ;  and  if  he  insists  immoderately,  believe  him  the  less  ;  and  if 
any  one  becometh  so  mad  and  so  unreasonable  that  he  puts  forth 
his  hand  toward  the  window  cloth,  shut  the  window^  quickly  and 
leave  him ;  and  as  soon  as  any  man  falls  into  evil  discourse  that 
tends  towards  impure  life,*  close  the  window  directly  and  give  him 
no  answer  at  all,  but  go  away  with  this  verse,  that  he  may  hear  it, 
"  The  wicked  have  told  me  foolish  tales,  but  not  according  to  thy 
law ; "  and  go  forth  before  your  altar,  with  the  Miserere.  Do  not 
reprove  any  man  of  such  a  character  in  any  way  but  this,  for,  with 
the  reproof,  he  might  answer  in  such  a  way  and  blow  so  gently  that 
a  spark  might  be  quickened  [into  a  flame].  No  seduction  is  so 
perfidious  as  that  which  is  in  a  plaintive  strain  ;  as  if  one  spoke  thus : 
"  I  would  rather  suffer  death,  than  indulge  an  impure  thought  with 
regard  to  you ;  but  had  I  sworn  it,  I  could  not  help  loving  }ou ; 
and  yet  I  am  grieved  that  you  know  it.  But  yet  forgive  me  that  I 
have  told  you  of  it ;  and,  though  T  should  go  mad,  thou  shalt  never 
after  this  know  how  it  is  with  me."  And  she  forgives  him,  because 
he  speaks  thus  fair,  and  then  they  talk  of  other  matters.  But, 
"  the  eye  is  ever  towards  the  sheltering  wood,  wherein  is  that  I 
love."  The  heart  is  ever  upon  what  was  said  before ;  and  still, 
when  he  is  gone,  she  often  revolves  such  words  in  her  thoughts, 
when  she  ought  to  attend  diligently  to  something  else.  He  after- 
wards seeketh  an  opportunity  to  break  his  promise,  and  swears  that 
necessity  forces  him  to  do  it ;  and  thus  the  evil  grows,  the  longer  the 

»  Or  impure  love.  C.  T.  ''  Psalm  cxix.  85.     Vulgate. 

CAMD.    SOC.  O 


98  EEGUL.^  INCLUSAEUM. 

uorme  speclie  "!  %  jet  hwon  he  is  for^e,  lieo  went  ^  in  hire  ]7uhte  ofte 

swuche  wordes,   hwon  heo   schulcle    o^erhwat   jeornehche  jemen. 

He  eft  seche^   his   point  vTorte  breke  uorewarcl,  ant  swere'S  ]?et  he 

mot  necle  :^^  ant  so  waxeS  ]7e  wo,  se  lengre  se  wurse  'I "  uor  no  freond- 

schipe  nis  so  vuel  ase  is  fals  freondschipe.       Ueond  ]?et  Jjunche'S 

f'reond  is  swike  ouer  alle  swike.     Uor]?i,  mine  leoue  sustren,  ne  jiue 

je  to  none  swuche  monne  non  injong  to  spekene.     Vor  ase  hoh  writ 

sei'S,  "hore  speche  spret   ase  cauncre."      Auh  for  alle  onsweres, 

wende'S  ou  ant  wencheS  ^  frommard  him.     Al  so  as  ich  er  seide,  o 

none  wise  ne  mnwe  je  betere  sauuen  ou  suluen,  ant  maten,  ?  ouer- 

Foho  24.     c^^nien  him  [betere].     Loke^  nu,  hu  propreliche  ]7e  lefdi  in  Canticis, 

Godes  deorewur^e   spuse,  lere"S   ou,  bi   hire   sawe,  hu  je  schulen 

siggen,   "En  dilectus  mens    loquitur    mihi,  Surge,  propera  arnica 

mea,   ?c."     Lo,   he  sei'S,   "  ich  ihere   nu   mi   leofmon  speken "!  he 

cleope^  me  t'  ich  mot  gon : "  "?  je  gon  anonriht  to  our  derewur'Se 

spuse  "?  leofmon,  ant  mene^  ou  to  his  earcn  '|7et  luueliche  clepe'S  ou 

to  him  mit  tecs  wordes :   "  Surge,  propera,  arnica  mea,  formosa  mea, 

columba  mea  ^  %  veni,  ostende  mihi  faciem  tuam.     Sonet  uox  tua  in 

aure  mea:'"  ]?et  is,  "aris  up;  hie  jje  heoneward;  ?  cum  to  me,  mi 

leofmon,  mi  kulure,  mi   schene,  mi  veire  spuse."     "  Ostende  mihi 

faciem  tuam."    "  Scheau  to  me  j^i  leoue  neb  7  ti  lufsume  leor.   Went 

te  vrom  oSre.     Sonet  uox  tua  in  auribus  meis.     Seie  hwo  bane's 

misdon  J»e.     Hwo  haueS  ihurt  te,  mi   deore.     Sing  ine  min  earen ; 

vor  ]?ui  ]7et  tu  ne  wilnest  bute  uor  to  iseon  mi  hwite.^     Ne  speke 

bute  to  me.     pi  stefne  is  me  swete,  *?  ti  hwite  schene."      Vnde  % 

subditur,  "  vox  tua  dulcis,  %  facies   tua  decora."     pis  bee's  nu  two 

]7inges  ]7et  beo'S  iluued  swuSe :  swete  speche,  %  schene  hwite :  hwo 

se  ham  bane's  togederes,  swuche  cheoscS  Jesu  Crist  to  leofmon  ?  to 

spuse.     Eif  ]?u  wilt  beon  swuch,  ne   scheau  ]7u  none  monne  []?i] 

^  l>enne  wenden.  T.     ha  went.  C. 

''  mot  nede;  T  swa  ich  habbe  a  nede  ernde  dun  in  J'e  tun  :  l^ach  hit  reine  arewen,  ich 
habe  a  nede  erende,  •]  )>er  waxet!  Jje  wa.  C. 

"=  lokede  blind  hors  "]  wudemonnes  eehge  orn  al  ut,  for  nan  freonschipe.   C. 
d  wende'S?  <^  wlite.  T.  C. 


THE  LOVE  OF  CHRIST  ALONE  TO  BE  DESIRED.  99 

^vorse ;  for  no  enmity  is  so  bad  as  false  friendship.  An  enemy  who 
seems  a  friend  is  of  all  traitors  the  most  treacherous.  Wherefore, 
my  dear  sisters,  give  no  such  man  any  access  to  you  to  speak  with 
you ;  for,  as  the  Holy  Scripture  saith,  "  Their  word  spreads  as 
doth  a  canker."  *  And  instead  of  any  answer,  turn  your  back  to 
him,  and  go  away.  Just  as  I  said  before,  in  no  other  way  may  you 
better  save  yourselves,  and  beat  and  conquer  him.  Observe,  now, 
how  rightly  the  lady  in  the  Canticles,  God's  beloved  spouse,  teacheth 
you  by  her  words  how  you  shall  say,  "  En  dilectus  mens  loquitur 
mihi ;  surge,  propera  amica  mea,"  &c.''  '*  Lo,"  she  saitli,  "  I  hear 
now  my  beloved  speak  ;  he  calleth  me ;  I  must  go :  "  and  go  ye, 
immediately,  to  your  dear  and  beloved  spouse,  and  make  your 
complaint  in  his  ears  who  affectionately  calls  you  to  him  with  these 
words,  "  Surge,  propera,"  &c.  that  is,  "  Arise,  hie  thee  hitherward, 
and  come  to  me,  my  beloved,  my  dove,  my  beauteous,  my  fair 
spouse."  "  Ostende  mihi  faciem  tuam."  "  Let  me  see  thy  dear  face, 
and  thy  lovely  countenance.  Turn  away  from  others.  Let  thy 
voice  sound  in  my  ears.  Say,  who  hath  offended  thee  ?  Who  hath 
hurt  thee  my  dear  ?  Sing  in  my  ears ;  since  thou  desirest  only  to  see 
my  countenance,  speak  only  to  me.  Thy  voice  is  sweet  to  me,  and 
thy  countenance  is  comely."  Whence  it  is  added,  "  thy  voice,"  &c. 
These  are  now  two  tilings  that  are  much  loved  :  a  sweet  voice,  and 
fair  countenance :  whoso  hath  both  these,  such  doth  Jesus  Christ 
choose  to  be  his  beloved  and  his  bride.  If  thou  wilt  be  such,  let  no 
man  see  thy  countenance,  nor  blithely  hear  thy  speech ;  but  keep 
them  both  for  Christ,  for  thy  beloved  spouse,  as  he  bade  thee 
before ;  as  thou  desirest  that  thy  speech  may  seem  sweet  to  him, 
and  thy  countenance  fair,  and  to  have  him  to  be  thy  beloved  who  is 
a  thousand  times  brighter  than  the  sun. 


="  2  Timothy,  ii.  17.  *"  Song  of  Solomon,  ii.  1:3,  ]J, 


100  REGUL^  INCLUSARUM. 

liwite :'  ne  ne  lete  bli^eliche  iheren  yiae  speche.  Auh  tun  boSe  to 
Crist ;  to  ]>[  deorewurbe  spus  :'  ase  he  bit  ]7eruppe :'  ase  ]?u  wilt  ]>et 
ti  speche  Jjunche  him  swete,  '?  ti  hwite  schene,  "?  habben  him  to  leof- 
mon  J7et  is  a  ]7usent  fold  schenre  ]7en  ]>e  sunne. 

JUerciie^  nu  jeorueliche,  mine  leoue  sustren,  al  an  o^Ser  speche,  t 
frommard  tisse  vorme.  Hercne'S  nu  hu  Jesu  Crist  speke^  ase  o 
wre^^e,  ?  sei^  ase  o  gi'im  hoker,  f  a  scorn  to  feo  ancre  J^et  schulde 
beon  his  leofmon,  *?  seche^  J^auh  utward  gelmige  ^  J  froure,  mid  eie 
0"Ser  mid  tunge.  In  Canticis :  "  Si  ignoras  te  o  pulcra  inter  mu- 
Foiio  24  h.  lieres,  egi'edere,  '^  abi  post  uestigia  gregum  tuorum  r*  t  pasce  edos 
tuos  juxta  tabernacula  pastorum."  pis  beo^  ]>e  wordes:  "  Eif  ]>u. 
ne  knowest  ]7e  sulf,  |?u  ueir  bimong  wummen,  wend  ut,  *?  go  efter 
gate  herden  t  "?  leswe  J^ine  ticchenes  bi  heordmonne  liulen,  of  ris  1" 
of  leaues."  pis  is  a  cruel  word,  J  a  grim  word  mid  alle,  f  vre 
Louerd  sei^  ase  a  grome  *?  a  scorn  to  totinde,  "?  to  hercwile,  7  to 
babeh'nde,  1:  to  spekefule  ancren.  Hit  is  bilepped  1  bihud  r'  ac  ich 
hit  vnjRe  unuolden.  "  Nime^  nu  gode  jeme,  jif  J^u  ne  cuovvest  nout 
)?e  sulf,"  he  sei^,  ui'e  Louerd.  pet  is,  "  jif  'pn  nost  nout  hwas  spuse 
])u  ert  r'  cwene  of  heouene,  jif  ]7U  ert  me  treowe  ase  spuse  ouh  to 
beomie.  Eif  ]?u  Jjis  hauest  uorjiten,  7  tellest  herto  Intel,  wend  ut, 
*?  go,  he  sei^."  Hwuder  ?  "Vt  of  mine  heihschipe:  vt  of  mine 
muchele  menke,  '?  foluwe  heorden  of  geat,"  he  sei^.  Hwat  beo^ 
heorden  of  geat?  pet  beo^  flesches  lustes,  ]>et  stinke^S  ase  do^ 
geat,  biuoren  ure  Louerd.  "  Eif  ]7U  hauest  uoi-jiten  nu  J^i  wur^fule 
lefdischipe, — go  ?  folewe  J;eos  geat :"'  ^  is,  uoluwe  flesches  lustes.  Nu 
kume^  ])er  efter  ant  leswe  ]?ine  ticchenes :!  ]?et  is,  ase  he  seide,  "  Ved 
]nne  eien  mid  totunge,^  J  tine  tunge  mid  cheuelunge,  ];in  earen  mid 
herunge,  Yme  neose  mid  smellunge,  ]?i  vleschs  mid  softe  uelunge." 
peos  fif  wittes,  he  cleope^  ticchenes  t  for,  also  as  of  a  ticchen,  J^et 
haue^  swete  vleschs,  kume^  a  stinkinde  got,  o^er  a  bucke  :"=  alriht 

'  utward  gelsunge  [werldli  glokering].  C.  "  ut  totunge.  T.  C. 

'  a  ful  i)ueke.  T.   C. 


EXAMPLE  OF  THE  BRIDE  IX  CAXTICLES.  101 


JMow,  hearken  attentively,  my  dear  sisters,  to  a  quite  different 
speech,  and  contrary  to  the  f(jrmer.  Hearken  now  how  Jesus 
Christ  speaketh  as  in  wrath,  and  saith,  as  in  angiy  derision  and  in 
scorn,  to  the  anchoress  that  ought  to  be  his  beloved,  and  yet  seeketh 
outward  delights  and  comforts,  with  eye  or  with  tongue.  In  the 
Canticles,  "  Si  ignoras  te,"  &c.  The  words  are  these :  "  If  thou 
knowest  not  thyself,  thou  fair  among  women,  go  out  and  go  after  the 
herds  of  goats,  and  feed  thy  kids  beside  the  herdsmen's  tents,  of  boughs 
and  leaves."  This  is  a  cruel  word,  and  an  angry  word  withal, 
which  our  Lord  saith  in  displeasure  and  scorn  to  prving,  listening, 
gossipping,  and  prating  anchoresses.  It  is  wrapped  up  and  con- 
cealed, but  I  will  imfold  it.  "  Take  good  heed,  now,"  saith  our  Lord, 
"if  thou  knowest  not  thyself ;  that  is,  if  thou  knowest  not  whose 
spouse  thou  art, — queen  of  heaven,  if  thou  art  true  to  me  as  a  spouse 
ought  to  be.  If  thou  hast  forgotten  this,  and  accountest  it  of  little 
value — go  out,  and  depart,"  he  saith.  Whither  ?  "  Out  of  my 
high  place,  out  of  my  great  honour,  and  follow  the  herds  of  goats," 
saith  he.  What  are  herds  of  goats  ?  They  are  the  lusts  of  the 
flesh,  which  stink  as  a  goat,  in  the  presence  of  our  Lord.  "  If  thou 
hast  now  forgotten  thy  dignity  as  a  lady, — go  and  follow  those  goats, 
that  is,  follow  the  lusts  of  the  flesh.  Xow,  then,  come  and  feed  thy 
kids ; "  that  is,  as  if  he  said,  "  Feed  thine  eyes  with  lookmg  about, 
and  thy  tongue  with  prating,  thy  ears  with  hearing,  thy  nose  with 
smelling,  thy  flesh  with  soft  feehng."  Those  five  senses  he  calleth 
kids ;  for,  as  from  a  kid,  that  hath  sweet  flesh,  cometh  a  stinking 
goat,  or  a  buck :  just  so,  from  a  young,  sweet  looking,  or  a  sweet 
hearing,  or  a  soft  feeling,  waxeth  a  stinking  lust,  and  a  foul  sin. 
Has  any  peering  anchoress  ever  experienced  this,  who  is  always 
,  thrusting  her  beak  outward,  like  an  untamed  bird  in  a  cage  ?     Has 


102  REGUL^E  INCLUSARUM. 

SO  of  a  jung  ^  swete  lokunge,  o^er  of  a  sweote  herunge,  oSei"  of  a 
softe  uelunge  waxe^  a  stinkinde  lust,  and  a  ful  sunne.  Hwe^er  eni 
totilde  ancre  uondede  euer  J^is,  'pet  beke'S  euer  utward  ase  untowe 

Folio  25.  brid  ine  cage  ?  Hwe^er  ]?e  cat  of  helle  claurede  ^  euer  toward  hire, 
t  cauhte,''  mid  his  cleafres,  hire  heorte  heaued  ?  Ee,  so'Ses  :f  % 
drouh  al  ut,  ]?et  bodi  efter,  mid  clokes  of  crokede  "^  *?  of  kene  uon- 
dunges :'  1;  makede  hire  to  leosen  bo^e  God  "?  mon,  mid  brod  schome 
1!  sunne.®  Inouh  sori  lure  r'  to  wroSere  hele  bekede  euer  ancre  so  ut« 
"  Egredere,"  he  sei^S,  o  grome.  "  Go  ut  ase  dude  Dina,  Jacobes 
doubter,  to  wrother  ^  hele :  "  J^et  is  to  siggen,  "bilef  me  7  mi  cumfort  f 
is  wi'Sinne  pe  breste,  1;  go  sech  wi'Suten,  pe  worldes  urakele  urouren 
pet  schulen  enden  ine  sor  1!  ine  seoruwe.  Nim  j^erto,  t  lef  me  hwon 
pe  so  is  leouere :  vor  ne  schal  tu  nonesweis  J?eos  two  ilke  cumforz, 
min  1!  te  worldes — pe  joie  of  the  holi  gost  t  flesches  froure  habben 
togederes,  Cheos  nu  ];u  on  of  j7eos  two  r'  vor  ]?et  o'Ser  ].'u  most  leten." 
"  O  pulcra  inter  mulieres  !  "  "  jif  ];u  cnowest  nout  pe  sulf,  ]?u  ueir 
bimong  wummen, "  sei^  ure  Louerd — ]?u  ueir  bimong  wummen,  auh 
bimong  engles  ]?u  meiht  don  J^erto  r^  ]ni  schalt  siker  elles  hwar  beon 
ueir  nout  one  among  wummen,  auh  among  engles.  "  pu,  mi  deore- 
wur^e  spuse,"  sei^  ure  Louerd,  "schalt  tu  uoluwen  geat  a  ueld,  ]7et 
bee's  flesches  lustes  ?  "  Veld  is  willes  breade.  "  Schalt  tu  o  J>isse  wise 
uoluwen  geat  jeont  te  ueld?  pu  scholdest,  i  ]?ine  heorte  bur, 
bisechen  me  cosses,  ase  mi  leofmon  J^et  sei^  to  me,  iSe  luue  boc, 
"osculetur  me  osculo  oris  sui:'^  f  is  cus  me,  mi  leofmon,  mid  cosse 
of  ]7ine  mu^e,  mu'Sene  swetest."  pes  cos,  leoue  sustren,  is  a  swet- 
nesse  '?  a  delit  of  heorte,  so  unimete  swote  1,  swete,  J^et  euerich 
worldes  sauur  is  bitter  ]7er  ajeines :'  auh  ure  Louerd  mid  his  cosse 

Fol.  25  b.  ne  cusse'S  none  soule  ]>et  luue^  ei  j^ing  bute  him,  1;  ]?eo  ilke  Jnnges, 
uor  him,  f  helpe'S  to  habben  him  r'  1!  tu  ]7eonne,  Godes  spuse,  J>et 
meiht  iheren,  her  biuoren,  hu  swetelich  ]?i  spus  speke^,  f  cleopeiS  pe 

*  lute.  C.  **  clachte.  C.     clahte.  T. 

■=  lahte.  T.     lachte.   C.  ■*  wi'5  crokede  crokes. 

«  sunne,  1  beafdo  [bereafde.  T.]  hire  at  a  clap  \>e  eor'Se  T  ee  ]>e  heueno.   C. 
'  himmerc.  C.  »  Song  of  Solomon,  i.  1. 


WHO  THOSE  ARE  WHOM  CHRIST  LOVETH.  103 

the  cat  of  hell  ever  clutched  at  her,  and  caught  with  his  claws  her 
heart  head  ?  Yes,  truly  ;  and  drew  out  afterwards  her  whole  body, 
with  hooks  of  crooked  and  keen  temptations ;  and  made  her  to  lose 
both  God  and  man,  with  open  shame  and  sin.  A  grievous  enough 
loss  !  Always  to  her  utter  ruin  has  an  anchoress  thus  peered  out. 
"  Egredei'e,"  saith  he,  in  anger.  "  Go  out,  as  did  Dinah,  Jacob's 
daughter,  to  utter  ruin ; "  that  is  to  say,  "  leave  me  and  ray  comfort 
which  is  within  the  breast,  and  go,  seek  without  the  world's  vile 
gratifications,  which  shall  end  in  pain  and  sorrow.  Take  to  it,  and 
leave  me,  since  thou  preferrest  it :  for  thou  shalt  not  by  any  means 
have  both  these  two  comforts,  mine  and  the  world's — the  joy  of  the 
Holy  Ghost,  and  the  gratification  of  the  flesh  together.  Choose  now 
one  of  these  two  ;  for  thou  must  quit  the  other."  "  O  pulchra  inter 
mulieres ! "  "  If  thou  know  not  thyself,  thou  fair  among  women," 
saith  our  Lord, — thou  fair  among  women  ;  nay,  among  angels,  thou 
might  add  thereto;  thou  shalt  surely  be  hereafter  fair,  not  only 
among  women,  but  among  angels.  "  Thou,  my  dear  spouse,"  saith 
our  Lord,  "  shalt  thou  follow  goats  a-field,  which  are  the  lusts  of  the 
flesh  ?  "  Field  is  the  wide  range  of  the  will.  "  Shalt  thou  in  this 
wise  follow  goats  over  the  field?  Thou  shouldest,  in  thy  heart's 
bower,  entreat  me  for  kisses,  as  my  beloved  one,  that  saith  to  me,  in 
the  love  book,  '  Osculetur  me  osculo  oris  sui,'  that  is,  kiss  me,  my 
beloved,  with  kiss  of  thy  mouth,  sweetest  of  mouths."  This  kiss, 
dear  sisters,  is  a  sweetness  and  a  delight  of  heart,  so  immeasurably 
delicious  and  sweet,  that  every  savour  in  the  world  is  bitter  when 
compared  with  it:  but  our  Lord,  with  his  kiss,  kisseth  no  soul  that 
loveth  anything  but  him,  and  those  things,  for  his  sake,  that  assist 
us  to  obtain  him :  do  thou,  therefore,  God's  spouse^  who  might  hear 
what  has  been  said  above,  how  sweetly  thy  spouse  speaketh,  and 
calleth  thee  to  him  so  affectionately,  and  thereafter  how  he  changes 
the  strain,^  and  speaketh  most  wrathfully,  if  thou  goest  out, — keep 
thee  in  thy  chamber :    feed  not  thou  thy  goat-kids  without ;    but 

^  Literally,  praise. 


104  REGUL^  INCLUSARUM. 

to  him  so  luueliche,  7  ter  after  hu  he  went  )?ene  lof,  *?  speke*S  swuiS 
grimhche,  jif  ]7U  wendest  vt, — Hok  te  i  j^ine  chaumbre :  ne  fed  tu 
nout  wi^uten  ]?ine  gate  ticchenes  r  auh  hold  wi^innen  ]7m  hercnung, 
J?i  speche,  t  tine  sih-Se  r^  ant  tun  ueste  hore  jeten,  ma's,  "?  eien,  ■? 
earen  t'  for  nout  heo  beo^  bilokene  inwiS  ]?auh  our  wal,  ]>e  )7eos 
^etes  opene'S  *  buten  ajein  Godes  sonde,  1!  huene^  ^  of  soule,  "  omni 
custodia  serua  cor  tuum  :  "  "  ouer  alle  ]fing,  J^enne,"  ase  Salomon  ]>e 
\ere8,  J  ich  seide  ueor  biuoren  i'Se  frum^e  of  ]7is  tale,  mine  leoue 
sustren,  "  wite'S  wel  our  heorte."  pe  heorte  is  wel  iloked  jif  mu^S  '^ 
eien  1;  earen  wisliche  beo^  ilokene :  vor  heo,  ase  ich  seide  er,  beo^S 
be  heorte  wardeins  t  f  jif  ]?e  wardeins  wended  ut,  ]fe  heorte  bi'S 
biwust  vuele."  pis  bee's  nu  ]>e  J^reo  wittes  f  ich  habben  ispeken 
of.  Speke  we  nu  schortliche  of  ]>e  two  o'Sre :  ]?auh  nis  nout  spell- 
unge  ]7e  muSes  wit,  ase  smecchunge,  J?auli  heo  beon  beoSe  ine 
mu'Se. 

4.  De  Odore. 

Smel  of  neose  is  ]>e  ueor^e  of  ]>e  vif  wittes.  Of  J?isse  witte  serS 
seint  Austin,  "  De  odoribus  nimis  non  satago  :!  cum  assunt,  non 
respuo ;  cum  absunt,  non  require."  Of  smelles,  he  ser8,  ne  uond 
ich  nout  mucheles.  Eif  heo  beo^S  neih,  a  Godes  halue :'  '%  jif  heo 
beo^  feor,  me  ne  recche'S.'^  Vre  Louerd,  tauh,  |>uruh  Isaie,  Jn-eate'S 
ham  mid  helle  stunch  f  habbe'S  delit  her  ine  ulesliche  smelles.  "  Erit 
pro  suaui  odore  fetor."  per  to  jeines,  heo  scliulen  habben  heouen- 
liche  smelles,  ])et  habbeS  her  swot  of  iren'^  oSer  of  heren,  ]?et  heo 
Folio  26.  bere^,^  oSer  of  swoti  hateren,  o^er  of  ]?icke  eir  ^  in  hire  huse  ^  stunch 
cSer  hwule  and  strong  breS  ine  neose.  x\uch  ]?er  of  beo^  iwar,* 
mine  leoue  sustren,  J^et    oSer    hwile  j^e  ueond    makeS   sum  }>ing 

*  wah  o^er  wal  }>  \>ea  gates  opne^.  T.     wach  o5ei-  wal,  openi  ge  naut  ower  geten.  C. 

b  lif.  C.  "^  he  hns  beos  uuele  loked.  T. 

''  ne  forhoj;e  ich  ham  nocht,  t  t>ach  ha  beon  feor,  naut  I  ne  recehe.  C. 

'  of  irncs  spat.  C.     p  hanen  irnes  swat  her.  T.  '  weonen.  T. 

s  spatie  cla'Ses,  o'Ser  of  Hcke.  C.     of  swati  hattre  o'Ser  of  wikke  air.  T. 

''  bus  T  iiiulede  hinges.  T.     bus  i  of  uuele  hinges.   C.  '  warnede.   T. 


OF  THE  SENSE  OF  SMELL.  105 

keep  thy  hearing,  thy  speech,  and  thy  sight  within ;  and  shut  fast 
their  gates — mouth,  eyes,  and  ears.  For  in  vain  is  she  shut  up 
within  your  wall  who  openeth  those  gates,  except  to  God's 
messenger,  and  the  soul's  consolation.  ^  "  Omni  custodia  serva  cor 
tuum :  "  above  every  thing,  then,  as  Solomon  exhorteth  thee,  and  as 
I  said  long  since,  in  the  beginnmg  of  this  discourse,  my  dear  sisters, 
guard  well  your  heart.  The  heart  is  well  kept,  if  the  mouth,  eyes, 
and  ears  are  wisely  kept.  For  these,  as  I  said  before,  are  the 
wardens  of  the  heart ;  and  if  the  wardens  go  out,  the  heart  is  ill- 
guarded.  These  are  now  the  three  senses  which  I  have  spoken  of. 
Speak  we  now  briefly  of  the  other  two  :  Speaking,  however,  is  not 
a  sense  of  the  mouth,  as  tasting  is,  though  they  are  both  in  the 
mouth. 


4.  Of  S.mell. 

Smell  of  nose  is  the  fourth  of  the  five  senses.  Of  this  sense  Saint 
Austin  saith,  "De  odoribus  nimis  non  satago  :  cum  adsunt,  non 
respuo ;  cum  absunt,  non  requiro."  "  About  [fragrant]  smells," 
saith  he,  "  I  do  not  concern  myself  much.  If  they  are  present,  in 
God's  name,  [they  are  welcome ;]  if  they  are  absent,  I  care  Jiot." 
Our  Lord,  however,  by  Isaiah,  threateneth  with  the  stench  of  hell 
those  who  take  delight  here  in  carnal  odours.  "  Erit  pro  suavi 
odore  fetor."  "  On  the  other  hand,  they  shall  smell  celestial  odours, 
who,  in  this  life,  had  stench  and  rank  smells  of  sweat  from  iron  or  from 
hair-cloth  which  they  wore,  or  from  sweaty  garments,  or  foul  air  in 
their  houses."  ^  But  be  warned  of  this,  my  dear  sisters,  that  some- 
times the  fiend  maketh  something  to  stink  that  ye  ought  to  use, 
because  he  would  have  you  to  avoid  it :  and,  at  other  times,  the 
deceiver  maketh  a  sweet  smell  to  come,  as  if  it  were  from  heaven, 

•■'  The  Eucharist. 

'■  "  E  contra  coelestes  odores  sentient  illi  qui  de  cilieio,  aut  fcrro,  aut  vestimento  sudoroso, 
seu  odore  spisso,  nunc  sustinent  pro  Christo  foctorem.''      MS.  Oxon. 

CAMD.  soc.  r 


106  REGUL.E  INCLUSARUM. 

stinken  ]?et  je   schiilden  notien,  vor  ]?i   Jjet  he   wolde  J^et  je  hit 

schulden  schunien :  and  oSer  hwule  ]?e  wieLare,  of  sum  derne  ]?ing 

]>e  je  ne  muwe  nout  iseon,  ase  dust  of  derne  sedes,  makeS  a  swote 

smel  cumen,  ase  ]7auh  hit  were  of  heouene  tf  vor  je  schulden  wenen 

]?et  God,^  uor  ouwer  hoH  Hue,  sonde  ou  his  grace  and  his  ehie,  and 

leten  wel  of  ou  sulf,''  '^   leapen  into  prude.     Smel  j^et  cume'S   of 

Godes  half  uroure^  Jje  heorte  more  ]?en  ]7e  neose.     peos  ant  oSre 

trufles*^  ]7et  he  bitrufleS*^  monie  men  mide,  schulen  beon  ibronht  te 

nouht  mid  heale  water  ant  mid  ]>e  holi  rode  tockne.     Hwose  ]70uhte 

hu  God  sulf  was  i  ^isse  witte  iderued,  heo  wolde  ]7et  derf  J^uldeliche 

];olien.      pe  munt  of  Caluarie,  |>er  ure  Louerd   hongede,   was   ]7e 

cwalmsteou,  J^er  leien  ofte  licomes  iroted  buuen  eorbe  "^  stuncken 

swu"Se  stronge.     He,  ase  he  hongede,  mulite  habben  hore  bre^,  mid 

alle  his  o'Sre  wo,  amidden  his  neose.     Also  he  was  idoruen®  in  alle 

his  o'Sre  wittes.     In   his  sihSe,  ]>eo  he  iseih  his  deorewur'Se^  moder 

teares,  'f   sein  Johannes  euangelistes,  j  te  oSre  Maries :'  j  ]?o  he 

biheold  hu  his  deore  deciples  fluen  alle  vrom  him,  f  bileueden  him 

alle  one,  ase  ureomede,  he  weop^  himsulf  Juries  mid   his  feire  eien. 

He  ];olede  al   j^uldeliche  J^et  me  hine  blindfellede,  hwon  his  eien 

weren  ]?us  ine  schendlac  iblinfelled,  vor  to  j^iuen  ]?e   ancre  brihte 

sih'Se  of  heouene — j^auh  ]ni  ]>in  eien  uor  his  luue,  '^  ine  munegunge 

herof,  blindfellie  on  eorSe,  uorto  beren  him  ueolauredden,'^  nis  nout 

Folio  26h.  muchel  wunder.     Amid  'pe  mu'Se  me  gurde^  him  sume  cherre,  inoli 

re'Se,  ase  me  to  beot  his  cheoken,  ■^  spette  him  a  schorn  :'^  ant  on 

ancre  is  for  o  word  ut  of  hire  witte  I     Hwon  he  ]7olede  J>uldeliche  ]7et 

te  Giws  dutten,  ase  heo  buffeteden  him,  his  deorewurde  mu'S  mid 

hore  dreori  fustes  :^   ^^  ]7U,  uor  J^e  luue  of  him  "^  for   |)In  owene 

muchele  biheue,  dute  Jnnne  tutelinde  mu'S  mit  ]?ine  lippen.     Teke  ^ 

l^et  he  smeihte ""  galle  on  his  tunge,  uorto  leren  ancren  ])et  heo  ne 

*  het  hit  were  god.  C.  ''  to  ou  sulf.  T.  ]>erof  •]  of  ou  seolf.  C. 

•■•  tnijlcs.  C.  -i  trule'S.   C.  ^  iderued.  C. 

f  leoue.  0.  e  remde.  T.  '•  feorreden. 

'  smiten.  T.  "^  o  sehanie.  T.  on  hokere.   C. 

'  to  eken,  C.  "'  smachte.  C. 


CALVAKY  A  PLACE  OF  LOATHSOME  SMELLS.        107 

from  something:  concealed,  that  \e  cannot  see,  as  from  the  dust  of 
hidden  seeds ;  in  order  that  ye  maj  think  that  God,  on  account  of 
your  holy  life,  sejids  you  his  grace  and  his  comfort,  and  so  think 
well  of  yourselv^es,  and  become  proud.  The  fragrance  that  cometh 
from  God,  comforteth  the  heart  rather  than  the  nostrils.  These  and 
other  delusions,  with  which  he  beguiletli  many  men,  should  be 
rendered  ineffective  by  holy  water,  and  by  the  sign  of  the  holy 
rood.  Any  one  who  reflected  how  God  himself  was  annoyed  in  this 
sense  would  patiently  bear  that  annoyance.  The  hill  of  Calvary, 
Avhere  our  Lord  hanged,  was  the  place  of  execution,  where  bodies 
often  lay  rotting  on  the  ground  uriburied,  and  loathsome  to  the 
smell.  He,  as  he  hanged,  might,  amidst  all  his  other  sufferings, 
have  had  their  putrescent  odour  in  his  nostrils.  In  like  manner  he 
was  hurt  in  all  his  other  senses.  In  his  sight,  when  he  saw  the 
tears  of  his  dear  Mother,  and  of  Saint  John  the  Evangelist,  and  of 
the  other  INIaries;  and  when  he  beheld  how  all  his  dear  disciples 
fled  from  him  and  left  him  alone,  as  a  stranger,  he  himself  wept  three 
times  with  his  fair  eyes.  He  quite  patiently  suffered  himself  to  be 
blindfolded,  that,  when  his  eyes  were  thus  in  derision  blindfolded, 
he  mioht  o-ive  the  anchorite  a  clear  sight  of  heaven.  Thouoh  thou, 
for  his  love,  and  in  remembrance  of  this,  shut  thine  eyes  on  the 
things  of  the  earth,  to  bear  him  company,  it  is  no  great  wonder. 
Upon  one  occasion,  men  with  great  cruelty  hit  him  on  the  mouth, 
when  they  struck  his  cheeks  and  spit  upon  him  in  contempt ; — and 
an  anchoress  is,  for  a  single  word,  out  of  her  wits  !  When  he  bore 
patiently  that  the  Jews,  as  they  buffeted  him,  closed  up  his  dear 
mouth  with  their  accursed  flsts, — surely  thou,  for  the  love  of  him, 
and  for  thme  own  great  behoof,  might  close  up  thy  tattling  mouth 
with  thy  lips.  Add  to  this  that  he  tasted  gall  on  his  tongue,  to 
teach  anchoresses  that  they  ought  never  more  to  grumble  on  account 
of  either  meat  or  cbink,  be  it  ever  so  stale ;  if  it  may  be  eaten,  let 
her  eat,  and  devoutly  thank  God  for  it ;  and  if  it  may  not,  let  her 
grieve  that  she  must  ask  for  more  palatable  food.  But  rather  than 
that  askino-  should  give  rise  to  anv  offence   she  ouoht  to  die,  as  a 


108  REGULiE  INCLUSARUM. 

gruchie  neuermore  nor  none  mete,  ne  uor  none  drunche,  ne  beo  hit 
neuer  so  unorne :!  jif  heo  hit  mei  eten,  ete  ant  ]7onke  God  jeorne :! 
ant  jif  heo  ne  mei  nout,  beo  sori  ^  ■j3  heo  mot  sechen  estfnh'e :!  auh  er 
J7en  ]?et  biddunge  arere  eni  schaundle,  er  heo  ouh  for  to  deien  martir 
in  hire  meseise  f'  no'Seleas  deaS  me  mot  fleon  ase  uorS  ase  me  mei, 
wiSute  sunne.  Auh  me  schal  er  deien  J7ene  don  eni  sunne  ^  and  nis 
hit  muche  sunne  te  makie  ]?et  me  sigge,  "  Estful  is  J)eos  ancre,  ant 
nuTchel  is  ]?et  heo  bit  ?"  j  jet  is  wurse  J^et  me  sigge  j^et  heo  is  a 
grucchild,  '^  ful  itowen,  dangerus,  <^  erueS  for  te  paien.^  Were  heo 
amidde  |?e  worlde,  heo  moste  beon  sume  cherre  mid  lesse  '^  mid 
wurse  ipaied.  Muchel  hofleas  is  ]?et  cumen  °  into  ancre  huse,  into 
Godes  prisune,  willes  "^  woldes,  to  stude  of  meseise,  vorte  sechen  eise 
j^erinne  '^  mesterie,  <^  more  lefdischipe  ]?en  heo  muhte  habben  iheued, 
inouh  re'Se  i'Se  worlde.  penc  ancre  J^ene  hwat  tu  jjouhtes  '^  souhtes 
]?o  ]7U  uorsoke  Jjene  world  i  j^ine  biclusinge, — biwepen  ]7in  owene  '^ 
o'Sre  nionnes  sunnen,  j  forleosen  alle  ]?e  blissen  of  ]?isse  liue  uortc 
FvUo  27.  bicluppen  blisfulliche  j^ine  blisfule  leofmon  i^e  eche  liue  of  heouene. 
In  his  earen  he  hefde,  J^e  heouenliche  Louerd,  al  J?et  edwit,  j  al  }>et 
upbrud,  1  al  ]?e  schorn,  j  alle  ]?e  scheomen  ];et  earen  muhte  iheren ; 
ant  he  sei^  bi  him  suluen,  us  for  to  leren :  "  Et  factus  sum  sicut 
homo  non  audieus,  '^  non  habens  in  ore  suo  redargutiones."  "  Ich 
heold  me  al  stille,"  he  seiS,  "  ase  dumbe  j  deaf  deS  ]?et  naue'S  non 
onswere,  J^auh  me  him  misdo  o'Ser  missigge."  pis  is  ]nne  leofmones 
sawe,  "^  tu  seli  ancre,  ]7et  ert  his  seli  '^  spuse,*^  leorne  hit  jeorne  of 
him  J?et  tu  hit  kunne,  ant  muwe  so^liche  siggen. 

IV  u  ich  habbe  ispeken  of  ower  four  wittes,  ant  of  Godes  froure  :' 
hu  he  l^uruh  his  wittes  vroureS  ^  ou,  as  ofte  ase  je  in  oiiwer  wittes 
ivele^  eni  weane.^     Nu  hercne^  of  J;e  vifte,  j^et  is  mest  neod  elne :  ^' 

"  of  bundle.  C. 

>>  '^  ha  is  grucinde,  ■]   dangerus,  ■]  arue'5   forto  paigen.  C.      f>  ho  is  grucchere,  -]  ful 
itohen  :  dangeruse  T  tor  for  to  paien.  T. 

«^  muche  hoker  is  to  cumen.  C.  ''  deore.  C.  ■■  seruant.  T. 

f  frofrcN.  C,  '  oinc.  T.  ''  need  to  heren.  C. 


Christ's  patience  a  lesson  to  anchoresses.  109 

martyr,  in  her  discomfort.  Nevertheless,  we  must  avoid  death  as 
far  as  possible  without  sin.  But  we  should  sooner  die  than  commit 
any  sin, — and  is  it  not  great  sin  to  cause  men  to  say,  "  This 
anchoress  is  dainty,  and  she  asks  much?"  And  it  is  still  worse  if 
they  may  say  that  she  is  a  grumbler,  and  undisciplined,  domineering, 
and  difficult  to  please.  If  she  were  living  in  the  world,  she  would 
sometimes  have  to  be  content  with  less  and  worse.  It  is  very 
unreasonable  to  come  into  a  religious  house,  into  God's  prison, 
willingly  and  freely,  to  a  place  of  discomfort,  to  seek  therein  ease 
and  mastery,  and  more  deference  than  she  might  have  had,  properly 
enough,  in  the  world.  Think,  then,  O  anchoress,  of  what  thou  didst 
intend  and  seek,  when  thou  didst  forsake  the  world,  at  thy  entrance 
into  the  cloister — to  weep  for  thine  own  and  other  men's  sins,  and 
renounce  all  the  pleasures  of  this  life,  in  order  to  embrace,  in  the 
fulness  of  joy,  thy  blessed  Bridegroom  in  the  eternal  life  of  heaven. 
He,  the  heavenly  Lord,  heard  with  his  ears,  all  the  taunts,  and  the 
reproach,  and  the  scorn,  and  the  shame,  that  ears  might  hear ;  and 
he  saith  of  himself,  for  our  instruction,  "  Et  factus  sum  sicut  homo 
non  audiens,  et  non  ha  bens  in  ore  suo  redargutiones."  *  "I  held 
myself  quite  still,"  he  saith,  "  as  one  dumb  and  deaf  doth  that  hath 
no  answer,  though  men  evil  intreat  and  slander  him.''  This  is  thv 
Bridegroom's  saying ;  and  do  thou,  happy  anchoress,  who  art  his 
happy  bride,  learn  it  earnestly  of  him,  that  thou  mayst  know  it,  and 
be  able  to  say  it  in  truth. 


1  have  now  spoken  of  your  four  senses,  and  of  the  comfort 
wherewith  Christ  comforteth  you  through  his  [example  when  he 
suffered  in  his]  senses,  as  often  as  you,  in  your  senses,  feel  any  pain, 
NoAv  attend  while  I  speak  of  the  fifth,  which  has  most  need  of 
comfort :  for  in  it  the  pain  is  greatest,  that  is,  in  Feeling ;  and  the 
pleasure  also,  if  it  so  happen. 

•^   I'salm  xxxviii.  14. 


110  llEGUL^  INCLUSAIIUM. 

vor  'pe  pine  is  mest  Jjerinne :'  ]?et  is,  iue  velunge,  ^  te  licunge  also, 
jif  hit  so  turne'S. 


5.  De  Tactu. 

pe  vifte  wit  is  ine  velunge.  pis  ilke  o  wit  is  in  alle  ]>e  ob're 
wittes,  ant  jeond  '^  al  ]ie  liconie,  ■-^  for'Si  hit  is  neod  forte  habben  ];e 
betere  warde.  Vre  Louerd  wuste  hit  ful  wel :!  "^  forSi  he  wolde 
mest  ine  j^et  wit  J^olien  wo,  vorte  urouren  us  jif  we  ]7olie^  wo 
J^erinne  t'  •^  forte  wenden  us  urommard  ]?e  licunge  J^et  flesches  lustes 
aske'S :'  ant  nomeliche  ine  velunge,  more  j^en  in  o'Sre. 

Ure  Louerd  i  Jnsse  witte  nefde  nout  in  one  stude,  auh  liefde 
oueral  pine :'  nout  one  jeond  his  bodi,''  auh  hefde  jet  wi^innen  in 
his  seli  soule.  In  hire  he  hefde  ])e  stiche  "^  of  sori  j  seoruhful  pine  :' 
J  seoruhfulnesse  made  him  siken  sore,  peos  stiche  was  ]7reouold : 
]7et,  ase  j^reo  speres  smiten  him  to  J^er  heorte.  pet  on  was  his  mo- 
deres  wop,'^  j  ]7e  o^res  Maries,  f  fleoweden  j  melten  al  of  teares. 
pet  o5er  was  ]7et  his  owune  deore  deciples  ne  ilefden  him  nan  more, 
ne  ne  heolden  him  for  God  r^  vorSi  ]7et  he  ne  help  him  suluen  in  liis 
muchele  pine,  <^  fluen  alle  vrom  him  j  bilefden  him  ase  vreomede.^ 
pe  ]?ridde  stiche  was  j^et  muchele  sor,  j  ]7et  of-]^unchung  ^  J^et  he 
hefde  wi^innen  him,  vor  hore  uorlorennesse  Jjet  drowen  him  to 
Folio  27  b.  deaSe :'  ]?et  he  iseih,  onont  ^  ham,  al  his  swine  forloren  f  he  swonc 
on  eor^e.  peos  ilke  J^reo  stichen  weren  in  his  soule.  In  his  licome, 
euerich  lim,  ase  seint  Austin  sei^,  "  he  ]7olede  sundri  pine,  <^  deijede 
jeond  al  his  bodi,  ase  he  ear  jeond  ^  al  his  bodi  deaSes  swot  swette :  " 
ant  her  sei'S  sein  Beornard,  ]?et  "  he  weop  nout  one  mid  his  eien,  auh 
dude  mid  alle  his  limen."  "  Quasi,  inquid,  membris  omnibus  fleuisse 
videtur."     Vor  so  ful  of  anguise  was  Jjet  ilke  ned  *  swot  ];et  com ''  of 

■'  ouer.  T.     in.   C.  ''  nawt  ane  on  al  his  bodi.  T. 

•■■  he  hefde  sare  stiche.  G.  <"  ream.  C, 

«  fremde.  'V.  *  for'Sinchinge. 

«  oneucnt.  T.  ''  ouer.  T.  '  red  ?  ''  lilitc.  T.   V. 


CHRIST  sufferp:t)  in  his  body  and  in  his  soul.        Ill 


5.  Of  Touch  or  Feeling. 

1  he  fifth  sense  is  in  feeling.  This  one  sense  is  in  all  the  other 
senses,  and  tln-oughout  the  whole  body,  and  tlierefore  needs  to  be 
the  better  guarded.  Our  Lord  knew  it  well,  and  therefore  he 
chose  to  endure  most  suffering  in  that  sense,  to  comfort  us  if  we 
suffer  pain  therein  ;  and  to  turn  us  away  from  the  pleasure  which 
the  lusts  of  the  flesh  demand;  and  especially  in  feeling,  more  than 
in  the  others. 

Our  Lord  in  this  sense  had  pain,  not  in  one  place  only,  but  in 
all ;  not  only  over  all  his  body,  but  inwardly,  in  his  blessed  soul. 
In  this  he  had  the  sting  of  sorrow  and  of  grievous  pain ;  and  grief 
made  him  sorely  to  sigh.  This  sting  was  threefold  :  which,  as  it  were 
three  spears,  smote  him  to  the  heart.  One  was  the  weeping  of  his 
mother  and  the  other  Maries,  who  flowed  and  melted  all  in  tears. 
Another  was  that  his  own  beloved  disciples  no  longer  believed  him, 
nor  held  him  for  God,  because  he  did  not  help  himself  in  his  great 
sufi'ering,  and  they  all  fled  from  him  and  deserted  him  as  a  stranger. 
The  third  sting  was  the  great  sorrow  and  pity  that  he  felt  for  the 
lost  condition  of  those  who  dragged  him  to  death  ;  in  that  he  saw,  in 
regard  to  them,  all  his  labour  lost  that  he  laboured  on  earth.  These 
three  stings  were  in  his  soul.  "  In  his  body,  in  every  limb,"  as 
Saint  Austin  saith,  "  He  suffered  sundry  pains,  and  died  through  all 
his  body,  as  before  over  all  his  body  he  sweated  the  sweat  of 
death :  "  "  And  here,"  saith  Saint  Bernard,  "  he  ^vept  not  with  his 
eyes  only,  but  with  all  his  limbs."  "  Quasi,  inquit,  membris 
omnibus  flevisse  videtur."  For  so  full  of  anguish  was  that  forced* 
sweat  that  came  from  his  body,  in  prospect  of  the  excruciating  death 
that  he  was  to  suffer,  that  it  seemed  like  red  blood :  "  factus  est 
sudor  ejus  quasi  guttas  sanguinis  decurrentis  in  terram."  ^     More- 

"  red  ?  ''  Luke,  xxii.  44. 


112  KEGUL^  INCLUSARUM. 

his  licome  ajein  ]>e  anguisuse  dea'Se  f  lie  schulcle  j^olien  ]?et  hit 
J7uhte  ^  read  blod  :  "  Factus  est  sudor  ejus  quasi  gutte  sanguinis 
decurrentis  in  terram."  An  o^er  half,  so  largeliche  ant  so  swu^e 
vleau  ]>et  ilke  blodi  swot  of*  his  blisfule  bodie,  yet  te  streames  vrnen 
adun  to  ]?er  eorSe :'  swuc  grure  he  hefde  in  his  monliche  vlesche 
ajein  ]7e  stronge  deorewur^e  ^  pinen  |>et  he  °  schulde  drien :  j  ])et 
nes  non  veorlich  wunder :'  vor  euer  so  J;et  flesch  is  cwickure,  so  fe 
pine  l^erof  f  ]>et  hurt  is  more  ^  sarre.  A  lutel  ihurt  i  ]?en  eie 
derue'S  more  ]?en  de^  a  muchel  i^e  hele  r^  vor  ]7et  fleschs  is  deadure 
jjere.  Auch  euerich  momies  fleschs  is  dead  fleschs  ajein  ]?et  was 
Godes  fleschs,  ase  ])e  ]>et  was  inumen  of  ]?e  tendre  meidene  t'  '^  no 
]?ing  neuer  nes  j^erinne  ]?et  hit  muhte  adeaden  t'  auh  euer  was  iliche 
cwic  of  ]>e  cwike  godhod  ]?et  wunede  ]?erinne :'  vorj^i,  in  his  flesche 
was  the  pine  more  <^  sarre  ^  J^en  euer  eni  mon  in  his  flesche  J^olede, 
Jjet  his  fleschs  were  tendrust  <^  cwickest  of  alle  vlesches.  Lo® 
hwuch  on  asaumple  her  efter. 

Folio  28.  A  mon  uor  vuel  ]?et  he  haue"S  he  ne  let  him  nout  blod  oSe  sike 
halue,  auh  de^  o^e  hole  half,  uorte  helen  ]>e  sike  half  :^  auli  in  al  ]>e 
worlde  ]7et  was  oSe  fefre,  "-^  o^e  berebarde  nes  ^  among  al  moncun 
oni  hole  dole  ifunden  ]?et  muhte  beon  ileten  blod,  bute  Godes  bodi 
one,  l^et  lette  him  blod  o^e  rode :'  ant  nout  o  ]?en  earme  one,  auh 
dude  o  vif  halue,  uorte  helen  al  moncun  of  ]7e  secnesse  ]?et  te  vlf 
wittes  hefden  awakened.  Lo  ]7us  J^e  hole  half  -^  te  cwike  dole 
drowen  |7et  vuele  blod  ut  frommard  ]?e  unhole,  "^  helede  so  }>e  sike 
half,  puruh  blode  is  bitocned  sunne  ine  holi  write,  pe  reisuns 
hwui  bee's  her  efter  suteliche  ^  ischeawede.  Auh  J^erof  nime^  jeme, 
mine  leoue  sustren,  J^et  ower  deorewur'Se  spus,  ]?e  luuewurSe  Louerd 
1!  helinde,  of  heouene,  lesu,  Godes  sune,  ^e  weldinde  of  the  worlde, 
];eo  he  was   ]nis   ileten  blod,  vnderstonde'S,  hwuc  was  his  diete ''  J?et 

*  semde.  T.  ''  devue.  T.   derfe  [harde].  C. 
=  hit.  T.  C.  •*  sar[rejre.   C. 

*  loke.  T.  '  ■)>  was  o'Se  fmire,  ne  was.  T. 
K  •)  opinlike,  C.  ''  mete.  C. 


THE  SHARPNESS  OF  CHRIST's  PAIN  ON  THE  CROSS.  113 

over,  so  copiously  and  so  rapidly  flowed  that  bloody  sweat  from  his 
blessed  body  that  the  streams  ran  down  to  the  ground.  Such 
horror  had  he  in  his  human  flesh,  in  contemplation  of  the  severe 
precious  pains  which  he  was  to  endure.  Nor  is  that  a  very  great 
wonder ;  for  the  more  lively  the  flesh  is,  the  pain  and  hurt  of  it  is 
the  more  and  sorer.  A  little  hurt  in  the  eye  givetli  more  pain  than 
a  great  one  in  the  heel,  for  the  flesh  is  less  quick  there.  And 
the  flesh  of  every  man  is  dead  flesh  compared  what  the  flesh 
of  God  was,  as  it  was  taken  of  the  tender  maiden ;  and  nothing  was 
ever  therein  that  could  deaden  it ;  but  it  was  ever  equally  alive 
with  the  living  Godhead  that  dwelt  in  it.  Wherefore,  the  pain  in 
his  flesh  was  greater  and  sorer  than  any  man  ever  suffered  in  his 
flesh ;  because  his  flesh  was  the  most  tender  and  most  quick  of  all 
flesh.     Consider  the  example  which  follows  : — 


A  man,  for  an  illness  that  he  hath,  is  not  let  blood  in  the 
diseased  but  in  the  Avhole  side,  in  order  to  heal  the  diseased  side. 
But  in  the  wdiole  world,  which  was  in  a  fever  and  in  the  berebarde,* 
there  was  not  found  among  all  mankind  any  sound  part  that  might 
be  let  blood,  but  God's  body  only,  who  let  himself  blood  on  the 
i  cross ;  and  not  in  the  arm  only,  but  in  five  places,  that  he  might  heal 
all  mankind  of  the  sickness  which  the  five  senses  had  awakened. 
Lo  !  thus  the  sound  and  the  quick  part  drew  the  evil  blood  out  from 
the  unsound,  and  so  healed  the  sick  part.  By  blood  is  meant  sin 
in  Holy  Scripture  ;  the  reasons  whereof  are  plainly  shewed  in  what 

»  The  Editor  is  unable  to  give  a  satisfactory  interpretation  of  Ixrebarde.  Mr.  Singer, 
in  the  Notes  and  Queries,  [vol.  ii.  204,]  suggests  its  derivation  from  "  Berhi.  O,  F. 
Chancre,  dartre;  a  boil,  bubo,  or  tetter,  commonly  attendant  upon  pestilential  fever."  If 
this  be  its  true  derivation,  which  appears  likely,  we  may  conclude  that  it  means  some 
kind'  of  cutaneous  eruption.  "  An  efflorescence  like  the  measles  is  frequently  met 
with  in  malignant  fevers  ;  and  sometimes  black,  livid,  dun,  or  greenish  spots  appear, 
which  always  indicate  a  high  degree  of  malignity," — Edinb.  Practice  of  Physic  and 
Surgery.  London,  1800,  p.  121. 

CAMD.  SOC.  Q 


114  REGUL/1<:  INCLIJSAHUM. 

del,  i^en  ilke  blodletunge !  So  baluhful  '^  "?  so  bitter !  )>et  Jjeo  ilke 
Jjet  he  bledde  iiore  ne  brouhten  heo  him  to  presente  ne  win,  ne  ale, 
ne  water :'  jet  ]70  he  seide  sicio,  ant  mende  him  ase  of  j^urst,^  o'Se 
rode,  auh  duden  bitter  galle.  Hwar  was  euer  ijiuen  to  eni  blod- 
letunge so  poure  pitaunce  ?  Ant  tauh  ne  grucchede  he  nout :'  auh 
underueng  ^  hit  edmodhche,''  vorte  leren  hise  ^  ant  jet  lie  dude  more 
us  to  vorbisne — he  dude  his  deorewur'Se  mil's  ]?erto,  ?  smeihte*^ 
ant  cunnede  jjerof,  ]?au  he  hit  notien  ne  muhte.  Hwo  is,  J^eonne, 
efter  ]>is,  7  ancre  hure  t  hure,  ]?et  gruccheS  jif  heo  naueS  nout  o^er 
mete  o'Ser  drunch  efter  hire  eaise  ?  Ant  siker  beo  hwose  euer 
FoNo  28  h.  grucche"S,  heo  oflf're'S  jet  ure  Louerd  ];eos  lu'Sere  pitaunce,  ase  duden 
]70  ]7e  Gins  r'  ?  is  Giwes  fere,  uorte  beoden  him,  in  his  Jnirste,  }?runc 
of  sur  galle.  His  ]?urst  nis  nout  buten  jirnunge  of  ure  soule  hele  i' 
ant  grucchunge  of  bitter  J  of  sur  lieorte  is  him  surre  7  bitture  nu 
]?ene  was  ]?eo  |>e  galle.  Ant  tu  his  deorewur  Se  spuse  ^  ne  beo  ]7u 
nout  Gius  fere  ne  Gius  make  uorte  birlen  him  so  r'  auh  ber  him 
feolauredden,  7  drinc  mid  him  bli'Seliche  al  ]7et  flesch  ]?uncclie^  sur 
o-Ser  bitter :'  ]>et  is,  pine  7  weane,  7  teone,  7  alle  meseise  r^  7  he  hit 
wule  jelden  ]?e,  ase  he  is  ^  treowe  felawe,  mid  healewi  of  '^  lieouene. 


pus  was  lesu  Crist,  J7e  Almlhti  God,  in  alle  his  fif  wittes  derfliche 
ipined,  ?  nomeliche  i  j^isse  laste,  ]7et  is,  ine  uelunge.  Vor  his  fleschs 
was  al  cwic  ase  is  }7e  tendre  eien  :'  ant  je  witen  J^is  wit  ]>et  is  flesches 
felunge^  oner  alle  o^re  wittes.  Godes  honden  weren  ineiled  o'Se 
rode,     purh  ]?eo  ilke   neiles  ich  halse  ou  ancren,  nout  ou,  auh  do 

"  baleful.  C.  T.  •>  mende  ase  he  bledde  of  Jrust.  T. 

"=  undertoc.  T.  •'  mildeliche. 

•  smachte  [fondede].  C.  '  deore  seruaunte.  T. 

K  as  hia.   C.  ^  in.  T. 

'   and  j;t>  t;oate  I'is  wit,  p  is  felinge. 


THE  BITTER  DRINK  GIVEN  TO  JESUS  ON  THE  CK08S.  115 

follows.  But  take  notice  of  this,  iny  clear  sisters,  that  }Our  beloved 
Bridegroom,  who  is  so  worthy  of  love,  the  Lord  and  Saviour  of 
Heaven,  Jesus,  the  son  of  God,  the  ruler  of  the  world,  when  he  was 
thus  let  blood,  think  of  what  sort  was  his  diet  that  day  of  the  blood- 
letting! So  baleful,  and  so  bitter!  and  even  those  for  whom  he 
bled  brouiilit  him  no  wine,  nor  ale,  nor  Avater ;  even  when  he  said 
Sitio,  and  complained  of  thirst  on  the  cross,  but  brought  him  bitter 
gall.  Where  was  ever  so  poor  refreshment  given  to  any  one  when 
let  blood?  And  yet,  he  found  no  fault;  but  received  it  meekly,  to 
give  a  lesson  to  his  peo})le, — and  he  did  yet  more  for  an  example  to 
us, — he  put  his  dear  mouth  to  it,  and  tasted,  and  took  knowledge  of 
it,  thong]  1  he  might  not  use  it.  Who  is  there,  then,  after  this,  and 
especially  what  anchoress  is  there,  who  miu'murs  if  she  has  either 
meat  or  drink  not  to  her  taste  ?  And  be  assured  that  whoever  she 
is  that  murmurs,  she  still  offereth  to  our  Lord  that  bitter  pittance, 
as  the  Jews  then  did,  and  is  the  Jews'  accomplice,  to  offer  him  in 
his  thirst  a  drink  of  sour  gall.  His  thirst  is  nothing  but  yearning 
for  the  health  of  our  souls ;  and  the  murmuring  of  a  bitter  and  sour 
heart  is  to  him  more  sour  and  bitter  now  than  the  gall  was  then. 
And  thou,  his  beloved  bride,  be  not  the  Jews'  associate,  nor  the  Jews' 
partner,  to  pour  out  to  him  such  drink,  but  bear  him  company,  and 
drink  with  him  cheerfully  all  that  seems  to  the  flesh  sour  or  bitter : 
that  is,  pain  and  hardship,  and  sorrow,  and  every  discomfort,  and  he 
will  repay  it  to  thee,  as  he  is  a  faithful  companion,  with  the  health- 
cup  of  heaven. 

Thus  was  Jesus  Christ,  the  Almighty  God,  sorely  pained  in  all 
his  five  senses,  and  particularly  in  the  last,  that  is,  in  feeling.  For 
his  fiesh  was  all  as  quick  as  the  tender  eyes  ;  and  you  guard  this 
sense,  that  is,  bodily  feeling,  more  carefully  than  all  the  other  senses. 
God's  hands  were  nailed  to  the  cross.  By  those  nails  I  entreat  you, 
anchoresses — not  you  but  others,  for  there  is  no  need,  my  dear  sisters 
— keep  your  hands  within  your  windows.  For  handling  or  any 
touching  between  a  man  and  an  anchoress  is  a  thing  so  nimatural, 
and  so  lamentable  a  deed — so  shameful,  and  such  a  naked  sin,  and 


v\ 


116  KEGUL^  INCLUSARUM. 

©■Sre,  uor  hit  nis  no  neod,  mine  leoue  sustren,  liolde^  our  honden 
wi^innen  ouwer  j^urles.  Vor  liondlunge,  o'Ser  eni  velunge  bitweone 
mon  ■?  ancre  is  so  unkundelicli  J^incg,  %  so  reou'Sful  dede,  so  scheome- 
jich  ?  so  naked  sunne,  %  to  al  }>e  world  so  atelich,^  %  so  muchel 
schaundle,  ]?et  nis  no  neod  to  speken  ne  to  writen  ]?er  to  ^eines  :^  vor 
al,  wi'Suten  writunge,  ]7e  fulSe  is  to  e^cene.^  God  hit  wot  ase  me 
FoUo  29.  were  muchele  dole  leouere  J?et  ich  iseie  ou  alle  jn'eo,  mine  leoue  sus- 
tren, wummen  me  leouest,  hongen  on  a  gibet  uorte  wi^buwen  sunne,° 
|?en  ich  iseie  on  of  ou  jiuen  enne  elpi  ^  cos  to  eni  mon  on  eor'Se,  so 
ase  ich  mene.  Ich  am  stille  of  ]?e®  more,  nout  one  monglinde 
honden,  auh  puten  honden  utward,  bute  hit  beo  uor  neode.  pis  is 
wowunge^  efter  Godes  grome,  ?  tollunge  of  his  vuel.^  Hire  sulf 
biholden  hire  owune  honden  liwite,'^  do's  herm  to  moni  ancre  J^et 
bane's  ham  to  ueire,  ase  J»eo  }>et  beo^  fbridled.  Heo  schulden 
schreapien  euefiche  deie  ];e  eor'Se  up  of  hore  putte  ];er  heo  schulden 
rotien  ine.  God  hit  wot,  J?e  put  de^  muclie  god  to  moni  ancre- 
Vor,  ase  Salomon  sei  S,  "  Memorare  novissima  tua,  "?  in  eternum  non 
peccabis."  peo  ]?et  haue^  euer  hire  deaS  ase  biuoren  hire  eien,  J^et 
J?e  put  munege^  hire,  jif  heo  J^enche'S  wel,  oSe  dom  of  Domesdai, 
]>QV  ]7e  engles  schulen  cwakien,  %  of  J^e  eche  ant  J^e  ateliche  pinen  of 
helle,  7  oueral  "?  al,  o  Jesu  Cristes  passiun,  hu  he  was  ipined,  ase  is 
sumdel  iseid,  in  alle  his  fif  wittes,  lihtliche  nule  heo  nout  uoluwen 
flesches  likmige,  ne  efter  wittes  lustes  drawen  in  toward  hire  none 
heaued  sunne,  mid  hire  vif  wittes.  pis  is  nu  inouh  iseid  of  J^e  vif 
wittes,  ]7et  bee's  ase  wardeins  wi'Suten  of  ^q  heorte,  Jjet  soule  lif  is 
inne,  as  we  seiden  J?er  uppe  a  vormest, '  J?er  Salomon  seide,  "  Omni 
custodia  serva  cor  tuum,"  7c.  Nu  beo^,  Crist  haue  ]7onc,  J^e  two 
dolen  ouercumen.     Go  we  nu,  mid  Godes  helpe,  up  oSe  Jn-idde. 

"  la'b'liche.  T.  ''  e'&ene.  C.  •"   [saklesj,  C. 

■'  anlepi.  T.  C.  <=   \>.  C.  T.  f  [honting].   C. 

B  eorre.  C.  T.  ''  invite  iiondeii.   C.  T.  '  earest.   C. 


MEDITATING  ON  DEATH  AND  JUDGMENT  ENJOINED.  117 

to  all  the  world  so  hateful,  and  so  great  a  scandal,  that  there  is  no 
need  to  speak  or  to  write  against  it ;  for,  without  writing,  all  the 
indecency  is  too  apparent.  God  knows  that  I  would  a  great  deal 
rather  see  you  all  three,  my  dear  sisters,  women  most  dear  to  me, 
hang  on  a  gibbet  to  avoid  sin,  than  see  one  of  you  give  a  single  kiss 
to  any  man  on  earth,  in  the  way  I  mean.  I  say  nothing  of  the 
greater  impropriety — not  only  mingling  hands,  but  pvitting  hands 
outward,^  except  it  be  for  necessity.  This  is  courting  God's  anger, 
and  inviting  his  displeasure.  To  look  at  her  own  white  hands  doth 
harm  to  many  a  recluse  that  hath  them  too  fair, — as  those  who  are 
idle.  They  should  scrape  up  the  earth  every  day,  out  of  the  pit  in 
which  they  must  rot.  God  knows  the  pit  doth  much  good  to  many 
an  anchorite.  For,  as  Solomon  saith,  "  Memorare  novissima  tua,  et 
in  eternum  non  peccabis."  ^  She  who  hath  her  death  always,  in  a 
manner,  before  her  eyes,  of  which  the  pit  reminds  her,  if  she  meditate 
well  on  the  doom  of  Doomsday,  when  the  angels  shall  tremble,  and 
of  the  eternal  and  dreadful  pams  of  hell,  and,  above  all,  on  the 
sufferings  of  Jesus  Christ,  how  he  was  pained,  as  has  been  said 
above,  in  all  his  five  senses,  she  will  not  lightly  follow  the  inclina- 
tions of  the  flesh,  nor,  after  the  desires  of  sense,  draw  upon  her  any 
capital  sin,  with  her  five  senses.  Enough  has  now  been  said  of  the 
five  senses,  which  are,  as  it  were,  w'ardens  outwardly  of  the  heai't, 
in  which  is  the  life  of  the  soul,  as  we  said  above  in  the  beginning, 
where  Solomon  said,  "  Keep  your  heart  with  all  diligence,"  &c. 
Now,  thanks  be  to  Christ,  are  the  two  parts  completed.  Let  us  now 
proceed,  with  God's  help,  to  the  third. 

*  i.  e.  out  of  parlour  window.  ''  Ecclus.  vii.  -10. 


118 

Incipit  TERTIA  TAKS  hujus  operis. 

Mine  leoue  sustren,  al  so  ase  je  wel  wite^  our  wittes  wi^uten, 
al  so  ouer  alle  ]nng  loke^  f  je  beoii  softe  wi^innen,  *?  mild,  7' 
FoHu  29  b.  edmode,^ — swete  J  swote  iheorted,  J  J?oleraode  ajein  word,^  jif  me 
sei^  on  ou  mis,  ant  were  ]?et  me  mis  de'S  ou,  leste  je  al  uorleosen.'^ 
Ajein  bittre  ancren  Dauid  seiS  ]?is  uers,  "  Similis  factus  sum  pelli- 
cano  solitudinis,"  ?c/^  Icli  am  ase  pellican,  lie  seiS,  |?et  wunieS  bi 
him  one.  "Proprietas  pelicani."  Pellican  is  a  leane  fowel,  so  weamod 
7  so  wreSful  ]?et  hit  slea^  ofte  nor  grome  his  owune  briddes,  hwon 
heo  teone^  him,  ant  J^eonne  sone  J^er  efter  Jiit  bicumeS  swube  sori, 
1  make's  swu'Se  muche  mone,  J  smit  him  suluen  mid  his  bile  f  hit 
slouh  er  his  briddes  mide,  '?  drauh^  vt  blod  of  his  breoste,  7  mit  tet 
blod  acwike^  eft  his  isleiene  briddes.  pis  pellican  is  J>e  weamode 
ancre.  Hire  briddes,  ]7et  beo'S  hire  gode  werkes,  ]7et  heo  ska's  ofte 
mid  bile  of  schearpe  wre'SSe  f  auh  hwon  heo  so  haueS  idon,  do  ase 
deS  |?e  pellican :'  of  J'unche  hit  swu'Se  sone,  J:  mid  hire  owune  bile 
bekie  hire  breoste :!  |?et  is.  mid  schrifte  of  hire  mu^e  J^et  heo  sune- 
gede  mide^  7  slouh  hire  gode  werkes,  drawe  ®  ]?e  blod  of  sunne  ut  of 
hire  breoste,  ]?et  is,  of  ]?e  heorte,  j^et  soule  lif  is  inne,  J  so  schulen 
eft  acwikien  hire  isleiene  briddes,  'pet  beo^  hire  werkes.  Blod 
bitocneS  sunne :  vor  al  so  bledinde  mon  ^  is  grislich  '^  atelich  ine 
monnes  eihsih^e,  al  so  is  J?e  sunfule  biuore  Godes  eien.  An  o^er 
half,  no  mon  ne  mei  juggen  blod  wel  er  hit  beo  cold:  al  so  is  of 
sunne.  peo  hwule  ]7et  te  heorte  wane's  wiSinnen  of  m-eS'Se,  nis 
J^er  no  riht  dom,  ne  no  riht  gugement :'  o^er  ]?eo  hwule  f  te  lust  is 
hot  toward  eni  sunne,  ne  miht  tu  nout  ]?eo  hwule  demen  wel  hwat 
hit  is,  ne  hwat  J)er  wule  cumen  of :'  auh  let  lust  ouergon  '^  hit  te 
wule  liken.  Let  ]>et  bote  acolen  ase  deS  ]?e  ]?et  wule  juggen  ^  blod, 
?  ]>n  schalt  demen  alriht  ]>e  sunfule,  7  te  sunne  lodlich  ?  ful,  |;et  te 
]>uhte  ueir  r^  ■?  so  muchel  vuel  cumen  ]?erof  ]>et  jif  ]7U  Iiit  hefdest 

*  [mekej.   C.  ''  ageiii  word  of  word.   C.     agein  woli  of  word.   T. 

■^  leoste  ge  aleosen  [luede].  C.  <•  Psalm  cii.  6. 

'  dachge  [daschc].   C.      dralic.  T.  f  mon  islein.   C.      a  mon  biblcd.   T. 

8  iujli.  T. 


119 

PAKT    III. — MOIJAL  LESSONS  AND  EXAMPLES.      REASONS  FOR 
EMBRACING  A  MONASTIC  LIFE. 

My  clear  sisters,  in  like  manner  as  you  guard  well  your  senses  ex- 
ternally, so  above  all  things  see  that  ye  be  gentle  within,  and  mild  and 
meek,  affectionate  and  kind-hearted,  and  patient  of  am'  word  —if  any 
one  speaks  ill  of  you — and  of  any  deed,  if  any  one  harms  you — lest  you 
lose  all.  Against  testy  anchoresses,  David  sayeth  this  verse,  "  Similis 
factus  sum  pellicano  solitudinis,"  &c.'^  "I  am  like  a  pelican,"  he  saith, 
"  that  dwelleth  alone."  The  pelican  is  a  lean  bird,  so  peevish  and  so 
wrathful  that  often,  in  her  anger,  she  killeth  her  own  young  ones 
when  they  molest  her,  and  then,  soon  after  she  is  very  sorry,  and 
maketh  great  moan,  and  smiteth  herself  with  her  bill  wherewith  she 
slew  her  young,  and  draAveth  blood  out  of  her  breast,  and  with  the 
blood  she  then  quickeneth  her  slain  birds.  This  pelican  is  the 
peevish  recluse.  Her  birds  are  her  good  works,  which  she  often 
slayeth  with  the  bill  of  sharp  wrath ;  and  when  she  hath  so  done, 
she,  as  the  pelican  doth,  quickly  repents,  and  with  her  own  bill 
pecks  her  breast ;  that  is,  with  confession  of  her  mouth  wherewith 
she  sinned  and  slew  her  good  works,  draweth  the  blood  of  sin  out  of 
her  breast,  that  is,  of  the  heart  in  which  is  the  life  of  the  soul,  and 
thus  shall  then  quicken  her  slain  birds,  which  are  her  works.  Blood 
betokeneth  sin,  for  as  a  bleeding  man  is  hideous  and  frightful  in  the 
sight  of  man,  so  is  the  sinful  before  the  eyes  of  God.  Again,  no 
man  can  judge  of  blood  correctly  until  it  be  cold:  it  is  the  same 
with  regard  to  sin.  While  the  heart  is  inwai'dly  boiling  with  wrath, 
there  is  no  just  decision,  nor  any  right  judgment;  or,  Avhile  the 
desire  is  hot  toward  any  sin,  thou  art  not  able  to  judge  rightly  either 
of  its  nature  or  its  consequences ;  but  let  the  desire  pass  over  and 
thou  wilt  rejoice.  Let  the  heart  cool,  and,  as  those  do  who  will 
judge  of  blood,  thou  wilt  rightly  judge  the  sinful,  and  the  sin  to  be 
loathsome  and  foul  which  seemed  to  thee  fair ;  and  that  so  much 
evil  comes  of  it,  that  if  thou  hadst  done  it  while  the  heat  lasted  thou 
wouldest  tliink  thyself  mad  for  having  intended  it.  This  is  true  of 
every  sin. 


120  REGULiE  INCLUSARUM. 

idon  ]>eo  hwiile  pet  te  hete  *  ileste,  J>et  tu  schalt  demen  ]n   suluen 
wod,  J70  ]?u  ]>er  touward  |70uhtest.     pis  is  of  euerich  sunne  so^. 

Folio  30.  HWU  BLOD  IS  BITOCNED  SUNNE,^  7  NOMELICHE  OF  WRE-S^E. 

"  Impedit  ira  animum  ne  possit  cernere  uerum."  Wre^^e  hit  sei'S, 
pe  liwule^hit  ilest,  ablendeS  so}>eheorte  J?etlieo  ne  mei  so^  iknowen. 
"  Maga  quedam  est  transformans  naturam  humanam."  Wre^^e  is  a 
uorscliuppild,  ase  me  telle^  ine  spelles :  vor  heo  bireaueS  7  binime^ 
mon  his  rihte  wit,  "?  chaunge^  al  his  chere,  J,  forscliuppe^  him  urom 
mon  into  bestes  cunde.  Wummone  wro^  is  wuluene  r^  t  mon  wro^ 
is  wulf,  ©"Ser  leun,  o^er  vmicorne.  pe  hwule  'pet  euer  wre^^e  is  ine 
wummone  heorte,  ]?auh  heo  uersahe/  J  sigge  hire  vres,  "?  hire  Pater 
nosters,  1;  hire  Auez,  al  ne  de"S  heo  bute  ]?eote'S :'  ^  lieo  naue'S  bute 
ase  peo  f  is  iwend  te  wuluene,  i  Godes  eien  :^  H  is  ase  wuluene  stefne 
in  his  swete  earen.  "  Ira  furor  breAns  est : "  wre^^e  is  a  wodschipe. 
Wro'S  mon  is  he  wod  ?  Hu  loke^  he,  hu  speke^  he,  hu  vare-S  his 
heorte  wi^innen  him  ?  Hwuche  beo"S  wi'Suten  alle  his  lates  ?  He 
ne  icnowe^  nenne  mon.  Hu  is  he  mon  J^eonne?  "Est  enira  homo 
animal  mansuetum  natura."  Mon  is  kundeliche  milde :'  auh  so  sone 
so  he  his  mildheortnesse  vorleose^,  he  uorleose'S  monnes  kmide,  7 
wre'S'Se,  pe  uorschuppild,  uorschuppe^  him  into  bestes  kunde,  ase 
ich  er  seide.  Ant  hwat  jif  eni  ancre,  Jesu  Cristes  spuse,  is  fors- 
chupped  to  wuluene — nis  ]?et  muche  seoruwe?  Nis  ]7er,  ]?eonne, 
bute  vorworpen®  sone  ]?et  ruwe  vel  abute  pe  heorte,  7  mid  softe 
seihtnesse  makien  hire  sme^e  *?  softe,  ase  is  cundeliche  wummone 
hude.  Vor  mid  te  wuluene  uelle,  no  J^ing  ]?et  heo  de^  nis  Gode 
licwur'Se  ne  icweme. 


Lo  her  ajeines  wre'SSe   monie   kunnes  remedies,  J  frouren  a 
Folio  30  /-.    muche  vloc,  If  misliche  boten.     Eif  me  mis-sei"S  J^e,  |?enc  f  tu  ert 

*  hate  heorte.  C.  ^  Hwi  blod  hit  bitoenes.  T.  "^  saie.   T. 

"i  dote^.  C.  "  awarpe  [elengi  awei] .  C. 


REMEDIES  AGAINST  AXGER.  121 


Why  blood  betokens  sin;  and  particularly  of  anger. 

"  liiipedit  ira  animuni,  ne  possit  cernere  veriim;"  that  is,  "anger, 
while  it  lasts,  so  bliiideth  the  heart  that  it  cannot  know  the  truth." 
"  Maga  qua3dam  est,  transfornmns  naturani  humanani."  ''  Anger  is 
a  sorceress,"  as  is  said  in  stories;  for  it  bereaveth  and  depriveth  man 
of  his  right  understanding,  and  changeth  his  whole  countenance, 
and  transforms  him  from  man  into  beast's  nature.  An  angry  woman 
is  a  she-wolf,  and  an  angry  man  is  a  wolf,  or  a  lion,  or  a  unicorn. 
As  long  as  anger  is  in  a  woman's  heart,  though  she  say  her  versicles, 
and  her  hours,  and  her  paternosters,  and  her  aves,  yet  she  doth 
nothing  but  howl.  In  every  thing  she  is  only  as  one  that  is  changed 
into  a  she-wolf  in  the  sight  of  God ;  and  it  is  all  as  the  voice  of  a 
wolf  in  his  sweet  ears.  "  Ira  furor  brevis  est."  »  Anger  is  a  kind 
of  madness.  Is  not  an  angry  man  mad  ?  How  doth  he  look  ?  How 
doth  he  speak  ?  How  foreth  his  heart  within  ?  Of  what  kind  is  all 
his  outward  demeanour  ?  He  regardeth  no  man.  How,  then,  is  he 
a  man  ?  "  Est  enim  homo  animal  mansuetum  natura."  Man  is 
gentle  by  nature ;  but  as  soon  as  he  loseth  his  gentleness  he  loseth 
man's  natui'e,  and  Anger,  the  sorceress,  transformeth  liim  into  the 
nature  of  a  beast,  as  I  said  before.  And  what  if  any  recluse,  Jesus 
Christ's  spouse,  is  transformed  into  a  she-wolf?  Is  it  not  a  great 
grief?  There  is,  then,  nothing  to  be  done  but  to  cast  away  quickly 
the  rough  skin  that  is  about  the  heart,  and  with  mild  conciliation 
make  her  smooth  and  soft,  as  woman's  skin  is  naturally.  For,  with 
the  wolf's  skin,  nothing  that  she  doth  is  acceptable  or  pleasing  to 
God. 

Jtlere,  now,  are  many  sorts  of  remedies  against  anger,  and  many 
comforts  and  divers  helps.  If  men  speak  evil  of  tlice — think  that 
thou  art  earth.  Do  not  men  tear  up  the  earth?  Do  they  not 
tread  upon  it  ?     Do  they  not  spit  upon  the  earth  ?     If  they  did  so  to 

=  Ilor.  Epist.  i.  2, 
CAMD.  SOC.  R 


122  REGULvl-:  INCLUSARUM. 

eorSe:  ne  to  drauliS  me  J?e  eor^e?  ne  to  tret  [me]  ]?e  eor^e?  ne 
bispet  me  ]?e  eor Se  ?  pauh  me  dude  so  bi  'pe,  me  dude  |>e  eor^e 
riht.  Eif  ])u  berkest  ajein  ];u  ert  hundes  kunnes  ^  ant  jif  ]?u 
stingest  ajean  mid  attri  wordes,  ];u  ert  neddre  kundes,*  "?  nout 
Cristes  spuse.  pene,  dude  he  so  ?  "  Qui  tanquam  ovis  ductus  est 
ad  occisionem,  1:  non  aperuit  os  suum."  Efter  alle  ]?e  schendfulo 
pinen  ]7et  he  j^olede  o^e  longe  uriuiht,'^  me  ledde  him  amorwen  uorte 
liongen  o  waritreo  1:  driuen  ]?uruh  his  four  limes  irene  neiles  ^  ant 
"non  more  'pen  a  schep,"  ase  pe  holi  writ  seiS^  "ne  cwe'S°  he  neuer 
a  word." 

pench  jet  an  o'Ser  half  :^  hwat  is  word  bute  wind?  To  woe  heo 
is  istrencSed  ]?et  a  windes  puf  of  a  word  mei  auellcn/^  ?  aworpen 
into  sunne :!  1  hwo  nule  ]?unchen  j^eonne  wunder  of  an  ancre  l>et  a 
windes  puf  of  a  word  auelle  S  ?  ^  Eet,  an  o'Ser  half,  ne  scheawe'S 
heo  'f  heo  is  dust,  J  vnstable  ]?inc,  j^et  mid  a  Intel  wind  of  a  word  is 
anon  to  blowen,  1;  to  bollen.  pe  ilke  puf  of  his  mu^S,  jif  |7U  hit 
wurpe  under  ]>ine  vet,  hit  schulde  beren  'pe  upward  toward  J^e  blisse 
of  heouene.  Auh  nu  is  muche  wunder  of  ure  muchele  unmeS- 
schipe.^  Understonde'S  ]?is  word.^  Seint  Andreu  muhte  iSolien 
]7et  te  herde  rode  hef  him  touward  heouene,  ant  luueliche  biclipte 
hire.  Seint  Lorens  also  iSolede  ])et  te  gredil  hef  him  upwardes  mid 
berninde  gleden.  Seint  Stefne  pet  te  stones  ]?et  me  stenede  him 
mide,  *?  vnderueng  ham  gledliche  ^'  mid  hommen '  iuolden,  pet  is, 
cneolinde :'  1,  we  ne  muwe  nout  i^olien  ])et  te  wind  of  a  word  here 
Fiiiio^l.  US  touward  heouene:^  auh  beob  wode  ajeines  ham  ])ct  we  schulden 
]7oncken,  ase  J^eo  ilke  pet  serueS  us  of  muche  seruise,  ]>auh  hit  beo 
lio]-e  unSenkes.  "  Impius  uiuit  pio,  uelit  nolit  impius."  Al  ]?et  pe 
unwreste  *?  te  vuele  'Se'S  for  vuele,  al  is  pe  gode  to  gode,  7  al  is  to 

»  cundel.  T.  C.  >•  tVinacht.  C. 

*=  quic  ne  queS.  C,  T.  ''  afallen.  C.  T. 

*  of  anker  wind  fallet  ?  T.  '  madschipe.  T. 

s  [To  settin  wordis  o  bref].  C.  ''  •]  Led  for  ham  i>i  sclionden  him.  C. 

'  hamiues.  T.     honden.  C. 


PATIENCE  OF  CHRIST  AND  THE  SAINTS.  123 

thee,  tliey  did  right  to  the  earth.  If  thou  barkest  again,  thou  art  of 
the  nature  of  a  dog.  If  thou  sthigest  again  with  venomous  words, 
thou  art  of  serpent's  nature,  and  not  the  spouse  of  Christ.  Think, 
did  he  so  ?  "  Qui  tanquani  ovis  ductus  est  ad  occisionem,  et  non 
aperuit  os  suum."  After  all  the  ignominious  })ains  that  he  endured 
in  the  long  night  preceding  his  crucifixion,  they  led  him  on  the 
morrow  to  hang  him  on  the  accursed  tree ;  and  drove  iron  nails 
through  his  four  limbs  ;  "  And  no  more  than  a  sheep,"  as  the  Holy 
Scripture  saith,  "  spake  he  a  word." 


1  hink  yet  again  ;  What  is  a  word  but  wind  ?  Too  feebly  is  she 
strengthened  whom  a  wind's  puff  of  a  word  may  cast  down  and 
throw  into  sin ;  and  who,  then,  would  not  think  it  strange  of  an 
anchoress  whom  a  wind  s  puff  of  a  word  casteth  down  ?  And  again, 
doth  she  not  shew  that  she  is  dust,  and  an  unstable  thing,  who,  with 
a  little  wind  of  a  word,  is  immediately  blown  up  and  provoked. 
The  same  puff'  of  his  mouth,  if  thou  cast  it  under  thy  feet,  would 
bear  thee  upward  toward  the  blessedness  of  heaven.  And  now  there 
is  reason  to  wonder  much  at  our  great  want  of  patient  endurance. 
Understand  this  saying :  Saint  Andrew  could  endure  that  the 
painful  cross  lifted  him  up  toward  heaven  ;  and  lovingly  he  embraced 
it.  Saint  Lawrence  also  endured  that  tlie  gridiron  lifted  him 
upwards  with  burning  brands.  Saint  Stephen  endured  that  the 
stones  wherewith  they  stoned  him  did  the  same,  and  he  received 
them  gladly,  with  bended  knees ;  that  is,  kneeling ;  and  we  cannot 
endm'e  that  the  wind  of  a  word  should  bear  us  toward  heaven,  but 
are  mad  against  tliem  whom  we  ought  to  thank,  as  doing  us  much 
service,  though  it  be  against  their  will.  "  Impius  vivit  plo,  velit 
nolit  im})ius."  All  that  the  base  and  wicked  doth  for  evil  is  good 
to  the  good,  and  is  all  to  his  behoof  and  his  advancement  toward  his 
felicity :  let  him  go  on  to  braid  a  crown  for  thee,  and  that  gladly. 
Think  how  the  good  Saint,  in  the  Lives  of  the  Fathers,  kissed  and 
blessed  the  base  hand  that  had  hurt  him,  and  said  M'liile  he   kissed 


124  REGUL^  INCLUSARUM. 

his  biheue,  J  timbrunge  touward  his  blisse.  Let  hine  iwurSen,  ?  tet 
gledliche,  breiden  ]?e  ane  crune.  penc  hu  }?e  gode  holi  mon,  in  uitas 
patrum,  cnste  7  blescede  ]?e  unwreste  bond  f  hefde  ihermed  him,  "? 
seide  so  inwardhche  cussinde  hire  jeorne  :'  "I  blesced  beo  euer  j^eos 
bond,  vor  heo  haueS  itimbred  me  ]?e  bliscen  of  heouene :"'  "?  tu  sigge 
also  bi  J?e  bond  f  mis-deS  ])e,  ?  bi  ]>e  vaivS  also,  f  out  ^  mis-sei^  }>e, 
"  I  blesced  beo  yi  mil's,"  ]>n  seie,  "  vor  J7U  makest  me  leome  ]?erof  to 
timbren,  7  to  echen  me  mine  crune.  Wei  is  me  uor  mine  gode,  *? 
wo  is  me  ]7auh  for  J»in  vuel  r!  vor  ]?u  dest  me  god,^  J  hermest  ])[  sulf." 
Eif  ei  mon  o'Ser  ei  wummon  mis-sei^  o'Ser  mis-do's  ou,  mine  leoue 
sustren,  so  je  schulen  siggen.  Auh  nu,  is  muche  wunder,  jif  we 
wel  biholde^,  hu  Godes  halewen  Jjoleden  wunden  in  bore  bodie,  1, 
we  beo^  wode  jif  a  wind  blowe'S  a  Intel  touward  us,  *?  te  ilke  wind 
ne  wunde'S  nout  bute  'pe  eare  one.  Vor  nou'Ser  ne  mei  J^e  wind,  ]>et 
is  ]?et  word,  ne  wunden  }>e  i  j^ine  vlesche,  ne  fulen  ]7ine  soule  Jjauh 
hit  puffe  on  J^e,  bute  jif  }>i  sulf  hit  makie.  Bernardus :  "  Quid 
irritaris  ?  quid  inflammaris  ad  verbi  flatum,  qui  nee  carnem  vul- 
nerat,  nee  inquinat  mentem."  Wel  ]7U  meiht  understonden  "^  ]?et  ter 
was  lutel  fur  of  cherite  ]7et  leite^  al  of  ure  Loucrdes  luue.  Lutel 
fur  was  ter  j^er  of,  ]fet  a  puf  acweinte.  Vor  j^er  ase  muchel  fur  is, 
kundeliche  hit  waxe'S  mid  winde. 

Folio  31  b.  A  jein  mis-sawe  o'Ser  misdede,  lo,  heranont,*^  remedie  J  salue. 
Alle  cunne'S  wel  |)eos  asaumple.  A  mon  |?et  leie  ine  prisune,  J 
ouhte  muche  raunsun,  l!  o  none  wise  ne  schulde,  ne  ne  muhte  ut, 
bute  jif  hit  were  vor  te  hongen,  er  he  hefde  al  his  ransun  fulliche 
ipaied, — nolde  he  cunnen  god  ]?onc  ane  monne  'pet  wurpe  ^  up  on 
him  a  bigurdel  ful  of  ponewes  uorte  acwiten  ?  areimen  him  mide, 
7  alesen  him  ut  of  pine,  J?auh  he  wurpe  hit  ful  herde  ajein  his 
heorte?     Al  ]?et  hurt  1  al  pet  sore  were  uorjiten  ■?  forjiuen  uor 

»  eawicht.  C.     ewt.  T.  i'  frcome.  C. 

"■  vnclergeten.  T.     uiulerj;eoten.  C.  ''  lier  on  eiule.  T.     her  aiiomlcn.  C. 

«  (luste.   T.  C. 


WRONGS  BORNE  WITH  PATIENCE  BECOME  BENEFITS.         125 

it  earnestly,  and  from  his  heart :  "  Ever  Llcssed  be  his  hand,  for  it 
hath  prepared  for  me  the  blessedness  of  heaven ;  "  and  say  thou  in 
like  manner  of  the  hand  that  injures  thee,  and  the  mouth  also  that 
sayeth  any  evil  against  thee,  "Blessed  be  thy  mouth,  for  thou  makest 
it  an  instrument  for  me  wherewith  to  form  and  to  increase  my 
crown.  Well  is  me  for  my  good,  and  yet  woe  is  me  for  thine  evil ; 
for  thou  doest  good  to  me  and  harm  to  thyself."  Thus  shall  ye  say, 
my  dear  sisters,  if  any  man  or  any  woman  wrong  you  by  word  or 
deed.  But  now,  it  is  very  strange,  if  we  consider  well,  how 
the  Saints  of  God  suffered  wounds  in  their  bodies ;  and  we  are 
distracted  if  a  wind  blow  a  little  toward  us,  and  the  same  wind 
hurtcth  nothing  but  the  ear  only.  For  the  wind,  that  is,  the  word, 
can  neither  wound  thee  in  thy  flesh,  nor  defile  thy  soul,  though  it 
may  puff  on  thee,  except  thou,  thyself,  cause  it.  Bernard :  "  Quid 
irritaris  ?  quid  inflammaris  ad  verbi  flatum,  qui  nee  carnem  vulnerat 
nee  inquinat  mentem."  Thou  mightest  well  understand  that  there 
was  little  of  the  fire  of  charity  which  is  kindled  by  the  love  of  our 
Lord.  There  was  little  of  that  fire  which  a  puff  extinguished.  For 
where  there  is  much  fire  it  naturally  increaseth  with  wind. 


Against  wrongful  word  or  deed,  lo,  here  is'^  a  remedy  and  salve  for 
them.  Let  every  one  weigh  well  this  example.  A  man  who  lay  in 
prison  and  owed  a  large  sum  for  his  ransom,  and  in  no  wise  could  or 
might  get  out,  except  it  were  to  be  hanged,  until  he  had  fully  paid 
his  ransom, — would  he  not  give  good  thanks  to  a  man  who  threw 
upon  him  a  purse  full  of  money  wherewith  to  pay  his  debt,  and  set 
him  free  and  release  him  out  of  painful  durance,  though  he  threw 
it  hard  against  his  heart  ?  All  the  hurt  and  the  sore  Avould  be  for- 
gotten and  forgiven  for  gladness.  Just  so  are  all  we  here  in  prison, 
and  owe  to  God  great  debts  by  reason  of  our  sins,  and  therefore  we 
cry  to  him   in  the  Paternoster,  "  Et  dimitte  nobis,  debita  nostra." 

"  ocee.     MS.  Oxon. 


126  REGUL.E  INCLUSARUM. 

glednesse.  Al  rilit  o  J^isse  wise  we  beoS  alle  Ine  prisnne  her,  7  oweii 
God  greate  dettes  of  sunnen  ^  J  for  ]n  we  jeie'S  to  liim  i'Se  Pater- 
noster, "  Et  dimitte  nobis  debita  nostra."  Lonerd,  we  siggeS  for^if 
us  lire  dettes,  al  so  ase  we  uorjiue'S  to  ure  detturs.  Woiih  ]?et  me 
mis-deS  us,  o^er  of  word  o'Ser  of  were — J>et  is  ure  raunsun  ]?et  we 
schulen  areimen  us  mide,  7  acvviten  ure  dettes  touward  ure  Louerd, 
|;et  beo^  ure  sunnen  t'  vor  wiSute  cwitaunce,  up  of  liis  prisun  nis 
non  inumen,  ];et  he  ne  bi^  anlionged,  o^er  ine  purgatorie,  oSer  iSe 
pine  of  helle.  Ant  ure  Louerd  sulf  seiS,  "  Dimitte,  7  dimittetur 
vobis :"  "  forjif,  7  ichulle  forjiue  ]>e :"'  ?  is  as  ];auh  he  seide,  "  J?u  ert 
andetted  touward  me  swu'Se  mid  sunnen  ^  auh,  wultu  god  foreward, 
al  pet  euer  eni  mon  mis-sei'S  j^e,  o^er  mis-de^  po,  ichulle  nimen  hit 
onward  ]7e  dette  J^et  tu  owest  me."  Nu  J^eonne,  ]?auh  a  word  culle 
]7e  ful  herde  up  o  J>ine  heorte,^  7  te  J'unche'S  a  uormest  Jpet  hit 
hurteS  ]?ine  heorte,  J^enc  ase  })e  persun  wolde  ]?et  were  ihurt  sore 
mit  te  bigurdle,  7  underuong  hit  gledliche  uorte  acwiten  J^e  mide,  7 
Folio  32.  Jjonke  him  J>et  hit  sende  j^e,  ];auh  God  ne  kunne  him  neuer  J)onc  of 
his  sonde.  He  herme^  himsulf  7  froemeS  ^  ]?e,  jif  ]?u  const  hit 
understonden.'=  Vor  ase  Dauid  sei^  swuSe  wel  mid  alle,  "  God  deS 
in  his  tresor  'peo  unwreste  1!  te  vuele,  vorte  huren  mid  ham,  ase  me 
do's  mid  garsume  peo  f  wel  vihteS,  ponens  in  thesauris  abissos." 
Glosa,  crudeles  quibus  domat  milites  suos.  Eft,  an  o'Ser  halue,  be 
pellican  is  a  fuel  ])et  haueti  ano^er  cunde  :*  pet  is,  pet  hit  is  euer 
leane.  Vor  ]?i  ase  ich  er  seide,  Dauid  efnede  him  ]?erto  in  ancre 
persone,  1!  ine  ancre  ^  stefne.  "  Similis  factus  sum  pellicano  soli- 
tudinis."  "  Ich  am  a  pellican  iliche  j^et  wune'S  bi  him  one :"  ?  ancre 
ouh  ]7us  to  siggen,  7  beon  iliche  pe  pellican  anont  J^et  hit  is  leane. 
"  ludit  clausa  in  cubiculo  jejunabat  omnibus  diebus  vite  sue,"  7c. 
ludit  bitund  inne,  ase  hit  telleS  in  hire  boc,  ledde  swu^e  herd  lif, 
veste,^  7  werede  heare.  ludit  bitund  inne  bitocneS  ancre  bitund, 
|>et  ouhte  leden  herd  lif,  ase  dude  pe  lefdi   ludit,  efter  hire  efne,  7 

*  bieoste.  C.  ''  freoineS.  C.     frames.  T.  <=  Jiolicn.  C.  T. 

''  ancrcne,  T.  '  festede. 


THE  WICKED,  GOD's  INSTRUMENTS  OF  DISCIPLINE.  127 

We  say,  "Lord,  forgive  us  our  debts,  as  we  forgive  our  debtors.'^ 
If  any  wrong  is  done  either  by  word  or  deed — that  is  our  ransom, 
wherewith  we  should  free  ourselves  and  pay  our  debts  to  our  Lord — 
which  are  our  sins ;  for  without  payment,  out  of  his  prison  is  none 
taken,  but  to  be  punished  either  in  purgatory,  or  in  the  pains  of  hell. 
And  our  Lord  himself  says,  "  Dimitte,  et  dimittetur  vobis :  "  ^ 
" Forgive,  and  I  will  forgive  you  ;  "  as  if  he  had  said,  " Thou  art 
deeply  indebted  to  me  through  sins  ;  but  if  thou  wilt  make  a  faithful 
agreement,  I  will  account  whatever  any  man  saith  or  doth  wrong- 
fully against  you  as  part  of  payment  of  the  debt  thou  owest  me." 
Now  then,  though  a  word  strike  you  full  hard  upon  the  heart,  and 
it  seems  to  you  at  first  that  it  hurteth  thine  heart,  reflect,  as  the 
prisoner  would  who  nn'ght  be  hurt  by  the  purse ;  and  receive  it 
gladly  to  pay  your  debt  with  it ;  and  thank  him  wdio  sent  it  to  thee, 
though  God  may  never  thank  him  for  his  sending  it.  He  doth 
harm  to  himself,  and  good  to  thee,  if  thou  art  able  to  understand  it. 
For  as  David  well  saith,  "  God  placeth  in  his  treasure-house  the 
base  and  the  wicked,  in  order  to  hire  with  them,  as  men  do  with 
money,  those  who  fight  wx'll,  laying  up  the  depths  in  store 
houses ; "  ^  viz.  the  cruel,  by  whom  he  disciplines  his  soldiers. 
Again,  the  pelican  is  a  bird  that  hath  another  nature ;  wdiich  is, 
that  she  is  always  lean.  Wherefore,  as  I  said  before,  David  com- 
pared himself  to  her  in  the  character  and  in  the  voice  of  a  recluse : 
"  Similis  factus  sum  pelicano  solitudinis."  "  I  am  like  a  i)elican 
that  dwelleth  alone :  "  and  a  recluse  ought  thus  to  say,  and  to  be 
like  the  pelican  as  to  her  being  lean.  "  Judit  clausa  in  cubiculo 
jejunabat  omnibus  diebus  vitffi  suse,"'  &c.'^  "  Judith,  shut  up,"  as 
we  are  told  in  her  book,  "led  a  very  hard  life,  fasted  and  wore 
hair-cloth."  Judith  shut  up  betokeneth  an  anchoress  shut  up,  who 
ought  to  lead  a  hard  life,  as  did  the  lady  Judith,  as  far  as  she 
is  able,  and  not  like  a  swine  pent  up  in  a  sty  to  fatten  and  to 
increase  in  size  for  the  stroke  of  the  axe. 

"  Luke,  vi.  o7.  ''   Psalm  xxxiii.  7.  "^  Juditli,  viii.  5,  6. 


128  REGULiE  INCLUSAKUM. 

nout  ase  swin  ipund  ine  sti  uorte  iietten,  ?  forte  greaten  ajein  ])e  cul 
of  'per  eax. 

Two  cunne  aucren  beo'S  pet  ure  Louerd  speke'S  of,  t  sei^S  in  pe 
gospelle  :f  of  false,  "?  of  treowe.  "  Vulpes  foveas  liabent,  1:  volucres 
celi  nidos :"  J'et  is,  "  voxes  liabbe'S  liore  holes,  J  briddes  of  heouene 
bore  nestes,"  pe  uoxes,  ]?et  bcoS  J^e  valse  ancren,  ase  vox  is  best 
falsest,  ]?eos  habbeS,  he  sev8  lire  Louerd,  here  holes  inward  ter 
eor^e,  mid  eorSliche  unSeaiiwes,  *?  draweS  al  into  hore  holes,  ];et 
heo  muwen  arepen  1,  arechen.^  pus  beo'S  pe  gederinde  ancren  of 
god,  i  Se  gospelle  to  uoxes  iefned.^  pe  uox  is  ec  a  wrecche  urech  '^ 
best,  "?  fret  swu'Se  wel  mid  alle:^*^  7  te  valse  ancre  drauhS  into  hire 
hole  7  fi'et,  ase  pe  uox  de^,  bo'Se  ges  ?  henhen,  ant  habbe'S  efter  pe 
uoxe  a  simple  semblaunt  sume  cherre,  1  beoS  j^auh  ful  of  gile,  ? 
makie'S  ham  o^re  J>en  ha  beo'S,  ase  uox  deb  :^  ®  is  ipocrite  J  wene"b 
forte  gilen  God,  ase  heo  bidweolieS  simple  men,  J.  gile^  mest  ham 
suluen.  Eelstre^,^  ase  pe  uox  de^,  1:  jelpeS  of  hore  god,  hwar  se 
heo  durren  *?  muwen :'  J,  chefle"S  of  idel,  "?  so  swu^e  worldlich 
iwur^e^,  J>et,  anont  hore  nome,  ha  stmke^,  ase  pe  uox  de^  j^er  he 
ge"S  for"S :!  vor  jif  heo  do"S  vuele  me  seiS  bi  ham  wurse. 

Peos  eoden  into  ancre  huse  ase  dude  Saul  into  hole :!  nout  ase 
Dauid  pe  gode.  Bo^e  J?auh  heo  wenden  into  hole,  Saul  "?  Dauid, 
ase  hit  telleS  ine  Regum.  Auh  Dauid  wende  [in  him  for  to  clensen :' 
ach  Saul  wende]  ^  J?ider  in  vorte  don  liis  fulSe  ]?erinne,  ase  de'S, 
among  moni  mon,  sum  uniseli  ancre,  went  into  hole  of  ancre  huse 
vorte  bifulen  J^ene  stude,  ?  don  derneluker  ]?erinne  flesliche  ful^en, 
pen  heo  muhte  jif  heo  were  amidde  j^e  worlde.  Uor  hwo  haue^ 
more  eise  te  don  hire  cweadschipes  ]7en  haue^  pe  ualse  ancre?     pus 


"  repen  ~\  rinen.  T.     ropin  "]  rinien.  C.  >>  ifeiget.  C, 

'  free.  C.  d  T  fretewil  wi Salle.  C. 

'  makes  him  o'Ser  )>en  he  is,  as  fox  "^  is.  T.  '  Galstres.  T.     Galie'S.  C. 

B  supplied  from.  C. 


FALSE  ANCHORESSES  COMPARED  TO  FOXES.        129 


1  here  are  two  kinds  of  anchoresses  whom  our  Lord  speaketh  of, 
and  mentions  in  the  Gospel ;  tlie  false  and  the  true.  "  Yulpes 
foveas  habent,  et  volucres  coeli  nidos  :  "  that  is,  "  Foxes  have  their 
holes,  and  birds  of  heaven  their  nests."  The  foxes,  which  are  the 
false  anchoresses,  as  the  fox  is  the  most  false  of  beasts, — "  These," 
our  Lord  saith,  '^  have  their  holes  in  the  earth,  with  earthly  vices, 
and  draw  every  thing  into  their  holes  that  they  can  catch  and  steal." 
Thus  the  anchoresses  who  gather  worldly  goods  are  compared  by  God 
in  the  Gospel  to  foxes.  The  fox  is  also  a  thievish  '^  and  ravenous 
beast,  and  devours  eagerly  withal :  and  tlie  false  anchoress  draweth 
into  her  hole  and  devours,  as  the  fox  doth,  botli  geese  and  hens  ;  and 
hath,  like  the  fox,  a  somewhat  simple  appearance,  and  ^et  is  full  of 
guile,  and  affecteth  to  be  different  from  what  she  is,  as  the  fox 
doth ;  she  is  a  hypocrite,  and  thinketh  to  deceive  God,  as  she 
imposes  upon  simple  men :  and  deceiveth  most  herself  She 
yelpeth  as  the  fox  doth,  and  boasteth  of  her  merits  wheresoever  she 
dare  or  may,  and  chattereth  of  trifling  matters,  and  becometh  so 
extremely  worldly,  that,  as  to  her  name,  she  stinketh,  as  the  fox 
doth  wherever  he  goes,  for  if  she  doth  evil,  report  makes  it  worse. 

Such  persons  go  into  a  religious  house  as  Saul  went  into  the 
cave;  not  as  the  pious  David  did.  Both  Saul  and  David  went, 
indeed,  into  the  cave,  as  we  are  told  in  the  Book  of  Kings,  But 
David  went  in  to  cleanse  himself,  and  Saul  to  befoul  the  place ;  as 
doth,  among  many  men,  an  unhappy  recluse,  who  goes  into  a 
religious  house  to  defile  the  place,  and  to  indulge  therein  in  carnal 
uncleanness  more  secretly  than  she  could  do  if  she  were  abroad  in 
the  world.  For  who  can  with  more  facility  commit  wickedness 
than  the  false  recluse?     Thus  went  Saul  into  the  cave  to  defile  the 


"  Wretch,  <;r  wratch,  is  still  used  in  this  sense  in  the  south  of  Scothaid.      Juinieson  does 
not  notice  it. 

CAMD.   SOC.  S 


130  REGUL^:  INCLUSARUM. 

wenrle  Saul  into  hole  uort  te  bidon  *  J^ene  stude  ^  auli  Dauid  wende 
bider  in  one  uor  to  huden  him  urom  Saul  ]7et  him  hatede,  f  souhte 
uorte  slenne  r'  ^2  so  de^  ]fe  gode  ancre.  Saul,  "pet  is  pe  ueond,  hate^ 
"?  hunte'S  efter  hire  r'  '?  heo  deS  hire  into  hire  hole,  uorte  huden  hire 
vrom  his  kene  clokes.  Heo  hut^  hire  in  hire  hole,  bo'Se  vrom 
worldlic.he  men  J  worldliche  sunnen  t'  7  forSi  heo  is  gostliche  Dauid  :f 
bet  is,  strong  to  jein  J^e  ueond,  1!  hire  lire  lufsum  to  ure  Louerdes 
eien.  Vor  al  so  muchel  seiS  ]?is  word  Dauid,  on  Ebreuwische 
Foh'o  33.  leodene,  as  strong  tojein  ]?e  ueond.  pe  ualse  ancre  is  Saul,  efter 
]?et  his  name  sei^S :!  Saul,  abutens,  siue  abusio.  Vor  Saul,  on 
Ebreuwisch,  is  mis-notinge  an  Englisch :!  ant  te  valse  ancre  mis-note-S 
ancre  nome.  Vor  heo  witeS  unwur^liche  ancre  nome :'  J  al  ]>et  heo 
euer  wurcheS.  Auh  lj)e  gode  ancre  is  ludit,  as  we  er  seiden,  J^et  is 
bitund,  ase  heo  was  r*  7  also  ase  heo  dude,  vesteS  1:  wakie'S,  swinkeiS 
?  were'S  here.*'  Heo  is  of  ]?e  briddes  ]?et  ure  Louerd  speke^  of, 
efter  ]>e  uoxes :'  ]?e  mid  hore  lustes  ne  holie^  nout  aduneward,  ase 
do's  ]>e  uoxes,  ]>et  beo^  false  ancren :'  auh  habbe^  up  an  heih,  ase 
briddes  of  heouene,  iset  hore  nest,  ]7et  is  hore  reste.  Treowe  ancren 
bee's  briddes  bitocncd:^'^  vor  heo  leaucS  Jje  eorSe,  j^et  is,  ]>e  luue  of 
alle  eorSliche  ]?inges,  *?  ]?uruh  jirnunge  of  heorte  to  heouenliche 
binges,  vleo'S  upward,  touward  heouene.  Ant  tauh  heo  vleon  heie, 
mid  heih  lif?  holi,  heo  holde'S  ]7auh  J^et  heaued  lowe  ]?uruh  milde 
edmodnesse,  ase  brid  vleoinde  bub's  ]?et  heaued  lowe,  ant  lete^  al  ^ 
nouht  wur^  ]:»et  heo  wel  doS,  ?  wel  wurche^ :'  "?  siggeS  ase  ure 
Louerd  lerede  alle  his,  "  Cum  omnia  bene  feceritis,  dicite  quod  servi 
inutiles  estis :"  "  Hwon  je  habbeS  al  wel  idon,"  he  seiS,  ure  Louerd, 
"  sigge^  f  je  bee's  unnute  ^  J^relles."  Fleo^  heie,  J  holde'S  J7auh  J^et 
heaued  euer  lowe.  pe  hwingen  J^et  here's  ham  upward,  'pet  bee's 
gode  Jjeauwes  pet  heo  moten  sturien  into  gode  werkes,  ase  brid  hwon 
hit  wule  vleon  sture'S  his  hwingen.     Auh  |?e  treowe  ancren  J'et  we 

"  hifule.  T.  >>  huides.  T.  >=  harde.  T.  C. 

''  i(  Icpedc.  '1'.  "  ase.   C.  '  unneitu.   T. 


TUUE  ANCHOilESSES  COMPARED  TO  BIIIDS.  131 

place;  but  David  went  in  thither  only  to  hide  himself  from  Saul, 
who  hated  hiui  and  sought  to  slay  him  ;  and  so  doth  the  good 
anchoress.  Saul,  that  is,  the  fiend,  hatetli  and  hunteth  after  her; 
and  she  retires  into  her  cave,  to  hide  herself  from  his  keen  clutches. 
She  hides  herself  in  her  cave,  both  from  worldly  men  and  worldly 
sins  ;  and  therefore  she  is  spiritually  David  ;  that  is,  strong  against 
the  fiend,  and  her  countenance  lovely  in  the  sight  of  our  Lord. 
For  this  word,  David,  in  the  Hebrew  huiuuage,  signifies  as  much  as, 
strong  against  the  fiend.  The  false  recluse  is  Saul,  according  to  the 
meaning  of  his  name ;  Saul,  abusing,  or  abuse.  For  Saul,  in 
Hebrew,  is  abiising  in  English ;  and  the  false  recluse  abuseth  the 
name  of  anchoress.  For  she  unworthilj^  throweth  re[)roach  upon 
the  name  of  anchoress,  and  upon  all  that  she  doth.  But  the  good 
anchoress  is  Judith,  as  we  said  before ;  that  is,  shut  up  as  she  was ; 
and  doth  just  as  she  did,  fasteth  and  watcheth,  laboureth  and 
weareth  hair-cloth.  She  is  of  the  nature  of  the  birds,  of  which  our 
Lord  speaketh  after  the  foxes,  which  dig  not  downward  with  their 
lusts,  as  do  the  foxes,  which  are  false  anclioresses,  but,  as  birds  of 
heaven  which  have  set  up  on  high  their  nest ;  that  is,  their  rest. 
True  anchoresses  are  compared  to  birds ;  for  they  leave  the  earth  ; 
that  is,  the  love  of  all  earthly  things ;  and,  through  yearning  of 
heart  after  heavenly  things,  fly  upward  toward  heaven.  And, 
although  they  fly  high,  with  high  and  holy  life,  yet  they  hold  the 
head  low,  through  meek  humility,  as  a  bird  flying  bowetli  down  its 
head,  and  accounteth  all  her  good  deeds  and  good  works  nothing- 
worth,  and  saith,  as  our  Lord  taught  all  his  followers,  "Cum  omnia 
bene  feceritis,  dicite  quod  servi  inutiles  estis  ;  "  "  When  ye  have  done 
all  well,"  saith  our  Lord,  "  say  that  ye  are  unprofitable  servants." 
Fly  high,  and  yet  hold  the  head  always  low.  The  wings  that  bear 
them  upwards  are,  good  principles,  which  they  must  move  unto  good 
works,  as  a  bird,  when  it  would  fly,  nioveth  its  wings.  Also,  the 
true  anchoresses, Whom  we  compare  to  birds, — yet  not  we,  but  God 
— spread  their  wings  and  make  a  cross  of  themselves,  as  a  bird  doth 
when  it  flieth ;  that  is,  in  the  thoughts  of  the  heart,  and  the  niortifi- 


132  REGULiE  INCLUSAF.UM. 

efne^  to  brickies  ^  iiout  we  J?auh :!  auh  cle^  God.  Heo  spredeS 
bore  bwiiigen,  ant  makie'S  a  creoiz  of  bam  suluen,  ase  brid  deS  bwon 
bit  flibS,  ]?et  is,  ine  ]70ubte  of  heorte,  7  ine  bitternesse  of  flesche, 
bereS  Godes  rode,     peo  briddes  fieoS  wel  ]?et  habbe'S  Intel  flescb. 

Folio  3i>  b.  ase  ]7e  pellican  baue'S,  7  monle  uederen."^  pe  steorc  ^  uor  bis 
niucbele  flescbe  niake^  a  semblaunt  uorte  vleon,  7  beateS  ]7e 
livs'ingen  ^  aub  ]?et  fette  drauli'S  euer  to  ]7er  eor'Se.  Al  ribt  so, 
flescldicb  ancre  J^et  luue'S  '^  flescbes  lustes  1:  foluwe'S  bire  eise,  ]7e 
beuinesse  of  bire  flescbe  "?  flescbes  un^eavv'es  binime'S  hire  bire  vlubtr' 
7  taub  heo  makie  semblaunt,  ?  muchel  noise  mid  te  bwingen,"^  J7et  is, 
leten  of  ase  j^auh  heo  fluwe  7  were  an  lioli  ancre,  Hwo  se  jeorne 
bihalt,  be  lauhwe'S  hire  to  bisemare :!  for  hire  uette  euer,  ase  deS  J^e 
strorkes,*'  J^et  beo'S  hire  lustes,  draweS  hire  to  \qy  eorSe.  peos  ne 
beo^  nout  ilicbe  ]7e  pellican  ];e  leane,  ne  ne  vleo^  nout  an  heib  r'  aub 
beoS  eor'S  briddes,  7  nesteS  o  ]?er  eorSe.  Auh  God  cleopeS  J?e 
gode  ancren  briddes  of  beouene,  ase  ich  er  seide :  "  Vulpes  foveas 
liabent,  1.  volucres  celi  nidos  "  Voxes  habbe'S  bore  holes,  ?  briddes 
of  beouene  bore  nestes.  Treowe  ancren  beo^  aribt  briddes  of 
lieouene  ]?et  fleo^  an  heib,  ant  sitte^  singinde  murie  o'Se  grene 
bowes :!  J^et  is,  ]?enche'S  uppand,*^  of  |?e  blisse  of  beouene,  ]?et  neuer 
ne  valewe'S,  auh  is  euer  grene,  %  sitte^  o  J^isse  grene,  singinde  swu'Se 
murie :!  \et  is,  Teste's  ham  inne  swuche  ]?ouhte,  ?  habbe^  muruh"Se 
of  heorte,  ase  J^eo  ]?et  singed.  Brid  J^aub,  oSer  hwule,  vorte  sechen 
his  mete  uor  |?e  vlesches  neode,  lihte'S  adiui  to  ];er  eor'Se  :^  aub  ]7eo 
liwule  ]?et  hit  sit  o  ]?er  eor^e,  nis  hit  neuer  siker,  auh  biwent^  him 
ofte,  *?  bilokeS  him  euer  jeorneUche  al  abuten.  Alriht  so,  ]7e  gode 
ancre,  ne  vleo  heo  neuer  so  heie,  heo  mot  lihten  oSer  hwules  adun 

Folio  34.  to  Jjer  eor'Se  of  hire  bodie,  eten,  drinken,  slepen,  wurchen,  speken, 
iheren  of  J^et  neodeS  to,  of  eorSliche  }>inges.  Aub  J'eonne,  as  ]7e 
brid  deS,  heo  mot  wel  biseon  hire,  J  biholden  hire  on  ilchere  half,'^ 

"  fele  fi'Seron.  C.  ''  strucion.  C.     ostrice.  T. 

"^  Hues.  T.  '*  muche  mirS  wiS  wengen.  C,     muche  dune.  T. 

"■  struciones,  C  ostriccs.  T.                          '  upward.  T. 

*■'  turncs.  T.  ''  bilokin  on  eueh  halt'.  C. 


FELICITY  OF  THE  TRUE  ANCHORESSES.  133 

cation  of  the  flesh,  they  bear  the  Lord's  cross.     Those  birds  fly  well 
that  have  little  flesh,  as  the  pelican  hath,  and  many  feathers.     The 
ostrich,'*  having  much  flesh,  maketh  a  pretence  to  fly,  and  flaps  his 
wings,  but  his  feet  always  draw  to  the  earth.     In  like  manner,  the 
carnal  anchoress,  who  loveth  carnal  pleasures,  and  seeketh  her  ease, 
the  heaviness  of  her  flesh  and  its  desires  depriveth  her  of  her  power 
of  flying ;  and  though  she  make  a  pretence  and  much  noise  with  her 
wings;  that  is,   make  it   appear  as  if  she  flew,   and  were  a  holy 
anchoress,  whoever  looks  at  her  narrowly,  laughs  her  to  scorn ;  for 
her  feet,  as  doth  the  ostrich's,  which  are  her  lusts,  draw  her  to  the 
earth.     Such  are  not  like  the  meagre  pelican,  nor  do  they  fly  aloft, 
but  are  birds  of  the  earth,  and  make  their  nests  on  the  ground.     But 
God  calleth  the  good  anchoresses  birds   of  heaven,  as  I  said  before : 
"  Vulpes  foveas  habent  et  volucres  coeli  nidos."     "  Foxes  have  their 
holes,  and  birds  of  heaven    their   nests."      True  anchoresses   are 
indeed  birds  of  heaven,  that  fly  aloft,  and  sit  on  the  green  boughs 
singing    merrily ;    that   is,    they    meditate    enraptured,    upon    the 
blessedness  of  heaven   that  never  fadeth,  but  is  ever  green ;  and  sit 
on  this  green,  singing  right  merrily  ;  that  is,  in  such  meditation  they 
rest  in  peace  and  have  gladness  of  heart,  as  those  who  sing.     A 
bird,  however,  some  times,  alighteth  down  on  the  earth,  to  seek 
his  food  for  the  need  of  the  flesh ;  but  while  he  sits  on  the  ground 
he  is  never  secure,  and  is  often  turning  himself,   and  always  looking 
cautiously  all  around.     Even  so,  the  pious  recluse,  though  she  fly 
ever  so  high,  ^  must  at  times  alight  down  to  the  earth  in  respect  of 
her  body — and  eat,  drink,  sleep,  work,  speak,  and  hear,  when  it  is 
necessary,   of  earthly  things.     But  then,  as  the  bird  doth,  she  must 
look  well  to  herself,  and  turn  her  eyes  on  every  side,  lest  she  be 
deceived,  and  be  caught  in  some  of  the  devil's  snares,  or  hurt  in  any 
way,  while  she  sits  so  low.     "  The  birds,"  saith  our  Lord,  "  have 
nests ;  "  "  volucres   coeli    habent  nidos."      A  nest  is  hard  on  the 

■''  In  the  original  it  is  tho  stork,  to   which  the  description  does   not  apply.      In  the  two 
other  MSS.  it  is  the  ostrich,  the  cliaraeter  of  wliich  is  accurately  described  in  the  text. 
''  i.e.  in  devout  meditation. 


134  REGULiE  INCLUSARUM. 

]?et  heo  nouhwar  ne  misnime,  leste  heo  beo  ikeiht  ]?uruli  summe  of 
]>e  deofles  gronen,  oSer  ihurt  summes  weis,  ]?e  hwule  f  heo  sit  so 
lowe.  peos  briddes  babbe^  nestes,  he  sei~S,  ure  Louerd,  "  Volucres 
cell  habent  nidos."  Nest  is  hei'd,*^  of  prikiiide  pornes  wi'Suten,  t 
wi'Sinnen  nesche  7  softe :  t  so  schal  ancre  wi^uten  ]7olien  herd  in 
hire  vlesche,  "?  prikinde  pinen.  So  wishche^  heo  schal  ]7auh 
swenchen  J^et  flesch,  ]?et  heo  niuwe  sigen,  mid  te  psalmwuruhte, 
"  Fortitudinem  meam  ad  te  custodiam  :^"  ]7et  is,  icliulle  witen  mine 
strenc'Se,  Louerd,  to  J^ine  bihoue  r'  1:  for"Si  beoS  flesches  pinen  efter 
euerich  ones  efne.  pet  nest  schal  beon  herd  wiSuten  7  softe  wi'Sin- 
nen,  "?  te  heorte  swete.  peo  J^et  beoS  of  bittere,  oSer  of  herde 
heorte,  7  nesche  to  hore  vlesche,  heo  makie"S  frommard  hore  nest — 
softe  wiSuten,  7  ]?orni  wi'Sinnen.  pis  beo^  J>e  weamode  7  te  estfule 
ancren,  bittre  wiSinnen,  ase  ]?et  swete  schulde  beon,  7  estfule 
wi^uten,  ase  J^et  herde  schulde  beon.  peos  ine  swuche  neste 
muwen  habben  herde*'  reste  hwon  heo  ham  wel  bi'Senche^.  Vor  to 
leate  heo  schulen  bringen  vor'S  briddes  of  swuche  neste :'  J^et  beo'S 
gode  werkes,  vorte  vleon  touward  heouene.  lob  cleopeS  ]?er  ancre 
hus  nest :/  1  sei'S  ase  J^auh  he  were  ancre.  "  In  nidulo  meo  nioriar  :^" 
]7et  is,  ichulle  deien  imine  neste,  7  beon  as  dead  J^erinne  :'  vor  pet  is 
ancre  rihte  i  7  wunien  uort  heo  deie  ^  J^erinne,  J^et  is  nullich  neuer 
slakien,  ]?e  hwule  j^et  mi  soule  is  imine  buke,®  to  drien  herd  wiSuten, 
al  so  ase  nest  is,  7  softe  beon  wi'Sinnen. 

Folio  3ih.  Of  dumbe  bestes  7  of  dumbe  fueles  leorne"S  wisdom  7  lore,  pe 
earn  deS  in  his  neste  enne  deorewur^e  jimston  J?et  hette  achate. 
Vor  non  attri  J^inc  ne  mei  J?ene  ston  neihen,  ne  ]?eo  hwule  J>et  lie  is 
in  his  neste  hermeii  his  briddes.  pes  deorewur^e  ston,  J>et  is  lesu 
Crist,  ase  ston  treowe  7  ful  of  alle  mihten,  ouer  alle  jimstones.  He 
is  ]?e  achate  J^et  atter  of  sunne  ne  neihede  neuere.  Do  liine  iSine 
neste,  ]7et  is,  i'Sine  heorte.     penc  hwuch  pinen  he  ];oIede  on  his 

»  eai-t.  C.  ^  williclie.  T.  -^  uuel.  T.  C. 

''  -)  wunien  ase  dca^.  C     t  vvuuien  a^'et  dead.  T.  '-  iSe  biic.   T.  C. 


A  RELIGIOUS  HOUSE  COMPARED  TO  A  BTRU'S  NEST.  135 

outside  with  prickinii;  thorns,  and  is  delicate  and  soft  within :  even 
so  shall  a  recluse  endure  hard  and  pricking  pains  in  the  flesh ; 
yet  so  prudently  shall  she  subdue  the  flesh  by  labour,  that  she  may 
say  with  the  Psalmist:  "  Fortitudinem  meam  ad  te  custodlam ; " 
"  that  is,  I  will  keep  my  strength,  O  Lord,  to  thy  behoof ;  "  and  there- 
fore the  pains  of  the  flesh  are  proportioned  to  eveiy  one's  case. 
The  nest  sliall  be  hard  without  and  soft  within  ;  and  the  heart  sweet. 
They  who  are  of  a  bitter  or  hard  heart,  and  indulgent  towards  their 
flesh,  make  their  nest,  on  the  contrary,  soft  without  and  thorny 
within.  These  are  the  discontented  and  fastidious  anchoresses ; 
bitter  within,  when  they  ought  to  be  sweet;  and  delicate  without, 
when  they  ought  to  be  hard.  These,  in  such  a  nest,  may  have  hard 
rest,  when  they  consider  well.  For,  from  such  a  nest,  they  will 
too  late  bring  forth  young  birds,  which  are  good  works,  that  they 
may  fly  toward  heaven.  Job  calleth  a  religious  house  a  nest ;  and 
saith,  as  if  he  were  a  recluse :  "  In  nidulo  meo  moriar  ;  "  that  is, 
"  I  shall  die  in  my  nest,  and  be  as  dead  therein  ;  "  for  this  relates  to 
anchorites ;  and,  to  dwell  therein  until  she  die ;  that  is,  I  will  never 
cease,  while  my  soul  is  in  my  body,  to  endure  things  hard  outwardly, 
as  the  nest  is,  and  to  be  soft  within. 


From  dumb  beasts  and  birds  learn  wisdom  and  knowled'Tc.  The 
eagle  deposits  in  his  nest  a  precious  stone  wliich  is  called  agate. 
For  no  poisonous  thing  may  come  nigh  the  stone,  nor  harm  his  birds 
while  it  is  in  his  nest.  This  precious  stone  is  Jesus  Christ ;  a 
faithful  stone,  and  full  of  all  might,  above  all  precious  stones.  He 
is  the  agate  which  the  poison  of  sin  never  approached.  Place  him 
in  thy  nest ;  that  is,  in  thine  heart.  Think  what  pains  he  suffered 
in  his  flesh  without,  and  how  gentle  and  mild  he  was  in  his  heart 
within;  and  thus  sludt  thou  drive  all  poison  out   of  thv  heart,   and 


136  REGULiE  INCLUSARUM. 

flcsche  wi'Suteii,  ?  hu  swete  ho  was  ilieorted,  %  liu  softe  wi'Sinnen :' 
■?  so  ]m  sclialt  driiie  lit  euerich  atter  of  J?ine  heortc,  %  bitternesse  of 
J?ine  bodie.  Vor  ine  swuch  J^ouhte,  ne  beo  hit  neuer  so  bitter  pine 
l^et  ]>u  ]7olest  uor  ]?e  luue  of  him  ]?et  dreih  more  uor  J^e,  hit  schal 
];unche  ]7e  swete.  pes  ston,  ase  ich  er  seide,  avleie^  attri  J^inges. 
Habbe  ]7U  J>esne  ston  wi'Sine  Yme  heorte,  \ei  is  Godes  nest/  ne  |?er 
tn  ^  nout  dreden  |7e  attrie  neddre  of  lielle.  pine  briddes,  f  beo'5 
J^ine  gode  werkes,  beo^  al  sker  of  his  atter. 

riwo  se  ne  mei  habben  J?esne  ston,  ne  ne  hohlen  o  none  manere, 
ne  o  none  wise,  i^Se  nest  of  hire  heorte,  hure  7  hure  iSe  neste  of  j^ine 
ancre  huse,  loke  ]?et  tu  habbe  his  ihche,*^  J^et  is  J^et  crucifix,  7  bihold 
ofte  ]?eron,  7  ens  ]7e  wunde  studen,  ine  swete  munegunge  of  ]7e  soiSe 
wunden  ];et  he  oSe  so"Se  rode  mildehche  ^  l^olede.  Ee,  uor  so  heo 
mei  beon  ludit,  J?et  is,  hbben  herde,  ant  beon  icnowen  ofte  to  God 
of  his  muchele  godleic  touward  hire,  ant  hire  defautes  touward  him :' 
^et  heo  hit  jelt  him  vuele,  ?  crie  him  jeorne  ]7erof  merci  ?  ore,®  7 
schriuen  hire  jjerof  ilome.  peonne  is  heo  ludit,  ]?et  slouli  Oloferne. 
Vor  ludit,  on  Ebreu  is  schrift  an  Enghs.*^  VorSi  sei'S  euerich 
ancre,  to  eueriche  preoste,  confiteor,  on  aire  erest,  7  scliriue^  hire  on 
Folio  35.  ah'e  erest  7  ofte,  vorte  beon  ludit  7  slean  Oloferne,  j^et  is  ]?es  deofles 
strencSe.  Vor  ase  muche  sei'S  |?is  word  Oloferne,  ase  stinkinde^ 
ine  helle.  Secundum  nominis  ethiraologiam,  Olofernis,  "  Olens  in  in- 
ferno." Secundum  interpretationem,  "  infirmans  vitulum  saginatum." 
On  Ebreuwische  ledene,  Oloferne  is  J^e  ueond,  ]7et  makeS  net  keif  7 
to  wilde,  feble  7  unstrong.  Vet  keif  7  to  wilde  is  ]:>et  fleschs  bet 
awilige'S  ^  so  sone  hit  euer  uetteS  J?uruh  este  7  ]?uruh  eise.  "  In- 
crassatus  est  dilectus  meus,  et  recalcitravit."  Mi  leof  is  ivetted,  he 
sei'S,  ure  Louerd,  7  smit  me  mid  his  hele.     Vor  al  so   sone  so  bet 

'^  ^er  Godes  nest  is.  T.  ''  ne  jjerf  tu.  T.     ne  \>a.ii  W.  C. 

•^  ilienesse.  T.  ''  J'uldeliche.  T. 

•=  ure.  T.  '  an  Engliseh,  Y>  sleas  gastliehe  )^e  deouel  of  helle.  T. 

s  strujinde.   C.  ''   wildes.  T. 


THE  CRUCIFIX.       CONFESSION.  137 

bitterness  out  of  thy  body.  For  in  such  meditations,  however  bitter 
may  be  the  pain  thou  sufferest  for  the  love  of  him  who  endured 
more  for  tliee,  it  shall  seem  sweet  to  thee.  This  stone,  as  I  have 
already  said,  drivetli  away  poisonous  things.  If  thou  have  this 
stone  within  thine  heart,  which  is  God's  nest,  thou  needest  not  fear  the 
venomous  serpent  of  hell.  Thy  young  birds,  which  are  thy  good 
deeds,  are  quite  secure  from  his  venom. 


Whosoever  cannot  have  this  stone,  nor  can  keep  it,  in  any 
manner  or  way,  in  the  nest  of  her  heart,  must  see  that  she  have,  at 
least,  its  likeness  ;  that  is,  the  crucifix,  in  the  nest  of  her  monastery, 
and  contemplate  it  often,  and  kiss  the  places  of  the  wounds,  in  sweet 
remembrance  of  the  real  wounds  which  he  meekly  suffered  on  the 
real  cross.  Yea,  for  thus  she  may  be  Judith ;  that  is,  lead  an 
austere  life,  and  often  make  acknowledgment  to  God  of  his  gi'eat 
goodness  toward  her,  and  her  deficiencies  toward  him,  in  that  she 
returned  him  evil;  and  cry  earnestly  for  mercy  and  forgiveness 
thereof,  and  confess  frequently.  Then  is  she  Judith,  who  slew 
Holofernes.  For  Judith  in  Hebrew  is  confession  in  English. 
Wherefore,  every  anchoress  saith  to  every  priest,  "  Confiteor,"  first 
of  all,  and  confesseth  herself  first  of  all,  and  often,  that  she  may  be 
Judith  and  slay  Holofernes ;  that  is,  the  devil's  strength.  For  this 
word  Holofernes  signifieth  as  much  as  sthiking  in  hell.  "  Secundum 
nominis  etymologiam,  Olofernes,  olens  in  inferno.  Secundum  inter- 
pretationem,  infirmans  vitulum  saginatum."  In  the  Hebrew 
language,  Holofernes  is  the  fiend,  who  maketh  a  fat  and  frolicsome 
calf  feeble  and  weak.  A  fat  and  frolicsome  calf  is  the  flesh,  which 
groweth  wild  as  soon  as  it  becometh  fat  through  abundance  and  ease. 
"  Incrassatus  est  dilectus  mens,  et  recalcitravit."  ^  "  My  beloved  is 
grown  fat,"  saith  our  Lord,  "  and  smote  me  with  his  heel."  For  as 
soon  as  the  flesh  hath  all  its  will,  it  immediately  kicketh,  like  a  fat 

"  Deut.  xxxii.  15. 
CAMD.  SOC.  T 


138  REGUL^  INCLUSARUM. 

flesh  haue'S  al  his  wil,  hit  regibbe'S  anon,  ase  uet  keif*  %  idel.  pis 
fette  keif  haue^  ]7e  ueondes  strenc^e  to  unstrenc^en,  "?  forte  makien 
buwen^  touward  sunne:  vor  so  muche  sei^  ]?es  nome  Oloferne. 
Auh  ancre  schal  beon  ludit,  ]7uruh  herd  lif  %  so^  schrift,  1,  slean,  ase 
dude  ludit,  jjene  vuele  Oloferne,  %  temien  ful  wel  hire  fleschs,  so 
sone  heo  iuele^  j^et  hit  awilege'S  to  swu^e,  mid  festen,  mid  wecchen, 
mid  heren,  mid  heuie  swinke,  mid  herde  disciplines,  wisliche  ];auh  "% 
warliche.  "Habete,"  inquid,  "  sal  in  nobis.  Item  in  omni  sacrificio 
offeretis  mihi  sal."  ]?et  is,  in  euerich  sacrifise,  he  %&jS,  ure  Louerd, 
offre'S  me  euer  salt.  Vesten,  wecchen  7  o^re  swuche  ase  ich  nemde 
nu  beo^  mine  sacrefises.  Salt  bitocne'S  wisdom :!  vor  salt  pue'S 
mete  wordnesse,"  '?  wisdom  jif^  sauur.  Al  ure  deden,  %  al  ]?et  we 
wurche'S  wi'Suten  salt,  ]?et  is,  wisdom,  al  |7uncheS  God  smechleas. 
An  o^er  half,  wiSuten  salt  fleshs  gedere'S  wurmes,  1  stinke^  swu'Se 
fule,  J,  forroteS  sone.  Also  wi'Suten  wisdom,  fleshs,  ase  wurm, 
uoruret  ^  hire,  1.  wasteS  hire  suluen,  *?  foruare'S  ^  ase  J^ing  j^et  for- 
rote^,  %  slea^  hire  on  ende.  Auh  swuch  sacrefise  stinke^  to  ure 
Folio  35  h.  Louerd.  pauh  Jjet  fleshs  beo  ure  fo,  hit  is  us  ihoten  ]7et  we  holden 
hit  up.  We  moten  ]?auh  don  him  wo  ase  hit  is  ofte  wel  wurSe :' 
auh  nout  fordon  mid  alle :!  vor  hu  woe  so  hit  euer  beo,  beonne  is 
hit  so  ikupled,  "?  so  ueste  iueied  to  ure  deorewur'Se  goste,  Godes 
owune  furme,  J^et  we  muhten  sone  slean  f  on  mit  tet  o^er  r^^ "?  bis  is 
on  of  ]7e  meste  wundres  on  eor-Se,  ]?et  tet  heixte  ]?inc  under  God,  ]?et 
is  monnes  soule,  ase  seint  Austin  witne'S,  schal  beon  so  ueste  iueied 
to  |?e  flesche,  J^et  nis  bute  uen  '%  ful  eor'Se,  ?  ]?uruli  ];et  ilke  limunge 
luuien  hit  so  swu^e,  ]?et  heo  uorte  cwemen  hit  in  his  fule  kmide,  ge^ 
ut  of  hire  heie  heouenliche  cunde,  %  forte  paien  liire,  wre'S'Set  hire 
schuppare,  f  schop  hire  efter  him  sulf,  ]?et  is  King  1:  Kaiser  of  heouene 

"  fat  mare.  T.     forfrete  mare.   C. 
''  Jjis  fatte  calf  haues  te  feond  unstreng^et "]  buhet.  T. 
•^  smech,  T.  <•  forfretes.  T.  <=  forfares.  T. 

'  Aug'.  Natura  mentis  humane,  que  ad  ymaginem  Dei  creata  est,  et  sine  peccato  est, 
solus  Deus  major  est.  T. 


THE  FLESH  TO  BE  MORTIFIED  BY  TOIL  AND  DISCIPLINE.      139 

and  idle  calf.  This  fat  calf  the  fiend  hath  power  to  deprive  of 
strength,  and  to  incline  toward  sin :  for  so  much  saith  this  name 
Holofernes.  But  the  anchoress  shall  be  Judith  by  an  austere  life 
and  true  confession,  and  shall  slay,  as  did  Judith,  the  wicked 
Plolofernes,  and  tame  right  well  her  flesh,  as  soon  as  she  feeleth  that 
it  is  growing  too  wild,  with  fasting,  with  watching,  with  hair-cloth, 
with  hard  toil,  and  severe  discipline,  wisely,  however,  and  cautiously, 
"  Habete,  inquit,  sal  in  vobis.  Item  in  omni  sacrificio  offeretis  mihi 
sal ; "  ^  that  is,  "  In  every  sacrifice,"  saith  our  Lord,  "  thou  shalt 
offer  me  always  salt."  Fasting,  watching,  and  other  things  of  that 
kind,  such  as  I  have  just  named,  are  my  sacrifices.  Salt  betokeneth 
wisdom  :  for  salt  giveth  meat  soundness,  and  wisdom  giveth  savour. 
All  our  works,  and  all  that  we  do  without  salt,  that  is,  wisdom, 
seemeth  to  God  tasteless.  On  the  other  hand,  without  salt  flesh 
gathereth  worms,  and  stinketh  foully,  and  soon  becomes  putrid. 
So,  without  wisdom,  the  flesh,  like  a  worm,  gnaws  and  destro^'s 
itself,  and  perisheth  as  a  thing  wliich  becometh  putrid,  and,  at  last, 
slayeth  herself.  But  such  a  sacrifice  smelleth  offensively  to  our 
Lord.  Though  the  flesh  be  our  foe,  we  are  yet  commanded  to 
sustain  it.  We  must,  however,  afflict  it,  as  it  often  well  deserves ; 
but  not  withal  to  destroy  it ;  for,  how  weak  soever  it  be,  still  it  is 
so  coupled,  and  so  firmly  united,  to  oui'  precious  soul,  God's  own 
image,  that  we  might  soon  kill  the  one  with  the  other.  And  this  is 
one  of  the  greatest  wonders  on  earth,  that  the  highest  thing  under 
God,  which  is  the  soul  of  man,  as  St.  Austin  testifieth,  should  be  so 
firmly  joined  to  the  flesh,  which  is  only  mud  and  dirty  earth ;  and, 
through  that  joining,  love  it  so  dearly,  that,  to  gratify  it,  in  its  base 
nature,  the  soul  recedes  from  its  sublime  and  heavenly  nature ;  and, 
to  please  the  flesh,  displeaseth  its  Creator,  who  made  it  after  his 
own  likeness,  who  is  King  and  Ruler  of  heaven  and  earth.  This  is 
a  wonder  above  all  wonders,  and  a  wonder  that  excites  contempt, — 
that  a  thing  so  utterly  mean,  fere  nihil,  almost  nothing,  as  St.  Austin 
saith,  should  seduce  into  sin  a  thing  so  very  noble  as  the  soul  is  ;  which 

'  Leviticus,  ii.  13. 


140  REGULiE  INCLUSAEUM. 

J,  of  eor'Se.     pis  is  wunder  oner  alle  wundres,  %  liokerliclie  wunder, 
J7et  so  unimete  louli   J^inc — fere   nichil — wel  neili    nout,   ase  seint 
Austin  seiS,  sclial  drawen  into  sunne  so  unimete  heih  ];inc  ase  is 
soule,  ]?et  seint  Austin  cleope^  fere  summum,  ]7et  is,  wel  neili  heixt 
jjinc  wrbuten  God  one.     Auli  God  nolde  nout  ]?et  lieo  leope  into 
prude,  ne  ne  wilnede  nout  uorto  climben,  %  feolle,  ase  dude  Lucifer, 
— uor  he  was  bute  charge — ?  teide  uor  Jnii  ane  clot  of  heui  eor'Se  to 
hire,  ase  me  di&S  ane  cubbel  to  ];e  swine  ^  ]7et  is  to  recchinde,  %  to 
ringinde  abuten.^     Ant  tet  is  J^et  Job  seide :   "  Qui  fecisti  ventis," 
[id]  est  spiritibus,  "  pondus."    "  Louerd,  lie  sei^  Job,  ]>u  hauest  imaked 
uo'Ser  to  heui  uorte  ue'Sren  mide  Jje  soule:'*'  ]7et  is,  ];et  heui  ulessis, 
]>et  drawe^  hire  aduneward,  auh  ]?uruh  })e  heuischipe  ^  of  hire  hit 
schal  iwurSen  ful  liht  ^  je,  lihture  ]?en  ]?e  wind  is,  %  brihture  J^en  Jje 
Folio  36,     sunne  is,  jif  hit  foluwe'S  hire  her,  7  ne  drawe^  hire  nout  to  swu'Se 
into  hire  lowe  kunde,     Leoue  sustren,  uor  his  luue  |7et  heo  is  ihche 
to,  berets  hire  menske  r'  1:  ne  lete  je  nout  ]7et  lowe  fleschs  ameistren 
hire  to  swu'Se  t'  uor  heo  is   her  in  uncu'SSe,  iput  in  one  prisune,  % 
bitund  ase  in  one  cwalm  huse,  H  nis  nout  eocene  of  hwuche  dignite 
heo  is,  ne  hu  heih  is  hire  cunde,  ne  hwuch  lieo  schal  iwur'Sen  in  hire 
owune  riche,     pet  fleshs  is  her  et  home^  ase  eor'Se,  J^et  is  et  eor'Se :! 
ant  for  ]?ui  hit  is  cwointe  7  cwiuer,®  ase  me  sei"S,  "J^et  coc^  is  kene  on 
his   owvme  mixenne."     pet  haue"S  to  muche  meistrie,  weilawei !  on 
monie :'  auh  ancre,  ase  ich  habbe  iseid,  ouh  to  beon  al  gostlich  jif 
heo  wule  wel    uleon,   ase  brid   J>et   bane's    lutel    uleschs  1,  monie 
ueSeren.     Nout  one  jet  tis,^  auh  teke^^  }»et  heo  tome's  wel  hire 
fulitowene  fleschs,  %  stren'Se'S  If  de'S  menske  hire  wur'Sfule  soule. 
Teke^  J>is,  heo  mot  jete  }>uruh  hire  uorbisne,  1,  }?uruh  hire  holi 
beoden,  jiuen  o'Sre  stren'Se,  %  upholden  ham,  ];et  heo  ne  uallen  i^e 

"  \>&  reo^er.  C. 

''  as  mon  dos  J^e  custel  to  the  ku,  o'ber  to  J'e  beast,  p  is  to  raikinde.  T. 

*^  fotSer  to  fo^ere  wi'S  \>q  sawles.  T.  "^  hehscliipe.  T. 

•^  cointe  "j  couer,  T.     cointe  ~\  kene.  C.  '  curre.  C. 

s  Naut  ane  get  is  \>m.  C.  ■"  teken.  T. 

*  Teken.  T.     to  eke.  C. 


THE  SOUL  IMPEDED  BY  THE  BODY.  141 

St.  Austin  calleth  fere  summmn ;  that  is,  nearly  the  highest  thing, 
God  alone  excepted.     But  God  was  unwilling  that  it  should  leap  up 
into  pride,  or  should  desire  to  climb,  and  fall  as  did  Lucifer — for  He 
was  without  any  burden  * — and  therefore  he  tied  a  clod  of  heavy 
earth  to  the  soul,  as  men  tie  a  cubbel  to  the  swine  that  is  too  much 
given  to  rake   and  range  about.     And  that  is  what  Job  said,  "  Qui 
fecisti  ventis,'^  id  est,  spiritibus,  "  pondus."  ^     "  Lord,"   saith  Job, 
"  thou  hast  made  a  too  heavy  weight  to  give  wings  to  the  soul ;  " 
that  is,  the  heavy  flesh  which  draweth  it  downward;  but  through 
the  nobleness  of    the   soul  the  flesh  shall  become  full  light,  yea, 
lighter   than   the  wind,  and  brighter  than  the  sun,  if  it  follow  the 
soul  here,  and  draw  her  not  too  strongly  into  its  own  base  nature. 
Dear  sisters,  for  the  love  of  him  whom  the  soul  resembles,  honour 
her,  and  suffer  not  the  base  flesh   to  get  too   much  dominion  over 
her ;  for  she  is  here  in  a  strange  land,  pent  in  a  prison  and  shut  up 
as  in  a  dungeon,  nor  is  it  easily  seen  of  w^hat  dignity  she  is,  nor  how 
noble  is  her  nature,  nor  how  great  she  shall  be  in  her  own  kingdom. 
The  flesh  is  here  at  home,  as  earth,  upon  earth ;  and  therefore,  it  is 
brisk  and  bold,  as  it  is  said,  "  The  cock  is  brave  on  his  own  dung- 
hill."   Alas !  it  hath  too  much  power  over  many.    But  an  anchoress, 
as  I  have  said,  ought  to  be  all  spiritual,  if  she  wishes  to  fly  well,  as  a 
bird  that  hath  little  flesh  and  many  feathers.     Not  only  this,  but  she 
also  tameth  well  her  undisciplined  flesh,  and  strengtheneth  and  doth 
honour  to  her  precious  soul.      Moreover,  she  must  also,  by  her 
example   and  her   devout    prayers,    give    strength   to    others,    and 
support  them,  that  they  fall  not  into  the  filth  of  sin.     And  therefore 
David,    immediately  after   he   had   compared  an   anchoress  to  the 
pelican,  compared  her  to  the  night  bird  that  is  under  the  eaves. 


i.  e.  such  as  the  flesh.  ''  Job  xxviii.  25. 


142  EEGULiE  INCLUSARTJM. 

dunge  **  of  sunne.  Ant  for  J?!,  Dauid,  anon  efter  ]yet  he  lieuede 
iefned  ancre  to  pellican,  he  efiiede  hire  to  niht  fuel,  ]?et  is  under 
euesunge. 

"  Simihs  factus  [sum]  pelhcano  solitudinis :  factus  sum  sicut 
nicticorax  in  domiciho."  pe  niht  fuel  i^en  euesunge  bitocne'S  re- 
ckises,  ]?et  wunie^,  for  yi,  under  chirche  euesunge,  'pet  heo  under- 
ston'Sen  J^et  heo  owun  to  beon  of  so  hoH  Hue  j^et  al  hoH  chirche,  J^et 
is  al  Cristene  uolc,  leonie  ^  J  wreo^ie  °  upon  ham,  J  heo  holden  hire 
up  mid  hore  lif  holinesse,  ant  mid  hore  eadie  bonen,  ?  for  ]?i  is  ancre 
icleoped  ancre,  t  under  chirche  iancred,  ase  ancre  under  schipes 
borde,  uorte  holden  ]7et  schip,  J^et  uSen  '^  ne  stormes  hit  ne  ouer- 
Folio  36  b.  worpen.  Al  so  al  holi  chirche,  j^et  is  schip  icleoped,  schal  ancren 
o'Ser  ancre  J^et  hit  so  holde,  J^et  tes  deofles  puft'es,  ]?et  beo^S  tempta- 
ciuns,  hit  ne  ouerworpe.  Euerich®  haueS  ]7is  auoreward,^  bo'Se 
]?uruh  nome  of  ancre,  "?  Jjuruh  ]>et  heo  wuneS  under  ]>e  chirche,  ase 
uorte  understipren  s  hire,  jif  heo  wolde  uallen.  Eif  ha  breke^  fore- 
ward,  loke  hwam  heo  lije,^  J  hu,  cuntinuelement :'  uor  heo  ne 
Etude's  ^  neuer  ancre  wununge  r'  t  hire  nome  jeieS  euer  J?is  fore- 
ward,  jet  hwon  heo  slepe"S. 


An  o'Ser  half,  J?e  nihtfuel  uii^  hi  nihte,  7  bijit  ine  ]?eosternesse 
his  ^  fode  :f  1;  also  schal  ancre  fleon  mid  contemplaciun  :'  pet  is,  mid 
heih  ^  t  mid  holi  bonen  bi  nihte  touward  heouene,  ?  bijiten  hi  nihte 
hire  soule  node.  Bi  nihte  ouh  ancre  uorte  beon  waker  1  bisi  abuten 
gostliche  bijete  f  vor  ])m  cume^  cinon  j^er  efter,  "  Vigilaui  et  factus 
sum  sicut  passer  solitarius  in  tecto."  Vigilaui :  ich  was  waker :  sei^S 
David,  in  ancre  persone,  *?  iliche  sparewe  under  rof  one.  Vigilaui : 
ich  was  waker  :  vor  J7et  is  ancre  rihte,  muchel  uor  to  wakien.     Ec- 

»  fulSe.  T,  b  luuie.  C.  '  healden,  T. 

••  un^es.  T.  «  Euch  ancre.  C.  f  on  foreward.  C. 

s  under  stipen.  C.  •>  halige.  C.  '  stut.  C. 

''  hire.   C.  1  wiS  hech  J>ocht.  C. 


THE  ANCHORESS  COMPAKED  TO  AN  ANCHOR.  143 


"  Similis  factus  sura  pelicano  solitudinis :  factus  sum  sicut 
nicticorax  in  domicilio."  ^  The  night  fowl  in  the  eaves  betokeneth 
recluses  who  dwell  under  the  eaves  of  the  church,  that  they  may 
understand  that  they  ought  to  be  of  so  holy  life  that  the  whole  holy 
church,  that  is,  all  Christian  people,  may  lean  and  be  supported 
upon  them,  and  that  they  may  bear  her  up  with  their  holiness  of 
life  and  their  pious  prayers.  And  an  anchoress  is  for  this  reason 
called  anchoress,  and  anchored  under  the  church  as  an  anchor  under 
a  ship,  to  hold  the  ship  so  that  neither  waves  nor  storms  may  over- 
whelm it.  In  like  manner  shall  anchoresses,  or  the  anchor,  hold  the 
Holy  Church  Universal,  which  is  called  a  ship,  so  firm,  that  the 
devil's  storms,  which  are  temptations,  may  not  overwhelm  it.  Every 
recluse  is  bound  to  this  by  covenant,  both  by  reason  of  her  name  of 
anchoress,  and  because  she  dwelleth  under  the  church,  as  if  to 
underprop  it,  lest  it  should  fall.  If  she  breaketh  covenant,  let  her 
consider  to  whom  she  is  false,  and  how,  continually ;  for  she  giveth 
no  support  to  the  anchoress's  abode ;  and  her  name  continually 
proclaims  this  covenant,  even  when  she  sleepeth. 

Again,  the  night  fowl  flieth  by  night,  and  seeks  his  food  in  the 
darkness  ;  and  thus  shall  the  recluse  fly  with  contemplation,  that  is, 
with  high  and  with  holy  prayers,  by  night  toward  heaven,  and  seek 
during  the  night  nourishment  for  her  soul.  In  the  night,  the 
anchoress  ought  to  be  watchful  and  diligent  about  spiritual  attain- 
ments; wherefore,  there  cometh  immediately  after,  "Vigilavi,  et 
factus  sum  sicut  passer  solitarius  in  tecto."  ^  Vigilavi :  I  was 
watchful,  saith  David,  in  the  character  of  an  anchorite,  and  like 
a  lonely  sparrow  under  a  roof.  Vigilavi :  for  this  is  the  duty  of 
an  anchoress — to  watch  much.     Ecclesiasticus  ;  "  Vigilia  honestatis 

^  Psalm  cii.  7.  ''   Psalm  cii.  8. 


144  REGUL^  INCLUSARUM. 

clesiasticus :  "Vigilia  honestatis  tabefaciet  carnes."  No'Sing  ne 
awelde^  wilde  uleschs,  ne  ne  make^S  hit  tommure  ]>en  de^  muche 
wecche:^  vor  wecclie  is  ine  holi  write  imonie  studen  ipreised.  "  Vi- 
gilate  7  orate  ne  intretis  in  temptacionem."  Also  ase  je  mine's  nout 
fallen  into  uondunge,  he  seiS  ure  Louerd,  wakie'S  1  ibidde'S  ou,  "?  tet 
schal  makien  ou  stonden.  Eft  he  sei^,  "Beatus  quern  inuenerit 
uigilantem."  Eadi  is,  he  seiS,  J^e  ilke  ]7et  ure  Louerd,  hwon  he 
cume'S  ivint  wakiinde.  Ant  he  himsulf  "  pernoctauit  in  oratione :' '' 
wakede  ine  beoden  al  niht  :f  J  &o  he  teihte  us  wecche  nout  one  mid 
his  lore,  auh  dude  mid  his  deden. 

Folio  37.  r!iihte  ]?inges  nomeliche  munege'S  "?  la'Sie^  us  to  wakien  i  sume 

gode,  1  beon  wurchinde — j^is  schorte  lif — J^es  stronge  wei — vre  god 
])et  is  ]7unne — vre  sunnen  ]7et  beo'^5  so  nionie — deaS  ]?et  we  beo'S 
siker  of "?  unsiker  hwonne — J^e  sterke  dom  of  domesdei — ?  so  neruh 
mid  alle.  Dorainus  in  evangelio :  "  De  onmi  verbo  ocioso,  ?c." 
Item  "  Capillus  de  capite  uestro  non  peribit:'"  id  est,  cogitatio  non 
euadet  impunita.  pis  beo^  Godes  wordes,  ];et  euerich  idel  word 
bi'S  ]?er  ibrouht  forS,  t  ideles  J^ouhtes  ]?et  neren  er  ibette.  Loke  nu 
hwat  beo  of  unwreste  willes  1,  suneful  werkes.  Eet  ]7e  sexte  ]?inc 
munege'S  us  to  wakien :'  ]?et  is  J?e  seoruwe  of  helle,  ]7er  bihold  *  ]7reo 
j^inges — ye  untaleliche  pinen  J^et  no  tunge  ne  mei  tellen — ]?e  eche- 
nesse  of  euerichon,  j^et  lesteS  wiSuten  ende — ]7e  unimete  bitternesse 
of  euerichon.  pe  eihtuSe  ]>inc  is  hu  muchel  is  ]?e  mede  iSe  blisse  of 
heouene,  world  a  buten  ende.^  Hwose  wake's  wel  her  ane  hond 
hwule — hwose  haueS  ^  ]?eos  eihte  ]?inges  ofte  in  hire  heorte,  heo 
wule  scheken  of  hire  slep  of  vuel  slouhSe,  iSe  stille  niht,  hwon  me 
ne  isih'S  nowiht  ]?et  lette  ]>e  bone,  pe  heorte  is  ofte  so  scliir :'  uor 
no  )nnc  nis  witnesse  ]>er  of  god  ]>et  we  ]?eonne  de^  bute  God  one,  t 


^  j>  bihalt. 

'•  J>e  unimete  bitternesse,  J^c  muchele  reounesse  of  ^e  lure  of  J^e  muchele  blisse  of  heo- 
uene, world  buten  ende.  C. 
'  haue'5  her.  C, 


EIGHT  REASONS  FOR  WATCHFULNESS  AND  DILIGENCE.         145 

tabefacit  canies."*  Nothing  subdueth  wild  flesh  nor  maketh  it 
more  tame  than  much  watching ;  for  watchfuhiess  is  much  praised 
in  many  places  of  Holy  Scripture.  "  Vigilate  et  orate  ne  intretis 
in  tentationem."  ^  Therefore,  as  ye  would  not  fall  into  tempta- 
tion, saith  our  Lord,  watch  and  pray,  and  that  shall  enable  you 
to  stand.  He  saith  afterwards,  "  Beatus  quern  invenerit  vigilan- 
tem."  Blessed,  saith  he,  is  he  whom  our  Lord,  when  he 
Cometh,  findeth  watching.  And  he  himself  "pernoctavit  in 
oratione,"  passed  the  whole  night  in  prayer:  and  thus  he  taught 
us  watchfulness,  not  only  by  his  doctrine  but  by  his  actions. 

iiight  things  especially  admonish  and  invite  us  to  be  watchlul 
and  diligent  in  some  good  work — the  shortness  of  this  life— the 
difficulty  of  our  way — the  small  amount  of  our  merits — the  great 
number  of  our  sins — the  certainty  of  death,  and  the  uncertainty  of 
the  time — the  severe  doom  of  the  day  of  judgment,  which  is  also  so 
strict.  Our  Lord  saith  in  the  gospel :  "  De  omni  verbo  otioso,"  &c. 
Item  "  Capillus  de  capite  vestro  non  peribit ;  "  that  is,  no  thought 
shall  be  unpunished.  These  are  God's  words :  that  every  idle 
word  shall  be  there  brought  forth,  and  idle  thoughts  that  were  not 
previously  amended.  Consider  now  Avhat  cometh  of  depraved 
affections  and  sinful  works.  Again,  the  seventh ''  thing  which  warns 
us  to  be  vigilant  is  the  pains  of  hell,  in  which  consider  three  things — 
the  innmnerable  torments  which  no  tongue  may  tell — the  eternity  of 
each,  which  lasteth  without  end — and  their  vast  bitterness.  The 
eighth  thing  is  the  greatness  of  the  reward  in  the  blessedness  of 
heaven,  world  without  end.  Whoso  watcheth  well  here  a  little 
while — whoso  hath  these  eight  things  in  her  heart,  Avill  shake  off  her 
sleep  of  vicious  sloth  in  the  still  night,  when  nothing  is  to  be  seen  to 
hinder  prayer.  The  heart  is  often  at  such  a  season  so  sincere ;  for 
there  is  then  no  witness  of  any  good  that  we  do  but  God  only,  and 

"  Ecclus,  xxxi.  1.  •■   Matt.  xxvi.  41. 

'^  sexte,  in  the  original,  is  evidently  an  error. 
CAMD.  SOC.  U 


146  REGUL^  INCLUSARUM. 

his  engel,  ]>et  is  ine  swuclie  time   bisiliche  abuten  to  eggen  us  to 
gode.     Uor  ]?er  nis  nout  forloren,  ase  is  bi  deie  ofte. 

HercneS  nu,  mine  leoue  sustren,  bu  bit  is  ^  to  uppen  1:  jelpeii  of 
god  dede,  "?  hu  god  j^iiic  hit  is  uorte  huden  ^  god  dede,  7  fleon  bi 
iiibte,  ase  nibtfuel,  J.  gederen  ine  ]?eostemesse,  }>et  is,  ine  priuite  't 
dernehche,  soule  node. 


"  O ratio  Hester  placuit  regi  Assuero : "  J'et  is,  Hesteres  bone  ]:'e 
cwene  was  be  kiiige  Assuer  Hcwur^e  '?  icvveme.  Hester,  on  Ebrew- 
ish,  bet  is  ihud,  an  English  r'  '^  is  to  understonden  ]?et  bone  If  cSer 
Folio  37  b.  god  dede  ]>et  is  idon  ine  hudles,  is  Assuer  icweme,  ]?et  is  king  of 
heouene :'  uor  Assuer  an  Ebreuwish,  is  eadi  an  Enghsh :  ]?et  is  ure 
Louerd,  ]?et  is  eadi  oner  alle.  Dauid  speke^  to  ancre  ]?et  was 
iwuned  ine  hudles  wel  uorte  wurchen,  J  seo'S'Sen,  a  sume  wise, 
uppede  hit  7  scheawede.''  "  Vt  quid  auertis  faciem  ^  tuam,  7  dex- 
tram  tuam  de  medio  sinu  in  finem?"  pet  is,  Hwui  drawest  tu  ut 
bine  rihte  bond''  of  midden  ];ine  boseme?  "in  finem,"  on  ende. 
Riht  bond  is  god  were :!  J  bosum  is  priuite  r'  "?  is  as  ];auh  he  seide, 
pi  riht  bond  ]?et  tu  heolde,  ancre,  iSine  boseme,  ]7et  is,  Jn  gode  were 
bet  tu  hefdest  idon  priueement,  ase  ]?inc  is  derne  i  boseme,  hwui 
drawest  tu  hit  ut  ?  "  in  finem,"  an  ende  :"  J^et  is,  J>et  ti  mede  endie  so 
sone? — pi  mede  ]>et  were  endeleas  jif  J>i  god  dede  were  iholen, 
hwui  openest  tu  hit,  ?  nimest  so  scheort  mede? — hure  J;et  is  agon 
in  one  handbwule !  "  Amen,  dico  uobis,  receperunt  mercedem 
suam."  pu  hauest  iupped  ]?i  god,  he  sei'S.  ure  Louerd:^  sikerhche^ 
]?u  hauest  underuon  ]7ine  mede.  Seint  Gregorie  awundre^  him,  *? 
seiS  ]?et  men  bee's  wode  "pet  treoweS  so  vuele :  ^  "  Magna  uerecundia 
est  grandia  agere  '?  laudibus  inhiare :    vnde  celum  mereri  potuit, 

"  is  euel.  C.  ^  heolen.  C.  <^  gelpes  hit  I  scheawi'S.  T, 

'<  manum.  C.  T.  ^  king  hond.  C.  '  vvitterliche.  T.  C. 

t  \>e  crochie'S  swa  uuele.   C.     t'  mangen  swa  uude.  T. 


THE  MERIT  OF  GOOD  DEEDS  LOST  BY  OSTENTATION.         147 

his  angel,  who  is  busily  employed  in  inciting  us  to  good.     For  then, 
nothing  is  lost,  as  there  often  is  in  the  day. 

Hear  now,  my  dear  sisters,  how  evil  it  is  to  be  vain  and  boast  of 
good  deeds,  and  how  good  it  is  to  conceal  our  good  works,  and  to  fly 
by  night,  like  the  night  fowl,  and  to  gather  in  the  darkness,  that  is, 
privately  and  secretly,  food  for  the  soul. 


"  Oratio  Hester  placuit  regi  Assuero, "  that  is,  "  Esther  the 
queen's  prayer  was  agreeable  and  pleasing  to  king  Ahasuerus." 
Esther  in  Hebrew,  is  hid  in  English ;  and  giveth  us  to  understand 
that  prayer  and  other  good  actions  done  in  secret,  are  pleasing  to 
Ahasuerus,  that  is,  to  the  King  of  Heaven ;  for  Ahasuerus  in 
Hebrew,  is  blessed  in  English ;  which  is  our  Lord,  who  is  blessed 
over  all.  David  speaketh  to  an  anchoress  that  was  wont  to  do  good 
in  secret,  and  afterwards,  in  some  wise,  was  vain  of  it  and  made  it 
known.  "  Ut  quid  avertis  faciem  tuam  et  dextram  tuam  de  medio 
sinu  in  finem  ? "  ^  That  is.  Why  drawest  thou  thy  right  hand 
out  of  the  midst  of  thy  bosom,  "  in  finem,"  that  is,  finally.^  The 
right  hand  is  good  works ;  and  the  bosom  is  privacy,  which  is 
as  if  he  said.  The  right  hand  which  thou,  O  anchoress,  held  in  thy 
bosom,  that  is,  thy  good  work  that  thou  hadst  done  privately,  as  a 
thing  is  secret  in  the  bosom ;  why  drawest  thou  it  out  ?  "  in 
finem,"  finally,  that  is,  that  thy  reward  should  terminate  so 
soon.  The  reward  that  ]night  be  endless,  if  thy  good  deed  were 
concealed ;  why  dost  thou  discover  it,  and  acceptest  so  small  a 
reward  ? — a  reward  that  is  gone  in  an  instant !  "  Amen,  dico 
vobis,  reccperunt  mercedem  suam."  Thou  hast  made  known  thy 
merit,    saith    our   Lord,  verily    thou    hast    received    thy    reward. 

"  Psalm  Ixxiv.  11.  *>  for  ever.  Bouai/  Transluliort.. 


Folio  38. 


148  KEGUL^  INClArSAKUM, 

minimum"  transitorii  favoris  querit."  Mucliel  medscliipe  hit  is,  he 
seiS,  don  wel,  ?  wihien  word  ]?erof :  don  hware  |?uruh  me  bu'S  ]?ene 
kinedom  of  heoiiene,  7  sulle^  hit  for  a  windes  ^  puf  of  wordes  '^  here- 
word  r^  of  monnes  heriunge.  Vor]?!,  mine  leoue  sustren,  holde^ 
ouwer  riht  hond  wi'Sinnen  ouwer  boseme,  leste  J;e  mede  endeleas 
nime  schort  ende.  We  rede^  ine  hoh  write  J?et  Moiseses  hond, 
Godes  prophete,  so  sone  he  hefde  wi^drawen  hire  ut  of  his  boseme, 
bisemede  o'Se  spitel-vuel,  "?  J^ulite  leprus  r'  ]>uruh  ]?et  is  bitocne'S  \ei 
god  dede  idrawen  uor^  nis  nout  one  uorloren  ]7uruh  J^et  uppinge, 
auh  l^unehe'S  jet  atelich  ^  biuoren  Godes  eien,  ase  spitel-vuel  is 
atehch  biuoren  monnes  sih^e.  Lo,  a  ueorhch  ®  god  word  J^et  te  holi 
Job  seide :  "  Reposita  est  hec  spes  mea  in  sinu  meo :"  I  mine 
boseme,  he  sei'S,  is  al  mi  hope  iholden.  Ase  Jjauh  he  seide,  Hwat 
god  so  ich  do,  jif  it  were  ut  of  mine  boseme  iupped  7  idrawen  uor'S, 
al  min  hope  were  etslopen ;  auh  for  j^i  ]>et  ich  hit  heold,  7  hudde  ^  ase 
ine  boseme,  ich  hopie  to  mede.  Vor]?i  jif  eni  deS  eni  god,  ne 
drawe  heo  hit  nout  utward,  ne  ne  jelpe  heo  nowiht  |>erof :'  uor  mid 
a  Intel  puf,  mid  a  wordes  wind,  hit  mei  beon  al  to  weaued. 


Ure  Louerd  i  Johel  mene^  him  swu'Se  of  ]7eo  ]?et  forleose^  1 
aspille^  al  hore  god  ]?uruh  wilnunge  of  hereword,  J  seiS  J^eos 
wordes :  "  Decorticauit  ficum  meam :!  nudans,  spoliauit  eam  1  pro- 
jecit:  albi  facti  sunt  rami  ejus."  Alas!  sei^S  ure  Louerd,  J^eos  ]?et 
scheawe'S  hire  god,  heo  haue^  bipiled  mine  figer — irend  of  al  J7e 
rinde  ^  despoiled  ^  hire  sterc  naked,  7  iworpen  awei,  7  te  grene 
bowes  beo^S  al  uordruwede,  7  forwur'ben  to  druie  hwite  rondes.  pis 
Avord  is  deosk  :!  auh  nimeS  gode  jeme  hu  ich  hit  wulle  ou  brihten. 

"  uimimn.  T.  ''  wuic.  C.  ^  worldes.  T.  C. 

<•  e-Seliche.  C.     la'Sliche.  T.  '  a  ful.  T. 

'  heole  1  huide.  T.  »  istruped.  C. 


THE  FOLLY  OF  SEEKING  THE  WORLD'S  APPLAUSE.  149 

Saint  Gregoiy  is  amazed,  and  saith  that  men  are  mad  who  judge  so 
ill.  "  Magna  verecundia  est  grandia  agere  et  laiidibus  inhiare ; 
mide  caslum  mereri  potuit,  minimum  transitorii  favoris  qugerit." 
It  is  great  madness,  saith  he,  to  do  well,  and  to  desire  praise  on 
that  account :  to  do  that  whereby  men  buy  the  kingdom  of  heaven, 
and  sell  it  for  a  vam  puff  of  the  world's  applause — the  praise  of  men. 
Wherefore,  my  dear  sisters,  keep  your  right  hand  within  your 
bosom,  lest  the  endless  reward  be  quickly  ended.  We  read  in  Holy 
Scripture  that  the  hand  of  Moses,  God's  prophet,  as  soon  as  he  had 
drawn  it  out  of  his  bosom,  seemed  to  have  the  hospital  malady,  and 
appeared  leprous.**  Thereby  it  is  shewn  that  a  good  action  dragged 
before  the  world  is  not  only  lost  through  that  vanity,  but  appeareth 
even  loathsome  in  the  sight  of  God,  as  the  leprosy  is  loathsome  in 
the  sight  of  men.  Lo,  this  is  a  marvellously  good  saying  which 
the  holy  Job  said,  "  Reposita  est  hasc  spes  mea  in  sinu  meo."  ^  In 
my  bosom,  saith  he,  is  all  my  hope  contamed.  As  if  he  had 
said,  Whatsoever  good  I  do,  if  it  were  boasted  of  and  drawn  forth 
out  of  my  bosom,  all  my  hope  were  gone  from  me ;  but,  because  I 
held  it  and  hid  it,  as  it  were,  in  my  bosom,  I  hope  for  reward. 
Wherefore,  if  any  of  you  do  any  good,  let  her  not  draw  it  outward, 
nor  let  her  make  any  boast  of  it;  for,  with  a  little  puff — with  a 
boastful  word,  it  may  be  all  wafted  away. 

Our  Lord,  in  Joel,  complaineth  grievously  of  those  who  lose  and 
destroy,  through  desire  of  praise,  all  the  good  they  have  done ;  and 
saith  these  words :  "  Decorticavit  ficum  meam ;  nudans  spoliavit 
earn  et  projecit ;  albi  facti  sunt  rami  ejus." "  Alas !  saith  our 
Lord,  they  who  shew  their  good  deeds  have  peeled  my  fig  tree; 
rent  off  all  the  bark  ;  stripped  it  stark  naked,  and  cast  it  away  ;  and 
the  green  boughs  are  all  withered,  and  become  dry  white  staves. 
This  passage  is  obscure  :  but  take  good  heed  to  what  I  am  going  to 
say  to  clear  it  up  to  you.  A  fig  tree  is  a  kind  of  tree  that  beareth 
sweet  fruit,  which  are  called  figs.     Then  is  the  fig  tree  peeled,  and 

*  Exodus,  iv.  6.  *"  Job,  xix.  27.  "^  Joel,  i.  7, 


150  regul.t:  inclusarum. 

Figer  is  ones  kunnes  treou  ]?et  bere^  swete  frut,  j^et  me  clepe'S  figes. 
peonne  is  ]je  figer  bipiled,  J  te  rinde  irend  of,  hwonne  god  dede  is 
iupped.  peonne  is  |;et  lif  nte.  peonne  adeaded  J'et  treou.  Hwonne 
]7e  rinde  is  aweie,  ne  nou^er  hit  ne  here's  frut,  ne  hit  ne  grene'S 
]?erefter  ine  lufsume  leaues,  auh  adruie^  ]?e  howes,  t  iwur^et  hwite 
rondes,  to  none  ]?inge  betere  ]?en  to  fures  fode.  pe  bouh,  hwon  he 
adeade'S,  he  hwite^  wi^uten,  J  adruwe'S  wi^innen,  1!  worpe-S  his 
rinde.  Al  so  god  dede  ]?et  wule  adeaden  forworpe^  hire  rinde,  ]>et 
is,  unheleS  hire :  ]?e  rinde,  J)et  wrih  ^  hit,  j^et  is  ]>e  treouwes  warde, 
Folio  Z8h.  *?  wit '' hit  ine  strenc^e  ?  ine  cwicnesse.''  Al  so  |7e  hehunge  is  ]7e 
god  dedes  lif,  7  halt  hit  ine  strencSe.  Auh  hwonne  ]?eos  rinde  is 
offe,  ]7eonne,  ase  J^e  bouh  de'S,  hwite'S  hit  wi'Suten  ]7uruh  worldlich 
hereword,  "?  adruwe'S  wi^innen,  "?  forleoseS  ]?e  swetnesse  of  Godes 
grace  ]?et  makede  hit  grene  "?  licwur^e,  god  for  to  biholden.  For 
grene  ouer  alle  heowes  froure^  mest  eien.  Hwon  hit  is  so  adruwed, 
j?enne  nis  hit  to  nout  so  god  ase  to  ]?e  fure  of  helle.  Vor  ];e  uor- 
meste  bipiliunge,  hwarof  al  ]>\s  vuel  com,  nis  buten  of  prude :  ?  nis 
hit  muche  reou^e  ]?et  te  figer  |?et  schulde,  mid  hire  swete  frut,  ]?et 
is  hire  god  deden,  ueden  God  gostliche,  J»ene  Louerd  of  heouene, 
schal  adruwien  rindeleas,  ]7uruh  ]?et  hit  is  unheled,  '?  iwur^,  buten 
ende,  helle  fures  fode  ? — ?  nis  heo  uniseli  J^et  mit  te  wur'S  of  heouene 
bu'S  hire  helle  ?  Vre  Louerd  sulf  i^e  gospelle  efne^  heouenriche  to 
gol-hord  i'^  ])et  hwo  se  hit  ivint,  ase  he  sei^S,  hude^  t'  "  Quem  qui 
inuenit  homo  abscondit."  Gol-hord  is  god  dede,  J»et  is  to  heouene 
iefiied :  vor  me  hit  bu'S  J?er  mide :/  7  tis  gol-hord,  bute  jif  hit  be  ne 
betere  ihud  J  iholen,  hit  is  forloren  sone.  Vor,  ase  seint  Gregorie 
sei'S,  "Depredari  desiderat  qui  tessaurum  publico  portat  in  uia:" 
pe  |?et  here's  trcsor  openliche  in  one  weie  ];et  is  al  ful  of  ]?eoues  t  of 
robbares,  J  of  reauares,  him  luste  leosen  hit  ■?  beon  irobbed.  pis 
world  nis  buten  a  wei  to  heouene,  oSer  to  helle  t'  '^  is  al  biset  of  helle 
muchares,^  |?et  robbed  al  ]?e  gold-hordes  ];et  heo  muwen  underjiten, 

*  hules.  T.  ''  wites.  C.  '^  quicshipe.  C. 

''  gold-hord.  C.  T.  "  helleiio  muclicrcs.  T,  C. 


GOOD  BOASTED  OF  PERISHES  LIKE  A  BARKED  TREE.  151 

the  bark  rent  off,  when  a  good  deed  is  boasted  of.  Then  is  the  Hfe 
gone  out.  Then  is  the  tree  dead.  When  the  bark  is  gone,  it 
neither  beareth  fruit,  nor  doth  it  again  put  forth  green  and  lovely 
leaves ;  but  its  boughs  are  dried,  and  become  white  staves ;  fit  for 
nothing  better  than  to  be  used  as  fuel.  When  the  bough  is  dead,  it 
whiteneth  externally,  and  drieth  wuthin,  and  casteth  off  its  bark. 
Even  so  a  good  deed  that  is  about  to  perish  casteth  off  its  bark  ;  that 
is,  uncovereth  itself:  the  bark  which  conceals  it,  which  is  the 
defence  of  the  tree,  preserves  it  in  strength  and  vigour.  Just  so, 
the  concealing  it  is  the  life  of  the  good  deed,  and  keeps  it  in  strength. 
But  when  this  bark  is  off,  then,  as  the  bough  doth,  it  whiteneth 
without,  through  worldly  praise,  and  drieth  up  within,  and  loseth 
the  sweetness  of  God's  grace,  which  raaketh  it  green  and  lovely — 
pleasant  to  behold.  For  green,  above  all  colours,  is  most  agreeable 
to  the  eyes.  When  it  is  so  dried,  then  it  is  for  nothing  so  fit  as  for 
the  fire  of  hell.  For  the  first  peeling,  from  which  all  this  evil  came, 
is  from  nothing  but  pride.  And  is  it  not  a  great  pity  that  the  fig 
tree,  which,  with  its  sweet  fruit,  that  is,  its  good  deeds,  should 
spiritually  feed  God,  the  Lord  of  Heaven,  should  dry  up  without 
bark,  on  account  of  its  being  uncovered,  and  become  without  end 
food  for  hell  fire !  And  is  not  she  unhappy  that  with  the  price  of 
heaven  buyeth  to  herself  hell  ?  Our  Lord  himself,  in  the  gospel, 
compareth  the  kingdom  of  heaven  to  a  treasure,  which,  whosoever 
hath  found,  as  he  saith,  hideth  ;  "  Quern  qui  invenit  homo  ab- 
scondit."  ^  Treasure  is  a  good  deed,  which  is  compared  to  heaven, 
for  men  buy  it  therewith ;  and  this  treasure,  if  it  be  not  the  better 
hid  and  concealed,  is  soon  lost.  For,  as  Saint  Gregory  saith,  "  De- 
prgedari  desiderat  qui  thesaurum  publico  portat  in  via,"  He  who 
carrieth  a  treasure  openly  in  a  way  that  is  all  full  of  thieves  and 
robbers  and  plunderers,  desireth  to  lose  it  and  to  be  robbed.  This 
world  is  only  a  way  to  heaven  or  to  hell ;  and  is  all  beset  with 
skulking  thieves  of  hell,  who  rob   all  tlie  treasures  that  they  can 

''  Matt.  xiii.  44. 


152  REGULiE  INCLUSARUM. 

bet  mon  o^er  wummon  i  ]?isse  weie  opened.  Vor,  ase  muche  war's 
is  ase  J?auli  he  seide  "?  jeiede  as  lie  eode,  Ich  bere  gold-hord :  Icli 
Folio  39.  bere  gold-hord.  Lour  hit  her  r'  read  gold  t  hwit  seoluer  inouh,  ? 
derewur'Se  jimstones.*  A  sopare,  ]?et  ne  bere^  buten  sope  %  nelden, 
rein's  J.  jeie^  lude  ?  heie  )?et  he  bere^ :!  1  sl  riche  mercer  go^  for'S 
al  stille.  Vreiiie'S  hwat  itidde  of  Ezechie,  ]?e  gode  king,  vor  ]?ui  j^e 
he  scheawede  ];e  celles  of  his  aromaz,  ?  his  muchele  tresor,  7  his 
deorewur'Se  j^iiiges.  Hit  iiis  nout  for  nout  iwriten  i^e  holie  gospelle 
of  ]?e  l^reo  kinges  J>et  comen  uorto  oflPren  Jcsu  Crist  ]7eo  deorewur'Se 
))reo  lokes:'''  "procidentes  adorauerunt  euni,  "?  apertis,"  ?c.  pet  tet 
heo  "wolden  offreii  him,  heo  hit  heolden  euer  iliud,  vort  tet  heo*^ 
comen  biuoren  him.  poa  uormest  ^  heo  uuwrien  J>et  present  ];et  heo 
beren.  Vor  }>ui  mine  leoue  sustren,  bi  nihte,  ase  ]7e  niht  fuel  ]7et 
ancre  is  to  iefned,  beo'S  jeorne  sturiinde.  Niht,  ich  cleopie  priuite.® 
peos  nihte  je  muweii  habben  euerich  time  of  |7e  deie :!  ]?et  a  I  ]7et 
god  ]7et  je  euer  do's  beo  idon  ase  bi  nihte,  7  bi  ]?eosteriiesse,  ut  of 
monnes  eien,  %  ut  of  monnes  earen.  pus,  bi  nihte  beo  fleoinde  ant 
sechinde  ouwer  soule  heouenliche  node,  peonne  beo  je  nout  one 
pellicanus  solitudinis,  auh  beo^  ec  nicticorax  in  doinicilio. 


"  Uigilaui  et  factus  sum  sicut  passer  solitarius  in  tecto."  Let,  is 
ancre  iefned  her  to  sparuwe  ]7et  is  one  under  roue,  as  ancre.  Spa- 
ruwe  is  a  cheaterinde  brid ;'  cheatere^  euer  ant  chinned.  And  for 
];ui  |7et  moni  ancre  bane's  ]?et  ilke  uii'Seau,  Dauid  ne  efne^  hire  nout 
to  sparuwe  ]7et  haue-S  fere,  auh  deS  to  sparuwe  one.  "  Sicut  passer 
solitarius  in  tecto."  Ich  am,  he  sei'S,  bi  ancre,  ase  speruwe  J>et  is 
Folio  39  h.  one.  Vor  so  ouh  ancre,  hire  one  in  onliche  stude,  ase  heo  is,  chir- 
men  1,  cheateren  euer  hire  bonen.^  And  understondeS  leofliche, 
mine  leoue  sustren,^  ];et  ich  write  of  onliche  hue,  vorte  vrouren 
ancren,  '?  ou  ouer  al  o'Sre. 


a  stanes.  T.  C. 

^  lakes.  T. 

"  a'Sat  ha.  T. 

^  \>A  on  earst.  T. 

•^  dearneschipe.   C. 

f  beoden.   C. 

K  childre.  T. 

THE  MEANEST  MOST  VAIN.       PEDLAU  AND  MERCER.  153 

discover,  which  man  or  woman  open  in  tliis  way.  For  it  is  just  the 
same  as  if  he  said  and  called  aloud  as  he  went,  "  I  am  carrying  a 
treasure,  I  am  carrying  a  treasure :  Look,  here  it  is  ;  red  gold  and 
white  silver  enough,  and  precious  jewels."  A  poor  pedlar,  who 
carrieth  nothing  but  soap  and  needles,  shouteth  and  calleth  out  loud 
and  clamourously  what  he  heareth  ;  and  a  rich  mercer  goeth  along 
quite  silently.  Inquire  what  happened  to  the  good  King  Hezekiah, 
because  he  shewed  the  store-house  of  his  spices,  and  his  great 
treasure,  and  his  precious  things.^  It  is  not  without  design  written 
in  the  Holy  Gospel,  concerning  the  three  kings  who  came  to  offer  to 
Jesus  Christ  the  three  precious  gifts,  "  procidentes  adoraveruut  eum, 
et  apertis,"  ^  &c.  That  which  they  wished  to  offer  him  they  kept  always 
concealed  until  they  came  into  his  presence.  Then  first,  they  un- 
covered the  present  which  they  bore.  Wherefore,  my  dear  sisters, 
in  the  night  time,  as  the  night  bird  is  compared  to  an  anchorite,  be 
diligently  stirring.  Night  I  call  privacy.  This  night  ye  may  have 
at  all  times  of  the  day  ;  so  that  all  the  good  that  you  do  be  done  as 
it  were  by  night  and  in  darkness,  out  of  the  sight  and  hearing  of 
men.  Thus,  in  the  night,  be  on  the  wing,  and  seeking  heavenly 
food  for  your  souls.  Then  you  will  be  not  only  the  pelican  in  the 
wilderness,  but  also  the  night  raven  under  the  eves. 

"  Vigilavi  et  factus  sum  sicut  passer  solitarius  in  tecto."  '^  Again, 
the  anchoress  is  compared  here  to  a  sparrow,  that  is  alone,  under 
roof,  as  an  anchoress.  The  sparrow  is  a  chattering  bird;  it  is 
always  chattering  and  chirping.  And,  because  many  an  anchoress 
hath  the  same  fLxult,  David  compareth  her  not  to  a  sparrow  that 
hath  a  mate,  but  to  a  solitary  sparrow.  "  Sicut  passer  solitarius  in 
tecto."  "  I  am,"  he  speaks  as  an  anchoress,  "  like  a  sparrow  that  is 
all  alone.'^  For  thus  ought  the  anchoress,  by  herself  alone  in  a  lonely 
place,  as  she  is,  to  be  always  chirping  and  chattering  her  prayers. 
And,  kindly  understand,  my  dear  sisters,  that  I  write  of  solitary  life 
to  comfort  anchoresses,  and  yourselves  more  especially. 

"  Isaiah,  xxxix.  2.  ''  Matt.  ii.  11.  <=  Psalm  cii.  7. 

CAMD.  SOC.  X 


154  REGUL.f:  INCLUSARUM. 

Hu  god  hit  is  forte  beon  one  is  bo^e  i^en  olde  lawe,  t  ec  iSe 
neowe  isutele^  "^  ischeawed.  Vor  i  bo^e  me  ivint  J^et  God  his  derne 
runes,  7  his  heouenliche  priuitez  scheawede  his  leoue  freond,  J  nout 
i  monne  vloc :!  auh  dude  ]7er  heo  weren  one  bi  ham  suluen.  And 
heo  ham  sulf  also,  ase  ofte  ase  heo  wolden  ]7encchen  schirliche  *  of 
God,  ant  makien  clene  bonen,  ant  beon  ine  heort  gosthche  iheied 
touward  heouene :!  ant  me  ivint  ]>et  heo  fluwen  monne  sturbinge,  "? 
wenden  bi  ham  one :'  %  tet  God  visitede  ham  t  jef  ham  hore  bonen. 
Vor  \\x\  j^et  ich  seide  ]7et  me  ivint  j^is  bo^e  i^en  olde  lawe  ?  ec  i'Se 
neowe,  ich  chulle,  of  bo  two,  scheawen  uorbisne  %  preoue. 

"  Egressus  Isaac  in  agrum  ad  meditandum,"  quod  ei  fuisse  cre- 
ditur  consuetudinarium.  Isaac  ]?e  patriarke  uorto  ]?enchen  deoplice 
souhte  onlich  stude,  1  wende  bi  him  one,  ase  Genesis  telle"S  i  and  so 
he  imette  ]?e  eadie  Rebecca,  J^et  is  Godes  grace.  Rebecca  interpre- 
tatur,  "  multum  dedit." 

Et  qiiicqtiid  liabet  meriti  prseventrix  gratia  donat. 
[Nil  Deus  in  nobis  prater  sua  dona  coronat.]'\ 

Also  ];e  eadie  lacob,  J'e  vre  Louerd  scheawede  him  his  deorewur'Se 
nebschaft,  °t  jef  him  his  blessunge,  %  turne  °  his  nome  betere,  he  was 
iflowe  men,  *?  was  him  sulf  one  r'  neuer  jet  i  monne  floe  ne  keihte  he 
swuche  bijete.  Bi  Moisen  1,  bi  Helie,  Godes  deorewur^e  vreond  is 
sutel  %  e^Scene  hwuc  baret  ?  hu  dredful  lif  is  euer  amons;  brunee  r'  % 
hu  God  his  priuitez  scheawe^  to  ]>eo  ]?et  beoS  priuiment  ham  one. 
Folio  40.  Me  schal,  leoue  sustren,  tellen  ou  |>eos  storie,*^  nor  hit  were  to  long 
to  writen  ham  here:'  7  ]?enne  schule  je  al  J^is  brihtliche  mider- 
stonden. 


"  sikerliehe.  C.  ''  Supplied  from  MS.  Oxon, 

'  wende.  C.  T.  ''  storien.   C. 


ADVANTAGES  OF  SOLITARY  MEDITATION.    ISAAC.    JACOB.       \55 

xiow  good  a  thing  it  is  to  be  alone,  is  manifested  and  shewn  both 
in  the  Old  Testament  and  also  in  the  New.  For  in  both  we  find 
that  God  revealed  his  secret  comisels  and  his  heavenlj  mysteries  to 
his  dear  friends,  not  in  the  pi'esence  of  a  multitude,  but  when  they 
were  by  themselves  alone.  And  they,  themselves  also,  as  often  as 
they  would  meditate  solely  on  God,  and  pray  to  him  sincerely,  and 
be  spiritually  elevated  in  heart  toward  heaven — it  is  always  found 
that  they  fled  from  the  strife  of  men,  and  went  apart  by  themselves, 
and  that  God  visited  them  and  granted  their  requests.  Because  I 
said  that  we  find  this  both  in  the  Old  Testament  and  also  in  the 
New,  I  will,  out  of  both,  shew  an  example  and  proof. 

"  Bgressus  Isaac  in  agrum  ad  meditandum,"  ^  quod  ei  fuisse 
creditur  consuetudinarivim.  Isaac  the  patriarch,  that  he  might 
meditate  deeply,  sought  a  lonely  place,  and  went  apart  by  himself 
alone,  as  we  are  told  in  Genesis,  and  thus  he  met  the  pious  Rebecca, 
that  is,  God's  grace.     Rebecca  is,  by  interpretation,  "  he  gave  much," 

From  heavenly  grace  alone  man's  goodness  flows ; 
God  ci'owns  alone  the  merit  he  bestows. 

Likewise  the  pious  Jacob,  when  our  Lord  revealed  his  dear 
countenance  to  him,  and  gave  him  his  blessing,  and  called  him  by  a 
better  name,  had  fled  from  men,  and  was  alone :  never  in  the  crowd 
of  men  gat  he  such  gain.  From  Moses,  and  from  Elias,  God's  dear 
friends,  it  is  clear  and  manifest  what  great  turmoil,  and  how 
dangerous  it  is  to  live  always  among  a  multitude ;  and  how  God 
reveals  his  secret  counsels  to  those  who  are  in  privacy  and  solitude. 
Those  histories,  dear  sisters,  shall  be  told  you,  for  it  would  be 
tedious  to  write  them  here,  and  then  ye  shall  understand  all  this 
clearly. 


''   Clenrsis,  xxiv.  63. 


156  EEGULiE  INCLUSARUM. 

"  Set  %  leremias  solus  sedet."  Hit  sei-S  ]?et  te  eaclie  leremie  set 
one :'  ?  set's  ]?e  reisnn  hwi :  "  Quid  commiuatione  tua  replesti  me  ?  " 
Vre  Louerd  liefde  ifuld  him  of  his  ]?reatunge.  Codes  ]?reatunge  is 
wondre'Se  "?  weane  ine  licome  ?  ine  soule,  world  a  buten  ende !  pe 
bet  were  *  of  ]?isse  Jjreatunge,  ase  he  was,  wel  ifulled,  nere  ]7er  non 
empti  stude  i'Se  heorte  to  underuongen  flesliche  leihtren :!  '^  for  J?ui 
he  bed  welle  of  teares  to  his  eien,  ]?et  heo  ne  adruweden  nanraore 
J?en  welle.  "  Quis  dabit  mihi  fontem  lacrimarum,  ut  lugeam  inter- 
fectos  populi  mei?"  Vor  te  biweopen  isleien  uolc — ]7et  is,  mest  al 
be  world,  ];et  is  gostliche  isleien  mid  deadliche  sunnen  :^  7  to  his  wop 
loke^S  nu  hu  he  bit  onlich  stude,  ]?e  holi  prophete.  "  Quis  dabit 
mihi  diuersorium  in  solitudine?" — vorte  scheawen  witterliche  J»et 
hwo  se  wulo  biweopen  hire  owene  '?  o'Sre  monnes  sunnen,  ase  ancre 
ouh  forte  don — hwo  se  wule  ivinden  et  te  neruwe  domesmon  merci 
1  ore — o  l^ing  is  ]7et  lette^S  hire  mest,  ]>et  is,  beo  wust  ^  among  men  r' 
1  "Set  tet  swu^est  auaunce'S  7  furSreS  hit,  ]?et  is  onlich  stude :!  mon 
o"Ser  wnmmon  ei^er  beon  him  one.  Eet  spekeS  leremie  of  onliche 
hue  more.  "  Sedebit  solitarius  1,  tacebit."  Me  schal  sitten  him  one, 
he  sevS,  %  beon  stille.  Of  ]?isse  stilnesse  he  spoke's  J>er  biuoren 
Intel.  "  Bonum  est  prestolari  cum  silencio  salutare  Dei."  God  hit 
is  ine  silence  ikepen  Godes  grace,  1  tet  me  here  godes  joc,  anon  from 
\e  "  juwe'Se  i  J  ];eonne  cume^  j^er  efter,  "  Sedebit  solitarius  J  tace- 
bit :  quia  leuabit  ^  se  supra  se.''  Hwo  se  wule  wel  don,  heo  schal 
sitten  one,  1  holden  hire  stille,  1  so  hebben  hire  sulf  buuen  hire 
suluen :'  ]?et  is,  mid  heie  Hue,  heie  touward  heouene  ouer  hire  cunde. 
Teko  ]>is,  hwat  o'Ser  god  cumcS  of  J?isse  onliche  sittunge,  J»et  leremie 
Folio  40  J.  gpei^eg  of,  t  of  J>isse  seli  stil'Se  kume'S  anon  efter :  "  Dabit  percucienti 
se  maxillam,  1,  saturabitur  opprobriis."  Heo  wule,  he  sol's,  j^e  so  wule, 
ajein  be  smitare  beoden  uorS  hire  cheoken,  1  beon  J^uruli  fulled  mid 


livviise  were.  T.  ^  ivvust,  C  "^  his.  T.  ''  leuaiiit.   Vuljj 


Jeremiah's  longing  for  solitude.  157 

"  Ned  et  Jeremias  solus  sedet."  It  is  said  that  the  pious  Jere- 
miah sits  in  solitude,  and  the  reason  why  is  also  told :  "  Quid  com- 
minatione  tua  replesti  me  ?  "  ^  The  Lord  had  filled  him  with  his 
threats.  God's  threats  are  misery  and  woe  in  body  and  in  soul,  world 
without  end  !  Whosoever  were  well  filled,  as  he  was,  with  this 
threatening,  would  have  no  vacant  place  in  his  heart  in  which  to 
receive  carnal  mirth  ;  and  therefore,  he  prayed  for  a  well  of  tears  to 
his  eyes,  that  they  might  never  dry  up  any  more  than  a  well  : 
"  Who  will  give  me  a  fountain  of  tears  to  my  eyes,  that  I  may  weep 
for  the  slain  of  my  people  ?  "  ^  To  weep  for  slain  people — that  is, 
almost  all  the  world,  which  is  spiritually  slain  with  mortal  sins. 
And  observe  now  how  the  holy  prophet  prays  for  a  solitary 
place  to  weep  in.  "  Who  will  give  me  in  the  wilderness  a  lodging- 
place  of  wayfaring  men  ?"  *= — to  shew  distinctly,  that  whoso 
would  weep  for  her  own  and  other  men's  suis,  as  an  anchoress  ought 
to  do — whoso  would  find  with  the  strict  judge  mercy  and  grace — 
there  is  one  thing  which  hinders  her  most,  which  is,  living  and 
being  noted  among  men  ;  and  that  which  most  greatly  forwards  and 
assists  it,  is  solitude — that  either  man  or  woman  be  alone.  Jeremiah 
speaketh  yet  again  of  solitary  life :  "  Sedebit  solitarius  et  tacebit :  "  ^ 
"  He  shall  sit  solitary,"  saith  he,  "  and  be  silent."  Of  this  silence  he 
speaketh  a  little  before  :  "  Bonum  est  prsestolari  cum  silentio  salutare 
Dei ;  "'  ^  it  is  good  to  wait  in  silence  for  God's  grace,  and  that  a  man 
bear  God's  yoke  early  from  his  youth :  and  then  followeth  :  "  Sedebit 
solitarius  et  tacebit :  quia  levabit  se  supra  se."  She  that  would  do 
well  shall  sit  solitary,  and  hold  her  peace ;  that  is,  by  a  life  of 
elevated  piety,  exalt  herself  toward  heaven  above  her  kind.  More- 
over, the  other  good  that  cometh  of  this  solitary  sitting,  which  Jere- 
miah speaketh  of,  and  of  devout  silence,  immediately  followeth: 
"  Dabit  percutienti  se  maxillam,  et  saturabitiu'  opprobriis."  ^  She, 
saith  be,  who  would  be  so  exalted,  will  offer  her  cheeks  to  the 
smiter,  and   shall   be  filled  with  reproachful  words.     Here  are,  in 

*  Jeremiah,  xv.  17.  ^  Jeremiah,  ix.  1.  c  Ibid.  ix.  2. 

"t  Lament.  Jcrem.  iii.  26.  "^  Ibid.  26.  f  Ibid.  30. 


158  REGUL^  INOLUSARUM. 

schendfule  wordes.  Her  bee's,  in  ]7eos  wordes,  two  eadie  wordes  * 
to  noten  swi^e  jeorne,  ]7et  limpe'S  ariht  to  ancre — Jjolemodnesse,  in 
J^ere  uorme  half,  *?  in  J>e  latere  edmodnesse,  of  milde  7  of  meoke 
heorte.  Vor  ]7olemod  is  ]?e  J^et  ]?uldeliclie  abere'S  wouh  |7et  me  de'S 
him  f'  7  edmod  is  Ipe  |7et  J^olien  mei  J^et  me  him  missigge.  peos  ]7et 
ich  habbe  inempned  her  weren  of  J>en  olde  lawe :  cume  we  nu  to  ]7e 
neowe.  "Inter  natos  mulierum  non  surrexit  major  Johanne 
Baptist." 

Seint  Johan  baptiste,  bi  hwam  ure  Louerd  sei^S,  J^et  among 
wiuene  sunes  ne  aros  neuer  betere :'  he  teihte  us  openliche  bi  his 
owene  deden,  J^et  onlich  stude  is  boSe  siker  1:  biheue.  Vor,  J>auh 
Jje  engel  Gabriel  hefde  his  burde  ^  ibocked,*^  ?  al  were  he  ifulled  of  \>e 
Holi  Goste,  anon  wi^innen  his  moder  wombe :'  '^  a\  were  he,  ]?uruh 
miracle,  of  barain  iboren  :f  7  he  ine  his  iborenesse  ^  upspende  ^  his 
feder  tunge  into  prophecie :'  vor  alle  ]?isse,  jet  ne  durste  he  wunien 
among  men :  so  dredful  lif  he  iseili  j^er  inne  :f  ]?auh  hit  nere  of 
nowiht  elles  bute  of  speche  one:'  ?  for]?ui,  hwat  dude  he?  Eung  of 
jeres  ase  he  was,  fleih  awei  into  J?er  wildernesse,  leste  he  mid  speche 
fulde  his  clene  lif.  Vor  so  hit  is  in  his  ymne  :f  "  antra  deserti 
Folio  41.  teneris  sub  annis,  I'c.^"  He  hefde,  ase  hit  J^uncheS,  iherd  Isaie  J>et 
mende  him  ?  seiSe,  "  Ve  mihi !  quia  homo  pollutis  labiis  ego  sum." 
Wummen  wo  is  me,  he  seiS,  ]?e  holi  prophete,  vor  ich  am  a  man 
mid  suilede  lippen :'  *?  seiS  ]?e  ancheisun  hwi  r's  "  Quia  in  medio 
populi  polluta  labia  habentis  ego  habito."  Ant  tet  is  forj^i,  he  sei^, 
J7et  ich  wunie  among  men  J^et  suiled  hore  lippen  mid  misliche 
spechen.     Lo  hu   Godes  prophete    sol's   J>et  he  was  isuiled  ]?uruh 

■>  beawes.  C.  T.  •"  bur'Se.  T.  "^  Gebocian.  A.S.  to  write  down,  foretell. 

•*  his  borne  time.  C.  *  unspennede.  C  T. 

'  "  Antra  deserti  teneris  sub  annis 

Civium  turmas  fugiens,  petisti 

Ne  levi  saltern  maeulare  vitam 

famine  posses."  T. 
K  sei^'  hwarforc.   C. 


JOHN  THE  BAPTIST  SOUGHT  SOLITUDE  IN  THE  WILDERNESS.     159 

these  words,  two  excellent  [moral  qualities]  *  to  be  carefully  ob- 
served, which  rightly  belong  to  anchoresses.  Patience  in  the  former 
part ;  and  in  the  latter  part,  meekness — of  mild  and  meek  heart. 
For  he  is  patient  who  beareth  patiently  an  injury  that  is  done  him  ; 
and  he  is  meek  who  can  bear  to  be  evil  spoken  of.  Those  whom  I 
have  hitherto  mentioned  were  under  the  old  law :  come  we  now  to 
the  new.  "Inter  natos  mulierum  non  surrexit  major  Johanne 
Baptista."  ^ 

^aint  John  the  Baptist,  of  whom  our  Lord  saith,  that  among  the 
sons  of  women  there  never  arose  a  better,  taught  us  openly  by  his 
own  actions  that  solitude  is  both  safe  and  profitable.  For,  though 
the  angel  Gabriel  had  foretold  his  birtli,  and  although  he  was  filled 
with  the  Holy  Ghost  even  within  his  mother's  womb ;  and  was,  by 
miracle,  born  of  one  barren,  and  at  his  birth  unbomid  his  father's 
tongue  to  prophesy ;  yet,  for  all  this,  he  durst  not  dwell  among  men. 
Life  appeared  to  him  so  dangerous  among  them ;  even  if  it  were  on 
account  of  nothing  less  but  of  speech  alone.  And  what  then  did  he  ? 
Young  as  he  was,  he  fled  away  into  the  wilderness,  lest  he  should 
defile  his  pure  life  with  speech.  For  so  it  is  in  his  hymn :  "  Antra 
deserti  teneris  sub  annis,"  &c.  He  had  heard,  as  it  seems,  Isaiah 
who  moaned,  and  said,  "  Vae  mihi !  quia  homo  pollutis  labiis  ego 
sum."  °  Women,  woe  is  me !  saith  the  holy  prophet,  for  I  am  a 
man  of  unclean  lips ;  and  he  saith  the  reason  why:  "  quia  in  medio 
populi  polluta  labia  habentis  ego  habito."  And  that  is,  saith  he, 
because  1  dwell  among  men  who  have  sullied  their  lips  with  indis- 
creet speeches.  Lo !  how  God's  prophet  saith  that  he  was  sullied  by 
living  among  men.*^  It  is  so  indeed.  For  neither  gold,  nor  silver, 
nor  iron,  nor  steel,  is  ever  so  bright  that  it  will  not  draw  rust  from  a 
thing  that  is  rusty,  if  they  lay  long  together.  Wherefore  Saint 
John  fled  from  the  society  of  foul  men,  lest  he  should  be  sullied. 

*  C.  T.  "  words,"  in  the  original.  •"  Matt.  xi.  11. 

■-'  Isaiah,  vi.  5.  ^   Ex  cohahitatione  honiinum.  MS.  Oxon. 


160  REGULiE  INCLUSARUM. 

beo  uste  ^  among  men.  So  hit  is  sikerliche.  Vor  ne  beo  neuer  so 
brilit  gold,  ne  seoluer,  ne  iren,  ne  stel,  'pet  hit  ne  schal  drawen  rust 
of  on  pet  is  irusted,  uor  hwon  pet  heo  longe  hggen  togederes. 
Vor  ]7i  fleih  sein  Johan  pe  feolauschipe  of  fule  men,  leste  he  were 
isuiled.  Ant  jet,  forte  scheawen  us  Jjet  me  ne  mei  pe  vuele  fleon, 
bute  me  fleo  pe  gode,  he  fleih  his  holi  kun  icoren  of  ure  Louerde,  "? 
wende  into  onhche  stude  i^e  wildernesse.^  Ant  hwat  bijet  he  ]7er  ? 
He  bijet  ]7et  he  was  Godes  baptiste — pe  muchele  heihnesse  J?et  he 
heold,  ine  fuluhte  under  his  honden,  pene  Louerd  of  heouene,  ]7et 
halt  up  al  J^ene  world  mid  his  ones  "^  mihte  t'  ]?er  ]?er  pe  holi  }>rum- 
nesse  scheawude  hire  al  to  him  :'^  pe  veder  in  his  steuene  r^  pe  Holi 
Gost  ine  kulure  heouwer^  pe  Sune  ine  his  honden.  In  onliche 
stude  ®  he  bijet  ]?eos  ]?reo  bijeaten  ^ — priuilege  of  preehur,  merit  of 
martirdom,  J  meidenes  mede.  peos  J^reo  maner  men  liabbeS  ine 
heouene  mid  ouer  fulle  mede — crune  upe  crune :'  ant  te  eadie  Johan 
in  onliche  stude,  ]?er  ase  he  was,  ]?eos  ];reo  astaz^  of-earnede 
him  one. 

Ure  leoue  lefdi,  ne  ledde  heo  onlich  lif  ?  Heo  nes  nohwar  ute :' 
Folio  41 1,  auh  was  biloken  ueste  r'  vor  so  we  iuinde^.  '^Ingressus  angelus  ad 
eam,  dixit,  Aue,  Maria,  gracia  plena,  Dominus  tecum."  pet  is,  pe 
engel  wende  in  to  hire, — ]?eonne  heo  was  inne — in  onliche  stude,  al 
hire  one.  Engel  to  mon  ine  J^runge  ne  scheawude  him  neuer  ofte. 
An  o'Ser  half:^  ]?uruh  j^et  nouhware  ine  holi  write  nis  iwriten  of  hire 
speche,  bute  uor  '^  si'Sen,  ase  is  iseid  ]7eruppe :!  sutel  preofunge  is  }>et 
heo  was  muchel  one,  pe  heold  so  silence.  Hwat  seche  we  o'Sre  ? 
O  god  one  were  inouh  forbisne  to  alle.  He  wende  him  sulf  one  into 
onhche  stude,  1:  feste  ];er  as  he  was  one  i'Se  wildernesse  r'  vorte 
scheawen  J?erbi  J;et  among  monne  ]?rung  ne  mei  non  makien  rilite 


"  ifuled  I'urli  bewiste,  T.  ''  wilderne.  C, 

■^  anres.  T.  ''  limpe'S  al  to  him.   C. 

<"  lif.  C.  '  preeminences.   C.  T. 

«  meden.  C.  ''  fouwer.  C. 


THE  VIRGIN  MARY  A  LOVER  OF  SILENCE  AND  SOLITUDE.    161 

And  further,  to  shew  us  that  we  cannot  flee  from  the  bad,  without  flee- 
ing from  the  good,  he  fled  from  his  holy  kindred,  chosen  of  our  Lord, 
and  went  into  a  sohtary  place  and  dwelt  in  the  wilderness.  And  what 
did  he  gain  there  ?  He  gained  that  he  was  God's  baptist,  the  high 
honour  that  he  held  in  baptism,  under  his  hands,  the  Lord  of  Heaven, 
who  upholds  the  whole  world  with  his  might  alone ;  when  the  Holy 
Trinity  was  fully  revealed  to  him,  the  Father  by  his  voice,  the  Holy 
Ghost  in  the  likeness  of  a  dove,  the  Son  in  his  hands.  In  solitude 
he  acquired  these  three  possessions — the  privilege  of  preacher,  the 
merit  of  martyrdom,  and  the  reward  of  virginity.  These  three 
kinds  of  men  have  in  heaven  a  superabundant  reward,  crown  upon 
crown ;  and  the  blessed  John,  when  he  was  in  solitude,  earned  for 
himself  alone  these  three  dignities. 


Our  dear  lady,  did  not  she  lead  a  solitary  life?  She  was  no 
where  abroad,  but  was  shut  up  fast,  for  so  we  find.  "Ingressus 
angelus  ad  cam  dixit,  Ave,  Maria,  gratia  plena,  Dominus  tecum  :  "  » 
that  is,  the  angel  went  in  to  her ;  she  was  within  then,  in  solitude,  all 
alone.  An  angel  has  seldom  appeared  to  man  in  a  crowd.  On  the 
other  hand,  since  it  is  not  any  where  recorded  in  Holy  Scripture 
that  she  spoke,  except  four  times,  it  is  a  clear  proof  that  she,  who 
thus  kept  silence,  was  much  alone.  What  more  do  we  require  ? 
One  good  example  may  suffice  for  all.  He  went  himself  alone  into 
a  solitary  place,  and  fasted  when  He  was  alone  in  the  wilderness ;  to 
shew  thereby  that  no  one  can  exercise  true  penitence  amidst  the 
multitude.  There,  in  solitude,  it  is  said  that  he  hungred,  to  comfort 
anchorites  who  are  in  want.  There  he  suffered  the  fiend  to  tempt 
him  many  ways ;  but  he  overcame  him.      Also  to  shew  that  the 

"  Luke,  i.  28. 
CAMD.  SOC.  Y 


162 


REGUL.^  INCLUSAEUM. 


Folio  42. 


penitence.  per  in  onliclie  stucle  him  liungrede,  hit  sei'S,  uorto 
uronren  ancre  J?et  is  meseise.^  per  he  j^olede  j^et  te  ueoncl  uondede 
him  ueole  weis :!  auh  he  ouercom  hine.  Also  uorte  scheawen  ]?et  te 
ueond  fonde^  muchel  ]?eo  ]?et  lede^  onlich  Hf,  vor  onde  J?et  he  haue'S 
to  ham :  auh  he  is  j^er  euer  ouercumen.  Vor  ure  Louerd  sulf  stont 
]?er  bi  ]7e  ^  uihte,  <^  belde^  '^  ham  hu  heo  schulen  stonden  strongHche 
ajein,  7  jiue^  ham  of  his  strenc^e.  He,  ase  hoU  writ  sei^S,  J»et  no 
muruh'Se,  ne  noise,  ne  J^rung  of  folc  ne  muhte  letten  him  of  his 
beoden,"^  ne  disturben  him  of  his  god, —  he  Jjauh,  no  ]?e  later,  hwon 
he  wolde  beon  i  beoden,  he  fleih  nout  one  o'Ser  men,  auh  dude  jet 
his  holi  deciples,^  <^  wende  one  uppon  hulles,  us  to  uorbisne,  J^et  we 
schullen  turnen  bi  us  sulf,  <^  climben  mid  him  on  hulles :!  J^et  is, 
J7enchen  heie,  <^  leauen  lowe  under  us  alle  eorSliche  ]?ouhtes,  ]?eo 
hwule  ]?et  we  beoS  ine  beoden.  Powel  <^  Antonie,  Hilariun  <^ 
Benediht,  Sincletice  <^  Sare,  =f  o'Sre  swuche,  monie  men  <^  wummen 
boSe,  uondede  sikerlich,*^  '^  underjeten  so^liche  ]?et  te  bijete  of 
onliche  line  was  God  icweme,  as  J»eo  ];et  duden  mid  God  al  J?et  heo 
euer  wolden.  Seint  leronime  nu  leate  seiS  bi  him  suluen,  "  Quo- 
ciens  inter  homines  fui,  minus  homo  recessi."  As  ofte  as  ich  euer 
was,  he  sei^,  among  men,  ich  wende  from  ham  lesse  mon  J?en  ich 
er  was.  Vor  ]?i,  sei^  ]>&  Ecclesiasticus,  "Ne  oblecteris  in  turbis:' 
assidua  est  enim  commissio  :"  jjet  is,  ne  J?unche  ]?e^  neuer  god 
among  monne  ^  floe :!  vor  J>er  is  euer  sunne.  Ne  seide  \q.  stefne  of 
heouene  to  Arseinie,  "  Arseni,  fuge  homines  <^  saluaberis:"  Arseni,  flih 
men  <^  tu  schal  beon  iboruwen.  Ant  eft  him  com  <^  seide,  "  Arseni, 
fuge,  tace,  quiesce :"  ]?et  is,  Arseni,  flih,  <^  beo  stille,  <^  wune  stude- 
uestliche  i  sume  stude,  ut  of  monne  sih^e. 


Nu  je  habbe^  iherd,  mine  leoue  sustren,  vorbisne  of  J^en  olde 
lawe,  -^  ec  of  ]>e  neowe :!  hwui  je  owen  onlich  llf  swu'S  to  luuien  f  '=f 


»  in  meseise.  C.  T. 
•^  bealde'S.  C.     beades. 
^  hise  apostles.  C. 
K  ne  like.  C. 


^  bi  ham  iiSe.  C, 

<•  bonen.  C.     bones.  T. 

f  witterliche.  C.  T. 

''  mounes.  T.     muche.  C. 


HOLY  MEN  AND  WOMEN  WHO  WEEE  BENEFITED  BY  SOLITUDE.  163 

fiend  tempteth  much  those  who  lead  a  soUtary  life,  for  envy  that  he 
beareth  towards  them :  but  he  is  there  always  overcome.  For  our 
Lord  himself  standeth  by  them  in  the  fight,  and  emboldeneth  them 
to  resist  strongly,  and  giveth  them  of  his  strength.  The  Saviour 
himself,  as  Holy  Scripture  saith,  whom  no  mirth,  or  noise,  or  multi- 
tude of  people  might  hinder  him  from  his  prayers,  nor  disturb  him  in 
his  holy  meditations, — 3et,  nevertheless,  when  he  wished  to  be  much 
in  prayer,  he  fled  not  only  other  men,  but  even  his  holy  disciples,  and 
went  up  into  hills  alone :  for  an  example  to  us,  that  we  should 
retire  by  ourselves  and  mount  up  with  him  upon  hills ;  that  is,  to 
meditate  on  heavenly  thmgs,  and  leave  low  beneath  us  all  earthly 
thouglits,  while  we  are  engaged  in  prayer.  Paul  and  Antony, 
Hilarion,  Benedict,  Syncletica,  Sara,  and  many  other  such  pious 
men  and  women  both  truly  experienced  and  rightly  perceived  that 
what  was  gained  by  a  solitary  life  was  pleasing  to  God  ;  as  persons 
M'ho  obtained  from  God  whatsoever  they  wished.  Saint  Jerome 
likewise  saith  of  himself,  "  Quotiens  inter  homines  fui,  minus  homo 
recessi."  As  often  as  I  have  been  among  men,  saith  he,  I  came 
from  them  less  man  than  I  was  before.  Wherefore  saith  Ecclesi- 
asticus,  "  Ne  oblecteris  in  turbis ;  assidua  est  enim  commissio :  " 
that  is.  Never  take  pleasure  among  a  multitude  of  people  :  for  sin  is 
ever  there.  Did  not  the  voice  from  heaven  say  to  Arsenius, 
"  Arseni,  fuge  homines  et  salvaberis :  "  Arsenius,  flee  from  men, 
and  thou  shalt  be  saved.  And  again  he  came  to  him  and  said, 
"  Arseni,  fuge,  tace,  quiesce  :  "  that  is,  Arsenius,  flee  and  be  quiet, 
and  dwell  constantly  in  one  place  out  of  the  sight  of  men. 


IV  ow,  ye  have  heard,  my  dear  sisters,  an  example  out  of  the  Old 
Testament,  and  also  out  of  the  New,  shewing  why  ye  ought  to  love 
greatly  a  solitary  life ;    and  now,   after  these  examples,   hear  the 

"  Arsenius  was  preceptor  to  the   Greek   emperor  Arcadius,  A.D.  383.     He  is  said  to 
have  heard  these  words  when  in  prayer,  and  anxious  about  the  safety  of  his  soul. 


164  REGUL^  INCLUSARUM. 

efter  ])e  uorbisnes,  ihere'S  nu  reisuns  hwui  me  ouh  for  to  fleon  J>ene 
world :'  eilite  reisuns  et  te  leste.  Ich  ham  sigge  schortliche.  Nime^ 
J>e  ]7e  betere  jeme. 

I .  pe  iiorme  is  sikernesse.  Eif  a  wode  limi  vrne  jeont  ]?e  strete, 
nolde  ]>e  wise  bitnnen  hire  inne  sone  ?  Ant  Seint  Peter  sei'S  ]>et  ]7e 
helle  liun  renge"S  <^  recche'S  ^  euer  abuten,  uort  te  sechen  injong, 
soule  uorte  uorswoluwen  r'  <^  bit  us  te  beon  wakei'e  <^  bisie  ine  holi 
beoden,  leste  he  us  kecche.''  "  Sobrii  estote  <^  uigilate  in  oracioni- 
bus,  quia  aduersarius  uester,  diabolus,  tanquam  leo  rugiens  circuit 
querens  quern  deuoret."  pis  is  Seinte  Peter's  word,'^  ]?et  ich  er 
seide.  Vor  j^i,  beoS  ancren  wise,  J?et  habbeS  wel  bituned  ham  ajein 
]?e  helle  leun,  uorte  beon  ]?e  sikerure. 

II.  pe  oSer  reisun  is  ]7et  hwo  ]jet  bere  a  deorewur^e  licur,  o^er 
Folio  42 1,  a  deorewur'Se  wete,  as  is  bame,  in  a  feble  uetles — healewi  in  one 

bruchele  glese,  nolde  heo  gon  ut  of  ]?runge,  bute  jif  heo  were  fol  ? 
pis  bruchele  uetles,  J^et  is  wummone  vleschs.  Of  J^isse  bruchele 
uetles  ]>e  apostle  sei^,  "  Habemus  thesaurum  in  istis  vasis  fictilibus." 
pe  bame — J^et  healewi — J>et  is,  meidenhod  ]7et  is  J^erinne :'  o^er,  efter 
meidelure,  chaste  clennesse.  pis  bruchele  uetles"^  is  bruchelure 
'pene  beo  eni  gles  ^  uor  beo  hit  enes  to-broken,  ibet  ne  bi  5  hit  neuer, 
ne  ihol  ase  hit  er  was,  nanmore  ]?ene  gles.  Auh  jet  hit  breke-S  mid 
lesse  ];ene  bruchel  gles  do.  Vor  gles  ne  to-breke'S  nout  bute  sum 
ymc  hit  arine.®  Auh  hit,  anonde^  meidelure,^  mei  leosen  his  holi- 
nesse  mid  a  stinkinde  wil.  So  uorS  hit  mei  gon,  1  lesten  so  longe :' 
auh  |?is  manere  bruche  mei  beon  ibet  eft,  allunge  ase  liit  was  euer 
iholest,^  ]?uruh  medicine  of  schrifte,  ?  ];uruh  bireousunge.  Nu  ]?e 
preoue  herof.  Sein  Johan  evangeliste  nefde  he  brude  ibrouht  hom  ? 
Nefde  he  J^o  i]7ouht  (jif  God  nefde  ilet  him),  meidenhod  uorte  uorle- 

»  rixle'S.  "  lecche.  C.  T. 

•^  sahe.  T,  ^  fetles.  T. 

"  rine.  C.     ruine.  T.  '  ant  hit  onefent.  T, 

8  aut  an  meidenhod.  C.  ''  al  so  hal  se  liit  halest  wes.  C. 


REASONS  rOR  RETIREMENT  FROM  THE  WORLD.  165 

reasons  why  one  ought  to  flee  the  world :  eight  reasons  at  the  least. 
I  mention  them  briefly :  take  the  more  heed. 


I .  The  fii'st  is  security.  If  a  raging  lion  were  running  along  the 
street,  would  not  a  wise  person  soon  shut  herself  in  ?  And  Saint 
Peter  saith  that  the  lion  of  hell  rangeth  and  raketh  always  about, 
seeking  an  entrance  to  devour  the  soul ;  and  he  commands  us  to  be 
watchful  and  busied  in  holy  prayers,  lest  he  catch  us.  "  Sobrii 
estote  et  vigilate  in  orationibus,  quia  adversarius  vester,  diabolus, 
tanquam  leo  rugiens  circuit  quaerens  quem  devoret."*  This  is  St. 
Peter's  advice,  as  I  said  before.  Therefore  be  ye  wise  anchoresses, 
who  have  shut  themselves  up  carefully,  agamst  the  lion  of  hell,  in 
order  to  be  the  more  secure. 

II .  The  second  reason  is  that  she  who  bears  a  precious  liquor  or  a 
precious  drink,  such  as  balsam,  in  a  frail  vessel — heaJewi  ^  in  a  brittle 
glass,  would  not  she  go  out  of  the  way  of  a  crowd,  unless  she  were 
a  fool  ?  This  brittle  vessel  is  woman's  flesh.  Of  this  brittle  vessel 
the  Apostle  saith:  "We  have  this  treasure  in  earthen  vessels."*^ 
The  balsam,  the  healewi,  is  virginity,  which  is  therein;  or,  after  the  loss 
of  maiden  honour,  chaste  purity.  This  brittle  vessel  is  more  brittle  than 
any  glass ;  for,  be  it  once  broken,  it  is  never  mended,  nor  whole  as  it  was 
before,  any  more  than  glass.  Moreover,  it  breaketh  more  easily  than 
brittle  glass  doth.  Fpr  glass  breaketh  not  unless  something  strike 
against  it.  But  with  regard  to  the  loss  of  virginity,  its  purity  may 
be  lost  by  an  unchaste  wish.  So  far  may  it  go  and  last  so  long : 
but  this  kind  of  breach  may  be  afterward  repaired,  and  made  quite 
as  whole  as  ever  it  was  by  the  remedy  of  confession  and  by  re- 
pentance. Now  for  the  proof  of  this :  Had  not  St.  John  the  Evange- 
list brought  home  a  bride  ?     Had  he  not  thought,  if  God  had  not 

a  1  Peter,  v.  8. 

•>  Healewi  appears  here  to  be   identical  with  balm  or  balsam  :  but  it  does  not  always 
occur  in  the  same  sense.     Its  strict  etymological  meaning  is  "  health-cup." 
■^  2  Corinthians,  iv.  7. 


166  EEGUL^  INCLUSARUM. 

osen?  Seo^en  jmuh,  nes  he  meiden  neuer  ]>e  unliolrer'  auli  was 
meiden  biteiht,  meiden  uorto  witene.  "  Virginem  uirgini  com- 
mendabat."^  Nu,  as  ich  sigge,  J»is  deorewm-Se  healewi  i'Sisse 
bruchele  uetles,  ]?et  is  meidenhod  '^  clennesse  in  oure  brucliele 
flesche,  bruchelure  ];en  eni  gles,  ]?et,  jif  je  weren  i'Se  worldes  Jn'unge, 
mid  a  Intel  hurlnnge  ^  je  muhten  al  nor  leosen,  ase  J^eo  wrecches  i^e 
worlde,  J^et  hurle'S  togederes  j  to-brekeS  hore  uetles,  "^  schede'S  hore 
clennesse.  Ant  forJ>i  ure  Louerd  cleope^  ]his  :  "  In  mundo  pres- 
suram,  in  me  an  tern  pacem  habebitis  :^"  bileaue^  ];ene  world  '^  cume'S 
Folio  43.  to  me :!  uor  ]?er  je  schulen  been  ine  ]?runge :!  auh  reste  and  pels  is 
in  me. 


Ill .  pe  jnidde  reisun  of  Ipe  worldes  flulite  is  "pe  bijeate  of  heouehe. 
pe  lieouene  is  swuSe  lieih  :/  liwo  se  wule  bijiten  °  hire,^  <^  areachen 
l^er  to,  hire  ^  is  Intel  inouh  uorte  worpen  al  ]?ene  world  under  hire 
uoten.  Vor  }>i  alle  }>e  halewen  makeden  of  al  ]?e  worlde  ase  ane 
stol®  to  hore  uet,  uorto  arechen  j^e  heouene.  pe  apostle  seiS,  "Yidi 
mulierem  amictam  sole,  f  luna  sub  pedibus  ejus."  pet  is  Sein 
Johannes  word  euangeliste  i^en  Apocalipse  r'  ich  iseih,  he  sei^,  ane 
wummon  ischrud  mid  te  sunne,  f  ]?ene  mone  under  hire  uet.  pe 
mone  waxe'S  <=f  woneS,  <^  nis  neuer  studeuest  t  "^  bitocne^  for  hi 
worldliche  ]?inges  ];et  beo'S,  ase  J^e  mone,  euer  ine  chaunge.  pesne 
mone  mot  te  wummon  holden  vmder  hire  uet :'  worldliche  hinges  to 
treden  '^  forhowien,  'pe  wule  ]>e  heouene  arechen,  "^  beon  J'er  ischrud 
mid  te  so'Se  sunne. 


IV.  pe  ueor^e  reisun  is  preoue  of  noblesce  f  of  largesse.     Noble 
men  "^  gentile  ne  bereS  nout  packes,  ne  ne  uareS  nout  itrussed  mid 

a  "Virginem  matrein  virgini  commeudavit." — MS.  Oxon. 

''  hurtlinge.  T,     J>urlunge.  C.  "^  biwinnen.   C. 

•'  hit.  T.  ^  scheomel.  C.     sehamel.  T. 


REASONS  FOR  RETIREMENT  FROM  THE  WORLD.  167 

prevented  him,  to  relinquish  maidenhood  ?  Yet,  afterwards,  he  was 
a  maiden  not  the  less  pure ;  and  himself  a  maiden,  a  maiden  was 
given  in  charge  to  him  to  keep.^  "  Virginem  matrem  virgini  com- 
mendavit."  Now,  as  I  say,  this  precious  balsam  in  this  brittle 
vessel  is  virginity  and  purity  in  our  brittle  flesh,  more  brittle  than 
any  glass ;  which,  if  ye  were  in  the  world's  crowd,  ye  might,  from  a 
slight  collision,  lose  entirelj^,  like  the  unhappy  people  in  the  world 
who  jostle  against  each  other  and  break  their  vessels  and  shed  their 
purity.  And,  therefore,  our  Lord  thus  addresses  us :  "  In  mundo 
pressuram,  in  me  autem  pacem  habebitis ; " ''  leave  the  world  and 
come  to  me ;  for  there  ye  shall  be  in  the  crowd ;  but  rest  and  peace 
are  with  me. 

III.  The  third  reason  for  fleeing  from  the  world  is  the  obtaining 
of  heaven.  Heaven  is  exceedingly  high ;  and  it  is  little  enough  that 
she  who  wishes  to  gain  it  and  arrive  at  it  should  cast  all  the  world 
under  her  feet.  Wherefore,  all  the  saints  made  all  the  world,  as  it 
were,  a  footstool  to  their  feet  in  order  reach  up  to  heaven.  The 
Apostle  saith,  "  Vidi  mulierem  amictam  sole,  et  luna  sub  pedibus 
ejus.^^  '^  This  is  the  saying  of  St.  John  the  Evangelist,  in  the 
Apocalypse ;  I  saw,  saith  he,  a  woman  clothed  with  the  sun,  and  the 
moon  under  her  feet.  The  moon  waxeth  and  waneth,  and  is  never 
steadfast ;  and  is,  therefore,  a  fit  emblem  of  worldly  things,  which 
are,  like  the  moon,  ever  changing.  This  moon  the  woman  must 
hold  under  her  feet ;  she  must  trample  upon  and  despise  worldly 
things,  who  wishes  to  arrive  at  heaven,  and  be  clothed  there  with 
the  true  sun. 

IV .  The  fourth  reason  is,  that  it  is  a  proof  of  nobleness  and  liberality. 
Noblemen  and  gentlemen  do  not  carry  packs,  nor  go  about  trussed 
with  bundles,  nor  with  purses.     It  belongs  to  beggars  to  bear  bag 

»  St.  John,  xix.  26,  27.  ^  Ibid.  xvi.  33.  <=  Revelation,  xii.  1. 


168  REGULiE  INCLUSARUM. 

trusseaus/  ne  mid  purses.  Hit  is  beggares  ^  rilite  uorte  beren  bagge 
on  bac  :^  j  burgeises  for  to  beren  purses  :f  <^  nout  Godes  spuse,  |>et  is 
lefdi  of  heouene.  Trusseaus,  <^  purses,  baggen,  <^  packes  bee's  alia 
eor^liche  weolen,  "^  worldliclie  renten. 

V.  pe  vifte  reisun  is,  noble  men  -^  wummen  makie'S  large  relef. 
Auh  hwo  mei  makien  largere  relef  ]?ene  ]7e  cSer  ?  peo  ]?et  sei'S  mid 
Seinte  Peter,  "Ecce  nos  reliquimus  omnia  j  secuti  sumus  te." 
Louerd^  for  te  voluwen  J^e  we  liabbe^  al  bileaued.  Nis  ]?is  large 
relef?     Nis  yis  muchel  loaue  ?     Mine  leoue  sustren,  kinges  <^  kai- 

Folioizi.  seres  habbe'S  liore  bileoue  of  oure  large  relef  J^et  we  habbe^  ileaned. 
Louerd,  forte  uoluwen  Jje,  sei"S  Seinte  Peter,  we  habbe'S  al  bileaued  t' 
ase  ]?auli  he  seide,  We  wulle^S  folewen  ]>e  i^e  muchele  genterise  of 
Jjine  largesse,  pu  leauedest  to  o^re  men  alle  richesses,  '^  makedest 
relef  of  al,  =f  loaue  °  so  large :'  we  wulle^  foluwen  ];e :'  we  wulle'S 
don  al  so — bileauen  al  ase  ]?u  dudest,  «^  foluwen  J^e  ec  on  eor'Se,  '^ 
ine  ]?et,  "^  in  o'Serhwat,  uorte  uoluwen  ]7e  ec  into  ]>e  blisse  of  heo- 
uene, f  J'er  jet  oueral  uoluwen  ]7e  hwuderward  so  })u  euer  wendest, 
ase  none  ne  muwen  bute  one  meidenes.  "Hii  secuntur  agnum 
quocunque  ierit,  vtroque  scilicet  pede  r'  in  integritate  cordis  et 
corporis." 

VI.  pe  sixte  reisun  is,  hwui  je  habbe'S  J^ene  world  ivlowen — fami- 
liaritate :  }>et  is,  uorte  beon  ^  priue  mid  ure  Louerde.  Vor  ]nis  he 
seiS  bi  Osee,  "  Ducam  te  in  solitudinem,  J  ibi  loquar  ad  cor  tuum." 
Ich  chulle  leden  ]?e,  he  seiS,  ure  Louerd,  to  his  leofmon,  into  onliche 
stude :!  "?  ter  ich  chulle  luueliche  speken  to  ];ine  lieorte :'  uor  me  is 
lo'S  presse.     "  Ego  Dominus :  et  ciuitatem  non  ingrediar." 


"  trusses.  C,  •»  beggilde.  C.  T.  "^  leaue.  C.  T, 

''  Faniiliai'itate :    muche  cu'Sredne,    for    to    be.    T.      Desiderium    familiaritatis    cum 
Deo.  MS.  Oxon. 


REASONS  FOR  RETIREMENT  FROM  THE  WORLD.  169 

on  back,  and  to  burgesses  to  bear  purses,  and  not  to  God's  spouse, 
who  is  the  lady  of  heaven.  Bundles,  purses,  bags,  and  packs  are  all 
earthly  wealth  and  worldly  revenues. 


V .  The  fifth  reason  is,  that  noble  men  and  women  give  large  alms. 
But  who  may  give  larger  alms  than  others  ?  They  who  say  with 
St.  Peter,  "  Ecce  nos  reliquimus  omnia,  et  secuti  sumus  te."  ^  Lord, 
to  follow  thee,  we  have  left  all  things.  Is  not  this  large  alms  ?  Is 
not  this  leaving  much  ?  ]\Iy  dear  sisters,  kings  and  emperors  have 
their  nourishment  ^  out  of  your  large  alms,  which  ye  have  left.  Lord, 
to  follow  thee,  saith  St.  Peter,  we  have  left  all :  as  if.  he  had  said. 
We  will  follow  thee  in  the  great  nobleness  of  thy  liberality.  Thou 
didst  leave  to  other  men  all  riches,  and  gavest  alms  of  all,  and  hast 
left  so  large  remains — we  will  follow  thee  ;  we  will  do  the  same — 
leave  all  as  thou  didst,  and  follow  thee  also  on  earth,  both  in  this 
and  in  other  things,  that  we  may  follow  thee  likewise  into  the 
blessedness  of  heaven,  and  there  still  follow  thee  every  where 
whithersoever  thou  goest,  as  none  may  but  the  pure  only.  "  Hii 
sequuntur  agnum  quocunque  ierit,"  °  that  is,  with  both  feet— in 
purity  of  heart  and  of  body. 

VI.  The  sixth  reason  why  ye  have  fled  from  the  world  is  fellow- 
ship ;  that  is,  to  be  in  fellowship  with  our  Lord.  For  thus  he  saith  by 
Hosea,  "Ducam  te  in  solitudinem,  et  ibi  loquar  ad  cor  tuum."'^  I 
will  lead  thee,  saith  our  Lord  to  his  beloved,  into  a  solitary  place, 
and  there  I  will  speak  affectionately  to  thine  heart ;  for  I  dislike  a 
crowd.     "  I  am  the  Lord ;  and  I  will  not  enter  into  the  city."  ® 


»  St.  Matt.  xix.  27.  ''  Bigleofa.  A.S.  '  Revelations,  xiv.  4. 

<•  Hosea,  ii.  14.  ^  Hosea,  xi.  9. 

CAMD.   SOC.  Z 


170  REGULiE  INCLUSARUM, 

VI  r.  pe  seoue^e  reisun  is,  viorte  beon  ]?e  brihture^  %  te  brilitluker 
iseon  ine  heouene  Godes  bi'ihte  nebscheft.  For  je  beoS  ivlowen  J?ene 
world,  ■?  hude^  ou  her  uor  him.  Eet  ter  teken  ]7et  je  beon  swifte 
ase  ]>e  sumie  gleam  ^  uor  je  beo'S  mid  lesu  Criste  bitmid  ase  ine 
sepulcre  7  bibarred,  ase  he  was  o'Se  deore  rode,  ase  is  iseid  J^er 
uppe. 

VIII .  Ye  eihtu^e  reisnn  is  uorte  habben  cwike  bone  f*  %  loke^  nii 
jeorne  hwareuore.  pe  edmode  cwene  Hester  J^e  bitocne'S  ancre  r* 
tior  hire  nome  sei'S  ase  mucliel  ase  ihud  on  Englische  leodene.  Ase 
me  ret  *  in  hire  boc,  heo  was  the  kinge  Assuer  ouer  alle  icweme :'  % 
]7nruh  hire  bone  he  aredde  of  deaSe  al  hire  uolc,  ]?et  was  to  dea'Se 
idemed.  pes  nome  Assuer  is  ispeled  eadi,  as  is  er  iseid,  %  bitocne'S 
God :  eadi  ouer  alle.  He  jetteS  Hester  '^q  cwene,  j^et  is,  ]?e  treowe 
ancre,  J?et  is  riht  Hester,  ]?e  is  riht  ihud — he  ihereS  hire,  °l  jette'S 
hire  alle  hire  bonenr'  %  scheawe^  ]?uruh  ham  ]7et  muche  uolc,  J, 
monie  schulden  beon  uorloren,^  ]7et  beo'S  J^uruh  ]7er  ancre  bonen 
iboruwen,  ase  weren  ]?uruh  Hesteres.  Uor  hwon  ]7et  heo  beo 
Hester,  ?  holde  hire  ase  Hester  dude,  Mardocheus  doubter.  Mar- 
docheus  spele'S,  "amare  conterens  impudentem  :"'  ]?et  is,  bitterliche 
to-tredinde  j^ene  schomelease.  Schomeleas  is  ];e  mon  o'Ser  ]7eo 
wummon  \ei  de'S  eni  untoweschipe,  o'Ser  s,q\^,  biuoren  ancren.  Eif 
eni  ]?auh  so  do,  %  heo  bj'eke  bitterliche  his  untowe  word,  o'Ser  his  fol 
deden  ^  to-trede  ham  isigge,  anonriht  mid  unwur'Se  tellunge. 
peonne  is  heo  Hester,  Mardochees  doubter,  bitterliche  te-tredinde 
)?ene  schomelease.  Bitterluker  ne  betere  ne  mei  heo  ham  neuer 
Folio  ii.  breken  ];en  is  iteiht  j^eruppe,  mid,  "Narraverunt  milii  r^"  o'Ser  mid 
tisse  uers :  "  Declinate  a  me  maligni,  et  scrutabor  mandata  Dei 
mei :"'  and  wende  inward  anon  touward  hire  weouede :!  %  holde  hire 
et'home,  ase  dude  Hester  ]?e  ihudde.  Semei,  as  hit  tellcS  ine 
regum,  hefde  dea^  ofearned :  '^  auh  he  cried  merci,  7  Salomon  forjef 

"  red.  C.     redes.  T. 

''  "]  sauue'S  }>urli  ham  muche  folc,     moni  sohulde  beo  forloren.  O,  T. 

"^  ofserued.  C.  T. 


A  TRUE  ANCHORESS  COMPARED  TO  QUEEN  ESTHER.  171 

VI 1.  The  seventh  reason  is,  thcat  ye  may  be  the  brighter,  and  may 
behold  more  clearly  God's  bright  countenance  in  heaven ;  because  ye 
have  fled  from  the  world,  and  hide  yourselves  here  for  his  sake.  Yet 
more,  there  ye  shall  be  swift  as  the  sunbeam;  because  ye  are  shut  up 
with  Jesus  Christ  as  in  a  sepulchre,  and  imprisoned,  as  he  was,  on 
the  precious  cross,  as  was  said  above. 

Vlli.  The  eighth  reason  is,  that  your  prayers  may  be  fervent. 
And  now  consider  attentively  why  the  meek  Queen  Esther — who  be- 
tokeneth  anchoress,  for  her  name  signifieth  as  much  as  hidden  in 
English  speech — as  we  read  in  her  book,  was  more  pleasino-  than  all 
others  to  King  Ahasuerus ;  and  through  her  praj^er  he  freed  from  death 
all  her  people,  who  were  doomed  to  death.  Ahasuerus  is  interpreted 
"  blessed,"  as  is  said  before,  and  betokeneth  God,  blessed  above  all. 
He  granteth  to  Esther  tlie  queen,  that  is,  the  true  anchoress,  the  rioht 
Esther,  who  is  really  hidden — he  heareth  her  and  granteth  all  lier 
petitions,  and  shewcth  thereby  that  much  and  many  people  would 
have  been  lost  who  are  saved  through  the  prayers  of  anchoresses,  as 
they  were  through  Esther's,  when  they  are  like  Esther,  and  conduct 
themselves  as  Esther  the  daughter  of  Mordecai  did.  Mordecai 
signifieth  "amare  conterens  impudentem,"  that  is,  bitterly  tramplinor 
uj)on  the  shameless.  Shameless  is  the  man  or  the  woman  that  doth 
or  saith  any  thing  indecent  before  an  anchoress.  Ifj  however,  any 
one  do  so,  and  she  interrupt  bitterly  his  improper  speech,  or  his 
foolish  deeds,  let  her  trample  upon  them,  I  say,  at  once,  with  con- 
tempt. Then  is  she  Esther,  Mordecai's  daughter,  bitterly  trampling 
upon  the  shameless.  More  bitterly  nor  better  she  cannot  interrupt 
than  is  said  above,*  with  the  words  "The  wicked  have  told  me 
foolish  tales,"  &c.  or  with  this  verse,  "  Depart  from  me  ye  malignant, 
and  I  will  search  the  commandments  of  my  God ;"''  and  let  her  go  in- 
ward immediately  toward  her  altar,  and  keep  at  home,  as  did  Esther 
the  hidden.   Shemei,  as  we  are  told  in  the  Book  of  Kings,  had  deserved 

■■  Page  97.  ''  Psalm  cxix.  115. 


172  EEGUL^  INCLUSARUM. 

hit  him,  jjauh  ]7uruh  swuche  uorewarde  J?et  he  heold  him  et  hom  ine 
Jerusalem,  ase  he  wunede,  "?  hudde  ^  him  in  his  huse  t'  1:  jif  he 
ouhwuder  wende  ut,  swuc  was  ]7et  foreward,  ]?et  he  were  eft  al  ful  % 
to  dea^e  idemed.  He,  ];auh,  brec  foreward  ]?uruh  his  unseluh'Se :! 
J  his  ]?relles  etfluwen  him  ■?  etbreken  him  ut,  "?  he  uoluwe  ham  11 
wende  ut  efter  ham.  Hwat  wiltu  more  ?  He  was  sone  iwreied  ^  to 
Folio  4i  b.  1^6  kinge  Salomon  :'  1  for  ]7et  foreward  was  ibroken,  he  was  idemed 
to  dea'Se.  Understonde'S  jeorne  ]?is,  mine  leoue  sustren  :  Semei 
bitocne^S  ]?e  utwarde  ancre — nout  Hester  |7e  ihudde.  Vor  Semei 
seiS  audiens/  j^et  is,  iherinde,  on  ure  leodene  :f  J>et  is,  ]7e  ancre  ]?et 
haue^S  asse  earen,  longe,  uorte  iheren  ueor  t'  J?et  is,  axinde  efter 
ti'Singes.d  Semei  was  in  Jerusalem  uorte  huden  hire  }?erinne,®  pf 
he  wolde  libben.  pis  word  Jerusalem,  spele'S  sih"Se  of  peis,^  J 
bitocne^  ancre  hus :'  vor  j^erinne  ne  ]?erf  heo  iseon  bute  peis  ^  one. 
Ne  beo  neuer  Semei,  'pet  is,  j^e  recluse,  so  swu'Se  agult  ^  touward  |?e 
so'Se  Salomon,  j^et  is,  ure  Louerd.  Holde  hire  et  home,  ine  Jeru- 
salem, 'pet  heo  nowiht  ne  wute^  of  the  worldes  baret,  J  Salomon 
jetted  hire  bli^eliche  his  ore.  Auh  jif  heo  entermete'S  hire  of 
Jjinges  wi'Suten,  more  'pen  heo  ]?urue,^  ■?  hire  heorte  beo  wiSuten, 
]?auh,  ase  a  clot  of  eor^e,  ]7et  is,  J^auh  hire  licome  beo  wi^innen  pe 
uour  woawes,  heo  is  iwend  mid  Semei  vt  of  Jerusalem,  al  so  ase  he 
dude,  efter  his  J?relles.  peos  ];relles  beo'S  hire  eSele  vif  wittes,  ]?et 
schulden  beon  et  home,  '?  seruen  liore  lefdi.  peonne  heo  serue'S  wel 
pe  ancre  hore  lefdi  hwon  heo  noteS  ham  alle  wel  in  hire  soule  neode : 
liwomie  pe  eien  is  o^e  boc,  oSer  o  sum  oSer  god  r'  ]>e  earen  to  Godes 
wordes :'  pe  muS  to  holi  beoden.  Ant  jif  heo  wit  ham  vuele,  *?  let 
ham  |>uruh  jemeleaste,  etfleon  hire  seruise,  J  foluwen  ham  utwardes 
mid  hire  heorte — ase  hit  biualle^  euere  mest  j^et  go  ];et  wit  ut  j^e 

"  wunene  'j  dude.  T,  •>  forwreied.  T.     forwreiset.  C. 

'^  rumores  audiens.  MS.  Oxon.  ''  ji  hercni'S  efter  ut  runes.  C. 

'  Semeis  stude  was  in  Jerusalem,  "p  he  sehulde  in  huiden  him. 

f  stude  of  pes.  T.     sich'Se  of  gri'5.  C. 

K  gri«.   C.  '■  forgult.   C.  'J'. 

'  ne  wite.  T.     iiute.  C.  ■*  )5ur5e.  C.     Jmrte.  T. 


A  WORLDLY  ANCHORESS  COMPARED  TO  SHEMEI.  173 

death :  but  he  implored  mercy,  and  Solomon  forgave  him,  yet  upon 
the  condition  that  he  should  keep  at  home  in  Jerusalem  where  he 
dwelt,  and  liide  himself  in  his  house ;  and  if  he  went  forth  any 
whither,  such  was  the  covenant,  that  he  should  then  be  again  guilty, 
and  condemned  to  death.  He  unfortunately,  however,  brake  the 
covenant ;  for  his  bond-servants  ran  away  and  escaped  from  him, 
and  he  pursued  them  and  went  out  after  them.^  What  wouldest 
thou  more  ?  He  was  soon  betrayed  to  King  Solomon,  and  because 
the  covenant  was  broken,  he  was  doomed  to  death.  Understand 
this  well,  my  dear  sisters :  Shemei  betokeneth  the  outward  anchoress ; 
not  Esther  the  hidden.  For  Shemei  signifieth  "  audiens,"  that  is, 
hearing,  in  our  language;  and  it  means  the  anchoress  who  hath 
ass's  ears,  long,  to  hear  from  far ;  that  is,  asking  after  tidings. 
Shemei  was  in  Jerusalem,  upon  condition  of  hiding  himself 
therein,  if  he  wished  to  live.  This  word,  Jerusalem  signifieth 
"  sight  of  peace,"  and  betokeneth  a  monastery ;  because  nothing- 
ought  to  be  seen  therein  but  peace  only.  Never  let  Shemei,  that  is, 
the  recluse,  so  greatly  offend  the  true  Solomon,  that  is,  our  Lord. 
Let  her  stay  at  home  in  Jerusalem,  that  she  may  know  nothing  of 
the  turmoil  of  the  world;  and  Solomon  will  gladly  grant  her  his 
grace.  But,  if  she  intermeddle  with  external  things  more  than  she 
need,  and  her  heart  be  without ;  though  her  body,  like  a  clod  of 
earth,  be  within  the  four  walls,  she  is  gone  forth  with  Shemei,  out 
of  Jerusalem,  just  as  he  did  after  his  bond-servants.  Those  bond- 
servants are  her  five  natural  senses,  which  ought  to  be  at  home  and 
serve  their  lady.  Then  she  serveth  well  the  anchoress  her  lady, 
when  she  useth  them  all  rightly  for  the  profit  of  her  soul,  when 
the  eyes  are  upon  the  book,  or  upon  some  other  good  work,  the 
ears  attentive  to  God's  words,  the  mouth  in  pious  prayers.  And 
if  she  guard  them  ill,  and  let  them,  through  heedlessness,  run  away 
from  her  service,  and  follow  tliem  abroad  with  her  heart — as  it  most 
frequently  happens  that  if  the  sense  go  out  the  heart  goeth  out  after 

■'  1  Kings,  ii.  36 — 4(3. 


174  REGUL^  INCLUSARUM. 

heorte  ge^  ut  efter — heo  breke^  Salomon  uoreward,  mit  te  unseli 
Semei,  and  is  to  dea^e  idemed. 

Uor]?ui,  mine  leoue  sustren,  ne  beo  je  nout  Semei,  auh  bee's 
Hester  "beo  ihudde,  %  je  sclmlen  beon  iheied  i'Se  blisse  of  heouene. 
Folio  45.  Vor  be  nome  of  Hester  ne  seiS  nout  one,  "  abscondita,"  J>et  is,  nout 
one  ilmd,  auh  de^S  j^er  teken,  "  eleuata  in  populis,"  ];et  is,  iheied  ine 
uolke  r'  "?  so  was  Hester,  ase  hire  nome  cwidde'S  ^ — iheied  to  cwene, 
of  one  poure  meidene.  I]?isse  worde,  Hester,  beo-S  hudunge  % 
heinesse  boSe  iueied  togederes :!  ant  nout  one  heinesse,  auh  heinesse 
of  folke,  vorte  scheawen  so-Shche  J^et  heo  ^  l^et  hudeiS  ham  ariht  in 
hore  ancre  huse,  heo  schulen  beon  ine  heouene,  ouer  o^er  kunnes 
folke,  wur^liche  iheied.  Bo'Se  Hesteres  nome  *?  hire  heiunge 
preoue-S  so^S  )?et  ich  sigge.  An  o^er  half,  understonde-S  J^et  je  beo^ 
in  Jerusalem :!  %  tet  je  beo^  ivlowen  to  chirche  griSe  :^  uor  nis  non 
of  ou  \et  nes  sume  chere  Godes  ]?eof.  Me  awaite^S  ou,  J^et  wute  je 
ful  jeorne,  wi'Suten,  as  me  de^  j^eoues  ]?et  beo"S  ibroken  to  chirche. 
Auh  holde^  ou  ueste  inner'  nout  te  bodi  one,  uor  ]?et  is  ]?et  unwurSeste, 
auh  ower  vif  wittes,  %  te  heorte  ouer  alle  J^ing,  J  al  J?er  ])e  soule  lif 
is.«  Vor  beo  heo  bistepped  ^  ]7er  ute,  nis  )7er  ];eonne  buten  leden 
hire  uor^S  touward  ^  ]>e  waritreo  of  helle.  Beo^  of  dredde,  %  ofFeared 
of  eueriche  monne,  al  so  ase  ]?e  ]?eof  is,  leste  he  drawe  ou  utward, 
bet  is,  biswike  ou  o  sume  wise,  %  awaitie  uorte  worpen  upon  ou  his 
crokes.^  Biseche'S  jeorne  God,  ase  ]?eof  ]?et  is  ibroken  to  chirche, 
]?et  he  wite  %  wardie  ou  urom  ^  alle  |7eo  ];et  ou  awaite^S.  Cheatere^ 
ouwer  beoden  euere,  ase  sparuwe  de-<S  ]?et  is  one.  Vor  J^is  one  is 
iseid  of  onliche  Hue,  1  of  onliche  stude,  ]7er  me  mei  beon  Hester  ]?e 
ihudde  ^  ut  of  ]?e  worlde :!  J  don  betere  ]?ene  ine  grunge  euerich 
gostlich  bijeate:^  1  for  ]?i  efneS  Dauid  ancre  to  pelJican,  }»et  let 
onlich  lif,  ant  to  sparuwe,  ]?et  is  one. 

"  cu'Se'5.  C.     cwi«-5.  T.  •>  j'eo.  C,     teo.  T. 

c  is  inne.  T.  ''  bitrappet.  T.     bitreppet.   C, 

<!  touward  te  galhefoi-ke.  T,     galcforke.  C. 

'  hore  clokes.  T.     hise  cleches.  C.  '■'  \vib\  T.  C. 


ANCHORESSES  LIKE  CRIMINALS  FLEEING  TO  SANCTUARY.       175 

it — she  breaketh  Solomon's  covenant,  with  the  unfortunate  Shemei, 
and  is  doomed  to  death. 

>Ylierefore,  my  dear  sisters,  be  not  ye  Shemei,  but  be  Esther 
the  hidden,  and  ye  shall  be  exalted  in  the  blessedness  of  heaven. 
For  the  name  of  Esther  signifieth  not  only  "  abscondita,"  that  is, 
not  only  hidden,  but,  moreover,  "  elevata  in  populis,"  that  is, 
exalted  among  the  people ;  and  Esther,  as  her  name  saith,  was  so 
exalted  to  be  queen  from  being  a  poor  maiden.  In  this  word  Esther, 
hiding  and  highness  are  both  conjoined ;  and  not  highness  only,  but 
highness  among  people,  to  shew  truly  that  they  who  hide  themselves 
rightly  in  their  monastery,  shall  be  w^orthily  exalted  m  heaven  above 
other  people.  Both  Esther's  name  and  her  exaltation  prove  what 
I  say  to  be  true.  And  now,  consider  that  ye  are  in  Jerusalem ; 
and  that  ye  have  fled  to  the  sanctuary  of  the  church ;  for  there  is  not 
one  of  you  who  has  not,  at  some  time,  been  a  thief  against  God. 
Men  are  waiting  for  you,  of  that  be  ye  well  assured,  without,  as 
they  do  for  thieves  who  have  fled  for  refuge  to  church.  But  keep 
close  within,  not  only  your  body,  for  that  is  least  worthy,  but  your 
five  senses,  and  your  heart  above  all,  and  that  in  which  is  all  the 
life  of  the  soul.  For,  if  it  has  stepped  without,  it  has  then  only  to 
be  led  forth  toward  the  gallows-tree  of  hell.  Be  in  fear  and  di'ead 
of  every  man,  as  much  as  the  thief  is,  lest  he  draw  you  without, 
that  is,  deceive  you  in  some  way,  and  lie  in  wait  that  he  may  lay  his 
clutches  upon  you.  Fervently  pray  to  God,  like  a  thief  who  has 
fled  for  refuge  to  the  church,  to  keep  and  protect  you  from  all  those 
who  He  in  wait  for  you.  Be  always  chirping  your  prayers,  as  the 
sparrow  doth  that  is  alone.  For  this  word,  alone,  is  said  of  solitary 
life,  and  of  a  solitary  place,  where  one  may  be  Esther  the  hidden — 
out  of  the  world — and  acquire,  better  than  in  the  crowd,  every 
spiritual  good ;  and,  therefore,  David  compareth  an  anchoress  to  the 
pelican,  which  leads  a  solitary  life,  and  to  the  sparrow,  that  is  alone. 


176  REGUL^  INCLUSAEUM. 

Folio  45  h.  Sparuwe  bane's  jet  one  kunde  ]>et  is  swn'Se  bihene  to  ancre,  J^anb 
me  bit  batie,  ]7et  is  ];et  falHnde  vuel.  Vor  mucbe  neod  is  ]?et  ancre, 
of  bobe  bue,  J,  of  beie,  babbe  ]>ei  falbnde  vuel  pet  vnel  ne  sigge 
icb  nout  ]7et  me  so  cleope'S :!  aub  falbnde  vuel  icb  cleopie  licomes 
sicnesse,  o^er  temptacimi  of  licomes  fondunge,^  liwar  ]?urnb  bire 
J?uncbe  ]?et  beo  ualle  adnneward  of  holie  beibnesse.  Heo  wolde 
elles  awilegen,''  o^er  leten  to  wel  of  bire  suluen,  1  so  iwur^en  to 
nout.  pet  flescbs  wolde  awiligen  %  bicomen  to  ful  itowen  touward 
bire  lefdi,  jif  bit  nere  ibeaten :!  J  makien  sic  ]?e  soule,  jif  sicnesse  ne 
temede  ]?et  bodi  mid  vuele,  ne  ]>ene  gost  mid  sunne.  Eif  nou-Ser  of 
bore  nere  sec,  ase  bit  bitune^  °  selde,  borbel  wolde  awakien :!  "j^et  is, 
]?e  meste  dredful  secnesse  of  alle  secnesses,  Eif  God  fonde'S  ancre 
mid  eni  vuel  wiSuten  rf  o^er,  ]?e  ueond  wi'Sinnen  mid  gostlicbe 
un^eauwes,  ase  prude,  wreSSe,  onde,  o'Ser  mid  flescbes  lustes — heo 
baue^  ]>et  fallinde  vuel,  ]7et  me  seiS  ];et  is  sparuwe  vuel.  God  bit 
wule,  uor]?m  J^et  beo  beo  euer  edmod ;  t  mid  loub  boldunge  of  bire 
suluen,  valle  to  j^er  eorSe,  leste  beo  beo  prud. 

]Vu  we  burte'S,  ^  leoue  sustren,  to  tbe  ueor^e  dole,  ]?et  icb  seid 
scbulde  beon  of  feole  uondunges.  Vor  ]>er  beo^S  uttre  J  inre;  If 
ei^er  is  moniuold.  Salue  icb  bibet  to  tecben  ou  tojeines  bam,  "? 
bote ;  ■?  bwu  bwose  baueS  bam  mei  gederen  of  ]>isse  dole  froure  f 
cumfort  ajeines  bam  alle.  pet  icb,  ];urub  J^e  lore  of  ]>e  Hob  Goste, 
mote  bolden  ou  voreward,  be  bit  jettie  ®  me  }>urub  ower  bone. 


a  secnesse  T  tfSer  flesches  fondunges.  C.  ''  awilden.  C. 

"^  tune'S.  C.  ''  liitte^  [hvvet].  C.  hurten.  T. 

^  getti  [graunte]. 


A  SENSE  OF  FRAILTY  NECESSARY  TO  HUMILITY.  177 

The  s^iaiTow  liatli  yet  another  property  which  is  very  good  for  an 
anchoress,  although  it  is  hated :  that  is,  the  falling  sickness.     For 
it  is  very  necessary  that  an  anchoress  of  holy  and  highly  pious  life 
have  the  falling   sickness.     I  do  not  mean  the  sickness   which   is 
commonly  so  called  ;  but  that  wdiich  I  call  falling  sickness   is  an 
infirmity  of  the  bod}',  or  temptation  of  carnal  frailty,  by  wdiich  slie 
seems  to  herself  to  fall  down  from  her  holy  and  exalted  piety.     She 
would  otherwise  grow  presumptuous,  or  have  too  good  an  opinion 
of  herself,   and  so  come  to  nothing.      The  flesh  would  rebel  and 
become  too  insubordinate  towards  its  mistress,  if  it  were  not  beaten, 
and  would  make  the  soul  sick,  if  sickness  did  not  subdue  the  body 
with  disease,  nor  the  spirit  with  sin.     If  neither  of  these  were  sick — 
which  is  seldom  the  case — pride  would  awaken,  which  is  the  most 
dangerous  of  all   sicknesses.       If  God   try  an  anchoress  with  any 
external  evil;    or,   the  enemy   within,   with   spiritual  disorders,  as 
pride,  wrath,  envy,  or  with  the  lusts  of    the  flesh,  she  hath  the 
falling  sickness,  which  is  said  to  be  the  sparrows'  infirmity.     God 
so  walls  it,  in  order  that  she  may  be  always  hnmble ;  and,  with  low 
estimation  of  herself,  fall  to  the  earth,  lest  she  become  proud. 

JVow,  dear  sisters,  we  hit  upon  the  fourth  part,  wdiich  I  said 
should  be  of  many  temptations.  For  there  are  external  and  internal 
trials,  and  many  sorts  of  each.  I  promise  to  teach  you  a  safeguard 
against  them,  and  a  remedy ;  and  how  any  one  who  hath  them  may 
gather,  from  this  division,  comfort  and  consolation  against  them  all. 
That  I,  by  the  teaching  of  the  Holy  Spirit,  may  keep  my  engage- 
ment to  you,  may  He  grant  to  me  through  your  prayer. 


CAMD.  soc.  2  A 


178  KEGUL.E  INCLUSARUM. 

[Incipit  QuARTA  Pars  liujns  operis,  quoe  est  cle  multis 
temptationibus  exterioribus  et  interioribus.]  ^ 

Foho  46.  J>Jg  vvene  non  of  lieie  Hue  J^et  lieo  ne  beo  itemptecl.  More  \>qo^ 
be  gode  ]7et  bee's  iclumben  an  heih  itempted  J^en  beon  J^e  woke :  ^  7 
bet  is  god  riht.  Vor  euer  so  J>e  hul  is  more  ?  lierre,  so  ]7e  wind  is 
more  I'eron.  Se  \q  hul  is  more  %  herre  of  holie  line  1:  of  lieie,  se  \q 
Tieondes  puffes,  ]?et  beo^  ];e  windes  of  fondunges,  bee's  strengure 
]7eron  ?  more.  Eif  eni  ancre  is  ]?et  ne  veleS  none  nondnnges,  swu'S 
drede  hire  iSet  point,  ]7et  hco  beo  oner  mnchel  7  oner  swu'Se  ivonded. 
Vor  so  Seint  Gregorie  sei^ :  "  Tunc  maxime  impugnaris,  cum  te 
impugnari  non  sentis."  Sik  mon  liaue'S  two  swu^e  dredfule  aestaz : 
bet  on  is  hwon  he  ne  ivele'S  nout  his  owune  sicknesse  r^  %  for  ]>i  he 
ne  seche'S  nout  leche,  ne  lechecraft  ^  ne  ne  aske'S  none  monne  red,  7 
astorue"<S  uerhche  er  me  lest  wene.  pis  is  Jje  ancre  ]7et  not  nout 
hwat  is  fondunge.  To  J^eos  speke'S  ye  engel  i'Se  A})ocalipse,  J,  sei'S, 
"  Dicis  quod  dives  sum,  "?  nullius  egeo,  ?  nescis  quod  miser  es,  7 
nudus,  ?  pauper,  *?  cecus."  pu  seist  ^et  te  nis  no  need  medicine : 
auh  ]>u  ert  blind  iheorted,  %  ne  isihst  nout  hwu  ]?u  ert  poure  %  naked 
of  holinesse,  1!  gostliche  wrecche.  pet  o'Ser  dredful  aestat  ]jet  te 
sike  haueS  is  al  urommard  Jnsse.  pet  is  hwon  he  ivelcS  so  muchel 
anguise  J^et  ne  ne  mei  i'Solien  ]7et  me  hondle  his  sor,  ne  ]?et  me  hine 
heale.  pet  is  sum  ancre  ]?et  ivelcS  so  swu'Se  hire  uondunges,  %  is 
so  sore  of-dred  of  ham,  ]7et  no  gostlich  cumfort  ne  mei  hire  gledien,  ne 
makien  hire  to  understonden  ]?et  lieo  muwe  7  schule  ]>uruh  ham  ]?e 
betere  beon  iboruwen.  Ee,  ne  telle'S  hit  iSe  gospelle  bi  God  sulf 
bet  te  Holi  Gost  ledde  ure  Louerd  into  onliche  stude  to  leaden  onlich 

Foho  46 1.  ]jf  ffjy  ^Q  beon  itempted  of  J^e  unwine,  of  helle  ?    Auh  his  temptaciun, 
|7et  ne  muhte  smiegen,*=  was  one  wi^uten  sunne. 


MS.  O.von.  *»  wake.  T.  C.  "^  15  ne  mulite  ruine  liim.  T, 


PAKT  IV.       OF  TEMP*TATIONS.  179 

[Here  beginneth  the  Fourth  Part  of  the  work,  which  is  con- 
cerning many  temptations,  external  and  internal.] 

Ldct  not  any  one  of  remarkably  pious  life  think  that  she  may  not 
be  tempted.  The  good,  who  have  reached  a  high  degree  of  virtue, 
are  more  tempted  than  the  frail :  and  there  is  good  reason  for  it ; 
for  the  greater  and  higher  the  hill  is,  there  is  the  more  wind  upon  it. 
As  the  hill  of  holy  and  pious  life  is  greater  and  higher,  so  the  fiend's 
puffs,  which  are  the  winds  of  temptations,  are  stronger  thereon  and 
more  frequent.  If  there  is  any  anchoress  who  feeleth  no  tempta- 
tions, let  her  dread  greatly  on  that  point,  lest  she  should  be  too 
much  and  too  strongly  tempted.  For  so  saith  St.  Gregory  :  "  Tunc 
maxime  impugnaris,  cum  te  impugnari  non  sentis.^'  A  sick  man 
hath  two  alarming  states.  The  one  is  when  he  doth  not  feel  his  own 
sickness ;  and  therefore  seeketh  not  a  physician  nor  medicine,  nor 
asketh  any  man's  advice,  and  dieth  suddenly  before  any  one  ex- 
pecteth  it.  This  is  the  anchoress  who  does  not  know  what 
temptation  is.  To  such  the  angel  speaketh  in  the  Revelation,  and 
saith :  "  Dicis  quod  dives  sum,  et  nullius  cgeo  ;  et  nescis  quod  miser 
es,  et  nudus,  et  pauper,  et  caecus."  *  Thou  sayest  that  thou  needest 
no  medicine ;  but  thou  art  blind-hearted,  and  seest  not  that  thou  art 
poor  and  naked  of  holiness,  and  spiritually  wretched.  The  other 
alarming  state  which  the  sick  man  hath,  is  quite  the  opposite  of  this. 
It  is  when  he  feeleth  so  much  pain  that  he  cannot  bear  that  any  one 
should  touch  his  sore,  or  apply  a  remedy  to  it.  Tliis  is  an  anchoress 
who  feeleth  her  temptations  so  forcibly,  and  is  so  sore  afraid  of  them, 
that  no  spiritual  comfort  can  gladden  her,  nor  make  her  to  under- 
stand  that  she  may  and  shall,  through  them,  be  the  better  saved. 
Nay,  is  it  not  recorded  in  the  Gospel  by  God  himself,  that  the  Holy 
Spirit  led  our  Lord  into  a  solitary  place  to  lead  a  solitary  life,  that 
he  might  be  tempted  of  the  hellish  adversary  ?  But  his  temptation, 
who  might  not  sin,  was  alone  without  sin. 

*  Revelation,  iii.  17. 


180  REGUL^  INCLUSARUM. 

Understonde'S  ]7eonne  an  aire  uormest,  leoue  sustren,  ]?et  two 
manere  temptaciuns — two  kunne  uondunges — beo^S  ^  vttre  J.  inre  ^ 
7  bo'Se  beo'S  feoleuold.  Vttre  uondunge  is  liwarof  clime's  likunge 
oSer  mislikunge,  wi^uten  o'Ser  wi^innen.  Mislikunge  wiSuten — 
ase  sicnesse,  meseise,  scheorae,  vnhep,  1  euericli  licomliclie  derf  ]>et 
eileS  be  vlesche.  Mislikunge  wiSinnen — ase  heorte  sor,  grome,  % 
wre'S Se.  Also  onont  l^et  lieo  is  ^  likunge  wiSuten,  ase  licomes  lieale, 
mete,  druncli,  7  cloth  inouh,  %  eueriches  flesclies  eise  anont  ^  swuche 
j^inges.  Likunge  wi^innen — ase  sum  uals  gledschipe,  o'Ser  of  monne 
hereword,  oSer  jif  me  is  iluued  more  ]?en  ano'Ser,  7  more  ioluhned," 
more  idon  god,  o'Ser  menske.  peos  dole  of  Jjisse  temptaciun  |7et  is 
uttre  icleoped,  is  swikelure  ]7en  ]?e  o^er  half.  Bo^e  bee's  J^auh  o 
temptaciun  :^  7  ei^er  wi'Sinnen  ?  wi^uten,  boSe  of  hire  two  dolen. 
Auh  lieo  is  uttre  icleoped,  uor  heo  is  euer  o'Ser  of  J^ing ^  wiSuten 
o^er  of  J'ing  wiSinnen,  7  te  uttre  ]?ing  is  ];e  uondunge.  peos 
fondunges  cume'S  o'Serhules  of  God,  7  oSerhules  of  mon  :^  fondunge 
of  God — ase  of  frendes  deaSe,  7  sicnesse  on  ham,  o'Ser  o  \n  sulf :' 
pouerte,  mishep,  7  oSer  swuche  i  heale  also  and  eise.  Fondunge  of 
nion — ase  mislich  wouh,®  o'Ser  of  worde  o'Ser  of  werke,  o  be,  o'Ser 
o]7ine :  alse  hereword,  o'Ser  goddede.  peos  cumeS  also  of  God,  auh 
nout  ase  do's  ]?e  o^re,  wiSuten  euerich  middel  ^  auh  mid  alle  he 
uondeS  mon  hu  he  him  drede  7  luuie.  Inre  vondunges  beoS  mis- 
Fviioil.  liche:  un^eauwes,  o'Ser  lust  touward  ham  :^  o'Ser  swikele  J^ouhtes, 
l^et  Jjunche-S  ^  J^auh  gode.  peos  inre  vondunges  kume^S  of  ]>q  ueonde, 
o^er  of  ]7e  worlde,  7  o'Serhwule  of  ure  vlesche.  To  J^e  uttre  tempta- 
ciun is  need  pacience,  }?et  is  ]?olemodnesse.  To  ]?e  inre  is  need 
wisdom  7  gostlich  strenc^e.  We  schulen  nu  speken  of  J»e  uttre 
vondunge,  7  techen  J^e  j^et  habbetS  hire,  hu  heo  muwen,  mid  Godes 
grace,  ivinden  remedie;  J^et  is  elne,  ajeines  hire  to  vrouren  ham 
suluen. 


«  is  ipinet.  T.  ^  on  euent.  T.  c  ^^j-g  jiguet.  T. 

^  is  eauer  cwint.   C.  ^  ase  mislicunge  of  J?ocht.  C.  '  semen. 


TEMPTATIONS  OUTWARD  AND  INWARD.  181 

Jvnow  then,  dear  sisters,  first  of  all,  that  there  are  two  sorts  of 
temptations — two  kinds  of  trials — external  and  internal — and  both 
are  manifold.  External  temptation  is  that  fi'om  which  come  things 
pleasing  or  displeasing — without  or  within.  Displeasing  without — 
as  sickness,  want,  shame,  mishap,  and  every  bodily  hurt  that  is 
painful  to  the  flesh.  Displeasing  within — as  grief  of  heart,  anger, 
and  wrath.  Likewise,  in  regard  to  what  is  pleasing  without — as 
health  of  body,  food,  drink,  and  sufficient  clothing,  and  every  thing 
of  this  kind  that  is  agreeable  to  the  flesh.  Pleasing  without — as 
any  false  joy,  either  from  the  praise  of  men,  or  if  one  is  more 
beloved,  more  caressed,  more  benefited,  or  honoured  than  another. 
The  part  of  this  temptation  which  is  called  exterior  is  more 
deceiving  than  the  other  part.  Both  are,  however,  one  temptation  ; 
and  each  within  and  without — both  of  them  two  parts.  And  it  is 
called  exterior,  because  it  is  always  either  of  a  thing  without,  or  of  a 
thing  within;  and  the  exterior  thing  is  the  temptation.^  These 
temptations  come  sometimes  from  God,  and  sometimes  from  man. 
Temptation  from  God — as  the  death  of  friends,  and  the  sickness  of 
them,  or  of  thyself,  poverty,  mishap,  and  such  things,  also  health 
and  wealth.  Temptation  from  man — as  any  kind  of  wrong,  either 
by  word  or  deed  to  thee  or  thine ;  likewise  praise,  or  deed  of 
kindness.  These  come  also  from  God,  but  not  as  the  others  do, 
without  any  intermediate  cause ;  and  with  all  of  them  he  trieth  man, 
to  find  how  he  fears  and  loves  him.  Inward  temptations  are  of 
various  kinds — immoral  indulgences,  or  the  desire  of  them,  fraudu- 
lent designs  which,  nevertheless,  seem  just.  These  inward  tempta- 
tions come  from  the  devil,  or  from  the  world,  and  sometimes  from 
our  flesh.  To  resist  the  outward  temptations,  there  is  need  of 
patience,  that  is,  of  meek  resolution.  To  resist  the  inward,  there  is 
need  of  wisdom  and  spiritual  strength.  We  are  now  to  speak  of  the 
outward  temptation,  and  to  teach  those  who  are  subject  to  it  how 

*  " Ambce  sunt  interius  et  exterius ;  sed  vocatur  exterius  (juia  est  in  re  vel  de  re  exteriori; 
et  res  dicitur  temptatio." — MS.  Oxon. 


182  REGULiE  INCLUSAKUM. 


"Jjeatus  uir  qui  sufFert  temptationem  f'  quoniam  cum  probatus 
fuerit,  accipiet  coronam  vitse  quam  repromisit  Deus  diligentibus  se." 
Eadi  is  lie  oSer  lieo,  t  iseli,  ];et  haue'S  J;olomodnesse  in  temptaciun  ^ 
vor  hwon  heo  is  ipreoued,  hit  seiS,  heo  scbal  beon  ikruned  mid  te 
crune  of  liue  |;et  God  haue^  bihoteu  bis  icorene.  Hwon  beo  is 
ipreoued  bit  seiS :  a  wel  ^  is  bit  iseid  t  Vor  al  so  preoue'S  God  bis 
icorene  ase  ]?e  goldsmi'S  fonde^  ]>et  gold  iSe  fure.  pet  false  gold 
vorwur'Se'S  ];erimie :'  J  tet  gode  gold  kumeS  ut  brihtere.  Sicnesse  is 
a  brune,  vorte  ]?olien  bot.'^ 

Sicnesse  J?et  God  send :'  aub  nout  J»et  sum  keccbeS  "^  jniruh  liire 
owune  dusiscbipe.  Vor  moni  make^  bire  sec  j^urub  bire  fol 
berdiscbipe :'  aub  ]ns  miscweme'S  God.  Aub  sicnesse  ]?et  God  sent 
de^S  Jjeos  six  ];inges — wascbe^  ]?eo  sunnen  J>et  weren  er  iwroubte :' 
warde'S  ^  to  jein  J>eo  ]>et  weren  ®  touwardes :'  preoue^  pacience  i' 
bait  ine  edmodnesse :!  %  mucbele'S  ]7e  mede  ^  J  efne'S  ]7ene  ]7olemode 
to  martir.  pus  is  sicnesse  soule  lecbe/  1i  salue  of  bire  wunden,  "? 
scbeld,  ]?et  beo  ne  keccbe'S  mo,  ase  God  seiS  ]?et  beo  scbolde,  jif 
sicnesse  ^  bit  ne  lette.  Sicnesse  makeS  mon  to  understonden  bwat 
Folio  47  b.  be  is,  t  to  icnowen  bim  suluen,  %  ase  god  meister,  bet  mon  vorte 
leornen  wel  bu  militi  is  god,  7  bu  vrakel  is  j^e  worldes  blisse.  Sic- 
nesse is  ]7e  goldsmi^  J^et  i'Se  blisse  of  heouene  ouergulde'S  ]?ine  crune. 
So  ]?e  sicnesse  is  more,  se  Jje  goldsmi'S  is  bisegure  r'  15  so  lengre  beo 
ilest,  se  be  brilite'S  bire  swu^ure  r'  vorte  beon  martirs  efning,  J>urub 
a  wilninde  ^  wo.  Hwat  is  more  grace  to  ]?eo  j^et  befden  ofearned  J^e 
pinen  of  belle  world  a  buten  ende?  Nolde  me  tellen  him  aire 
monne  dusigest,  ]?et  forsoke  enne  buffet,  uor  one  speres  wunde — ane 


»  for  wel.  ''  — hat;  ach  nan  fur  ne  clense'5  \>e  gold,  as  hit  deS  J^e  saule.  C. 

•^  leche'5.  C.     ekes.  T.  ^  weornec).  C. 

*  beo'S.  C.  f  saulene  heale.  C. 

K  gef  nere  seelmesse  ").  C.  ''  hwilinde.  C. 


GOOD  EFFECTS  OF  SICKNESS.  183 

they  may,  with  God's  grace,  find  a  remedy ;  namely,  self-command, 
to  support  them  mider  it. 

"  iJeatus  vir  qui  sufFert  tentationem,  quoniam  cum  probatus 
fuerit,  accipiet  coronam  vitse,  quam  repromisit  Deus  diligentibus  se."  ^ 
Blessed  is  he,  or  she,  and  happy,  who  hath  patience  in  temptation ; 
for  when  she  is  tried,  it  is  said.  She  shall  be  crowned  with  the  crown 
of  life,  which  God  hath  promised  to  his  elect.  When  she  is  tried, 
it  is  said — and  it  is  well  said — For  God  so  trieth  his  elect,  as  the 
gold  in  the  fire.  The  false  gold  perisheth  therein,  but  the  good  gold 
Cometh  out  brighter.  Sickness  is  a  fire  which  is  patiently  to  be 
endured  [but  no  fire  so  purifieth  the  gold  as  it  doth  the  soul]  ^ 

Sickness  which  God  sends ;  but  not  that  which  some  catch 
through  their  own  folly.  For  many  make  themselves  sick  through 
their  fool-hardiness :  and  this  displeaseth  God.  But  the  sickness 
which  God  sends  doth  these  six  things :  it  washeth  away  the  sms 
that  have  been  formerly  committed ;  it  guardeth  against  those  that 
are  likely  to  be  committed  ;  it  trieth  patience ;  preserveth  humility  ; 
increaseth  the  reward ;  and  maketh  the  patient  sufferer  equal  to  a 
martyr.  Thus  is  sickness  the  physician  of  the  soul,  and  heals  its 
wounds,  and  protects  from  receiving  more ;  as  God  saitli  that  it 
should,  if  sickness  did  not  prevent  it.  Sickness  maketh  man  to 
understand  what  he  is,  and  to  know  himself;  and,  like  a  good  master, 
it  corrects  a  man,  to  teach  him  how  powerful  God  is,  and  how  frail 
is  the  happiness  of  this  world.  Sickness  is  the  goldsmith  who,  in 
the  blessedness  of  heaven,  gildeth  thy  crown.  The  greater  the 
sickness  is,  the  busier  is  the  goldsmith ;  and  the  longer  it  lasteth, 
the  more  exceedingly  doth  he  brighten  it ;  that  they  may  be  equal 
to  martyrs  through  temporal  suffering.  What  greater  favour  can 
there  be  to  those  wdio  had  deserved  the  pains  of  hell  world  without 
end?  Would  not  he  be  accounted  of  all  men  the  most  foolish, 'who 
refused  a  buffet,  instead  of  a  spear's  wound — a  needle's  pricking,  for 

"  St.  James,  i.  12.  ^  T.  C. 


184  EEGULiE  INCLUSAKUM. 

nelde  prikunge,  uor  ane  bihefdunge — ane  beatimge,  uorte  beon 
anhonged  ^  on  helle  waritreo  world  a  buten  ende  ?  God  hit  wot, 
leoue  sustren,  al  ]?et  wo  of  ]?isse  worlde  iefned  to  helle  aire  leste  pine, 
al  nis  bute  ase  bal  pleowe.^  Alnis  nout  so  muche  ase  a  Intel  Seawes 
drope  a^ean  ]?e  brode  see,  ?  alle  ]?e  worldes  wateres.  pe  ]>et  mei 
]7eonne  etsterten  ]7et  ilke  grislich  wo,  *?  ]?eo  atelich°  pinen,  J?uruh 
sicnesse  ]?et  ageS,  ]niruh  eni  vnel  ]?et  her  is,  seliliche  mei  heo  siggen. 

An  o'Ser  half,  leorne'S  her  moninolde  uronren  a^an  Jje  nttre 
vondunge,  ]?et  cume'S  of  monnes  vuel :  vor  ]?eos  ]>et  ich  habbe  iseid 
of,  is  of  Godes  sonde.  Hwose  ener  mis-sei'S  ]7e,  oSer  mis-de'S  "pe, 
nim  jeme  "?  understond  ]>et  he  is  ]7i  uile,^  7  uile'S  awei  al  ]n  rust,  1: 
al  yi  ruwe  of  ]?ine  sunnen  :'^  7  he  uret^  him  suluen,  weilawei !  ase  ]?e 
uile  de'S  :!  auh  he  make's  ]7e  smeSe,  ant  brihte^  ]?ine  sonle. 

An  o^er  wise,  j^ench  ^et  ]?et  hwose  euer  herme'S  ]>e,  o'Ser  eni  wo 
de'S  he,  scheome,  grome,  oSer  teone — ]?ench  }?et  he  is  Godes  jerd,  H 
Foiw  48.  tet  God  bet  ]?e  mid  him,  "?  chaste^,  ase  ueder  de^  his  leoue  child, 
mid  ter  jerde.  Uor  so  he  sei^  ];et  he  de'S,  ]>uruh  sein  Johannes 
mu^,  i'Se  Apocalipse:  "Ego  quos  amo  arguo  et  castigo."  Ne  bet 
he  nenne  mon  bute  hwamso  he  luue'S,  J  halt  for  his  childe,  nanmore 
l>en  ]?u  woldest  beaten  a  ureomede  ^  child  ]>auh  hit  agulte.  Auh,  ne 
lete  he  nout  wel  of  ]?et  he  is  Godes  jerde.  Vor  ase  ]?e  ueder  hwon 
he  bane's  inouh  ibeaten  his  child,  7  haueS  ituht  hit  wel,  he  wprpe'S 
be  jerd  into  j^e  fure  r'  uor  heo  is  nouht  nanmore  :f  al  so  ]?e  ueder  of 
heouene,  hwon  he  haue'S  ibeaten  wel  mid  one  unwreste  monne  oSer 
wummon  his  leoue  child  uor  his  gode,*^  he  worpcS  j)e  jerd  into  be 
fure  of  helle  r^  J?et  is,  ]?en  unwreste  mon.  Vor  ]>{  he  sei^  elles 
hwar :    "  Mihi    vindictam,   et    ego  retribuam :' "   ]?et    is,   min  is  be 


»  a  lute  beatinge  for  a  hengiiige.  T.  ''  bute  a  ploge.  C. 

'^  etieliche.   C.     atterliche.  T.  ^  — file,  j>  lorimers  liabben.  T. 

'  of  J^i  ruch^e  sunnen.   C.     ti  ruhe  of  sunne.  T.  '  frettes.  T. 

s  fremde.  T.  "  suite.  T. 


man's  wickedness  a  chastening  rod  in  god's  hand.     185 

a  beheading — a  beating,  instead  of  being  hanged  on  the  gallows 
of  hell,  world  without  end  ?  God  knows,  dear  sisters,  all  the  woe 
of  this  world  compared  to  the  very  least  pain  of  hell  is  nothing  but 
ball-play.  It  is  all  not  so  much  as  a  small  drop  of  dew  to  the  broad 
sea  and  all  the  waters  of  the  world.  She,  therefore,  who  may 
escape  that  fearful  state  of  suffering,  and  those  awful  pains,  through 
a  sickness  that  passeth  away,  through  any  evil  of  the  present  life, 
may  call  herself  happy. 

On  the  other  hand,  learn  now  many  remedies  against  the  out- 
ward temptation,  which  proceeds  from  the  wickedness  of  man.  For 
that  of  which  I  have  already  spoken  is  of  God's  sending.  Whoso- 
ever harmeth  thee  by  word  or  deed,  consider  and  understand  that  he 
is  thy  file,  and  fileth  away  all  thy  rust,  and  all  the  roughness  of  thy 
sins ;  and  though  he  wears  himself  away,  unhappy  man !  as  the  file 
doth,  yet,  he  maketh  thee  smooth  and  brighteneth  thy  soul. 

Again,  reflect,  that  whosoever  harmeth  thee,  or  mflicteth  upon 
thee  any  wrong,  shame,  anger,  or  suffering — reflect,  that  he  is  God's 
rod ;  and  that  God,  beats  thee  with  him,  and  chasteneth,  as  a  father 
doth  his  dear  child,  with  the  rod.  For  thus  he  saith  that  he  doth, 
by  the  mouth  of  St.  John,  in  the  Revelation,'*  "  As  many  as  I  love, 
I  rebuke  and  chasten."  He  beateth  no  man  but  him  whom  he 
loveth  and  accounteth  his  child,  any  more  than  thou  w^ouldst  beat  a 
strange  child,  though  it  were  naughty.  But,  let  him  not  think  well 
of  himself  because  he  is  God's  rod.  For,  as  the  father,  wdien  he 
hath  sufficiently  beaten  his  child,  and  hath  well  chastised  him, 
casteth  the  rod  into  the  fire,  because  he  is  naughty  no  longer ;  so, 
the  Father  of  Heaven,  when  he,  by  means  of  a  bad  man  or  woman, 
hath  beaten  his  dear  child  for  his  good,  casteth  the  rod,  that  is,  the 
bad  man,  into  the  fire  of  hell.  Wherefore,  he  saith  in  another  place ; 
"  Mihi  vindictam,  et  ego  retribuam  ;  "  that  is,  Mine  is  vengence,  and 
I  will  repay ;  as  if  he  had  said  :  Avenge  not  yourselves,  nor  bear  ill 
w'ill,  nor  curse  when  any  one  offends  you,  but  immediately  reflect 

«  iii.  19. 
CAMD.  SOC.  2  B 


186  REGULiE  INCLU8ARUM. 

wreche,  7  ich  cliulde  *  jelden :'  ase  ]?auh  he  seicle,  Ne  wrekie  je  nout 
ou  sulueii,  lie  ne  griicclie  je  nout,  ne  ne  warien  hwon  me  agulte'S 
to  ou :'  auh  ]?enclieS  anon  J'et  lie  is  ower  uederes  jerde,  1:  J'et  lie 
wule  jelden  him  jerde  seruise.  And  nis  ]?et  child  fulitowen  ]7et 
schrepeS^  ajean,  "?  bit  upon  Jje  jerde?  Auh  ]7et  debonere  child 
hwon  hit  is  ibeaten,  jif  ]?e  ueder  hat  hit,  cussed  ]7e  jerd.  And  je 
don  al  so,  mine  leoue  sustren :'  vor  so  hat  owr  ueder  ou,  ]?et  ^e 
cussen,  nout  mid  muS,  auh  mid  luue  of  heorte,  J^eo  ]?et  he  ou  inide 
beate^.  "  Diligite  inimicos  vestros  ^  benefacite  hiis  qui  oderunt 
vos  :"  7  orate  pro  persequentibus  ?  calumniantibus  vos."  pis  is 
Godes  lieste,  j^et  him  is  muchele  leouere  J^en  ]?et  tu  ete  gruttene 
bread,  o'Ser  werie  lierde  here.  Luuie^  ouwer  uoamen,''  he  sei-S,  °i 
do's  god,  jif  je  muwen,  to  ]?eo  ]?et  ou  weorre'S  :f  and  jif  je  elles 
ne  muwen,  bidde'S  jeorne  uor  ]?eo  ]?et  ou  eni  vuel  ^  do's  cSer  mis- 
sigge'S.  Ant,  ase  J^e  apostle  lere'S,  ne  jelde  neuer  vuel  uor  god,  auh 
euer  god  for  vuel,  ase  dude  ure  Louerd  sulf,  'i  alle  his  haluwen.^ 
Folio  48  h.  Eif  je  do'S  ]?us  Godes  heste,  }>eonne  beo  je  his  liendi  ^  children  J7et 
cusse'S  ]?e  jerden  j^et  he  haueS  ou  mid  iSrosschen.  Nu,  seiS  sum, 
o'Serhwule,  his  soule  o^er  hire  ^  icli  cliulle  wel  luuien,  auh  his  bodi 
o  none  wise :  auh  'pet  nis  nout  to  siggen.  pe  soule  ant  te  licome  nis 
bute  o  mon,  "?  bo^e  ham  itit  o  ^  dom.  Wult  tu  to-dealen  pet  God 
haue^  isompned  ?  He  uorbeot  hit,  J  ser8,  "  Quod  Deus  conjunxit 
homo  ne  separet."  Ne  wur^e  non  so  wod  pet  he  to-deale  J^et  J^ing 
]7et  God  bane's  isompned.^ 

penche'S  jet  Jjisses  weis  r'  ]?et  a  child,  jif  hit  spume's  o  suinme 
bing,  o'Ser  hurteS  him,  me  bet  ]?et  ]?iiig  l?et  hit  hurtcS  on,  "?  ]?et 
child  is  wel  ipaied, "?  forjited  al  his  hurt,  1:  stilled  his  teares.  Vor]7i, 
froure'S  ou  sulf:   "  Letabitur  Justus  cum  viderit  vindictam."     God 


•  min  is  te  wrake,  T  ich  wile.  T.  ''  schindle'5.  C.     scratte^.  T. 

«  fa  men.  C.  "^  eil.  C.  T.  «  hali  halhes.  T. 

f  hende.  T.  «  hires.  T.  "»  tidetJan.  C. 

'  ifeiget.  C.     ifeiet.  T. 


LOVE  AND  OBEDIENCE  BETTER  THAN  HARD  PENANCE.    187 

that  lie  is  your  father's  rod,  and  that  he  will  pay  him  what  is  due 
for  his  rod-service.  And  is  not  that  an  ill-behaved  child  that 
scratches  again  and  bites  tlie  rod  ?  But  the  good  child,  when 
beaten,  if  his  father  bid  him,  kisseth  the  rod.  And  do  ye  the  same, 
my  dear  sisters,  for  so  your  Father  commandeth  you,  that  ye  kiss, 
not  with  mouth,  but  with  heart-love,  those  whom  he  beateth  you 
with.  "  Love  your  enemies,  do  good  to  them  that  hate  you :  and 
pray  for  them  that  persecute  and  calumniate  you."  ^  This  is  God's 
commandment,  which  is  much  more  acceptable  to  him  than  that  thou 
eat  bread  made  of  grit,  or  wear  hard  hair-cloth.  Love  your  foemen, 
he  saith,  and  do  good,  if  ye  have  power,  to  those  who  fight  against 
you ;  and  if  you  cannot  do  any  thing  else,  pray  earnestly  for  those 
who  do  or  say  any  evil  against  you.  And,  as  the  Apostle  teacheth, 
return  never  evil  for  good,  but  alwaj's  good  for  evil,  as  our  Lord 
himself  did,  and  all  his  saints.  If  ye  thus  do  God's  commandment, 
then  are  ye  his  dutiful  children,  who  kiss  the  rods,  wherewith  he 
hath  thrashen  you.  Now,  some  one  may  perhaps  say,  his  or  her 
soul  I  will  love  well,  but  by  no  means  his  body ;  but  this  is  saying 
nothing  at  all.  The  soul  and  the  body  are  but  one  man,  and  one 
doom  betides  them  both.  Wilt  thou  separate  what  God  hath  joined 
together  ?  Let  no  man  be  so  mad  as  to  put  asmider  that  which  God 
hath  joined  together. 


Reflect  again  thus ;  that  if  a  child  stumble  against  any  thing,  or 
hurt  himself,  men  beat  the  thing  that  he  hurteth  himself  upon, 
and  the  child  is  well  pleased,  and  forgetteth  all  his  hurt,  and  stoppeth 
his  tears.  Wherefore,  take  comfort  to  yourselves  ;  "  The  righteous 
shall  rejoice  when  he  seeth  the  vengeance."  ''  On  the  day  of  Judg- 
ment, God  will  do  as  if  he  said,  "  Daughter,  did  this  person  hurt  thee  ? 
Did  he  cause  thee  to  stumble  in  wrath,  or  in  grief  of  heart,  in  shame, 

»  St.  Luke,  vi.  27,  28.  ^  Psalm  Iviii.  10. 


188  REGUL^  INCLUSARUM. 

schal  don  a  domesdei,  ase  J^auh  lie  seide,  "  Doubter,*  liurte  ]7es  ]7e  ? 
Makede  he  ];e  spurnen  ine  wreSSe  o'Ser  ine  heorte  sor,^  ine  scheonie, 
o'Ser  ine  teone  ?  Loke,  douhter,  loke  liu  he  hit  schal  abuggen,  ant 
J^er  je  scbulen  iseon  bunsen  °  ham  mit  tes  deofles  bettles,  ]7et  wo 
schall  ham  been  aliue.*^  And  je  schulen  beon  wel  ipaied  ]?erof,  vor 
ower  wil  7  Godes  wil  schal  beon  so  iveied  j^et  je  schulen  and  wulle^ 
al  |;et  he  euer  wule,  %  he  al  }»et  je  euer  wulle^. 

Ouer  alle  o'Ser  ]?ouhtes,  in  alle  ower  passiuns,  J^enche^  euer 
inwardliche  up  o  Godes  pinen, — ]?et  te  worldes  weldinde  wolde,  uor 
his  ]7relles,  J^olien  swuche  schendlakes  7  hokeres :!  bufFetes,  spot- 
lunge,  blindfellunge,  J?ornene  crununge,  jjet  set  him  i'Set  heaued,  so  j^et 
]>&  blodi  streames  urnen  adun  :!^  J,  bileaueden  his  swete  bodi  ibunden 
naked  to  \e  herde  pilere,  ant  ibeaten  so  ]7et  tet  deorewur'Se  ^  blod 
Folio  49.  orn  adun  on  euerich  halue  ^ — J^et  attri  drunc  j^et  me  jef  him,  J^eo 
him  ]?urste  o  rode,  If  hore  hefden  sturiunge  s  upon  him,  ]7eo  on 
hokerunge  jeieden  ^  so  lude.  Lo  !  he  her  ]?et  healede  oSre,  lo !  hu 
he  healed  nu  %  helpeS  him  suluen.  Tunic's  ];eruppe  ]?er  icli  spec 
Im  he  was  ipined  in  alle  his  fif  wittes  :^  7  efiie^  al  ower  wo,  sicnesse, 
*?  oSerhwat,  %  wouh  of  worde  oSer  of  werke,  "?  al  ];et  mon  mei 
]?olien,  ]7ertec  al  he  ]?olede,  %  je  schulen  lihtlie  iseon  hu  Intel  hit 
recche^,'  nomeliche,  jif  je  j^enche'S  ]?et  he  was  al  loSIeas :!  J  J^et  he 
J^olede  al  J^is  nout  for  him  suluen,  uor  he  lie  agulte  iieuer.  Eif  je 
J'olieS  wo  je  habbe'S  wurse  of-earned  :f^'  1  al  ]?et  je  ]7olie'S,  al  is  for 
ou  suluen. 

(joS  nu  ]7eonne  gledluker  bi  stronge  wei,  *?  biswincfule,  touward 
|?e  muchele  feste  of  heouene,  ]?er  ase  ower  giede  ureond  ower  cunie 

=>  sune.  T.  ''  Dude  he  J?e  spurne  ivvra'S'Sen  oSer  in  lierte  seir  ?  T. 

•^  buncin.  C.     berien.  T.  "i  j5  wa  beon  ^eos  liues.  T. 

■=  strunden  strenden.  C.     strundes  streamdeu.  T. 

f  i)  of  bat  deorewur'Se  bodi  }>e — .  T.  s  schakinge.  T. 

''  gredden.  C.  T.  >  reache'S.  C. 

''  ofserued.  C.     deseruet.  T. 


WHEN  SUFFERING,  THINK  OF  CHRIST's  SUFFERINGS.  189 

or  in  suffering  ?  Look,  daughter,  look  how  he  shall  pay  for  it ;  and 
ye  shall  see  them  bounced  with  the  devil's  mallets,  so  that  they  shall 
be  weary  of  life."  And  ye  shall  be  well  pleased  with  this,  for  your 
will  and  the  will  of  God  shall  be  in  such  unison  that  ye  shall  wish 
whatsoever  He  wills,  and  He  whatsoever  ve  wish. 


Above  all  other  thoughts,  in  all  your  sufferings,  reflect  always 
deeply  upon  the  sufferings  of  Christ — that  the  Ruler  of  the  world 
was  content,  for  his  bond-servants,  to  endure  such  ignominy  and 
contempt — buffets,  mocking,  blindfolding,  crowning  with  thorns, 
which  pierced  his  head  so  that  streams  of  blood  ran  down ;  and  that 
they  left  his  sweet  body  bound  naked  to  the  hard  pillar,  and  beaten 
so  tliat  the  precious  blood  ran  down  on  every  side ;  the  poisonous 
drink  that  they  gave  him  when  he  thirsted,  on  the  cross;  the 
shaking  of  their  heads  at  him;  who  cried  out  in  derision  so  loud, 
"  Look  here  !  he  that  healed  others.  Behold  now  how  he  healeth 
and  helpeth  himself.^^  Turn  back  to  the  place  ^  where  I  spoke  of 
how  he  was  pained  in  all  his  five  senses;  and  compare  all  your 
sorrow,  sickness,  and  other  distresses,  and  wrongs,  by  word  or  deed, 
and  all  that  man  may  suffer,  with  all  that  Pie  suffered,  and  you  will 
easily  see  how  little  it  amounteth  to,  especially,  if  you  reflect  that  He 
was  quite  innocent ;  and  that  He  endured  all  this  not  for  himself,  for 
He  did  no  sin.  If  ye  suffer  grief,  ye  have  deserved  worse,  and  all 
that  ye  suffer,  is  for  yourselves. 

Cjro  ye  now,  then,  along  the  hard  and  toilsome  way  toward  the 
great  feast  of  heaven,  where  your  glad  friend  expecteth  your  coming, 
more  joyfully  than  foolish  worldly  men  go  by  the  green  way  toward 
the  gallows-tree,  and  to  the  death  of  hell.  It  is  better  to  go  toward 
heaven  sick,  than  in  health  toward  hell,  and  to  mirth  with  want, 
than  to  woe  with  abundance.     Not,   however,  but  that  wretched 

»  Page  115. 


190  EEGULiE  INCLUSARUM. 

ikepe'S,  ];enne  dusie  worldes  men  go's  bi  grene  weie,  touward  te 
waritreo  1  to  deaSe  of  helle.  Betere  is  forte  gon  sic  touward 
lieouene  'pen  al  hoi  touward  helle  :^  *?  to  muruh^e  mid  meseisej  pen 
to  wo  mid  eise :  nout  for  Jjui  ^  wrecche  worldliche  men  bugge'S 
deorre  helle,  j^en  je  do's  heuene.  Salomon  sei^,  "  Via  impiorum  com- 
plantata  est  lapidibus,"  id  est,  "  duris  afflictionibus."  O  j^ing  wute 
je  to  so'Se — J?et  a  mis- word  pet  je  ]7olieS,  o'Ser  one  deies  longunge, 
o'Ser  a  sicnesse  of  ane  stunde — jif  me  cheape'S  on  of  ]7eos  et  ou  a  domes- 
dei — J?et  is,  jif  me  cheape  et  ou  ]7e  mede  J^et  arise^  j^erof,  je  nolden 
sullen  hire  uor  al  pe  worldes  golde.  Uor  J^et  schal  beon  owur  song 
biuoren  ure  Louerde :  "  Lastati  sumus  pro  diebus  quibus  nos  humi- 
liasti, — annis  quibus  vidimus  mala:'"  ]?et  is,  "Wei  is  us  nu,  Louerd, 
uor  pe  dawes  |7et  tu  lowudest  us  mide  oSre  monnes  wouhwes :'  and 
wel  is  us  nu,  Louerd,  for  pe  ilke  jeres  J^et  we  weren  sike  inne,  '^ 
Folio  49  h.  iseien  sor  7  seoruwe."  Euerich  worlich  wo  is  Godes  sonde.  Heie 
monnes  messager,  me  schal  heiliche  underuongen,  "?  makien  him 
glede  chere,  1:  so  muchel  pe  ra^er,  jif  he  is  priue  ^  mid  te  kinge  of 
heouene.  [Et  quis  erat  ita  secretarius  regis  coelestis]  "  j^eo  hwule  J^et 
he  wunede  her  J^en  was  pes  sondesmon,  ]?et  is,  worldes  pine,"^  j^et  ne 
com  neuer  urom  him  uort  his  lines  ende.  pes  messager  J>et  ich  telle 
ou  of,  hwat  telle'S  he  ou  ?  He  vroure'S  ou,  o  j^isse  wise :'  God,  he 
sei'S,  as  he  luued  me,  he  sent  me  to  his  leoue  ureond.  Mi  cume  t 
mi  wuniunge,  J^aidi  hit  J^unche  attri,  hit  is  J»auh  healuwinde.  Nere 
J7et  ]:'ing  sulf  grislich  hwas  scheadewe  je  ne  muhte  nout  for  grislich  ® 
biholden  ?  Eif  J^eo  ilke  scheadewe  were  jet  so  kene,  o'Ser  so  hot, 
]7et  je  hit  ne  muhten  nout  wi^uten  herme  ivelen,  hwat  wolde  je 
siggen  bi  J^et  ilke  eiffule  Jjing  ]7et  hit  of  come  ?  Wute  je  ]7et  to  soSe 
]7et  al  pe  wo  of  J^isse  worlde,  al  nis  bute  ase  a  scheadewe  ajean  pe 
wo  of  helle.  Ich  am  pe  scheadewe,  seiS  J^is  messager,  Jjet  is, 
worldes  pine  r'  nedlunge  je  moten  underuongen  me,  oSer  J^et  gris- 
liche  wo  ]>et  ich  am  of  scheadewe.     Hwose  underuonge'S  ^  me  gled- 

"  for  H  witterliche.  C.  T.  >>  wel.  T. 

<'  MS.  Oxon.  ^  weiie.  C.     weane.  T. 

"  grisung.  C.  '  iinderfo'(!i.  C.     underfos.   T. 


AFFLICTIONS  ARE  GOD's  AMBASSADORS.  191 

worldly  men  buy  hell  clearer  than  ye  do  heaven.  Solomon  saith, 
"  The  way  of  sinners  is  planted  over  ^  with  stones ; "  that  is,  with 
severe  afflictions.  Of  one  thing  be  ye  well  assured — that  a  harsh 
word  that  ye  bear  with  patience,  or  a  single  day's  weariness,  or  a 
sickness  of  an  hour — if  any  one  were  to  offer  to  buy  one  of  these 
from  you  at  the  day  of  Judgment ;  that  is,  if  one  were  to  offer  to 
buy  from  you  the  reward  that  ariseth  from  it,  ye  would  not  sell  it 
for  all  the  gold  in  the  world.  For  this  shall  be  your  song  before 
our  Lord :  "  Lastati  sumus  pro  diebus  quibus  nos  humiliasti — annis 
quibus  vidimus  mala;  "^  that  is.  We  are  glad  now,  O  Lord,  for  the 
days  in  which  thou  didst  humble  us  with  the  wrongs  we  suffered 
from  other  men ;  and,  we  are  glad  now,  O  Lord,  for  the  years  in 
wTiich  we  were  sick  and  saw  pain  and  sorrow.  Every  worldly 
affliction  is  God's  ambassador.  Men  will  receive  honourably  the 
messenger  of  a  man  of  rank,  and  make  him  gladly  welcome ;  and  so 
much  the  more  if  he  is  intimately  acquainted  with  the  King  of 
Lleaven.  [And  who  was  more  intimate  with  the  heavenly  King "] 
while  he  dwelt  here,  than  was  this  ambassador  ? — that  is,  worldly 
suffering,  which  never  left  him  until  his  life's  end.  This  messenger 
that  I  am  speaking  of  to  you — what  doth  he  say  to  you?  He 
comforteth  you  in  this  manner.  As  God  loved  me,  saith  he,  he  sent 
me  to  his  dear  friend.  My  coming,  and  my  abiding,  though  it  may 
seem  bitter,  is  yet  salutary.  Must  not  that  thing  be  dreadful,  the 
shadow  of  which  you  could  not  look  upon  for  dread  ?  And  if  the 
very  shadow  were  so  sharp  and  so  hot,  that  ye  might  not  feel  it 
without  pain,  what  would  you  say  of  the  very  awful  thing  itself!, 
from  which  it  comes  ?  Know  ye  this  for  certain,  that  all  the  misery 
of  this  world  is  only  as  a  shadow  in  comparison  with  the  misery  of 
hell.  I  am  the  shadow,  saith  this  messenger,  that  is,  this  world's 
suffering :  ye  must  needs  receive  me,  or  that  dreadful  misery  of 
which  I  am  the  shadow.     Whoso  receiveth  me  gladly,  and  maketh 

*  Ecclcsiastieus,  xxi.  10.     The  more  common  reading  is,  complanata,  "  made  plain." 
Gr.  u)^utki<jfxtvrj. 

''  Psalm  xc.  15.  ••'  Supplied  from  MS.  Oxon. 


192  REGULiE  INCLUSARUM, 

liche,  7  make's  me  ueire  chere,  mi  Louerd  seint  hire  word  ]>et  heo  is 
cwite  of  ]?et  ]?ing  ]>et  ich  am  of  scheadewe.  Lo  !  ]7us  speke'S  Godes 
messager,  T,  for  yi,  sei^  sein  Jame,  "  Omne  gaudimn  existimate 
fratres  cum  in  temptaciones  varias  incideritis."  HokleS  liit  alle 
blisse  uorte  uallen  in  misliche  of  j^eos  fondmiges  ]7et  beo'5  uttre 
ihoten  t'  ant  sein  Powel  seiS,  "  Omnis  disciplina  in  presenti  videtm* 
esse  non  gaudii  sed  meroris :'  postmodum  vero  fructus,"  l^c.  Alle 
J>eo  ilke  uondunges  J^et  we  beo^  nu  i  beaten  mide  :f  alle  heo  J>unche^ 
Folio  50,  wouh,'^  1:  nout  wmme :'  aiih  heo  wendeS  effcerward  to  weole  and  to 
eche  blisse. 

Ee,  mine  leoue  sustren,  beo^  J^eo  ancren  J?et  ich  iknowe,  j^et 
habbeS  lest  neode  to  uroure  ajean  ]7eos  temptaciuns  i'  buteoneof 
sicnesse.  Vor  mid  more  eise,  ne  mid  more  menke,  not  ich  non 
ancre  'pet  habbe  al  ]?et  hire  need  is  |?ene  je  ]?reo  habbeS  :'  ure 
Louerd  beo  hit  iSoncked.  Uor  je  ne  Jjenche^  nowiht  of  mete,  ne  of 
clo^,  ne  to  ou,  ne  to  ouwer  meidenes.  Euerich  of  ou  haue^  of  one 
ureond  al  pet  hire  is  need :'  ne  ];erf  pet  meiden  sechen  nou^er  bread, 
ne  suuel,  fur  pene  et  his  halle.  God  hit  wot,  moni  o"Ser  wot  Intel  of 
]7isse  eise,  auh  beo'S  ful  ofte  iderued  mid  wone,  "?  mid  scheome,  T, 
mid  teone.  In  hire  bond  jif  ]>is  cumeS  hit  mei  beon  ham  uroure. 
Ee  muwen  more  dreden  pe  nesche  dole  J^eue  pe  herde  of  ]?eos 
fondunges  ]?et  is  vittre  ihoten.''  Vor  uein  wolde  }7e  hexte  cwemen 
ou,  jif  he  muhtC;  mid  oluhnunge,  makien  ou  fulitowen,  jif  heo  nere 
pe  hendure.*^  Muche  word  is  of  ou  hu  gentile  wmnmen  je  bee's  :' 
vor  godleic  "?  for  ureoleic  ijerned  of  monie :/  t  sustren  of  one  ueder 
7  of  one  moder,  ine  blostme  of  ower  juwe'Se,  uorheten  alle  worldes 
blissen,  t  bicomen  ancren."^ 

"  wop.  C.  T, 

^  Mine  leue  childre,  \>e  nesehe  dale  is  to  drede  swi'Se,  as  is  te  harde,  of  Jjeos  fondinges 
f>  am  uttre  ihaten ;  as  is  plente  of  mete,  o'Ser  of  da's,  ")  of  swiclie  )?inges.  T. 

=  Olhtninge  o'Ser  hereword  mihte  sone  make  sum  of  ou  fulitohen,  gif  ge  neren  i>e 
hendere.  T. 

<*  gunge  of  seres  gulden  ow,  ^  bicomen  ancres  :   forsaken  worldes  blisses.  T. 


THE  ANCHORESSES,  THREE  SISTERS,  EXPOSED  TO  FLATTERY,    193 

me  cheerfully  welcome,  my  Lord  sends  her  word  that  she  is  freed 
from  the  tlnng  of  which  I  am  the  shadow.  Lo!  thus  speaketh 
God's  messenger ;  and  therefore,  saith  St.  James,  "  Omne  gaudium 
existimate  fratres,  cum  in  temptationes  varias  incideritis."  ^  Count 
it  all  joy  to  fall  into  divers  of  these  temptations  that  are  called  out- 
ward ;  and  St.  Paul  saith,  "  Omnis  disciplina  in  praesenti  videtur 
esse  non  gaudii,  sed  moeroris;  postmodum  vero,"  &c. ''  All  those 
temptations  wherewith  we  are  now  beaten,  seem  sorrow  and  not  joy; 
but  they  turn  afterwards  to  prosperity  and  eternal  blessedness. 


Ye,  my  dear  sisters,  of  the  anchoresses  that  I  know,  are  those 
who  have  least  need  to  be  fortified  against  these  temptations ;  sick- 
ness only  excepted.  For  I  know  not  any  anchoress  that  with  more 
abundance,  or  more  honour,  hath  all  that  is  necessary  to  her  than  ye 
three  have ;  our  Lord  be  thanked  for  it.  For  ye  take  no  thought 
for  food  or  clothing,  neither  for  yourselves  nor  for  your  maidens. 
Each  of  you  hath  from  one  friend  all  that  she  requireth ;  nor  need 
that  maiden  seek  either  bread,  or  that  which  is  eaten  with  bread, 
further  than  at  his  hall.  God  knoweth  many  others  know  little  of 
this  abundance,  but  are  full  often  distressed  with  want,  and  with 
shame  and  suffering.  If  this  comes  into  their  hand,  it  may  be  a 
comfort  to  them.  Ye  have  more  reason  to  dread  the  soft  than  the 
hard  part  of  these  temptations,  which  are  called  outward.  For  the 
sorcerer  would  fain  cajole  you,  if  he  might,  and  with  flattery  render 
you  perverse,  if  ye'=  were  less  gentle  and  docile.  There  is  much  talk 
of  you,  how  gentle  women  you  are ;  for  your  goodness  and  noble- 
ness of  mind  beloved  of  many ;  and  sisters  of  one  father  and  of  one 
mother;  having,  in  the  bloom  of  your  youth,  forsaken  all  the 
pleasures  of  the  world  and  become  anchoresses. 


"  St.  James,  :.  2.  ''  Hebrews,  xii.  11. 

"^  See  note  ^,  page  192. 
CAMD,  SOC.  2  C 


194  EEGITL^  INCLUSARUM. 

Al  ];is  is  strong  temptaciun,  ?  mulite  sone  binimen  ou  mucliel  of 
ower  mecle.  "  Popule  mens,  qui  te  beatificant  illi  te  decipiunt : "  ]?is 
is  Godes  word  Jniruh  Isaie.  Hwose  seiS  biuoren  ou^  "  Wei  is  Jje 
moder  }>et  ou  iber,  "?  te  godre*  heale  were  je  euer  iboren:^"  heo 
biswike'S  ou,  J  is  ower  treitre.  peruppe  is  inouh  iseid  of  figelunge 
— ]?isses  worldes  figelunge — ]7et  is  plente  of  worldliche  }>inges, 
Hwonne  ou  ne  wonted  nowiht,  ]?eonne  ueine^  he  mid  ou  t  J^eonne 
Folio  50  h.  beot  he  ou  cos :  ^  anh  avo  wur^e  his  cos :'  vor  hit  is  Judases  cos  ]7et 
he  ou  mide  cusse'S.  Ajean  J^eos  fondunges  bee's  iwarre,  leoue  sus- 
tren,  hwat  se  cume  wiSuten  to  uonden  ou,  mid  licunge  oSer  mid 
mislicunge — holde'S  euer  ower  heorte  in  on  wiSinnen,  leste  ]?e  uttre 
uondunge  kundlie  ];e  inre. 

Pe  inre  uondunge  is  twouold  :!  ase  is  J^e  uttre :  uor  J^e  uttre 
uondunge  is  mislicunge  in  aduersite,  1:  ine  prosperite  ]?et  limpe'S  to 
sunne.  pis  ich  sigge  uor'Si  ]?et  sum  likunge  is  J,  sum  mislikunge, 
}>et  of-earne'S  muclie  mede :!  ase  likunge  ine  Godes  luue,  "?  mislik- 
unge  uor  sunne.  "^  Nu,  ase  ich  sigge,  ]7e  inre  uondunge  is  twouold — 
fleschlich  7  gostlichr'  flesliche  ase  of  lecherie,  ?  of  glutunie,  "?  of 
slouh^e.  Gostliche,  ase  of  prude,  %  of  onde,  ?  of  wreSSe.  Wre'SSe 
is  ]7e  inre  uondunge,  auh  ]?et  is  ]?e  uttre  uondunge  ]?et  kundle'S 
wreSSe  ^  al  so  as  of  jiscunge.  pus  bee's  ]?eo  inre  uondunges  be 
seouen  heaued  sunnen  1,  here  fule  kundles.  Vlesches  fondunge  mei 
beon  iefned  to  not  wunde,  7  gostlich  fondunge,  J)et  is  more  dred  of, 
mei  beon,  uor  ]?e  peril,  icleoped  breoste  wunde.  Auh  us  ]7uncheS 
gretture  fleshliche  temptaciuns :'  uorSi  |7et  heo  bee's  e'S  fele.  pe 
o'Sre,  ]?auh  we  habben  ham  ofte,  we  nute^  ham  nout,  1,  beon  bauli 
greate  J  grisliche  ine  Godes  brihte  eien  ^  1,  bee's  muche  uorSi,  to 
dreden  J>e  more.  Vor  ]?e  o'Sre,  J7et  me  iveleS  wel,  me  seche'S  leche 
*?  salue.     pe  gostliche  hurtes  ne   ]7uncheS   nout  sore,  ne  ne  salueS 

»  goder.  C.  T.  ''  — l^enne  fanehes  ho  ow;  J^enne  bedes  ho  ow  cos.  T. 

•=  for  Jje  uttre  is  in  aduersite  ■)   in  prosperite;  t  teose  cundlen  ^je  inre :  aduersite,  mis- 
likinge;  prosperite,  likinge,  f>  limpes  to  sunne.  T. 


TEMPTATIONS  OUTWARD  AND  INWARD.  195 

All  this  is  a  strong  temptation,  and  might  soon  deprive  you  of 
much  of  your  reward.  "  O  my  people,  they  that  call  thee  blessed, 
the  same  deceive  thee :  "  ^  this  is  the  word  of  God  by  Isaiah.  Whoso- 
ever saith  before  you,  "  Happy  is  the  mother  that  bare  you  ;  and  the 
greater  blessing  is  it  that  ye  were  born,"  deceives  you,  and  betrays 
you.  Enough  has  been  said  before  of  flattering — of  this  world's 
flattering — that  is,  abundance  of  worldly  things.  When  ye  are  in 
want  of  nothing,  then  he  fawneth  upon  you  ;  then  doth  he  offer  you 
a  kiss  ;  but  evil  betide  his  kiss ;  for.  it  is  Judas's  kiss  wherewith  he 
kisseth  you.  Against  these  temptations  be  on  your  guard,  dear 
sisters — whatsoever  comes  from  without  to  tempt  you,  pleasing  or 
unpleasing,  keep  your  heart  always  undisturbed  within,  lest  the 
outward  give  rise  to  the  inward  temptation. 

Xhe  inward  temptation,  like  the  outward,  is  twofold :  for  the 
outward  temptation  in  adversity  is  displeasure,  and  in  prosperity 
[pleasure]''  that  tendeth  to  sin.  1  say  this  because  there  is  some 
pleasure  and  some  displeasure  that  merits  much  reward ;  as  pleasure 
in  the  love  of  God,  and  displeasure  on  account  of  sin.  Now,  as  I 
say,  the  inward  temptation  is  twofold :  carnal  and  spiritual.  Carnal, 
as  of  lechery,  gluttony,  and  sloth.  Spii'itual,  as  of  pride,  envy,  and 
wrath.  Wrath  is  the  inward  temptation ;  but  that  which  exciteth 
wrath  is  the  outward  temptation.  It  is  the  same  with  regard  to 
covetousness.  Thus,  the  inward  temptations  are  the  seven  chief 
sins  and  their  foul  progeny.  Carnal  temptation  may  be  compared 
to  a  foot  v/ound;  and  spiritual  temptation,  which  is  more  to  be 
dreaded,  may,  because  of  the  danger,  be  called  a  breast  wound. 
But  it  seemeth  to  us  that  carnal  temptations  are  greater,  because 
they  are  easily  felt.  The  other  we  do  not  notice,  although  we  often 
have  them,  yet  they  are  great  and  odious  in  the  bright  eyes  of  God ; 
and  are,  for  that  reason,  much  more  to  be  dreaded.  For  the  other, 
which  are  sensibly  felt,  men  seek  a  physician  and  a  remedy.  The 
spiritual   hurts  do  not  appear  sore,   nor  do  they  heal  them  with 

*  Isaiah,  iii.  12.      Roman  Catliolic  translation  of  the  Vulgate.  •*  T. 


196  REGUL^  INCLUSARUM. 

ham  mid  schrifte,  iie  mid  penitence:^  J,^  draweb  to  eclie  deaiS  er  me 
lest  wene. 

Folio  51.  Ixoli  men  *?  lioli  wummen  beoS   of  alle  uondmiges  swu"Sest  ofte 

itempted  ^  7  ham  to  goddre  heale  :  vor  rSe  vihte  ajeines  ham,  heo 
bijite^  J>e  blisfule  kempene  crune.  Lo,  baiili,  hwu  he  meneb  ham 
bi  Jeremie :  "  Persecutores  nostri  velociores  aquiKs  ceH :  super 
montes  persecuti  sunt  nos :  in  deserto  insidiati  sunt  nobis."  pet  is, 
vre  widerwines  beoS  svvifture  ]?en  J^e  earnes:  up  o^e  huUes  heo 
clumben  efter  us,  ?  J^er  fuhten  mid  us :  ?  jet  ySq  wildernesse  heo 
aspieden  ^  us  to  slean.  Vre  widerwines  beo^  J^reo :  ]7e  ueond,  ]7e 
world,  %  ure  owune  vleshs,  ase  ich  er  seide.  Lihtliche  ne  mei  me 
nout  o'Serhwule  icnowen  hwuc  of  ]7eos  J^reo  weorre^  him :  uor 
euerichon  helpe'S  o'Ser :!  ]7auh  |;e  ueond  kundeliche  egge"S  us  to 
atternesse,  as  to  prude,  to  ouerhowe,  to  onde,  7  to  wre^^e,  %  to  hore 
attri  kundles,  ];et  beo^S  her  efter  inemmed.  pet  flesch  put  ^  pro- 
premen  touward  swetnesse  J,  touvvard  eise,  %  touward  softnesse '.'  ant 
te  world  bit  mon  jiscen*^  worldes  weole,  7  wunne,  7  wurschipe,  t 
o"Ser  swuche  giuegouen,  ]?et  bidweolieS  kang  ^  men  to  luuien  one 
scheadewe.  peos  wi-Serwines,  he  seiS,  uoluweS  us  on  huUes,  1; 
awaited  us  iSe  wildernesse,  hu  heo  us  muwen  hermen.  Hul,  ]7et  is 
heih  lif  :^  }?er  ]7es  deofles  assauz  beo^  ofte  strengest.  Wildernesse, 
]?et  is  onlich  lif,  of  ancre  wununge.  Vor  al  so  ase  ine  wildernesse 
bee's  alle  wilcle  bestes,  J,  nulled  nout  iSolien  monnes  neihlechunge, 
auh  fleo^  hwon  heo  ham  ihere^  oSer  iseoS :  al  so  schulen  ancren, 
oner  alle  o'Sre  wummen,  beon  wilde  o  )?isse  wise :!  "?  j^eonne  beo^ 
heo  ouer  alle  oSre,  leouest  to  ure  Louerde, "?  swetest  him  j^uncheS  ham. 
Uor  of  alle  flesches,  ]?eonne  is  wilde  deores  fleschs  leouest  ?  swetest. 

Folio  51 1.  Ij^isse  wildernesse  wende  ure  Louerdes  folc,  ase  Exode  telle'S,  tou- 
ward tet  eadie  lend  of  Jerusalem,  j^et  he  ham  hefde  bihoten :  7  je, 
mine  leoue  sustren,  Avended  bi  ]7en  ilke  weie  toward   te  heie  Jeru- 

"  ach.   C.  ^  in  ]>^  wildene  weiteden.   C.  '^  sput.   C.      puttes.  T. 

•"  ma  J;iscundc.   C.  "=  cangcs.   C.     fol.   T. 


THE  PIOUS  OFTEN  MOST  STRONGLY  TEMPTED.  197 

confession,  nor  with  penitence,  and  they  draw  men  on  to   eternal 
death  before  they  are  in  the  least  aware. 

-tloly  men  and  holy  women  are  often  tempted  with  the  strongest 
of  all  temptations ;  and  for  their  greater  good  :  for  in  the  fight 
against  them  they  acquire  the  blissful  crown  of  victory.  Yet 
observe  how  they  lament  in  Jeremiah  :  "  Persecutores  nostri 
velociores  aquilis  coeli :  super  montes  persecuti  sunt  nos :  in  deserto 
insidiati  sunt  nobis."  ^  That  is,  Our  foes  are  swifter  than  the 
eagles :  upon  the  hills  they  climbed  after  us,  and  there  fought  with 
us:  and  also  in  the  wilderness  they  lay  in  wait  to  slay  us.  Our 
foes  are  three :  the  devil,  the  world,  and  our  own  flesh,  as  I  said 
before :  nor  is  it  easy,  at  times,  for  a  man  to  know  which  of  these 
three  attacketh  him:  for  every  one  of  them  helpeth  each  other. 
Yet  the  devil  naturally  inciteth  us  to  malignant  vices,  as  pride, 
haughtiness,  envy  and  wrath,  and  to  their  pernicious  progeny,  which 
will  be  hereafter  named.  The  flesh  naturally  incHnes  us  to  luxury, 
ease,  and  self-indulgence.  And  the  world  urges  men  to  covet  the 
world's  wealth,  and  prosperity,  and  worship,  and  other  sucli  gew- 
gaws, and  deludeth  foolish  men  to  fall  in  love  with  a  shadow. 
These  foes,  saith  he,  pursue  us  on  the  hills,  and  lie  in  wait  for  us  in 
the  wilderness  that  they  may  do  us  harm.  Hill — that  is  a  life  of  ex- 
alted piety ;  where  the  assaults  of  the  devil  are  often  strongest.  The 
Wilderness  is  a  life  of  solitude — of  monastic  seclusion.  For,  in  like 
manner  as  all  wild  beasts  are  in  the  wilderness,  and  will  not  suffer 
the  approach  of  man,  but  flee  away  when  they  hear  or  see  him,  so 
should  anchoresses,  above  all  other  women,  be  wild  in  this  manner ; 
and  then  they  will  be  above  all  others  deai'est  to  our  Lord,  and  they 
will  appear  to  him  most  lovely,  for  of  all  kinds  of  flesh  that  of  wild 
deer  is  the  choicest  and  most  delicious.  In  this  wilderness  journeyed 
our  Lord's  people,  as  we  are  told  in  Exodus,  toward  the  blessed 
land  of  Jerusalem,  which  he  had  promised  them  :  and  ye,  my  dear 
sisters,    are  journeying  by  the    same   way  toward    the  Jerusalem 

*  Lamentations,  iv.  19. 


198  REGUL^  INCLUSATiUM. 

salem,  to  ]?e  kinedom  J?et  he  haue^  bihoten  his  icorene.  GO'S,  ]?auh, 
ful  warliche:  vor  iSisse  wildernesse  beo^  monie  vuele  bestes:'^  Hun 
of  prude,  neddre  of  attri  onde,  vnicorne  of  wreSSe,  beore  of  dead 
slouh^e,  vox  of  jiscunge,  suwe  of  ^iuernesse,  scorpiun  mid  te  teile 
of  stinkinde  lecherie :!  J^et  is,  gohiesse.  Her  beo'S  nu  areawe  Itold 
)je  seouen  heaued  sunnen. 

pe  Liun  of  Prude  haue'S  swu^e  monie  hweolpes :!  '?  ich  chulle 
iiemmen  sume.  Vana  Gloria,  hette  ]7e  vorme :  ]7et  is,  hwose  let  wel 
of  ei  J'ing  ]jet  heo  de^,  7  wolde  habben  word  ];erof,  "?  is  wel  ipaied 
jif  heo  is  ipreised,  1,  mis-ipaied  jif  heo  iiis  itold  swuch  ase  heo  wolde. 
pe  o"Ser  hweolp  hette  Indignatio  ^  ];et  is,  hwose  j^unche^  hoker- 
lich  of  out''  ]?et  heo  isih^  bi  o'Sre,  o'Ser  ihered,  o'Ser  uorhowe'S 
chastiement,  oSer  lowure  '^  lore.  pe  J^ridde  hweolp  is  Ipocrisis  r' 
|7et  is  j7eo  J^et  make's  hire  betere  ]7en  heo  beo.  pe  ueor^e  is  Pre- 
sumptio :!  ]?et  is  ]?eo  J^et  uimeS  more  an  bond  ];en  heo  mei  ouer- 
cumen  x'  oSer  entremete'S  hire  of  JMUge  J^et  to  hire  ne  ualle'S.  pe 
vifte  hweolp  hette  Inobedience  ^  J^et  is,  J^et  child  Jjet  ne  buhS  nout 
his  eldre :'  vnderling,  his  prelat :'  paroschian,  his  preost :!  meiden, 
hire  dame  r'  euerich  lowure  his  herre.  pe  sixte  hweolp  is  Loqua- 
citas.  peo  uedeS  |?esne  hweolp  J^et  beoS  of  muchel  speche  ''  jelpe'S, 
7  demeS  o5re  ^  lauhwe^  "^  oSerhwules  :'  gabbeS,  upbreideS,  chideS, 
vikeleS,  sturie^  leihtres.  pe  seoueSe  hweolp  is  Blasphemie. 
pisses  hweolpes  nurice  is  J'e  ]7et  swere^  greate  o'Ses,  o^er  bitterliche 
kurse^,  o'Ser  mis-sei^  bi  God,  o^er  bi  his  haluwen,  uor  eni  ]?ing  }?e 
Folio  52.  he  J'ole'S,  isihS,  o'Ser  {here's,  pe  cihteo^e  hweolp  is  Impacience. 
pesne  hweolp  fet  hwose  nis  nout  ]?olemod  a^ean  alle  wowes,  *?  in 
alle  vueles.  pe  nije^e  hweolp  is  Contumace:^  7  ]?esne  hweolp 
fet,  hwose  is  onwil  ine  ]?ing  J^et  heo  bane's  undernumen  uorto  donne :' 
beo  hit  god,  beo  hit  vuel :!  so  ]7et  non  wisure  read  ne  mei  bringen 
hire  ut  of  hire  riote."'     Monie  o^re  ]?er  beo^  ]?et  cumeS  of  weole  1  of 

"  beon  unfeale  bestes  monie.  T.  ''  ani  hing.  T.  C.  '^  laheres.  T. 

•*  lihes.  T,     lige'S.   C.  '   ne  mei  briugcn  him  of  liis  fol  riote    T. 


THE  SEVEN  DEADLY  SINS.       PRIDE.  199 

above — to  the  kingdom  which  he  hath  promised  his  elect.  Go, 
however,  very  cautiously :  for  in  this  wilderness  there  are  many 
evil  beasts — the  lion  of  pride,  the  serpent  of  venomous  envy,  the 
unicorn  of  wrath,  the  bear  of  dead  sloth,  the  fox  of  covetousness, 
the  swine  of  greediness,  the  scorpion  with  the  tail  of  stinking  lechery, 
that  is,  lustfulness.  These,  now^,  are  the  seven  chief  sins  detailed  in 
order. 

The  Lion  of  Pride  hath  a  great  number  of  whelps ;  and  I  will 
name  some  of  them.  The  first  is  called  Vain  Glory ;  that  is,  any 
one  who  has  a  high  opinion  of  any  thing  that  she  doth,  and  wishes 
to  have  it  talked  of,  and  is  well  pleased  if  she  is  praised,  and  dis- 
pleased if  she  is  not  commended  as  much  as  she  wishes  to  be.  The 
next  whelp  is  called  Indignation ;  that  is,  any  one  who  thinketh 
contemptuously  of  ought  that  she  sees  or  hears  of  another,  or  who 
despiseth  correction  or  instruction  from  an  inferior.''  The  third 
whelp  is  Hypocrisy ;  that  is,  she  who  maketh  herself  seem  better 
than  she  is.  The  fourth  is  Presumption  ;  that  is,  one  who  taketh  in 
hand  more  than  she  is  able  to  perform ;  or  meddleth  with  any  thing 
which  doth  not  belong  to  her.  The  fifth  whelp  is  called  Dis- 
obedience ;  that  is,  the  child  that  obeys  not  his  parents ;  a  sub- 
ordinate minister,  his  bishop ;  a  parishioner,  his  priest ;  a  maiden, 
her  mistress ;  every  inferior,  his  superior.  The  sixth  whelp  is 
Loquacity ;  those  feed  this  whelp  who  are  great  talkers,  who  boast, 
judge  others,  lie  sometimes,  scoflP,  upbraid,  scold,  flatter,  excite 
laughter.  The  seventh  whelp  is  Blasphemy ;  the  nurse  of  this 
whelp  is  he  that  sweareth  great  oaths,  or  curseth  bitterly,  or  speaketh 
irreverently  of  God,  or  of  his  saints,  on  account  of  any  thing  that  he 
suffereth,  seeth,  or  heareth.  The  eighth  whelp  is  Liipatience;  he 
feedeth  this  whelp  who  is  not  patient  under  all  wrongs  and  all  evils. 
The  ninth  whelp  is  Contumacy ;  and  this  whelp  is  fed  by  any  one 
who  is  self-willed  in  the  thing  that  she  hath  undertaken  to  do,  be  it 
good  or  be  it  evil,  so  that  no  wiser  counsel  is  able  to  turn  her  from 
her  purpose.^     There  are  many  other  that  are  derived  from  wealth 

*  "  Inferioris  doctrinam." — MS.  Oxon.  "  A  proposito." — Ibid. 


200  REGUL^  INCLUSARUM. 

wuiine,  of  heie  kunne,  of  feire  clones,  of  wit,  of  wlite,  of  strencSe  ^' 
of  heie  liue  waxeS  *  prude,  "?  of  holi  Jjeaiiwes.  Monie  mo  hweolpes 
ben  ich  habbe  inempned  haueS  ]>e  Liun  of  Prude  ihweolped :  auh 
abuten  ]>eos,  'penche^  "?  astudieS  wel  swu'Se :'  uor  ich  go  lihtliche 
ouer,  ne  do  bute  nempnie  ham.  Auh  je  euerihwar,  hwarse  ich  go 
swu'Sest  for^,  bileaue  je  ]?e  lengure  r^^  uor  ]>er  ich  fe^ri  on,  awur^e'S 
tene  o'Ser  tweolue.  Hwose  haue^  eni  un'Seau  of  ]feo  ]>et  ich  er 
nemde,  o'Ser  ham  iliche,  heo  haue^  prude  sikerliche.  Hu  se  euer 
hire  kurtel  beo  ischeaped  o^er  iseouwed,''  heo  is  liunes  make  ]?et  ich 
habbe  ispeken  of,  J  fet  his  wode  hweolpes  wi'Sinnen  hire  breoste. 

pe  Neddre  of  attri  Onde  haue  seoue  kundles.  Ingratitudo  :f 
besne  kundel  bret,  hwose  nis  nout  icnowen  of  goddede,*^  auh  telle^ 
lutel  ]7erof,  oSer  uorjite'S  mid  alle.  Goddede  ich  sigge,  nout  one 
pet  mon  de'S  him,  auh  J^et  God  de'S  him,  o^er  haueS  idon  ©"Ser  him, 
o^er  hire,  more  ])en  heo  understonde,  jif  heo  hire  wel  bi'Souhte.  Of 
J^isse  un^eauwe  me  nime^  to  lutel  jeme :'  ant  is,  Jjauh,  of  alle, 
onlo'Sest  God,  *?  mest  ajean  his  grace,  ^e  oSer  kundel  is  Rancor 
Folio  52  b.  sine  odium  t'  pet  is,  hatunge  oSer  great  heorte.  pe  pet  bret  ]7esne 
kundel,  in  hire  breoste  al  is  attri  to  Gode,  J^et  heo  euer  wurche"S. 
pe  ]7ridde  kundel  is  Of-]mnchmige  of  o^res  god.  pe  ueor  Se  is  Gled- 
schipe  of  his  vuel :  lauhwen  o^er  gabben,  jif  him  mis-biueolle.^  pe 
vifte  is  Wreiunge.  pe  sixte  Bacbitunge.  pe  seoue^e  Upbrud,  o^er 
Schornunge.  Hwar  ase  eni  of  peos  was,  o'Ser  is  f  ]?er  was,  oSer  is 
be  kundel,  o^er  pe  olde  moder,  of  pe  attri  neddre  of  helle,  onde.^ 

pe  Unicorne  of  Wre^^e  J7et  here's  on  his  neose  ]7ene  horn  ]?et  he 
asnese'S  mide  alle  J?eo  ]7et  ha  areachelS,  bane's  six  hweolpes.  pe 
uormestis  Cheaste,  o^er  Strifr'  pe  o'Ser  is  Wodschipe:^  J^e  ];ridde  is 
Schenful  ^  Upbrud :!  pe  veor'Se  is  Wariunge :'  pe  uifte  is  Dunt  t'  pe 

"  waxen.  T.  ''  leaues  ter  lengest. 

•^  iheowed.  C.     iheowet.  T.  "^  Hs  cundel  nule  icnawen  goddede.  T. 

"  mis- times.  T.     mistime'S.  C.  '  neddre  of  onde.  T.  C. 

B  schendful.  T.  C. 


THE  SERPENT  OF  EXVY.       THE  UXICORN  OF  WRATH.         201 

and  prosperity,  high  descent,  fine  clothes,  wit,  beauty,  strength ; 
pride  groweth  even  out  of  extraordinary  piety  and  pure  morals. 
Many  more  whelps  than  I  have  named  hath  the  Lion  of  Pride 
whelped ;  but  think  and  meditate  very  seriously  upon  these,  for  I 
pass  lightly  over  and  only  name  them.  But  wheresoever  I  go  most 
quickly  forward, .  dwell  ye  the  longei' ;  for  where  I  lightly  touch 
upon  one,  tliere  are  ten  or  t^velve.  Whosoever  hath  any  of  those 
vices  which  I  have  named  before,  or  any  like  them,  she  certainly 
hath  pride.  In  whatsoever  fashion  her  kirtle  is  shaped  or  sewed, 
she  is  the  lion's  companion,  of  which  I  have  spoken  above,  and 
nourishes  his  fierce  whelps  within  her  breast. 

1  he  serpent  of  venomous  Envy  hath  a  brood  of  seven :  Ingrati- 
tude. He  breeds  this  young  one,  who  doth  not  acknowledge  a 
benefit,  but  depreciates  it,  or  altogether  forgetteth  it.  A  benefit,  I 
say — not  only  which  a  man  confers,  but  which  God  confers  or  hath 
conferred  upon  him  or  her,  greater  than  she  thinks,  and  might 
understand  that  it  is,  if  she  bethought  herself  well.  Of  this  vice 
men  take  too  little  heed,  although  it  is,  of  all  others,  one  most 
hateful  to  God,  and  most  opposed  to  his  grace.  The  second-born  is 
Rancor  or  odium;  that  is.  Malice  or  Hatred.  Whatsoever  she 
doeth,  who  cherisheth  this  young  one  in  her  breast,  is  displeasing 
to  God.  The  third  of  the  brood  is  Grieving  at  the  good  of  another. 
The  fourth  is  being  Glad  of  his  evil :  laughing  or  scoflfing  if  any 
misfortune  befall  him.  The  fifth  is  Exposing  faults.  The  sixth  is 
Backbiting.  The  seventh  is  Upbraiding  or  contempt.  Where- 
soever any  of  these  was  or  is,  there  w^as  or  is  the  offspring  or  the 
old  mother  of  the  venomous  serpent  of  hell,  Envy. 

The  unicorn  of  Wrath,  wdiich  beareth  on  his  nose  the  horn  with 
which  he  butteth  at  all  whom  he  reacheth,  hath  six  whelps.  The 
first  is  Contention  or  Strife.  The  second  is  Rage.  The  third  is 
contumelious  Reproach.  The  fourth  is  Cursing.  The  fifth  is 
Striking.  The  sixth  is  Wishing  that  Evil  may  happen  to  a  man 
himself,  or  to  his  friend,  or  to  his  possessions. 

CAMD.  soc.  2  D 


202  EEGUL^  INCLUSARUM. 

sixte  is  wil  ]?et  liim  vuele  itidde,  oSer  on  him  sulf,  oSer  on   his 
freond,  o^er  on  his  eihte. 

pe  Bore  of  heui  Slouh'Se  haue'S  ]?eos  hweolpes :  Torpor  is  J^e 
norme  t'  ]>et  is  wlech  heorte :'  I'et  schulde  leiten  al  o  leie  ine  lune  of 
ure  Louerd.  pe  o'Ser  is  Pu^illanimitas  r^  ]?et  is,  to  poure  iheorted, 
J;  to  herde  ^  mid  alle,  eni  heih  J)ing  to  undernimen,  ine  hope  of  Godes 
helpe,  t  ine  trust  of  his  grace,  '?  nout  of  hire  strencSe.  pe  ]?ridde 
is,  Cordis  grauitas :  Jjesne  hweolp  haue'S  hwo  se  wurche^  god,  If 
deS  hit,  tauh,  mid  one  deade  '?  mid  one  heuie  heorte.  pe  ueorSe 
hweolp  is  Idehiesse :!  'pet  is,  hwo  se  stunt  mid  alle.  pe  vifte  is 
Heorte-grucchunge.  pe  sixte  is  a  dead  Seoruwe  uor  lure  of  eie 
worldliche  ]'inge,  o^er  of  freond,  o'Ser  uor  eni  unSonc,  bute  uor 
sunne  one.  pe  seoueSe  is  Eemeleaschipe,  o'Ser  to  siggen,  o^er  to 
don,  oSer  to  biseon  biuoren,  oSer  to  Jjenchen  efter,  o^Ser  miswiten  ei 
Folio  53.  ]?ing  ]7et  heo  haueS  to  witene.''  pe  eihteo'Se  is  Unhope.  pes  laste 
bore  hweolp  is  grimmest  of  alle :'  uor  hit  to-cheowe'5  '^  to-uret  Godes 
milde  milce,  "?  his  muchel  merci,  7  his  vnimete  grace. 

pe  Vox  of  jiscunge  haue'S  ];eos  hweolpes :  Tricherie  %  Gile, 
peofSe,  Reflac,  Wite,  7  Herrure  strencSe :'  Uals  witnesse,  o'Ser  o"5 1 
Simonie  t'  Gauel  r'  Oker  :f  Uestschipe  of  jeoue,  o'Ser  of  lone  ^'  Mon- 
sleiht,  o'Serhwule.  peos  un^eawes  beo^  to  uoxe,  uor  monie  reisuns, 
iefnede.  Two  icli  chulle  siggen :  much  gile  is  iSe  uoxe,  "?  so  is  ine 
jiscunge  of  worldliche  bijeate :  and  on  o'Ser  reisun  is :'  Ipe  uox 
awurie^  al  enne  floe,  ]7auh  he  ne  muwe  bute  one  wrechliche  uor- 
swoluwen.  Al  so  psceS  a  jissare  J^et  moni  |7usunt  muhten  bi- 
flutten  t"^  auli  ]?auh  his  heorte  berste,  he  ne  mei  bruken  on  him  sulf 
bute  one  monnes  dole.  Al  ]?et  mon  oSer  wummon  wilneS  more  ]?en 
heo  mei  gnedeliche  leden  hire  lif  bi — euerich  efter  J'et  heo  is — al  is 

"  arch.  C.      Vide  Jamieson's  Diet.  Ergh.  ^  Jemen.  T.  C. 

■^  an  giscere  J?  GIG'S  moni  J>usent  dalen  Ji  me  muclite  her  bi  flutten.  C.  a  jiscere  "^ 
moni  Jjusend  mahten  biflutten.  T.     sufficere,  MS.  Oxon. 


THE  BEAK  OF  SLOTH.       THE  FOX  OF  COVETOUSNESS.        203 


The  Bear  of  heavy  Sloth  hath  these  whelps  :  Torpor  is  the  first ; 
that  is,  a  lukewarm  heart,  which  ought  to  light  up  into  a  flame  in 
the  love  of  our  Lord.  The  next  is  Pusillanimity ;  that  is,  too  faint- 
hearted, and  too  reluctant  withal,  to  undertake  any  thing  arduous 
in  the  hope  of  help  from  God,  and  in  confidence  of  His  grace,  and 
not  of  her  own  strength.  The  third  is,  Dulness  of  heart.  Who- 
soever doeth  good,  and  yet  doeth  it  with  a  dead  and  sluggish  heart, 
hath  this  whelp.  The  fourth  whelp  is  Idleness  ;  that  is,  any  one 
who  stands  still  doing  no  good  at  all.  The  fifth  is  a  Grudging, 
grumbling  heart.  The  sixth  is  a  deadly  Sorrow  for  the  loss  of  any 
Avorldly  possession,  or  of  a  friend,  or  for  any  displeasure,  except  for 
sin  only.  The  seventh  is  Xegligence,  either  in  saying,  or  doing,  or 
providing,  or  remembering,  or  taking  care  of  any  thing  that  she 
hath  to  keep.  The  eighth  is  Despair.  This  last  bear's  whelp  is  the 
fiercest  of  all,  for  it  gnaweth  and  wasteth  the  benignant  kindness, 
and  great  mercy,  and  unlimited  grace  of  God. 

The  Fox  of  Covetousness  hath  these  whelps :  Treachery  and  Guile, 
Theft,  Rapine,  Extortion,  and  Compulsion,  False  testimony  or  perjury. 
Simony,  Tribute,  Usury,  Unwillingness  to  give  or  lend,  sometimes 
Murder.  These  vices  are,  for  many  reasons,  compared  to  the  fox. 
I  will  mention  two :  there  is  much  guile  in  the  fox,  and  so  is  there 
in  covetousness  of  worldly  possessions ;  another  reason  is,  the  fox 
worrieth  all  the  sheep  in  a  flock,  although  he  can  ravenously  devour 
only  one.  In  like  manner  a  man  greedy  of  wealth,  coveteth  what 
might  suffice  for  many  thousands ;  but,  though  his  heart  should 
break,  he  cannot  spend  upon  himself  more  than  one  man's  portion. 
All  that  man  or  woman  desireth  more  than  is  sufficient  for  leading 
life  comfortably,  according  to  their  station,  is  covetousness,  and  the 
root  of  mortal  sin.  This  is  true  religion — that  every  one,  accordino- 
to  his  station,  should  borrow  from  this  frail  world  as  little  as 
possible  of  food,  clothes,  goods,  and  of  all  worldly  things.     Under- 


204  KEGUL^  INCLUSAEUM. 

jiscunge  *?  rote  of  deadlicli  sunne.  pet  is  riht  religiun,  Jjet  euerich, 
efter  his  stat,  boruwe  et  tisse  urakele  worlcle  so  lutel  so  lieo  euer 
mei,  of  mete,  of  clo'Se,  of  eihte,  "%  of  alle  worldliche  j^inges.  Under- 
stonde'S  ^  wel  J^is  word  ■f  icli  ou  sigge — euerich  efter  his  stat — uor 
hit  is  iue'S'Sred :!  ^  |7et  is,  icharged.  Ee  moten  makien,  ]?et  wute  je, 
in  monie  wordes  muche  strencSe.  penchen  longe  ]?er  abuten,  *?  bi 
J?et  like  o  word,  understonden  nionie  wordes  |>et  limpeb  J^erto  r'  uor 
jif  ich  scholde  writen  alle,  hwonne  come  icli  to  ende  ? 

pe  Suwe  of  jiuernesse  r^  j^et  is,  Glutunie,  haue^  pigges*'  ]7us 
inemned.  To  Erliche  hette  ]?et  on  ^  ]?et  o'Ser  to  Estliche  r^  \ei  ]7ridde 
to  Urechliche :!  Jjet  feor^e  hette  to  Muchel :!  J^et  fifte  to  Ofte :!  ine 
drunche,  more  J^en  ine  mete,  pus  beo'S  J»eos  pigges  iueruwed.  Ich 
Foliu  53  I.  speke  scheortliche  of  ham :'  vior  ich  nam  nout  ofdred,  mine  leoue 
sustren,  ]?et  je  ham  ueden. 

pe  Scorpiun  of  Lecherie :!  }?et  is,  of  golnesse,  haue"S  swuche  kundles 
]7et  in  one  ^  wel  itowune  muSe  hore  summes  nome  ne  sit  nout  uorto 
nemnen  ":!  uor  ]7e  nome  one  muhte  hurten  alle  wel  itowune  earen,  % 
fulen  alle  clene  heorten.  peo  me  mei  nemnen  wel  hwas  nomen  me 
icnoweS  wel :!  J  heo  beo^,  more  herm  is,  to  monie  al  to  ku^e,  ase 
Hordom,  Eaubruche,*^  Meidelure,  7  Incest :'  'pet  is,  bitwhwe  sibbe, 
vleshliche  o^er  gostliche  :'  ]?et  is  i  monie  ideled/  On  is  ful  wil 
uorte  don  ]?et  ful^e,  mid  skilles  jettunge,  J^et  is,  hwonne  ]?e  schil  1! 
te  heorte  ne  wi^sigge'S  nout :'  auh  likeS  wel,  1!  jirne^S  al  pet  tet 
fleschs  to  proke^,  "?  helpen  o^er  j^ideward, — beon  waite  ^  J,  witnesse 
Jjerof  ^'  hunten  J>er  efter,  mid  wouhinge,  mid  togginge,  o'Ser  mid  eni 
tollunge :'  mid  gigge  leihtre,  mid  hor  eien,  mid  eni  lilite  lates,  mid 
jeoue,   mid  tollinde  wordes,   o^er  mid  luue  speche,  cos,  unhende 


"  Notie'5.  C.     Noate'S.  T. 

''  for  p  for'Ser  is  to  fe'Seren  ge.  C.     for  J?  word  is  ife'Sered.  T. 

<=  grises.  T.  C.  '^  in  na.  T.  <:  spusebniche.  T. 

«  o  feole  idealet.  T.  s  weote.  T.  C. 


THE  SWINE  OF  GREEDINESS.       THE  SCORPION  OF  LECHERY.    205 

stand  rightly  this  word,  which  I  say  to  you —every  one  according  to 
his  station — for  it  is  feathered  [Hke  an  arrow,  ready  to  be  let  fly ;] 
that  is,  charged  [with  intelligence,  as  a  messenger].  Know  ye  this, 
that  ye  may  make  in  many  words  much  strength.  Think  lono- 
about  it,  and  by  that  one  word  understand  man}^'  words  that  relate 
thereto  ;  for  if  I  should  write  them  all,  when  should  I  make  an  end  ?  * 


1  he  Swine  of  Greediness ;  that  is,  Gluttony,  hath  pigs  thus 
named :  The  first  is  called  Too  Early ;  the  second,  Too  Daintily ; 
the  third,  Too  Voraciously ;  the  fourth.  Too  Largely ;  the  fifth.  Too 
Often,  in  drink  more  than  in  meat.  Thus  are  these  pigs  farrowed. 
I  speak  of  them  briefly ;  for  I  am  not  afraid,  my  dear  sisters,  that 
ye  feed  them. 

1  he  Scorpion  of  Lechery — that  is,  of  lustfiJness — hath  snch  a 
progeny,  that  it  doth  not  become  a  modest  mouth  to  name  the 
names  of  some  of  them  ;  for  the  name  alone  might  oftend  all  modest 
ears,  and  defile  all  clean  hearts.  Those  may  properlj^  be  named 
whose  names  are  well  known  ;  and  they  are — the  more  is  the  harm — 
too  well  known  to  many ;  as  Whoredom,  Adultery,  Loss  of  Virginity, 
and  Licest ;  that  is,  between  kindred,  carnally  or  spiritually ;  which 
is  divided  into  many  kinds.  One  is,  impure  desire  to  commit  the 
uncleanness  with  the  mind's  consent ;  that  is,  when  the  mind  and 
the  heart  oppose  not,  but  are  well  pleased,  and  yearn  after  all  that 
the  flesh  incites  to,  and  help  each  other  to  the  same  end — to  know 
and  witness  it ;  to  hunt  after  it ;  with  wooing,  with  tugging,  or  w'ith 
any  inciting;  with  giggling  laughter;  with  immodest  looks;  with  light 
gestures ;  with  gifts ;  with  enticing  words ;  with  love  speech ;  kiss ; 
improper  handlings ;  which  are  deadly  sins ;  loving  tide,  or  time,  or 


"  The  sense  of  this  passage  is  thus  briefly  given  in  the  Oxford  manuscript,  "  Notate 
qure  dico;  per  unuui  vcrbum  possuut  phira  intelligi,  uec  possunt  omnia  scribi." 


206  REGUL^  INCLUSARUM. 

gropunges,  j^et  bee's  .heauecl  sunnen  ^  hmien  tide,  o'Ser  time,  o^er 
stucle,  uorto  kuraen  ine  swuche  keft,^  '?  oSer  swuclie  uorrideles,  |7et 
me  mot  forbiiwen  ''  hwo  se  nule  iSe  muchele  fulSe  uenliclie  ualleii :' 
ase  seint  Austin  sei^,  "Omissis  occasionibus  que  solent  aditum 
aperire  peccatis,  potest  consciencia  esse  incolumis."  pet  is,  liwose 
wule  hire  °  inwit  witen  clene  ^  1;  feir,  heo  mot  fleon  J>e  uorrideles  J^et 
beoS  iwunede  ofte  to  openen  ]>et  injong  "?  leten  in  sunne.  Icli  ne 
der  nemen  ]?eo  unkundeliche  kundles  of  ]?isse  deouel  scorpiun,  attri 
"  '"  "^  '  iteiled.  Auh  sori  mei  heo  beon  'pet  mid  fere,  oSer  wi^uten,  bane's 
so  iued®  eni  knndel  of  gohiesse,  ]?et  ich  ne  mei  speken  of  uor 
scheome,  ne  ne  der  uor  drede,  lest  sum  leorne  more  vuel  pen  heo 
con,  *?  ];erof  beo  itempted.  Auh  J^enche  euerich  of  hire  owune 
awariede  cundles  ^  in  hire  golnesse.  Uor  liwuso  hit  euer  is  idon,^ 
willes  1;  wakiinde  mid  flesches  likunge,  bute  one  ine  wedlake,  hit  is 
deadlich  sunne.  Ine  juwe'Se  me  de^  wundres  :'  gulche  hit  ut  ine 
schrifte,  utterliche,  ase  heo  hit  dude,  peo  ]?et  ivele'S  hire  schuldi, 
oSer  heo  is  idemed,  J>uruh  pe  fule  brune,'!  to  pe  eche  fur  of  helle. 
pe  scorpiunes  cundel  J^et  heo  bret  in  hire  boseme,  schek  hit  ut  mid 
schrifte  :'  ?  slea  hit  mid  dedbote.  Inouli  is  eScene  hwu  ich  habbe 
iefned  prude  to  liun,  7  onde  to  neddre,  ?  of  alle  pe  o'Sre  wi'Suten  ]?is 
laste,  ]?et  is,  hwu  golnesse  beo  iefned  to  scorpiun.  Auh,  lo,  her  pe 
skile  ]7erof,  sutel  ant  eocene,  Salomon  seiS,  "Qui  apprehendit 
mulierem  quasi  qui  apprehendit  scorpionem."  pe  scorpiun  is  ones 
cunnes  wurm  ]?et  haue^  neb,  ase  me  sei^,  sumdel  iliche  ase  wummon, 
t  is  neddre  bihinden,  make^  feir  semblaunt,  "?  fike^  mid  te  heaued, 
J  stinge'S  mid  te  telle,  pet  is  lecherie  :'  J>et  is  J^es  deofles  best,  ]?et 
he  let  to  chepinge  '?  to  euerich  gederinge,  *?  cheape'S  hit  forto  sullen, 
1!  biswike^  monie  Jjuruh  J>et  heo  ne  biholde'S  nout  bute  bet  feire 
heaued.       pet    heaued   is   biginninge    of    golnesses    sunnen,    "?    te 


«  caft.  T.  b  forhohen.  T.  "^  his.  T.  <>  hal.  T.  C. 

'^  be  wi"5  fet  o'Ser  wi5  heaued  swa  uet.  C.     'J>  bute  fere  o5er  wi'S  haue'S  swa  ifed.  T, 
'  fundles.  T.  C.  s  icwenched.  T.     acwenht.  C. 

''  bruue  cwench.  T.  C. 


SHAMEFUL  DEPRAVITY  OF  LICENTIOUSNESS.  207 

place  for  getting  into  such  harlotry;  and  other  such  forerunners, 
which  she  must  avoid  who  would  not  speedily  fall  into  great  un- 
cleanness ;  as  St.  Austin  saith,  "  Omissis  occasionibus  qnse  solent 
aditum  aperire  peccatis,  potest  conscientia  esse  incolumis ;  "  that  is, 
She  who  would  keep  her  conscience  clean  and  fair,  must  flee  from 
the  occasions  that  are  wont  frequently  to  open  the  entrance  and  let 
in  sin.  I  dare  not  name  the  unnatural  offspring  of  this  diabolical 
scorpion  with  the  venomous  tail.  But  sorry  may  she  be  who,  with 
or  without  a  companion,  hath  so  fed  any  of  the  progeny  of 
licentiousness — whicJi  I  cannot  speak  of  for  shame,  and  dare  not  for 
dread — lest  some  one  should  learn  more  evil  than  she  knoweth,  and 
be  thereby  tempted.  But  let  every  one  reflect  upon  her  own 
accursed  devices  when  tempted  by  concupiscence.  For,  howsoever  it 
is  done,  willingh'  and  awake,  with  the  satisfaction  of  the  flesh, 
except  in  wedlock  only,  it  is  a  deadly  sin.  In  youth  extraordinary 
follies  are  committed :  let  her  who  feeleth  herself  guilty,  belch  it  all 
out  in  confession,  utterly,  as  she  committed  it ;  otherwise  she  is 
condemned,  through  that  foul  flame,  to  the  everlasting  fire  of  hell. 
Let  her  shake  out,  with  confession,  the  scorpion's  brood  which  she 
nourisheth  in  her  breast,  and  slay  it  with  amendment.  It  is 
sufficiently  evident  why  I  have  compared  pride  to  a  lion,  and  envy 
to  a  serpent,  and  so  of  all  the  rest,  except  this  last,  that  is,  why 
lustfulness  is  compared  to  a  scorpion.  But,  now,  here  is  the  reason 
of  it  plain  and  manifest.  Solomon  saith,  "  Pie  that  hath  hold  of  a 
woman  »  is  as  though  he  held  a  scorpion."  The  scorpion  is  a  kind  of 
worm  that  hath  a  face,  as  it  is  said,  somewhat  like  that  of  a  woman, 
and  is  a  serpent  behind ;  putteth  on  a  pleasant  countenance,  and 
fawns  upon  you  with  her  head,  but  stingeth  with  her  tail.  Such  is 
lechery,  which  is  the  devil's  beast,  which  he  leads  to  market,  and 
to  every  place  where  people  are  gathered  together,  and  offereth  it 
for  sale,  and  cheateth  many,  because  they  look  only  at  the  beautiful 
head.     The  head  is  the  beginning  of  incontinence,  and  its  delight, 

*  i.e.  a  wickeil  woman.      Ecclesiasticus,  xxvi.  7. 


208  llEGUL^  INCLUSARUM. 

licunge,  peo  hwule  ]7et  hit  ilest,  J^et  ]?miche'S  so  swu^e  swete.  pe 
teil,  ]?et  is,  J>e  ende  ]?erof,  ]7et  is  sor  of-]nincliiing  J^erof,  t  stinge'S 
her  mid  atter  of  bitter  bireousinge  '^  of  dedbote.  Ant  isehliche 
muwun  heo  siggen  ]?et  J?ene  teil  swuch  ivinde'S  :^  nor  ]7et  atter  age^S. 
Auh  jif  hit  ne  suweS  ^  her,  J^e  teil  "?  ]?e  attri  ende  is  ])e  eche  pine  of 
Foho  54  b.  helle.  Ant,  nis  he  fol  chepmon  ];et,  hwon  he  wule  buggen  hors  o'Ser 
oxe,  jif  he  nule  biholden  bute  ]?et  heaued  one?  [Jor]n  h^yon  ]?e 
deouel  beode'S  forS  his  best,  7  beot  hit  to  sullen,  "?  bit  J?ine  soule 
]7eruore,  he  hut  euer  ]?ene  teil,  7  scheawe'S  forth  Jjet  heaued.  And 
tu,  go  al  abuten,  15  scheau  uor^  pen  ende  ]7er  mide,  7  hwu  ]?e  teil 
stinge^S  :f  'and  swu^e  vlih  ]7er  uromniard,  er  ]?u  beo  iattred. 

pus,  mine  leoue  sustren,  i^e  wildernesse  ase  je  go's  inne,  mid 
Godes  folke,  toward  lerusalemes  lond,  ]7et  is,  pe  riche  of  heouene, 
beo^S  swuche  bestes,  7  swuche  wurmes  :'  ne  not  ich  none  snnne  pet 
ne  mei  beon  iled  to  one  of  ham  seouene,''  o^er  to  hore  streones, 
Vnsta'Seluest  bileaue  ajean  holi  lore,  nis  hit  of  prude  ?  Inobedience 
her  to  ualle^.  Sigaldren,'^  7  false  teolunges  t'  leuunge  on  ore  7  of 
swefnes  t'  7  alle  wichchecreftes  :'  niminge  of  husel  ine  heaued  sunne, 
cSer  ei  o^er  sacrament,  nis  hit  pe  spece  of  prude  ]?et  ich  cleopede 
presumciun,  jif  me  wot  hwuch  sunne  hit  is  r'  7  jif  me  not  nout, 
]>eonne  is  hit  jemeleste,  under  accidie,  J^et  ich  cleopede  slouhSe  :f 
pe  ]7et  ne  warne'S  oSer  of  his  vuel,  oSer  of  his  lure,  nis  hit  slouh 
jemeleste,  oSer  attri  onde?  Mis-iteo'Seget,*^  etholden  cwide,  o^er 
fundles,  o'Ser  lone,  nis  hit  jiscunge  oSer  peohe?  Etholden  oSres 
hure,  ouer  his  rihte  terme,  nis  hit  strong  reflac?  pet  is  under 
jiscunge.  O^er  jif  me  jeme^  wurse  ei  J^ing  ileaned  o^er  biteih  to 
witene,  ],'en  he  wene  J^et  hit  ouh,  nis  hit  tricherie,  oSer  jemeleaste  of 
sloulrSe  ? — al  so  as  dusi  biheste,®  oSer  foUiche  ipluht  trouSe  :'  7  longe 
beon  unbishoped  ^'  7  falsliche  igon  to  schrifte  :f  oSer  to  longe  abiden 


suhe'S.  C.  suhe'Se.  T.  ^  ham  seluen.  T. 

Sigaldrie.  C.  ''  tihe'Se  mis.  T.  teou'Sen  mis.  C. 

lieaste.  T.  C, 


SINS  THAT  PROCEED  FROM  PRIDE,  AND  SLOTH.  209 

wliicli,  while  it  lasts,  seemeth  so  very  sweet.  The  tail,  that  is,  the 
end  thereof,  is  sorrowful  repentance  of  it ;  and  it  stingeth  her 
with  the  venom  of  bitter  compunction,  and  penance.  And  they 
may  be  called  happy  who  find  the  tail  to  be  such  ;  for  the  venom 
passeth  away.  And  if  it  ensuetli  not  here,  the  tail  and  the  poisonous 
end  is  the  eternal  punishment  of  hell.  And,  is  not  he  a  foolish 
purchaser  who,  when  he  is  about  to  buy  a  horse  or  an  ox,  will  look 
only  at  the  head  ?  Therefore  when  the  devil  presenteth  his  beast, 
and  ofFereth  to  sell  it,  and  asketh  thy  soul  in  exchange  for  it,  he 
always  hideth  the  tail,  and  sheweth  the  head  to  view.  But  do  thou 
go  all  around  it,  and  thus  view  the  end,  and  how  the  tail  stingeth  ; 
and  quickly  flee  away  from  it,  ere  thou  be  envenomed. 

Thus,  my  dear  sisters,  in  the  wilderness  in  which  ye  are  journey- 
ing with  God's  j)eople  toward  Jerusalem's  land,  that  is,  the  kingdom 
of  heaven,  there  are  such  beasts  and  such  worms ;  nor  do  I  know 
any  sin  which  may  not  be  traced  to  one  of  those  seven,  or  to  their 
progeny.  Unsettled  belief  in  the  doctrines  of  religion — is  it  not  of 
pride  ?  Disobedience  belongeth  to  it.  Sorcery,  and  false  reckoning ; 
believing  in  luck,  and  in  dreams,  and  all  witchcraft,  receiving  the 
Eucharist,  or  any  other  sacrament,  when  in  deadly  sin — is  it  not  that 
species  of  pride  which  I  called  presumption,  if  it  is  known  what 
kind  of  sin  it  is  ?  and  if  it  is  not  known  then  it  is  heedlessness,  under 
the  head  of  Accidia,  which  I  called  Sloth.  He  that  doth  not  fore- 
warn another  of  any  evil  or  loss — is  he  not  guilty  of  slothful 
negligence  or  malignant  envy  ?  Dishonest  tithing,  withholding  a 
legacy,  or  any  thing  found,  or  lent — is  it  not  covetousness  or  theft  ? 
Retaining  another's  wages,  when  due — is  it  not  downright  robbery  ? 
This  is  under  covetousness.  Or,  if  any  one  keeps  any  thing  lent, 
or  committed  to  his  care,  worse  than  he  thinks  that  he  ought — is  it 
not  treachery,  or  slothful  negligence  ?  In  like  manner  an  unreason- 
able command,  or  foolishly  plighted  troth,  and  being  long  without 
receiving  the  rite  of  confirmation,  going  insincerely  to  confession,  or 
delaying  too  long  to  teach  one's  godchild  the  Lord's  Prayer  and  the 
Creed — these,  and  all  similar  faults,  are  related  to   sloth,  which  is 

CAMD.  SOC.  2  E 


210  REGUL.f:  INCLUSARUM. 

Folio  55.  uorte  techen  godcliilde  pater  noster  %  credo  ?  peos,  ?  alle  swuclie, 
beo^S  iled  to  slouh^e  ^  ];et  is  J^e  ueor'Se  moder  of  ]?e  seouen  heaued 
suimen.  peo  J^et  drone  eni  drunch,  oSer  ei  J>ing  dude  hwarSuruh 
no  childe  ne  schulde  beon  of  hire  istreoned :!  o^er  |>et  istreoned 
schulde  uorwur Sen,  nis  Jns  strong  monsleiht,  of  golnesse  awakened  ? 
Alle  sunnen  sunderliclie,  bi  liore  owune  nonieliche  nonien,  ne  muhte 
no  mon  rikenen  :!  anh  ine  j^eos  |?et  icli  habbe  iseid,  alle  ]>e  o^re 
beo'S  bilokene  r^  1  nis,  icli  wene,  no  mon  ]7et  ne  mei  understonden 
him  of  his  sunnen  nonieliche,  under  summe  of  j^en  ilke  imene,  j^et 
beo'S  her  iwritene.  Of  };eos  seoue  bestes,  7  of  hore  streones  i^e 
wildernesse,  %  of  onliche  liue,  is  iseid  hiderto, — J^et  alle  J>e  uor^fa- 
rinde  uonde^  to  uordonne.  pe  Liun  of  Prude  slea^  alle  ]7e  prude, 
?  alle  ]>eo  ]7et  beo'S  heie,  "?  ouer  heie  iheorted.  pe  attri  neddre  alle 
]7eo  ontfule,  %  alle  J?eo  Inhere  iSoncked.*  pe  vnicorne  alle  ];eo 
wre'Sfule :!  %  al  so  of  ]?e  oSre  areawe.  Ase  to  God  heo  beoS 
isleiene  ^  auh  heo  lebbe'S  to  J^e  ueonde,  1  beo^  alle  ine  his  hirde,  % 
serue'S  him  ine  his  kml,  euerichon,  of  ]>et  mester,  ]?et  him  to  ualle'5. 

pe  prude  beoS  his  bemares,  drawe^  wind  inward  of  worldlich 
hereword,  %  eft,  mid  idel  jelpe,  puffed  hit  utward,  ase  }>e  bemare 
de^,  uorte  makien  noise — lud  dream  to  scheauwen  hore  horel.  Auh 
jif  heo  wel  J^ouhten  of  Godes  bemares,  7  of  ]>e  englene  bemen  of 
heouene,  J^et  schulen  an  our  ^  halue  ]7e  worlde,  biuoren  ]>&  grureful 
dome  grisliche  bloawen,  AriseS,  deade,  ariseS !  cumeS  to  Drihtenes 
dome,  uorte  beon  idemed  ^  Jjer  no  prude  bemare  ne  mei  beon 
Folio  55  b.  iboruwen.  Eif  heo  ]?ouhten  j^is  wel,  heo  wolden  inouh  reaSe  i'Se 
deofles  seruise  dimluker  bemen.  Of  }»eos  bemares  seiS  Jeremie, 
"  Onager  solitarius,  in  desiderio  anime  sue,  attraxit  ventum  amoris." 
Of  ]?eo  ]7et  draweS  wind  inward,  uor  luue  of  hereword,  sei^  Jeremie, 
ase  ich  er  seide. 

Summe  iuglurs   beo^  ]?et  ne  kunnen  seruen  of  non  oSer  gleo, 
buten  makien  chores,  %  wrenchen  mis  hore  urn's,  %  schulen  mid  hore 

»  i'Solitet.  T.     j)  beon  malicius  T  liSere  again  o'Sere.  T.  ''  foui-.  C.  T. 


THE  PEOUD  ARE  THE  DEVIL'S  TRUMPETERS.  211 

the  fourth  motlier  of  the  seven  deadly  sins.  She  who  hath  drunk 
any  potion,  or  done  any  thing  whereby  no  child  should  be  conceived 
by  her,  or  that  when  conceived  should  perish — is  not  this  downright 
manslaughter,  caused  by  lust?  No  man  would  be  able  to  reckon 
up  all  sins  separately  by  their  own  special  names ;  but  in  those 
which  I  have  mentioned  all  the  others  are  included ;  and  there  is 
not,  I  think,  any  man  who  may  not  understand  his  own  sins 
in  particular  under  some  of  the  same  general  heads  that  are  here 
written.  Of  those  seven  beasts,  and  of  their  offspring  in  the  wilder- 
ness, and  of  a  solitary  life,  we  have  spoken  thus  far — which  beasts 
are  endeavouring  to  destroy  all  mortals.  The  Lion  of  Pride 
slayeth  all  the  proud,  and  all  those  who  are  elated  and  lofty  in  heart. 
The  venomous  serpent  [slayeth]  all  the  envious,  and  all  who  have 
base  malicious  thoughts.''  The  Unicorn,  all  the  wrathful ;  and  so  of 
the  others  in  succession.  In  respect  to  God  they  are  slain  ;  but  they 
live  to  the  fiend,  and  are  all  in  his  retinue,  and  serve  him  in  his 
court,  every  one  in  the  office  appropriated  to  him. 

T.  he  proud  are  his  trumpeters  ;  they  draw  in  the  wind  of  worldly 
praise,  and  then,  with  vain  boasting,  puff  it  out  again,  as  the 
trumpeter  doth,  to  make  a  noise — a  loud  strain  of  music  to  shew 
their  vain  glory.  But,  if  they  reflected  well  upon  God's  trumpeters, 
and  upon  the  trumpets  of  the  angels  of  heaven,  Avhich  shall  blow 
terribly  in  the  four  quarters  of  the  world,  before  the  awful  judg- 
ment. Arise,  ye  dead,  arise  !  come  to  the  Lord's  judgment,  to  be 
judged  ;  where  no  proud  trumpeter  may  be  saved, — if  they  reflected 
justly  upon  this,  they  would  soon  enough  sound  in  a  lower  strain  in 
the  devil's  service.  Of  those  trumpeters  Jeremiah  saith,  "A  wild 
ass  accustomed  to  the  wilderness  in  the  desire  of  his  heart  snuffeth 
up  the  wind  of  his  love."  ^  Of  those  who  draw  in  wind,  for  love  of 
praise,  Jeremiah  saith  this,  as  I  said  before. 

I  here  are  some  Jesters  who  know  of  no  other  means  of  exciting 
mirth  but  to  make  wry  faces,  and  distort  their  mouth,  and  scowl 

"  Serpens  veneuosus,  intei-ficit  invidos  ct  iiigratos. — MS.  Oxon.         ^  Jeremiah,  ii.  24. 


212  REGUL^  INCLUSAEUBI. 

eien.  Of  Jjis  mestere  serueS  ]?eo  uniselie  ontfule  i^e  deofles  kurt, 
to  bringen  o  leihtre  hore  ontfule  louerd.  Uor  jif  ei  sei^  wel  o^er 
de^  wel,  nonesweis  ne  muweii  heo  loken  J>iderward  mid  rilit  eie  of 
gode  heorte  "i  auli  wincke"S  oSere  half,  1  biholde^  o  luft "?  asquint : 
%  jif  ]7er  is  out  to  eadwiten,  o^er  lodlich,'*  J^iderward  heo  schule^ 
mid  ei^er  eien  i  ?  hwon  heo  ihere^  J^et  god,  heo  sleate^  ^  adun  boa 
two  hore  earen  i  auh  j^et  lust  ajean  ]7et  vuel  is  euer  wid  open, 
peonne  heo  wrenched  hore  mu^  mis,  hwon  heo  turned  god  to  vuel  "^ 
t  jif  hit  is  sumdel  vuel,  J^uruh  more  lastunge  ^  heo  wrencheS  hit  to 
wurse.  peos  bee's  hore  owune  prophetes  forcwiddares.  peos 
bodie'S  biuoren  hwu  ]?e  ateliche  ^  deouel  schal  jet  agesten  ®  ham  mid 
his  grimme  grennunge, '%  hu  heo  schulen  ham  sulf  grennen  1  niuelen, 
?  makien  sur  semblaunt  uor  \q.  muchele  angoise,  iSe  pine  of  helle. 
Auh  for  ]7ui  heo  beo^S  J^e  lesse  te  menen,  ]?et  heo  biuorenhond 
leorneS  hore  meister  to  makien  grimme  chere. 

pe  wre"Sfule  biuoren  |?e  ueonde  skirme'S  mid  kniues,  "%  he  is  his 
knif-worpare,  %  pleieS  mid  sweordes,  ?  here's  ham  hi  J»e  scherpe  orde 
uppen  his  tunge.  Sweord  7  knif  ei'Ser  beo^  scherpe  7  keoruinde 
Folio  56.  wordes  j^et  he  worpe'S  frommard  him,  %  skirmeS  touward  o-Sre. 
Auh  heo  bodied  hwu  ]7e  deoflen  schulen  pleien  mid  ham,  mid  hore 
scherpe  aules,  1  skirmen  mid  ham  abuten,  "?  dvsten  ase  enne  pilche- 
clut,  euchon  touward  o'Ser,  ?  mid  helle  sweordes  alsnesien*^  ham 
J^uruhut,  )7et  beo^  kene  7  keoruinde,  1  ateliche  pinen. 

pe  slowe  li'S  %  slepe'S  i^e  deofles  berme,  ase  his  deore  deorling  "i  If 
te  deouel  leie'S  his  Intel  adun  to  his  earen,  7  tutele'S  him  al  ]?et  he 
euer  wule.  Uor,  so  hit  is  sikerliche  to  hwamso  is  idel  of  god  :!  \q 
ueond  ma^ele^  jeorne,  1!  te  idele  underuo^  luueliche  his  lore,  pe 
]?et  is  idel  1  jemeleas,  he  is  j^es  deofles  bermes  ^  slep ;  auh  he  schal  a 

»  la'Sliche.  T.  '^  sclattes.  T.     sclette'5.  C. 

■^  leasinge.  T.  ''  atterluche.  T. 

^  glopnen.  T.  '  snesen.  C.     sncasin.  T. 
8  bearnes.   C. 


THE  WRATHFUL  MAN,       THE  SLUGGARD.  213 

with  their  eyes.  This  art  the  unhappy,  envious  man  practise th  m 
the  devil's  court,  to  excite  to  laughter  their  envious  Lord,  For,  if 
any  one  saith  or  doeth  well,  they  cannot,  by  any  means,  look  that 
way  with  the  direct  eye  of  a  good  heart ;  but  wink  in  another 
direction,  and  look  on  the  left  hand,  and  obliquely :  and  if  there  is 
any  thing  to  blame  or  dislike,  there  they  scowl  with  both  eyes ;  and 
when  they  hear  of  any  good,  they  hang  down  both  their  ears ;  but 
their  desire  of  evil  is  ever  wide  open.  Then  they  distort  their 
mouth,  when  they  turn  good  to  evil ;  and  if  there  is  somewhat  of 
evil,  they  distort  it,  and  make  it  worse  by  detraction.  These  are 
their  own  prophets — foretelling  their  own  end.  They  shew  before- 
hand how  the  hateful  fiend  shall  strike  terror  mto  them  with  his 
hideous  grinning ;  and  how  they  shall  themselves  gnash  theii*  teeth, 
and  beat  their  breasts,  w^ith  rueful  looks  for  the  great  anguish  of  the 
pains  of  hell.  But  they  are  the  less  to  be  pitied,  because  they  have 
learned  beforehand  their  trade  of  making  grim  cheer. 

Xhe  wrathful  man  fenceth  before  tlie  devil  with  knives,  and  he  is 
his  knife-thrower,  and  playeth  with  swords,  and  beareth  them  upon 
his  tongue  by  the  sharp  point.  Sword  and  knife  both  are  sharp  and 
cutting  words  which  he  casteth  forth,  and  therewith  attacks  others. 
And  it  forebodes  how  the  devils  shall  ])lay  with  them,  with  their 
sharp  awls,  and  skirmish  about  with  them,  and  toss  them  like  a 
pilch- clout  ^  every  one  towards  another,  and  strike  them  through 
with  hell-swords,''  which  are  keen,  cutting,  and  horrible  pains. 

The  sluggard  lieth  and  sleepeth  in  the  devil's  bosom,  as  his  dear 
darlmg ;  and  the  devil  applieth  his  mouth  to  his  ears,  and  tells  him 
whatever  he  will.  For,  this  is  certainly  the  case  with  every  one 
who  is  not  occupied  in  any  thing  good  :  the  devil  assiduously  talks,  and 
the  idle  lovingly  receive  his  lessons.     He  that  is  idle  and  careless  is 

■>  "Pilch  (pellicea),  a  woollen  or  fur  garment;  also  a  child's  flannel  clout." — Coles. 
See  in  Jamieson,  "  Hippen." 

''  "  Creagria  iufernalibus." — liS.  Oxon. 


214  REGUL^  INCLUSARUM. 

domesdei  grimliche  abreiden  mid  te  dredful  dreanie  of  J^e  englene 
bemen  :'  1,  ine  belle  wondrede  ateliche  ^  awakien.  "  Surgite,  mortui 
qui  jacetis  in  sepulcliris:  surgite,  et  venite  ad  judicium  Saluatoris." 

pe  jiscare  is  ]7es  feondes  askeba"Sie,^ "?  li^  euer  i^en  asken,  t  fare's 
abuten  asken  t  bisiliche  sture"S  him  uorte  rukelen  muchele  7  monie 
ruken  togedere,  1;  blowe^  ]?erinne,  t  ablent  him  sulf:'  padere'S*'  J 
make^  j^erinne  figures  of  augrim,  ase  ]>eos  rikenares  do^  f  habbe'S 
muchel  uorto  rikenen.  pis  is  al  }>es  Ganges'^  blisse,  7  te  ueond 
bihalt  al  ]?is  gomen,  *?  lauhwe'S  ]?et  he  to  berste^.  Wei  understond 
euerich  wis  mon  J'is :'  ]7et  gold  '%  seoluer  boSe,  "?  euerich  eor^lich 
eihte,  nis  buten  eor^e  If  asken,  ]?et  ablent  euerichne  mon  ]?et  bloawe'S 
in  ham  t  ^et  is,  ]?et  boluweS  '^  him  ine  ham  :'  ]?uruh  ham  ine  lieorte 
prude  r'  "?  al  J^et  he  rukeleS  7  gedere"S  togedere,  t  ethalt  of  eni 
];inge  ]7et  nis  buten  asken,  more  ]7en  hit  beo  neod,  al  schal  ine  helle 
Folio  5Qh.  iwurSen  to  him  tadden  "?  neddren,  *?  bo'Se,  ase  Tsaie  seiS,  schulen 
beon  of  wurmes  his  kurtel  ^  t  his  kuuertur,  ];et  nolde  her  ]?e  neod- 
fule  ueden  ne  schruden.  "  Subter  te  sternetur  tinea,  et  operimentum 
tuum  vermis." 

pe  jitire  glutun  is  j^es  feondes  manciple.  Uor  he  stikeS  euer  iSe 
celere,  oSer  i^e  kuchene.  His  heorte  is  i^e  disches  :'  his  J»ouht  is 
al  i'Se  neppe  r'  his  lif  i^e  tunne  :!  his  soule  i'Se  crocke.  Kume'S  for^ 
biuoren  his  Louerde  bismitted  ^  7  bismeoruwed,^  a  dischs  ine  his  one 
bond,  "%  a  scoale^  in  his  o'Ser  :!  ma^ele^  mid  wordes,  J  wigeleS  ase 
uordrunken  mon  ]7et  haue^S  imunt  to  uallen :'  bihalt  his  greate 
wombe,  1:  te  ueond  lauhwe'S  j^et  he  to  berstcS.  God  ]?reateb  ]?eos 
bus  Iniruh  Isaie.  "  Servi  mei  comedent,  et  vos  esurietis,"  7c. :!  "Mine 
men,"  he  sei^,  "  schulen  eten,  7  ou  schal  euer  hungren  r'  7  je  schulen 

a  wandrelSe  echeliche.  ''  eskebach.  C. 

"-■  pu'Seres.  T.  "^  askeba'Ses.  T. 

•^  boleSeS.  C.     bolhes.  T.  '  liwitel.  C.  T. 

s  bismu'Seled.  C.     bismuddet.  T.                              ''  bismurlet.  T, 
'  schalc.  C.     skale.  T. 


THE  COVETOUS  MAN.   THE  GLUTTOX.  215 

the  devil's  bosom-sleeper:  but  he  shall  on  Doomsday  be  fearfully 
startled  with  the  dreadful  sound  of  the  angels'  trumpets,  and  shall 
awaken  in  terrible  amazement  in  hell.  "  iVrise,  ye  dead,  Avho  lie 
in  graves :  arise,  and  come  to  the  Saviour's  Judgment." 

1  he  covetous  man  is  the  devil's  ash- gatherer,  and  lieth  always  in 
the  ashes,  and  goeth  about  ashes,  and  busily  bestirs  himself  to  heap 
up  much,  and  to  rake  many  together,  and  bloweth  therein,  and 
blindeth  himself,  poketh,  and  maketh  therein  figures  of  arithmetic, 
as  those  accountants  do  who  have  much  to  reckon  up.  This  is  all 
the  joy  of  this  fool,  and  the  devil  seeth  all  this  game,  and  laugheth 
so  that  he  bursteth.  Every  wise  man  well  understandeth  this ;  that 
both  gold  and  silver,  and  all  earthly  goods,  are  nothing  but  earth 
and  ashes,  which  blind  every  man  that  bloweth  upon  them  ;  that 
is,  disquieteth  himself  for  them ;  is  proud  in  heart  through  them ; 
and  all  that  he  heapeth  up  and  gathereth  together,  and  possesses  of 
any  thing  more  than  is  necessary,  is  nothing  but  ashes,  and  in  hell  it 
shall  all  become  toads  and  adders  to  him  ;  and  both  his  ku'tel  and 
his  covering,  as  Isaiah  saith,  shall  be  of  worms,  who  would  not 
feed  nor  clothe  the  needy,  "  The  worm  is  spread  under  thee,  and 
the  worms  cover  thee."  '^ 

The  greedy  glutton  is  the  devil's  purveyor ;  for  he  always  haunts 
the  cellar  or  the  kitchen.  His  heart  is  in  the  dishes;  all  his 
thought  is  of  the  tablecloth ;  his  life  is  in  the  tun,  his  soul  in  the 
pitcher.  He  cometh  into  the  presence  of  his  Lord  besmutted  and 
besmeared,  with  a  dish  in  one  hand,  and  a  bowl  in  the  other.  He 
talks  much  incoherently,  and  staggereth  like  a  drunken  man  who 
seemeth  about  to  fall,  looks  at  his  great  belly,  and  the  devil  laughs  so 
that  he  bursteth.  God  thus  threateneth  such  persons  by  Isaiah, 
"  Servi  mei  comedent,  and  vos  esurietis,"  &c. :  ^  "  My  servants  shall 
eat,  but  ye  shall  always  hunger ;  "  and  ye  shall  be  food  for  devils, 
world  without  end  !  "  How  much  she  hath  glorified  herself!,  and  hath 
lived  deliciously  so  much  torment  and  sorrow  give  her."  '^     "  Contra 

"  Isaiah,  xiv.  11.  ''  Isaiah,  Ixv.  13.  ■=  Revelations,  xviii.  7. 


216  REGUL.E  INCLUSAEUM. 

beon  ueondes  fode,  world  a  buten  ende !  "  "  Quantum  glorificavit  se 
et  in  deliciis  fuit,  tantum  date  ei  luctum  et  torraentum."  In  Apoca- 
lipsi :  "  Contra  unum  poculum  quod  miscuit,  miscete  ei  duo."  Eif 
'pe  gulchecuppe  *  weallinde  bres  to  drincken,  J.  jeot  in  his  wide  ];rote 
]>et  he  aswelte  wi^innen.  Ajean  one,  jif  liim  two.  Lo  I  swucli  is 
Godes  dom  ajean  J^e  jiure,  *?  ajean  'pe  drinckares  ^  iSe  Apocalipse. 

pe  lechurs  i^e  deofles  kurt  habbe'S  ariht  hore  owune  nome.  Vor 
i'Seos  muchele  kurz,  ]?eo  me  cleope^  lechurs  pet  habbe^  so  uorloren 
scheome  J^et  ham  nis  nowiht  of  scheome,  auh  seche'S  hwu  heo 
muwen  mest  uileinie  wurchen.  pe  lechur  iSe  deofles  kurt  bifule^ 
himsulf  fulliche,  1:  alle  his  feolawes,  "?  stinkeS  of  pet  ful^e,  7  paie'S 
Folio  57.  wel  his  louerd,  mid  tet  ilke  stinkinde  bre^,  betere  ben  he  schulde 
mid  eni  swote  rechles.  Ine  vitas  Patrum  hit  tone's  hwu  he  stinke'S 
to  God.  pe  engel  hit  scheawede  so'Sliche  t  openliche,  ]?et  heold  his 
neose,  ];o  ]?er  com  pe  prude  lechur  ridinde,  *?  nout  for  ]?et  rotede  lich 
]?et  he  help  pe  holi  eremite  uorto  biburien.  Of  alle  pe  o'Sre  ]?eonne, 
habbe'S  ]>eos  }»et  fuluste  mester  i'Se  ueondes  kurt  bet  so  hide's  ham 
suluen :'  °i  he  schal  bidon  ham  1:  pinen  ham  mid  eche  stunche  iSe 
pine  "^  of  helle. 

JN  u  je  habbeS  iherd  one  dole,  mine  leoue  sustren,  of  J^eo  ]:>et  me 
cleopeS  je  seoue  moder  smmen,  ■?  of  hore  teames,  7  of  hwuche  mes- 
teres  J»eo  ilke  men  serue'S  i^e  deofles  curt.  ]?et  habbeS  iwiued  o  ]7eos 
seouen  heggen,  1  hwui  heo  bee's  swu-Se  uorto  hatien  ?  to  schunien. 
Ee  beoS  ful  ueor  urom  ham,  ure  Louerd  beo  iSoncked  :/  auh  pe  fule 
bre'S  of  ];isse  laste  un'Seawe — J>et  is,  of  lecherie — stincke^  so  swu'Se 
fule — uor  pe  ueond  hit  sowe'S  ?  to  bloawe'S  oueral — J?et  ich  am 
sumdel  of-dred  leste  hit  leape  et  sumecherre  into  owur  heorte- 
neose.     Uor  stench  stih'S  "^  uppard  ^'  "?  je  beoS  heie  iclumben,  }>er 

°  keache  cuppe.  C.     kelche  cuppe.  T.  ^  druncwile.  C.     drunkensome.  T. 

<=  put.  T.  C.  <i     stinkes.  T. 


THE  FOULXESS  OF  LECHERY.  217 

unum  poculum  quod  miscuit  miscete  ei  duo."  ^  Give  the  tosspot 
molten  brass  to  drink,  and  pour  it  into  his  wide  throat,  that  he  may 
die  inwardly.  /^  Lo !  such  is  the  Judgment  of  God  against  the 
glutton,  and  against  drunkards,  in  the  Apocalypse. 


1  he  leclierous  have  properly  their  own  name  in  the  devil's  court. 
For,  in  those  great  courts,  they  are  called  lechers  who  have  so  lost 
shame,  that  they  are  ashamed  of  nothing,  but  seek  how  they  may 
work  the  most  wickedness.  In  the  devil's  court  the  lecher  fbulh' 
defileth  himself,  and  all  his  fellows,  and  stinketh  of  that  filth,  and 
pleaseth  his  lord  with  that  same  stinking  odour,  much  better  than 
he  should  with  any  sweet  incense.  In  the  Lives  of  the  Fathers,  it 
is  told  how  offensively  he  smells  before  God.  The  angel  shewed 
this  truly  and  evidently  who,  when  the  proud  lecher  came  riding 
by,  held  his  nose,  and  did  not  so  for  the  putrid  corpse  which  he 
helped  the  holy  hermit  to  bury.  Of  all  others,  therefore,  they  have 
the  foulest  office  in  the  devil's  court  who  thus  befoul  themselves; 
and  he  shall  befoul  them,  and  punish  them  with  never  ending  stink 
in  the  torments  of  hell. 

Ye  have  now  heard  one  part,  my  dear  sisters,  of  what  are  called 
the  seven  capital  sins,  and  of  their  progeny,  and  of  the  offices  which 
the  men  who  have  married  these  seven  hags  serve  in  the  devil's 
court,  and  why  they  are  greatly  to  be  hated  and  avoided.  Ye  are 
very  far  from  them,  our  Lord  be  thanked ;  yet  the  foul  smell  of  this 
last  vice — that  is,  of  lechery,  stinketh  so  very  offensively — for  the 
devil  soweth  and  bloweth  it  every  where — that  I  am  somewhat 
afraid  lest,  upon  some  occasion,  it  should  get  into  the  nose  of  your 
heart.  For  stench  riseth  upwards ;  and  ye  have  climbed  high, 
where  there  is  much  wind  of  strong  temptations.  Our  Lord  give 
you  wit  and  strength  well  to  withstand. 

*  Revelations,  xviii.  (). 
CAMD.  SOC.  2  F 


218  REGULJ5  INCLUSARUM. 

J?e  wind  is  muchel  of  stronge  tentaciuns.     Ure  Louercl  jiue  ou  wit 
1  streng'Se  wel  to  wi^stonden. 

Sum  ancre  is  J^et  wene'S  J^et  heo  scliule  beon  strong! ukest  iuonded 
i'Se  uormeste  tweolf  mone^  J^et  heo  bigon  ancre  lif,  1,  iSen  0(Ser 
tweolf  J^erefter :'  1;  liwon  heo,  efter  ueole  jer,  iuele'S  ham  so  stronge, 
heo  awundre'S  hire  swuSe,  1;  is  of  dred  leste  God  habbe  hire  al 
uorjiten  7  forworpen.  Nai !  nis  hit  nout  so.  I'Se  uorme  jeres  nis 
Folio  57  b.  hit  bute  bal-pleouwe  r'  auli  nimeS  nu  jeme  hwu  hit  farcS,  bi  uorbisne. 
Hwonne  a  mon  bane's  neoweliche  wif  iled  horn,  he  nimcS  jeme  al 
softeHche  of  hire  maneres.  pauh  he  iseo  bi  hire  ei  J^ing  ]>et  him 
mispaie,  he  let  j^e  jet  iwurSen,  '?  make's  hire  ueire  cheres,  J  is 
vmbe  *  eueriches  weis  f^et  heo  him  luuie  inwardliche  in  hire  heorte  :! 
and  hwon  he  nnderstond  wel  J)et  te  luue  is  treouliche  iuestned  tou- 
ward  him  :f  Jjeonne  mei  he,  sikerliche,  chasten  hire  openliche  of  hire 
nn^eawes,  ]>et  he  er  uorber  ase  he  ham  nout  nuste :  make's  him 
swu'Se  sterne,  7  went  to  }>ene  grimme  toS  uorte  uonden  jete  jif  he '' 
muhte  hire  luue  touward  him  unuesten.  A  last,  hwon  he  under- 
stont  ]?et  heo  is  al  wel  ituht, — ]>et  for  none  ]?inge  ]?et  he  deS  hire, 
heo  ne  luueS  bine  neuer  J^e  lesse,  auh  more  J  more,  jif  heo  mei, 
urom  deie  to  deie  :'  ];eonne  scheawe^  he  hire  ]?et  he  liire  luueS 
sweteliche,  7  deS  al  ]>et  heo  wule,  ase  'peo  ]>et  lie  luue'S  7  iknowe^, 
— Jjeone  is  al  ];et  wo  iwurSen  to  wunne.  Eif  Jesu  Crist,  ower  spus, 
deS  al  so  bi  ou,  mine  leoue  sustren,  ne  ]?unche  ou  no  wunder.  Yor, 
i^e  urum^e,  nis  ]?er  bute  oluhnunge,  uorte  drawen  in  luue  :'  auh  al 
so  sone  ase  he  euer  nnderstont  ]>et  he  beo  wel  akointed  mid  ou,  he 
wule  uorberen  ou  lesse  her :'  auh  efter  ^e  spreoue,  on  ende,"^ — 
]?eonne  is  ]>e  muchele  joie.  Al  riht  o  ]ns  ilke  wise,  ]70  he  wolde 
leden  his  folc  ut  of  J?eou  J^eoudome,*^  vt  of  Pharaones  bond,  ut  of 
Egipte,  he  dude  for  ham  al   ]?et  heo  euer  wolden,  miracles  feole  7 


^  umben.   T.  G.  ^  ha.  T.  C. 

'  he  wile   for    beoreii    o\v   ksse,  after   j^e  preoue  on  ende.  T.      spreoue.,  C.     Q.  Jjcs 
preoue  ?  ''  ut  of  J^eowedoni.   C. 


TEMPTATIONS  AT  FIRST  LIGHT,  AFTERWARDS  STRONGER.      219 


An  anchoress  thinks  that  she  sliall  be  most  strongly  tempted  in 
the  first  twelve  months  after  she  shall  have  begun  her  monastic  life, 
and  in  the  next  twelve  thereafter ;  and  when,  after  many  years,  she 
feels  them  so  strong,'  she  is  greatly  amazed,  and  is  afraid  lest  God 
may  have  quite  forgotten  her,  and  cast  her  off.  Nay  !  it  is  not  so. 
In  the  first  years,  it  is  notliing  but  ball-play  ;  but  now,  observe  well, 
by  a  comparison,  how  it  fiireth.  When  a  man  hath  newly  brought 
a  wife  liome,  he,  with  great  gentleness,  observes  her  manners. 
Tliougli  he  sees  in  her  an}-  thing  that  he  does  not  approve,  yet  he 
taketh  no  notice  of  it,  and  putteth  on  a  cheerful  countenance  toward 
her,  and  carefully  uses  every  means  to  make  her  love  him 
affectionately  in  her  heart ;  and  when  he  is  well  assured  that  her  love 
is  truly  fixed  upon  him,  he  may  then,  with  safety,  openly  correct 
her  faults,  which  he  previously  bore  with  as  if  he  knew  them  not : 
he  becometh  right  stern,  and  assumes  a  severe  countenance,  in  order 
still  to  try  whether  her  love  toward  him  might  give  way.  At  last 
when  he  perceives  that  she  is  completely  instructed — that  for  nothing 
that  he  doth  to  her  she  loveth  him  less,  but  more  and  more,  if 
possible,  from  day  to  day,  then  he  sheweth  her  that  he  loveth  her 
sweetly,  and  doeth  whatsoever  she  desires,  as  to  one  whom  he  loveth 
and  knoweth — then  is  all  that  sorrow  become  joy.  If  Jesu  Christ, 
your  S[)Ouse,  doth  thus  to  you,  my  dear  sisters,  let  it  not  seem 
strange  to  you.  For  in  the  beginning  it  is  only  courtship,  to  draw 
you  into  love ;  but  as  soon  as  he  perceives  that  he  is  on  a  footing  of 
affectionate  familiarity  with  you,  he  will  now  have  less  forbearance 
with  you;  but  after  the  trial — in  the  end — then  is  the  great  joy.  Just 
in  the  same  way,  when  he  wished  to  lead  his  people  out  of  bondage 
— out  of  the  power  of  Pharaoh — out  of  Egypt,  he  did  for  them  all 
that  tliey  desired — miracles  many  and  fair.  He  dried  the  Red  Sea 
and  made  them  a  free  way  through  it ;  and  tliey  went  there  dry- 
footed  where  Pharaoh  and  all  their  foes  were  drowned.     ^Moreover, 


220  REGUL^  INCLUSARUM. 

feire.  He  adruwede  ]?e  Reade  See,  7  makede  liam  iireo  wei  ]?iiruli 
hire  r^  '?  j^er  heo  eoden  drui-uoted,  ]7er  adreinte  Pharao,  %  liore  uoan 
alle.  Fur^er  i^e  desert,  ]?o  he  hefde  iled  ham  ueor  i'Se  wildernesse, 
Folio  58.  he  lette  ham  J^olien  wo  inouh — hunger  7  J^urst,  '?  muchel  swine  % 
muchele  weorren  1;  monie.  On  ende  he  jef  ham  reste,  1,  alle  weole 
1  wunne :!  al  hore  wil  1;  flesches  eise  1,  este.  pus  ure  Louerd 
spare's  a  uormest  y&  ^unge  "?  Jje  feble,  "?  drauh'S  ham  ut  of  J^isse 
worlde  sweteliche  H  mid  liste.  Auh  so  sone  so  he  isihb  ham 
hearden,  he  let  arisen  7  awakenen  weorre,  1!  teclieS  liam  uiliten,  1. 
weane  uorte  jjolien.  An  ende,  efter  longe  svvinke,  he  jifb  ham 
swete  reste,  her,  I  sigge,  ij?isse  worlde,  er  heo  kumen  to  heouene :!  J 
]7uncheS  J?eonne  J>e  reste  so  god  efter  J^e  swinke,  ?  te  muchele  eise 
efter  |?e  muchele  meoseise  J^uncheS  so  svvu'Se  swete. 

JNu  beo^  iSe  saute r,  under  }>e  two  tentaciuns  ]7et  ich  erest  seide, 
]?et  beo'S  ]7e  uttre  ?  te  inre  uondunges,  ]7et  teme^  alle  ]7e  o"Sre,  uour 
dolen,  ]?us  to-deled, — uondunge  liht  7  derne — uondunge  lilit  7  open- 
liche — uondunge  stronge  7  derne — uondunge  stronge  1,  openliche, 
ase  is  her  to  understonden.  "  Non  timebit  ^  a  timore  nocturno,  &c." 
Of  fondunge  liht  J  derne  sei^  Job  J>eos  wordes  :  "  Lapides  excavant 
aque,  et  alluvione  paulatim  terra  consumitur."  Lutle  dropen 
J'urle'S  ^  |?ene  ulint  J^et  ofte  ualleS  ];eron  :!  7  lihte  derne  uondunges 
J^et  me  nis  nout  iwar  of,  nailed  o'Serhwule  one  treowe  heorte.  Of  ];e 
lihte  openliche  uondunges,  bi  hwam  he  sei'S  al  so  :^  "  Lucebit  post 
eum  semita,"'  nis  nout  so  muchel  dute.  Of  stronge  tentaciun  |?et  is 
]7auh  derne,  Job  mene'S  him  ?  seiS  r'  "  Insidiati  sunt  mihi  et  pre- 
valuerunt,  et  non  erat  qui  ferret  auxilium :  "  ]^et  is,  "  Mine  uoan 
awaiteden  me  mid  tricherie,  %  mid  treisune,  *?  strenc^eden  uppon 
me,  and  nes  hwoa  me  liulpe."  "  Veniet  malum  super  te,  et  nescies 
Folio  58  h.  ortum  ejus."  Of  }?e  ucorSe  uondunge,  }?et  is  strong  %  openliche,  he 
makeS  his  mone  of  his  foan  %  sei^,  "  Quasi  rupto  muro,  et  aperta 
janua  irruerunt  super  me:^"  |;et  is,  heo  wresten''  in  uppon  me,  ase 

•'   Vulgate,  tiinebis.   Ed.  ''  luirtloS.  C.  *•'  ^resteii.  C.      wiastin.   T. 


TEMPTATIONS  SECRET  AND  OPEN,  LIGHT  AND  POWERFUL.     221 

in  the  desert,  when  he  had  led  them  far  withhi  the  wilderness,  he  let 
them  suflfer  distress  enough — hunger  and  thirst,  and  much  toil,  and 
great  and  numerous  wars.  In  the  end,  he  gave  them  rest,  and  all 
wealth  and  joy — all  their  desire,  with  bodily  ease  and  abundance. 
Thus  our  Lord  spareth  at  first  the  young  and  feeble,  and  draweth 
them  out  of  this  world  gently,  and  with  subtlely.  But  as  soon  as  he 
sees  them  inured  to  hardships,  he  lets  war  arise  and  be  stirred  up, 
and  teacheth  them  to  fight,  and  to  sufter  want.  In  the  end,  after 
long  toil,  he  givetli  them  sweet  rest,  here,  I  say,  in  this  world, 
before  they  go  to  heaven ;  and  then  the  rest  soemeth  so  good  after 
the  labour ;  and  the  great  plenty  after  the  great  want  seemeth  so 
very  sweet. 

]Vow,  there  are  in  the  Psalter,  under  the  two  temptations 
that  I  spoke  of  first,  which  are  the  outward  and  the  inward 
temptations,  which  give  birth  to  all  the  others,  four  sorts,  thus 
distinguished :  light  and  secret  temptation,  light  and  manifest 
temptation,  powerful  and  secret  temptation,  powerful  and  man- 
ifest temptation,  as  we  are  to  understand  in  this  passage,  "  Thou 
slialt  not  be  afraid  for  the  terror  by  night,"  &c.''  Of  light  and 
secret  temptation  Job  saitli  these  words  :  "  Lapides  excavant  aquaj,  et 
alluvlone  paulatim  terra  consumitur."  "^  Small  drops  wear  through 
the  flint  upon  which  they  often  fall ;  and  light  secret  temptations 
which  men  are  not  aware  of,  at  times  cause  a  faithful  heart  to  err. 
Of  the  light  manifest  temptations,  of  which  he  saith  thus,  "  A  path 
shall  shine  after  him,"''  there  is  not  so  much  cause  to  fear.  Of 
powerful  temptation,  which  is  yet  secret.  Job  maketh  his  complaint 
and  saith :  "  Insidiati  sunt  niihi  et  prajvaluerunt,  et  non  erat  qui 
ferret  auxilium ;  "  '^  that  is,  "  My  foes  lay  in  wait  for  me  with  treachery 
and  treason,  and  they  prevailed  against  me,  and  there  was  none  who 
helped  me."     "  Evil  shall  come  upon  thee,  and  thou  shalt  not  know 

•^  Psiilm  xci.  r..  ''  Job,  xiv.  19. 

'^^  Job,  xli.  23.  ''  Ibid.  xxx.  1:J. 


222  REGUL^.  INCLUSARUM. 

J^auli  be  wal  were  to-broken,  <f  te  jeten  opene.  pe  uorme,  <^  te 
]7ridde  uondunge  of  ];eos  foure  bee's  abnest  under  ]7er  inre.  pe 
o^er,  "^  te  ueorSe,  ualle^  under  ]7e  uttre,  and  beo^S  euer  mest  fles- 
liche,  J  e'S  for^i  to  ivelen.  pe  o^er  two  IjeoS  gostHcbe — of  gost- 
^iche  un'Seauwes — j  beo^S  ibud  ofte  '^  derne  hwon  heo  derue'S  mest, 
J  beo'S  muchel  uorjjui  J^e  more  to  dreden.  Moni  ]?et  ne  weneS  nout 
brede"S  in  bire  breoste  sum  liunes  hweolp,  o'Ser  sum  neddre  kundel 
]>et  for-uret  j^e  soule.  Of  swuche  Salomon  ^  sei^,  "  Alieni  comederunt 
robur  ejus,  et  ipse  nescivit :"'  et  alibi,  "  Traxerunt  me  et  ego  non 
dolui  r*  vulneraverunt  me  et  ego  nescivi ;  "  ]?et  is,  vnliolde  uor-ureten 
]?e  strenc'Se  of  bis  soule,  '^  lie  hit  nout  nuste.  Eet  is  mest  dred  of 
hwon  ]?e  svvike  of  belle  eggeS  to  one  J^inge  J>et  ];uncheS  swu^e  god 
mid  alle,  j  is  ■|7auh  soule  bone,  j  wei  to  deadlich  sunne.  So  he  do's 
al  se  ofte  ase  he  ne  mei  mid  openlicli  vuel,  kuSen  his  strenc^e.  "  Noa, 
lie  sei^e,  ne  mei  nout  makien  ]?eos  to  sunegen  Jniruh  jiuernesse,  <^ 
ichulle  don  ase  ]?e  wrastlare  de'S — ich  chulle  wrenchen  hire  J^ideward 
ase  heo  mest  drede^,  <^  worpen  hire  o'Sere  half,  "^  breden  uerliche  ^ 
adun  er  he  lest  wene  :'  "  and  egge^  hire  touward  so  muchel  absti- 
nence, 'pet  he  is  pe  unstrengre  ine  Godes  seruise,  j-  let  so  heard  lif, 
'^  pine's  so  hire  licome  pet  te  soule  steorue'S.  He  bilialt  on  o^re  |?et 
he  ne  mei  nones  weis  makien  vuele''  i^oncked,  so  lufful  f  so 
Fuiio  59.  reouSful  is  hire  heorte.  "  Ich  chulle,"  he  j^encheS,  "  makien  hire  to 
reou'Sful  mid  alle  t  ichulle  makien  so  muchel  J?et  heo  schal  luuien 
eihte,  j  ]?enchen  pe  lesse  of  God,  '-^  leosen  hire  fame  i'  <^  put  j^eonne 
a  swuc  bone  in  hire  softe  heorte :  Seinte  Marie !  naueS  pe  mon  oSer 
]>eo  wummon  meoseise  t'  '^  no  mon  nule  don  ham  no  good  ?  Me 
wolde  me  jif  ich  bede,  f  so  lielpen  ham  ^  don  elmesse :'"  j  bringe'S 
hire  on  to  gederen  j  jiuen  aire  erest  pe  poure :'  J?er  efter  to  oSre 
ureond  ;'  a  last  makien  feste,  j  iwur'Se'S  al  worldlich  :f  uorschuppe'S 
of  ancre  to  husewif  of  belle.  God  bit  wot  swuch  feste  make's  sum 
of  bore  :'  bet  wene^  ]?et  heo  do  wel,  ase  dusie  men  <^  adotede  do's 
bire  to  u.ulerstonden,  ]7et  flakere'S  ^  hire  of  freolac,  '^h eric's  '^  jelpcS 

*  usee    C.  **  frculiliclie.  T.  "^  luJSere.  T.  C  ''  faltreS.  T.     flattered'.   C 


CRAFTINESS  OF  THE  TEMPTER.  223 

the  rising  thereof."  a  Of  the  fourth  temptation,  which  is  powerful 
and  manifest,  he  maketh  his  complaint  and  saith,  "  Quasi  rupto 
muro,  et  aperta  janua,  irruerunt  super  me ;  "  ^  That  is,  "  they  have 
rushed  in  upon  me,  as  when  a  wall  is  broken,  and  the  gates  o]^)en." 
The  first  and  the  third  of  these  four  temptations  are,  for  the  most 
part,  imder  the  inward  class.  The  second  and  the  fourth  fall  under 
the  outward,  and  are  almost  always  fleshly,  and,  therefore,  easily 
felt.  The  other  two  are  spiritual — concerning  spiritual  faults — and 
are  often  hidden  and  secret  when  they  are  most  hurtful,  and  are, 
therefore,  much  more  to  be  feared.  Many  a  one  who  doth  not 
suspect  it,  nourisheth  in  her  breast  some  lion's  whelp,  or  some 
viper's  brood,  that  gnaws  the  soul.  Of  such  Solomon  saith,  "  Alieni 
comederunt  robur  ejus,  et  ipse  nescivit ;  "  °  and  in  another  place, 
"  Traxerunt  me,  et  ego  non  dolui ;  vulneraverunt  me,  et  ego 
nescivi ;  "  "^  that  is,  "  Enemies  have  devoured  the  strength  of  his  soul, 
and  he  knew  it  not."  Yet  there  is  most  reason  to  fear  when  the 
traitor  of  hell  inciteth  to  any  thing  that  appears  at  the  same  time  to 
be  very  good,  and  yet  is  the  bane  of  the  soul,  and  the  way  to  deadly 
sin.  He  doth  thus  whenever  he  may  not  shew  his  power  by  open 
wickedness.  No,  saith  he,  "  I  cannot  make  this  one  to  sin  through 
gluttony,  but  I  will  do  as  the  wrestler  doth ;  I  will  pull  her  forcibly 
aside  in  the  direction  she  most  dreadeth,  and  cast  her  on  the  other 
side,  and  throw  her  down  violently  before  she  is  at  all  aware ;  " — and 
he  incites  her  to  so  much  abstinence  that  she  is  rendered  the  less 
able  to  endure  fatigue  in  the  service  of  God,  and  leads  so  hard  a  life, 
and  so  torments  her  body,  that  her  soul  dieth.  He  sees  another 
whom  he  cannot  by  any  means  make  to  entertain  evil  thoughts,  so 
full  of  love  and  compassion  is  her  heart.  "  I  will,"  he  thinketh,  "  make 
her  even  too  compassionate.  I  will  so  manage  that  she  shall  love 
worldly  goods,  and  think  less  upon  God,   and  lose  her  reputation; 


»  Isaiah,  xlvii.  11,  b  Job,  xxx.  14.  <=  Hosea,  vii.  9. 

•'  "They  drew  me,  ami  I  felt    not;    they  have  beaten   me,   and    I    knew   it  not." 
Proverbs,  xxiii.  35. 


224  REGUL^.  INCLUSARUM. 

of  ^  J>e  elmesse  ]?et  heo  de'S — hwu  wide  heo  is  iknowen,  j  heo  let  wcl 
J^erof,  <^  leaped  into  horel.^     Sum   sei'S  inouli  rea"Se  'pet  heo  gedercS 
liord  :'  so  J^et  hire  hus   mei  beon  ibroken  <^  heo  bo'Se.     Lo  !  J?us  pe 
treitre  of  helle  makeS  him  treovve  readesmon.     Ne  ileue  je  him 
neuer.     Dauid  cleope'S  hine  "demoniam  meridianum,"  j^et  is,  briht 
schininde  deouel :'  ant  Seinte  Powel  cleope'S  hine  "angelum  lucis:^" 
|?et  is,  engel  of  hht :  vor  swuch  he  make's  him  ofte,  j  scheawe^  him 
to  monie.     No   sih'Se  ]?et  je  iseo'S,  ne  wakiinde  ne  slepinde,  ne  ine 
swefne,  ne  telle  je  bute  dweole  :'  vor  nis  hit  buten  his  gile.     He 
bane's  wise  men  of  holie  line  ^  of  heie  ofte  so  bicherd,  ase  ])e  ]>et  is 
com  to  in  one  wildernesse  in  one  wummone  liche,  ^  seide  ]?et  heo 
was  igon  a  dweole'S,"  "^  weop  ase  meoseise  ]?ing  efter  herbaruwe  :'  j 
Folio  r>9  b.  eft  of  J>en  o'Ser  holie  monne  J?et  he  makede  uorte  ileuen  ]^et  he  was 
engel,  <^  bi  his  feder  ]?et  he  was  ]7e  deouel,  "^  makede  him  to  slean 
his  feder.     Swu-Se  ofte  ]?er  biuoren  he  hefde  iseid  him  euer  so'S, 
uorte  biswiken  him  soriliche  on  ende.     Also  of  ]?e  lioli  monne  ]7et  he 
makede  kumen  hom   to  dealen  his  feder  cheteH  to  neodfule  f  to 
ponre,  so  longe  |?et  he  deadliche   sunegude  o  wummone,  '^  feol  so 
into  unhope,  '^t  deiede  ine  heaued  sunne.     Of  mon  ]?et  speke^  mid 
ou  swuche®  talen  ihere^  hu  je  schulen  witen  on  wi^  J'es  deofles 
wieles,  J^et  he  ou  ne  biwrenche.      Summe  of  ou  ]7et  he  makede 
summe  cherre  to  wenen  j^et  hit  were  uikelunge  jif  heo  speke  ueire, 
<^  jif  heo  edmodliche  mened  hire  neode,  <^  jif  heo  J^onckede  mon  of 
his  god  dede :'  '^  was  more  ouerhowe  uorto  acwenchen  cherite,  ]?en 
uorto  don  rihtwisnesse.     Sum  he  is  abuten  to  makien  so  swu'Se 
uleon  monne  uroure,  ]?et  heo  ualle'S  ine  deadlich  sor  J^et  is  accidie  f' 
o'Ser  into  deep  Jwuht  ^  so  J>et  heo   dotie.     Sum  hate's  so  sunne  ]?et 
heo  haue^  ouerhowe  of  o^re  pQi  falleS,  ];et  schulde  weopen  nor  hire, 
<^  sore  dreden  of  al  swuch  anont  hire  suluen :'  j  siggen  ase  dude  ]?e 
holie  mon  J?et  set  "^  weop  "^  seide,  ]70  me  tolde  him  ];et  on  of  his 


heue«  up.  T.  C.  ^  orhel.  T.     orsel.  C. 

o  dweole.  T,  ''  t'eh.  T.     fech.  G. 

toward  ow  jjulliche.  T. 


WILES  OF  THE  DEVIL.   LEGENDARY  TALES.       225 

and  he  tlien  puts  such  a  thought  as  this  into  her  kind  heart :  "  Holy 
Mary !  is  not  this  man,  or  this  woman,  in  great  poverty ;  and  no 
one  will  do  them  any  good  ?  They  would  if  1  were  to  ask  them, 
and  thus  I  might  help  them,  and  do  alms."  Thus  he  leads  her  on 
to  collect,  and  to  give  first  of  all  to  the  poor,  afterwards  to  some 
friend,  and  at  last  to  make  a  feast ;  and  she  grows  quite  worldly, 
and  is  transformed  from  an  anchoress  into  a  housewife  of  hell.  God 
knows  that  one  of  them  maketh  such  feasts  ;  who  thinketh  that  she 
is  doing  good,  as  foolish  and  silly  people  give  her  to  understand, 
who  flatter  her  for  her  liberality,  and  praise  her,  and  boast  of  the 
alms  that  she  doth ;  how  widely  she  is  known :  and  she  is  well 
pleased  at  this,  and  leapeth  up  into  pride.  Some  one  will  be  ready 
enough  to  say  that  she  is  gathering  a  hoard  ;  so  that  her  house  may 
be  broken  into,  and  she  too.  Lo  !  thus  the  hellish  traitor  pretendeth 
to  be  a  faithful  adviser.  Never  believe  him.  David  calleth  him,  "  De- 
monium  raeridianum,"  that  is,  "  bright  shining  devil;  "  and  St.  Paul, 
"  Angelum  lucis,"  that  is,  angel  of  light :  for  such  he  oft  pretendeth 
to  be,  and  seemeth  to  many.  Account  no  vision  that  ye  may  see, 
waking,  or  sleeping,  or  in  a  dream,  to  be  any  thing  but  an  illusion  ; 
for  it  is  only  one  of  his  stratagems.  He  hath  often  thus  deceived 
wise  men  of  holy  and  pious  life ;  as  him  whom  he  came  to  in  the 
wilderness  in  the  form  of  a  woman,  and  said  that  she  had  lost  her 
way,  and  wept,  as  in  misery,  for  a  hospitable  shelter :  and  again, 
of  the  other  holy  man  whom  he  made  to  believe  that  he  was  an 
angel,  and  of  his  own  father  that  he  was  the  de\'il,  and  made  him 
kill  his  father.  Upon  very  many  former  occasions  he  had  always 
told  him  the  truth,  that  he  might  deceive  him  grievously  in  the  end. 
Also,  of  the  holy  man  whom  he  caused  to  come  home  to  distribute 
his  father's  goods  to  the  poor  and  needy,  so  long  that  he  sinned 
mortally  with  a  woman,  and  fell  thus  into  despair,  and  died  in 
deadly  sin.  Against  the  devilish  wiles  of  the  man  who  telleth  you  such 
tales,  hear  how  ye  should  guard  yourselves,  that  he  may  not  deceive 
you.  Sometimes  he  has  made  one  of  you  think  that  it  would  be 
flattery  if  she  were  to  speak  in  a  courteous  manner,  and  if  she 
CAMD.  soc.  2  G 


226  REGELiE  INCLUSAliUM. 

bre^ren  was  iuallen  into  lieaued  sunne  :'  "  Ille  liodie,  ego  eras  :'" 
"Weilawei!  strongliche  was  he  itemted  er  he  so  ueolle, — ase  he 
ueol  to  dei,  al  so,"  que^  he,  "  ich  mei  to  morwen." 


]\u,  mine  leoue  sustren,  monie  tentaciuns  ich  habbe  inemiied  ou, 
under  ]>e  seoue  sunnen  t'  auh  nout  tauh  ])e  jnisentfold  J^et  me  is 
Folio  GO.  mide  itempted :  ne  ne  muhte,  ase  ich  wene,  mide  none  mu'Se  nome- 
hche  nemen  ham.  Auh  ine  J^eo  ]?et  beo"S  her  etforen  iseid  alle  J^eo  o^re 
beo'S  bilokene.  Lut  beo^  i^isse  worlde,  o^er  none  mid  alle,  ]>et  ne 
beo'S,  mid  hore  sum,  o^erhwules  itempted.  He  haue'S  so  monie 
bustes^ful  of  his  letuaries — ]?e  Inhere  leche  of  helle — ]?e  ]>et  for- 
sake'S  on,  he  beot  ano^er  uorS  anonriht,  '?  ]:»et  j^ridde,  "?  tet  feorSe  :' 
t  so  euer  uor'S  anonriht,  uort  he  ^  cume  uppon  swuche  |?et  me  on 
cnde  underuo :  "?  he  })eonne  mid  tet,  birleS  °  him  ilome.  penc  her 
of  ];e  tale  of  his  ampuiles.  IhercS  nu  hwu  ich  bihet,  ajean  alle 
uondunges,  monie  kunne  urouren,  '?  mid  Godes  grace,  ];er  efter  ^e 
saluen. 

Siker  beo  of  fondunge,  J>et  hwoso  ^  euer  stont  ine  heie  liue.  pis  is 
]?e  uormeste  uroure.  Vor,  euer  so  herre  tur,  so  haue'S  more  wind. 
Ee  bee's  tures  ou  sulf,  mine  leoue  sustren  :'  auh  ne  drede  je  nout 
]?eo  hwule  J^et  je  bee's  so  treouliche  J  so   ueste  ilimed  mid  lim  of 

*  boistes.  T.  C.  ''  and  swa  euer  for'5  a'Set  he.  T. 

'■  l)i  telle'S.   C.  ''  siker  beo  of  fondinge  hwase.   T.  C. 


CONSOLATIONS  TO  THE  TEMPTED.  227 

humbly  complained  of  her  indigence ;  and  thanked  one  for  a  benefit 
conferred :  and  yet,  this  was  rather  an  arrogant  attempt  to  put  out 
the  light  of  charity,  than  to  do  what  was  right.^  He  endeavours  to 
make  some  one  so  zealous  to  flee  from  the  things  that  make  the  life 
of  man  agreeable,  that  she  falls  into  the  deadly  evil  of  sloth ;  or  into 
such  profound  thought  that  she  becomes  foolish.  Some  one  has 
such  a  hatred  of  sin  that  she  looks  with  proud  contempt  upon  others 
who  fall,  when  she  ought  to  weep  for  them,  and  fear  greatly  for 
herself,  lest  she  fall  into  like  sin ;  and  should  say,  as  the  holy  man 
did,  who  sat  and  wept,  and  said,  when  he  was  told  that  one  of  his 
brethren  had  fallen  into  mortal  sin,  "  Ille  hodie,  ego  eras."  "  Alas ! 
he  was  strongly  tempted  before  he  thus  fell — as  he  fell  to  day,  so," 
quoth  he,  "  I  may  to-morrow." 

JVow,  my  dear  sisters,  I  have  named  many  temptations  to  you, 
under  the  seven  sins  ;  but  yet  not  the  thousandth  part  of  those  with 
which  we  are  tempted :  nor  could  they,  as  I  think,  by  any  mouth  be 
particularly  named.  But  in  those  which  have  already  been  spoken 
of  all  the  others  are  included.  There  are  few  persons,  or  none,  in 
this  world,  who  are  not,  at  times,  tempted  with  some  of  them.  The 
wicked  leech  of  hell  hath  so  many  boxes  full  of  his  electuaries,  that 
to  him  who  rejecteth  one  he  offers  another  directly,  and  a  third,  and 
a  fourth,  and  so  on  continually  until  he  come  to  such  a  one  as  he  in 
the  end  accepts,  and  then  he  plies  him  with  it  frequently.  Think, 
now,  of  the  nvmiber  of  his  phials.  Hear  now,  as  I  promised,''  many 
kinds  of  comfort  against  all  temptations,  and,  with  God's  grace, 
thereafter  the  remedies. 

Whosoever  leadeth  a  life  of  exemplary  piety  may  be  certain  of 
being  tempted.  This  is  the  first  comfort.  For  the  higher  the 
tower  is,  it  hath  always  the  more  wind.  Ye  yourselves  are  towers, 
my   dear   sisters,   but  fear  not  while  ye  are  so  truly  and  firmly 

*  "  Et  tanien  foret  magis  prassumjjtio  ad  extinguendum  caritatem  quam  sapientia  vera." 
—MS.  Oxou. 
**  See  page  177. 


228  REGUL.E  INCLUSARUM. 

ancre  ^  luue  euerichon  of  ou  to  o'Ser.  Vor  none  deofles  pufFe  ne 
]?urue''  je  dreden,  biite  jif  ]?et  lim  ualse  :"=  ]?et  is  to  siggen,  bute  jif 
]>e  luue  bitweonen  ou  wursie  jjuruh  }?e  ueonde.  Al  so  sone  so  ei 
unlime'S  hire,  heo  bi^  sone  iswipt  fop's  t'  bute  jif  ]>e  o'Sre  holden 
hire,  heo  bi'S  ikest  sone  adun,  ase  J)e  leste  ^  ston  is  fi'om  J^e  tures 
coppe  adun  into  J>e  deope  dich  of  sum  suti  sunne. 

JNu  an  O'Ser  ehie  ouh  muchel  urouren  ou,  hwon  je  beo'S  itented. 
pe  tur  nis  nout  asailed,  ne  J^e  castel,  ne  J^e  cite  hwon  heo  beoS 
FuiiodOb.  biwunnen  :^  al  so  ]7e  helle  weorrur  ne  asaileS  nenne  mid  fondunge 
'pet  he  haue^  in  his  bond  t'  auh  de:^  heo  J>et  he  naue^  nout.  Vor^i, 
leoue  sustren,  hwose  nis  nout  asailed,  heo  mei  sore  dreden  leste  heo 
beo  biwunnen. 

pe  ]7ridde  kunfort  is,  ]7et  ure  Louerd  sulf,  i^e  Pater  noster,  techeS 
us  to  bidden,  "Et  ne  nos  inducas  in  tentationem  :^"  j^et  is,  "Louerd, 
Feder,  ne  suffre  ]>n  nout  l>et  he  ueond  allunge  lede  us  into  uondunge." 
Lo  nime^  nu  gode  jeme.  He  nule  nout  pet  je  bidden  |?et  je  ne 
beon  nout  ifonded,  vor  j^et  is  ui*e  purgatorie,  7  ure  clensing  fur,  auh 
pet  we  ne  beon  nout  allunge  ibrouht  J?erin,  mid  kunscence  of  heorte 
7  mid  skiles  jettunge, 

pe  ueorSe  uroure  is,  sikernesse  of  Godes  helpe  iSe  vihtunge  ajein  r^ 
ase  Seinte  Powel  seiS  ® — "  Fidelis  est  Deus  qui  non  sinet  nos 
temptari  ultra  quam  possumus."  God,  he  sei'S,  is  treowe:  nul  he 
neuer  ];olien  Jjet  te  deouel  tempti  us  ouer  Jjet  he  isih'S  wel  ]>et  we 
muwen  i'Solien  :'  auh  i'Se  temptaciun  he  bane's  iset  to  pe  ueonde  a 
merke,  ase  J^auh  he  seide — tempte  hire  so  ueor,  auh  ne  schalt  tu  gon 
no  fur^er:  7  so  ueor  he  jiue^  us  strenc'Se  to  wi'Sstonden,  7  te 
deouel  ne  mei  nout  gon  fur'Ser  a  pricke/     Gregorius :    "  Diabolus 


»  anrad.  T.  *•  barf.  T.     J?urSe.  C. 

'■  faille.  C.  ''  lowse.     T.     lousse.  C. 

'^   witiieS.  T.  '  ne  mei  na  forScre  frau.  C. 


CONSOLATIONS  TO  THE  TEMPTED.  229 

cemented  all  of  you  to  one  another  with  the  hme  of  sisterly  love. 
Ye  need  not  fear  any  devil's  blast,  except  the  lime  fail ;  that  is  to 
say,  except  your  love  for  each  other  be  impaired  through  the  enemy. 
As  soon  as  any  of  you  undoeth  her  cement,  she  is  soon  swept  forth ; 
if  the  other  do  not  hold  her  she  is  soon  cast  down,  as  a  loose  stone 
is  from  the  coping  of  the  tower,  down  into  the  deep  ditch  of  some 
foul  sin. 

Here  is  another  encouragement  which  ought  greatly  to  comfort 
you  when  ye  are  tempted.  The  tower  is  not  attacked,  nor  the 
castle,  nor  the  city,  after  they  are  taken ;  even  so  the  warrior  of  hell 
attacks,  with  temptation,  none  Avhom  he  hath  in  his  hand ;  but  he 
attacketh  those  whom  he  hath  not.  Wherefore,  dear  sisters,  she 
who  is  not  attacked  may  fear  much  lest  she  be  already  taken. 

J  he  third  comfort  is,  that  our  Lord  himself,  in  the  Paternoster, 
teacheth  us  to  pray,  "  Et  ne  nos  inducas  in  tentationem  ;  "  that  is, 
"  Lord,  our  Father,  suflPer  not  that  the  fiend  lead  us  quite  into  tempta- 
tion." Lo!  now,  take  good  heed.  He  wishes  not  that  ye  pray  that 
ye  be  not  tempted,  for  that  is  our  purgatory,  and  our  purifying  fire 
— but,  that  we  be  not  entirely  brought  into  it,  with  consciousness  of 
heart  and  consent  of  the  mind. 

1  he  fourth  comfort  is,  the  assurance  of  God's  assistance  in  the 
contest,  as  St.  Paul  saith,  "  Fidelis  est  Deus  qui  non  sinet  nos 
temptari  ultra  quam  possumus."  *  God,  he  saith,  is  faithful :  he  will 
never  suffer  that  the  devil  tempt  us  above  what  he  seetli  well  that 
we  can  bear ;  but,  in  the  temptation,  he  hath  placed  a  mark  to  the 
enemy ;  as  though  he  said.  Tempt  her  so  far ;  but  thou  shalt  go 
no  further ;  and  so  far  he  giveth  us  strength  to  withstand,  and  the 
devil  may  not  go  a  jot  further.  St.  Gregory  says,  "  Although  the 
devil  always  desires  the  affliction  of  the  righteous,  yet,  unless  he 

*  1  Coriiitliians,  x.  13. 


230  REGUL^  TNCLUSARUM. 

licet  afflictionem  justorum  semper  appetat,  tamen  si  a  Deo  potestatem 
non  accipiat,  formidari  igitur  non  debet,  quia  nihil  nisi  permissns 
agere  valet.'^ 

And  tis  is  ]?e  vifte  uronre,  ]7et  lie  ne  mei  no  ]?ing  don  us  bute  bi 
Godes  leaue.  And  tet  was  wel  ischeauwed,  ase  J^e  Gospel  telle'b, 
])eo  ]>eo  deoflen  ]?et  ure  Louerd  werp  ut  of  one  monne  bisouhten  ? 
seiden :  "  Si  ejicitis  nos  hinc,  mitte  nos  in  porcos  r"  jif  ]>\i  driuest  us 
Folio  61.  heonene,  do  us  i^eos  swin  her  :'  J  he  jettede  ham.  Lo  hu  heo  ne 
muhten  nout  Avi^uten  leaue  swenchen  fule  swin.  And  te  swin 
anonriht  urn  en  1;  adreinten  ham  suluen  i'Ser  see.  Seinte  Marie !  so 
heo  stunken  '^  to  ]?e  swin,  j^et  ham  was  leoure  uorte  adrenclien  ham 
sulf  J^en  uorte  beren  ham  :^  and  on  vniseli  Godes  ilicnesse  bere"S  ham 
in  hire  breoste,  7  ]ie  nimeS  neuer  jeme.  And  al  ];et  vuel  ]?et  he 
euer  dude  Job,  euer  he  nom  leaue  J^erof  ec  et  ure  Louerde.  Loke'S 
]7et  je  kunnen  J^e  tale  ine  dialoge  :f  hu  ]>e  holi  mon  was  iwuncd  to 
siggen  to  ]jes  deofles  neddre :  "  Si  licentiam  accepisti,  ego  non  pro- 
hibeo  :"  jif  ]ni  hauest  leaue,  cwe^  he,  do  stink  ^  jif  ]n\  meih  :'  "?  he 
bead  for'S  his  hond.*^  Auh  heo  neuede  ]?o  none  leaue,  bute  one*^  uort 
to  offeren  '^  him,  jif  bileaue  him  trukede.  Auh  hwon  God  ^ifS  him 
leaue  on  his  leoue  children — liwui  is  hit,  bute  nor  hore  muchele 
biheue,  ];auh  hit  ham  greue  sore  ? 

pe  sixte  kunfort  is,  J^et  ure  Louerd,  hwon  he  look's  }>et  we  bee's 
itented,  he  plaie'S  mid  us,  ase  ]>e  moder  mid  liire  junge  deorlinge  :/ 
vlili^  from  him  :'  1;  hut  hire  t'  1:  let  hit  sitten  one,  '?  loken  jeorne 
abuten, "?  cleopien,  Dame !  dame  !  7  weopen  one  hwule  :'  and  ]?eonne 
mid  ispredde  ermes  leaped  lauhwinde  uor^,  7  cluppeiS  7  cusse'S,  "? 
wipeS  his  eien.  Riht  so,  ure  Louerd  let  us  one  iwurSen  oSer 
hwules,  *?  wiSdraweS  his  grace,  1;  his  cumfort,  ^  his  elne,  }>et  we  ne 


"  he  stanc.  T.     lie  stong.  C.  **  sting.   T.  C. 

"^  cheke.  T.  C.  ''  nan  bote  ane.   T. 

'^  fearen.  T. 


CONSOLATIONS  TO  THE  TEMPTED.  231 

receive  power  from  God,  he  ought  not  to  be  feared,  because  he  can 
do  nothing  unless  permitted." 


And  this  is  the  fifth  comfort,  that  he  can  do  nothing  to  us  but  by 
God's  permission.  And  this  was  well  shewn,  as  the  Gospel  tells, 
when  the  devils  which  our  Lord  cast  out  of  a  man  besought  him  and 
said,  "  Si  ejicitis  nos  hinc,  mitte  nos  in  porcos :  "  "  If  thou  drive  us 
hence,  send  us  into  this  herd  of  swine :"  and  he  permitted  them. 
Observe  how  they  might  not,  without  leave,  afflict  the  foul  swine. 
And  the  swine  immediately  ran  and  drowned  themselves  in  the  sea. 
Holy  Mary  !  they  so  stunk  to  the  swine,  that  it  was  better  for  them 
to  drown  themselves  than  to  bear  them ;  and  an  unhappy  creature 
made  after  the  image  of  God  beareth  them  in  her  breast,  and 
thinketh  nothing  of  it.  All  the  evil  that  ever  he  did  to  Job,  he 
always  obtained  permission  to  do  it  from  our  Lord.  See  that  ye 
know  the  story  in  the  dialogue,  how  the  holy  man  was  wont  to  say 
to  the  devil's  serpent,  "  Si  licentiam  accepisti,  ego  non  prohibeo." 
"  If  thou  hast  leave,"  quoth  he,  "  do  sting,  if  thou  mayest ;  "  and  he 
offered  him  his  hand.  But  he  had  then  no  permission,  except  only  to 
frighten  him,  if  his  faith  had  failed.  But  when  God  giveth  him 
leave  against  his  dear  children — why  is  it,  but  for  their  great 
advantage,  although  it  may  grieve  them  sore  ? 

The  sixth  comfort  is,  that  our  Lord,  when  He  suffereth  us  to  bo 
tempted,  playeth  with  us,  as  the  mother  with  her  young  darling: 
she  flies  from  him,  and  hides  herself,  and  lets  him  sit  alone,  and 
look  anxiously  around,  and  call  Dame !  dame  !  and  weep  a  while, 
and  then  leapeth  forth  laughing,  with  outspread  arms,  and  embraceth 
and  kisseth  him,  and  wipeth  his  eyes.  In  like  manner,  our  Loi'd 
sometimes  leaveth  us  alone,  and  withdraweth  His  grace.  His  comfort, 
and  His  support,  so  that  we  feel  no  delight  in  any  good  that  we  do, 
nor  any  satisfaction  of  heart ;  and  yet,  at  that  very  time,  our  dear 
Father  loveth  us  never  the  less,  but  doth  it  for  the  great  love  that  he 
hath  to  us.     And  David  understood  this  well  when  he  said,  "  Non 


232  REGUL^  INCLUSARUM. 

iuincle'S  swetnesse  in  none  J^inge  ]?et  we  wel  do^,  ne  sauur  of  heorte  '' 
J  tauh,  i^et  ilke  point,  ne  luue'S  he  us  ure  leoue  ueder  neuer  ]?e  lesce, 
aiih  he  de^  hit  for  muchel  luue  ]?et  he  haue^  to  its.  Ant  tet  under- 
stod  wel  Dauid,  ]70  he  seide,  "  Non  nie  derelinquas  usquequaque :"' 

Folio  61  b.  alkinire,  cwe^S  he  Louerd,  ne  bilef  ]ni  me  nout.  Lo,  he  wolde  wel 
]7et  he  bilefde  him,  auh  nout  allunge.  And  six  ancheisuns  Leo's  ^ 
hwi  God,  for  ure  god,  wi^drauh^  him  o'Serhwules :  j^et  on  is,  ]?et 
we  ne  bicumen  prude  'J  ^  an  o^re,  ]?et  we  iknowen  ure  owune  feblesce 
1  ure  owune  muchele  unstrenc^e,  "?  ure  owune  wocnesse :'  %  tet  is  a 
swu^e  muchel  god  :^°  ase  Seint  Gregorie  &ev^,  "  Magna  est  perfectio 
sue  imperfectionis  cognitio :"  ]7et  is,  muchel  godnesse  hit  is  uorto 
icnowen  wel  his  owune  wrecchedom,*^  7  his  wocnesse.  Ecclus. 
"  Intemptatus,  qualia  scit  ?  "  Hwat  wot,  he  sei^,  Salomon,  ]?e  }?et  is 
unuonded  ?  And  Seint  Austin  bere^  Seint  Gregorie  witnesse,  mid 
teos  wordes,  "  Melior  est  animus  cui  propria  est  infirmitas  nota 
quam  qui  scrutatur  celorum  vestigia  et  terrarum  fundamenta :"  ]?et 
is,  betere  is  ]?e  ]7et  trodde^  wel  7  ofseche'S  wel  ut  his  owune  feblesce 
]7en  he  ]jet  mete's  hu  heih  is  ]>e  heouene  J  hu  deope  is  J^e  eor'Se. 
Hwon  two  bere^  one  bu.rSene  7  te  o'Ser  bileaueS  hit,  ]?eonne  mei  j^e 
bet  holde'S  hit  up  iuelen  hu  hit  weihS.  Al  so,  leoue  suster,  ]?e  hwule 
]?et  God  bereS  mid  te  J?i  tentaciun,  nostu  neuer  liu  heui  hit  is  :'  % 
for^i,  et  summe  chere,  he  let  ];e  one,  j^et  tu  understonde  ]?in  owune 
feblesce,  7  cleopie  efter  his  helpe,  7  jeie  lude  efter  him.  Eif  he  is 
to  longe,  hold  hit  wel  up  ]?eo  hwule,  ]?auh  hit  derue  ]?e  sore.  Vor 
hwoso  is  siker  of  sukurs  ]?et  him  schal  sone  kumen,  7  jelt  tauh  up 
his  kastel  to  his  wi'Serwines,  is  swu^e  to  blamen.*^  penche^  her  of 
]?e  tale,  hu  ]?e  holi  mon  in  his  fondunge  iseih  biwesten  ajan  him  so 
muchel  uerde  of  deoflen  ]?et  he  uorleas  uor  muchele  drede  Jjc 
strencSe  of  his  bileaue  uort  tet  ]7e  o'Ser  holi  mon  seide  to  him, 

Folio  62.     "  Bihold,"  ewe's  [he]  bi  esten :   "  plures  nobiscum  sunt  quam  cum 


notie'S.  C,  noatiS.  T.  ^  an  is,  t  we  ne  pruden.  T.  C. 

virtu.  T.  '^   wreeehehed.   T. 

swi'h'e  ha  is  to  witen.   T. 


WHY  GOD  SUFFERS  US  TO  BE  TEMPTED.  233 

me  derelinquas  usquequaque ;  "  »  "  Lord,"  quoth  he,  "  do  not  thou 
utterly  forsake  me."  Observe,  he  was  wilhng  that  he  should  forsake 
him,  but  not  utterly.  And  there  are  six  reasons  why  God,  for  our 
good,  sometimes  withdraweth  himself:  one  is,  that  we  may  not 
become  proud ;  another  is,  that  we  may  know  our  own  feebleness, 
our  great  infirmity,  and  ovir  weakness;  and  that  is  a  very  great 
good,  as  St.  Gregory  saith,  "  Magna  est  perfectio  suae  imperfectionis 
cognitio ;  "  that  is,  "  It  is  great  goodness  in  a  man  to  know  well  his 
own  wretchedness  and  his  weakness."  Ecclus.  "  Intemptatus, 
qualia  scit  ?  "  ^  "  What  doth  he  know,"  saith  Solomon,  "  who  hath  not 
been  tried  ? "  And  St.  Austin  confirmeth  the  testimony  of  St. 
Gregory,  with  these  Avords,  "  Melior  est  animus  cui  propria  est 
infirmitas  nota  quam  qui  scrutatur  coelorum  vestigia,  et  terrarum 
fundamenta  ;  "  that  is,  "  Better  is  he  who  traceth  and  searcheth  out 
well  his  own  weakness,  than  lie  who  measureth  the  height  of  the 
heaven  and  the  depth  of  the  earth."  When  two  persons  are  carrying 
a  burden,  and  one  of  them  letteth  it  go,  he  that  holdeth  it  up  may 
then  feel  how  it  weigheth.  Even  so,  dear  sister,  while  God  beareth 
thy  temptation  along  with  thee,  thou  never  knowest  how  heav}^  it  is, 
and  therefore,  upon  some  occasion,  he  leaveth  thee  alone,  that  thou 
mayest  understand  thine  own  feebleness,  and  call  for  his  aid,  and 
cry  loud  for  him.  If  he  delays  too  long,  hold  it  well  up  in  the  mean 
time,  though  it  distress  thee  sore.  For  he  that  is  certain  that 
succour  shall  soon  come  to  him,  and  yet  yields  up  his  castle  to  his 
enemies,  is  greatly  to  blame.  Think  here  of  the  story,  how  the  holy 
man  in  his  temptation  saw  opposed  to  him  on  the  west  such  a  large 
army  of  devils,  that  through  great  terror  he  lost  the  firmness  of  his 
faith,  until  the  other  holy  man  said  to  him,  "  Look,"  quoth  he, 
"  toward  the  east ;  "  "  Plures  vobiscum  sunt  quam  cum  illis."  ° 
"  We  have,"  quoth  he,  "  more  than  they  ai'e,  to  help  on  our  side." 
The  third  reason,  saith  he,  is  that  thou  be  never  quite  secure ;  for 
security  begetteth    carelessness    and   presumption,  and   both   these 

^  Psalm  exix.  8.  ^  Ecclesiastieus,  xxxiv.  11,  <=  2  Kings,  vi.  16. 

CAMD.   SOC.  2  H 


234  REGUL^  INCLUSARUM. 

illis."  We  habbe^j  cweS  lie,  mo  ]?en  heo  beon,  to  lielpe  on  ure 
halue.  pe  Jridde  aiichesun  is,^  he  Bel's,  ]?et  tu  ne  beo  neuer  al  siker  • 
vor  sikernesse  streone'S  jemeleaste,''  J  ouerhowe  :f  1  bo'Se  J^eos 
streone'S  inobedieiice.  pe  ueor^e  ancliesun  is,  hwi  ure  Louerd  hut 
him  t'  ]7et  tu  seche  him  jeornekiker,  1!  cleopie  *?  weope  efter  him,  ase 
deS  "pet  lutel  baban  °  efter  his  moder.  per  efter  is  'pe  vifte 
anchesun :  j^et  tu  his  jeincume  underuo  pe  gledluker.  pe  sixte 
anchesun  is,  pet  tu  J?erefter  J^e  wisluker  wite  him,  hwon  ]>u  hauest 
ikeiht  him  :f  t  te  uestluker  holde  :'  "t  sigge  mid  his  leofmone,  "  Tenui 
eum  nee  dimittam."  peos  six  reisuns  beo^S  under  pe  sixte  urouren 
l^et  je  muwen  habben,  mine  leoue  sustren,  ajean  uondunges. 

pe  seoue'Se  kunfort  is,  J^et  alle  pe  haluwen  weren  worldliche'* 
itented.  Nim  of  pe  hexte  ah'e  uormest.  Vre  Louerd  seide  to 
Seinte  Peter,  "Ecce  Satan  expetiuit  uos  ut  cribraret  sicut  triti- 
cum,"  Jc.  "  Lo,"  cwe^  ure  Louerd,  "  Satan  is  jeorne  abuten  uorto 
ridlen  ®  pe  ut  of  mine  corne !  ^  auh  ich  habbe  bisouht  for  pe,  ]7et  ti 
bileaue  ne  trukie  ^  allunge."  Seinte  Powel  hefde,  ase  telle^  he  him 
sulf,  flesches  prikiunge. — "Datus  est  mihi  stimulus  carnis  me»" — 
and  bed  ure  Louerd  jeorne  ]?et  he  dude  hit  from  him  :'  and  he 
nolde,  auh  seide,  "  Sufficit  tibi  gratia  mea :  nam  uirtus  in  infirmitate 
perficitur  :^"  j^et  is,  "my  grace  schal  witen  pe  ]7et  tu  ne  beo  ouer- 
cumen  :f  beon  strong  in  inistrencSe.'"  pet  is  muchel  mihte.  Alle  pe 
o'Sre  beo^S  icruned  ]?uruh  fiht  of  fondunge.  Seinte  Sare,  nes  heo 
fulle  Jjreattene  jer  itented  of  hire  vlesche  :'  auh  for'Si  J>et  heo  wuste 
Folio  62  0.  wel  J^et  in  j^e  muchele  anguise  ai'os  j^e  muchele  mede,  nolde  heo 
neuer  enes  bisechen  ure  Louerd  ]?et  he  allunge  deliurede  hire  J^erof : 
auh  })is  was  euer  hire  bone — "Domine,  da  mihi  virtutem  resistendi:" 
"  Louerd,"  cweS  heo,  "  jif  me  strenc^e  uorto  wi^stonden."  Efter 
]7reottene  jer  com  J^e  akursede  gost  J^et  hefde  hire  itented — blac  as  a 

•■»  For  \>e  Jridde  hing  is  f.  T.  ^  gemeles.  T. 

<=  lite  barn.  T.  ''  wodliche.  T.  C.     multum.  MS.  Oxoii. 

«  ridli    T.  C.  f  icorene.  T.     ah  electis.  MS.  Oxon. 

s  truke.  T.  C. 


now  ST.  PETER,  ST.  PAUL,  AND  ST.  SARA  AVERE  TEMPTED.    235 

beget  disobedience.  The  fourth  reason  why  our  Lord  hideth  him- 
self is,  that  thou  majest  seek  him  more  earnestly,  and  call,  and  weep 
after  him,  as  the  Httle  baby  doth  after  his  mother.  After  this  is  the 
fifth  reason ;  that  thou  receive  him  the  more  joyfully  on  his  return. 
The  sixth  reason  is,  that  thou  mayest  the  more  wisely  keep,  and  the 
more  firmly  hold  him  when  thou  hast  got  him,  and  say  with  his 
beloved,  "  I  held  him,  and  I  will  not  let  him  go."  ^  These  six  reasons 
are  under  the  sixth  of  the  comforts  that  ye  may  have,  my  dear 
sisters,  against  temptations  or  trials. 


Xhe  seventh  comfort  is,  that  all  the  saints  were  tempted  like 
others  in  this  world.  Take  this  highest  of  all  first.  Our  Lord  said 
to  St.  Peter,  "  Ecce  Satan  expetivit  vos  ut  cribrai'et  sicut  triticum," 
&c.^  "  Behold,"  quoth  our  Lord,  "  Satan  is  earnestly  desirous  to 
sift  thee  out  of  mine  elect !  but  I  have  besought  for  thee  that  thy 
faith  fail  not  utterly."  St.  Paul  had,  as  he  himself  telleth,  pricking 
of  the  flesh.  "  There  was  given  me  a  sting  of  my  flesh ;  "  °  and  he 
prayed  our  Lord  earnestly  that  he  would  remove  it  from  him  ;  and 
he  would  not,  but  said,  "  Sufficit  tibi  gratia  mea ;  nam  virtus  in 
infirmitate  perficitur  -"^  that  is,  "  My  grace  shall  keep  thee,  that  thou 
shalt  not  be  overcome :  [but]  be  strong  in  weakness."  This  is  great 
power.  All  the  other  saints  are  crowned  on  account  of  their 
resisting  temptation.  Was  not  St.  Sara  tempted  in  her  flesh  full 
thirteen  years  ?  but,  because  she  well  knew  that  in  her  great 
distress  the  great  reward  sprung  up,  she  would  never  beseech  our 
Lord  that  he  would  entirely  deliver  her  from  it:  but  this  was  always 
her  prayer,  "  Domine,  da  mihi  virtutem  resistendi."  "  Lord,"  quoth 
she,  "  give  me  strength  to  resist."  After  thirteen  yeai's  came  the 
acciu-sed  spirit  who  had  tempted  her — black  as  a  negro — and  began 

"  Song  of  Solomon,  iii.  4.  ''  Luke,  xxxii.  31. 

"^  2  Corinth,  xii.  7.  ''  Ibid.  9. 


236  EEGUL^  INCLUSARUM. 

bloamon  '^  J  bigon  to  greden,  Sare,  ]?ii  hauest  ouercuraeii  me :  *?  heo 
hiin  onswere  "?  seicle :'  J7U  liest,  cwe^  heo,  fule  ];ing  :f  nout  ich,  auh 
haue^  Jesu  Crist  my  Louerd.  Lo !  hwu  ^e  swike  ^  woldc  makien 
hire,  a  last,  leapen  into  prude.  Auh  heo  was  ful  wel  iwar  J^erof,  *? 
turne  al  J>e  meistrie  to  Godes  strenc^e.  Seinte  Beneit,  7  Seinte 
Antonie,  and  te  o'Sre  wel  je  wuten  hu  heo  weren  itented,  1;  ]7uruh  ]7e 
tentaciuns  ipreoued  to  treowe  champiuns  r'  "?  so  mid  rilite  ofserueden 
kempene  crune.  Ant  tis  her  efter  is  ]?e  eihteo'Se  kunfort  :'<=  ]>et  al  so 
alse  ]>e  goldsmi-S  clense^  ]?et  gold  i^e  fure,  al  so  de^  God  J>e  soule 
i^e  fure  of  fondunge. 

pe  nie'Se  cumfort  is,  jif  J>e  ueonde  mid  fondunge  greue^  l^e  sore, 
]>u  greuest  him  hwon  ]>\i  etstondest  a  ]?usend  siSe  more  '?  sarre  r'  1! 
tet  for  ]?reo  reisuns,  nomeliche,  J^et  on  is,  fet  he  uorleose'S,  ase 
Origenes  sei^,  his  strencS  uorte  tenten  euermore  on  vuen  swuch 
manere  sunne.  pet  o^er  is,  j^et  he  fur^erluker  echeS  his  j^ine.  pet 
|?ridde  is  ]>et  he  uor-uret  his  owune  heorte  of  sore  grome  J  of 
teone,  ]>et  he  undone  his  [te^],*^  de^  J^e  i'Set  tentaciun  ]?et  tu  stonst 
ajean  :!  mucheleS  j^ine  mede  :'  J,  for  pine  ]?et  he  wende  uorte  drawen 
]>e  touward,  he  breide'S  'pe  crune  of  blisse.  And  nout  one  ne  two, 
auh  ase  ueole  si^en  ase  }>u  ouerkumest  him,  ase  ueole  crunen  :'  pet 
Folio  63.  is  to  siggen,  ase  ueole  menken  ®  of  misliche  muruhSen  he  grei'Se'S 
pe.  Uor  so  setS  Seint  Beornard :  "  Quociens  uincis,  tociens  coron- 
aberis."  The  tale  ine  uitas  patrum  bereS  witnesse  ec  herof,  of  pe 
deciple  ]?et  set  biuoren  his  meister,  1!  his  meister  iweard  ^  aslepe,  mit 
tet  J^et  he  lerede  him  J  slepte  uort  midniht :  "?  ]?o  he  awakede,  ertu, 
cweS  he,  jet  her?  Go  J  slep  swiSe.^  pe  holi  mon,  liis  meister, 
iwear'S  eft  aslepe  sone,  ase  pe  ]?et  hefde  ]?er  biuoren  ibeon  ine 
muchele  wecche,  1:  iseili  enne  swu'Se  ueirne  stude,  "?  iset  for'S  ane 
trone  :'  1;  ter  on  seoue  crunen  :'  1;  com  a  stefne  to  him  7  seide  :'  ]?eos 


"  bla  mon.  T.  C.  >>  swoke.  C.  "  elne.  T. 

<l  te'S.  T.  C.  <=  mensken.  T.  C.  '  war'5.  T.  C. 

s  hwer  arlu,  que'S  he  ?     Ga  slep  swi'Se. 


THE  SAINTS  TEMPTED.       LEGENDARY  TALE.  237 

to  cry  out,  "  Sara,  thou  hast  conquered  me."  And  she  answered 
him  and  said,  "Thou  Kest,"  quoth  she,  "foul  thing;  not  I,  but 
Jesus  Christ  my  Lord  hath  done  it."  Behold !  how  the  deceiver 
wished  to  make  her  at  last  mount  up  into  pride.  But  she  was  full 
well  aware  of  it,  and  attributed  the  victory  intirely  to  the  power  of 
God.  Ye  know  well  how  St.  Benedict,  St.  Anthony,  and  the  other 
saints  were  tempted,  and,  through  the  temptations,  proved  to  be 
true  champions,  and  so  justly  deserved  the  crown  of  victory.  And 
this,  in  the  next  place,  is  the  eighth  comfort,  that  in  like  manner  as 
the  goldsmith  purifieth  the  gold  in  the  fire,  even  so  doth  God  the 
soul  in  the  fire  of  temptation. 

The  ninth  comfort  is,  if  the  fiend  with  temptation  grievetli  thee 
sore,  thou  grievest  him  a  thousand  times  more  and  sorer  when  thou 
resistest ;  and  that  for  three  reasons ;  namely,  one  is,  that  he  loseth, 
as  Origen  saith,  his  power  to  tempt  ever  thereafter  to  such  kind  of 
sin.  Another  is,  that  he  still  further  addeth  to  his  own  punishment. 
The  third  is,  that  he  frets  away  his  own  heart  with  anger  and 
vexation,  that  he,  contrary  to  his  intention,  placeth  thee  in  a 
temptation  which  thou  resistest ;  increaseth  thy  reward ;  and  instead 
of  the  punishment  which  he  thought  to  bring  thee  to,  he  braideth  for 
thee  the  crown  of  joy.  And  not  one  or  two,  but  as  many  times  as 
thou  overcomest  him,  so  many  crowns ;  that  is  to  say,  he  prepareth 
for  thee  as  many  various  kinds  of  joyful  honours.  For  so  saith  St. 
Bernard,  "  Quoties  vincis,  toties  coronaberis."  The  story  in  the 
Lives  of  the  Fathers  also  beareth  witness  of  this,  concerning  the 
disciple  who  sat  before  his  master,  and  his  master  fell  asleep  whilst 
he  was  teaching  him,  and  slept  until  midnight ;  and  when  he  awoke, 
he  said,  "Art  thou  yet  here  ?  Go  and  sleep  directly."  The  holy  man, 
his  master,  soon  fell  asleep  again,  as  he  had  been  previously  in  much 
watching,  and  he  saw,  in  a  very  beautiful  place,  a  throne  set  forth,  and 
upon  it  seven  crowns,  and  a  voice  came  to  him  and  said,  "This 
throne  and  these  seven  crowns  thy  disciple  hath  this  night  earned." 
And    the   holy  man  aAvaked  from  sleep,  and    called  him  to  him. 


238  REGUL^  INCLUSARUM. 

sege  %  teos  seoue  crunen  haue^  J?i  diciple  ]?eos  ilke  niht  of  earned. 
And  te  holi  mon  abreid  :!  ?  cleoped  hine  to  him :  "  seie,"  cweS  he,  "  hu 
stod  l^e  J'eo  hwule  ]?et  ich  slepte, '?  tu  sete  biuoren  me  ?  "  "  Ich  |?ouhte, 
cwe^  he,  ofte  ]?et  ich  wolde  awakien  ]?e,  1,  for'Si  Jjet  tu  sleptest 
swote,*^  ich  ne  muhte  uor  reou^e  :!  1  Jjeonne  ]70uht  ich  gon  awei,  uor 
me  luste  slepen  r^  IJnolde  buten  leaue."  "  Hwu  ofte,"  cwe^  he,  "  ouer- 
come  J>u  J?i  ]?ouht  ]7us  ?  "  "  Seoue  si^en,"  seide  he.  po  understod  his 
meister  wel  hwat  weren  ];eo  seoue  crunen  :!  ]7et  hit  weren  J?eo  seoue 
kunnen  bhssen,  ]?et  his  diciple  hefde  et  eueriche  cherre  ofserued  J;et  he 
wi^seide  ]7e  ueonde,  and  ouercom  him  suluen. 

Al  J>us,  leoue  sustren,  i^e  winstlunge^  of  tentaciun,  arise^  ]7e 
bi;;^eate.  "Nemo  coronabitur  nisi  qui  legitime  certauit:"  ne  schal 
non  beon  icruned,  seiS  Seinte  Powel,  bute  hwo  se  strongliche  % 
treowliche  uihte^  ajean  ]?e  worlde,  %  ajean  him  sulf,  %  ajan  ]7e 
unwiht  of  helle.  peo  uihte^  treouliche  ]7et  stondet  hu  so  heo  euer 
Folio  63  h.  beo^  iweorred  of  ]7eos  ]?reo  wi'Serwines  :!  '%  nomeliche  of  j^e  ulesche, 
hwucli  so  euer  ]7e  lust  beo  :^  J,  so  hit  unme'Sluker  '^  is,  wumien  ^ 
ajean  ]:'e  uestluker  r'  %  wiSsigge^  ]?e  graunt  ]?erof  mid  unwille 
heorte,®  ne  prokie  hit  ou  neuer  so  swu^e — ]?eo  ];et  tus  doS,  heo  beo^S 
Jesu  Cristes  feolawes :  uor  heo  do^S  as  he  dude  honginde  o'Se  rode. 
"Cum  gustasset  acetum  noluit  bibere  r^"  ];et  is,  he  smeihte  ]?et  bittre 
druncli  %  wi'Sdrouh  him  anon,  t  nolde  hit  nout  drinken  }»auh  he 
ofSurst  were.  Heo  is,  ]7et  so  de'S,  mid  God  on  his  rode,  Jmuh  hire 
}>urste  in  ]?e  luste,  and  te  deouel  beot  hire  his  healewi  to  drinken. 
Vnderstond  %  J'enc  ]?auh,  |7et  ter  is  galle  under  ^  and,  tauh  hit  beo 
swete  ane  hwule,^  betere  is  uorto  ];olien  ]7urst  ]?en  uorto  beon  iattred. 
Let  lust  ouergon  %  hit  }>e  wule  liken,  peo  hwule  ]7et  jichinge  ilest, 
hit  l^unche^  god  for  to  gulden  :'s  auli  J>erefter  me  iveleS  hit  bitter- 
liche  smeorten.     Weilawei !   and  moni  on  is  for  muchele  liete  so 

»  faste.  T.  b  wrestlunge.  C.  T. 

'  mea^luker.  T.     meadluker.  C.  "^  wiSere'S.  T.     wrinnec?.  C. 

'  anwille  of  herte.  T.  C.  '  beo  a  pino.  T.   uoo  of  win.  C. 

s  gnuddon.  T,     grinden.  C. 


THE  VICTORIOUS  OVER  TEMPTATION  CROWNED.  239 

"  Tell  me,"  quoth  he,  "  how  was  it  with  thee  while  I  slept,  and  thou 
didst  sit  before  me ?  "  "I  often  thought,"  quoth  he,  "  that  I  would 
awaken  thee,  and  because  thou  didst  sleep  sweetly,  I  could  not  for 
pity ;  and  then  I  thought  that  I  would  go  away,  for  I  had  a  desire  to 
sleep,  and  would  not  without  leave."  "  How  oft,"  quoth  he,  "  didst 
thou  overcome  thy  thought  thus  ?  "  "  Seven  times,"  said  he.  Then 
understood  his  master  well  what  were  the  seven  crowns — that  they 
were  the  seven  kinds  of  joy  which  his  disciple  had  merited  each 
time  that  he  rejected  the  suggestions  of  the  fiend,  and  denied 
himself. 

Even  so,  dear  sisters,  in  the  wrestling  with  temptation,  ariseth 
the  gain,  "  Nemo  coronabitur  nisi  qui  legitime  certavit.'^  ^  No  one 
shall  be  crowned,  saith  St.  Paul,  except  he  who  fights  vigorously 
and  faithfully  against  the  world,  and  against  himself,  and  against  the 
wicked  one  of  hell.  She  fighteth  faithfully  who  standeth  firm,  how- 
soever she  is  attacked  by  these  three  adversaries,  and  especially  by 
the  flesh,  of  what  kind  soever  may  be  the  desire ;  and  the  more 
violent  it  is,  fighteth  against  it  the  more  resolutely  ;  and  refuseth  to 
consent  to  it,  though  with  reluctant  heart,  however  strongly  it  may 
incite  her.'^  She  who  doth  thus  is  a  follower  of  Jesus  Christ :  for 
she  doth  as  he  did,  when  he  hanged  on  the  cross.  "  Cum  gustasset 
acetum  noluit  bibere ;  "  '^  that  is,  he  tasted  the  bitter  drink,  and 
immediately  withdrew  himself,  and  would  not  drink  it,  thougli  he 
was  thirsty.  She  is  with  God  on  his  cross  who  doth  so,  although 
she  thirsteth  in  the  desire,  and  the  devil  ofiers  her  his  sweet  drink. 
Understand,  however,  and  consider  that  there  is  gall  under  it ;  and, 
though  it  be  sweet  for  a  while,  it  is  better  to  sufier  thirst  than  to  be 
poisoned.  Let  the  desire  pass  over,  and  you  will  be  glad.  While 
itching  lasts,  it  seems  an  agreeable  thing  to  rub ;  but  afterwards  it 
is  felt  painfully  to  smart.     Alas  !  many  a  one,  on  account  of  great 

»  2  Timothy,  ii.  5.  ^  Math,  xxvii.  34 

■^  "  Et  consensum  ncgat,  quantumcunque  temptetur." — MS.  Oxon. 


240  REGUL^  INCLUSARUM. 

swu^e  of  |mrst  mid  alle  j^et  teo  hwule  J^et  heo  drinke'S  J^eiie  drunch, 
ne  beo  hit  neuer  so  bitter,  ne  iuele'S  heo  hit  neuer  :f  auh  gulche^  in 
jiuerliche/  1;  ne  nimeS  neuer  jeme.  And  hwon  hit  is  al  ouere, 
]?eonne  spet  heo  %  scheke'S  J^et  heaued,  t  fo^  on  uorto  niuelen,  *? 
makien  sure  t  grimme  chere  :'  auh  to  lete  ^  j^eonne.  Nout  for'Si, 
efter  vuel,  god  is  penitence :  'pet  is  ]?et  beste  J^eonne  speowen  °  hit  ut 
anon  mid  schrifte  to  pe  preoste.  For  bileaue  hit  wi'Sinnen,  hit  wule 
breden  dea'S.  Vor  pi,  mine  leoue  sustren,  beo^  biuoren  iwarre  t' 
and  efter  ]?e  urouren  ]?et  beo^S  her  iwritene,  ajean  alle  uondunges 
seche'S  ])eos  saluen. 

Folio  64.  Ajan  alle  tentaciuns,  and  nomeliche  ajean  vlesliche,  saluen  beo'S 

*?  boten  under  Godes  grace :'  holie  meditaciuns — inwarde,  *?  me'S- 
lease,  15  anguisuse  bonen — '?  herdi  bileaue  :f  "?  redunge  *?  festen,  "? 
wecchen  :/  15  licomliche  swinkes  t'  J  froure  '^  uorto  speken  touward  te 
i'Sen  ilke  stunde  ];et  te  stent  *^  stronge  :'  and  edmodnesse,  7  ]?olemod- 
nesse,  "?  freolac  of  heorte,  7  alle  gode  J^eawes,  beo'S  armes  ij^isse 
vihte  :!  1!  onrednesse  of  luue  ouer  alle  J>e  o^re.  pe  pet  his  wepnen 
worpe'S  awei,  him  luste  beon  iwunded. 

-Holie  meditaciuns  beo'S    biclupped    in   one  uers    pet  was   jare 
iteiht/  mine  leoue  sustren : 

"  Mors  tua,  mors  Domini;  nota  culpe,  gaudia  cell, 
Judicii  terror,  figantur  mente  fideli.'' 
pet  is, — 

pencil  ofte  mid  sor  of  heorte  o  Jjine  sunnen. 
pencil  ec  of  lielle  wo  -j  of  lieouericlie  wuiinen. 
pencil  ek  of  \>m  oAvune  dea^e  -}  of  Godes  rode. 
Nim  ofte  i^ine  mode  ^  jjeiie  grime  dom  of  domesdei. 
pench  eke  hu  uals  is  pes  world,  -j  hwnch  beo^  his  meden. 
pencil  ec  liwat  tu  owust  God,  uor  liis  god  deden. 

«  glucches  in  grediliche.  T.  ■»  late.  T.  C.  '^  schawen.  C. 

"i  o'Sres  froure.  T.  C.  "=  t  hire  stod.  T.  '  itacht  ow,  C.  T, 

8  in  heorte.  C. 


MEANS  TO  BE  USED  IN  RESISTING  TEMPTATION.  241 

lieat,  is  so  very  thirsty  that  while  she  drinketh  the  drink,  however 
bitter  it  be,  she  never  feeleth  it,  but  swalloweth  it  greedily,  and  taketh 
no  heed.  And  when  it  is  all  over,  then  she  spitteth  and  shaketh  her 
head,  and  begins  to  beat  her  breast,  and  to  be  grieved  and 
sorrowful;  but  it  is  then  too  late.  Notwithstanding,  after  sin, 
penitence  is  good:  the  best  thing,  then,  is  to  vomit  it  out  im- 
mediately in  confession  to  the  priest.  For,  if  you  leave  it  within,  it 
will  cause  death.  Wherefore,  my  dear  sisters,  be  cautious  before- 
handi  and  according  to  the  comforts  which  are  here  written,  seek 
these  remedies  against  all  temptations. 

Against  all,  and  especially  against  carnal  temptations,  the 
medecines  and  remedies  are,  under  God's  grace,  holy  meditations, 
inward,  incessant,  and  anxious  prayers,  and  strong  faith,  and  read- 
ing, fasting,  and  watching,  and  bodily  labour,  and  comfort  from 
others,  spoken  to  thee  in  the  hour  of  temptation,  and  humility, 
patience,  and  openness  of  heart,  and  all  virtues,  are  weapons  in  this 
fight,  and  singleness  of  love  above  all  others.  He  who  throweth 
away  his  weapons  desires  to  be  wounded. 

-Holy  meditations  are  comprehended  in  a  verse  that  was  long 
since  taught  you,  my  dear  sisters  : — 


Mors  tua,  mors  Domini,  nota  culpte,  gaudia  coeli, 
Jiidicii  terror,  figantur  mente  fideli. 


That  is. 


Think  oft,  with  sorrow  of  heart,  of  thy  sins. 
Think  also  of  the  pains  of  hell,  and  of  the  joys  of  heaven. 
Think  also  of  thine  own  death,  and  of  the  cross  of  Christ. 
Have  oft  in  thy  mind  the  fearftd  doom  of  the  judgment  day. 
And  think  how  false  this  Avorld  is,  and  what  are  its  rewards. 
Think  also  what  thou  owest  God  for  his  goodness. 

CAMD.  SOC.  2  I 


242  REGULJi  INCLUSARUM. 

Euericlion  of  j^eos  wordes  wolde  liabben  longe  liwule  uorte  beon  wel 
iopened  :'  auh  jif  icli  hie  swu'Se  uor^ward^  demeore  ^  je  J>e  lengre. 
O  word  ich  sigge  efter  ower  sunnen :  ]7et  hwonne  se  je  ]?enche'S  of 
lielle  wo  1!  of  heouericlie  wunne  r'  vnderstonde^  ]7et  God  wolde  a 
sume  wise  sclieawen  ham  to  men  iSIsse  worlde  bi  worldhche  pineii  1! 
worldliche  wunnen  :'  and  scheawede  ham  uor'S  ase  ]7auh  hit  were  a 
scheadewe — uor  no  likure*^  ne  beo^  heo.  Ee  beo^  oner  Jjisse 
worldes  see,  uppen  ]?e  brugge  '^  of  heouene.  Loire's  'pet  je  ne  beon 
Folio  64:  b.  nout  iHche  ]>e  horse  J»et  is  scheouh,  t  blenche'S  ^  uor  one  scheadewe 
upo  J?e  heie  brugge,  7  fane's  adun  into  J^e  watere  of  ]?e  heie  brugge.'' 
To  scheowe^  heo  beo^  mid  alle  ]?et  fleo'S  uor  ane  peinture,  J^et 
]?uncheb  ham  ^  grisHch  1  grureful  uorto  biholden.  Wo  and  wunne 
ij^isse  worlde  al  nis  bute  ase  a  scheadewe — al  nis  bute  ase  a 
peinture. 

J\out  one  holie  meditaciuns  ase  of  ure  Louerde,  t  of  alle  his 
werkes,  '^  of  alle  his  wordes :/  of  '\>e  deore  lefdi,  *?  of  alle  his 
haluwen  :'  auh  o^er  )>oulites  summe  cherre  ine  me'Slease  uondunges 
habbe'S  iholpen — vour  kunne  nomeliche — to  vleschliche  asailed  :' 
dredfule,  "%  wunderfule,  "?  gledfule,  f  seoruhfule,  willes  wi'Suten 
neode  areared  in  J^e  heorte  :'  ase  }>enchen  hwat  tu  woldest  don  jif 
])u  iseie  openliche  biuoren  J^e  stonden,  *?  jeonien  wide  uppon  ]7e,  J»ene 
deouel  of  helle,  ase  he  de'S  derneliche  ine  uondunges :  o^er  jif  me 
remde  lude  fur !  fur !  J>et  te  chirche  bernde !  o'Ser  ^if  }>u  iherdest 
Jteoues  breken  ]?ine  woawes.  peos  "?  o'Ser  swuche  dredfule  ];ouhtes. 
Wunderfule  J;  gledfule — ase  ^if  'pn  iseie  Jesu  Crist,  t  iherdest  him 
asken  j^e  hwat  te  were  leouest  efter  J>i  sauuaciun,  "?  J^ine  leouest 
ureond,''  of  j^inge  of  ]?isse  Hue,  J^  bede  pe  uorto  cheosen,  wiS  pen  pet 
tu  wi^stode :  o^er  jif  ]>u  iseie  so'Sliche  al  ]?et  were  ine  heouene,  "i  al 


"  abide,  C.  ''  sickere.  C.  "  brinke.  T. 

■^  ne  beo  nawt  J^e   skerre  hors  iliche  "p  schuntes.  T.     \>e  scheunchinde  hors  i>  scheun- 
che«.  C,  "  brinke.  T.  C. 

'  To  childene.  T.  C.  ^  semes  t    ham.  T,  •>  frendes.  T, 


PRESENT  JOYS  AND  SORROWS  A  SHADOW  OF  FUTURE.      243 

It  would  require  a  long  wliile  to  explain  fully  every  one  of  these 
words.  But,  if  I  hasten  quickly  onward,  tarry  ye  the  longer.  I 
say  one  word  in  regard  to  your  sins :  that  when  ye  think  of  the 
pains  of  hell  and  the  joys  of  heaven,  ye  must  understand  that 
God  designed  to  exhibit  them,  in  some  manner,  to  men  in  tliis 
world,  by  worldly  pains  and  worldly  joys  ;  and  he  shewed  them  as 
it  were  a  shadow — for  the  Hkeness  to  them  is  no  greater.  Ye  are 
above  the  sea  of  this  world,  upon  the  bridge  of  heaven.  See  that  ye  be 
not  like  the  horse  that  is  shy,  and  blencheth  at  a  shadow  upon  the  high 
bridge,  and  falleth  down  into  the  water  from  the  high  bridge.  They 
are,  indeed,  too  shy  who  flee  through  fear  of  a  picture  that  seemeth 
to  them  ghastly  and  terrible  to  behold.  AH  pain  and  pleasure  in 
this  world  is  only  like  a  shadow — it  is  all  only  as  a  picture. 


J\ot  only  holy  meditations,  as  of  our  Lord,  and  all  his  works, 
and  his  words ;  of  the  dear  lady,  and  all  his  saints ;  but  other  re- 
flections also  have  sometimes  helped  in  innumerable  temptations — in 
four  kinds  especially — when  assailed  with  carnal  temptations — fearful 
and  wonderful,  joyful  and  sorrowful  thoughts,  which  arise  spon- 
taneously in  the  heart ;  as,  to  think  what  thou  wouldest  do  if  thou 
sawest  the  devil  of  hell  stand  openly  before  thee  and  gape  widely 
upon  thee,  as  he  doth  secretly  in  temptations :  or  if  some  one  cried 
out  loudly,  fire  !  fire  !  the  church  is  in  flames  !  or  if  thou  heardest 
thieves  break  through  thy  walls.  These,  and  other  like  fearful 
thoughts.  Wonderful  and  joyful — as  if  thou  sawest  Jesus  Christ, 
and  heard  him  ask  thee  what  were  dearest  to  thee  after  thy  salva- 
tion, and  that  of  thy  dearest  friends,  of  the  things  of  this  life,  and 
bade  thee  choose,  upon  the  condition  of  thy  resisting  temptation ;  or, 
if  thou  actually  sawest,  when  under  temptation,  all  that  are  in 
heaven,  and  all  that  are  in  hell,  beholding  thee  alone;  or,  if  any 
one  came  and  told  thee  that  a  man  very  dear  to  thee  were  elected 
pope  by  some  miracle,  as  by  a  voice  from  heaven ;  and  other  things 
of  this  kind.      Wonderful  and  sorrowful — as  if  thou  wert  told  that 


244  EEGUL^  INCLUSARUM. 

pet  were  Ine  lielle,*  in  ]>e  tentacion,  biliolden  j^e  one :  o'Ser  jif  me 
come  ■?  tolde  ]>e  Jjet  a  mon  }>et  were  ];e  leouest  were  ichosen  to  pope, 
]7uruh  some  miracle,  ase  ]7uruli  sum  stefne  of  lieouene :'  and  alle 
o^re  swuche.  Wunderfule  *?  seorulifule — ase  jif  ]?u  ilierdest  siggen 
Folio  65.  ]^et  a  mon  J>et  were  J^e  leouest  were  uerliche  adreint,  o'Ser  imur- 
"Sred :  ^  o^er  ]>et  tine  sustren  weren  in  liore  huse  uorberne.''  S wuclie 
]?ouhtes  ofte,  i  vlesliclie  soulen,  wrenched  ut  sonre  vlesliche  tenta- 
ciuns  J>eone  summe  of  ]?e  uorme. 

Inward,  t  me'Slease,  J:  angresfule  bonen  biwinne"S  sone  sucurs  1! 
help  "?  ure  Louerd  ajean  flesches  fondunges  r'  *?  ne  beon  heo  neuer 
so  angresfule,  ne  so  fulitowune,  ]>e  deouel  of  lielle  dute'S  liam 
swu'Se  :f  vor  teken  ]>et  heo  drawe'S  sone  adun  sucurs  ajean  him,  and 
Godes  hond  of  lieouene,  do'S  him  two  hermes — binde^  him,  t 
berne^.  Lo !  her  preoue  of  boSe.  Pupplius,*^  on  lioli  mon  was  in 
his  bonen,  "?  com  ]?e  ueond  buuen  him  vleinde  bi  ]>e  lufte  on  hih'Se  ® 
toward  ]>e  west  ende  of  ]?e  worlde,  ];uruh  Julianes  heste  ]?e  Amperur, 
f  wear  S  ibunden  uileueste  ^  mid  te  holie  monnes  beoden,  ]?et  of- token  ^ 
him  ase  heo  clumben  upward  touward  te  lieouene,  'pet  he  ne  mulite 
hider  ne  ]?ider,  ten  dawes  fuUe.  Nabbe  je  ]?is  also  of  Ruffin  J^e 
deouel,  Beliales  broSer,  in  our  Englische  boc  of  Seinte  Margarete  ? 
And  pe  oSer  deouel  j^et  me  rede's  of  ]?et  he  gredde  lude  to  Seinte 
Bartholomeu,  J>et  muchel  was  ine  beoden,  "?  seide,  "  Incendunt  me 
oraciones  tue : "  Bartholomeu,  wo  is  me !  uor  }?ine  bonen  uorberne'S 
me !  Hwo  se  iiiei,  J>uruli  Godes  grace,  habben  teares  ine  bonen, 
heo  niei  don  mid  God  al  }>et  heo  euer  wule.  Vor  so  we  rede^S, 
"  Oratio  lenit,  lacrima  cogit :  liec  ungit,  ilia  pungit."  Eadie  bonen 
softe'S  1;  paieS  ure  Louerd  :'  auh  teares  do^  him  strencSe.  Beoden 
smurie'S  him  mid  swete  oluhnunge :'  auh  teares  prikie'S  him,  *?  ne 


"  al  heuene  ware  ')  helle  ware.  T.  C.  •>  imur'Sred,  ase  he  j>  vvrat  Hs  boc.  C. 

<^  forbarnde  in  hare  hus.  T.  ■•  Piplius.  T. 

■■  T  schulde  al  on  hih^e.  T.     ~)  schulde  al  on  sich'Sc.  C. 

'  hctofaste.  T.     heleueste.  C.  "  ouertoken.  T. 


THE  EFFICACY  OP  PRAYER.  245 

some  one  very  dear  to  thee  were  suddenly  drowned  or  murdered  ; 
or  that  thy  sisters  were  burned  to  death  in  their  house.  Such 
thoughts,  in  carnal  souls,  often  draw  away  carnal  temptations 
sooner  than  some  of  the  former. 


Inward,  unintermitted,  and  fervent  prayers  soon  obtain  succour 
and  help  from  our  Lord  against  carnal  temptations;  and,  be  they 
ever  so  rudely  fervent,  or  so  coarse,  the  devil  of  hell  is  much  afraid 
of  them.  For,  besides  that  they  quickly  draw  down  assistance,  and 
the  hand  of  God  from  heaven  against  him,  they  do  him  harm  of  two 
kinds :  they  bind  and  they  burn  him.  Behold !  here  is  proof  of 
both.  Pupplius,  a  holy  man,  was  in  prayer,  and  the  fiend  came 
flying  high  above  him  through  the  air  toward  the  west  end  of  the 
world,  by  the  command  of  the  Emperor  Julian,  and  was  bound  fast 
by  the  holy  man's  prayers,  which  overtook  him  as  they  mounted  up 
toward  heaven,  so  that  he  could  not  proceed  hither  nor  thither  for 
full  ten  days.  Have  ye  not  also  this  of  the  devil  Ruffinus,  Belial's 
brother,  in  our  English  book  of  St.  Margaret  ?  ^  And  the  other 
devil  of  which  we  read  that  he  cried  loudly  to  St.  Bartholomew, 
who  was  much  in  prayer,  and  said,  "  Incendunt  me  orationes  tuse." 
Woe  am  I,  Bartholomew,  for  thy  prayers  burn  me !  He  who  can, 
through  God's  grace,  shed  tears  in  his  prayers,  may  obtain  of  God 
whatever  he  desires.  For  so  we  read,  "  Oratio  lenit ;  lacryma 
cogit :  haec  ungit ;  ilia  pungit."  Devout  prayers  soften  and  appease 
our  Lord  ;  but  tears  constrain  him.  Prayers  anoint  him  with  sweet 
blandishment ;  but  tears  goad  him,  and  never  give  him  peace  nor 
rest,  until  he  grant  them  all  that  they  ask.  When  it  happens  that 
towns  or  castles  are  stormed,  those  that  are  within  pour  out  scalding 

-  Bibl.  Reg.  MS.  17  a,  XXVII.  fol.  45  b.  47  b. 


246  REGUL^  INCLUSARUM. 

Folio  65  h.  jiue^  him  neuer  peis  ne  reste,  er  J>en  he  jettie  ham  al  \&t  heo  aske'S. 
Hwon  hit  so  biualleS  ]?et  me  asaile'S  buruhwes  oSer  castles,  ]7eo  }?et 
bee's  wi^innen  helde'S  schaldinde  water  ut,  "?  werie'S  so  \e  walles :  % 
je  don  al  so.  Ase  ofte  ase  ]?e  ueond  asaile'S  ouwer  castel,  "?  te  soule 
buruli,  mid  inward  bonen,  worpe^  ut  uppon  him  schaldinde  teares  r^ 
\ei  Daui  sigge  bi  \q,  "  Contribulasti  capita  draconum  in  aquis."  pu 
hauest  forschalded,  he  sei'S,  ]7e  drake  heaued  mid  wallinde  watere, 
J>et  is,  mid  hote  teares.  per  ase  ]7is  water  is,  sikerliche  j^e  ueond 
flih'S,  leste  heo  beo  uorschalded.  Eft,  on  oSer  uorbisne :  kastel  J^et 
bane's  deope  dich  abuten,  %  water  beo  i^e  dich — ]?e  kastel  is  wel 
kareleas  ajean  his  unwines.  Kastel :  J^et  is  eueriche  god  mon  '^  ]?et 
te  ueond  weorre'S.  Auh  habbe  je  dope  dich  of  deope  edmodnesse  1 
wete  teares  J^erto — je  becS  strong  kastel.  pe  weorreur  of  helle  mei 
longe  asailen  ou,  7  forleosen  al  his  hwule.  Eft,  me  sei'S,  J,  BO'S  hit 
is,  a  muchel  wind  ali'S  mid  a  lutel  rein  :^  "?  te  sunne  ]7er  efter  schine'S 
be  schennure.  Al  so  a  muchel  tentaciun,  jjet  is  ]7es  feondes  bles, 
aualleS  mid  a  softe  rein  of  a  lut  teares,  %  te  so^e  sunne,  ]?et  is  Jesu 
Crist,  schine^  J^erefter  schennure  to  j^e  soule.  pus  bee's  teares 
gode,  mid  inwarde  bonen.  And  jif  je  understonde'S,  ich  habbe 
iseid  of  ham  her  uour  muchel  efficaces,  uor  hwui  heo  bee's  swu'Se 
uorto   luuien.      In   alle  our  neoden,   sende'S    cwicliche    anon   J^eos 

Folio  QQ.  sonden  touward  heouene.  Vor,  ase  Salomon  seiS,  "  Oratio  humili- 
antis  [se]  penetrat  nubes,"  "^c.  ]?et  is,  \q  edmodies  monnes  bonen 
burle'S  ]?e  weolcne.  And  ter  sei'S  Seint  Austin,  "  Magna  est  uirtus 
pure  oracionis,  que  ad  Dominum  intrat,  et  mandata  peragit,  ubi  care 
pervenire  nequid."  O  muchel  is,  he  sei'S,  ]?e  mihte  of  schir  %  of 
clene  bone  ]jet  flih^  up  %  cumeS  in  biuoren  Almihti  God,  %  de'S  ]?e 
erinde  so  wel,  ]?et  God  hat  writen  o  liues  hoc  al  J>et  heo  sei'S  :/  % 
Seint  Beornard  here's  witnesse,  %  seiS  }>et  ure  Louerd  ethalt  hire 
mid  him  sulf,  %  sent  admi  his  engel  uorte  den  al  J>et  heo  aske'S. 
Mislich  ^  [/.  nullich]  of  bonen  siggen  her  nam  \l.  nan]  more.<= 


=>  mon  o'Ser  wummon.  T.  *"  nuUi.  T.     nulle  ich.  C.  <=  namare.  T.  C. 


TEARFUL  PRAYERS  PUT  THE  FIEND  TO  FLIGHT.  247 

water,  and  thus  defend  the  walls.  Even  so  do  ye.  As  often  as  the 
foe  stormeth  your  castle  and  the  soul-town,  with  your  mward 
prayers  cast  out  upon  him  scaldmg  tears,  that  David  may  say  of 
thee,  "  Contribulasti  capita  draconum  in  aquis."  *  Thou  hast 
scalded,  saith  he,  the  head  of  the  dragon  with  boiling  water ;  that 
is,  with  hot  tears.  Wherever  this  water  is,  the  fiend  never  fails  to 
run  away,  lest  he  should  be  scalded.  Again,  another  example: 
The  castle  that  hath  a  deep  ditch  around  it,  if  there  be  water  m  the 
ditch,  the  castle  is  secure  against  its  enemies.  Castle :  that  is,  every 
good  man  on  whom  the  fiend  maketh  war.  But  if  ye  have  the 
deep  ditch  of  deep  humility,  and  the  water  of  tears  m  it,  ye  are  a 
strong  castle.  The  warrior  of  hell  may  besiege  you  long,  and  lose 
all  his  labour.  Again,  it  is  said,  and  it  is  true,  a  great  wind  is  laid 
with  a  little  ram;  and  the  sun  thereafter  shineth  the  brighter. 
Even  so,  a  great  temptation,  which  is  the  devil's  storm,  is  laid  with 
a  soft  rain  of  a  few  tears,  and  the  true  sun,  which  is  Jesus  Christ, 
shineth  thereafter  brighter  to  the  soul.  Such  is  the  benefit  of  tears, 
with  inward  prayers.  And,  if  ye  rightly  understand  it,  I  have 
here  mentioned  four  important  effects  of  them,  for  which  they  are 
greatly  to  be  loved.  In  all  your  necessities  send  quickly  these 
four  messengers  toward  heaven.  For,  as  Solomon  saith,  "  Oratio 
humiliantis  se  penetrat  nubes,"  &c. ;  ^  that  is,  the  humble  man's 
prayers  pierce  through  the  clouds.  And,  to  the  same  effect  St. 
Austin  saith,  "  Magna  est  virtus  purse  orationis,  qu£e  ad  Dominum 
intrat,  et  mandata  peragit,  ubi  caro  pervenire  nequit."  O  great, 
saith  he,  is  the  force  of  sincere  and  pure  prayer,  which  flieth  up  and 
cometh  into  the  presence  of  Almighty  God,  and  doth  the  errand  so 
well,  that  God  commandeth  all  that  she  saith  to  be  written  in  the 
book  of  life.  And  St.  Bernard  beareth  witness  and  saith  that  our 
Lord  retains  her  with  himself,  and  sends  down  his  ansel  to  do  all 
that  she  asketh.     Concerning  prayers  I  will  here  say  no  more. 


*  Psalm  Ixxiv.  13.  ^  Ecclesiasticus,  xxxv.  17. 


248  REGUL^  INCLUSARUM. 


Herdi  bileaue  bringe'S  ]?ene  cleouel  a  vlilite  anon-rihtes :  %  tet 
witne'S  Seint  lame  "?  SSI'S,  "Resistite  diabolo  et  fiigiet  a  uobis." 
Etstonde'S  one  ajean  J7e  ueonde,  %  he  de^S  him  o  fluhte.  Edstond : 
J)m*uh  hwat  strencSe  ?  Sehite  Peter  techeiS :  "  Cui  resistite,  fortes 
in  fide."  Stond  one  ajean  him  mid  stronge  bileaue.  Bee's  herdi  of 
Godes  helpe  :!  7  wute^  hu  he  is  woe  J^et  none  strencSe  naue'S  on  us, 
buten  ]?uruli  us  suluen.  Ne  mei  he  buten  scheawe  J^e  uor^  sum- 
hwat  of  his  apeware  :'  1  oluhnen,  o'Ser  ]?reaten  Jjet  me  bugge  ]?erof  ^ 
and  hwe'Ser  so  he  deS,  hokere'S  %  schorne'S,  %  lauhwe'S  ]?e  olde  ape 
lude  to  bismare  ]7uruh  treowe  bileaue  r'  %  he  halt  him  ischend,  % 
do's  him  o  fluhte  swu^e.  "  Sancti  per  fidem  uicerunt : "  J^et  is,  alle 
\e  holie  haluwen  ouercumen  Jjuruh  bileaue  j^es  deofles  rixlunge,  ]jet 
nis  bute  sunne.  Vor  ne  rixle^  he  ine  none  bute  ];uruh  sunne  one. 
Nime'S  nu  gode  jeme  hu  alle  ]?e  seouen  dea'Sliche  sunnen  muwen 
beon  a-vleied  ];uruli  treowe  bileaue.     On  erest  nu  of  Prude. 


Folio  66  h.  Hwo  is  \Qi  halt  him  muchel  %  prut  hwon  he  bihalt  hu  lutel  ]?e 
muchele  Louerd  makede  him  wi'Sinnen  one  poure  meidenes  wombe  ? 
And  hwo  is  ontful  ]?et  bihalt  mid  eien  of  bileaue  hu  Jesu  Crist,  nout 
for  his  gode,  dude,  "?  seide,  %  ]7olede  al  J»et  he  ]?olede  ?  pe  ontfule 
ne  kepten  nout  \ei  me  dealede  of  here  gode.  And  God  Almihti  jet, 
efter  al  ];et  he  Jjolede,  alihte  adun  to  helle  uorto  sechen  feolawes,  % 
delen  mid  ham  }»et  god  J^et  he  liefde.  Lo  !  nu,  hu  urommard  beo-S 
he  ontfule  to  ure  Louerd !  peo  ancre  ]7et  wernde  an  o'Ser  a  cwaer 
uorto  lenen, — ful  ueor  heo  hefde  heoneward  ^  hire  eien  of  bileaue. 


heo'Senward.  T. 


THE  POWER  or  FAITH. — OF  ENVY.  249 


Steadfast  faith  putteth  the  devil  to  flight  immediately :  St.  James 
confirmeth  this,  and  saith,  "  Resistite  diabolo  et  fugiet  a  vobis."  * 
Only  stand  firm  against  the  fiend,  and  he  betaketh  himself  to  flight. 
Stand  firm :  through  what  strength  ?  St.  Peter  teaclieth,  "  Cui 
resistite,  fortes  in  fide."''  Stand  only  against  him  with  strong  faith. 
Be  confident  of  God's  assistance,  and  learn  to  know  how  weak  is  he 
that  hath  no  power  over  us  but  through  ourselves.  He  can  only 
shew  thee  some  of  his  counterfeit  wares,  and  wheedle  or  threaten  to 
induce  men  to  buy  them  ;  and  whichever  of  these  he  doth,  mock 
ye  and  despise  and  laugh  the  old  ape  to  utter  scorn,  through  true 
faith  ;  and  he  will  account  himself  defeated,  and  betake  himself  to 
flight  quickly.  "  Sancti  per  fidem  vicerunt ;  "  °  that  is,  all  the  holy 
saints  by  faith  overcame  the  power  of  the  devil,  which  is  merely  sin. 
For  he  hath  power  in  none  but  through  sin  only.  Now  take  good 
heed  how  all  the  seven  deadly  sins  may  be  driven  away  through 
steadfast  faith.     First,  now,  of  Pride. 


Who  is  there  that  thinks  himself  great,  and  is  proud,  when  he 
beholds  how  little  the  great  Lord  made  himself  within  the  womb 
of  a  poor  virgin?  And  who  is  envious  that  beholds,  with  eyes  of 
faith,  how  Jesus  Christ,  not  for  his  own  good,  acted,  and  spoke,  and 
suffered  all  that  he  suffered  ?  The  envious  do  not  like  that  others 
should  partake  of  their  good  things ;  and  the  Almighty,  even  after 
all  that  he  suffered,  went  down  into  hell  to  seek  associates,  and  to 
divide  with  them  the  good  things  that  he  had  !  See,  now,  how 
different  are  the  envious  from  our  Lord  !  The  anchoress  who 
refused  to  lend  a  book  to  another  had  turned  away  her  eyes  of  faith 
very  far  from  him  ! 

'  St.  James,  iv.  7.  ''  1  Peter,  v.  9.  "=  Hebrews,  xi.  33. 

CAMD.  SOC.  2  K 


250  REGUL.^  INCLUSARUM. 


Hwo  is  ]>et  halt  wre'S'Se  in  his  heorte,  J^et  bihalt  ]?et  God  lihte  to 
eor'Se  uorte  makien  J^reouold  seihte — bitweonen  mon  *?  mon :'  bi- 
tweonen  God  *?  mon  :'  bitweonen  mon  J  engel  ?  Auh,  efter  his 
ariste,  l>o  he  com  'i  scheawede  him,  |7is  was  his  gretunge  to  his  deore 
deciples,  "  Pax  nobis  ! "  Seihtnesse  beo  bitweonen  on.  Nime'S  nu 
gode  jeme :  hwon  leof  freond  went  from  o^er,  J^e  laste  wordes  Jjet 
he  sei^ — "peo  he  wule  J^et  beon  best  iholden.  Vre  Louerdes  laste 
wordes,  boa  he  steih  up  to  J>e  heouene  1;  bileauede  his  leoue  freond 
ine  unku'Se  J»eode — j^eo  weren  of  swete  luue, '?  of  seihtnesse,  "  Pacem 
relinquo  nobis  t'  pacem  meam  do  nobis :"  J^et  is,  seihtnesse  ich  do 
among  on,  "?  seihtnesse  ich  bileaue  mid  on.  pis  was  his  driwerie 
|?et  he  bileauede  1;  jef  ham  in  his  departunge :  "  In  hoc  cognoscetis 
quod  discipuli  mei  sitis,  si  dilexionem  ad  inuicem  habueritis."  Loke'S 
nu  jeorne,  nor  his  deoruwur"Se  luue,  hwuch  one  merke  he  leide 
uppen  his  icorene,  J>oa  he  steih  into  heouene,  "  In  hoc  cognoscetis:" 
Foho  67.  \)[  j,g|;  je  schulen  icnowen,  cwe^S  he,  ]?et  je  beo'S  mine  deciples,  jif 
swete  luue  1:  seihtnesse  is  euer  bitweonen  on.  God  hit  wute — *?  he 
hit  wot — me  were  leouere  ]>et  je  weren  alle  o'Se  spitel  vuel  'pen  je 
weren  ontfule,  o'Ser  fol  T:  ful  iheorted.^  Vor  Jesu  Crist  is  al  luue,  '? 
ine  luue  he  reste"S  him,  "?  haue^  his  wuniunge.  "  In  pace  factus 
est  locus  ejus:  Ibi  confregit  potentias — arcum,  schutum,  gladium,  et 
bellum :"  pet  is,  ine  seihtnesse  is  Godes  stude :  J  hwar  se  seihtnesse 
is  "?  luue,  ]?er  he  bringe'S  to  nout  al  pe  deofles  strenc^e — J^er  he  to- 
breke'S  his  bowe,  he  seiS :'  j^et  bee's  derne  uondunges,  ];et  he 
scheote'S  of  feor  :^  1!  his  sweord  beo'Se  —  j^et  ,beo^  tentaciuns 
keoruinde  of  neih,  t  kene.  Nime^  nu  gode  jeme,  bi  monie 
uorbisnen,  hu  god  is  onrednesse  of  luue,  and  onnesse  of  heorte. 
Vor  nis  j^ing  under  sunne  ]7et  me  is  leouere,  ne  so  leof,  J7et  je 
habben.  Nute  je  wel  J^et  ter  men  uihte^  ine  ]?eos  stronge  uerdes, 
Jjeo  ilke  |>et  holde'S  ham  ueste  togederes,  ]7eo  ne  muwen  beon  des- 

»  o'Ser  fel  iheorted.  T.   feolle.  C. 


OF  WRATH.       OF  PEACE  AND  LOVE.  251 


Who  is  there  that  keeps  wrath  in  his  heart,  who  considers  that 
God  came  down  to  the  earth  to  make  threefold  peace :  between  man 
and  man,  between  God  and  man,  between  man  and  angels  ?  And, 
after  his  resurrection,  when  he  came  and  shewed  himself  to  his 
beloved  disciples,  this  was  his  salutation,  "  Pax  vobis  !  "  Peace  be 
among  you  !  Take  good  heed  now  to  this  :  when  a  dear  friend  goes 
away  from  another,  he  wishes  the  last  words  that  he  speaks  to  be 
well  observed.  Our  Lord's  last  words,  when  he  ascended  up  to 
heaven  and  left  his  dear  friends  in  a  strange  land,  were  of  sweet  love 
and  peace,  "  Pacem  relinquo  vobis  ;  pacem  meam  do  vobis ;  "  *  that 
is,  Peace  I  send  among  you,  and  peace  I  leave  with  you.  This  was 
his  token  of  love  that  he  left  and  gave  them  at  his  departure,  "  In 
hoc  cognoscetis  quod  discipuli  mei  sitis,^  si  dilectionem  ad  invicem 
habueritis.^'  '^  Now  observe  diligently,  out  of  his  precious  love,  what 
kind  of  mark  he  placed  upon  his  elect,  when  he  ascended  into 
heaven,  "  In  hoc  cognoscetis."  "  By  this  ye  shall  know,"  quoth  he, 
"  that  ye  are  my  disciples,  if  sweet  love  and  peace  is  ever  between 
you."  May  God  know  this — and  he  doth  know  it — I  would  rather  that 
ye  were  all  leprous  than  that  ye  were  envious,  or  cruel  and  spiteful. 
For  Jesus  Christ  is  all  love,  and  in  love  he  abideth  and  hath  his  dwell- 
ing, "  In  pace  factus  est  locus  ejus :  ibi  confregit  potentias ;  arcum, 
scutum,  gladium  et  bellum  ;  "  that  is.  In  peace  is  God's  place,  and 
wherever  there  is  peace  and  love,  there  he  bringeth  to  nought  all 
the  power  of  the  devil ;  there,  he  saith,  he  breaketh  his  bow ;  that 
is,  secret  temptsrtions,  which  he  shooteth  from  a  distance ;  and  his 
sword  also,  which  is  temptations  that  cut  close  and  keen.  Now 
attend  diligently  and  learn  by  many  examples,  how  good  a  thing  is 
agreement  of  affection  and  unity  of  heart.  For  there  is  nothing 
under  the  sun  that  ye  have,  which  is  dearer  to  me,  nor  so  dear. 
Do  ye  not  well  know  that  when  men  fight  in  powerful  armies,  they 

*  John,  xiv.  27.  ''  estis.  Vulgate.  <^  John,  xiii.  '65. 


252  REGULiE  INCLUSARUM. 

kumfit  ne  ouerkumen,  o  none  wise.  Al  so  hit  is  ine  gostliche  uihte 
ajean  J>e  deofle.  Al  his  attente  ^  is  uorte  unuestnen  ^  heorten  "?  fort 
to  binimen  luue,  ]>et  halt  men  togederes.  Vor  hwonne  luue  ali'S, 
J^eonne  bee's  heo  isundred  t'  and  te  deouel  de^  him  bitweonen  ham 
anonriht,  "?  ska's  on  eueriche  halue.  Dumbe  bestes  habbe'S  J?eos 
warschipe,  Jjet  hwon  heo  beo^  asailed  of  wulue,  o^er  of  liun,  heo 
]?runge'S  alle  togederes,  al  fe  vloc  ueste  t'  %  makie^  scheld  of  ham 
suluen  euerichon  of  ham  to  o^re,  1;  bee's  sikere  J^eo  hwule  :!  *?  jif 
eni  unseli  went  ut,  hit  bi^  sone  awuried.  pe  j^ridde  uorbisne  is,  ]?et 
ter  on  geS  him  one  in  one  sliddrie  *=  weie,  he  slit  ^  J  fane's  sone :  and 
Folio  67  b.  ter  monie  go's  togederes  *?  euerichon  halt  o^res  bond,  jif  eni  no's  on 
uorte  sliden,  j^e  o'Ser  breideS  hine  up  er  ]>en  he  allunge  ^  ualle  :f  7  jif 
]>et  heo  werge'S,  euerichon  wreo'Se'S  him  bi  o'Ser/  Vondunge  is 
sliddrunge :  ?  J^uruh  wergunge  beo^S  bitocned  ]>eo  un^eauwes  under 
slouh'Se,  J?et  beo^  inemned  ]7er  uppe.  pis  is  ]>et  Seint  Gregorie 
sei^j  "Cum  nos  nobis  per  oracionis  opem  conjungimus,  per  lubricum 
incedentes  quasi  ad  inuicem  manus  teneamus,  ut  tan  to  quisquis 
amplius  roboretur,  qiianto  alteri  innititur."  Al  so  ine  stronge 
winde,  t  ine  swifte  wateres,  ]>e  }?et  mot  ouer  waden  ouer^  monie, 
euerichon  halt  o'Sres  bond,  t  ]>e  ]7et  is  isundred,  he  is  sone  iswipt 
for'S,  "?  forfar^  er  me  lest  wene.  To  wel  we  hit  wute^  hu  ])e  wei  of 
))isse  worlde  is  sliddri :!  %  hu  J^e  wind  %  te  streames  beo^  stronge. 
Muchel  need  is  J^et  euerichon  holde  mid  o'Ser,  mid  bisie  bonen  ^  and 
mid  luue  hold  o'Sres  honden.  Vor,  ase  Salomon  sei^,  "  Ve  soli ! 
quia  cum  ceciderit,  non  habet  subleuantein :"  ];et  is,  wo  is  him  |;et  is 
euer  one,  uor  hwon  he  ualle^  he  naue^  hwo  him  areare.  Non  nis 
him  one  J^et  haucS  God  to  uere.  And  tet  is  euerich  [on]  ]7et  bane's 
BO'S  luue  in  his ''  heorte. 

Pe  seoue^e  uorbisne  is  j^is :  jif  je  riht  telle^.     Dust  1  greet,  ase 
je  iseo^,  hwon  hit  is  isundred,  %  non  ne  halt  te  oSre,  a  Intel  windes 

»  entente.  T.  ''  tweamen.  C.     twinnen.  T.  ■=  slibbri.  C.  T. 

<*  slides,  T.  "  fule.  T. 

'  gif  ^  ani  weries,  euchan  leones  him  to  o'Ser.  T.  e  ^if.  T.  C.  ''  hire.  T. 


IN  UNION  IS  STRENGTH.      EXAMPLES.  253 

who  hold  themselves  firmly  together  can  in  no  wise  be  routed  and 
overcome.  It  is  just  so  in  the  spiritual  fight  against  the  devil.  All 
his  endeavour  is  to  disunite  hearts,  and  to  take  away  love,  which 
keepeth  men  together.  For  when  love  fails,  then  are  they  separated  ; 
and  the  devil  immediately  putteth  himself  between  them,  and  slayeth 
on  every  side.  Dumb  beasts  have  the  wariness  that,  when  they  are 
attacked  by  a  wolf,  or  a  lion,  the  whole  flock  crowd  closely  together 
and  make  of  themselves  a  shield  to  each  other,  and  are  secure  the 
while ;  and  if  any  unlucky  creatui'e  goeth  out  of  the  flock,  it  is  quickly 
worried.  The  third  example  is,  that  when  a  man  goeth  alone  in  a 
slippery  path,  he  soon  slides  and  falls  ;  and  when  many  go  together 
and  every  one  has  hold  of  another's  hand,  if  any  of  them  begin  to 
slide,  the  next  one  pulls  him  up  before  he  quite  fall ;  and,  if  they 
grow  weary,  every  one  is  supported  by  another.  (Temptation  is 
sliding;  and  by  wearying  is  meant  the  vices  which  are  already 
mentioned  under  sloth.*)  This  is  what  St.  Gi'egory  saith,  "  When 
we  unite  together  in  prayer,  we  are  like  persons  walking  on  slippery 
ground,  who  hold  each  other  by  the  hand  for  mutual  support."  In 
like  manner,  in  the  strong  wind,  or  in  the  rapid  waters,  they  that 
must  wade  over,  if  they  are  many,  hold  each  other's  hand,  and  if  any 
one  is  separated,  he  is  soon  swept  away,  and  perisheth  quickly. 
We  know  too  well  that  the  way  of  this  world  is  slippery,  and  that 
the  wind  and  the  streams  are  sti'ong.  Much  need  is  there  that 
every  one  should  hold  by  the  others  with  assiduous  prayers  ;  and 
with  love  hold  each  others'  hands.  For,  as  Solomon  saith,  "  Vse  soli 
quia  cum  ceciderit,  non  habet  sublevantem  ;  "  ^  that  is,  Woe  to  him 
that  is  alone,  for  when  he  falleth,  he  hath  none  to  lift  him  up.  He 
is  not  alone  who  hath  God  for  his  companion,  and  that  is  every  one 
who  hath  true  love  in  his  heart. 

1  he  seventh  example  is  this,  if  ye  count  right.  Dust  and  grit, 
as  ye  see,  when  the  particles  are  separated,  and  do  not  adhere  to  one 
another,  a  little  puff"  of  wind  may  utterly  drive  it  away  and  disperse 

»  Page  203.  ^  Ecclesiastes,  iv.  10. 


254  REGULJi  INCLUSARUM. 

puf  mei  al  to  dreuen  hit  to  noi.it  i  |?er  hit  li^  in  one  clotte  ueste  ilimed 
togederes,  J^er  hit  Kb  al  stille.  An  honful  jerden  beo"S  erue^S 
forte  *  breken,  J?eo  hwule  J7et  heo  beo  togederes  :'  auh  euerichon  to 
dealed  ^  from  o'Ser  lihtkiker  to  berste^.  A  treou  ]7et  wule  uallen, 
me  miderset  hit  mid  on  o^er  treou,  '%  hit  stont  feste :  to  deale  ei^er 
Folio  68.  urom  o'Ser,  7  bo'Se  ualle'S. — Nu  je  habbe^  niene.  pus,  ine  ^  Jjinges 
utewi^.  Nime^  nu  uorbisne  hu  god  is  onnesse  of  heorte,  %  somred- 
nesse  of  luue  J7et  halt  Jje  gode  sonied,  Jjet  non  ne  mei  uorwur^en. 
And  ]7e  ]?et  wule  i^isse  weie  habben  rihte  bileaue  he  bihalt  jeorne, 
%  understont  Jesu  Cristes  deorewur'Se  words  '?  werkes,  ]?et  weren 
alle  ine  luue  7  ine  swetnesse.  Oueral  ich  wolde  |7et  ancren  leorneden 
wel  }>is  lessunes  loare.  Vor  monie,  more  herm  is,  beo'S  Sansumes 
foxes,  ]7et  hefden  \q.  nebbes  euerichon  iwend  frommard  o'Ser,  and 
weren  bi  ]?e  teiles  iteied  ueste,  ase  hit  telle^  in  Judicum.  And  in 
euerich  ones  teile  a  blase  berninde.  Of  J^eos  foxes  ich  spec  ueor 
J>eruppe,  auh  nout  o  j^isse  wise.  Nime'S  gode  jeme  hwat  ]7is  beo  to 
siggen.  Me  turneS  ]7et  neb  bli^eliche  touward  te  J^inge  J^et  me 
luue^,  %  frommard  te  ]?inge  ]?et  me  hateS.  peo,  J^eonne,  habbe'S  ]7e 
nebbes  wrongwende  euerichon  frommard  o'Ser,  hwon  non  ne  luue'S 
o'Ser.  Auh  bi  J;e  teiles  heo  beo^  somed,  and  habbeS  in  ham  ]?eo 
deofles  blasen :'  ]7et  is,  J^e  brune  of  golnesse.  On  an  oSer  wise  teil 
bitocne^  ende.  In  hore  ende,  heo  schulen  beon  ibunden  tosederes, 
ase  weren  Saunsumes  foxes  bi  J?e  teiles,  ?  iset  blasen  J^erinne  :!  bet 
is,  fur  of  helle. 

Al  so,  ase  ]>is  ^  is  iseid,  mine  leoue  sustren,  loke^  ]7et  ower  leoue 
nebbes  beon  euer  iwend  somed,  mid  swete  luue,  ueir  semblaunt,  % 
mid  swete  chere — J?et  je  beon  euer  mid  onnesse  of  one  heorte  1.  of 
one  wille  ilimed  togederes,  ase  hit  is  iwriten  bi  ure  Louerdes  deore 
deciples :  "  Multitudinis  credencium  erat  cor  unum  ?  anima  una." 
Foho  68  h.  peo  hwule  J^et  je  habbe'S  ou  in  on,  offeren  ou  mei  ]7e  ueond,  jif  he 

»  am  tor  to,  T,  ''  itwinned.  T.     to  twuned.  C. 

"  of.  C.  •'  Al  J^is.  T.  C. 


SAMSON'S  FOXES  AN  EXAMPLE  OF  DISCORD.  255 

it ;  when  it  lies  in  a  clod  sticking  fast  together,  then  it  lietli  quite 
still.  A  handful  of  rods  are  difficult  to  break  when  thej  are 
together,  but  each  one  separately  is  easily  broken.  A  tree  that  is 
about  to  fall  stands  fast  when  it  is  under-propped  by  another  tree : 
but,  separate  either  from  the  other,  and  they  both  fall.  Now  ye 
have  nine  examples  to  this  effect,  in  things  external.  Take  example 
then,  how  good  a  thing  is  unity  of  heart,  and  agreement  of  affections, 
which  keeps  the  good  united,  that  none  may  perish.  And  he  who 
wishes  thus  to  have  a  right  faith  will  consider  attentively,  and 
understand  Jesus  Christ's  precious  words  and  works,  which  were 
done  in  love  and  kindness.  Above  all,  I  would  have  anchoresses  to 
learn  well  the  doctrine  of  this  instruction.  For  many,  more  is  the 
harm,  are  like  Samson's  foxes,  that  had  their  faces  every  one  turned 
away  from  each  other,  and  were  tied  fast  by  the  tails,  as  we  are  told 
in  Judges.''  And  in  every  one's  tail,  a  brand  burning.  Of  these 
foxes  I  spoke  long  before,^  but  not  in  this  wise.  Take  good  heed 
what  this  meaneth.  We  turn  our  faces  gladly  toward  the  thing  that 
we  love,  and  away  from  the  thing  that  we  hate.  Those  have, 
therefore,  their  faces  turned  away  from  each  other,  when  none  loveth 
another.  But  they  are  together  by  the  tails,  and  have  in  them  the 
devil's  brand ;  that  is,  the  fii'e  of  lust.  In  another  sense,  tail 
signifieth  end.  In  their  end  they  shall  be  bomid  together,  as 
Samson's  foxes  were  by  their  tails,  and  brands  put  therein ;  that  is, 
hell-fire. 

According  to  what  has  now  been  said,  my  dear  sisters,  see  that 
your  dear  faces  be  always  turned  to  each  other  with  kind  affection, 
a  cheerful  countenance,  and  gentle  courtesy ;  that  ye  be  always  with 
unity  of  heart,  and  of  one  will,  united  together,  as  it  is  written  of 
our  Lord's  beloved  disciples :  "  The  multitude  of  them  that  be- 
lieved were  of  one  heart  and  one  soul."  <=  While  ye  remain  united, 
the  fiend  may  frighten  you,  if  he  is  permitted,  but  not  by  any  means 

»  Judges,  xiv.  4.  •»  Pages  129,  203.  "=  Acts,  iv.  32. 


256  REGUL^  INCLUSAKIIM. 

haue^  leaue  ":!  auh  hermen  nout  mid  alle.  pet  he  wot  ful  wel :  % 
for  Vi  he  is  umbe,  deies  7  nihtes,  uorte  unhmen  ou  mid  wre'S'Se,  o'Ser 
mid  lu'Ser  onde  :^  and  sent  nion  o'Ser  wummon  ]7et  telle^  to  ]7e,  %  bi 
be,  o^er  *  sum  suwinde  sawe,  ]7et  te  suster  ne  ouhte  nout  siggen  bi 
];e  suster.  Ich  forbeode  ou  J7et  non  of  ou  ne  ileue  ]?es  deofles  sondes- 
mon.  Auh  loke"S  ]7et  euerich  [on]  of  ou  icnowe  wel  liwon  he  speke^  i'Se 
vuele  monnes  tunge.  Euerich[on]  noSeleas  warnie  o^er,  ]7uruh  ful  siker 
sondesmon,  sweteliche  If  luueliche,  ase  hire  leoue  suster,^  of  |;inge 
bet  heo  misnime^,  jif  heo  hit  wot  to  so'Se,  %  makie  so  ]7eo  j^et  bere"S 
bet  word  recorden  hit  ofte  biuoren  hire,  er  heo  go  ut,  hwu  heo  wule 
siggen,  ]7et  heo  ne  sigge  hit  o'Serweis,  ne  ne  clutie  nanmore  ];erto. 
Vor  a  lute  clut  mei  lodlichen  swu^e  a  muchel  ihol  peche.*'  Hwo  se 
underuo^  ]?eos  luue-salue*^  et  hire  suster,  ]?onke  hire  jeorne,  ?  sigge 
mid  te  salmwurhte,  "  Corripiet  me  Justus  in  misericordia  ?  increpabit 
me :  oleum  autem  peccatoris  non  impinguet  caput  meum."  And 
]7erefter  mid  Salomon,  "  Meliora  sunt  uulnera  corripientis  quam 
oscula  blandientis."  Eif  heo  ®  ne  luuede  me  nolde  heo  nout  warnen 
me  in  misericorde/  Leouere  me  beo'S  hire  wunden  ]?en  uikiinde  ^ 
cosses.  pus  onswercS  euere :  and  jif  hit  is  o'Serweis  Jjen  ]7e  o'Ser 
understont,  send  hire  word  ajean  ]?erof,  luueliche  1  softeliche,  and 
teo  o"Ser  ileue  hit  anonriht.  Vor  ]7et  ich  chuUe  also,  ]?et  euerich  of 
ou  ileue  o'Ser  ase  hire  suluen.  And  jif  )?e  ueond  blowe"S  bitweonen 
Folio  69.  OU  eni  wre'S^e,  o'Ser  great  heorte — Jjet  Jesu  Crist  forbeode — er  heo 
beo  wel  iset,  nouh  non  uorte  nimen^  Godes  flesch  ?  his  blod  t'  ne 
wur^e  non  so  witleas,  ne  o  none  weis  J7et  heo  elles  ^  biholde  j7eron, 
ne  ne  loke  mid  wre'S'Se  touward  him  jjet  lihte  to  mon  on  eor'Se  of 
heouene,  uorte  makien  ]7reouold  seihte,  ase  is  J^eruppe  iseid.  Auh  send 
beonne  ei'Ser  o^er  word  ]7et  heo  bane's  imaked  hire,''  ase  ]7auh  heo 

»  '^  telles  "^  an  bi  '^  o'Ser.  T.  to  tellen  of  Jje  an  to  \>q  o^er.  C. 

•^  o'Ser  broker.  T.  =  feier  mantel.  C.     pilche  ? 

^  Ms  warninge.  C.  '  he  o'Ser  ho.  T. 

f  in  mine  gulte.  C.  b  fikelinde.  T.     lufferes.   C. 

i"  nawt  ane  to  nimen.  T.  C.  '  eanes.  T.  C. 

''  hire  forgeouere.  T. 


LISTEN  NOT  TO  TALE-BEARERS.      ADMONISH  KINDLY.        257 

harm  you.  That  he  knows  full  well,  and  therefore  he  is  busy,  days 
and  nights,  to  separate  you  with  anger  or  with  base  envy ;  and.  he 
sends  a  man  or  woman  who  tells  to  thee,  and  of  thee,  some  whispered 
rumour  which  a  sister  ought  not  to  report  of  a  sister.  I  forbid  that 
any  of  you  should  believe  this  devil's  messenger.  But  see  that  every 
one  of  you  have  certain  knowledge  when  she  speaketh  in  the  evil 
man's  tongue.  Nevertheless,  let  every  one  of  you,  by  a  trusty 
messenger,  warn  each  other  sweetly  and  affectionately,  as  her  dear 
sister,  of  any  thing  that  she  doth  wrong,  if  she  know  it  with  certainty, 
and  cause  the  person  who  beareth  the  message  repeat  it  often  in  her 
presence  before  she  go  out,  in  the  manner  she  is  going  to  report  it, 
that  she  may  not  report  it  otherwise,  nor  patch  any  tiling  more  upon  it: 
for  a  small  clout  may  greatly  disfigure  a  large  whole  garment.  Let 
her  who  receiveth  this  kind  and  salutary  admonition  from  her  sister 
gratefully  thank  her,  and  say  Avith  the  Psalmist,  "  Let  the  righteous 
smite  me  in  mercy;  and  let  him  reprove  me:  but  let  not  the  oil  of 
the  sinner  anoint  my  head."  »  And  again,  with  Solomon,  "  Better 
are  the  wounds  of  a  friend  than  the  deceitful  kisses  of  an  enemy."  ^ 
If  she  loved  me  not  she  would  not,  in  pity,  warn  me.  Dearer  to 
me  are  her  wounds  than  flattering  kisses.  Always  answer  thus :  and 
if  it  is  otherwise  than  the  other  believeth,  send  her  word  of  it  again 
kindly  arid  courteously ;  and  let  the  other  readily  believe  it.  For 
this  I  desire  likewise,  that  each  of  you  believe  one  another  as  herself. 
And  if  the  fiend  blow  up  any  anger  or  resentment  between  you — 
which  may  Jesus  Christ  forbid — until  it  is  appeased,  none  ought  to 
receive  God's  flesh  and  his  blood  ;  let  no  one  be  so  insane,  nor  in  any 
way  even  to  behold  it,  nor  to  look  with  anger  toward  him  who  came 
down  from  heaven  to  man  on  earth  to  make  threefold  peace,  as 
aforesaid.  But  let  each  of  them  send  word  to  the  other,  that  she 
hath  humbly  asked  her  forgiveness,  as  if  she  were  present.  And 
she  who  thus  first  gains  the  love  of  the  other,  and  procures  peace, 
and  taketh  the  blame  u})on  herself,  although  the  other  may  be  more 

"  Psalm  cxli.  5.  •"  Prov.  xxvii.  6. 

CAMD.  SOC.  2  L 


258  REGUL^  I^^XUSARUM. 

were  biuoren  hire,  edmocIHche  uenie.  And  ];eo  J^et  ofdrauh^  ear 
]?us  luue  of  o^er,  %  of  ge^  seihtnesse,  %  niine'S  ]?ene  gult  uppen  hire/ 
})auh  ]7eo  o'Ser  habbe  more,  heo  schal  been  mi  deorewur^e  1!  mi 
deore  suster.  Vor  heo  is  riht  Godes  doubter.  He  him  sulf  hit 
sei^,  "  Beati  pacifici :'  quoniam  fihi  Dei  uocabmitur."  pus  prude, 
and  onde,  %  wreS^e  beoS  oueral  a  vleied  Invar  se  so'S  luue  is,  % 
treowe  bileaue  to  Godes  milde  werkes  '?  lufsume  wordes.  Go  we 
nu  fur'Sre  to  ]?en  oSre  areawe. 

Uwo  mei  beon,  uor  scheome,  slummi  ?  shiggi  If  slouh,  J>et  bihalt 
hwu  swu^e  bisi  ure  Louerd  was  on  eor'Se  ?  And  efter  al  J^et  o'Ser, 
hwu  he,  i'Sen  euentid  of  his  Hue  swone  oSe  herde  rode  ?  OSer  men 
habbe^  reste,  '%  SCO'S  into  chaumbre  uor  ]?e  hhte,  %  hudeS  ham  hwon 
heo  bee's  ileten  blod  on  one  erm  eddre.  And  he  o'Se  munt  of  Cal- 
uerie,  steih  jet  herre  on  rode  "^  ne  ne  swone  neuer  mon  so  swu^e, 
ne  so  sore  ase  he  dude  J»et  ilke  dei  ];et  he  bledde,  o  uif  halue,  brokes 
of  ful  brode  '%  deope  wunden,  al  wi^uten  eddren^  capitalen  ]?et 
bledden  on  his  hefde  under  ]7e  ]?ornene  ^  krune,  and  wi'Suten  ]>eo  ilke 
reou^fulle  garcen*^  of  J^e  lu'Sere  skurgen,  nout  one  on  his  schonken, 
Folio  69  h.  auh  jeond  al  his  leofliche  licome.  Ajean  slowe  %  slepares  is  swu'Se 
openlich  his  earlich  ariste  from  dea^  to  Hue. 


A  jean  jissunge  is  his  muchele  pouerte  ]7et  weox  euer  uppon  him 
more  and  more,  Vor,  ]?o  he  was  iboren,  erest,  }»e  ]?et  wroulite  be 
eor'Se,  he  ne  uond  nout  on  eor^e  so  muche  place  ase  his  luttle  licome 
muhte  been  ileid  on.  Vor  so  neruh  was  J?e  stude  |?et  unnea'Se  his 
moder  %  Joseph  seten  ]?eron  r'  "?  so  heo  leiden  hine  up  on  heih  in  one 

*  And  hwe'Ser  se  eauer  ofdrahes  luue  of  hire  suster,  o'Ser  of  hire  brother,  ^  ouergas  hire 
sahte,  •]  takes  te  gulte  toward  hire.  T.  ^  wi'S  )>e  eddre.  T, 

•^  \>Q  kene  keruende.  T.  ''  garses.  T, 


THE  SLOTHFUL.       THE  COVETOUS.  259 

in  fault,  she  shall  be  my  beloved  and  dear  sister.  For  she  is  indeed 
a  child  of  God.  He  himself  saith,  "  Blessed  are  the  peacemakers  ; 
for  they  shall  be  called  the  children  of  God."  ^  Thus  pride,  and 
hatred,  and  anger  are  banished  from  every  place  where  there  is 
sincere  love  and  true  faith  in  the  merciful  works  and  gracious  words 
of  God.     Let  us  now  proceed  in  order  to  the  other  vices. 

Of  Sloth. 

Who  can  be,  for  shame,  slothful,  and  sluggish,  and  slow,  that 
considers  how  active  and  diligent  our  Lord  was  on  earth?  And 
after  all  his  other  labours,  how,  in  the  eventide  of  his  life,  he 
finished  his  painful  task  on  the  hard  cross  ?  Other  men  take  rest 
and  retire  into  their  chamber  from  the  light,  and  hide  themselves 
when  they  are  let  blood  on  the  vein  of  an  arm.  But  He,  on  the 
hill  of  Calvary,  went  up  still  higher  upon  the  cross ;  and  no  man  ever 
underwent  such  great  and  severe  toil  as  lie  did  that  day  when  he  bled, 
in  five  places,  streams  from  full  broad  and  deep  wounds,  besides 
the  great  veins  that  bled  in  his  head,  under  the  crown  of  thorns ; 
and  besides  the  woeful  gashes  of  the  dreadful  scourges,  not  only  on 
his  legs,  but  over  all  his  dear  body.  His  early  resurrection  from 
death  to  life  is  very  evidently  against  the  indolent  and  the  sleepy. 

Of  Covetousness. 

Against  covetousness  is  his  great  poverty,  which  increased  upon 
him  continually,  more  and  more.  For,  at  first,  when  lie  was  born, 
he  who  created  the  earth  found  not  on  earth  so  much  space  as  his 
little  body  might  be  laid  upon.  For,  so  narrow  was  the  place  that 
his  mother  and  Joseph  sat  with  difiiculty  thereon  ;  and  so  they  laid 
Him  up  on  high  in  a  manger  wrapped  about  with  clouts,  as  the 
gospel  saith,  "  wrapped  him  in  swaddling  clothes."     So  finely  was 

"   Math.  V.  y. 


260  REGULiE  INCLUSARUM. 

crecclie,  mid  clutes  biwrabled/  ase  ]?e  gospel  sei^,  "Pannis  enm 
inuoluit."  pus  feire  he  was  ischrud,  ];e  lieouenliclie  sclmppiiide,  ];e 
l^et  schrude^  Jje  siinne.  Her  efter  J»e  poure  lefdi  of  lieouene  uos- 
trede  J,  fedde  hine  mid  hire  lutle  milke  ase  meiden  deih  forte  habben. 
pis  was  muchel  pouerte:  auh  more  com  ]?er  efter.  Uor  hure  1! 
hure  jet  he  hefde  uode  ase  ueol  to  him :!  auh  ine  stude  of  in,  his 
cradel  herbaruede  him.''  Seo'Sen,  ase  he  mende  him,  nefde  he  hwar 
he  muhte  resten  his  heaued :  "  FiHus  hominis  non  habet  ubi  caput 
suum  rechnet."  pus  poure  he  was  of  in.  Of  mete  he  was  so 
needful  |7et  J?o  he  hefde  in  ]}e  buruh  of  lerusalem,  a  palm  sunedei, 
al  dei  ipreched,  "%  hit  neihlechede  niht,  he  lokede  al  abuten  him,  hit 
sei"S  i^e  gospelle,  jif  ei  wolde  cleopien  him  to  mete,  o^er  to  herbo- 
ruwe,  1;  nes  ]>er  non.  And  so  he  iwende  ut  of  ];e  muchele  buruh 
into  Bethanie,  to  Marie  huse  "?  Marthe.  And  ]7er,  ase  he  code  bi  ]>e 
weie  mid  his  deciples,  summe  cherre  heo  breken  J^e  eares  bi  ]?e  weie, 
J  gniden  ]?e  cornes  ut  °  bitweonen  hore  honden  1;  eten  uor  liungre,  *? 
weren  jet  }>ereuore  swu'Se  ikalenged.  Auh  aire  mest  pouerte  com 
Folio  70.  jet  herefter.  Vor  steorc  naked  he  was  despuiled  o^e  rode,  po  he 
mende  him  of  ]>urst,  water  ne  muhte  he  habben.  Eet  ]>et  mest 
wunder  was,  of  al  ]>e  brode  eor^e  ne  moste  he  habben  a  grot,  forte 
deien  uppon.  pe  rode  hefde  enne  uot  o^er  lutel  more  t'  1;  tet  was 
eke  uorto  echen  his  pinen.  Hwon  J?e  worldes  weldinde  wolde  beon 
]?U3  poure,  unbileued  he  is  ]?et  \mx&^  to  muchel  *?  jisce'S  worldes 
weole  J,  wunne.  * 


Ajean  glutunie  is  his  poure  pitaunce,  ]?et  he  hefde  o  rode.  Two 
maner  men  habbe'S  neode  uorte  eten  wel,  *?  forto  drinken  wel — 
swinkinde  men,  %  blod-letene.     pe  ilke  dai  ]7et  he  was  boSe  ine  sore 


*  iwarbbet.  T.     biwrabbet.  C. 

^  in  his  stude  of  cradel  i>  him  herbagede.  C, 

■"  ■]  guuddcden  \>ii  curnlcs  ut.  T. 


Christ's  sufferings  from  poverty  and  want.        261 

He,  the  heavenly  Creator,  clothed  :  he  that  clothed  the  sun. 
Afterwards,  the  poor  lady  of  heaven  fostered  and  fed  him  with  her 
little  milk,  such  as  a  maiden  must  have  had.  This  was  great 
poverty :  but  more  came  thereafter.  For  he  had  yet,  at  least,  food, 
such  as  fell  to  him ;  and,  instead  of  the  inn,  his  cradle  lodged  him. 
Afterwards,  as  he  himself  complained,  he  had  not  where  he  might 
rest  his  head :  "  Filius  hominis  non  habet  ubi  caput  suum  reclinet."  ^ 
Thus  was  he  poor,  as  to  lodging.  In  regard  to  meat,  he  was  in  such 
want  that  when  he  had  preached  in  the  city  of  Jerusalem  on  Palm 
Sunday  the  whole  day,  and  night  was  drawing  nigh,  he  looked  all 
around  him,  it  is  said  in  the  Gospel,  if  any  one  would  invite  him  to 
food  or  to  lodging,  and  there  was  none.  And  so  he  went  out  of  the 
great  city  into  Bethany,  to  the  house  of  Mary  and  Martha.^  And 
once,  as  he  went  with  his  disciples  on  the  way,  they  broke  oflF 
the  ears  of  corn  by  the  way,  and  rubbed  out  the  corn  between 
their  hands  and  ate  for  hunger ;  and  were,  moreover,  much 
blamed  for  this.*^  But  the  greatest  poverty  of  all  came  after- 
wards. For  he  w^as  stripped  stark  naked  upon  the  cross.  When 
he  complained  of  thirst,  he  might  not  have  water.  But  the  most 
amazing  thing  was  that,  of  all  the  broad  earth,  he  was  not  allowed  a 
little  dust  on  which  to  die.  The  cross  had  one  foot  or  little  more ; 
and  that  was  also  to  increase  his  sufferings.  When  the  Ruler  of 
the  World  volmitarily  became  thus  poor,  he  is  an  unbeliever  who 
loveth,  and  coveteth  too  much,  thd  riches  and  the  pleasures  of  this 
world. 

Of  Gluttony. 

Against  gluttony  is  the  poor  pittance  which  he  had  on  the  cross. 
Two  sorts  of  men  have  need  to  eat  and  to  drink  well — men  who 
labour,  and  men  who  have  been  let  blood.  The  very  same  day 
that  he .  both  laboured  hard,  and  was  let  blood,  as  I  said  before,  his 
pittance  on  the  cross  was  only  a  spungc  of  gall.     Consider,  now,  if 

»  Math.  viii.  20.   Luke,  ix.  58.  '^  Math.  x.\x.  17.  <■•  Math.  xii.  1. 


262  REGUL^  INCLUSARUM. 

swlnke  ?  ec  ileten  blod,  ase  ich  er  seide  r'  nes  his  pitaunce  o  rode 
bute  a  sponge  of  galle.  Loke  nu  hwo  grucche,  jif  lieo  J^enche^  wel 
heron,  of  mistrum,  o^er  leane  mel  *  of  unsauure  metes,  of  poure 
pitaunce  ? 


Ajean  lecherie  is  his  iborenesse  on  eor'Se  of  ]?e  clene  meidene,  "% 
al  his  clene  hf  |>et  he  ledde  on  eor'Se,  1.  alle  jjet  hine  uoluwuden. 
pus,  lo  J?e  articles,  J^et  beo'S,  ase  J?auh  me  seide,  J?e  li'Ses  of  ure 
bileaue  onont  Godes  monheade.  God  wot  hwo  inwardliche  bihalt 
ham,  %  uihte'S  ajean  ]?e  ueonde  J^et  fonde^  us  mid  j^eos  seouen  dead- 
liche  sunnen.  Vor  }?i,  sei'S  Seinte  Peter,  "  Christo  in  carne  passo, 
et  uos  eadem  cogitatione  armemini."  ArmcS  ou,  he  sei^  Seinte  Peter, 
mid  J?ouhte  uppon  Jesu  Crist,  ]7et  in  ure  vlesche  was  ipined.  And 
Seinte  Powel  seiS,  "  Recogitate  qualem  apud  seraetipsum  sustinuit 
contradiccionem  ut  non  fatigemini."  penciled,  ]>enche^,  sei'S  Seinte 
Powel,  hwon  je  weorre'S  ^  in  \q  uihte  ajeines  \q  deouel,  hwu  ure 
Louerd  sulf  wi'Sseide  his  flesliche  wil,  %  wi'Ssigge^  oure.  "  Nondum 
Folio  10 b.  enim  usque  ad  sanguinem  restitisti:"  jet  nabbe  je  nout  wiSstonden 
uorte  ]7et  J^e  scliedunge  of  ower  blode,  ase  he  dude  of  his  for  ou 
ajeines  him  suluen,  onont  J'et  he  was  mon,  of  ure  kimde.  And  jet, 
je  habbe'S  J?et  ilke  blod,  '?  tet  ilke  blisfule  bodi  ]?et  com  of  ]?e 
meidene,  %  deiede  o'Se  rode,  niht  *?  dei  bi  ou.  Nis  ]?er  buten  a  wal 
bitweonen :!  %  eueriche  deie  he  kumeS  forS  %  scheawe^  him  to  ou 
flesliche  %  licamliche  i'Se  messe,  biwrien  ^  J^auh,  in  o'Sres  like — under 
breades  heouwe.'^  Vor,  in  his  owune  heowe,  vre  eien  ne  muhten 
nout  ]7e  brihte  sih'Se  i'Solien.  And  so  he  scheauwe'S  him  ou,  as 
]7auh  he  seide.  Lour !  ich  her :  hwat  wulle  je  ?  SiggeS  me  hwat 
were  ou  leof — hwarof  habbe  neode.  MeneS  to  me  ower  neode,  and 
jif  ]7e  ueondes  ferde,  J^et  beo^  his  tentaciuns,  asailcS  ou  swu'Se, 
onswerie^  him  %  sigge^,  "  Metati  suraus  castra  juxta  lapidem  adju- 

*  of  mistune  meiil.  T.     of  mistrume  mol.  C.  ''  wej-geiS.  C.     wcrgen.  T. 

'  biwrixlet.  T.  C.  ''  furme.  T.  C. 


CHRIST  SEEN  IN  THE  FORM  OF  BREAD  IN  THE  MASS.         263 

any  one  reflects  well  on  this,  would  she  be  dissatisfied  with  the 
mistrum/  or  the  scanty  meal  of  unsavory  food,  or  with  the  poor 
pittance?^ 


Of  Incontinence. 

Against  lechery  is  his  being  born  into  the  world  of  the  pure 
virgin,  and  the  whole  of  his  pure  life  which  he,  and  all  who  followed 
him,  led  on  earth.  Thus  behold  the  articles,  which  are,  so  to  speak, 
the  very  joints  of  our  belief  concerning  the  human  nature  of  Christ, 
God  knows  her  who  deeply  considers  them,  and  fights  against  the 
enemy  who  tempts  us  with  those  seven  deadly  sins.  Wherefore, 
saith  Saint  Peter,  "  Christo  in  carne  passo,  et  vos  eadem  cogitatione 
armemini." '^  "Arm  yourselves,"  saith  St.  Peter,  "with  thinking 
upon  Jesus  Christ,  who  suffered  in  our  flesh."  And  St.  Paul  saith, 
"  Recogitate  qualem  apud  semetipsum  sustinuit  contradictionem  ut 
non  fatigemini."  '^  "  Think,  think,"  saith  St.  Paul,  "  when  ye  fight 
in  the  battle  against  the  devil,  how  our  Lord  denied  his  fleshly  will, 
and  so  deny  yours."  "  Nondum  enim  usque  ad  sanguinem  restitisti."  ® 
"Ye  have  not  yet  resisted  to  the  shedding  of  your  blood;"  as  he 
did  of  His  for  you,  against  himself,  inasmuch  as  he  was  man  in  our 
nature.  And  yet  ye  have  with  you,  night  and  day,  the  same  blood 
and  the  same  blessed  body  that  came  of  the  maiden  and  died  on  the 
cross,  there  is  only  a  wall  intervening ;  and  every  day  he  cometh 
forth  and  sheweth  himself  to  you  fleshly  and  bodily  in  the  mass — 
shrouded  indeed  in  another  substance,  under  the  form  of  bread. 
For,  in  his  own  form,  our  eyes  could  not  bear  the  bright  vision. 
And  he  sheweth  himself  to  you  thus ;  as  if  he  said.  Behold  !  I  am 
here :  what  would  ye  ?  Tell  me  wdiat  you  greatly  desire ;  of  what 
you  are  in  want.  Complain  to  me  of  your  distress:  and  iftlie  army 
of  the  fiend,  which  is  his  temptations,  strongly  assail  you,  answer 
him  and  say.   We  are  encamped  by  the  stone  of  help :  and   the 

*  gruel  ?     Perhaps  it  means  a  short  allowance  of  food,  as  in  times  of  scarcity.     Mister 
need,  want.  ''  "  De  cibo,  seu  sapore  cibi,  aut  exili  pitaneia."  MS.  Oxon. 

■=  1  Peter,  iv.  1.  "^  Hebrews,  xii.  3.  «  Ibid.  v.  4. 


264  REGULiE  INCLUSARUM. 

torii :  porro  Philistiim  uenerunt  in  Afphec."  Ee  Louerd,  no  wunder 
nis  :^*  we  bee's  ilogged  her  bi  J;e,  ]>et  ert  ston  of  help,  %  tvr  of 
treouwe  sucurs,  %  castel  of  strencSe,  '?  te  deofles  ferde  is  woddre 
nppon  us,  J»en  uppon  eni  o'Ser.  pis  ich  nime  of  Regum.  Vor  J^er 
hit  telle~S  al  ]nis,  ]?et  Isnieles  folc  ^  com  J  loggede  him  bi  ]7e  stone  of 
help  :!  and  J?e  Philisteus  '^  comen  into  Afech.  Philisteus — }>et  bee's 
unwihtes.  Afech — on  Ebreuwisch  spele^  "  neowe  wodschipe."  So 
hit  is  sikerliche.  Hwon  mon  logge'S  him  bi  ure  Louerde,  J^eonne  on 
erest  biginne'S  ]?e  deoflen  to  weden :  and  her  hit  telle^  J^et  Israel 
wenden  sone  J^ene  rug,  and  weren  uour  ]7usunt  i"Se  uiht  ^  soriliche 
isleiene.  Ne  wended  je  neuer  ]?ene  rug,  mine  leoue  sustren,  auh 
Folio  71.  wi'S  ston  do's  ]?e  ueondes  ferde  amidde  ]7e  uorhefde,  ase  is  iseid  j^er- 
uppe,  mid  stronge  bileaue  :!  %  mid  te  gode  losaphat,  sendeS  beoden 
uor  sondesmon  anon  efter  sukurs  to  ]7e  Prince  of  heouene.  In  Para- 
lipomenon.  "  In  nobis  quidem  non  est  tanta  fortitudo  ut  possimus 
huic  multitudini  resistere,  que  irruit  super  nos :  sed  cum  ignoramus 
quid  agere  debeamus,  hoc  solum  habemus  residuum  ®  ut  oculos  nos- 
tros  dirigamus  ad  te.  Sequitur,  hsec  dicit  Dominus,  Nolite  timere, 
et  ne  paueatis  banc  multitudinem :  non  est  enim  uestra  pugna  set 
Dei.  Tantummodo  confidenter  state,  et  videbitis  auxilium  Domini 
super  uos.  Credite  in  Domino  Deo  uestro  et  securi  eritis."  pis  is 
on  English :  In  us  nis  nout,  deorewur^e  Louerd,  so  muchel  strencSe 
]7et  we  muhten  wi^stonden  J>es  deofles  ferde,  j^et  is  so  strong  uppon 
vs.  Auh,  hwon  we  beo^  so  bista'Sed  7  so  stronge  bistonden  J»et  wo 
mid  alle  nenne  read  ne  cunnen  bi  us  suluen:  pis  one  we  muwe 
don — hebben  up  eien  %  honden  to  ]7e  milsfule  Louerd  r'  ]7U  sonde  us 
sucurs :  ]?u  to  dref  ^  ure  fon :  vor  to  J>e  we  lake's  ]?us  mid  te  gode 
losaphat.  Hwon  God  kume'S  biuoren  ou  and  freineS  hwat  je 
wulle^,  %  in  eueriche  time  hwon  je  neode  habbe'S,  scheawe'S  so 
sweteliche  to  his  swete  earen.     And  jif  he  sone  ne  ihere^  ou,  jeicS 

*  ge  Luuerd,  wunder  is.  T.  C.  ''  Israel,  Godes  folc    T.     —  floe.  C. 

•^  ^Sic.  "  fluht.  T.  C. 

c  residui.  T.  '  dreaue,  T.     fallen.   C. 


PRAYERS,  AS  MESSENGERS  TO  HEAVEN,  BRING  DIVINE  HELP.    265 

Philistines  are  come  to  Aphec."«  Yea,  Lord!  it  is  no  wonder.  We 
are  encamped  here  beside  thee,  wlio  art  the  stone  of  lielp,  and  tower 
of  true  safety,  and  castle  of  strength,  and  the  devil's  army  is  more 
enraged  against  us  than  against  any  other.  This  I  take  from  the 
Book  of  Kings.  For  there  we  are  told  how  the  people  of  Israel  came 
and  encamped  beside  the  stone  of  help;  and  the  Philistines  came 
into  Aphec.  Philistines,  that  is,  enemies.  Aphec — in  Hebrew  it 
signifieth  "new  madness."  It  is  truly  so.  When  a  man  encampeth 
beside  our  Lord,  then  first  the  devils  beo;in  to  rage :  and  here  we 
are  told  that  the  Israelites  soon  turned  their  backs,  and  four  thousand 
of  them  were  miserably  slain  in  the  fight.  Never  turn  ye  your 
back,  my  dear  sisters,  but  withstand  the  fiend's  army  among  the 
foremost,  as  has  been  said  before,  with  strong  faith  ;  and  with  the 
good  Jehoshaphat,  send  prayers  quickly,  as  your  messenger,  to  the 
Prince  of  Heaven  for  succour :  The  Book  of  Chronicles.  "  In 
nobis  quidem  non  est  fortitudo  ut  possimus  huic  multitudini  resistere, 
quae  irruit  super  nos :  sed  quum  ignoramus  quid  agere  debeamus,  hoc 
solum  habemus  residuum  ut  oculos  nostros  dirigamus  ad  te."  ^  It 
is  added,°  "  Hsec  dicit  Dominus  :  Nolite  timere,  et  ne  paveatis  banc 
multitudinem :  non  est  enim  vestra  pugna  sed  Dei.  Tantummodo 
confidenter  state,  et  videbitis  auxilium  Domini  super  vos,  Credite 
in  Domino  Deo  vestro,  et  securi  eritis."  This  is  in  English  :  In  us 
there  is  not,  dear  Lord,  so  much  strength  that  we  coidd  withstand 
this  devil's  army  that  is  so  strong  against  us.  But,  when  we  are 
thus  circumstanced,  and  beset  with  such  a  force,  and  that  also  we 
know  not  of  ourselves  what  counsel  to  follow,  this  alone  remains  for 
us — to  lift  up  our  eyes  and  our  hands  to  thee,  O  merciful  Lord ;  do 
thou  send  us  succour ;  do  thou  put  our  toes  to  flight ;  for  to  thee 
we  thus  look,  with  the  good  Jehoshaphat.  When  God  cometh 
before  you,  and  asketh  what  you  desire,  and  at  every  time  when  ye 
have  need,  declare  it  thus  affectionately  to  his  gracious  ears.  And, 
if  he  do  not  soon  hear  you,  cry  louder  and  more  importunately,  and 

■^  1  Samuel,  iv.  1,  2,  and  vii.  12.  ^  2  Chron.  xx.  12.  ^-  Ibid.  v.  15. 

CAMD.  SOC.  2  M 


266  REGUL^  INCLUSARUM. 

ludbre  and  vnme'Slukei-,'^  and  J>reateb  |?et  je  wulle'S  i^elden  up  ])ene 
castel  bute  jif  he  sende  ou  ]?e  sonre  help  J,  hie  J?e  swuSere.  Auh 
wute  je  hwu  ure  Louerd  onswerede  Josaphat  J?e  gode  ?  Lo  J^us  :'  o 
J^isse  wise.  "Noh  timere,"  %.  ]7us  he  onswere'S  ou,  hwon  je 
cleopie'S  efter  helpe.  "  Ne  beo  je  nout  offered,"  he  sei'S,  '^  ne  drede  je 
ham  nowilit,  ]?auh  heo  beon  stronge  7  monie.  pe  uiht  is  min  "?  nout 
oure.  Sulement  etstonde^  sikerhche,  "?  je  schulen  habben^  mi 
FoUniih.  sukurs.  Habbe'S  one  to  me  trusti  bileaue,  7  je  beoS  al  sikere," 
Loke^  nu  hwuch  help  is  stmisti  "?  herdi  bileaue.  Vor  al  })et  help 
J7et  God  bihat,  stren'Se  uorte  stonden  wel — al  is  in  hire  one.  Herdi 
bileaue  make's  ou  stonden  upriht  i'  and  te  deofel  nis  no'Sinc  lo'Sre. 
Vor]7ui  ]7is  is  his  savve  '%  his  word  in  lsaise,°  "  Incuruare  ut  trans- 
eamus :"  buh  ]>e,  he  sei'S,  aduneward,  ]7et  ich  muwe  ouer  ]?e.  peo 
buh^S  hire  ]7et  to  his  fondiuide  beie'S  hire  heorte.  Vor  ]?eo  hwule 
)>et  heo  stont  upriht  ne  mei  he  nou^er  on  hire  ne  ruken,  ne  riden. 
Lo !  }»e  treitre,  hwu  he  seiS,  "  Incuruare  ut  transeamus :"  buh  ]7e,  he 
sei'S,  adun  ant  let  me  up.  Nullich  nout  longe  riden  "^  auh  ich  chulle 
wenden  anon  ouer  awei.  He  lib's,  sei'S  Sein  Beornard,  ne  ilef  ]?u 
nout  ]>en  treitre.  "Non  unit  transire,  sed  residere:"  nule  he  nout, 
he  sei'S,  wenden  ouer :!  auli  wule  sitten  ful  ueste.  No^eleas  sum 
was  ]7et  ilefde  him,  t  ]?ouhte  ]>et  he  scheolde  sone  adun  ase  he  bihat 
euere.  Do,  he  sei^,  et  tissen*^  one  cherre,  %  schrif  J^e  ]?erof  to  morwen. 
Bull  adun  ]?ine  heorte  :!  let  me  up  '^  schend  ®  me  mid  schrifte,  jif  ich 
alles  wolde  riden  to  longe.  Sum  was,  ase  ich  er  seide,  ]7et  ileuede 
him,  ?  lette  him  up,  "?  he  rod  on  hire  boSe  [dei]  %  niht,  fulle  twenti 
jer  '%  more :  J»et  is,  heo  dude  one  swuche  sunne  i'Set  ilke  niht,  ]7uruh 
his  prokiunge,  %  ]70uhte  ]?et  heo  wolde  amorwen  schriuen  hire  J^erof  r' 
■?  dude  hit  eft  1  eft,  '%  feol  so  into  ful  wune  ]?et  heo  lei  1  rotede 
]?erinne  so  longe  ase  ich  er  seide.  Ant,  jif  a  miracle  nere  ];et  pufte 
adun  }?ene  deouel  ]?et  set  on  hire  so  ueste,  heo  hefde  iturpled  *'  mid 


*  luddre  ^  mea'Sleslukere.  T.  ^  seon.  C.     seo.  T. 

'  Isaie.  C.  •*  Do,  he  seis,  ^is.  T.  C. 

<=  schet.  T.     ale's.  C.  *  torplet.  T. 


SUBTLETY  OF  THE  TEMPTER  BAFELED  BY  FAITH,  267 

threaten  that  ye  will  yield  up  the  castle  unless  he  send  you  help  the 
sooner  and  hasten  the  more.  But  do  ye  know  how  our  Lord 
answered  Jehoshaphat  the  good  ?  Lo  !  thus  ;  in  this  manner,  "  Noli 
timere,"  &c.  Thus  he  answereth  you  when  ye  call  for  help.  "  Be 
not  afraid,"  he  saith,  "  fear  ye  them  not,  though  they  be  strong  and 
many.  The  battle  is  mine  and  not  yours.  Only  stand  firmly,  and 
ye  shall  have  my  succour.  Have  only  steadfast  faith  in  me  and  ye 
shall  be  safe."  Now,  observe,  what  a  powerful  help  is  steadfast  and 
firm  faith.  For  all  the  help  that  God  promises — the  strength  to 
stand  nobly — consists  entirely  in  this  alone.  Firm  faith  maketh  you 
to  stand  upright ;  and  nothing  is  more  hateful  to  the  devil.  There- 
fore this  is  his  saying  and  his  expression  in  Isaiah,'^  "  Incurvare  ut 
transeamus :  "  "  Bow  down,"  he  saith,  "  that  I  may  pass  over  thee." 
She  boweth  herself  who  inclineth  her  heart  to  his  tempting.  For,  while 
she  stands  upright,  he  may  neither  back  her  nor  ride  her.  Look  ! 
how  the  traitor  saitli,  "  Incurvare  ut  transeamus :"  "  bow  thee  down," 
saith  he,  "  and  let  me  up.  1  do  not  wish  to  ride  long.  But  I  will  go 
immediately  away  over."  He  lieth,  saith  St.  Bernard,  believe  thou 
not  the  traitor.  "  Non  vult  transire,  sed  residere : "  he  will  not, 
saith  he,  go  over,  but  will  sit  full  fast.  Nevertheless,  there  was  one 
who  believed  him,  and  thought  that  he  would  soon  dismount,  as  he 
always  promised.  "  Do  it,"  saith  he,  "  this  once,  and  make  con- 
fession of  it  on  the  morrow.  Bow  down  thine  heart;  let  me  up, 
and  throw  me  off  with  confession,  if  I  should,  perhaps,  wish  to  ride 
too  long."  There  was  one,  as  I  said  before,  who  believed  him,  and 
let  him  up,  and  he  rode  her  both  day  and  night,  full  twenty  years 
and  more ;  that  is,  she  committed  one  particular  sin,  on  the  same 
night,  through  his  instigation,  and  thought  that  she  Avould,  on  the 
morrow,  make  confession  of  it ;  but  she  committed  it  again  and 
again,  and  fell  into  such  an  evil  habit  that  she  lay  and  rotted  in  it 
so  long,  as  I  before  said.  And,  if  it  had  not  been  a  miracle  that 
puffed  down  the  devil  that  sat  on  her  so  fast,  she  had  toppled  with 

■•»  Chap.  li.  23. 


268 


REGULiE  INCLUSARUM. 


him,  bo'Se  liors  "?  lode,  aclun  into  lielle  grunde.     Vor]?ui,  mine  leoue 
sustren,  holde^  ou  euer  efne  uprilit  ine  treowe  bileaue.     Herdeliche 

Folio  72.  ileue'S  J»et  al  ]7e  deofles  strencSe  melte'S  J^nruh  j^e  grace  of  ]?e  holi 
sacrament,  lieixt  ouer  alle  o'Sre,  \&t  je  iseo"S  ase  ofte  ase  J)e  preost 
messe'S  %  sacred  ]?et  meidenes  beam,  Jesu,  Godes  sune,  ]7et  licam- 
liclie  lihte'S  oSerliwules  to  ower  in  ^  %  wi'Sinnen  ou  edmodliche 
nime'S  his  herboruwe.  Deuleset,^  heo  beo^  to  woke,  7  to  unwreste 
iheorted  ]?et,  wi^  swuche  goste,  herdehche  ne  uihteS.  Ee  schulen 
habben  bileaue  ]>et  al  J^et  holi  chirclie  rede^  ant  singe^,^  ant  alle 
hire  sacramenz  strenc^e'S  ou  gostliche,  auh  non  so  uorS  ase  }>is :  uor 
hit  bringeS  to  nout  alle  ]7es  deofles  wieles  :'  nout  one  his  strencSes  % 
his  stronge  '^  turnes,  auh  deS  also  his  wihtful  ^  crokes,  1  his  wrench- 
fule  wicchecreftes,  J,  alle  his  jissunges  :^®  ase  lease  swefnes,  %  false 
scheauwinges,^  7  dredfule  oflPerunges,  J,  fikele  "?  swikele  reades,  ase 
}>auh  hit  were  a  Godes  halue,  *?  god  for  to  donne.  Vor  ];et  is  his 
unwrench,  ase  icli  er  seide  ]>ei  holi  men  mest  dredeS,  j^et  he 
haue^  s  monie  holi  men  grimliche  bijuled.  Hwon  he  ne  mei  nout 
bringen  ]7e  to  non  open  vuel  he  eggeb  \q  to  a  jjing  ]?et  ]7unche'S 
god.  pu  schuldest,  he  sei^,  beon  mildre  %  leten  iwurSen  J^ine 
gost.  pu  nouhst  nout  sturien  ne  trublen  ]>ine  heorte  "?  stien 
into  wre^be.  pis  he  seiS  for]?ui  ]?et  tu  ne  schuldest  nout  tuhten, 
ne  chasten  ]>{  meiden  uor  hire  gult  "^^  ant  bringe'S  ^pe  into  jeme- 
leaste,  ine  stude  of  edmodnesse.  And  he  eft  Bel's  riht  her  to-jeines 
— ne  let  tu,  he  Bel's,  ]7ine  meiden  no  gult  to  jiues.  Eif  ]?u  wult  j^et 
heo  drede  J^e,  hold  hire  neruwe.  Rihtwisnesse,  he  seiS,  mot  beon 
nede  sturne  ^  and  ]7us  he  lite^  cruelte  mid  heowe  of  rihtwisnesse. 
Me  *  mei  beon  al  to  rihtwis.     Betere  is  liste  ^  ]?en  lu'Ser  strenc^e. 

Folio  72  b.  Hwon  ]?u  hauest  longe  iwaked,  7  schuldest  gon  to  slepen,  Nu  hit  is 
vertu,  he  seib,  uor  to  wakien,  uor  hit  greue'S  ];e.     Seie  jet,  he  Bel's, 


"  Dewleset.  T.     Crist  hit  wat.   C. 

'^  ronlie.  T. 

"  jiscinges.  T.     j;uluiiges.   C. 

R  haue'5  wi'5.  T. 

'  Ach  me.  C. 


^  —  deS.      Red  o'Ser  singe's. 

''  wilfule.  T.     widfule.  C. 

'  seliriuinges.  T. 

''  gultes,  ne  J>eawe  Jjine  servaiiz.  T. 

^  wis  liste.  T.  C. 


ARTFUL  SUGGESTIONS  OF  THE  TEMPTER.  269 

him,  both  horse  and  burden,  down  into  the  depth  of  hell.  Where- 
fore, my  dear  sisters,  hold  yourselves  always  invariably  upright  in 
true  faith.  Believe  firmly  that  all  the  power  of  the  devil  melteth 
away  through  the  grace  of  the  holy  sacrament,  which  ye  see 
elevated  above  all,  as  oft  as  the  priest  saith  mass,  and  consecrateth 
that  Virgin's  child,  Jesus,  the  Son  of  God,  who  sometimes  descendeth 
bodily  to  your  inn,  and  humbly  taketh  his  lodging  within  you. 
God  knoweth,  she  is  too  weak,  and  too  evil  hearted,  who,  with  the 
aid  of  such  a  guest,  fighteth  not  bravely.  Ye  ought  to  believe  truly 
that  all  that  the  holy  church  readeth  and  singeth,  and  all  her 
sacraments,  give  you  spiritual  strength,  but  none  so  much  as  this  ;  * 
for  it  bringeth  to  nought  all  the  wdles  of  the  devil ;  not  only  his 
forceful  and  violent  assaults,  but  his  powerful  stratagems,  his 
cunning  sorceries,  and  all  his  deceits  ;  ^  as  illusory  dreams,  false 
appearances,  dreadful  alarms,  and  flattering  and  deceitful  counsels, 
as  if  the  thing  to  be  done  were  good  and  for  the  honour  of  God ;  for 
that  is  his  wicked  artifice,  which,  as  I  said  before,  holy  men  most 
dread,  and  with  which  he  hath  terribly  beguiled  many  holy  men. 
When  he  cannot  bring  thee  to  any  open  wickedness,  he  incites  thee 
to  something  which  appears  good.  He  saith,  "  Thou  shouldest  be 
more  indulgent,  and  let  thy  mind  be  quiet.  Thou  oughtest  not  to 
disturb  nor  vex  thine  heart,  nor  rouse  it  to  anger."  He  saith  this, 
signifying  that  thou  shouldest  not  correct  nor  chastise  thy  servant  ^ 
for  her  fault ;  and  thus  he  leads  thee  into  carelessness,  instead  of 
mildness.  And,  at  another  time,  directly  contrary  to  this  he  saith, 
"  Permit  not  thyself  to  forgive  thy  servant  any  fault ;  if  thou  wishest 
her  to  fear  thee,  keep  her  strictly.  Justice,"  saith  he,  "  must  be 
very  strict ;  "  and  thus  he  coloureth  cruelty  with  the  hue  of  justice. 
One  may  be  too  severely  just.  Skilful  prudence  is  better  than  rude 
force.  When  thou  hast  watched  long,  and  shouldest  now  go  to 
sleep,   he   saith,    "It   would    now  be  meritorious    to    watch,    since 


The  sacrament  of  the  mass.  ''  gulunges.  C.  appears  to  be  the  true  reading, 

the  body  ? 


270  REGUL^  INCLUSARUM. 

one  nocturne.  Vor  hwui  sei^  he  so  ?  bute  uor]7ui  ];et  tu  scheoldest 
slepen  eft,  hwon  time  were  uorto  wakien.  Eft,  lie  seiS  riht  ]?er  to 
jeines.  Eif  ]>et  tu  muhtest  wel  wakien,  he  deS  i]?ine  ]?ouhte,  oSer 
lei's  on  ]?e  heuinesse:  wisdom  is  J^inge  best:  ich  chulle  gon  nu 
slepen  %  arisen  nunon,  t  don  cwicluker  J^en  nu  ];et  ich  schulde  don 
nu, — ant  so  ofte,  inouhre^e,  ne  dest  tu  hit  nout  i  rihte  time.  Of  ]7is 
ilke  materie  ich  spec  muchel  ];eruppe.  Ine  swuche  manere  tenta- 
ciuns  nis  non  so  wis  ne  so  war,  bute  jif  God  ham  warnie,  ]?et  nis 
bigiled  o^er  hwules.  Auh  |;is  heie  sacrament,  ine  lierdi  bileaue, 
ouer  alle  cSer  "j^inges  unwrih'S  ^  his  wrenches,  1  brake's  his  strencSes. 
Iwis,  leoue  sustren,  hwon  je  iveleS  him  neih  ou,  vor  hwon ''  |7et  je 
habben  herdi  bileaue,  nule  je  buten  lauhwen  him  lude  to  bismare, 
]7et  he  is  so  old  cang  °  ]7et  kume'S  uorte  echen  his  pine,  %  breiden  ou 
crune.  So  sone  so  he  isilTS  ou  herdi  ■?  bolde  ine  Godes  seruise  If  in 
his  grace,  his  mihte  melteS  J,  he  full's  anon.  Auh  jif  he  mei  under- 
jiten  }>et  ower  bileaue  falsie,  so  ];et  ou  Jjunche  ]?et  je  muhten  beon 
allunge  iled  ouer,  je  weren  swuSe  i  j^en  ilke  stunde  itemted,  here 
mide  je  unstrenc'Se'S,  1  his  mihte  waxe'S. 


We  ^  rede's  ine  Regum  j^et  Isboset  lei  %  slepte  *?  sette  ane  wummon 
uorte  beon  ^eteward  ]?et  windwede  hweate  r'  J,  comen  Recabes  sunen, 
Remon  7  Banaa,  %  ifunden  ]>&  wummon  astunt  of  hire  windwunge  % 
Folio  73.  iueollen  aslepe,  1  wenden  in  and  slowen  }>ene  uniselie  Isboset,  ]7et 
wuste  him  so  vuele.  pe  bitocnunge  herof  is  muche  need  to  under- 
stonden.  Isboset  on  Ebrewish  is  "bimased  mon"  on  Englisch.  And 
nis  he  witterlich  amased  %  ut  of  his  witte  ];et,  amidden  his  unwines 
lis  him  adun  to  slepen  ?  pe  jeteward — |)et  is  wittes  skile — j^et  ouh 
forto  winden  ®  hweate,  1  scheaden  ]7e  eilen  %  tet  chef  urom  ]^e  clene 
cornes,  ]7et  is,  ]7uruh  bisi  warschipe,  sundren  god  from  vuele,  1!  don 

»  uuhulcs.  T.  ''  for  liwi.  T. 

<;  aid  fol.  T.     aid  ganli.   C.  ''  Ue.   C. 

*  windwe,  T.  C. 


THE  TEMPTER  DRIVEM  AWAT  BY  FAITH.      ISH-BOSHETH.      271 

watching  is  painful  to  thee.  Say  yet,"  saith  he,  "one  Noctui'n.'" 
Why  dotli  he  say  this  ?  Only  that  thou  shoiaklest  sleep  afterwards, 
when  it  might  be  time  for  thee  to  watch.  Again,  he  persuadeth 
quite  the  contrary ;  and  if  thou  art  well  able  to  watch,  he  bringeth 
drowsiness  upon  thee,  or  suggesteth  such  thoughts  as  these : 
"  Wisdom  is  the  best  thing :  I  will  go  to  sleep  and  arise  again 
presently,  and  do  more  quickly  than  now  what  I  ought  now  to  do," 
— and  thus,  perhaps,  it  often  happens  that  thou  dost  it  not  in  the 
right  time.  On  this  subject  I  spoke  before  at  large.^  In  temptations 
of  this  kind  there  is  none  so  wise  and  guarded,  unless  God  defend 
him,  that  is  not  sometimes  deceived.  But  this  sublime  sacrament, 
with  steadfast  faith,  more  than  any  thing  else,  unmasks  his  artifices, 
and  breaketh  his  strongholds.  Truly,  dear  sisters,  when  ye  perceive 
him  nigh  you,  while  ye  have  steadfast  faith,  ye  will  only  laugh  him 
to  scorn,  because  he  is  such  an  old  fool,  who  comes  to  increase  his 
own  punishment,  and  plait  a  crown  for  you.  As  soon  as  he  seeth 
you  valiant  and  bold  in  the  service  of  God,  and  in  his  grace,  his 
power  melteth  away,  and  quickl}^  he  takes  to  flight.  But,  if  he 
should  perceive  that  your  faith  fails,  so  that  it  appears  to  you  that 
ye  might  be  quite  led  astray  if  ye  were,  at  that  hour,  strongly 
tempted,  then  is  your  strength  weakened,  and  his  power  increaseth. 
We  read  in  the  Book  of  Kings  ^  that  Ish-bosheth  lay  and  slept, 
and  had  set  a  woman  to  be  keeper  of  the  gate,  who  winnowed  wheat. 
And  the  sons  of  Rechab,  Remmon  and  Baanah,  came  and  found 
that  the  woman  had  left  off  her  winnowing  and  fallen  asleep ;  and 
they  went  in  and  slew  the  unhappy  Ish-bosheth,  who  guarded 
himself  so  ill.  It  is  of  importance  that  the  meaning  of  this  be  well 
imderstood.  Ish-bosheth,  in  Hebrew,  signifieth  "a  man  bewildered" 
in  English.    And  is  not  he  verily  bewildered  and  out  of  his  wits  who. 


»  Page  145.  ''2  Samuel,  iv.  5,  6. 

The  incident  here  related  agrees  with  the  Septuagint,  and  the  Vulgate  translation;  but 
differs  from  the  Hebrew  and  the  authorised  English  version,  in  which  the  winnowing  of 
wheat  is  not  mentioned. 


272  REGUL^  INCLUSARUM, 

bene  hweate  into  J>e  gernere,  J.  pufFen  ener  awei  ]?es  feones  chef  Ipet 
nis  to  none  ]?inge  nouht  bute  to  lielle  smur^re.  Auh  J>e  bimasede 
Isboset^  lo !  hwu  he  dude  masehche.*  He  sette  one  wummon  uorto 
beon  jeteward,  ]7et  is,  feble  wardein.  Weilawei !  ase  monie  doS  so. 
Wummon  is  ]?e  reisun,  j^et  is,  wittes  skile  hwon  hit  unstrencSe^,  ]>et 
schulde  beon  monhch  1  stalewarde ''  7  kene  ine  treowe  bileaue.  pes 
jeteward  leiS  him  to  slepen  so  sone  so  me  biginne'S  kunsenten  to 
sunne,  1!  let  j^ene  hist  gon  inward  *?  delit  waxen.  Hwon  Recabes 
sunen,  ]?et  beo'S  helle  bearnes,  ivinde^  so  unwaker  t  so  nesche  ;5ete- 
ward,  go's  in  1  ska's  Isboset,  ]7et  is,  'pene  bimased  gost  pet  in  one 
slepie  jemeleaste*'  uorjeme'S  him  suluen.  pet  nis  nout  to  uorjiten  Jjet, 
ase  holi  writ  telle'S,  heo  J>uruh  stihten  Isboset  adun  into  [];e]  ^  schere. 
Her  sei^  Seint  Gregorie  :f  "  In  inguinem  ferire  est  uitam  mentis 
carnis  delectatione  perforare."  pe  ueond  jjuruh  stihS  ^  ]?et  scher 
hwon  deht  of  lecherie  }?urle^  pe  heorte :  'i  Jns  nis  buten  ine  slepe  of 
jemeleaste  1:  of  slouh^e,  ase  Seint  Gregorie  witne'S  if  "  Antiquus 
hostis  mox  ut  mentem  ociosam  invenerit,  ad  earn  sub  quibusdam 
occasionibus  locuturus  venit,^  et  quaadam  ei  de  gestis  prasteritis  ad 
Folio  73 1,  memoriam  reducit,  audita  qusedam  verba  indecenter  resonat."  Et 
infra,  "  Putruerunt  f^  deteriorataj  sunt  cicatrices  meas.  Cicatrix  ergo 
ad  putredinem  redit,  quum  peccati  uuhius,  quod  per  poenitenciam  sana- 
tum  est,  in  delectationem  sui  animum  concutit."  pis  is  pet  Enghsch  : 
hwon  pe  olde  unwine  isih^  ure  skile  slepen,  he  drauh  him  in  anon 
intouward  hire,  f  feolle^  mid  hire  o  slepe,^  [1.  speche]  penchest  tu,  he 
serS,  hwu  pe,  o'Ser  ]?eo,  spec  of  flesches  golnesse  ?  And  speke^  J>us, 
pe  olde  swike,  touward  hire  heorte  worses  ]?et  heo  iherde  jare 
fulliche  iseide,  o^er  sih^e  ]?et  heo  iseih,  o'Ser  hire  owen  ful'Sen  ]?et 
heo  sumehwiles  wrouhte.  Al  J7is  he  put  for^  biuoren  hire  heorte 
eien,  uorte  bifulen  hire  mid  ]?ouhte  of  olde  sunnen,  hwon  he  ne  mei 
mid  neowe  t'  J  so  he  bringe^  ofte  ajean  into  pe  adotede  soule,  J^uruh 
licunge,  ]?eo  ilke  sunnen  ];et  |?uruh  reou^fule  sore  weren  jare  ibet :' 

*  masedliche.  T.  *>  stalewurSe.  T.     sta'Selwur'Se.   C. 
"^  gemles.  T.     scheomeles.  C.  ''  i  i>e.  T.  C. 

*  )>urhwrenches.  T.  }>urch  stikes.  C.  '  advenit.  MS.  Oxon.  «  i  speche.  T.  C. 


ISH-BOSHETH  SLAIN  THROUGH  SLOTH  AND  CARELESSNESS.    273 

in  the  midst  of  his  enemies,  heth  down  to  sleep  ?  The  gate-ward 
— that  is,  reason — which  ought  to  winnow  the  wheat  and  separate 
the  refuse  and  the  chaff  from  the  clean  grain,  that  is,  by  diligent 
carefulness  to  separate  the  good  from  the  bad,  and  place  the  wheat 
in  the  granary,  and  blow  always  away  the  devil's  chaff,  which  is  fit 
for  nothing  but  to  smolder  in  hell.  But  the  stupid  Ish-bosheth, 
behold  how  foolishly  he  acted.  He  appointed  a  woman  to  be  gate- 
ward,  that  is,  a  feeble  warden.  Alas!  how  many  do  the  like! 
Woman  is  reason,  that  is,  the  understanding  when  it  grows  feeble, 
which  ought  to  be  manly,  steady,  and  earnest  in  true  faith.  This 
gate-ward  layetli  herself  down  to  sleep,  as  soon  as  we  begin  to 
consent  to  sin,  and  permit  the  desire  to  go  inward,  and  the  fondness 
to  increase.  When  the  sons  of  Recliab,  which  are  tlie  children  of 
hell,  find  such  an  unwatchful  and  indolent  gate-ward,  they  go  in 
and  slay  Ish-bosheth,  that  is,  the  bewildered  spirit,  which  in  a 
sleepy  carelessness  neglecteth  himself.  It  is  not  to  be  forgotten  that, 
as  Holy  Scripture  informs  us,  they  stabbed  Ish-bosheth  through  the 
groin.  Upon  this  St.  Gregory  remarks,  "  In  inguinem  ferire  est 
vitam  mentis  carnis  delectatione  perforare."  The  fiend  stabs  through 
the  groin  when  the  fond  desire  of  lechery  perforates  the  heart :  and 
this  is  done  only  in  the  sleep  of  carelessness  and  sloth,  as  St.  Gregory 
sheweth,  "  Antiquus  hostis  mox  ut  mentem  otiosam  invenerit,  ad 
earn  sub  quibusdam  occasionibus  locuturus  venit,  et  quaedam  ei  de 
gestis  prasteritis  ad  memoriam  reducit,  audita  qujedam  verba  inde- 
center  resonat."  And  farther,  "  Putruerunt  et  deterioratas  sunt 
cicatrices  mete.  Cicatrix  ergo  ad  putredinem  redit,  quum  peccati 
vulnus  quod  per  poenitentiam  sanatum  est,  in  delectationem  sui 
animum  concutit."  This  is  the  English :  When  the  old  enemy  seeth 
that  our  reason  is  asleep,  he  immediately  draweth  nigh  to  her,  and 
falleth  into  conversation  with  her ;  "  Dost  thou  remember,"  saith  he, 
"  how  this  or  that  one  spoke  of  the  lust  of  the  flesh  ?  "  And  thus  the 
old  deceiver  speaks  to  her  heart  words  that  she  heard  long  ago  in- 
decently spoken ;  or  of  some  sight  that  she  saw ;  or  of  her  own 
uncleanness  which  she  formerly  wrought.  All  this  he  places  before 
CAMD.  SOC.  2  N 


274  KEGUL^  INCLUSAKUM. 

SO  J'et  heo  mei  weopen  7  menen  ase  sori  mon,  mide  ]>e  salmwuruhte : 
"  Putruerunt,"  ?c.  Weilawci  mine  wunclen  ]?et  weren  ueire  ilieled 
gedere^  neowe  wrusiim/  ?  foS  on  eft  uorte  rotlen.  Iheled  wunde 
l^eonne  bigine^  for  to  rotien  hwonne  J^eo  sunnen  'pet  weren  jare  ibet 
kumeS  eft  mid  likunge  to  munegunge,  J  ska's  ];eo  nnwarre  soule. 
Gregorius  :  "  Isboset  inopinata  morte  neqnnquam  succumberet  nisi 
ad  ingressum  mentis  mulierem,  id  est,  molleni  custodiam  depntasset." 
Al  ]7is  unlimp  is  icumen  J?uruh  ]?e  jetewardes  slepe.  pet  nis  nont 
iwar  ne  waker  ne  nis  nout  monlich,  auh  is  wummonlich,  e^  to  ouer- 
kesten,  beo  hit  wummon  beo  hit  mon.  peonne  is  al  pe  strenc^e 
efter  j^e  bileaue,  1  efter  pet  me  haue^S  truste  to  Godes  helpe  ]?et 
euer  is  neih  bute  jif  bileaue  trukie,  ase  ich  her  biuoren  seide.  Heo 
FoNo  74,  unstrenc'Se'S  pe  unwhit  ^  "?  de^  him  suluen  o  fluhte  anonrihte.  Vor 
]m  beo^S  euer  ajean  him  herdi  ase  leun  ine  treowe  bileaue :'  and 
nomeliche  i'Se  uondunge  ]?et  Isboset  deide  uppon,  J»et  is  golnesse. 
Lo,  hwu  jemuwen  icnowen  pet  he  is  eruh°  7  nnwrest,  hwon  he  smit 
]?ideward.  Nis  he  eruh*'  chaumpion  ]?et  skinned  touward  pe  uet? 
]?et  seche'S  so  lowe  uorte  smiten  on  liis  kemp  ifere  ?  And  flesches 
hist  is  fotes  wunde,  ase  was  feor  iseid  J^eruppe  r^  J  tis  is  J^e  reison 
hwareuore :  al  so  ase  ure  vet  bereS  us,  al  so  ure  lustes  bereS  us  ofte 
to  l^inge  ]>et  us  lust  efter.  Nu  ]?eonne,  J?auh  ];i  foa  hurte  pe  o^e  vet, 
J>et  is  to  siggen,  fonde^  mid  flesches  lustes,  uor  so  louh  wunde  ne 
dred  tu  nout  to  sore,  bute  jif  hit  to  sw^uS  swelle,  |;uruh  skiles 
jettunge,  mid  to  muche  delit,  up  touward  pe  heorte :'  auh  drinc 
]7eonne  atterlo^e,*^  7  drif  J>ene  swel  ^  ajeanward  urommard  pe  heorte  t' 
pet  is  to  siggen,  J^enc  o'Se  attrie  pinen  }>et  God  suflFrede  oSe  rode  f 
pe  swell  schal  setten.  Prude,  ?  onde,  1  wredde,  heorte-sor  uor 
worldliche  jjinge,  deori  uorlonginge,  t  jiscunge  of  eihte :  j^eos  beo'S 
heorte  wunden  t'  and  J^et  of  ham  vlowe'S  jiue'S  dea'Ses  dunt  anon, 
buten  jif  heo  beon  isalued.  Hwon  pe  ueond  smit  J^ideward,  ]?eonne 
hit  is  iwis  forto  dreden,  and  nout  for  vot  wunden. 

*  wursum.  C.  ''  unwieht.  C.  <=  arch.  C, 

■^  atterla'Se  berien.  C.  "^  swalm.  C. 


THE  REMEMBRAlSrCE  OF  PAST  SINS  TEMPTETII  TO  SIN.        275 

the  eyes  of  her  heart,  that  he  may  corrupt  her  with  the  remembrance 
of  old  sins,  when  he  cainiot  with  new.  And  thus  he  often  bringeth 
again  into  the  infiituated  soul,  through  desire,  the  same  sins 
which  through  penitential  contrition  were  long  since  amended,  so 
that  she  may  weep  and  lament,  as  one  in  sorrow,  with  the  Psalmist, 
"  Putruerunt,"  &c.  Alas  !  my  wounds  that  were  so  well  healed  are 
gathering  new  matter,  and  begin  again  to  fester.  A  healed  wound 
begins  to  fester  when  the  sins  that  were  formerly  amended  come 
again,  with  desire,  into  the  memory,  and  slay  the  unwary  soul. 
Gregorius  saith,  Ish-bosheth  would  not  have  fiillen  by  a  sudden 
death  if  he  had  not  placed  a  woman,  that  is,  a  timid  warder,  at  the 
door  of  his  mind.  All  this  mishap  came  through  the  gate-ward's 
sleep.  That  wliich  is  not  wary  and  watchful  is  not  manly  but 
womanly — easy  to  overcome,  whether  it  be  man  or  woman.  All 
our  strength,  then,  is  according  to  our  faith,  and  according  to  our 
confidence  in  God's  help,  which  is  ever  nigh,  except  our  faith  give 
way,  as  I  said  before.  Faith  weakeneth  the  enemy  and  putteth 
him  to  flight  innnediately.  Wherefore,  be  always  as  bold  as  a  lion 
against  him,  witli  true  faith ;  and  especially  in  that  temptation  by 
which  Ish-bosheth  died,  namely,  the  lust  of  the  flesh.  Behold  how 
vou  may  know  that  he  is  cowardly  and  weak,  when  he  smites  in  this 
direction.  Is  not  he  a  cowardly  champion  who  strikes  at  the  feet  ? 
who  seeks  to  smite  his  antagonist  so  low  ?  Now  the  lust  of  the  flesh 
is  a  foot  wound,  as  was  said  long  before ;  and  this  is  the  reason  of 
it :  in  like  manner  as  our  feet  carry  us,  so  our  lusts  often  carry  us 
to  the  object  of  our  desires.  Now  then,  although  the  enemy  woimd 
thee  in  the  feet,  that  is  to  say,  tempt  thee  with  carnal  pleasures,  be 
not  too  much  afraid  for  so  low  a  wound,  unless  it  should  swell 
greatly,  through  the  mind's  consent,  with  too  much  delight,  up 
toward  the  heart ;  and  then,  drink  the  antidote,  ^  and  drive  the 
swelling  away  from  the  heart ;  that  is  to  say,  think  of  the  bitter 
pains  that  God  suffered  on  the  cross,  and  the  swelhng  will  abate. 
Pride,  envy,  wrath,  anxiety  about  worldly  tilings,  listless  indolence, 

"  The  herb  betony,  or  pcniij-grass.      Jios'xorlli. 


276  REGUL^  INCLUSARUM. 


Jrrudes  saliie  is  edmodnesse :  ondes  salue,  feolauliclie  luue  t 
wre'S'Ses  salue,  ]?olemodnesse :  accidies  salue,  redunge  and  misliclie 
werkes,  and  gostlich  urouren:  jiscunges  salue,  ouerhowe  of  eorS- 
liche  ]?inges  :  vestschipes  salue,  ureo  heorte.  Nu  of  ]?e  uorme.  On 
aire  erest,  jif  ]>u  wilt  beon  edmod,  j^enc  euer  hwat  J?e  wonteS  of 
holinesse  J  of  gostliche  J^eawes.  penc  hwat  tu  hauest  of  J^i  sulf.  pu 
ert  of  two  dolen  :f  of  licame,  ?  of  soule,  J  in  eiSer  Leo's  two  J^inges 
]>et  muwen  swu'Se  mucliel  meoken  J^e,  jif  ]>u  liam  wel  biholdest. 
Folio  74  h.  I  |,ine  licame  is  ful^e  J  unstrencSe.  Nu,  kume'S  of  fe  vetles  swuch 
J^ing  ase  [is]  ]7erinne.*  Of  ]?ine  flesclies  vetles  liwat  cume-S  J>erof  ? 
Kume-S  j^erof  smel  of  aromaz,  oSer  of  swote  healewi?^  Deale.'^  Of 
te  druie  sprintles  here's  winberien?  And  breres  bere^S  rosen,  t 
berien,  J  blostmen  ?  Mon,  ]?i  flesch,  hwat  frut  here's  hit,  in  all  his 
openvmges  ?  Amidden  'pe  meste  menkes  ^  of  j^ine  nebbe,  ];et  is,  pet 
feirest  del  bitweonen  smech  mu'Ses  "?  neoses  smel,  ne  berest  tu  two 
J>urles,  ase  j^auh  hit  weren  two  priue  ]?urles  ?  Nert  tu  icumen  of 
ful  slim  ?  Nert  tu  mid  ful-Se  a  ifulled  ?  Ne  schalt  tu  beon  wurmes 
fode  ?  Nu  a  iileih  mei  eilen  ]>e,  7  makien  J^e  to  blenchen.  Ea'Se 
meiht  tu  beon  prut !  Philosophus :  "  Sperma  es  fluidum :'  vas 
stercorum  :'  esca  uermium."  Bihold,  holie  men  ]7et  weren  sume- 
hwules,  hwu  heo  uesten,  1!  hwu  heo  wakeden  t'  ine  hwuche  passiun, 
7  ine  hwuche  swinke  heo  weren :'  and  so  ]7u  meiht  icnowen  J^ine 
owune  woke  unstrencSe.  Auh  wostu  hwat  awilege^  monnes  feble 
eien  fet  is  heie  iclumben?  pet  he  bihalt  aduneward.  Aug.  "  Sicut 
incentium  est  elationis  respectus  inferioris,  sic  cautela  est  humilitatis 
consideratio  superioris."     Al  so  ase  hwa  bihalt  to  ]>eo  pet  bee's  of 


as  jjer  is  in.  C,  >•  swote  basrae.  C. 

Dele.  C.  Deu  le  set  ?  "i  menske.  C. 


KEMEDIES  FOll  DIFFERENT  VICES.       PKIDE.  277 

and  covetousness  of  wealth, — these  are  the  wounds  of  the  heart,  and 
that  which  emanates  from  them  immediately  giveth  a  death  blow, 
unless  it  be  remedied.  When  the  enemy  smiteth  in  this  direction, 
then  is  he  truly  to  be  feared,  and  not  for  foot  wounds. 

1 .  The  remedy  of  pride  is  humility  ;  of  envy,  love  to  one  another  ; 
of  wrath,  patience;  of  indolence,  reading,  and  various  kinds  of 
work,  and  spiritual  consolation ;  the  remedy  of  covetousness  is  con- 
tempt of  earthly  things ;  of  avarice,  liberality.  Now,  concerning  the 
first.  First  of  all,  if  thou  wilt  be  humble,  reflect  always  on  your  want 
of  holiness  and  spiritual-mindedness.  Consider  what  thou  hast  of  thy- 
self. Thou  art  of  two  parts — of  body  and  soul,  and  in  each  are  two 
things  which  may  greatly  humble  thee,  if  thou  rightly  apprehendest 
them.  In  thy  body  is  uncleanness  and  infirmity.  Now,  there 
Cometh  out  of  a  vessel  such  things  as  it  contains.  What  cometh 
out  of  the  vessel  of  thy  flesh  ?  Doth  the  smell  of  spices  or  of  sweet 
balsam  come  thereof?  God  knoweth.  Do  dry  twigs  often  bear  grapes  ? 
And  do  briars  [_L  thorns]''  bear  roses,  and  berries,  and  flowers.  Man, 
what  fruit  doth  thy  flesh  bear  in  all  its  apertures?  Amidst  the 
greatest  ornament  of  thy  face ;  that  is,  the  fairest  part  between  the 
taste  of  mouth  and  smell  of  nose,  hast  thou  not  two  holes,  as  if  they 
were  two  privy  holes  ?  Art  thou  not  formed  of  foul  slime  ?  Art 
thou  not  always  full  of  uncleanness?  Shalt  thou  not  be  food  for 
worms?  Even  now,  a  fly  may  hurt  thee  and  cause  thee  to  shrink. 
Truly  thou  mayest  easily  be  proud  !  "  Thou  art,"  saith  the  philoso- 
pher, "  of  slimy  origin,  a  vessel  of  filth,  food  for  worms."  Look  at 
the  holy  men  of  old ;  how  they  fasted,  and  how  they  watched ;  how 
great  were  the  sufferings  and  labours  they  underwent;  and  thus 
thou  mightest  know  thine  own  weak  infii'mity.  But  knowest  thou 
what  distorteth  the  weak  eyes  of  a  man  who  has  climed  up  high  ? 
That  he  looks  downward.  Augustin  saith,  "  As  the  sight  of  an 
inferior  is  an  incentive  to  pride,  so  that  of  a  superior  is  a  warning 
to  humility."  For,  as  he  who  looks  at  those  who  are  of  humble 
station  seemeth  to  himself  to  be  of  high  station,  so  do  thou  look 

"  Ex  spinis  flores  rosarum.     MS.  Oxon. 


278  REGULJ2  INCLUSAKUM. 

lowe  liue,  ]7et  make's  liiiii  J^unchen  J>et  lie  is  of  heie  liue,  auli  biliokl 
euer  upward  touward  heonenliche  men  ^et  clumben  so  heie  7  teonne 
schalt  tu  iseon  hu  lowe  J?u  stondest.  Vesten  ane  seoueniht  to  breade 
7  to  watere  r'  o'Ser  j^reo  nilit  togederes  wakien, — hwu  wolde  hit  un- 
Folio  75.  strenc^en  ]?ine  fleschliche  strencSe  !  pus  }>eos  two  J'inges  bihold  i 
J^ine  licame — ful'Se  J  unstrencSe.  I  J^ine  soule,  o'Ser  two — sunne  1 
ignorance  :!  }>et  is,  unwisdom  "?  unwitenesse.  Vor  ofte  J>er  tu  wenest 
]>et  beo  god  is  vuel,  7  soule  mur'Sre.  Bihold  mid  wet  eien  ];ine 
scheomefule  sunnen :  dred  jet  J^ine  woke  kunde  J^et  is  e'S  aworpen  :^ 
and  seie  mid  te  holie  monne,  ]?et  bigon  uorte  weopen  7  seide,  ]70  me 
tolde  him  ]?et  on  [of]  his  feren  was  mid  one  wummone  iuallen  ine 
flesliche  fulSe,  "  Ille  hodie,  ego  eras :"  j^et  is,  "  He  to  dai,  ich  to  mor- 
wen."  Ase  ];auh  he  seide :  Of  al  so  unstronge  cunde  ich  am  ase  he 
is,  7  al  swuch  me  mei  bitiden,  bute  jif  God  me  holde.  pus,  lo,  ];e 
holi  mon  nefde,  of  J^en  o^re  mone  ]?et  was  iuallen  ine  sunne,  non 
wunderliche  ouerhowe,  auh  biweop  his  unhep,  ?  dredde  |>et  him  al 
swuch  muhte  bitiden.  O  ]nsse  wise  makie^  edmod  ^  J  meokeS  our 
lieorte.  Bernardus:  "  Superbia  est  appetitus  proprie  excellencie  :^ 
humilitas  contemptus  ejusdem."  Al  so  as  prude  is  wilnungc  of  wur^- 
schipe,  riht  al  so,  |?er  to  jeines,  edmodnesse  is  forkesting  of  wm-S- 
schipe,  1.  luue  of  lute  hereword  1:  of  louhnesse.  pes  j^eau  is  aire 
J;eauwene  moder,  J,  streoned  ham  alle.  pe  J7et  is  umbe,  wi^outen 
hire,  uorte  gederen  gode  ]?eauwes,  he  bere^  dust  iSe  winde,  ase 
Seint  Gregorie  witne'S :  "  Qui  sine  humilitate  uirtutes  congregat 
quasi  qvii  in  ucnto  puluerem  portat."  pes  one  bitS  iboruwen :  ];es 
one  wi'Sbuwe^  ]?es  deofles  gronen ''  of  helle,  ase  ure  Louerd  seide  to 
Seint  Antonie  J>et  iseili  al  ]?ene  world  ful  of  J^es  deofles  tildunge.*^ 
"  A,  Louerd !"  cweS  he,  "  hwo  mei  wi^  ]?eos  witen  him  ]^et  he  ne  beo 
mid  summe  of  J?eos  ikeiht  ?  "  "  One  \>e  edmode,"  cwcS  ure  Louerd. 
So  Intel  ]?ing  is  edmodnesse  1;  so  smel  ]?et  no  grone  ne  mei  hire 
ctholden.     And,  lo,  muclie  wmider :  J'auh  heo  makie  hire  so  lutel,  7 

"  eadmodie'5.  T.  C.  '•  snares.  T.     gruneii.   C.     Scoticc,  i/irnn,  (jyins. 

'  tyld,  to  cover.  Scot. 


THE  POWER  AND  EXCELLENCE  OF  HUMILITY.  279 

always  upward  to  heavenly  men,  who  have  climbed  on  high,  and 
then  thou  shalt  see  how  low  thou  standest.  To  fast  a  week  on  bread 
and  water,  or  to  watch  three  nights  together,  how  would  it  en- 
feeble thy  bodily  strength  ?  Thus,  look  at  these  two  things  in  thy 
body,  uncleanness  and  weakness:  in  thy  soul,  other  two,  sin  and 
ignorance ;  that  is,  folly  and  want  of  judgment ;  for  often  that 
which  thou  thinkest  to  be  good  is  evil  and  soul-murder.  Behold 
with  wet  eyes  thy  shameful  sins.  Dread  continually  thy  weak 
nature,  which  is  easily  overcome,  and  say,  with  the  holy  man  who 
began  to  weep  and  said,  when  he  was  told  that  one  of  his  companions 
had  fallen  with  a  woman  into  carnal  uncleanness,  "  Ille  hodie,  ego 
eras ;  "  that  is,  "  He  to  day,  I  to-morrow  :  "^  as  if  he  had  said,  I  am 
of  the  same  infirm  nature  as  he  is,  and  the  very  same  may  happen 
to  me,  unless  God  sustain  me.  Lo !  thus,  the  holy  man  had  no 
overweening  contempt  of  the  other  man  that  was  fallen  into  sin,  but 
wept  his  mishap,  and  dreaded  that  the  very  same  might  befal  him- 
self. In  this  manner,  keep  your  heart  humble  and  meek.  St. 
Bernard  says,  "  Superbia  est  appetitus  propriae  excellentia3 ;  humili- 
tas  contemptus  ejusdem."  As  pride  is  a  desire  of  worship,  so,  on 
the  contrary,  humility  is  the  rejecting  of  worship,  and  the  love  of 
moderate  commendation  and  of  meekness.  This  virtue  is  the  mother 
of  all  virtues,  and  giveth  birth  to  them  all.  He  who  tries,  witliout 
this,  to  acquire  excellent  virtues  beareth  dust  in  the  wind,  as  St. 
Gregory  testifieth,  "  Qui  sine  humilitate  virtutes  congregat,  quasi 
qui  in  vento  pulverem  portat."  This  virtue  alone  is  saved :  this 
alone  evadeth  the  snares  of  the  devil  of  hell,  as  our  Lord  said  to  St. 
Antony,  who  saw  all  the  world  full  of  the  devil's  hidden  traps. 
"  Ah  Lord ! "  quoth  he,  "  who  may  guard  himself  against  these  so 
that  he  is  not  caught  with  some  of  them  ?  "  "  Only  the  humble," 
quoth  our  Lord.  So  little  a  thing  is  humility,  and  so  small,  that  no 
snare  may  hold  it  fast.  And  here  is  a  very  wonderful  thing :  for, 
though  it  make  itself  so  little,  and  so  meek,  and  so  small,  yet  it  is 
the  strongest  thing  of  all,  inasmuch  as  all  spiritual  strength  comes 

"  The  same  story  is  told  in  page  226. 


280  EEGUL^.  INCLUSARUM. 

Folio  75  h.  SO  meoke,  7  so  smel,  heo  is  J^auh  J^inge  strongest,  so  |?et  of  hire  is 
euericli  gostlich  strencSe.  Seint  Cassiodore  hit  witne"S  :'  "  Omnis 
fortitude  ex  humilitate:"  auh  Salomon  sol's  Jje  reisun  hwui  t'  "Vbi 
humihtas  ibi  sapiencia :"  |?er  ase  edraodnesse  is,  'per.  he  sei^,  is  Jesu 
Crist,  |?et  is,  his  Feder  wisdom,  *?  his  Feder  strencSe.  Nu,  nis  no 
wunder  ]7eonne,  ]>auh  strencSe  beo  per  ase  he  is,  ]?uruh  grace  inne 
wuniinde.  puruh  pe  strencSe  of  edmodnesse  he  awerp  ]?ene  wurse  * 
[l.  J»urse]  of  helle.  pe  ^cape  wrastlare  niineS  jeme  hwat  turn  his  fere 
ne  cunne  nout,  |?et  he  mid  wrastle'S  :'  vor,  mid  J^en  ilke  turn  he  mei 
hine  unmunlunge  aworpen.''  Al  so  dude  ure  Louerd.  He  iseih  hu 
ueole  pe  grimme  wrastlare  of  helle  breid  up  on  his  hupe,  J  werp, 
mid  pe  haunche  turn,  into  golnesse,  ]7et  rixle^  i  pe  lenden.  He  hef 
an  heih  monie,  ?  iwende  abuten  mid  ham,  1  sweinde  ham  J?uruh 
prude  adun  into  helle  grunde.  O,  J^ouhte  ure  Louerd  |>et  al  |?is 
biheold,  "  I  schal  don  pe  enne  turn  ]7et  tu  ne  cuSest  neuer,  ne  ne 
meiht  neuer  cunnen  " — j^ene  turn  of  edmodnesse,  ]7et  is,  pe  uallinde 
turn.  And  feol  urom  heouene  to  ]7er  eor^e,  J  streihte  him  so  bi  j^er 
eor'Se,  J^et  te  feond  wende  ]7et  he  were  al  eor^lich  :'  *?  was  bicherd  ° 
mid  tet  turn,  "?  is  jete  eueriche  deie  of  edmode  men  1?  wummen  ]?et 
hine  wel  cunnen.  On  o'Ser  half,  ase  Job  seide,  he  ne  mei,  uor 
prude,  jet  bute  biholden  heie  :  "  Omne  sublime  uident  oculi  ejus." 
Holie  men  ]?et  hol^et  ^  ham  lutte  *?  of  lowe  liue,  heo  beo^  ut  of  his 
sih'Se.  pe  wilde  bor  ne  mei  nout  buwen  him  uorte  smiten  liwam  se 
Halle's  adun,  J  J^uruh  meoke  edmodnesse  strecche^  him  bi  Jjer  eorSe. 

Folio  76.  He  is  al  kareleas  of  his  tuxes,  pis  nis  nout  ajean  }>et  ich  habbe 
iseid  er,  j^et  me  schal  stonden  euer  to-jeines  pe  deofuel :'  uor  ]7et 
stonding  is  treowe  trust  of  herdi  bileaue  uppon  Godes  strenc^e  :'  and 
his  fallinge  is  edmod  cnowunge  of  "j^in  owune  wocnesse  *?  of  J^ine 
owune  unstrencSe.  Ne  non  ne  mei  stonden  so  bute  jif  he  J)us  falle  t' 
bet  is,  bute  jif  he  lete  lute  tale  J  unwur^  of  him  suluen  t'  biholden 

*  l^iirse  ?  \>yvs.  gigas,  latro,  lupus. 

''  hodlinges  casten.  T.     hidliugs,  Scoticc,  lutohservedly. 

<■  bilurt.  T.     bilurd.  C.  •*  holdeS. 


CHRIST  BY  HUMILITY  OVERTHROWS  THE  GIANT  OF  HELL.    281 

from  it.  St.  Cassiodore  sheweth  this,  "  All  courage  is  from  liu- 
mility."  And  Solomon  telleth  the  reason  of  it,  "  Ubi  humilitas,  ibi 
sapiential"*  Where  there  is  humility  there,  saith  he,  is  Jesus 
Christ;  that  is,  his  Father's  wisdom  and  his  Father's  strength. 
Now  it  is  no  wonder,  then,  that  there  is  strength  where  he  is, 
through  in-dwelling  grace.  Through  the  strength  of  humility  he 
overcame  the  giant  of  hell.  The  wary  wrestler  carefully  observes 
what  stratagem  his  mate,  with  whom  he  wrestles,  is  ignorant  of;  for 
with  that  particular  stratagem  he  may  overthrow  him  unawares. 
Thus  did  our  Lord.  He  saw  how  many  the  fierce  wrestler  of 
hell  caught  up  on  his  hip,  and  threw,  with  the  cast  of  the  thigh,  into 
lechery,  which  rules  in  the  loins.  He  heaved  up  many,  and  turned 
round  with  them,  and  swung  them  through  pride  down  into  the 
depth  of  hell.  O  I  thought  our  Lord  when  he  beheld  all  this,  "  I 
shall  practise  upon  thee  a  sleight  that  thou  never  k newest  nor  ever 
could  know  " — the  sleight  of  humility,  which  is  the  falling  stratagem. 
And  he  fell  from  heaven  to  the  earth,  and  stretched  himself  in  such 
a  manner  on  the  earth,  that  the  fiend  thought  that  he  was  all  earthly  ; 
and  he  was  outwitted  by  that  stratagem,  and  is  still  every  day,  by 
humble  men  and  women  who  are  well  skilled  in  it.  On  the  other 
hand,  as  Job  saith,  he  may  not  yet  for  pride  but  look  high.  "  His 
eyes  behold  all  high  things."  ^  Holy  men  who  think  little  of  them- 
selves and  live  humbly  are  out  of  his  sight.  The  wild  boar  cannot 
stoop  to  smite  him  who  falleth  down,  and  through  meek  humility 
stretcheth  himself  on  the  ground :  he  is  quite  secure  from  his  tusks. 
This  is  not  contrary  to  that  which  I  said  before,  that  we  ouo-ht 
always  to  stand  against  the  devil.  For  this  standing  is  faithful 
confidence  of  firm  belief  in  God's  power  ;  and  this  falling  is  humble 
consciousness  of  thine  own  weakness,  and  of  thine  own  want  of 
strength ;  nor  can  any  man  so  stand  except  he  thus  fall ;  that  is, 
except  he  think  himself  of  small  account  and  unworthy,  and  look 
always  at  his  blackness  and  not  at  his  fairness,  because  the  fairness 

»  Proverbs,  xi.  2.  "  Job,  xli.  34, 

CAMD.  SOC.  2  O 


282  REGUL^  INCLUSARUM. 

euer  his  blake  If  nout  his  hwite,  uor'Si  ]?et  hwit  awilege^S  ]7e  eien. 
Edmodnesse  ne  mei  neuer  beon  inouh  ipreised:  uor  ]>et  was  |;et 
lescun  ]7et  lire  Louerd  inwardlukest  lerede  alle  his  icorene,  bo^e  mid 
werke  ?  mid  worde :'  "  Discite  a  me,  quia  mitis  sum  "?  humilis 
corde."  In  hire  he  helde^  nout  one  dropemele,^  auh  jeote^ 
vlowinde  wellen  of  his  grace,  ase  sei'S  ]>e  sahn-wuruhte  :'  "  Qui 
emittis  fontes  in  conuaUibus."  I  ]?e  deales,  he  sei^,  ]7U  makest 
wellen  uorto  springen.  Auh  heorte  to-boUen  7  to-swollen,  1,  ihouen 
on  heih  ase  hul — j^eo  heorte  ne  ethalt  none  wete  of  Godes  grace.  A 
bleddre  ibollen  ful  of  winde  ne  duue^  nout  into  ]?eos  deope  ^  wateres  :f 
auh  a  nelde  prikiunge  worpe'S  al  ut  J>ene  wind.  Al  so,  on  e^elich 
stiche,  o^er  on  e^elich  eche  °  make^S  uorte  understonden  hwu  Intel 
M'lir^  is  prude,  and  hwu  egede  ]>ing  is  horel.*^ 

Ondes  salue,  ich  seide,  J^et  was  feolaulich  luue,  and  god  vnnunge  :! 
t  god  wil,  ]?er  ase  mihte  of  dede  wonted.  So  muchel  strencSe 
haue'S  luue  7  god  wil  j^et  hit  make^  o'Sres  god  ure  god,  ase  wel  ase 
his  ]>et  hit  wurche^.  Sulement  luue  his  god :  beo  wel  ipaied  ®  *? 
gled  ]?erof,  J  so  ]>n  turnest  hit  to  ]?e,  '?  makest  hit  ]?in  owen.  Seint 
Gregorie  hit  witne^  :'  "  Aliena  bona  si  diligis  tua  facis."  Eif  ]?u 
hauest  onde  of  o^res  god,  ]?u  attrest  ]?e  mid  helewi,  f  wundest  ]?e 
mid  salue.  pi  salue  hit  is,  jif  Jm  hit  luuest,  ajean  soule  hurtes  :' 
and  ]n  sti-enc^e  ajean  ]?e  ueond  is  al  J^et  god  ]>et  o'Sre  do^,  jif  ]7U 
Folio  76  b.  hit  wel  unnest.  Sikerliche  ich  ileue  j^et  ne  schal  flesches  fondunge, 
nan  more  "pen  gostlich,  ameistre  Jje  neuer  jif  ]?u  ert  swete  iheorted,  f 
edmod  7  milde,  and  luuest  so  inwardliche  alle  men  1;  wummen,  "? 
nomeliche  ancren,  j^ine  ^  leoue  sustren,  J>et  tu  ert  sori  of  hore  vuel,  *? 
gled  of  hore  god  ase  of  ]?in  owune :'  vnnen  J7et  alle  J^et  luuie^  be 
luueden  ham  ase  ]>e,  f  dude  ham  uroure  ase  ]7e.  Eif  ]?u  hauest  knif 
o^er  cloS,  mete  o'Ser  drunch,  scrowe  o^er  quaer,  holi  monne  uroure, 


"  ane  drope  in  a  lim.  T.  *"  Iialesvinde.   T.  C. 

*  o'Ser  warch.  T.  ''  orhel.  T.     orehel.  C. 

*  cvveme.  T.  C.  '  bc'Se  \nne  bre'bVe  "j  tine.  T. 


HOW  ENVY  IS  TO  BE  CURED.  283 

dazzles  the  eyes.  Humility  can  never  be  sufficiently  connnended, 
for  it  was  the  lesson  which  our  Lord  most  earnestly  taught  all  his 
elect,  both  by  word  and  work,  "  Learn  of  me,  for  I  am  meek  and 
lowly  in  heart. '^  *  Li  this  [virtue]  he  poureth  not  merely  drop  by 
drop,  but  he  poureth  in  a  flowing  stream,  the  fountains  of  his  grace, 
as  the  Psalmist  saith,  "  Qui  emittis  fontes  in  convallibus."  "  In  the 
dales,"  saith  he,  "  thou  makest  fountains  to  well  up."  But  a  heart 
inflated,  and  swollen,  and  lifted  up  as  a  hill — such  a  heart  retains 
none  of  the  dew  of  God's  grace,  A  bladder  inflated  full  of  wind 
diveth  not  into  those  deep  waters ;  but  the  pricking  of  a  needle  letteth 
out  all  the  wind.  In  like  manner  a  slight  stitch  or  a  slight  pain 
maketh  one  understand  how  worthless  is  pride,  and  how  stupid^ 
a  thing  is  vanity. 

1 1 .  The  remedy  for  envy,  I  said,  was  love  to  one  another,  and  doing 
them  good ;  and  good  will,  where  the  ability  to  do  is  wanting.  So 
great  efficacy  hath  love  and  good  will,  that  it  maketh  the  good  which 
it  doth  to  another  our  own,  as  well  as  his.  Only  love  his  good ;  be 
well  pleased  and  glad  of  it,  and  thus  thou  turnest  it  to  thyself,  and 
makest  it  thine  own.  St.  Gregory  sheweth  this :  "  If  thou  lovest 
the  good  of  another,  thou  makest  it  thine  own."  If  thou  hast  envy 
of  another's  good,  thou  poisonest  thyself  with  balsam  and  woundest 
thyself  with  salve.  Thy  salve  it  is — if  thou  lovest  it — against  the 
womids  of  the  soul ;  and  th}^  strength  against  the  fiend  is  all  the 
good  that  another  doeth,  if  thou  art  well  pleased  with  it.  I  firmly 
believe  that  neither  carnal  nor  sjnritual  temptation  shall  ever  mastei' 
thee  if  thou  art  kind-hearted,  and  humble,  and  meek,  and  lovest  so 
sincerely  all  men  and  women,  and  especially  anchoresses,  thy  dear 
sisters,  that  thou  art  as  sorry  for  their  evil,  and  glad  of  their  good,  as 
of  thine  own :  desire  that  all  who  love  thee  love  them  as  well  as 
thee,  and  comfort  them  as  well  as  thee.  If  thou  hast  a  knife  or  a 
garment,  food  or  drink,  scroll  or  book,  the  holy  man's  comfort,  or 

»  Maih.  xi.  29.  *>  Stolida.     MS.  Oxon. 


284  REGUL^  INCLUSARUM. 

o^er  eni  o'Ser  J^ing  ];et  ham  wolcle  ureomien,  vnnen  ]?et  tu  heuedest 
wonte  l^erof,  wi^  J^en  ])et  heo  hit  heueden.  And  jif  eni  is  ]>et  naue'S 
nout  J?e  heorte  J)us  afeited,  mid  seoruhfule  sikes,  boSe  bi  dele  %  ec  bi 
nihte,  grede  on  ure  Louerd,  and  neuer  gri^  ne  jiue  him  er  he, 
]7uruh  his  grace,  habbe  hire  swuch  aturned  and  imaked. 

^alue  of  wre^Se,  ich  seide,  was  ]7olemodnesse  :'  J^et  bane's  l^reo 
steiren — heie,  t  herre,  '?  ah^e  heixt,  *?  nexst  ]7e  heie  heouene.  Heih 
is  ]>e  steire  jif  J>u  ];olest  for  J?ine  gulte  :'  herre  ;^if  )7U  nauest  gult :' 
aire  hexst  jif  ]>u  ■|7olest  nor  ]>ine  god  dede.  "  Nai,"  set's  sura  amased 
Jjing,  "  jif  ich  heuede  gult  ]?erof,  ich  nolde  neuer  menen."  Ert  tu,  'pet 
so  seist,  ut  of  J»ine  witte  ?  Is  |;e  leouere  uorte  beon  Judases  feolawe 
]?en  Jesu  Cristes  fere  ?  BoSe  heo  weren  anhonged  r'  auh  Judas  for 
his  gulte,  ?  Ihu,  wi'Suten  gulte,  nor  his  muchele  godleich  was  an- 
honged o  Se  rode.  HweSeres  fere  wult  tu  beon?  Mid  hweSer 
wult  tu  Jjolien?  Of  ]?is  is  J^eruppe  ivvriten  muchel  r'  hu  he  is  pi 
uile  ^  pet  misseiS  j^e  o^er  misdeS  j^e :  and  nis  ];et  iren  ^  acursed  ]7et 
Folio  11.  iwurSeS  ];e  swarture  1,  pe  ruhure  so  hit  is  ofture  1  moreiviled? 
Gold  and  seoluer  clense'S  ham  of  hore  dros  iSe  fure.  Eif  ]7U 
gederest  dros  j^ermne,  J>et  is  ajean  kunde.  Argentum  reprobatum 
vocate  eos.  pe  caliz  ]?et  was  imelt  iSe  fure  '?  stroncliche  iwelled,  and 
seo'SSen,  ]?uruh  so  monie  duntes  ?  frotunges,  to  Godes  nebbe  [biheue°] 
so  swuSe  ueire  afeited,  wolde  he,  jif  he  kuSe  speken,  awarien  his 
clensing  fur  7  his  wuruhte  honden?  Al  J^es  world  is  Goddes 
smi'S'Se,  uorte  smeo^ien  his  icorene.  Wultu  |?et  God  nabbe  no  fur 
in  his  smiS  Se — ne  belies — ne  homeres  ?  Fur  :'  }>et  is,  scheome  % 
pine :!  pe  belies  r^  Jjet  bee's  ]7eo  ]7et  missiggeS  pe  r*  J^ine  homeres  r^ 
]7et  beoS  ];eo  ]?et  herme'S  pe.  penc  of  ]ns  asaumple,  [Augustinus] 
"Quid  gloriatur  impius  si  de  ipso  flagellum  faciat  Pater  mens?" 

*  [)?e  file  fret  of  l>e  irn  J^e  rust ")  tet  ragget,  •;)  makeS  hit  hwi^  -]  smeeJe.]   C.  Note. 

''  or.  T.  C.   [Golt,  seluer,  stel,  ini,  t-opper,  meslling,  breas :  al  is  icleopet  or.]  C.   Note. 

■^  [behoof,  or  use];  written  in  the  margin,  in  paler  ink,  j)robably  by  some  one  who 
disapproved  of  making  images  of  Christ,  nehbe,  face,  in  the  text  is  expuncted,  and  is 
therefore  omitted  in  the  translation. 


HOW  WRATH  IS  TO  BE  CURED.  285 

any  thing  that  would  benefit  them,  desire  that  thou  hadst  it  not, 
provided  that  they  had  it.  And  if  any  one  hath  not  her  lieart  thus 
disposed,  let  her,  with  sorrowful  sighs,  cry  to  our  Lord  by  day  and 
by  night,  and  never  give  him  peace  until  he,  by  his  grace,  have  so 
changed  and  formed  her. 

III.  The  remedy  of  wrath,  I  said,  was  patience,  which  hath  three 
degrees,  high,  and  higher,  and  highest  of  all,  and  nearest  the  high 
heaven.  The  degree  is  high  if  thou  sufFerest  patiently  for  thy  own 
guilt ;  higher  if  thou  art  not  guilty  ;  highest  of  all  if  thcu  sufferest 
for  the  good  thou  hast  done.  "  Nay,"  saith  some  bewildered  thing, 
"if  I  were  guilty  of  it,  I  would  never  complain."  Art  thou  that 
sayest  so  out  of  thy  wits  ?  Wouldst  thou  rather  be  Judas's  fellow 
than  the  companion  of  Jesus  Christ?  Both  were  hanged;  but 
Judas  for  his  guilt,  and  Jesus  without  guilt,  was  hanged  on  the  cross 
for  his  great  goodness.  Of  which  of  the  two  wouldest  thou  be  the 
fellow  sufferer  ?  Upon  this  subject  much  is  already  written  above, 
as  how  he  that  saith  or  doth  thee  wrong  is  thy  file :  ^  and  is  not  that 
iron  accursed  that  becometh  the  blacker  and  the  rougher  the  oftener 
and  the  more  it  is  filed  ?  Gold  and  silver  are  pui'ified  from  their 
dross  in  the  fire.  If  tliou  gatherest  dross  therein,  it  is  contrary  to 
nature.  "  Reprobate  silver  call  ye  them."  ^  If  the  chalice  could 
speak,  which  was  molten  in  the  fire,  and  made  to  boil  vehemently, 
and  then,  with  much  beating  and  polishing,  made  into  so  very 
beautiful  a  form  for  the  service  of  God,  would  it  curse  the  purifying- 
fire  and  the  hands  of  its  artificer?  The  whole  world  is  God's 
smithy,  in  which  he  forgeth  his  elect.  Wouldst  thou  that  God  had 
no  fire  in  his  smithy,  nor  bellows,  nor  hammers  ?  Fire — that  is, 
shame  and  pain ;  bellows — that  is,  they  who  speak  evil  of  thee ; 
thy  hammers — that  is,  they  wlio  do  thee  harm.  Think  of  this 
example.  Augustine  saith,  "  Why  doth  the  wicked  man  boast,  if 
my  Father  make   of  him  a  scourge  ?  "      AVhen  a  da}'   of  redress 

*  Page  185.  '■  Jeremiah,  vi.  30. 


286  REGUL^  INCLUSARUM. 

Hwon  dei  of  rihte  is  iset,  ne  de^  he  muchel  sclieome  }?e  demare  ]7et, 
a  yis  half  ]?e  iset  deie^  breke'S  ]>&  triws,  °i  awreke^  him  of  ]?e,  orSer 
of  him  seoluen  ?  And  hwo  is  pet  not  wel  J?et  doniesdei  is  dei  iset 
uorte  don  alle  men  riht.  Hold  ]>e  triws  J^eo  hwules.  Hwat  wouh 
so  me  euer  do's  ]?e,  'pe  rihtwise  demare  haue^  iset  enne  dei  norte 
loken  *  riht  bitweonen  ou.  Ne  do  pn  nout  him  scheome,  so  pet  tu 
uorhowie  wreche  of  his  dome  %  nime  to  j^in  owune  dome.  Two 
j^inges  bee's  pet  God  bane's  etholden  to  him  sulf — ]?et  bee's,  wurS- 
schipe  *?  wreche,  ase  holi  writ  witne'S.  Hwo  so  euer  on  him  snlf 
nimeS  ouSer  of  ]7eos  two,  he  robbe'S  God  f  reaue'S.  "  Gloriam 
meam  alteri  non  dabo."  Item :  "  Mihi  uindictam  ^  et  ego  retri- 
buam."  Deale.  Ert  tu  so  wro'S  wiS  mon  o^er  wi'S  wummon  }>et 
Folio  77  b.  tu  wult,  forte  wreken  pe,  reauen  God  his  strencSe  ? 

Accidies  salue  is  gostlich  gledschipe,  *?  froure  of  gledful  hope, 
bviruh  redunge,  1;  J>m'uh  holi  ]70uhte,  o'Ser  of  monnes  niu^e  iseid. 
Ofte,  leoue  sustren,  je  schulen  vren  lesse  uorte  reden  more.  Redunge 
is  god  bone.  Redunge  teche^  hu  *?  hwat  me  sclial  bidden :'  and  beoden 
bijite'S  hit  efter.  Amidde  J^e  redunge,  hwon  J^e  heorte  like^  wel, 
]?eonne  cume'S  up  a  deuociun,  J.  tet  is  wur'S  *^  monie  bonen.  Vor  so 
sei^  Seint  lerome  :f  "  Semper  in  manu  tua  sacra  sit  lectio  r^  tenenti 
tibi  librum  sompnus  subripiat  et  cadentem  faciem  pagina  sancta  susci- 
piat."  Holi  redunge  beo  euer  i  j^ine  honden  :'  slep  go  uppe  pe  ase 
]>u  lokest  ]7eron,  f  pe  holie  pagine  ikepe  |?i  uallinde  neb  t'"  and  so  pu 
schalt  reden  J  jeorneliche  ■?  longe.  Euerich  }>ing  me  mei,  ]?auh, 
ouerdon.     Best  is  euer  imete. 

Ajeines  jiscunge.  Ich  wolde  Jjet  o'Sre  schuneden,  ase  -^e  doS, 
gederunge.  To  much  felreolac  kundleS  hire  ofte.  Vreo  iheorted 
Te  schulen  beo.  Anker,  of  oSer  freolac,  bane's  ibeon  o'Serhwules  to 
free  of  hire  suluen.*     Golnesse  cume^   of  jiuernesse  "?  of  flesches 

»  to  don.  T.  ^  -S'lV. 

=  the  text  has  "  J^uruh  :"  "  wurS  "  is  substituted  as  a  better  reading  from  T.  and  C. 


HOW  INDOLENCE  IS  TO  BE  CURED,   COVETOUSNESS.    287 

is  fixed,  clotli  not  he  greatly  affront  the  judge,  who,  before  the 
appointed  day,  breaketh  the  truce  and  avengeth  himself  on  thee 
or  on  himself  ?  And  who  does  not  know  well  that  Doomsday  is  a 
day  appointed  in  which  to  do  justice  to  all  men  ?  Meanwhile,  keep 
the  truce.  Whatever  wrong  men  do  thee,  the  righteous  Judge  hath 
appointed  a  day  in  which  to  see  justice  done  between  you.  Do  not 
thou  affront  him  by  despising  the  vengeance  of  his  judgment,  and 
taking  vengeance  according  to  thy  own  judgment.  There  are  two 
things  which  God  hath  reserved  to  himself^ — worship  and  vengeance, 
as  Holy  Writ  sheweth.  Whosoever  taketh  to  himself  either  of  these 
two,  robbetli  God  and  reaveth  from  him.  "  My  glory  will  I  not 
give  to  another."  ^  Also,  "  Vengeance  is  mine,  and  I  will  repay ."^ 
God  knoweth  !  Ai't  thou  so  enraged  against  man  or  w^oman  that,  to 
avenge  thyself,  thou  wilt  rob  God  of  his  might  ? 

I V .  The  remedy  fur  indolence  is  spiritual  joy,  and  the  consolation 
of  joy  fill  hope  from  reading  and  from  holy  meditation,  or  when  spoken 
by  the  mouth  of  man.  Often,  dear  sisters,  ye  ought  to  pray  less, 
that  ye  may  read  more.  Reading  is  good  prayer.  Reading 
teacheth  how,  and  for  what,  we  ought  to  pray ;  and  prayer  after- 
wards obtaineth  it.  In  reading,  when  the  heart  feels  deliglrt,  de- 
votion ariseth,  and  that  is  worth  many  pra^-ers.  St.  Jerome  saith, 
"  Semper  in  manu  tua  sacra  sit  lectio ;  tenenti  tibi  librum  somnus 
subripiat,  et  cadentem  faciem  pagina  sancta  suscipiat."  "  Let  holy 
reading  be  alwa}  s  in  thy  hand.  Sleep  may  fall  upon  thee  as  thou 
lookest  thereon,  and  the  sacred  page  meet  thy  droopmg  face ;  "  and 
thus  long  and  intently  must  thou  read.  Every  thing,  however,  may 
be  overdone.     Moderation  is  always  best. 

V .  Against  covetousness.  I  could  wish  that  others  avoided,  as  ye 
do,  gathering.  Too  nuicli  liberality  often  breedeth  it.  Free 
hearted  ye  ought  to  be.  But  an  anchoress,  from  other's  liberality, 
hath  sometuues  been  too  free  of  herself.  Lechery  cometh  of 
gluttony  and  of  carnal  ease ;  for,  as  St,  Gregory  saith,  "  Meat  and 

*  Isaiah,  xlii.  8.  ''  Romans,  xii.  19, 


288  REGUL^  INCLUSARUM. 

else  ^'  vor  ase  Seint  Gregorie  sei^,  "  Mete  *?  driincli  ouer  rihte  teme'?? 
]?reo  teames  :'  lihte  wordes,  1  lihte  werkes,  'i  lecheries  lustes."  Vre 
Louerd  beo  i'Soncked,  ]>et  bane's  iheled  ou  of  jiuernesse,  mine  leoue 
sustren  i  aub  gobiesse  ne  bi'S  neuer  allunge  clene  acweint  of  flescbes 
fondunge.  Aub  J>et  understonde'S  wel,  ]?et  Jreo  degrez  Leo's  ]7er- 
imie,  as  Seint  Beornard  witne'S.  pe  norme  is  cogitaciun  :'  ]>e  o'Ser 
is  affectiun  :'  ]?e  |?ridde  is  kunsence.  Cogitaciuns,  ]>et  Leo's  fleoinde 
]?oubtes  pet  ne  lesteS  nout :'  %  ]7eos,  ase  Seint  Beornard  s,erS,  ne 
burteS  nout  ]7e  soule  \1  aub  ]?aub  beo  bispete^  bire  mid  bire  blake 
spotle,^  so  ]7et  beo  nis  nout  wur'Se  |>et  Jesu  Crist,  bire  leoftnon,  J^et 
is  al  ueir,  ne  cluppe  bire  ne  cusse  er  beo  beo  iwascben.  Swucb 
ful'Se,  ase  bit  kume'S  bbtbcbe,  age^  awei  bbtbcbe,  mid  uenies,  mid 
confiteor,  %  mid  alle  god  deden.  Affectiun  is  bwon  jje  ]70ubt  ge'S 
inward,  %  ])&  debt  kume^  up,  7  |7e  lust  waxe'S.  peonne,  ase  was  ]?e 
spotle  er  upon  J^e  bwite  bvide,  J?er  waxe'S  wunde  "?  deopeS  into  );e 
soule,  efter  |?et  ]?e  lust  ge^,  1  te  debt  j^erinne,  fur'Sre  ?  fur'Sre. 
peonne  is  neod  forto  jeien,  "  Sana,  Domine,  animam  meam  :!" 
Louerd  bel  me,  uor  icb  am  iwunded.  "  Ruben,  primogenitus  mens. 
Folio  78.  non  crescas :"  Ruben,  ]7U  read  ]7eof,  Jju  blodi  debt,  ne  waxe  J?u 
neuer !  Kunsence,  ]7et  is  skiles  jettunge  bwon  ]7e  debt  iSe  luste  is 
igon  so  oueruorS  ]:>et  ter  nis  non  wiSsigginge,'"  jif  ];er  were  eise  uorto 
fulfullen  ]?e  dede.*^  pis  is  bwon  J^e  beorte  draweS  lust  into  bire,  ase 
]7ing  ]7et  were  amased,  1,  foS  ®  on  ase  to  winken  %  forte  leten  }>ene 
ueond  iwur'Sen,  %  lei's  bire  sulf  aduneward,  If  bub^  bim  ase  be  bit,  % 
jeieS  creaunt,  creaunt,  ase  swowinde.  peonne  be,  kene  j^et  was  er 
erub,^ — ]?eonne  leaped  to  J^et  stod  er  ueorrento,  %  bit  dea'Ses  bite  o 
Godes  deore  spuse.  I  wis  deaSes  bite,  vor  bis  teS  Leo's  attrie,  ase 
of  ane  wode  dogge.  Dauid,  i'Se  sauter,  cleope^  bine  dogge.  "  Erue 
a  framea  Deus  animam,"  ?c. 


^  [i>  is  in  hire  ahne  bodi,  large  towart  lechur,  J'urh  hire  gestninges.]   C.  Note. 

''  speckes.  T.     speches.  C.     "fcedant  maeulis,"  MS.  Oxon. 

■=  )5  ter  nere  na  wi'Saake.  T.  ''  to  \>e  fole  dede.  T.     to  fulle  l^e  dede.  C. 

'^  feoles.  T.  '  kurre.  T.     cueard.  C. 


THE  REMEDY  FOR  COVETOUSNESS.  289 

drink  more  than  enough  bringetli  forth  a  threefold  progeny ;  hght 
words,  light  deeds,  and  wantonness.  Our  Lord  be  thanked,  who 
hath  cured  you  of  gluttony,  my  dear  sisters  ;  but  carnal  desires  are 
never  completely  extinguished  from  among  the  temptations  of  the 
flesh.  But  know  this,  that  there  are  three  degrees  therein,  as  St. 
Bernard  testifieth.  The  first  is  cogitation ;  the  second  is  affection  ; 
the  third  is  consent.  Cogitations  are  flying  thoughts  that  do  not 
last ;  and  these,  according  to  St.  Bernard,  hurt  not  the  soul ;  but 
yet,  they  spit  upon  her  with  their  black  spittle,  sb  that  she  is  not 
worthy  to  be  embraced  or  kissed  by  Jesus  Christ,  her  beloved,  who 
is  altogether  fair,  before  she  is  washen.  Such  impurity,  as  it  cometh 
lightly,  goeth  away  lightly  with  the  help  of  prayer,  confession,  and 
all  good  works.  Affection  is  when  the  thought  goeth  inward,  and 
fondness  is  excited,  and  the  desire  increaseth.  Then,  as  was  the 
little  spot  at  first  upon  the  white  hood,  there  groweth  a  wound,  and 
penetrateth  deeply  into  the  soul,  according  as  the  desire  and  the 
fondness  go  in  further  and  further.  Then  there  is  need  to  cry, 
"  Sana,  Domine,  animam  meam  ;  "  "  Lord,  heal  me,  for  I  am 
wounded."  "  Keuben  primogenitus  meus  non  crescas  !  "''  "  Reuben 
thou  red  thief;  thou  bloody  desire ;  mayest  thou  never  increase  !  " 
Consent,  that  is,  the  willingness  of  the  mind  when  the  fondness  of 
the  desire  is  gone  so  much  too  far  that  there  is  no  refusing,  if  there 
were  a  convenient  opportunity  to  commit  the  action.  This  is  when 
the  heart  draweth  desire  into  itself,  as  a  bewildered  thing,  and  begins, 
as  it  were,  to  wink''  and  to  permit  the  fiend  to  do  what  he  pleases, 
and  layeth  herself  down  and  inclineth  to  him  as  he  bids,  and  crieth 
"  I  yield,  I  yield,"  as  if  about  to  faint.  Then  he  becometh  bold  who 
was  at  first  timid.  Then  he  leapeth  near,  who  was  at  first  at  a 
distance,  and  bites  the  bite  of  death  on  God's  dear  spouse.  I  wis, 
the  bite  of  death,  for  his  teeth  are  venomous  as  the  teeth  of  a  mad 
dog.  David,  in  the  Psalms,  calleth  him  dog,  "  Deliver  my  soul  from 
the  sword,  my  darling  from  the  power  of  the  dog." " 

"  Genesis,  xlix.  3,  4.  •>  Qu.  to  waver?     Wancol  A.  S.  wavering,  irresolute, 

'■  Psalm  xxii.  20. 
CAMD.  SOC.  2  P 


290  REGUL^E  INCLUSARUM. 

Uor  yi,  mi  leoue  suster,  so  sone  so  J^u  euer  underjitest  ]7et  tes 
dogge  of  helle  kumeS  snakerinde  mid  his  blodie  vlien  ^  of  stinkinde 
]70uhtes,  ne  lie  ]?u  nout  stille,  ne  ne  site  nou'Ser  uorte  loken  hwat  he 
wule  don,  ne  hu  ueor  he  wule  gon  :'  ne  ne  seie  ]?u  nout  slepinde, 
"  Ame  dogge  go  herut  r^  hwat  wultu  nu  herinne?"     pis  tolled  him 

Foho  78 1^.  touward  J^e.  Auh  nim  anon  ]?ene  rod  stef,  mid  nemmunge  i^ine 
mu'Se,  %  mid  ]?e  merke  i^ine  hond,  mid  ]70uhte  i'Sine  heorte, "?  hot 
him  ut  hetterhche — j^e  fule  kur  dogge — 7  H^ere  to  him  lu^erhche 
mid  te  hoUe  rode  steue.  Eif  him  stronge  bac  duntes  :'  'pet  is  to 
siggen,  rung  up  "?  sture  J^e  :"  hef  up  on  heie  eien  *?  honden  touward 
heouene :  gred  ^  efter  sukurs.  "  Deus  in  adjutorium :  Veni  Creator : 
Exurgat  Deus,  in  nomine  tuo :  Domine,  quid  multipheati  sunt :  Ad  te, 
Domini,  levavi:  Levavi  oculos  meos."  Alle  ]?e  sahnes  ouer.  Andjifjje 
ne  cume'S  nout  sone  help,  gred  luddure  mid  hote  heorte.  "  Ysquequo, 
Domine,  obliuisceris  me,  in  finem?"  And  so,  al  ]?ene  salm  ouer. 
Pater  noster  t'  Credo :'  Aue  Maria  :'  mid  halsine  bonen  o  J^ine  owune 
ledene  :f  J:  smit  herdeliche  '^  adun  ]?ine  cneon  to  j^er  eor^e  :'  T;  breid 
up  ]7ene  rode  stefj '^  sweng*^  him  ajean  a  uour  halue— j^ene  helle 
dogge.  pet  nis  nout  elles  bute  blesce  ])e  al  abuten  mid  te  eadie  rode 
tocne.  Spit  him  amidde  |?e  bearde  to  hoker  "?  to  schom,®  j^et  flikere'S 
so  mit  ])e,  %  fake's  mid  dogge  uawenunge,  hwon  he  uor  so  liht  wurS 
— for  ]>e  licunge  of  o  lust  one  hond  hwule,  cheapen  ]?ine  soule,  Godes 
deore  spuse,^  ]>et  he  bouhte  mid  his  blode,  *?  mid  his  deorwur^e 
dea^e  o^e  deore  rode.  Euer  biliold  hire  wur^  J^et  he  paide  uor 
hire :'  IJ  dem  ]?erefter  pris,  7  beo  on  hire  ]>e  deorre  :'  J  ne  sule  ]?u 
neuer  so  e^eliche,  his  fo  J:  ym  ei^er,  his  deorewur'Se  spuse,  J^et  cost- 
nede  him  so  deore.  Vorte  makien  ]>e  deofles  hore  of  hire  is  reou^e 
ouer  reou'Se.     To  unwreste,  mid  alle,  heo  is  pet  mei,  uorte  hebben 

Folio  79.  up  hire  |?reo  uingres  ouercumen  hire  fo,  *?  ne  lust  uor  slou^e.  Hef 
up,  for'Si,  mid  treowe  bileaue  J.  mid  herdie,  up  ]7ine  j^reo  uingres,  "? 


"  flehes.  T.     flegen.   C.  ''  geie.  T. 

*■■  smerteliche.  T.  C.  ''  swench.  T. 

*  schoarne.  T.     scarn.   C.  '  bugging.  T.  C.     mercem.  MS.  Oxon. 


TEMPTATION  TO  BE  DRIVEX  AWAY.  291 

Wherefore,  my  dear  sister,  as  soon  as  ever  thou  perceivest  that 
this  clog  of  hell  coraeth  sneaking  with  his  bloody  fleas  of  corrupt 
thoughts,  lie  thou  not  still,  nor  yet  sit,  to  see  what  he  will  do,  or 
how  far  he  will  go  ;  and  say  not  to  him  m  a  sleepy  manner,  "  Friend 
dog,  go  out  hence ;  what  wouldest  thou  have  here  ?"  This  enticeth 
him  toward  thee.  But  take  up  at  once  the  staff  of  the  cross,  at  the 
same  time  pronouncing  the  sacred  name  with  thy  mouth,  with  the 
sign  in  thy  hand,  and  with  thought  in  thy  heart,  command  him 
sternly  to  go  out — the  foul  cur  dog ;  and  beat  him  severely  with  the 
staff  of  the  holy  rood.  Give  him  hard  back  strokes  ;  that  is  to  say, 
rouse  up  and  bestir  thyself:  lift  up  your  eyes  and  hands  toward 
heaven,  cry  for  succour,  "  Haste  thee,  O  God,  to  deliver  me."  ^ 
"  Come  Holy  Ghost."  "  Let  God  arise."  ^  "  Save  me,  O  God,  for  thy 
name's  sake."  °  "  Lord,  how  are  they  increased  that  trouble  me."  ^ 
"  To  thee,  O  Lord,  have  I  lifted  up  my  soul." ^  "I  have  lifted  up 
my  eyes."  ^  All  the  Psalms  through.  And  if  help  cometh  not  to 
thee  soon,  cry  louder  with  fervent  heart,  "  How  long  wilt  thou 
forget  me,  O  Lord,  for  ever  ?  "  ^  And  so  on  through  the  whole 
Psalm :  the  Lord's  Prayer,  the  Belief,  the  Salutation  of  the  Virgin 
Mary,  with  deprecatory  prayers  in  thy  own  language ;  and  smite 
your  knees  down  smartly  to  the  earth,  and  snatch  up  the  rood  staff, 
and  swinge  him  again  on  every  side — the  hell  hound.  That  is 
nothing  else  than  bless  thyself  all  around  with  the  holy  sign  of  the 
cross.  Spit,  in  contempt  and  scorn,  upon  his  beard  who  thus 
dangleth  about  thee,  and  flattereth  thee  with  the  fawning  of  a  dog, 
when,  for  so  small  a  price — for  the  momentary  gratification  of  a 
desire,  he  tries  to  purchase  thy  soul — God's  dear  spouse,  which  he 
bought  with  his  blood,  and  with  his  precious  death  on  the  dear  cross. 
Look  always  at  her  price  that  he  paid  for  her ;  and  by  that  value 
her,  and  hold  her  the  dearer ;  and  never  sell  thou  so  cheaply,  either 
to  his  enemy  or  thine,  his  beloved  spouse  that  cost  hhn  so  dear.     To 

''   Psalm  iii. 


Psalm  Ixx. 

''   Psalm  Ixviii. 

'^   Psalm  liv. 

Psalm  XXV, 

'  Psalm  cxxi. 

»   Psalm  xiii, 

292  REGUL^  INCLUSARUM. 

inid  te  liolie  rode  steaue,  pet  him  is  lowest  kuggel,  leie  on  ]>g  deouel 
dogge.  Nem  ofte  Jesu,  '^  cleope  his  passiun  to  helpe,  1  halse  him  bi 
his  pinen,  1!  bi  his  deorewurSe  blode,  *?  bi  his  dea'Se  o  rode.  Vhh 
into  his  wunden :'  creop  in  ham  mid  J^ine  J^ouhte.  pet  beo^  al 
opene.*  Muchel  luuede  he  us  j^et  lette  makien  swuche  J^urles  in 
him  uorte  huden  us  inne.  And  mid  his  deorewurSe  blode  biblodege 
l^ine  heorte.  "In  petram:  abscondere  fossa  humo."  Go  into  ]>e 
stone,  he  seiS,  j^e  prophete,  and  hud  ]>e  r8e  doluene  eor'Se :'  pet  is, 
iSe  wunden  of  ure  Lourdes  flesche  J^et  was  ase  idoluen  mit  te  dulte  ^ 
neiles,  ase  lie  rSe  sautere  longe  biuoren  seide,  "Foderunt  manus 
meas,  et  pedes  meos  :^"  pet  is,  heo  duluen  mine  vet  J  mine  honden. 
He  ne  seide  nout  ]7et  heo  ]?urleden  mine  vet  1!  mine  honden,  auh 
duluen.  Vor  efter  ]?isse  lettre,''  ase  vre  meistres  siggeS,  pe  neiles 
weren  so  dulte  ]7et  heo  duluen  his  flesch,  *?  to  breken  pe  bones,  more 
]7en  ]7urleden,  uorte  pinen  him  sarre.  He  himsulf  cleope'S  j^e  ton- 
ward  Jjeos  wunden  :  "  Veni  columba  in  foraminibus  petrse,  in 
cauernas  macerie."  Mi  kulure,  he  serS,  ure  Louerd,  kum  and  hud 
pe  i'Se  |>urles  of  mine  limen,  and  i'Se  holes  of  mine  side.  Muchel 
luuede  he  ]7eo  kulure,  ]7et  he  swuche  holes  ^  makede.  Loke  nu  ]?et 
tu  ]7et  he  cleopeS  kulure,  habbe  kulure  kunde,  J;et  is  wiSuten  galle, 
and  kum  to  him  baldeliche,  and  make  pe  scheld  of  his  passiun,  and 
seie,  mid  Jeremie :  "  Dabis  scutum  cordis,  laborem  tuum :"  J^et  is, 
];u  schalt  jiuen  me,  Louerd,  heorte-scheld  ajean  pe  ueonde  r'  ]7et 

Folio  79 1.  beoS  ]?ine  swincfule  pinen.  pet  heo  swincfule  weren  he  scheauwede 
hit  so'Sliche  ^  inouh  pe  he  swette  ase  blodes  swotes  dropen  j^et  urnen 
adun  to  ]?er  eor'Se.  Me  schal  holden  scheld  ine  vihte,  up  a  buuen 
pe  heaued,  o'Ser  ajean  pe  breoste,  and  nout  drawen  hit  behinden  pe. 
And  riht  al  so  jif  ]?u  wult  ]?et  te  holie  rode-stef  beo  ]>i  scheld,  and 
tet  Godes  stronge  passiun  falsie  J^es  deofles  wepnen,  ne  drauh  Jju  hit 
nout  efter  pe,  auh  hef  hit  on  heih  abuuen  ]?in  heorte  heaued,  i'Sine 

'  breoste  eien.     Hold  hit  up  ajean   J^e  ueonde,  and  scheau  hit  him 

'^  ne  beoS  ha  al  opeiie  ?  C.  ''  dulle.  T.  C. 

"   Literam.   MS.  Oxon.      "  Litera,  nude,  Latina  lingua."     Du  Gauge. 

''  hudles.  T.  C.  '^  openlielie.  T.     witterliclie.  C. 


THE  WOUNDS  OF  CHRIST  A  KEFUGE  TO  THE  SOUL.  293 

make  of  her  the  devil's  paramour,  is  sorrow  beyond  all  sorrow.  Too 
depraved,  withal,  is  she,  who  might,  by  holding  up  her  three  fingers, 
overcome  her  foe,  and  desires  it  not,  through  sloth.  Hold  up,  there- 
fore, with  true  and  firm  faith  thy  three  fingers,  and  with  the  holy 
rood-staff,  which  is  the  cudgel  which  he  loathes  most,  lay  on  the 
devil-dog.  Name  Jesus  often,  and  invoke  the  aid  of  .his  passion,  and 
implore  him  by  his  sufferings,  and  by  his  precious  blood,  and  by  his 
death  on  the  cross.  Fly  into  his  wounds ;  creep  into  them  with  thy 
thought.  They  are  all  open.  He  loved  us  much  who  permitted 
such  cavities  to  be  made  in  him,  that  we  might  hide  ourselves  in 
them.  And,  with  his  precious  blood,  ensanguine  thine  heart.  "  In- 
gredere  in  petram,  et  abscondere  in  fossa  humo  ;  "  "  Go  into  the 
rock,"  saith  the  prophet,  "  and  hide  thee  in  the  pit  which  is  dug  in 
the  earth ;"  *  that  is,  in  the  wounds  of  oiu'  Lord's  flesh,  which  was 
as  if  dug  into  with  the  blunt  nails,  as  he  said  long  before  in  the 
Psalter,  "  Foderunt  raanus  meas  et  pedes  meos ;  "  ^  that  is,  they  dug 
my  feet  and  my  hands.  He  did  not  say,  they  pierced  my  feet 
and  my  hands,  but  dug.  For,  according  to  this  Latin,  as  our 
teachers  say,  the  nails  were  so  blunt  that  they  digged  his  flesh,  and 
broke  the  bones  rather  than  pierced  them,  to  torment  him  the  sorer. 
He  himself  calleth  thee  toward  those  wounds,  "  Veni  columba  in 
foraminibus  petrge,  in  cavernas  macerise  :  "  '^  "  My  dove,"  saith  our 
Lord,  "  come  and  hide  thyself  in  the  cavities  of  my  limbs,  and  in  the 
holes  of  my  side."  Great  was  his  affection  for  the  dove  for  which  he 
made  such  hiding  places.  See  now  that  thou,  whom  he  calleth 
dove,  have  the  nature  of  a  dove,  which  is  without  gall,  and  come  to 
him  boldly,  and  make  his  sufferings  thy  shield,  and  say  with 
Jeremiah,  "  Dabis  scutum  cordis  laborem  tuum ; "  ^  that  is,  "  Thou 
shalt  give  me,  O  Lord,  a  heart-shield  against  the  enemy ;  which  is 
thy  laborious  sufferings."  That  they  were  laborious,  he  shewed 
manifestly  enough,  when  he  sweated,  as  it  were  drops,  the  sweat  of 

*  Isaiah,  ii.  10.  *"  Psalm  xxii.  16.  "^  Canticles,  li.  11. 

''  Lament,  iii.  65.  Vulgate  translation. 


294  REGULiE  INCLUSARUM. 

witterliche.  pe  sih'Se  one  J^erof  bringe'S  him  o  fliihte  :^  vor  bo'Se 
liim  agrise^  ]>er  ajean  *?  scheome'S  ut  of  his  witte,  efter  j^e  ilke  time 
|7et  ure  Louerd  J^er  mide  brouhte  so  to  grunde  his  kointe  kuluert- 
schipe  *?  his  prude  strencSe.  Eif  ])u,  j^uruh  J^ine  jemeleaste,  werest 
te  erest  wochche,'^  ■?  jiuest  ]7e  ueonde  injoiig  to  uor'S  i'Se  urum^e,  so 
}7et  tu  ne  meiht  recoilen  him  ajanward  uor  j^ine  muchele  unstreiic^e, 
auh  ert  ibrouht  so  uor^  ouer  ];et  tu  ne  meiht  J^is  scheld  holden  o 
J^ine  heorte,  ne  wrenchen  pe  ]?erunder  frommard  |>e  deofles  earewen, 
nim  ]7e  uor'S  alast  Seinte  Beneites  salue,  ]7auh  ne  }?erf  hit  nout  beon 
so  ouerstrong  ase  his  was  :!  ]>et  of  'pe  walewing,  rug  1!  side  J  wombe 
orn  al  o  grure  blode  :  auh  hure  1;  hure  ^  jif  jn  sulf,  hwon  pe  [_l.  he] 
strongest  stont,  one  smerte  discephne,  7  drauh,  ase  he  dude,  j^et 
swete  hkunge  into  smeortunge.  Ant  jif  ]7U  ]7us  dest  nout,  auh 
slepinde  werest  pe,  he  wule  gon  to  uor^  upon  pe  er  p\i  lest  wene, 
ant  bringen  J^e  of  fule  Jjouhte  into  deht  of  ful  sunne:^''  and  so  he 
Folio  80.  bringe"S  pe  al  ouer  into  skiles  jettunge,  Jjet  is  dea'Sliclie  sunne,  wi'S- 
uten  pe  dede  ^'  7  so  is  ek  J^e  delit  of  pe  stincginde  lust  wi'Suten 
graunt  of  J^e  werke,  so  long  hit  mei  ilesten,  hwon  J^e  skile  ne  uihte"S 
no  lengre  ]7er  tojeines.  "  Nunquam  enim  judicanda  est  delectatio 
esse  morosa  dum  ratio  reluctatur  7  negat  ascensum."'^  Vor  ];i, 
leoue  suster,  ase  ure  Louerd  lere^  pe,  to  tred  J^e  neddre  heaiied,  J^et 
is,  pe  beginnunge  of  his  f<mdunge :  "  Beatus  qui  tenebit  7  allidet 
parvulos  sues  ad  petram."  Eadi  is  he,  sei^  Dauid,  |>et  wiShalt 
hire  ^  on  erest,  and  to  breke'S  to  pe  stone  pe  ereste  sturunges  hwon 
J7et  fleschs  arise^  ]?eo  hwule  ]7et  heo  bee's  junge.  Vre  Louerd  is 
icleoped  ston  uor  his  treounesse.  And  ek  in  Canticis :  "  Capite 
nobis  uulpes  paruulas  quse  destruunt  vineas."  Nime'S  7  keccheS  us, 
leofmon,  anon  pe  junge  uoxes.  pet  beo"b  pe  erest  prokunges  J^et 
sturie'S  ^  pe  winjeardes,  he  sei^S,  ure  Louerd,  j^et  beo^  ure  soulen, 


iinvvreastliche.  T.  waclichlidie.   C. 

ah  jje  hvve'Sere.  T.  ach  Ian  luire.   C.     Sallem.  MS.  Oxoii. 

lust.  T.  C.  •"  Sic. 

him.  T.  '  struii'u.  T,     sUueii.   C. 


THE  CllOSS  A  SHIELD.       ST,  BENEDICT'S  REMEDY.  295 

blood,  tliat  rail  down  to  the  earth.  A  shield  should  be  held  up,  in 
battle,  above  the  head  or  against  the  bi'east,  and  not  dragged  behind 
thee ;  and,  in  like  manner,  if  thou  wish  that  the  holy  rood-staff 
should  be  thy  shield,  and  that  the  Lord's  painful  sufferings  should 
foil  the  devil's  weapons,  drag  it  not  after  thee,  but  lift  it  up  on  high 
above  the  head  of  thy  heart,  in  the  eyes  of  thy  breast.  Hold  it  up 
against  the  enemy,  and  shew  it  him  distinctly.  The  mere  sight  of 
it  putteth  him  to  flight ;  for  it  both  terrifieth  him  and  shameth  him 
to  distraction,  since  the  time  when  our  Lord  therewith  baffled  his 
crafty  wiles,  and  his  proud  strength.  If  thou,  through  thy  negli- 
gence, defendest  thyself  at  first  feebly,  and  givest  the  enemy  entrance 
too  far  in  the  beginning,  so  that  thou  mayest  not  be  able  to  drive  him 
back  again  because  of  thy  great  weakness,  but  art  so  far  overcome 
that  thou  canst  not  hold  this  shield  upon  thy  heart,  nor  shelter 
thyself  under  it  from  the  devil's  arrows,  take,  at  last,  St.  Benedict's 
remedy,  though  it  need  not  be  excessively  strong  as  his  was,  who, 
from  the  wallowing,  on  back,  and  side,  and  belly,  ran  all  over  with 
gory  blood :  *  but,  at  least,  when  the  temptation  is  strongest,  give 
thyself  a  smart  flagellation,  and  draw,  as  he  did,  the  sweet  inclina- 
tion into  smarting.  If  thou  dost  not  so,  but  defendest  thyself  in  a 
sleepy  manner,  he  will  advance  upon  thee  too  far,  before  thou  art  in 
the  least  aware,  and  bring  thee  from  foul  thoughts  to  the  desire  of 
foul  sin  ;  and  so  he  bringcth  thee  completely  to  give  thy  mind's 
consent,  which  is  mortal  sin,  without  the  deed ;  and  so  is  likewise 
the  pleasiire  of  the  stinging  desire,  without  consenting  to  its  effect, 
so  long  as  it  may  last,  when  the  reason  no  longer  contendeth  against 
it.  For  the  delight  in  it  must  never  be  judged  to  be  wilful  though  it 
continue,  as  long  as  the  reason  strives  against  it,  and  refuses  its 
consent.  Wherefore,  dear  sisters,  as  our  Lord  taught  thee,  trample 
upon  the  serpent's  head,  that  is,  the  beginning  of  his  temptation, 
"  Beatus  qui  tenebit  et  allidet  parvulos  suos  ad  petram."  ^  "  Blessed 
is  she,"  saith  David,  "  who  restraineth  herself  at  first,  and  breaketh 

^  See  Acta  Sanctorum,  March  21.  ^  Psalm  cxxxvii.  9. 


296 


REGUL^  INCLUSAKUai. 


'pet  mot  miiche  tilunge  to  uorte  bereii  windberien.**  pe  deouel  is 
beorekunnes,  and  bane's  asse  kunde:  vor  be  is  bibinden  strong,  and 
feble  iSe  beaue'S,  ]?et  is,  i'Se  urum'Se,  and  so  is  beore  1:  asse.  Ne  jif 
bim  neuer  injong  :f  aub  tep  bim  o^e  scbulle,  uor  be  is  erub  ase 
beore  j^eron :'  and  bie  him  so  j^eoneward,  t  ascur  bim  so  scbeome- 
Hcbe,  so  sone  so  pu  undei'jitest  bim,  pet  be  bold  bim  iscbend,  and 
pet  bim  agrise  wi'5  pe  stude  j^et  tu  wunest  inne  'J  vor  be  is  J^inge 
prudest,  and  bim  is  scbeome  lo"Sest. 


Al  so,  leoue  suster,  so  sone  so  |7U  euer  ivelest  ]?et  ]nn  beorte  mid 
luue  ualle  tonward  eni  monne,^  ouermete,  anonrihtes  beo  iwar  of  j^e 
neddre  atter,  and  to-tred  bis  beaned.  pe  cwene  seide  ful  so"S  ]?et 
Folio  80  ft.  mid  one  strea  broubte  o  brune  alle  bire  buses  :^*^  J^et  mucbel  kume'S 
of  luteL  And  nim  nu  jeme  bu  bit  fare^.  pe  sparke  J>et  wint  up 
ne  bringe^  nout  anonribt  J^et  bus  al  o  furet''*  aub  liS  1;  keccbe'S 
more  fur,  *?  fostre'S  bit  for'S,  *?  waxe^  from  lesse  to  more  vort  ^  al  ]7et 
bus  blasie  uor'S  er  me  lest  wene.  And  pe  deouel  blowe'S  to  from 
]7et  bit  erest  kundle"S  t'  and  mucbel  e'S  ^  his  beli  bles  euer  ase  hit 
waxe'S.  Understond  J>is  bi  j^i  suluen.  O  sibS  }?et  tu  isibst,  o^er 
on  elpi  word  ]?et  tu  mis-iberest,  jif  hit  out  ^^  sture^S  pe,  cwench  hit 
mid  teares  of  watere,  *?  mid  lesu  Cristes  blode,  ];eo  bwule  ]?et  bit  nis 
buten  a  sperke,  er  ])en  bit  waxe  J  tende  pe  so  ]>et  tu  bit  ne  muwe 
acwenchen.  Vor  so  bit  biualle'S  ofte  :/  1;  hit  is  riht  Godes  dom,  ]?et 
hwo  ne  de'S  hwon  he  mei,  he  ne  schal  nout  hwon  be  wolde. 


»  win  beries.  T. 
•^  wanes.  T.     eastres.  C. 
<■  a-Sat.  T.     o'Set.  C. 
8  ewt.  T.     eawet.     C. 


*=  ani  mon  a  wiht.  T.     —  wicht,  C. 

d  o  leie.  T.  C. 

'  muceles.  T.     niudle'S.   C. 


SIN,  AT  FIRST  A  SPARK,  KINDLETH  A  GREAT  FIRE.  297 

against  the  stone  the  first  emotions  when  the  flesh  ariseth,  while  she 
is  young.  Our  Lord  is  called  a  stone  because  of  his  faithfulness.  And 
also  in  the  Canticles,  "  Take  us  the  little  foxes  that  spoil  the  vines ;  "^ 
these  are  the  first  enticements  which  are  felt,  which  destroy  the 
vineyards,  saith  our  Lord,  which  are  our  souls,  that  need  much 
tilling  in  order  to  bear  grapes.  The  devil  is  of  the  nature  of  a  bear 
and  of  an  ass ;  for  he  is  strong  behind  and  feeble  in  the  head,  that  is, 
in  the  beginning,  and  so  is  the  bear  and  the  ass.  Never  give  him 
entrance,  but  tap  him  on  the  scull,  for  he  is  weak  as  a  bear  in  that 
part ;  and  thus  hasten  him  away  and  hurry  him  away  so  shamefully, 
as  soon  as  thou  perceivest  him,  that  he  may  hold  himself  as  disgraced, 
and  dread  the  place  wherein  thou  dwellest ;  for  he  is  the  proudest 
creature,  and  shame  is  most  disagreeable  to  him. 

Thus,  dear  sister,  as  soon  as  ever  thou  feelest  thy  heart  incline 
with  too  much  love  toward  any  man,  beware  immediately  of  the 
venom  of  the  serpent,  and  trample  upon  his  head.  The  old  woman 
spoke  very  truly,  when  with  a  single  straw  all  her  houses  caught 
fire,  that  "much  cometh  of  little."  And  now  observe  how  it 
happeneth :  the  spark  that  goeth  up,  doth  not  immediately  set  the 
house  all  on  fire,  but  lieth  and  catcheth  moi^e  fire,  and  continueth 
feeding  it,  and  it  groweth  from  less  to  more  until  the  whole  house 
blaze  forth  before  we  are  in  the  least  aware.  And  the  devil  bloweth 
upon  it  from  the  time  that  it  first  kindleth,  and  always  bloweth  a 
greater  blast  with  his  bellows  as  it  increaseth.  Understand  this 
from  thyself.  If  any  sight  that  thou  seest,  or  a  single  word  that 
thou  hearest  amiss,  at  all  move  thee,  quench  it  with  the  water  of 
tears,  and  with  Jesus  Christ's  blood,  while  it  is  only  a  spark,  before 
it  increase  and  inflame  thee  so  that  thou  mayest  never  be  able  to 
quench  it ;  for  so  it  often  happens,  and  it  is  the  just  decree  of  God, 
that  "  he  who  doth  not  when  he  may,  shall  not  when  he  would." 


»  Canticles,  ii.  15. 
CAMD.  SOC.  2  Q 


298  EEGUL^  INCLUSARUM. 

Monie  kunnes  fondunge  bee's  ine  j^isse  uorme  ^  dole,  and  misliche 
urouren  If  moniuolde  saluen.  Vre  Louerd  jiue  ou  grace  j^et  heo 
moten  ou  helpen.  Of  alle  j^eo  o^re  jjeonne,  of  sclirift  ]>e  biheuest  of 
hire,  sclial  beon  ]?e  vifte  dole,  ase  icli  bihet  jjeruppe.  And  nime'S 
jeme  liu  euericli  dole  ualleS  into  o^er,  ase  ich  er  seide.  Her 
biginne'S  ]>e  uifte  dole. 

Of  Schrifte. 

Of  two  l^inges  nime^  ^eme,  of  sclirifte,  iSe  beginnunge.  pet 
forme  ]?ing,  of  bwuche  mihte  hit  beo.  pet  o'Ser  ]?ing,  hwuch  hit 
schulle  beon.  pis  beo^  nu  ase  two  limes  :"  and  ei'Ser  is  to-dealed  :' 
]?e  uorme  o  six  stucchenes  :'  pe  o'Ser  o  sixtene.  Nu  }>is  is  of  J?e 
uorme. 

Schrift  haue^S  monie  mihtes.  Auh  nullich  of  alle  siggen,  buten 
sixe :  ]?reo  ajean  'pe  deouel,  1!  J^reo  onont  us  suluen.  Schrift  schent 
bene  deouel  *?  hacke'S  of  his  heaued,  1:  to-dreaue'S  his  ferde.  Schrift 
wasche^  us  of  alle  ure  fulSen,  If  jet  ^  us  alle  ure  luren,  If  make's  us 
FoUoSl.  Godes  children.  And  ei^er  bane's  his  j^reo.  Preoue  we  nu  alle. 
pe  erest  ]>veo  beo^  alle  ischeawed  ine  Judites  deden.  Judit,  "pet  is 
schrift,  ase  was  jeare  iseid,  slouh  Oloferne,  pet  is,  pe  ueond  of  helle. 
Turn  beruppe  ase  we  speken  of  fuwelene  cunde,  J>et  bee's  iefned  to 
ancre.  Heo  hackede  of  his  heaued,  ?  seo^Sen  com  and  scheawede 
hit  to  pe  buruh  preostes.  peonne  is  pe  ueond  ischend  hwonne  me 
scheaue'S  ine  schrifte  alle  his  cweadschipes.  "  Compuncte  consci- 
entie :'  unde  in  cubiculo  ejus  abscidit  caput  ejus."  His  heaued  is 
ihacked  of,  "?  he  is  isleien  o'Se  monne  so  sone  se  he  euer  is  riht  sori 
nor  his  sunnen,  7  haue^  schrift  on  heorte.  Auh  he  is  nout  pe  jet 
ischend  pe  hwule  his  heaued  is  ihud,  ase  dude  on  erest  ludit,  er  hit 
beo  ischeawed  :'  ]?et  is,  er  ]?en  pe  mu'S  ine  schrifte  do  ut  pe  heaued 

"  feor'Se.  T.  C.  "  Seldes.  T. 


THE  NATURE  AND  EFFICACY  OF  CONFESSION.  299 

1  here  are  many  kinds  of  temptation  in  tliis  fourth  part,  and 
various  comforts  and  manifold  remedies.  May  our  Lord  give  you 
grace  that  they  may  help  you  !  The  fifth  part  then  shall  be  of 
confession,  the  most  necessary  of  them  all,  as  I  promised  above. 
And  observe  how  every  part  falleth  into  another,  as  I  said  before. 
Here  beginneth  the  fifth  part. 


PART  v.— Of  Confession. 

C/oncerning  confession.  To  begin,  take  notice  of  two  things : 
first,  of  what  efficacy  it  is ;  secondly,  of  what  kind  it  should  be. 
These  are  two  branches  ;  and  each  of  them  is  divided :  the  former 
into  six  parts ;  the  other  into  sixteen.  Now  this  is  concerning  the 
former. 

Confession  hath  many  powers.  I  will  not,  however,  speak  of 
them  all ;  but  only  of  six :  three  against  the  devil,  and  three  con- 
cerning ourselves.  Confession  confoundeth  the  devil,  and  hacketh 
off  his  head,  and  disperseth  his  forces.  Confession  washeth  us  from 
all  our  filthiness,  and  giveth  us  back  all  our  losses,  and  maketh  us 
children  of  God.  And  each  of  these  divisions  hath  its  own  three. 
Let  us  now  prove  all  these.  The  first  three  are  all  exemplified  in 
the  history  of  Judith.  L  Judith,  that  is,  confession,  as  was  said 
before,  slew  Holofernes,  that  is,  the  fiend  of  hell.  Turn  back  to  the 
place  where  we  spoke  of  the  nature  of  fowls,  which  are  compared  to 
anchoresses.*  She  hacked  off  his  head,  and  then  came  and  shewed 
it  to  the  priests  of  the  city.  Then  is  the  fiend  confounded  when  all 
his  iniquities  are  disclosed  in  confession,  "  Compunctte  conscientiae ; 
unde  in  cubiculo  ejus  abscidit  caput  ejus."  His  head  is  cut  off,  and 
he  is  slain  in  the  man  as  soon  as  ever  he  is  truly  sorry  for  his  sins, 
and  hath  set  his  heart  on  confessing  them.  2.  But  he  is  not  yet 
confounded  while  his  head  is  concealed,  as  Judith  did  at  first,  nor 

»  Page  131. 


300  liEGUL^  INCLUSARUM. 

sunne.  And  nout  one  J^e  sunne,  auh  al  J7e  beginnunge  ]7erof,  and 
al  Ipe  uorrideles  ]?et  brouhten  in  Jje  sunne,  J^et  is  ]>e  deofles  heaued 
];et  me  schal  to-dreden  anon,  ase  ich  er  seide.  "  Vna  mulier  Ebrea 
fecit  confnsionem  in  domo  Regis  Nabugodonosor :'"  J^eonne  vlih  his 
ferde  anon  ase  dude  Judit  Olofernes.  And  his  wijeles  '%  his 
wrenches  ]?et  he  us  mide  asailed,  do  ham  alle  o  vluhte :'  and  |?e 
buruh  is  ared  J^et  heo  heueden  biset :'  J^et  is  to  siggen,  ]>e  sunfule  is 
dehured.  ludas  Makabeus — hwo  stod  ajean  him  ?  Al  so  hit  tone's 
in  Judicum  ]>et  tet  folc  ]>eo  hit  askede,  efter  Josues  dea'S,  hwo 
schulde  beon  hore  due,  "?  leaden  ham  in  'pere  uerde  ?  Vre  Louerd 
onswerede  1  seide,  ludas  schal  gon  biuoren  ou :  I  chulle  ower  foes 
lond  bitechen  in  his  honden.  LokeS  nu  ful  jeorne,  hwat  tis  beo  to 
Folio  81  J,  siggen.  losue  spele'S  hele,  ?  ludas  spele'S  schrift,  ase  ludit. 
peonne  is  Josue  dead  hwon  soule  hele  is  forloren  vor  *  eni  deadlich 
sunne.  pe  sunfule  is  ]?e  unwihtes  lond,  J?et  is  ure  deadlich  fo,  and 
tis  lond  ure  Louerd  hat  ^  uorto  bitechen  in  Judases  honden.  Uor 
hwon  ]7et  he  go  biuoren,  schrift,  lo  lui,  is  gunfaneur,  "?  bere'Sher  ]>e 
banere  biuoren  alle  Godes  ferde,  ]?et  beo'S  gode  ]?eawes.  Schrift 
reaueS  ]?e  ueonde  his  lond,  J^et  is,  J^e  sunfule  mon,  and  al  to-dreaue^ 
Canaan,  ]?e  ueondes  ferde  of  helle.  ludas  hit  dude  licomliche  t  and 
schrift,  ]7et  he  bitocne'S,  d&S  ]?et  ilke  gostliche.  pis  beoti  nu  ]?reo 
|7inges  ]?et  schrift  de^  o  J^e  deouel.  pe  o^er  ]?reo  ]?inges  ];et  hit  de^ 
on  us  suluen  beoS  ]?eos  her  efter. 


Schrift  wascheS  us  of  alle  ure  ful^en :  uor  so  hit  is  iwriten : 
"Omnia  confessione  lavantur."  Glosa  super:  "  Confitebimur  tibi 
Deus  :f  confitebimur,"  ?c.  And  tet  was  bitocned  ]?et  ludit  weoscli 
hire,  15  despoilede  hire  of  hire  widewe  schrude,  j^et  was  merke  of 
seoruwe  t'  and  seoruwe  nis  bute  of  sunne  one.     "  Lauit  corpus  suum, 

«  \vi6'.   T.     J>uich.  C.  *■  bihet.  T. 


EFJblCA(;Y  OF  CONFESSION  AGAINST  THE  DEVIL.  301 

until  it  is  shewn  ;  that  is,  until  the  mouth  in  confession  put  forth  the 
capital  sin.  And  not  only  the  sin,  but  the  whole  beginning  thereof, 
and  the  previous  circumstances  which  brought  in  the  sin,  which  is 
the  devil's  head,  which  we  ought  immediately  to  trample  upon,  as  I 
said  before.  "  One  Hebrew  woman  hath  made  confusion  in  the 
house  of  Kmg  Nebuchodonosor ;  "  ^  then  his  army  immediately  flies, 
as  Judith  made  that  of  Holofernes,  and  his  wiles  and  fraudulent 
tricks,  w^herewith  he  assailed  us,  all  take  to  flight ;  and  the  city 
which  they  had  besieged  is  delivered ;  that  is  to  say,  the  sinner  is 
delivered.  Judas  jMaccabeus — who  stood  against  him  ?  In  like 
manner,  we  are  told  in  the  Book  of  Judges,  that,  after  the  death  of 
Joshua,  when  the  people  asked,  "  Who  should  be  their  leader,  and 
go  before  them  in  the  army  ?  "  Our  Lord  answered  and  said, 
*'  Judah  shall  go  before  you  :  I  will  deliver  the  land  of  your  enemies 
into  his  hands."  Consider  now  attentively,  what  this  meaneth. 
Joshua  meaneth  health,  and  Judah  confession,  the  same  as  Judith. 
Then  is  Joshua  dead  when  the  health  of  the  soul  is  lost  through  any 
deadly  sin.  The  sinner  is  the  enemy's  land,  who  is  our  deadly  foe, 
and  this  land  our  Lord  promises  to  deliver  into  Judah's  hands.*" 
For  when  he  goeth  before,  behold  now,  confession  is  the  standard 
bearer,  and  beareth  here  the  banner  before  all  God's  army,  which  is 
good  morals.  3.  Confession  reaveth  from  the  fiend  his  land,  which  is 
the  sinful  man,  and  completely  defeateth  Canaan,  the  army  of  the 
fiend  of  hell.  Judah  did  it  bodily ;  and  confession,  which  he 
betokeneth,  doth  the  same  spiritually.  Now  these  are  the  tlu"ee 
things  that  confession  doth  against  the  devil.  The  other  three 
things  which  it  doth  to  ourselves  are  those  which  follow. 

1.  Confession  washeth  us  from  all  our  defilements:  for  thus  it  is 
written,  "Omnia  confessione  lavantur;"  as  a  comment  upon  this  : 
"  We  will  confess  to  thee,  O  God,  we  will  confess,"  &c.  and  this 
was  figuratively  shewn  when  Judith  washed  herself,  and  stripped  off" 
the  garments  of  her  widowhood,  which  were  a  token  of  sorrow  ;  and 

*  Judith,  xiv.  18.  *"  Judges,  i,  2. 


302  REGUL^  INCLUSARUM. 

*?  exuit  se  uestimentis  uiduitatis."  Schrift  jelt  eft  al  pet  god  ]>et  we 
hefden  uorloren  jjuruli  heaued  sunne  :!  7  bringe^  al  ajean,  ?  jelt  al 
togederes.  loel :  "  Reddam  uobis  annos  quos  comedit  locusta, 
brucus,  rubigo  et  erugo."  pis  was  bitocned  j^uruli  j^et  ludit 
schrudde  hire  mid  helidawene  weadeii  and  makede  hire  ueir  ^  wi^- 
"uten,  ase  schrift  de'S  us  wi'Sinnen,  mid  alle  ]>e  ueire  urnemenz  jjet 
bitocne'S  blisse.  And  ure  Louerd  sei'S,  ];uruh  Zacharie :  "  Erunt 
sicut  fuerunt  antequam  proiceram  eos  :'"  ]>et  is,  schrift  schal  makien 
]>ene  mon  al  swuch  ase  he  was  biuoren  |;et  he  sunege  :'  ase  clene  If 
Folio  82,  ase  ueir  1!  ase  riche  of  alle  god  ]?et  limpe'S  to  ]fe  soule.  pet  j^ridde 
l^ing  ]7et  schrift  de'S  to  us  suluen  is  ]7e  frut  of  ])is  o'Ser  two,  *?  ende'S 
ham  bo'Se — ]}et  is,  make's  us  Godes  children,  pis  is  bitocned  j^erbi 
]?et  Judas,  ine  Genesi,  biwon  of  Jacob,  Benjamin.  Benjamin  sei^S 
ase  muche  ase  Sune  of  riht  half.  ludas,  ]>et  is,  schrift :/  al  so  ase 
ludit :'  for  bo'Se  heo  spele'S  on  an  Ebreische  ledene.  pis  gostliche 
ludas  bijet  of  lacob  his  feder,  J7et  is,  ure  Louerd,  to  beon  his  riht 
hondes  sune,  1  bruken  buten  ende  ]>e  eritage  of  heouene.  Nu  we 
habbe'S  iseid  of  hwuche  mihte  schrift  is,  J  hwuche  efficaces  hit 
haue'S,  *?  inemned  sixe.  Loke  we  nu  jeorneliche  hwuch  schrift 
schule  beon  ]>et  bereS  swuch  strencSe :'  "%  for  to  scheawen  hit  bet 
dele  we  nu  j^is  lim  o  sixtene  stucchenes. 


Schrift  schal  beon  wreiful,  bitter,  mid  seoruwe,  ihol,  naked,  ofte 
imaked,  hiliful,  edmod,  scheomeful,  dredful,  1  hopeful,  wis,  soS  1 
willes  "^  owune  %  studeuest :!  biSouht  biuoren  longe.  Her  beo^  nu, 
ase  ]?auh  hit  were,  sixtene  stucchenes  J^et  beoS  iueied  to  schrifte  r^ 
and  we  schulen  siggen  of  euerichon  sum  word  sunderliche  areavve. 

*  fairhede  hire.   T.      [graiSedeJ  line.   C. 


GOOD  EFFECTS  OF  CONFESSION  TO  THE  PENITENT.  303 

there  is  no  sorrow  but  from  sin  only,  "  Lavit  corpus  suum,  et  exuit 
se  vestiinentis  viduitatis."*  2.  Confession  gives  us  back  all  the  good 
that  we  had  lost  through  mortal  sin :  it  bringeth  it  all  again,  and 
completely  restoreth  it.  Joel  saith,  '^  I  will  restore  to  you  the 
years  that  the  locust,  the  canker-worm,  and  the  mildew,  and  the 
palmer- worm  have  eaten."  ^  This  was  figuratively  shewn  in  that 
Judith  clothed  herself  with  holiday  garments,  and  made  herself 
fair  without,  as  confession  maketh  us  within,  with  all  the  goodly 
ornaments  which  are  tokens  of  joy.  And  our  Lord  saith  in  Zechariah, 
"  They  shall  be  as  they  were  before  I  had  cast  them  off ;  "  "^  that  is, 
confession  shall  make  the  man  such  as  he  was  before  he  sinned ;  as 
clean,  and  as  fair,  and  as  rich  m  all  the  good  that  appertaineth  to 
the  soul.  3.  The  third  thing  which  confession  doth  to  oui'selves  is 
the  fruit  of  the  other  two,  and  which  completes  them  both,  that  is, 
maketh  us  children  of  God.  This  is  represented  in  the  Book  of 
Genesis,  when  Judah  obtained  the  consent  of  Jacob  to  carry 
Benjamin  with  him  into  Egypt. "^  Benjamm,  signifieth  Son  of  the 
right  hand.  Judah,  that  is,  confession ;  in  like  manner  as  Judith  ; 
for  both  have  the  same  meaning  in  the  Hebrew  tongue.  This 
spiritual  Judah  obtained  of  Jacob  his  father,  that  is,  our  Lord,  to  be 
the  son  of  his  right  hand,  and  to  enjoy,  without  end,  the  inheritance 
of  heaven.  We  have  now  said  how  great  is  the  power  of  confession, 
and  what  effects  it  hath,  and  we  have  mentioned  six.  Let  us  now 
consider  attentively  what  sort  of  confession  that  must  be  which  ])ro- 
duceth  such  good  effects  ;  and  to  shew  it  the  better,  divide  we  now 
this  part  into  sixteen  particulars. 

Confession  shall  be  accusatory,  bitter  and  sorrowful,  full, 
candid,  frequent,  speedy,  humble,  with  shame,  anxious,  hopeful, 
prudent,  true,  voluntary,  spontaneous,  steadfast,  and  premeditated. 
These  now  are,  as  it  were,  sixteen  particulars,  which  belong  to  con- 
fession ;  and  we  shall  say  a  word  of  each  of  them  separately  in  order. 

"■  Judith,  X.  3.  ''  Joel,  ii.  25. 

'  Genesis,  xliii.  13.  '^  Zechariah,  x.  6. 


304  REGUL^  INCLU8ARUM. 

Schrift  schal  beon  wreiful.  Mori  schal  wreien  him  suhien  ine 
schrifte,  %  nout  werien  *  him  ne  siggen,  Ich  hit  dude  jjuruh  o^re  'J 
Ich  was  ined  ^  ]7erto  r^  ]>e  ueond  hit  makede  me  to  don.  pus  Eue 
and  Adam  wereden  ham.  Adam  J7uruh  Eue  ^  and  Eue  ]7uruh  ]7e 
neddre.  pe  ueond  ne  mei  neden  nenne  mon  to  don  sunne,  J^auh  he 
eggi  J>erto.  Auh  ful  wel  he  is  ipaied  '^  hwon  eni  sei'S  ]?et  he  him 
makede  uorto  sunegen,  ase  ];auh  he  heuede  strencSe,  ]?et  haue'S 
Folio  82  h.  ^lone  mid  alle,  buten  jjuruh  us  suluen.  Auh  me  ouh  forto  siggen  :^ 
Min  owune  unwrestschipe  hit  dude :!  and  willes  1:  woldes  Ich  beih 
to  ]>Q  deofle.  Eif  ]?u  witest  eni  ]?ing  J^ine  sunne  bute  ]?i  suluen,  ]?u 
ne  schriuest  ]?e  nout ''  and  jif  ]?u  seist  ]?et  ]?in  unstrenc^e  ne  muhte 
nout  elles,  ]7U  wrenchest  ]?ine  sunne  o  God,  ];et  makede  ]?e  swuch 
J?et  tu,  bi  l^ine  tale,  wiSstonden  ne  muhtes.  Wreie  we  us  suluen  :! 
vor  lo !  hwat  sol's  Seinte  Powel  ?  "  Si  nos  ipsos  dijudicaremus,  non 
utique  judicaremur :'"  ]?et  is,  jif  we  wrei'S  wel  her,  "1  denied  her  us 
suluen,  we  schulen  beon  cwite  of  wreiunge  ette  muchele  dome,  per 
ase  Seint  Aunselme  &QY&  ]?eos  ilke  dredfule  wordes,  "  Hinc  erunt 
accusantia  peccata  x'  inde,  terrens  justicia  :!  subtus,  patens  horridum 
chaos  inferni :!  desuper,  iratus  Judex  r'  intus,  urens  conscientia :! 
foris,  ardens  mundus.  Uix  Justus  saluabitur.  Peccator  sic  depre- 
hensus,  in  quam  partem  se  premet?"  Ifc.  O  J?e  one  halue,  a  domes- 
dei  schulen  ure  swarte  sunnen  bicleopen  us  stroncliche  of  ure  soule 
mur'Sre  ^  and  on  o^er  half  stont  rihtwisnesse,  J^et  no  reou^e  nis 
mide,  dredful  '?  grureful  uorto  biholden.  Abuuen  us,  j^e  eorre 
Demare  :^  vor  ase  softe  as  he  is  her,  ase  herd  he  bi'S  ]7er  :'  and  ase 
mild  ase  he  is  nu  her,  ase  sturne  he  bi^  J»er — lomb  her  1,  liun  ber, 
ase  |7e  prophete  witne^  ^  "Leo  rugiet  i'  quis  non  timebit?"  pe  Hun 
schal  \qv  greden,  he  sei^,  hwo  is  ]?et  ne  schal  beon  ofered  ?  Her  we 
cleopie'b  him  lomb  ase  ofte  ase  we  singed,  "  Agnus  Dei  qui  tollis 
peccata  mundi."  Nu,  ase  Ich  seide,  we  schulen  iseon  buuen  us  ]?en 
ilke  eorre  Demare,  ]?et  is,  ec  witnesse,  1  wot  alle  ure  gultes. 
Bineo'Sen  us,  jeoniinde  wide  ]7e  wide  preote  of  helle  :'  wi^innen  us 

»  escusen.  T.  ^  i-Srat.  T.  <^  he  letes  of.  T. 


SIN  NOT  TO  BE  PALLIATED  OR  EXCUSED.  305 

1.  Confession  shall  be  accusatory.  In  confession  a  man  ought  to 
accuse  himself,  and  not  defend  himself  and  say,  "  I  did  it  through 
the  fault  of  others :  I  was  forced  to  do  it :  the  devil  compelled  me  to  do 
it."  Thus  did  Eve  and  Adam  defend  themselves.  Adam  through  Eve, 
and  Eve  through  the  serpent.  The  devil  cannot  compel  any  man  to 
commit  sin,  although  he  instigates  him  thereto.  But  he  is  very  well 
pleased  when  any  one  saith  that  he  made  him  to  sin,  as  though  he  had 
power,  who  really  hath  none,  except  through  ourselves.  But  we 
ought  to  say,  "  My  own  wickedness  did  it ;  and  willingly  and  wil- 
fully I  yielded  to  the  devil."  If  thou  blamest  any  thing  but  thyself 
for  thy  sin,  thou  dost  not  confess  thyself;  and  if  thou  sayest  that 
thy  weakness  was  unable  to  do  otherwise,  thou  throwest  the  blame 
of  thy  sin  upon  God,  who  made  thee  such  that,  by  thine  own 
account,  thou  hadst  not  power  to  resist.  Let  us  accuse  ourselves : 
for  lo !  what  saith  St.  Paul  ?  "  Si  nos  ipsos  dijudicaremus,  non 
utique  judicaremur ;  ^' ^  that  is,  "if  we  accuse  and  judge  ourselves 
well  here,  we  shall  be  freed  from  accusing  at  the  great  judgment." 
Concerning  this  St.  Anselm  saith  these  terrible  words,  "  On  this  side 
will  stand  accusing  sins  ;  on  the  other,  the  dreadful  judgment  seat ; 
above,  the  angry  Judge ;  beneath,  the  yawning  horrid  pit  of  hell ; 
within,  a  gnawing  conscience  ;  without,  a  burning  Avorld.  Scarcely 
shall  the  righteous  be  saved.  Where  shall  the  sinner,  thus  detected, 
hide  himself?"  On  Doomsday  our  black  sins  on  the  one  side 
shall  sternly  accuse  us  of  our  soul-nmrder ;  on  the  other  side  stands 
Justice,  with  whom  there  is  no  pity,  dreadful  and  terrible  to  behold ; 
above  us  the  angry  Judge,  for  as  soft  as  he  is  here  so  hard  he  is 
there ;  and  as  mild  as  he  is  now  here  so  stern  he  is  there ;  a  lamb 
here  and  a  lion  there,  as  the  Prophet  testifieth,  "  Leo  rugiet ;  quis 
non  timebit  ?  "  "^  "  The  lion  shall  roar,"  saith  he,  "  who  is  he  that 
shall  not  be  afraid."  '^  Here  we  call  him  Lamb  as  oft  as  we  sing, 
"  Lamb  of  God,  who  takest  away  the  sins  of  the  world."  Now,  as 
I  said,  we  shall  see  above  us  the  same  angry  Judge,  who  is  also  the 

»  1  Corinth,  xi.  31.  i>  Amos,  iii.  8.  '  St.  John,  i.  29, 

CAMD.  SOC.  2  II 


306  REGUL^  INCLITSARUM. 

suluen,  ure  owune  conscience,  ]?et  is,  ure  inwit,  uorkuliinde  *  hire 
Folio  83.  suluen  mid  J^e  fure  of  sunne  ^  wi^uten  us,  al  ]7ene  world  leitende  of 
swarte  leite  up  into  weolcne.  pe  sorie  sunfule  J»us  biset,  hwu  schal 
him  J^eonne  stonden?  To  hwuche  of  ]?eos  foure  mei  he  him 
bivvenden  ?  Nis  ]>ev  ]7eonne  bute  ]>et  herde  word,^  ]>et  grisliche  word 
t  grureful  ouer  alle,  "  Ite  maledicti  in  ignem  eternum,"  1c.  GO'S 
je  awariede  ut  of  mine  eihsih^e  into  ])Q  eche  fure  ]?et  was  igrei^ed 
to  J7e  ueonde  and  to  his  engles.  Ee  uorbuvven  "^  minne  dom  J7et  ich 
demde  mon  to,  ]7et  was  iset  forto  libben  ine  swincke  7  in  seoruwe  on 
eor'Se  i/  and  je  schulen  nu,  uor'Si,  habben  ]?es  deofles  dom,  1:  bernen 
mid  him  rSe  eche  fui'e  of  helle.  Mid  tisse  schulen  ]7e  uorlorene 
worpen  a  swuch  jeor  ^  ]?et  heouene  1  eor^e  muwen  beoSe  grisliche 
agrisen.  Vor'Si  Seint  Austin  lere'S  ®  us  leofliche,  "  Ascendat  homo 
tribunal  mentis  sue,  si  illud  cogitat  quod  oportet  eum  exiberi  ante 
tribunal  Christi.  Adsit  accusatrix  cogitatio  r'  testis  conscientia  :!  car- 
nifex  timor:'"  )?et  is,  penc,  mon,  of  domesdeie,  7  deme  her  him 
suluen  ]?us,  o  J>isse  wise :  let  skile  sitten  ase  demare  upon  \e  dom 
stol  ^  kume  J^er  efter  uor'S  his  J^ouht :!  ]70uhtes  munegunge  wreie 
him,  ?  bicleope  him  of  misliche  sunnen.  O,  belami,  J^is  ]7U  dudest  ]?er, 
7  ]?is  ]?er,  1  tis  ]>er,  J.  o  J^isse  wise.  His  inwit  beo  iknowen  ];erof,  % 
here  him  witnesse  :!  "  So'S  hit  is,  soS  hit  is  r^  ]?is,  1  muchele  more." 
Kume  uor^  ]?er  efter  ferlac,  jmruh  ]7e  demai'es  heste,  ];et  hetterliche 
hat,  "Nim  "?  bind  him  heteueste,  uor  he  is  dea^es  wur^e:^  and  bind 
him  so  euerich  lim  \e  he  bane's  niide  isuneged,  ];et  he  ne  muwe  mid 
ham  sune^Tcn  nan  more."  Fearlac  haue^  ibunden  him  hwon  he  ne 
der,  uor  fearlac,  sturien  him  touward  sunne.  Eet  nis  nout  \q 
FoUo  83  b.  demare,  ]7et  is,  skil,  ipaied  ]?au  he  beo  ibunden  7  holde  him  wi'Suten 
sunne,  bute  jif  he  abugge  j^e  sunne  \et  he  wrouhte :!  and  cleope'S 
for'S  pine  *?  seoruwe,  *?  hat  \Qi  seoruwe  ]7reosche  him  wi^inne  \e 
heorte  mid  sore  bireousunge  :!  so  ]?et  him  suwie  1  pinie  j^et  flesch 


forswiSande.  T.     for  cwe^inde.   C.     for-cwellende  !-• 

heren  l^at  harde  word,  \>  waword.  T.  C  ■'  forhoheden.  T. 

gur.  T.     jei.  C.  «  reade'5.  C. 


THE  LAST  JUDGMENT.  307 

witness,  and  knows  all  our  guilt ;  beneath  us,  yawning  wide,  the 
wide  throat  of  hell ;  within  ourselves  our  own  conscience,  that  is, 
our  mind,  reproaching  itself  with  the  fire  of  remorse  for  sin ;  with- 
out us,  all  the  world  blazing  in  black  flame  up  to  the  welkin.  The 
unhappy  sinner  being  thus  beset,  how  shall  it  then  stand  with  him  ? 
To  which  of  these  four  can  he  turn  ?  There  is  nothing  then  but 
that  severe  sentence — that  awful,  and  above  all  terrible  sentence, 
"  Ite  maledicti  in  ignem  eternum,"  &c.'*  *'  Go,  ye  accursed,  out  of 
my  eye-sight,  into  the  eternal  fire  that  was  prepared  for  the  devil 
and  his  angels.  Ye  disobeyed  my  statutes  which  I  ordained  for 
man,  who  was  appointed  to  live  in  toil  and  in  sorrow  on  earth ;  and 
ye  shall  now,  therefore,  have  the  devil's  doom,  and  burn  with  him 
in  the  everlasting  fire  of  hell."  Then  shall  the  lost  utter  such  waiHng 
that  both  heaven  and  earth  may  fearfully  shudder.  Wherefore  St. 
Austin  affectionately  teacheth  us,  "  Ascendat  homo  tribunal  mentis 
suae,  si  illud  cogitat  quod  oportet  eum  exhiberi  ante  tribunal  Christi. 
Adsit  accusatrix  cogitatio,  testis  conscientia,  carnifex  timor;'"^  that 
is,  Let  man  think  of  Doomsday,  and  judge  himself  here,  in  this 
wise :  let  reason  sit  as  judge  upon  the  judgment  seat ;  let  his 
thought  then  come  forth  ;  let  his  thoughts  bring  to  his  remembrance, 
accuse  him,  and  charge  him  with  divers  sins,  "  O,  good  friend,  thou 
didst  this,  and  this,  and  this,  in  such  a  place,  and  in  this  manner." 
Let  his  conscience  acknowledge  it,  and  bear  him  witness ;  "  true  it  is, 
true  it  is,  this  and  much  more."  After  this,  let  Fear  come  forth,  by 
the  judge's  command,  who  sternly  orders,  "  Take  him  and  bind  him 
fast,  for  he  is  worthy  of  death  ;  and  bind  him  so  in  every  limb  with 
which  he  hath  sinned  that  he  may  sin  with  them  no  more."  Fear 
hath  bound  him,  when  he  dare  not,  for  fear,  make  any  movement 
toward  sin.  Yet  is  not  the  judge,  that  is,  reason,  satisfied,  though 
he  is  bound  and  keeps  himself  from  sin,  unless  he  pay  the  penalty 
for  the  sin  he  has  done  ;  and  he  calleth  forth  pain  and  sorrow,  and 
commands   sorrow  to  scourge  him  within  the  heart  with  sore  re- 

»  Math.  XXV.  41.  *>  Glossa  in  1  Corintli.  xi. 


308  REGULiE  INCLUSARUM. 

wi"Suten  mid  festen,  1  mid  o^er  flescliliche  sores.  Hwo  se  o  ]>isse 
wise,  biuoren  ]>e  muchele  dome,  deme'S  her  him  suluen,  eadi  is  he  If 
iseli.  Vor,  ase  ]>e  prophete  sei'S,  "Non  iudicabit  Deus  bis  in  id 
ipsmn."  "  Niile  nout  ure  Louerd,"  he  sei'S,  ]?e  propliete,  "  ])et  o  man 
beo  uor  one  j^inge  twien  idemed."  Hit  nis  nout  ine  Godes  kurt  ase 
hit  is  i'Se  schire,  'per  ase  ]fe  |?et  nicke'S  wel  mei  beon  iboruwen  :'  and 
|?e  fule  ]7et  is  icnowen  [is  idemed  ?].*  Biuore  God  is  o'Serweis.  "  Si 
tu  accusas,  Deus  excusat  :f  et  uice  uersa."  Eif  ]7U  wreiest  ]fe  wel 
her,  God  wule  unwreien  J^e  ]>er,  and  skeren  mid  alle,  et  te  neruwe 
dome  r^  uor  hwon  J^et  tu  deme  ]?e,  ase  ich  iteiht  habbe. 

Schrift  schal  beon  bitter,  ajean  ]>et  te  sunne  |>uhte  sume  chere 
swete.  Judit  ]?et  spele^  schrift,  ase  ich  ofte  habbe  iseid,  was 
Merarihtes  doubter :'  "?  Judas,  j^et  is  ec  schrift,  wiuede  o  Thamar. 
Merariht  %  Thamar  bo'Se  heo  speHe'S  bitternesse  o  Ebreu.  Nime^ 
nu  jeorne  ^eme  of  ]>e  bitocnunge.  Ich  hit  sigge  scheortHche :! 
bitter,  sor,  7  schrift.  pet  on  mot  kumen  of  ]7et  o'Ser,  ase  ludit  dude 
of  Merariht,  and  bo^e  heo  moten  beon  iueied  somed,  ase  Judit  *? 
Thamar  [weren]  :'  uor  nou^er  wi'Suten  o^er  nis  nout  wur'S,  o'Ser  luteh 
Fares  ?  Zaram  ne  temcS  heo  neuer.  Uour  ]?inges,  jif  me  [l.  mon] 
J)enche^  J^et  heaued  sunne  dude  him,  muwen  makien  him  to 
Folio  84.  seoruwen,  '?  bittren  his  heorte.  Lo  !  j^is  is  'pe  uorme.  Eif  a  mon 
heuede  uorloren,  in  one  time  of  pe  deie,  his  fader  and  his  moder,  his 
bre'Sren  and  his  sustren,  and  al  his  kun  eke,  and  alle  his  freond  pet 
he  euer  hefde  weren  istoruen  uerliche  in  one  deie,  nolde  he  ouer  alle 
men  seoruhful  beon  %  sori,  alse  he  eaSe  mulite?  God  hit  wot,  he 
mei  beon  vniliche  ^  seoruhfulure  pet  haueS,  mid  deadliche  sunne, 
gostliche  isleien  God  wiSinnen  '^  his  soule.  Vor  he  naue^  nout  one 
uorloren  J>ene  swete  Ueder  of  heouen  J.  Seinte  Marie  his  moder,  o"Ser 
holi  chirche,  hwon  he  of  hire  naue^  more*^  ne  lesce,  and  alle  pe 
engles  of  heouene,  and   alle  pe  haluwen®  ]7et  weren  him    er  uor 

"  ibi  qui  negat  poterit  liburari;  et  damnari  qui  fatetur.     MS.  Oxon. 

^  vnimeteliche.  T,  "^  inwi'S.  T.  C. 

''  ne  mare.  T.  C,  ^  alle  hali  halhes.   T.     lialegeii.   C. 


CONFESSION  MUST  BE  BITTER  AND  SORROWFUL.  309 

pentance,  so  that  he  sigh  and  punish  the  flesh  outwardly  with  fasting, 
and  with  other  bodily  pains.  He  who  thus  judgeth  himself  here, 
before  the  great  judgment,  is  blessed  and  happy.  For,  as  the 
prophet  saith,  "  Non  judicabit  Deus  bis  in  id  ipsum."  "  Our  Lord," 
saith  the  prophet,  "  will  not  suffer  a  man  to  be  judged  for  one  thing 
twice."  It  is  not  in  God's  court  as  it  is  in  that  of  the  shii'e,  where 
they  who  deny  well  may  be  acquitted  ;  and  the  fool  who  is  detected*^ 
is  condemned.  Before  God  it  is  otherwise,  "  Si  tu  te  accusas,  Deus 
excusat;  et  vice  versa."  If  thou  accusest  thyself  well  here,  God 
will  excuse  thee  there,  and  clear  thee  also,  at  the  strict  judgment — 
because  thou  judgest  thyself,  as  I  have  taught  above. 

II.  Confession  shall  be  bitter,  inasmuch  as  the  sin,  at  one  time, 
was  thought  sweet.  Judith,  which  signifieth  confession,  as  I  have 
often  remarked,  was  the  daughter  of  Merari ;  ^  and  Judah,  which  is 
also  confession,  wived  with  Tamar.^  Merari  and  Tamar  both 
signify  bitterness  in  Hebrew.  Now,  pay  earnest  attention  to  the 
signification.  I  mention  it  briefly :  bitterness,  sorrow,  and  con- 
fession. The  one  may  come  from  the  other,  as  Judith  did  from 
Merari,  and  both  may  be  joined  together,  as  were  Judith  and 
Tamar ;  for  either  without  the  other  is  worth  little  or  nothing. 
Pharez  and  Zarah  '^  never  bring  forth  offspring.  There  are  four 
things  that  mortal  sin  has  done  to  him  which,  if  a  man  reflect,  may 
make  him  sorrowful,  and  embitter  his  heart.  Lo,  now,  tliis  is  the 
first :  If  a  man  had  lost,  in  a  single  hour  of  the  day,  his  father  and 
mother,  his  brothers  and  sisters,  and  also  all  his  kindred,  and  if  all 
his  friends  that  he  ever  had  had  died  suddenly  in  a  smgle  day, 
would  he  not  be  sorrowful  and  grieved  more  than  all  other  men,  as 
he  well  might  ?  God  knoweth  he  may  be,  without  comparison,  more 
sorrowful  who,  by  mortal  sin,  has  slain  God  within  his  soul.  For 
he  hath  not  only  lost  the  sweet  Father  of  heaven,  and  Saint  Mary 
his  Mother,  or  Holy  Church — since  he  hath  nothing  more  or  less 
from  her — and  all  the  angels  of  heaven,  and  all  the  saints,  which 

"  or,  "  who  confesses.''  ''  Judith,  viii.  1. 

'^  (Tcnesis,  xxxviii.  "*  Ibid,  xxxviii.  2'J,  30. 


310  EEGUL.E  INCLUSARUM. 

bre'Sren  *?  for  sustren,  and  for  ureond.  Ase  to  him,  lieo  Leo's  deade. 
Ase  onont  him  is,  he  haue'S  isleien  ham  alle,  and  haue^S  ]>ev  ase  heo 
lime's  euer,  lo'Snesse  *  of  ham  alle,  ase  Jeremie  witne^  :'  "  Omnes 
amici  ejus  spreverunt  earn  :^"  ]>et  is,  alle  J?et  him  luueden,  jeieden 
spi  him  on,  and  hatie'S  him  alle.  Eet  more,  his  children  alle,  so 
sone  so  he  sunegede  deadliche,  deiden  alle  clerie  t'  ]>et  Leo's  his  god 
werkes,  ]>et  beo^  forloren  alle.  Eet,  uppen  al  ]?is  ilke,  he  is  him 
sulf  al  biwrixled,  "?  bicumen,  of  Godes  cliild,  ]?es  deofles  beam  of 
helle,  atelich  forto  iseon  t'  ase  God  sulf  setS  i'Se  gospel,  "  Vos  ex 
patre  diabolo  estis."  penc  euerich  of  his  owune  stat  ]>et  he  is,  o'Ser 
was,  inne,  and  he  mei  iseon  hwareuore  he  ouh  te  siken  sore.  Vor^i, 
sei^  Jeremie,  "  Luctum  unlgeniti  fac  tibi  planctum  amarum."  Make 
bitter  mon  ase  wif  de'S  uor  her  childe  ]>et  naue'S  buten  him  one,  and 
isih'S  hit  biuoren  hire  uerliche  astoruen.  Nu  ]>e  o^er  ]>et  ich  bihet :' 
Folio  84  J.  a  mon  ])et  were  idemed  uor  a  lu^er  mur^re  to  beon  forbernd  al 
cwic,  o'Ser  scheomeliche  anhonged — hu  wolde  his  heorte  stonden? 
Me,  [/.  Ne  ?]  ]?u  uniselie  sunfule !  }70  ]?u,  ]?uruh  deadliche  sunne, 
mur'Sredest  Godes  spuse,  ]?et  is,  ]>i  soule — ]70  }?u  were  idemed  for 
to  beon  anhonged  o  berninde  waritreo  i'Se  eche  pine  of  helle — ]>o  ]>u 
makedest  foreward  mid  ]?e  deouel  of  ]?i  dea^,  t  seidest  in  Isaie,  mid 
]}e  uorlorene,  "  Pepigimiis  cum  morte  fedus,  et  cum  inferno  pactum 
iniuimus : "  ]>et  is,  we  habbe^  trou'Se  ipluht  dea'Se,  7  foreward 
istefned  mid  helle  :'  vor  ]?is  is  ]?es  feondes  cheffare :'  he  jiue'S  J?e 
sunne,  and  tu  jiuest  him  ]?ine  soule,  1:  ti  bodi  eke,  to  weane  If  to 
wondrede,  ^  world  a  buten  ende.  Nu  }?e  J^ridde  scheortliche.  penc 
hu  a  mon  ]?et  hefde  al  ]?ene  world  awold,  7  liefde,  uor  his  cwead- 
schipe,  uorloren  al  on  one  stunde,  hwu  he  wolde  murnen  *?  sori 
iwur^en !  peonne  owustu  uorte  beon  an  hundred  siSe  soriure,  J^et, 
)7uruh  on  heaued  sunne,  uorlure  ];e  riche  of  heouene,  and  forlure  ure 
Louerd  ]fet  is  an  hundred  si^e,  je  a  ];usent  si^e  betere  ]?en  is  al  j^es 
world— eorSe  bo^e  %  heouene.  "Que  enim  conuentio  Christi  ad 
Belial?"     Nu  jet  'pe  ueor-Se.      Eif  J»e  king  heuede  biteiht  his  leoue 

*  laiSSc.  T.  C.  *  woudre'Sc.  '1'.     woutrede.  C 


MISERABLE  STATE  OF  THE  GUILTY.  311 

were  formerly  as  brethren,  and  sisters,  and  friends  to  him.  They 
are  dead,  as  relates  to  hun.  He  hath  slain  them  all,  and  is  there, 
where  they  live  for  ever,  abhorred  of  them  all,  as  Jeremiah 
witnesseth,  "  Omnes  amici  ejus  spreverunt  eam ; "  *  that  is,  all 
they  who  loved  him  cried  spit  on  him,  and  they  all  hate  him. 
Moreover,  all  his  children,  as  soon  as  he  sinned  mortally,  died  every 
one ;  which  are  his  good  woi'ks,  which  are  all  lost.  And,  in  addi- 
tion to  all  this,  he  is  himself  completely  changed,  and  from  being  a 
child  of  God  is  become  a  child  of  the  devil  of  hell,  frightful  to  look 
upon ;  as  God  himself  saith  in  the  Gospel,  "  Ye  are  of  your  father 
the  devil."  ^  Let  every  one  reflect  upon  his  own  state  in  which  he 
is,  or  was,  and  he  may  see  wherefore  he  ought  to  sigh  sore.  There- 
fore Jeremiah  saith,  "  Luctum  unigeniti  fac  tibi  planctum  amarum."  '^ 
Make  bitter  moan  as  a  woman  doth  for  her  child,  that  hath  but  him 
alone,  and  seeth  him  before  her  suddenly  cut  oft'  by  death.  Now 
the  second  example  which  I  promised  is  this :  If  a  man  were  con- 
demned for  a  horrid  murder  to  be  burned  alive,  or  disgracefully 
hanged,  what  would  be  the  state  of  his  heart?  Nay,  but,  thou 
mihappy  sinner !  when  thou  by  mortal  sin  didst  murder  God's 
spouse,  that  is,  thy  soul — when  thou  wert  condemned  to  be  hanged 
on  a  burning  gallows-tree  in  the  everlasting  torments  of  hell — when 
thou  madest  a  covenant  with  the  devil  concerning  thy  death,  and 
saidest  with  the  lost  ones  in  Isaiah,  "  Pepigimus  cum  morte  foedus, 
et  cum  inferno  pactum  inivimus  ;  "  ^  that  is,  "  We  have  plighted 
troth  with  death,  and  established  a  covenant  with  hell ;  "  for  this  is 
the  devil's  bargain;  he  giveth  thee  sin,  and  thou  givest  him  thy 
soul,  and  thy  body  too,  to  suffer  woe  and  misery  world  without  end. 
Now,  briefly,  the  thu'd  example.  Think  how  a  man  who  had  the 
whole  world  under  his  dominion,  and  had,  by  his  wickedness,  lost  it 
all  in  one  hour,  would  mourn  and  be  grieved  ?  Then  oughtest  thou 
to  be  a  hundred  times  more  grieved,  who,  by  one  mortal  sin,  hast 
lost   the   kingdom  of  heaven,  and  hast  lost  our    Lord,  who   is   an 

*  Lament,  i.  2.  ''  St.  John,  viii.  44. 

•^  Jeremiah,  vi.  26.  ''  Isaiah,  xxvii.  15. 


312  REGUL^  INCLUSAKUM. 

deore  sune  one  of  his  knihtes  forte  witene,  '%  un^eode  ledden  uor'S 
pis  child  in  his  warde,  so  |?et  tet  child  sulf  weorrede  uppon  his  feder 
mid  te  un'Seode,  nolde  J>e  kniht  beon  sori  %  scheomen  ful  sore  ?  We 
beo^  alle  Godes  sunen  j^e  kinges  of  heouene,  j^et  haueS  biteiht  ure 
euerichon  enne  engel  ine  warde.  Sori  is  he,  on  his  wise,  hwon 
Folio  85.  Unicode  lede'S  us  for'S,  1,  hwon  we  ure  Gode  Ueder  weorrcS  mid 
sunne.  Beo  we  sorie  ]7et  we  euer  schulden  wre'S^en  swuch  feder, 
7  sweamen^  swuchne  wardein,  \et  wit  "?  were^  us  euer  wi'S  \e 
unseiene''  [unseinede]  gostes  t^''  uor  elles  vuele  us  stode.  Auh  we 
schunche'S  ^  hine  ueor  awei  hwon  we  do^S  deadliche  sunne  ?  fulSe  :! 
and  \q  deouel  leaped  to  so  sone  so  he  us  furse'S.  Holde  we  him 
neih  us  mid  smelle  of  swete  werkes  t*  and  do  we  us  ine  his  warde. 
Wat  Crist  ure  euerichon  to  so  gentil  wardein  here's  to  lutel  menske, 
J.  kunnen  him  to  lutel  ]?onc  of  his  seruise.  peos  J,  monie  o^re 
reisuns  bee's  hwui  mon  mei  beon  bitterliche  sori  uor  his  sunnen,  ? 
weopen  ful  sore :!  and  wel  is  him  J^et  so  mei  r'  uor  wop  is  soule  hele. 
Vre  Louerd  deS  touward  us  ase  me  de^S  to  vuel  dettur :  he  nimeS 
lesse  ]7en  we  owen  him,  %  is  j^auh  wel  ipaied.  We  owen  him  blod 
for  blode :'  and  ure  blod  ]?auh  ajean  his  blode  ]?et  he  shedde  for  us 
were  ful  unefne  chaunge.  Auh  wostu  hwat  me  deS  jet?®  Me 
nime'S  et  vuel  dettur  oten  uor  hweate  :!  and  ure  Louerd  nime^  et 
us  ure  teares  ajean  his  blode,  '?  is  wel  ipaied.  He  weop  o^e  rode,  H 
o  Lazre,  1  o  Jerusalem  :^  uor  o^re  monne  sunnen.  Eif  we  weopeS 
for  ure  owune  hit  is  nout  muchel  wunder.  Weope  we  cwe^  ye  holi 
mon  in  "  Uitas  Patrum,"  "j^o  me  hefde  longe  ijeied  on  him  efter 
sarmun.  "Lete  we,"  cweS  he,  "teares,  leste  ure  owune  teares 
uorseo'Sen  us  ine  helle ! " 


sweame.  T.     sweme.  C.  ^  unsehene.  T.     unseinede.  C. 

hostihus.   MS.  Oxon.  ••  schutten.  T.     sehuchte'8.  C. 

decides.  T.     jedde'c?.  C. 


SIN  DRIVETH  AWAY  OUR  GUARDIAN  ANGEL.  313 

hundred  times — yea,  a  thousand  times,  better  than  all  this  world — 
both  earth  and  heaven.  "  For  what  concord  hath  Christ  with 
Belial  ?  "  *  Now  again,  the  fourth  example.  If  the  king  had 
given  his  beloved  son  in  charge  to  a  knight  to  guard,  and  enemies 
took  away  this  child,  his  ward,  so  that  the  child  himself  made  war 
upon  his  father  along  with  the  enemies,  would  not  the  knight  be 
grieved  and  sorely  ashamed?  We  all  are  the  sons  of  God,  the 
King  of  Heaven,  who  hath  given  each  of  us  in  charge  to  an  angel  to 
guard.  Sorry  is  he,  as  angels  are  sorry,  when  enemies  lead  us 
away,  and  when  we  make  war  against  our  heavenly  Father,  by  sin. 
Let  us  be  sorry  that  we  ever  should  displease  such  a  Father,  and 
disgrace  such  a  guardian  who  constantly  watches  over  and  protects 
us  from  invisible  [unblest]  spirits,  for  otherwise  we  should  stand  in 
evil  plight.  But,  when  we  commit  deadly  and  foul  sin,  we  con- 
temptuously drive  him  far  away,  and  the  devil  leapeth  in  as  soon  as 
he  is  gone  from  us.  Let  us  hold  him  nigh  us  with  the  sweet  smell 
of  good  works,  and  let  us  put  ourselves  in  his  keeping.  Christ 
knoweth  that  every  one  of  us  pay  too  little  honour  to  so  kind  a 
guardian,  and  feel  too  little  gratitude  for  his  service.  For  these  and 
many  other  reasons,  a  man  may  bitterly  grieve  for  his  sins,  and 
weep  full  sore ;  and  well  it  is  with  him  whoso  may,  for  weeping  is 
health  to  the  soul.  Our  Lord  doth  to  us  as  men  do  to  a  bad 
debtor ;  he  accepteth  less  than  we  owe  him,  and  yet  is  well  satisfied. 
We  owe  him  blood  for  blood  ;  and  moreover  our  blood  in  return  for 
his  blood  which  he  shed  for  us,  were  a  very  imequal  exchange.  But 
knowest  thou  what  men  often  do  ?  We  accept  from  a  bad  debtor 
oats  instead  of  wheat ;  and  our  Lord  accepteth  from  us  our  tears 
instead  of  his  blood,  and  is  well  satisfied.  He  wept  upon  the  cross, 
and  for  Lazarus,  and  for  Jerusalem — for  other  men's  sins.  If  we 
weep  for  our  OAvn,  it  is  no  great  wonder.  "  Weep  we,"  quoth  the 
holy  man,  in  the  Lives  of  the  Fathers,  when  he  had  been  long  time 
entreated  for  a  sermon,  "  shed  we  tears,"  said  he,  "  lest  our  tears 
seethe  us  in  hell." 

»  2  Corinth,  vi.  15. 
CAMD.  SOC.  2  S 


314 


REGULiE  INCLUSARUM. 


Folio  85  I. 


Foil 


^clirift  schal  beon  iliol :  ]?et  is,  iseid  al  to  one  monne,  ut  of  child- 
hode.  pe  poure  w  id  ewe  hwon  heo  wule  clensen  hire  hus,  heo 
gedere'S  al  ];et  greste  ^  on  one  licape  alrerest,^  J.  scliuue'S  J^eonne  hit 
ut  •:!  Jjer  efter  heo  kume'S  ajean  eft,  %  heaped  eft  togederes  al  ];et 
was  er  bileaued,  %  schuue^  hit  ut  efter  ^  ]7erefter  o  ]?e  smele  duste  :! 
jif  hit  dusted  swu'Se,  heo  vlaske'S  water  ]?eron,  *?  swope'S  hit  ut 
awei  efter  al  ]7et  o'Ser.  Al  so  schal  ]?e  j^et  schriue^  him,  efter  ]7e 
greate,  schuuen  ut  ])et  smele  :^°  and  jif  dust  of  lilite  J'ouhtes  windeS 
up  to  swu^e,  flaskie  teares  on  ham  'J  f  ne  schulen  heo  nout  ]?eonne 
ablenden  J^e  heorte  eien.  Hwose  heleS  out,*^  he  naue^  iseid  nout. 
Uor  hwon  ^  he  beo  ]?e  skerre,  auh  is  iliche  'pen  monne  ]?et  haue^  on 
him  monie  wunden  deadliche,  J,  scheawe^  j^e  leche  alle  bute  one,  J 
let  helen  alle  bute  one,  ]?et  he  deie^  upon/  He  is  eke  iliche  men  in 
one  schipe  ]?et  haue'S  monie  ]7urles,  |?er  ]?et  water  ]?rest  in,  1!  heo 
dutten  alle  buten  on,  ]?uruh  hwam  heo  adrencheS  alle  clene.  Me 
telle^  of  J7e  holie  monne  j^et  lei  on  his  dea'S  vuele,  *?  was  lo'S  forte 
siggen  one  sunnen  of  his  childhode,  and  his  abbod  bed  allegate  pet 
he  scholde  siggen.  And  he  answerede  "?  seide  pet  hit  wes  ^  [I.  nes] 
neod,  for^i  ]7et  he  was  Intel  child  J^eoa  he  hit  dude.  UnneaSe,  J>auh 
a  last,  ]?uruh  ]7en  abbodes  gropunge,''  he  hit  seide,  J  deide  sone  J7er- 
efter.  Efter  his  dea'Se,  he  com  one  niht,  and  scheawede  him  to  his 
abbode,  ine  snou  hwite  clo'Ses,^  ase  pe  |?et  was  iboruwun :"  %  seide 
];et  sikerliche  jif  he  nefde  iseid  utterliche  jjet  ilke  ]?ing  ]?et  he  dude 
ine  childhode,  he  were  idemed  among  pe  uorlorene.  Also  of  on 
o'^er  mon  ]7et  was  wel  neih  idemed  for'Si  |?et  he  nedde  one  cherre 
enne  mon  uorte  drincken,  "?  deide  unschriuen  ];erof.  Also  of  one 
lefdi  uor'Si  ];et  heo  hefde  ileaned  one  wummone  to  one  wake  on  of 
hore  weaden.     Auh  hwoso  haue^  jeorne  isouht  alle  pe  hurnen  of 


greatest.  T. 

smalere.  T.  smelre.  C. 
for  hvvi.  T.  J>arfore.  C. 
nes  na.  T.  nere  na.  C. 
wedes.  T,     schrudes.  C. 


''  aire  earest.  C. 

^  Hwase  leines  ani  \>'ms,.  T. 

'  —  upon,  as  he  schulde  on  alle.  T.  C. 

''  ropinge.  T.     reping  [liidding].  C. 


EVIL  CONSEQUENCES  OF  INCOMPLETE  CONFESSION.  315 

111.  Confession  shall  be  complete,  that  is,  all  said  to  one  man, 
from  childhood.  When  the  poor  widow  would  cleanse  her  house,  she 
gathercth  into  a  heap,  first  of  all,  all  the  largest  sweepings,  and  then 
shoveleth  it  out ;  after  this  she  cometh  again  and  heapetli  together 
all  that  was  left  before,  and  shoveleth  it  out  also ;  again,  upon  the 
small  dust,  if  it  is  very  dusty,  she  sprinkleth  water,  and  sweepeth  it 
quite  away  after  all  the  rest.  In  like  manner  must  he  that  con- 
fesseth  himself,  after  the  great  sins,  shovel  out  the  small,  and  if  the 
dust  of  light  thoughts  fly  up  too  much,  sprinkle  tears  on  them, 
and  they  will  not,  then,  blind  the  eyes  of  the  heart.  Whoso  hideth 
ought  hath  told  nought ;  for,  be  he  ever  so  faultless,  yet  he  is  like 
the  man  who  hath  upon  him  many  deadly  wounds,  and  sheweth 
them  all  but  one  to  the  physician,  and  lets  them  all  be  heiiled  but 
one,  of  which  he  dies.  He  is  also  like  men  in  a  ship  that  hath 
many  leaks,  into  which  the  water  makes  its  way  in,  and  they  stop 
them  all  but  one,  by  means  of  which  they  are  every  one  of  them 
drowned.  We  are  told  of  a  holy  man  who  lay  in  his  death-sickness, 
and  was  unwilling  to  confess  a  particular  sin  of  his  childhood,  and 
his  abbot  urged  him  by  all  means  to  confess  it.  He  answered  and 
said  that  it  was  not  necessary,  because  he  was  a  little  child  when 
he  did  it.  Reluctantly,  however,  at  last,  through  the  searching 
exhortations  of  the  abbot,  he  told  it,  and  died  soon  thereafter.  After 
his  death,  he  came  one  night  and  appeared  to  his  abbot  in  snow- 
white  garments,  as  one  who  was  saved ;  and  said  that  if  he  had  not 
fully  confessed  that  particular  thing  which  he  did  in  childhood,  he 
should  certainly  have  been  condemned  among  those  who  are  lost. 
We  are  told  also  of  another  man  who  was  well  nigh  condemned 
because  he  once  compelled  a  man  to  drink,  and  died  unshriven  of  it. 
Likewise,  of  a  lady  because  she  had  lent  one  of  her  garments  to  a 
woman  to  go  to  a  wake.  But  if  any  one  hath  searched  diligently  all 
the  recesses  of  his  heart,  and  can  discover  nothing  more,  if  there 
yet  lurketh  any  thing  unobserved,  it  is,  I  hope,  thrust  out  with  the 
rest,  since  there  was  no  negligence  about  it;  and  if  he  had  been 


316  REGUL^  INCLUSARUM. 

his  heorte  t  ne  con  of-sechen  ^  more  ut,  jif  ]>er  out  etlute^,  hit  is, 
ich  hopie,  i"Se  schrifte  ischuuen  ut  mid  ten  o'Sre,  hwon  ]>ei'  ne  h^  no 
jemeleaste  abuten,  and  he  wolde  vein  jif  he  ku"Se  siggen  more.  Si 
conscientia  desit,  pena  satisfacit.     Augustinus. 

Schrift  jet  schal  been  naked  i  ]?et  is,  nakedhche  imaked,  and 
nout  bisaumpled  feire,  ne  hendeliche  ismoked:'''  auh  ]?e  wordes 
schulen  beon  ischeawede  efter  ]>e  werkes.  pet  is  tocne  of  hatunge 
}?et  men  tukeS  to  wundre  ]?et  ]?ing  ]>et  me  hateS  swuSe.  Eif  ]?u 
hatest  ]?ine  sunne,  hwui  spekes  tu  menskehche  bi  hire  ?  Hwi  hudest 
]>u  hire  "^  ful'Sen  ?  Spec  hire  scheome  schendfuhche,  7  tuc  hire  ^  al  to 
wundre,  al  so  ase  ]?u  wel  wult  schenden  j^ene  sckucke.^  Me  Sire, 
J>eo  wummon  sei'S,  Ich  habbe  iheued  leofmon :'  o^er,  Ich  habbe 
ibeon  fol  of  me  suluen.  pis  nis  nout  naked  schrift.  Ne  biclute  ]?u 
hit  nowiht.  Do  awei  J>e  totages,  pet  beo'S  J^e  circumstaunces. 
Vnwrih  ]>e  %  seie.  Sire,  Godes  ore  *?  tin !  Ich  am  a  ful  stod  mere  :f 
a  stinckinde  hore.  Eif  ]?ine  uo  enne  fulne  ^  nome,  and  bicleope  ]nne 
sunne  steornaked  t'  ]>et  is,  ne  hele  ]>u  nowiht  ^  of  al  ]>et  lib  per  abuten. 
pauh  to  fule  ne  mei  siggen.  Me  ne  J^erf  nout  nemmen  ]?e  fule  dede 
bi  his  owune  fule  nome.  Inouh  hit  is  to  siggen  so  J'et  pe  schrift 
feder  witterliche  understonde  hwat  tu  wulle  menen,  Abuten  sunne 
ligge^  six  Jjinges  J^et  hit  belief  :'  o  Latin,  circumstances  r"  on  Eng- 
lisch,  heo  muwen  beon  ihoten  totagges :  persone,  stude,  time, 
manere,  tale,  cause. 

"ersone,  pe  ]>et  dude  ]>eo  sunne,  oSer  mid  liwam  me  dude  hire. 

Folio  86  b.  Unwreon,  t  sigge :'  "  Sire,  Ich  am  a  wummon,  and  schulde  mid 

rihte  beon  more  scheomeful  uorte  habben  ispeken  ase  ich  spec,  ©"Ser 

idon  ase  ich  dude  l'  and  for'Si  mi  sunne  is  more  pen  of  one  weop- 

monne,  uor  hit  bicom  me  wurse.     Ich  am  on  ancre,  a  nunne,  a 

"  ne  ne  con  rungen.  T.     rungge.   C.  ^  ismacked.   C. 

"  his.  T.  C.  ^  hit.  T.  C.  «  schucke.  T.  C.     scucca,  A.-S.  diabolus. 

'  ful.  T.  C.  e  ne  lein  >u  ^ing.  T. 


CONFESSION  MUST  BE  PLAIN  AND  UNDISGUISED.  317 

conscious  of  more  guilt,  lie  would  willingly  have  confessed  it.     "  Si 
conscientia  desit,  poena  satisfacit."     Augustine. 


IV.  Confession  must  also  be  candid,  that  is,  made  without  any 
concealment,  and  not  palliated  by  comparisons,  nor  gently  touched 
upon.  But  the  words  should  be  spoken  plainly  according  to  the  deeds. 
It  is  a  sign  of  hatred  when  men  reprehend  severely  a  thing  that  is 
greatly  hated.  If  thou  hatest  thy  sin,  Avhy  dost  thou  speak  of  it  in 
gentle  terms  ?  Why  dost  thou  hide  its  foulness  ?  Speak  out  its 
shame  reproachfully,  and  rebuke  it  very  sharply,  if  thou  wouldst 
indeed  confound  the  deviL  "  Sir,"  saith  the  woman,  "  I  have  had  a 
lover ;  "  or,  "  I  have  been  foolish  concerning  myself."  This  is  not 
plain  confession.  Put  no  cloak  over  it.  Take  away  the  accessories, 
that  is,  the  circumstances.  Uncover  thyself  and  say,  "  Sir,  the 
mercy  of  God,  and  thine !  I  am  a  foul  stud  mare :  a  stinking  whore." 
Give  thy  enemy  a  foul  name,  and  call  thy  sin  by  its  name  with- 
out disguise,  that  is,  conceal  thou  nothing  at  all  that  is  connected 
with  it.  Yet  what  is  too  foul  may  not  be  spoken.  The  foul  deed 
need  not  be  named  by  its  own  foul  name.  It  is  sufficient  to  speak 
of  it  in  such  a  manner  that  the  father  confessor  may  clearly  under- 
stand what  thou  wouldst  express.  There  lieth  about  sin  six  things 
which  conceal  it ;  in  Latin,  circumstances ;  in  English,  they  may  be 
called  adjuncts :  person,  place,  time,  manner,  number,  cause. 

"erson — she  that  committed  the  sin,  or  with  whom  it  was  com- 
mitted. Lay  it  open,  and  say,  "  Sir,  I  am  a  woman,  and  ought 
rightly  to  have  been  more  modest  than  to  speak  as  I  have  spoken, 
or  to  do  as  I  have  done ;  and  therefore  my  sin  is  greater  than  if  a 
man  had  done  it,  for  it  became  me  worse.  I  am  an  anchoress,  a 
nun,  a  wedded  wife,  a  maiden,  a  woman  in  whom  such  confidence  is 
put,  and  one  that  had  before  been  burnt  with  the  same  thing,  and 
ought  to  have  been  more  on  my  guard.  Sir,  it  was  with  such  a 
man ;  "    and   then  name  him — "  a  monk,  a  priest,  or  clerk,  and   of 


318  REGUL^  INCLUSAllUM. 

wif  iweclded,  a  meiden,  a  wiimmon  J»et  me  ileue'S  so  wel,  and  ]7et 
liabbe  er  ibeoii  ibernd  mid  shwuche  ]?incge,  %  ouhte  ]?e  betere  uorte 
beon  iwarned.  Sire,  hit  was  mid  swuche  monne  :^ "  %  nemmen 
]7eonne — "  munuch,  preost,  o^er  clerk,  and  of  ]?et  hodc,  *  iwedded 
mon,  a  loSleas  J>ing,  a  wummon  ase  Ich  am."     pis  is  nu  of  persone. 

Also  of  ];e  stude :  "  Sire,  ]7us  ich  plelede,  o'Ser  spec  ine 
chirche  :^  eode  oSe  pleouwe  ine  chircheie  r'^  biheold  hit,  %  oiSe 
wrastlinge  '^  %  o'Ser  fol  gomenes :!  spec  Jjus  o'Ser  pleiede  biuoren 
worldliche  men :!  biuoren  religiuse :!  in  ancre  huse,  1  et  o'Ser  |7urle 
|7en  ich  schulde  ^  %  neih  holi  |?inge.  Ich  custe  him  \qy  :!  ich  liond- 
lede  *^  him  ine  swuche  stude :!  o'Ser  mi  sulf  ine  chirche  I  j^ouhte  ]7us :! 
biheold  him  ette  weouede."'' 


Of  ]?e  time  al  so:  "Sire,  Ich  was  of  swuche  elde  j^et  ich  ouhte 
wel  uorte  habben  iwust  me  wisluker.  Sire,  Ich  hit  dude  inne 
leinten,  ine  uestendawes,  holidawes  :!  hwon  o^re  weren  et  chirche. 
Sire,  Ich  was  sone  ouerkumen  i  and  ]7ereuore  ];e  sunne  is  more  ]?en 
jif  ich  hefde  ibeon  akest  mid  strencSe,  '^  mid  monie  swengcs.  Sire, 
Ich  was  ];e  beginnunge  hwi  swucli  J'ing  hefde  uor'Sjong  :!  \nv\x\\  |?et 
I  com  ine  swuche  stude,  %  ine  swuche  time.  Ich  bi^ouhte  me  I'ul 
wel,  er  J?en  ich  hit  euer  dude,  hu  vuel  hit  were  uorto  don,  %  dude 
Folio  87.     hit  no  \e  later." 

pe  manere  siggen  al  so  :!  ]?et  is,  ]?e  ueor'Se  totagge.  "  Sire,  j^eos 
sunne  I  dude  ]?us,  %  o  J>isse  wise  r!  ]7us  I  leornede  hire  erest  r^  %  ]nis 
I  com  erest  ]?erinne  :^  J,  \\xs,  I  dude  hit  forSward  t'  "?  o  }>us  monie 
wisen  f  }»us  fuUiche  -^  ])us  scheomeliche.  pus  I  souhte  delit  ^  hwu 
I  mest  muhte  paien  mine  lustes  brune;"  1:  sechen  alle  ]?e  wisen. 


■'  ordre.  T.  C.  ^  code  in  ring  i  chirche  Jeard.   T. 

<:  bilicold  oiSe  wrastliiig,  o'Scr  me  self  wrastlede.  T. 

"i  felde.  T.  *  atte  weolde  as  he  oiTrede.  T. 


ACCOMPLICE,  PLACE,  TIME,  AND  MANNER  TO  BE  CONFESSED.    319 

such  an  order,  a  married  man,  an  innocent  creature,  a  woman,  as  I 
am."     Tlius  far  as  to  the  person. 


Also  concerning  the  place :  "  Sir,  I  played  or  spoke  thus  in  the 
church ;  went  to  the  play  in  the  churchyard  ;  looked  on  at  this, 
or  at  the  wrestling,  and  other  foolish  sports ;  spoke  thus,  or  played, 
in  the  presence  of  secular  men,  or  of  religious  men,  in  a  house  of 
anchorites,  and  at  a  different  window  than  I  ought ;  and  near  some- 
thing sacred  ;  I  kissed  him  there  ;  I  touched  him  with  my  hand  in 
such  a  place ;  or  being  alone  in  the  church  I  thought  thus ;  I  looked 
upon  him  at  the  altar.'' 

In  like  manner  as  to  the  time :  "  Sir,  I  was  of  such  an  age  that  I 
ought  indeed  to  have  kept  myself  more  wisely.  Sir,  I  did  it  in 
Lent,  during  the  fast  days,  the  holidays,  when  others  were  at 
church.  Sir,  I  was  soon  overcome,  and  therefore  the  sin  is  greater 
than  if  I  had  been  overcome  by  force,  and  by  much  violence.  Sir, 
it  was  my  fault,  at  first,  that  this  thing  went  forward,  through  my 
coming  into  such  a  place,  and  at  such  a  time.  Before  I  ever  did  it, 
I  reflected  well  how  evil  it  were  to  do  it,  and  did  it  nevertheless." 


The  manner  likewise  must  be  told,  which  is  the  fourth  circum- 
stance :  "  Sir,  this  sin  I  did  thus,  and  in  this  mamier ;  thus  I  first 
learned  it,  and  thus  I  came  first  into  it,  and  thus  I  went  on  to  do  it ; 
and  in  so  many  ways ;  so  fully,  so  shamefully ;  thus  I  sought 
pleasure ;  how  I  might  give  the  most  satisfaction  to  my  inflamed 
desires  ;  "  and  search  out  all  the  ways. 


320  EEGUL^  INCLUSARUM. 

Tale  is  ]?e  vifte  totagge — tellen  al,  hu  ofte  hit  is  idon.  "  Sire,  Ich 
habbe  J^is  ];us  ofte  idon  :!  iwuned  for  to  speken  ]7us,  %  hercnen 
swuche  spechen,  If  j^enchen  swuche  ]?ouhtes  f'  vorjemed  ]7inges  % 
forpten  ^  lauliwen,  eten,  drinken,  lesse  o^er  more  ]>en  neod  were.* 
Ich  habbe  ibeon  ]?us  ofte  wro'S,  seo'S^en  ich  was  ischriuen  nexst  :!^ 
t  for  swuche  |;inge  :!  1  ]ms  longe  hit  ileste.  pus  ofte  I  seide  leas  :' 
|7us  ofte  '?  ]?is  ■?  tis.  Ich  habbe  idou  ];is  ]nis  feole  siSen,  'i  o  ]>as  feole 
wiseii,  *?  to  |>us  feole." 

Cause  is  "pe  sixte  totagge.  Cause  is,  hwi  ]ni  hit  dudest,  o'Ser 
hulpe  ]>erto,  oSer  j^uruh  hwon  hit  bigon.  "  Sire,  Ich  hit  dude  uor 
delit :!  1  for  vuel  luue  :!  %  for  bijeate  :!  vor  fearlac,  vor  flatterunge. 
Sire,  Ich  hit  dude  uor  vuel,  "j^auh  |7er  ne  come  non  vuel  of.  Sire, 
mi  liht  onswere,  o^er  mine  liht  lates,  tulde  him  erest  upon  me.  Sire, 
of  ]?isse  word  com  o^er  ^  of  ]?isse  dede,  wre'S^e  %  vuele  wordes. 
Sire,  J>e  ancheisun  is  j^is  hwi  ]7et  vuel  ileste'S  jet.  pus  woe  was 
min  heorte."  Euerich,  efter  pet  he  is,  sigge  j^e  totagges, — mon  ase 
limpe'S  to  him :!  wummon  ]7et  hire  rine^ :  vor  her  nabbe  ich  none 
iseid,  bute  uorte  raunegen  mon  o'Ser  wummon  of  J^eo  J»et  to  ham 
Folio  87  h.  ualle^,  ]?uruh  ];eo  ]?et  beo^  her  to  dreuedliche  iseide.  pus,  of  ]7eos 
six  wrieles  despoile  ]?ine  sunne.  Make  hire  sterc  naked  i  ]?ine 
schrifte,  ase  leremie  lere^,  "Effimde  sicut  aquam  cor  tuum." 
"  Sched  ut,"  he  sei'S,  leremie,  "  ase  water  J^ine  heorte."  Vor,  jif  eoli 
schet  ut  of  one  vetles,*^  jet  j^er  wule  bileauen  inne  sumhwat  of  ]7e 
likur  ^  and  jif  milk  schet,  |?et  heou  wule  bileauen  :^  and  jif  win 
schet,  \e  smel  bileaueS  ^  auh  water  ge^  altogedere  ut  somed.  Al 
so  sched  J'ine  heorte  :!  \ei  is,  al  |?et  vuel  pet  is  i  pine  heorte.  And 
Tif  pu  ne  dest  nout,  lo !  hu  grurefulliche  God  sulf  preate^  pe  puruh 
Naum  pe  prophete,  "Ecce  ego  ad  te,  dicit  Dominus,  ostendam  in 
gentibus  nuditatem  tuani  et  regnis  ignominiam  tuam  :'  et  projiciam 
super  te  abhominationes  tuas."     pu  noldest  nout  unwreon  pe  to  pe 

a  askeS.   C.  ''  last  ischriuen.  C. 

<=  schedes  of  a  fat.  T.     sched  of  an  vet,  C. 


HOW  OFTEN,  AND  WHY  SIN  HAS  BEEN  COMMITTED.  321 

JN  umber  is  tlie  fifth  cii'cumstance — to  tell  the  whole,  how  often  it 
has  been  done  :  "  Sir,  I  have  done  this  so  often ;  been  accustomed  to 
speak  thus,  and  to  listen  to  such  speeches,  and  to  think  such 
thoughts,  to  neglect  and  forget  things ;  to  laugh,  eat,  drink,  less 
or  more  than  was  needful.  I  have  been  so  often  angry  since  I  last 
confessed,  and  for  such  a  thing,  and  it  lasted  so  long.  I  have  so 
often  spoken  falsely,  so  often,  and  this,  and  this.  I  have  done  this 
so  many  times,  and  in  so  many  waj-s,  and  to  so  many  persons." 

Clause  is  the  sixth  circumstance.  Cause  is,  why  thou  didst  it,  or 
helped  to  do  it,  or  through  what  means  it  began  :  "  Sir,  I  did  it  for 
pleasure,  and  for  guilty  love,  and  for  gain,  through  fear,  through 
flattery.  Sir,  I  did  it  for  evil,  though  no  evil  came  of  it.  Sir,  my 
light  answer,  or  my  light  behaviour  enticed  him  toward  me.  Sir, 
of  this  word  came  another;  of  this  action,  anger  and  evil  words. 
Sir,  the  reason  why  the  evil  still  continues  is  this :  my  heart  was  so 
weak."  Let  every  one,  according  to  what  he  is,  tell  the  circum- 
stances— man,  as  relates  to  him  ;  woman,  as  it  concerns  her :  for  I 
have  not  said  any  thing  here,  but  to  remind  man  or  woman  of  that 
Avhicli  happeneth  to  them,  by  what  is  here  said  in  a  desultory 
manner.  Thus  strip  thy  sin  of  these  six  coverings.  Make  it  stark 
naked  in  thy  confession,  as  Jeremiah  teacheth,  "  Efltunde  sicut 
aquam  cortuum."*  "Pour  out,"  saith  Jeremiah,  "thy  heart  as 
w^ater."  For,  if  oil  be  poured  out  of  a  vessel,  yet  there  will  be  left 
in  it  somewhat  of  the  liquor ;  and  if  milk  be  poured  out,  the  colour 
will  remain  ;  and  if  wine  be  poiu'ed,  the  smell  remaineth  ;  but  water 
goetli  completely  out  at  once.  In  such  a  manner,  pour  out  thine 
heart ;  that  is,  all  the  evil  that  is  in  thine  heart.  And,  if  thou  dost 
not,  behold  how  terribly  God  threateneth  thee  by  the  prophet 
Nahum,  "  Behold,  I  am  against  thee,"  saith  the  Lord,  "  and  I  will 
shew  the  nations  thy  nakedness,  and  the  kingdoms  thy  shame. 
And  I  will  cast  abominations  upon  thee."  ^     Thou  wouldest  not  un- 


»  Lamentations,  ii.  19.  ''  Nahum,  iii.  5,  6. 

CAMD.  SOC.  2  T 


322  REGUL^  INCLUSARUM. 

preoste,  ine  sclirifte  :'  %  Ich  chulle  scheawen  al  nakedliche  to  alle 
uolcke  ]?ine  cweadscliipes,  %  to  alle  kinedomes  ];ine  scheomeful 
sunneii — to  J^e  kinedome  of  eor"Se,  "?  to  ])e  kinedome  of  heouene,  %  to 
J?e  kinedome  of  lielle  :!  t  trussen  al  J>i  scliendfulnesse  o  jnne  owiine 
necke,  ase  me  do's  o  J>e  ]?eoue  J>et  me  let  forte  demen  r^  1.  so,  mid  al 
]?et  schendlac,  J>u  schalt  trussen  ?  al  torplen  into  lielle.  "  O  !  "  sei^ 
Seint  Beornard,  "quid  confusionis,  quid  ignominie  erit  qviando 
dissipatis  foliis  %  dispersis,  universa  nudabitur  turpitudo,  sanies 
apparebit."  "  O  ! "  he  Bel's,  Seint  Beornard,  "  hwuch  schendlac  1  hwuch 
seoruwe  ]?er  bi^  hwon  alle  j^e  leaues  schulen  beon  to-warpled,  7  al 
J>et  fule  wrusum  scheaweS  him,  7  wringeS  ut  ^  biuoren  al  l»e  wide 
worlde  " — eor^e  ware  %  heouene  ware — nout  one  of  werkes,  auli  of 
idelnesses  of  wordes  *?  of  J>oulites  ];et  ne  bee's  her  ibet,  ase  Seint 
Aunseame  witneS,  "  Omne  tempus  impensum  requiretur  a  nobis 
Folio  88.  qualiter  sit  expensum."  Euerich  tide  %  euerich  time  schal  beon  J^er 
irikened,  hwu  hit  was  her  ispened.  "  Quando  dissipatis  foliis,"  Jc. 
"  Hwon  alle  ];e  leaues,"  he  seiS,  Seint  Beornard,  "  schulen  beon  to- 
warpled."  He  hefde  iseien,  ase  me  ]?unche'S,  hwu  Adam  "?  Eue,  |7oa 
heo  hefden  i^e  urum'Se  isuneged,  gederen  leaues  *?  makeden  wrieles 
of  ham  to  hore  schendfule  limes  t'  and  ]7us  do's  jet  monie  efter  ham : 
"  Declinantes  cor  suum  in  uerba  malicie  ad  excusandas  excusationes 
in  peccatis." 

Schrift  schal  beon  ofte  imaked.  Vor^i  is  iSe  sautere,  "  Confite- 
biniur  tibi  Deus."  And  ure  Louerd  sulf  seide  to  his  deciples, 
"Eamus  in  ludeam  iterum."  "Go  we  eft,"  cweS  he,  "into  ludee." 
Judee  spele^  schrift  r'  7  so  we  iuinde'S  ]?et  he  wende  ofte  ut  of 
Galilee  into  ludee.  Galilee  spele'S  hweol,  uorte  leren  us  ]?et  we  of 
]?e  worldes  torpelnesse,  %  of  sunne  hweol,  ofte  gon  to  schrifte.  Vor 
J'et  is  ]7et  sacrament  efter  weouedes  sacrament,  J,  efter  sacrament  of 
fuluht,  ]7et  ]?e  deouel  is  lowest :!  ase  he  bane's  to  holie  men  himsulf, 
sore  his  un^onkes  ibeon  hit,  iknowen.     Wule  a  weob  beon,  et  one 

'^  al  he  ful'Se  sclieawes  him  ")  wringes  ut  tat  wirsuni.  T. 


SIN  WILL  AT  LAST  BE  SHAMEFULLY  EXPOSED.  323 

cloak  thyself  to  the  priest  in  confession,  and  I  will  shew  quite 
nakedlj  thj  wickedness  to  all  people,  and  thy  shameful  sins  to  all 
kingdoms — to  the  kingdom  of  earth,  and  to  the  kingdom  of  heaven, 
and  to  the  kingdom  of  hell ;  and  I  will  bind  up  all  th j  vileness  upon 
thine  own  neck,  as  is  done  to  a  thief  when  he  is  brought  to  be 
judged ;  and  thus,  with  all  that  ignominy  packed  upon  thee,  thou 
shalt  be  hurled  headlon^j  into  hell.  "  O  ! "  saitli  St.  Bernard, 
"quid  confusionis,  quid  ignominijfi  erit,  quando  dissipatis  foliis  et 
dispersis,  universa  nudabitur  turpitudo,  sanies  apparebit."  "  O  ! " 
saith  St.  Bernard,  "what  disgrace  and  what  sorrow  there  will  be 
when  all  the  leaves  shall  be  shaken  off,  and  all  that  foul  corruption 
is  exposed  and  wrung  out  before  all  the  wide  world," — the  dwellers 
in  earth  and  dwellers  in  heaven — not  only  of  works,  but  of  idle 
words  and  thoughts  that  are  not  amended  here,  as  St.  Anselm 
witnesseth,  "■  Omne  tempus  impensum  requiretur  a  nobis  qualiter  sit 
expensum."  "  Every  tide  and  every  time  shall  be  there  reckoned, 
in  what  manner  it  was  here  spent."  "  Quando  dissipatis  foliis."  &c. 
"  When  all  the  leaves,"  saith  St.  Bernard,  "  shall  be  shaken  off." 
He  had  seen,  as  it  seems,  how  Adam  and  Eve,  when  they  had 
in  the  beginning  sinned,  gathered  leaves  and  made  of  them  cover- 
ings to  their  unseemly  members ;  and  thus  do  many  still,  after  them, 
"  turning  their  hearts  aside  to  words  of  craftiness,  to  justify  them- 
selves in  their  sins." 

V .  Confession  ought  to  be  made  often.  Wherefore  we  find  in  the 
Psalter,  "We  will  confess  to  thee,  O  God  ;  "^  and  our  Lord  himself 
said  to  his  disciples,  "  Eamus  in  Judaeam  iterum."^  "  Go  we  again," 
said  he,  "  into  Judea."  Judea  means  confession ;  and  so  we  find 
that  he  went  often  out  of  Galilee  into  Judea,  Galilee  signifieth 
Avheel,  to  teach  us  that  we  should  often  retire  from  tlie  whirl  of 
worldly  things,  and  the  wheel  of  sin,  and  go  to  confession.  For  that 
is  the  sacrament  which,  next  after  the  sacrament  of  the  altar,  and 
that  of  baptism,  is  most  hateful  to  the  devil;  as  he  hath  himself 

"  Psalm  Ixxv.  i.  ''  John,  xi.  7. 


324  regultE  inclusarum. 

clierre,  mid  one  watere  wel  ibleched  "I  o^er  a  sol  clo^  liwit  iwaschen  ? 
pu  wascliest  ];ine  lionden  in  one  elpi  deie  twies  o'Ser  Juries  ^.  %  nult 
nont  ]7ine  soule,  Jesu  Cristes  spuse  ?  Vor  euere  so  lieo  is  hwitture, 
so  ]7e  ful^e  is  schenre  *?  more  upon  hire  bute  jif  heo  beo  iwaschen. 
Nult  tu  nout,  to  Godes  cluppunge,  ofte  umbe  seoueniht  waschen  hire 
enes.  Confiteor,  7  hahwater,  %  beoden^  %  hohe  ]?ouhtes,  blessunges, 
kneolunges,  %  euerich  god  word,  %  euerich  god  were  wasche^  smele 
sunnen  r^'^  }7et  me  ne  mei  alle  siggen  i  auh  euere  is  schrift  J^et 
heaued  of  alle. 

Folio  88 1.  Schrift  schal  beon  on  hih-^e  imaked.  Eif  sunne  bitime'S  bi  nihte 
— anonriht,  o'Ser  a  morwen  "I  and  jif  heo  bitime^  bi  deie — er  j^en 
me  slepe.  Hwo  is  J^et  dnrste  slepen  Jjeo  hwule  ]>et  his  deadlich  fo 
heolde  on  itowen  sweord  ouer  his  heaued?  pe  J?et  napped  upon 
helle  brerde,  he  torple^  ofte  al  in  er  he  lest  wene.  Hwose  is 
iuallen  amidden  \q,  berninde  fure,  nis  he  more  j^en  a-medjif  he  li^*? 
bi'Senche'S  him  hwonne  he  wule  arisen?  A  wummon  ]?et  haue^ 
forloren  hire  nelde,  o^er  a  sutare  his  el,  he  seclie^  hine  anonriht,  % 
to-went  euerich  strea  uort  he  beo  ifunden :  and  God  forloren  uor 
sunne  schal  liggen  vinsouht  fulle  seoue  dawes. 

"  C/ircumdederunt  me  canes  multi."  "  Monie  hundes,"  sei^  Dauid, 
"habbe'S  biset  me."  Hwon  gredie  hundes  stondeS  biuoren  be  borde, 
nis  hit  need  jerde  ?  Ase  ofte  ase  eni  kecclie^  touward  J>e  %  binime'S 
]7e  l^ine  mete,  nultu  ase  ofte  smiten  ?  Elles  heo  wolden  kecchen  of 
]?e  al  ]7et  tu  hefdest.  And  ]ni  do  al  so  |?eonne.  Nim  \q  jerde  of 
j^ine  tunge,  7  ase  ofte  ase  j^e  hund  of  helle  kecche'S  ei  god  from  }>e, 
smit  him  anonriht  mid  te  jerde  of  tunge  schrifte  i  and  smit  hine  so 
lu'Serliche  ]?et  him  loSie  to  snecchen  eft  to  J>e.  pe  dunt  of  alle 
duntes  is  him  dunte  loSest.  pe  hund  J^et  fret  le^er,  o'Ser  awurie'S 
eihte  me  beate'S  him  anonriht,  Jiet  he  understonde  uor  hwuche  ]?inge 

"  "  Crux,  aqua,  confiteor,  oratio,  corpus  in  ara, 

Tunsio,  cum  flexu  faciunt  venialia  remitti."  MS.  Oxen, 


CONFESSION  TO  BE  FREQUENT,  AND  AVITHOUT  DELAY.        325 

acknowledged  to  holy  men,  sorely  against  his  will  though  it  be. 
Can  a  web  be  well  bleached,  or  a  dirty  cloth  washed  white,  at  one 
turn  with  a  single  watering  ?  Thou  washest  thy  hands  two  or 
three  times  in  a  single  day ;  and  wilt  thou  not  wash  thy  soul,  Jesus 
Christ's  spouse  ?  For  the  whiter  it  is,  the  impurity  upon  it  is 
always  the  more  apparent  and  the  greater,  if  it  is  not  washen. 
Often  thou  wilt  not  wash  it,  for  the  embrace  of  God,  once  a  week. 
Confession,  holy  water,  prayers,  and  holy  meditations,  benedictions, 
kneelings,  and  every  good  word  and  w^ork  wash  small  sins,  though 
we  may  not  say  all  sins,  but  confession  is  always  the  head  of  all. 

VI.  Confesssion  ought  to  be  made  speedily.  If  sin  occurs  by 
night,  immediately,  or  in  the  morning  ;  and  if  it  occurs  by  day,  before 
we  sleep.  Who  W'ould  dare  to  sleep  wdiile  his  mortal  foe  holds  a  drawn 
sword  over  his  head  ?  He  who  slumbereth  upon  the  brink  of  hell, 
often  rolleth  headlong  into  it,  before  he  is  at  all  aware.  When  any 
one  has  fallen  amid  the  burning  fire,  is  he  not  more  than  mad,  if  he 
Heth  and  considereth  when  he  shall  arise  ?  A  woman  who  hath  lost 
her  needle,  or  a  shoemaker  his  awl,  seeketh  it  immediately,  and 
turns  over  every  straw  until  it  be  found ;  and  God,  when  lost  by 
sin,  shall  lie  unsought  full  seven  days ! 

"  Circumdederunt  me  canes  multi."  *  "  Many  dogs,"  saith 
David,  "have  beset  me."  When  greedy  dogs  stand  before  the 
board,  is  there  not  need  of  a  rod?  As  oft  as  any  of  them  snatch 
toward  thee,  and  taketh  from  thee  thy  food,  wilt  thou  not  as  often 
smite  ?  Else  it  would  snatch  from  thee  all  that  thou  hadst.  Do 
thou  so  then.  Take  the  rod  of  thy  tongue,  and  as  oft  as  the  dog  of 
hell  snatcheth  any  good  from  thee,  smite  him  immediately  with  the 
rod  of  tongue-shrift,  and  smite  him  so  rudely,  that  he  shall  be  loath 
afterwards  to  snatch  at  thee.  Of  all  striking  this  is  the  blow  which 
is  most  hateful  to  him.  Men  beat  immediately  the  dog  that  gnaweth 
leather,  or  worrieth  sheep,  that  he  may  understand  for  what  he  is 

»  Psalm  xxii.  1(3. 


326  EEGUL^  INCLUSARUM. 

lie  is  ibeaten,  and  ]?eonne  ne  cler  he  nout  eft  don  ]>et  ilke.  Al  so, 
beat  mid  ]?ine  tunge  ine  schrifte  ]?ene  hund  of  helle  anonrilit :'  J  ho 

Folio  89.  wule  beon  afered  uorte  don  ]>e  eft  swuche  }?ucke.  Hwo  is  J>et  J^et  is 
so  muche  fol  }»et  sei^  bi  ]7e  liunde  ]?et  fret  le'Ser,  "  Abid  for  to-morwen : 
ne  beat  tu  hine  nout  jet/^  Auh  anonriht,  "  Beat,  beat,  beat  anon- 
rihtes."  Nis  j^ing  i  ]?isse  worlde  j^et  sraeorte'S  him  so  sore  ase  him 
do'S  swuch  beatunge.  Nie  J^inges  beo^  ]7et  ouhten  hien  touward 
schrifte.  pe  pine,  ]7et  okere"S  euere :  vor  snnne  is  Jjes  deofles  feih 
]}et  he  jiue^  to  gauel,  "?  to  okere  of  pine  :^  "?  euer  so  J>e  mon  HS 
lengre  in  his  sunne  so  J^e  gauel  waxeS  more  of  pine  ine  purga- 
torie,  ©"Ser  her,  o^er  ine  helle.  "  Ex  usuris  et  iniquitate  redimet 
animas  eorum."  pet  o'Ser  J^ing  is  ]?e  muchele  1;  ]>e  reou^fule  lure 
]>et  he  uorleose'S  :f  ]>et  no  J'ing  J^et  he  eaer  do's  nis  Gode  licwurSe 
ne  icweme.  Jeremie.  "Alieni  comederunt  robur  ejus."  pet 
)?ridde  J^ing  is  dea'S, — ]7et  he  not  *  hwe'Ser  he  schulle  ]7et  ilke  daie 
uerliche  asteoruen.  Ecclus.  "  Fill,  ne  tardes  conuerti  ad  Dominum  :' 
nescis  enim,"  Jc.  pet  feor'Se  ]nng  is  secnesse :  J^et  he  ne  mei  wel 
]7enchen  bute  euer  on^  of  his  secnesse,  ne  speken  ase  he  schulde, 
bute  gronen  uor  his  eche,  °  and  grunten  uor  his  stiche  more  J>en  uor 
his  sunnen.  Ecclus.  "  Confiteberis  et  uiues."  pet  fifte  j^ing  is 
muche  scheome  J^et  hit  is,  efter  val,  to  liggen  so  longe — and  hure  J: 
hure,"^  under  J»e  schucke :  "  Surge  qui  dermis."  pet  sixte  j;ing  is  'pe 
wunde  ]?et  euer  wurse'S  an  bond,  "?  strengre  is  forte  helen.  "  Prin- 
cipiis  obsta,  sero  medicina  paratur."  pet  seoue^e  ping  is  vuel 
wune  t'  ]>et  bitocne^  bi  Lazre  j^et  stone  so  long  he  hefde  ileien  i  ]?er 
eor'Se  :f  on  liwam  ure  Louerd  weop,®  ase  pe  Gospel  telle^,  and  gris- 
batede,  and  meingde  his  blod/  ?  gredde  ^  lude  upon  him.     peos  four 

Folio  89  i,  ]?inges  he  dude  ear  he  hine  arerede,  uorte  scheawen  hu  strong  hit  is  to 
arisen  of  vuel  wune,  pe  ]?et  rote's  in  his  sunne."'    Seinte  Marie  merci ! 

»  ne  wot.  ''  ane.  T.  "=  warche.  T. 

^  to  lie  longe — "5  hxire.  T.     to  ligge  se  longe  ■]  hure.  C. 
^  remde.  T.  '   his  Mod,  is  probably  interpolated. 

s  -J  resede  "3  mengde  him  seluen  •]  geide.  T.  C. 

^  Si  potria  dire  che  il  salvatore  piangesse  per  quella  ohe  Lazaro  siguificava,  che  era  il 
pcccatore  invecchiato  nel  peccato. —  Vil-ier/as  Legendario. 


REASONS  FOR  NOT  DELAYING  CONFESSION.  327 

beaten,  and  then  he  dare  not  again  do  the  same.  In  hke  manner 
beat  thoii  the  dog  of  hell  immediately,  with  thy  tongue  in  confession, 
and  he  will  be  afraid  to  do  thee  again  such  a  spiteful  trick.  Who 
is  so  great  a  fool  as  to  say  of  the  dog  that  gnaws  leather,  "  Stay  till 
to-morrow:  beat  him  not  yet."  But  at  once,  "Beat,  beat,  beat, 
immediately."  There  is  nothing  in  this  world,  that  maketh  him 
smart  so  sore,  as  doth  such  beating.  There  are  nine  things  that 
ought  to  urge  us  to  confess  quickl3^  The  punishment,  that  is 
always  increasing  with  usury.  For  sin  is  the  devil's  money,  which 
he  giveth  upon  interest,  and  upon  usury  of  punishment,  and  the 
longer  the  man  lieth  in  his  sin,  the  increase  of  punishment  in 
purgatory,  here,  or  in  hell,  waxeth  always  more.  "  He  shall  redeem 
their  souls  from  usuries  and  iniquity."  ^  The  second  thing  is  the  great 
and  lamentable  loss  that  he  loseth,  that  nothing  he  ever  doth  is 
worthy  of  the  approbation  of  God,  nor  pleasing  to  him.  Jeremiah, 
"  Strangers  have  devoured  his  strength."  ^  The  third  thing  is 
death — that  he  knoweth  not  whether  he  shall  not  die  suddenly  that 
very  day.  Ecclus.  "  Fili,  ne  tardes  convcrti  ad  Dominum ;  nescis 
enim,"  &c.*'  "  Delay  not  to  be  converted  to  the  Lord,  and  defer  it 
not  from  day  to  day.  For  his  wrath  shall  come  on  a  sudden,  and  in 
the  time  of  vengeance  he  will  destroy  thee."  The  fourth  thing  is 
sickness :  he  that  is  sick  cannot  easily  fix  his  thoughts  on  anything 
but  his  sickness,  nor  speak  as  he  ought,  but  groan  and  cry  out  for 
his  pain  and  suffering  more  than  for  his  sins.  "  Thou  shalt  confess 
and  live."  ^  The  fifth  thing  is,  the  great  shame  that  it  is,  after  a 
fall,  to  lie  so  long ;  and  especially  under  the  devil.  "  Arise  thou  that 
sleepest."  ®  The  sixth  thing  is,  that  the  wound  is  now  always  getting 
worse  through  delay,  and  is  more  difficult  to  heal.  "  Resist  evil  in 
the  beginning,  lest  the  remedy  should  be  administered  when  too 
late."^  The  seventh  thing  is  evil  habit;  which  is  betokened  by 
Lazarus,  who  had  lain  so  lon2;  in  the  earth  that  he  stank ;  over  whom 


»  Psalm  Ixxii.  14.  Vulgate.  **  Hosea,  vii.  9.  «  Ecclus.  v.  7. 

■'  Ecclus.  xvii.  26.  "  Ephesians,  v.  14.  '  Ovid's  Remedy  of  Love. 


328  EEGUL^  INCLUSARUM. 

J?e  Lazre  stone  of  four  dawes,  liu  stincke^  ]>e  sunfule  J?eonne  of  four 
jer,  o'Ser  of  flue?  "Quam  difficile  surgit  quern  moles  male  consue- 
tudinis  premit ! "  "  O  Deus  !  "  sei^  Seint  Austin,  "  liu  eruedliche  '^  he 
arise'S  'pet  under  wune  of  sunne  haueS  ileien  longe."  pet  eihteo'be 
ymg  is  ]7et  Seint  Gregorie  sei^,  "  Peccatum  quod  per  penitentiam 
non  diluitur  mox  suo  pondere  ad  aliud  traliit : "  J?et  is^  ]>e  sunne  J?et 
nis  nout  ^  ibet  drawe'S  anon  ano'Ser,  "?  |)erefter  ]?e  ]?ridde  t'  "i  so 
euerich  on  kundle^  more  1^  wurse  kundles  ]?en  ]>e  sulue  moder.  So 
me  deoppre  wade's  into  ]?e  ueondes  leie  uenne,''  so  me  kume'S  later 
up.  pe  nie^e  reisun  is  J?is :  so  me  ear  biginne'S  her  uorte  don  his 
penitence,  so  he  haueS  lesse  uorte  beten  i'Se  pine  of  purgatorie.  pis 
beo^  nu  nie  reisuns,  J  monie  moa  J^er  beo^,  hwi  schrift  ouh  forte 
beon  imaked  euer  on  Inline. 


Schrift  schal  beon''  edmod,  ase  was  ]?e  Pupplicanes,  *?  nout  ase 
was  J>e  Pharisewus  J^et  tolde  his  god  deden,  and  scheawude  uorS  j^et 
ihole,  ]:»o  he  schulde  unwrien  his  wunden  t"  and  for^i  he  iwende  awei 
unhealed,  ase  ure  Louerd  sulf  telle'S,  ut  of  ]>e  temple.  Edmodnesse 
is  iliche  ]7eos  kointe  harloz  °  ]>et  scheawe^  for^  hore  gutefestre  ^  1! 
hore  vlowinde  cweisen  J^et  heo  puteS  euer  uor^  :f  and  jif  j^e  cweise 
Folio  90.  is  atelicli  ^  heo  scheaweS  hire  openluker  ine  riche  monne  eien,  uor 
heo  schulden  habben  reou'Se  of  ham,  J,  jiuen  ham  god  J>e  ra'Ser. 
Heo  hudet  eke  hore  ihole  clo'Ses,  '?  do's  an  aire  vuemeste  ^  on  vite- 
rokes   al  to  torene.      Al  riht,  o  }>isse   wise,   edmodnesse  eadiliche 


»  armliche.  T.  C.  ^  nis  sone.  T.  C. 

"^  wades  Ke  deoueles  lei  mure.  T.  "^  all  to  beon.  T.  C. 

'  cwointe  herloz.  T.  ^  gute  feastre.  T. 

s  aterliclie.  T.  ^  uuemaste.  T.      uueward  [werres].   C. 


CONFESSION  MUST  BE  HUMBLE  AS  THE  PUBLICAN'S.         329 

our  Lord  wept,  as  we  are  told  in  the  Gospel,  and  gnashed  his 
teeth,^  and  moaned,  and  cried  aloud  upon  him.  These  four  things 
he  did  before  he  raised  him,  to  shew  how  difficult  it  is  for  a  man  to 
arise  from  an  evil  habit,  who  lies  putrifying  in  his  sin.  Saint  Mary 
have  mercy  !  When  Lazarus  stank  after  four  days,  how,  then,  must 
the  sinful  stink,  after  four  or  five  years  ?  "  Quam  difficile  surgit 
quem  moles  maliB  consuetudinis  premit !  "  "  O  God  !  "  saitli  St. 
Austin,  "  with  what  difficulty  doth  he  arise  who  hath  Iain  long 
under  the  habit  of  sin."  The  eighth  thin<2;  is  that  which  Saint 
Gregory  saith,  "  Peccatum  quod  per  penitentiam  non  diluitur  mox 
suo  pondere  ad  aliud  trahit ;  "  that  is,  the  sin  that  is  not  amended 
by  penitence  soon  draws  on  another,  and  thereafter  a  third,  and  so 
on,  every  one  giveth  birth  to  another  and  a  worse  progeny  than  the 
mother  herself.  Thus  the  deeper  men  wade  into  the  devil's  muddy 
fen  they  are  the  longer  in  getting  out  of  it.  The  ninth  reason  is 
this :  the  sooner  a  man  begins  here  to  do  his  penance,  he  hath  the 
less  to  amend  in  the  pain  of  purgatory.  Now  these  are  nine 
reasons,  and  there  are  many  more,  on  account  of  which  confession 
ought  to  be  made  quickly. 

VII.  Confession  ought  to  be  humble,  as  the  publican's  was,  and  not 
as  the  Pharisee's  who  recounted  his  good  deeds,  and  shewed  openly 
that  which  was  whole,  when  he  ought  to  have  uncovered  his  wounds ; 
and  therefore  he  departed  from  the  temple  unhealed,  as  our  Lord  him- 
self telleth.  Humility  may  be  compared  to  those  crafty  varlets  who 
expose  their  dropping  ulcers  and  their  running  sores,  which  they  always 
put  forth;  and  if  the  sore  is  hideous  they  shew  it  the  more  openly  in  the 
sight  of  the  rich,  that  they  may  pity  them,  and  give  them  alms  the 
more  readily.  They  likewise  conceal  their  whole  clothes,  and  put  on 
smock-frocks  over  them,  all  torn.  Just  in  this  manner,  humility  haj)pily 
and  humbly  beguileth  our  Lord,  and  obtaineth  good  things  from 
him;  begging  with  pious  knavery,*^  she  always  concealeth  her 
good  things  and  sheweth  her  poverty,  and  weeping  and  groaning, 

*  Grist-bitan.  A.-S.  eve^pijxricraro,  John,  xi.  33,  teas  moved,  felt  pttJ/. 
*>  Trutannisatione.  MS.  Oxon.     Truand,  Fr.  a  sturdy  beggar. 
CAMD.  SOC.  2  U 


330  EEGUL^  INCLUSARUM. 

bigile'S  ure  Louerd,  ?  edniodliche.  1!  bijit  of  his  gode  :^  mid  iseli 
truwandise  heo  hut  euer  hire  god,  ■?  scheawe"S  forS  hire  pouerte,  1 
put  forS  hire  cancre,  weopinde  ?  groninde,  biuoren  Godes  eien  ^'  1: 
halse'S  me'SleasHche  bi  his  deorewurSe  '^  passiun,  1!  bi  his  deorewur'Se 
blode ":!  bi  his  fif  wunden  r'  bi  his  moder  teares  r^  bi  ]?eo  tittes  ^  \et 
lie  sec  ]>Q  mile  J?et  hine  uedde  •:!  uor  alle  his  haluwene  kiue  :!  uor  ]?e 
deore  driwerie  J^et  he  haue-S  to  his  deore  spuse,  }?et  is,  to  l^e  cleane 
soule,  uor  his  dea'S  o  rode  uor  liire  to  bijitene.  Mid  ]7us  onwille 
halsunge,  weope'S  ?  gret  "^  efter  sume  helpe  to  J?e  wrecche  meoseise, 
uorte  lecnen  mid  |je  seke,  %  forte  healen  mide  hire  cancre :!  7  hake's 
ure  Louerd  so  r'  ■?  he  ne  mei  uor  reouSe  wernen  liire,  ne  sweamen 
hire  heorte  mid  wernunge,  nomeliche  so  ase  he  is  so  unimete  large 
]?et  him  nis  no  J?ing  leouere  J>en  J^et  he  muwe  ivinden  aucheisun 
uorto  jiuene.  Auh  hwoso  jelpeS  of  his  gode,  ase  do's  ine  schrifte 
]?eos  prude,  hwat  neod  is  ham  to  jelpen  ?  Moni  haue^  ane  swuche 
manere  to  siggen  hire  sunnen,  J^et  hit  is  wur^  a  derne  jelpunge  "? 
huntunge  efter  hereword  of  more  holinesse. 

Schrift  auh  for  to  beon  scheomeful.  Bi  ]7en  ];et  tet  folc  of  Israel 
wende  ]7uruhut  J'e  reade  see :!  }>et  was  read  %  bitter,  is  bitocned  ]7et 
we  moten  ]?uruh  rudi  scheome  passen  to  ]?e  heouene,  1  ]?uruh  bitter 
Folio  90  h.  penitence  :!  ]7et  is,  ine  BO'S  schrifte.  Wat  Crist  hit  is  god  riht  l^et  us 
scheome  biuoren  monne,  ]?et  forjeten  scheome  ]70  we  duden  }?e  dede 
7  te  sunne  biuoren  Godes  sih'Se.  "  Nam  omnia  nuda  sunt  et  aperta 
oculis  ejus  ad  quem  nobis  sermo :"  "Vor  al  J'et  euer  is.  al  is  naked," 
sei^  Seinte  Powel,  "  7  open  to  his  eien  wi'S  hwam  we  schulen  rikenen 
alle  ure  deden."  Scheome  is  ];e  meste  del,  ase  Seint  Austin  sei^,  of 
ure  penitence  r^  "  Verecundia  pars  est  magna  penitencie."  And 
Seint  Bernard  sei^  j^et  no  deoruwurSe  jimston  ne  delite'S  mon  so 
muchel  uorto  biholden  ase  de^  godes  eie  ]?e  rude  of  monnes  nebbe 
]?et  sei^  ariht  his  sunnen.  Vnderstand  wel  J^is  word.  Schrift  is  a 
sacrament  J^et  liaue^   one  ilicnesse  wi^uten  of  J?en  J^inge  ]7et  hit 

»  derue.  T,  ''  pappes.  T.  '■'  ropes.  T.     rope'5.  C. 


SHAME  MUST  BE  FELT  IN  CONFESSING.  331 

exposeth  her  rankling  sore  in  the  sight  of  God ;  and,  without  ceasing, 
beseecheth  him  by  his  precious  sufferings,  and  by  his  precious 
blood,  by  his  five  wounds,  by  his  mother's  tears,  by  the  paps  from 
which  he  sucked  the  milk  that  fed  him,  for  the  love  of  all  his  saints, 
for  the  kind  affection  which  he  hath  to  his  dear  spouse,  that  is,  to 
the  pure  soul,  and  by  his  death  on  the  cross  for  her  redemption. 
Thus  doth  she,  with  earnest  adjuration,  weep  and  cry  for  help  to  the 
wretched  sufferer,  wherewith  to  administer  medichie  to  the  sick, 
and  to  heal  her  festering  sore ;  and  thus  she  adjureth  our  Lord ; 
and  he  cannot,  for  pity,  refuse  her,  nor  grieve  her  heart  with 
a  refusal,  since  he  is  so  exceedingly  bountiful  that  there  is  nothing 
more  agreeable  to  him  than  to  find  an  occasion  to  give.  But,  when 
any  one  boasteth  of  his  goodness,  as  the  proud  do  in  confession,  what 
need  is  there  to  help  ^  them  ?  JMany  have  such  a  way  of  speaking 
of  then:  sins,  that  it  is  equivalent  to  a  covert  boasting  and  hunting 
after  the  praise  of  greater  sanctity. 


VIII.  Confession  must  be  made  with  shame.  By  the  passing  of 
the  people  of  Israel  through  the  Red  Sea,  which  was  red  and  bitter,  it 
is  signified  that  we  must  go  to  heaven  through  red  shame  and  bitter 
penitence,  that  is,  in  true  confession.  Christ  knoweth  that  it  is 
very  just  that  we  should  be  ashamed  before  man,  who  forgot  shame 
when  we  did  the  deed  and  the  sin  in  the  sight  of  God,  "  Nam  onuiia 
nuda  sunt  et  aperta  oculis  ejus  ad  quern  nobis  sermo.'^  "For  all 
that  ever  exists,  is  naked,"  saith  St.  Paul,  "and  open  to  His  eyes  to 
whom  we  must  give  an  account  of  all  our  doings."  Shame  is  the 
greatest  part  of  our  penance,  as  St.  Austin  saith,  "  Verecundia 
pars  est  magna  penitenti^."  And  St.  Bernard  saith  that  the  sight 
of  no  precious  jewel  giveth  so  much  delight  to  man,  as  the  blushing 
of  a  man's  face  who  truly  confesseth  his  sins  delighteth  the  eye  of 
God.     Understand  rightly  this  matter.     Confession  is  a  sacrament, 

a  The  original  gelpen  is  evidently  a  mistake  of  the  transcriber,  for  helpen.  Qure 
necessitas  eos  juvandi  ?     MS.  Oxon. 


332  EEGULiE  INCLUSARUM. 

wurclie'S  wi'Sinnen  :!  ase  hit  is  ine  fuluhte.  pe  wassunke  ine  fululite 
wi'Suten  bitocne'S  ]>e  wasscliuiige  of  ]?e  soule  wi^innen.  Al  so  is  of 
schrifte.  pe  cwike  rude  of  ]^e  nebbe  make's  to  understonden  ]?et  te 
soule  ]?et  was  bloc,  %  nefde  bute  dead  heou,  haue^  ikeiht  cwic  heou, 
%  is  iruded  feire. 

Schrift  schal  beon  dredful  r'  J^et  tu  sigge,  mid  Jeremie,'*  "  Quo- 
tiens  confessus  fui,  uideor  milii  non  esse  confessus :"  "  Ase  ofte  ase 
icli  am  ischriuen  euer  me  JjuuclieS  me  unscliriuen."  Vor  euer  is 
sum  of  ];e  circumstances  ^  forjiten.  Vor^i,  seiS  Sein  Austin,  "  Ve 
laudabili  hominum  uite,  si  remota  misericordia  discutias  cam :"  J)et 
is,  "  pe  beste  mon  of  al  ]?isse  worlde  jif  ure  Louerd  demde  him  al 
efter  rihtwisnesse  %  nout  efter  merci,  wo  scholde  him  iwurSen :  "  Sed 
misericordia  superexaltat  judicium : "  "  Auh  his  merci  touward  us 
weie'S  euer  more  ]7en  J^et  rihte  nearuwe." 

Folio  91.  Schrift  schal  beon  hopeful.  Hwoso  sei'S  al  |7et  he  con,  7  de^  al 
]7et  he  mei,  God  ne  bit  nan  more.  Auh  hope  *?  dred  schulen  euer 
beon  imeind  *=  togederes.  pis  forte  bitocnen  was  ihoten  i  ]7en  olde 
lawe  jjet  no  mon  ne  scholde  twinnen  J'e  two  grindstones :  ^  ]7e 
neo'Sere  J^et  li^  stille,  %  here's  heui  charge  bitocne^  ferlac,  J^et  teie^ 
mon  from  sunne,  %  is  iheuegeg  ®  her  mid  herde  uorte  beon  cwite  of 
herdre.  pe  vuere  ston  bitocne^  hope  J»et  eorne^  *"  1:  sture'S  hire 
euer  ine  gode  werkes,  mid  trust  of  muchele  mede.  peos  two  no  mon 
ne  to-dele  urom  o'Ser.  Vor,  ase  Seint  Gregorie  sol's :  "  Spes  sine 
timore  luxuriat  in  presumtionem :!  timer  sine  spe  degenerat  in  de- 
sperationem :"  "  Dred  wi^uten  hope  make^S  mon  unti'usten  t'  and  hope 
wiSute  dred  make^  ouertrusten."  peos  two  un'Seawes,  untrust  and 
ouertrust,  beoS  ]?es  deofles  tristren,  j^er  ]^et  wrecche  best  selden 
etsterte'S.     Tristre  is  \ev  me  sit  s  mid  j^e  greahundes  forte  kepen  J^e 

"  Jerome.  T.  C.  ^  totagges.  T.  C. 

"  ifeiet.  T.  ^  grindelstanes.  T.  C. 

•=  ilieueget.  T.     iheueged.  C.  '  ~i  turnes.  T. 

K  mon  luttes    T. 


I  CONFESSION  MUST  BE  WITH  FEAR  AND  WITH  HOPE.  333 

which  hath  an  outward  resemblance  of  the  effect  which  it  worketh 
within,  as  it  is  in  baptism.  Tlie  outward  washing  in  baptism 
betokeneth  the  washino;  of  the  soul  within.  It  is  the  same  with 
regard  to  confession.  The  lively  red  of  the  countenance  tells  that 
the  soul,  which  was  livid,  and  had  nothing  but  the  hue  of  death, 
hath  got  the  hue  of  life,  and  is  beautifully  reddened. 

IX.  Confession  ought  to  be  made  with  such  anxious  fear  that  thou 
mayest  say  with  Jeremiah  [St.  Jerome],  "  Quoties  confessus  fui, 
videor  mihi  non  esse  confessus :"  "  Whenever  I  have  confessed,  it 
always  seems  to  me  as  if  I  had  not  confessed."  For  some  of  the 
circumstances  are  always  forgotten.  Wherefore,  said  St.  Austin, 
"  Va3  laudabili  hominum  vittB,  si  remota  misericordia  discutias 
cam ;"  that  is,  "  The  best  man  of  all  this  world,  if  our  Lord  judged 
him  according  to  strict  justice,  and  not  according  to  mercy,  should 
be  in  a  woful  condition."  "  Sed  misericordia  superexaltat  judicium."  ^ 
"  But  his  mercy  toward  us  always  outweigheth  his  strict  judgment." 

X .  Confession  must  be  hopeful.  When  a  man  saith  all  that  he 
knoweth,  and  doth  all  that  he  can,  God  requires  no  more  of  him. 
But  hope  and  fear  should  always  be  mingled  together.  To  intimate 
tliis,  it  was  commanded  in  the  old  law  that  no  man  should  separate 
the  two  grindstones : '^  The  nether,  that  lietli  still,  and  beareth  a  heavy 
load,  betokeneth  fear,  which  draweth  man  from  sin,  and  is  loaded 
here  with  hard  things,  that  it  may  be  free  from  harder.  The  upper 
stone  betokeneth  hope,  which  runneth,  and  is  always  actively 
employed  in  good  works,  trusting  to  receive  a  great  reward.  Let 
no  man  separate  these  two  from  each  other.  For,  as  St.  Gregory 
saith,  "  Spes  sine  timore  luxuriat  in  prgesumptionem ;  timor  sine 
spe  degenerat  in  desperationem :"  "  Fear  without  hope  maketh  a 
man  to  despair ;  and  hope  without  fear  maketh  him  presumptuous." 
These  two  sins,  despair  and  presumption,  are  the  devil's  tristres,  '^ 
where   the   unhappy  beast  seldom  escapeth.       A  tristre  is  where 

''  St.  James,  ii.  13.  *>  Deuteronomy,  xxiv.  6. 

^'   Trisia,  a  station  or  post  in  hunting.-  Bailey. 


334  EEGUL^  INCLUSARUM, 

hearde,  o'Ser  tillen  ^  ]?e  nettes  ajean  ham.  Touward  on  of  J?eos  two 
is  al  ]7et  he  sleateS  :'  vor  ]?er  beo^S  his  nettes,  1:  per  beo'S  his  grea- 
hundes,  untrust  '?  ouertrust,  igedered  togederes :'  and  beoS  of  alle 
sunnen  next  }>e  jete  of  helle.  Mid  dred  wi'Sute  hope,  ]>et  is  mid 
untrust,  was  Keimes  ^  schrift,  1;  Judases  t'  and  for^i  heo  uoruerden 
wi^[uten]  hope,  ]?et  is  [mid  vntrust].  WiSute  dred,  mid  ouertrust, 
is  ]?es  vnisehes  sawe  °  ]?et  Dauid  seiS,  i  ]fe  sauter,  "  Secundum  mul- 
titudinem  ire  sue  non  requiret."*^  Nis  nout,  ewe^  he,  God  so  grim 
ase  je  him  uore  makie^.  "  No  \"  he  sei^,  Dauid,  juihe,®  and  sei^ 
J»enne  hwareuore :  "  Propter  quid  irritauit  impius  Deum  ?  Dixit 
enim  in  corde  suo,  Non  requiret,"  Ah'e  uormest  he  cleope^  }>e 
ouertrusti,  unbileued.  pe  unbileuede — mid  hwon  gremeS  he  God 
Folio  91  b.  Ahnihti?  "Mid  hwon?"  he  sei'S,  "mid  tet  }?et  he  seiS,^  |;et  he  nule 
nout  so  neruhhche  demen  ase  je  sigge'S."  ^  "  Eui  sikerhche,  auh  he 
wule."  pus  ];eos  two  unSeawes  beo'S  two  grimme  robbares  :'  vor  ]7e 
on,  l^et  is  ouertrust,  binime^  ^^  God  his  rihte  dom  7  his  rihtwisnesse :' 
J?e  o^er,  J^et  is  untrust,  binimeS  him  his  milce.  And  so  heo  beo^ 
umbe  uorte  uordon  God  sulf :'  vor  God  ne  muhte  nout  beon  wi'Suten 
rihtwisnesse  ne  wibuten  milce.  Nu,  J>eonne,  hwuche  unSeauwes 
beo'S  efnunge  to  ]^eos  J>et  wulle'S  acwellen  God,  on  hore  fule  wise ! 
Eif  ]?u  ert  to  trusti,  "?  boldest  God  to  nesche  uorto  awreken  sunne  t' 
sunne  hke^  him,  bi  ]?ine  tale.  Auh  bihold  hu  he  awrec  him  of  his 
heih  engel  ]?et  J?ouhte  of  one  prude  t'  1  hu  he  awrec  him  of  Adam 
uor  ]>e  bite  of  one  epple  r"  and  hu  [he]  biseinte  ^  Sodome  7  Gomorre, 
men  "?  wummen  1:  children,'^  %  alle  )?e  nomecu'Se  buruhwes,  al  ane 
muchele  schire,  adun  into  helle  grunde,  J>er  ase  is  nu  J^e  reade  ^  see, 
\Qt  nowiht  cwikes  [nis]  *"  inne  r'  1  hu  he  ine  Noes  flode  adreinte  al 
]7ene  world,   bute  eilite  i  ]?en  arche :!    hu   he  ine  his  owune  uolc 

="  tildes.  T.     tilde'5.  C.  <>  Caymes.   T.  C. 

•^  wi'S  hope  wi'Suten  dred;  "^  is,  wi'S  ouertrust  is  tis  unselies  sake,  T. 

•^  quajret.  Vulgate.  e  ^goj  jje.  T.     geihe.  C. 

'  wi'S  f>  he  seis,  as  he  seis,  Nule  he.  T.  s  fortelle'5.  T. 

^  reaues.  T.  reaueS.  C.  >  bisenete.  T.  C. 

''  were,  T  wif,  •]  wenehel.  T.  C.  '  deade.  C.  ■"  nis.  T.  C. 


PRESUMPTION  AND  DESPAIR  DEADLY  SINS.  335 

men  wait  with  the  greyhounds  to  intercept  the  game,  or  to  jn^epare 
•  the  nets  for  them."^  All  that  he  driveth  is  toward  one  of  these 
two  [points]  ;  ^  for  there  are  his  nets,  and  there  his  greyhomids. 
Despair  and  Presumption,  are  met  together,  and  of  all  sins  they 
are  nearest  the  gate  of  hell.  With  fear,  and  without  hope,  that 
is,  with  despair,  was  the  confession  of  Cain  and  of  Judas ;  and 
therefore,  they  died  without  hope,  that  is,  in  despair.  Without  fear, 
with  presumption,  is  that  unhappy  person's  saying,  of  whom 
David  saith  in  the  Psalter,  "  Secundum  multitudinem  iree  su£e  non 
requiret.^'  "  According  to  the  multitude  of  his  wrath  he  will  not 
seek  him."  '^  God  is  not  so  angry,  saith  he,  as  ye  pretend  that 
he  is.  "  No  !  "  saith  David,  "  Yea  !  "  and  then  saith  wherefore. 
"  Wherefore  hath  the  wicked  provoked  God  ?  for  he  hath  said  in 
his  heart.  He  will  not  require  it."  ^  First  of  all  he  calleth  the  pre- 
sumptuous wicked.  The  wicked,  wherewith  provoketh  he  God 
Almighty?  "  Wherewith?  "  saith  he,  "with  this,  that  he  saith,  He 
will  not  judge  so  strictly,  as  ye  say."  "  Yea,  surely,  but  he  will.^' 
Thus,  these  two  sins  are  two  fierce  robbers ;  for  the  one,  that  is, 
presumption,  taketh  away  from  God  his  righteous  judgment  and  his 
justice ;  the  other,  that  is,  despair,  taketh  away  from  him  his  mercy. 
And  thus  they  both  are  endeavouring  to  destroy  God  himself;  for 
God  could  not  exist  without  justice,  nor  without  mercy.  Now 
then,  what  sins  are  worthy  of  being  compared  to  these  which 
would,  in  their  corrupt  manner,  kill  God  ?  If  thou  art  too  con- 
fident, and  accountest  God  too  mild  to  inflict  vengeance  upon  sin, 
according  to  thy  account  he  is  pleased  with  sin.  But  consider  how 
he  avenged  upon  his  archangel  that  thought  of  pride  alone,  aiid  how 
he  avenged  himself  upon  Adam  for  the  bite  of  an  apple,  and  how  he 
sunk  Sodom  and  Gomorrah,  men,  women,  and  children,  and  all  the 
famous  cities,  an  entire  region  of  great  extent,  down  to  the  abyss  of 
hell,  where  the  Dead  Sea  now  is,  in  which  there  is  nothing  that 

"  Vide  Dii  Gauge,  in  voc.  Trista. 

*>  See  Coles's  Eng.  Diet.  Slete;  in  Bailey,  Sleet. 

•^  Psalm  X.  4.   English  R.  C.  translation  of  the  Vulgate.  ''  Ibid,  verse  13. 


336  REGULiE  INCLUSARUM. 

Israel,  his  deorling,  hu  grimmeliche  lie  awrec  him,  ase  ofte  ase  heo 
agulten.  Dathan  and  Abiron,  Chore  and  his  feren  •:!  ];e  o^re  also 
];et  he  slouh  bi  monie  ^  ]?usendes  ofte,  uor  hore  grucchunge.  An 
o'Ser  half,  loke,  jif  J7U  hauest  untrust  of  his  vnimete  milce,  hu  liht- 
liche  and  hu  sone  Seinte  Peter  }>et  ^  hefde  uorsaken  him,  and  let  for 
ane  cwene  worde,  was  mid  him  iseihtned  "i  and  hwu  |>e  ]?eof  o  \^ 
rode,  ]?et  hefde  euer  iliued  vuele,  in  one  sterthwule  hefde  of  him 
milce, "^  mid  one  ueire  speche.  Vor  ]7i,  bitweonen  J'eos  two,  untrust 
'?  ouertrust,  hope  %  dred  beon  "^  euer  iveied  togcderes. 


Folio  92.  Schrift  jet  schal  beon  wis,  ?  to  wise  monne  imaked,  of  unku'Se 
sunnen  ^  and  nout  to  junge  preostes — junge  i  sigge  of  witte — ne 
to  sot  olde.  Bigin  uormest  et  prude,  %  sech  alle  \q  bowes  J?erof,  ase 
heo  beo^  j^er  uppe  iwritene,  hwuc  falle  to  j^e.  perefter  al  so  of 
onde  :^  1!  go  so  adunewardes  bi  reawe  %  bi  reawe,  uor  tu  kume  to  J?e 
laste,  %  drauh  togedere  al  |7ene  team  under  \q.  moder. 

Schrift  ouh  forte  beon  so'S.  Ne  lih  |m  nout  o  \\  sulf  i  vor,  ase 
Seint  Austin  sei^,  "  Qui  causa  humilitatis  mentitur  fit  quod  prius 
ipse  non  fuit,  id  est,  peccator."  pe  J^et  lihS  on  him  sulf  ]7uruh  to 
muchel  edmodnesse,  he  is  imaked  sunful,  ]7auh  he  er  nere.  Seint 
Gregorie  sei^  pauh,  "  Bonarum  mentium  est  culpam  agnoscere,  ubi 
culpa  non  est."  Kunde  of  gode  heorte  is  to  beon  olFeared  of  sunne, 
]?er  ase  non  nis  ofte  r^  o^er  weien  swu^er  his  sunne  summechere  \qx\ 
he  ]7urfte.  Weien  hit  to  Intel  is  ase  vuel,  o'Ser  wurse.  pe  middel 
weie  of  mesure  is  euer  guldene.  Drede  we  us  euer:  vor  ofte  we 
wene'S  to  don  a  Intel  vuel,  %  do's  one  greate  sunne  :!  %  ofte  we  wene^ 
wel  to  donne  %  do^S  al  to  cweade.     Sigge  we  euer  ]7eonne  mid  Seint 

»  feole.  T.  C.  b  after  t  lie.  T.  C. 

•=  ouer  eode  at  him  his  milce.  T.     of  code  ed  him  milee.  C. 
^  schulen  beo.  T. 


CONFESSION  MUST  BE  PRUDENT  AND  TRUTHFUL.  337 

hath  Hfe ;  and  how,  in  Noah's  flood,  he  drowned  all  the  world  but 
eight  persons  who  were  in  the  ark ;  how  severely  he  avenged  himself 
upon  his  own  beloved  people  Israel,  as  often  as  they  were  guUty. 
Dathan  and  Abiram,  Korah  and  his  companions,  and  others  whom, 
in  like  manner,  he  slew,  often  in  many  thousands,  for  their  murmur- 
ing. On  the  other  hand,  if  thou  hast  despair  of  his  unbounded 
mercy,  consider  how  easily  and  how  soon  Saint  Peter,  who  had 
forsaken  him,  and  that  for  a  word  spoken  by  a  maid-servant,  was 
reconciled  to  him  ;  and  how  the  thief  on  the  cross,  who  had  always 
lived  in  sin,  obtained  mercy  of  him  in  an  instant,  by  one  candid 
speech.  Wherefore,  between  these  two,  despair  and  presumption, 
let  hope  and  fear  be  always  joined  together. 

X I .  Confession  of  secret  sins  ought  also  to  be  always  prudent,  and 
made  to  a  prudent  man,  and  not  to  young  priests,  I  mean  young  of 
wit,  nor  yet  to  foolish  old  men.  Begin  with  pride,  and  examine  all 
the  branches  thereof,  as  they  are  written  above,  which  apply  to  thee. 
Thereafter,  of  envy,  in  like  manner ;  and  thus  proceed  downward, 
from  one  to  another,  until  thou  comest  to  the  last,  and  di'aw 
together  the  whole  progeny  under  the  mother. 

XII .  Confession  ought  to  be  truthful.  Do  not  lie  concerning  thy- 
self, for,  as  St.  Austin  saitli,  "  Qui  causa  humilitatis  mentitur  fit  quod 
prius  ipse  non  fuit,  id  est  peccator."  "  He  who  lieth  concerning 
himself,  through  too  much  humility,  becomes  sinful  thougli  he  were 
not  so  before."  St.  Gregory  saith,  however,  "  Bonarum  mentium 
est  culpam  agnoscere,  ubi  culpa  non  est."  It  is  the  nature  of  a  good 
heart  to  be  afraid  of  sin,  often  where  there  is  none,  or  to  ponder  his 
sin  somewhat  more  than  he  need.  To  ponder  it  too  little  is  as  bad, 
or  worse.  The  middle  way  is  always  the  golden  mean.  Let  us 
always  fear  ;  for,  often  we  think  to  do  a  little  harm,  and  we  commit  a 
great  sin;  and  often  we  think  to  do  good,  and  we  do  much  evil. 
Say  we  always,  then,  with  St.  Anselm,  "  Even  our  good  is,  in  a 
manner,  so  tainted  with  evil  that  it  cannot  please  God,  or  rather 
must  displease  him,"     St.  Paul  saith,  *'  I   know  that  in  me,  that  is, 

CAMD.  soc.  2  X 


338  REGULiE  INCLUSARUM. 

Aunselme,  "  Etiam  bonum  nostrum  ita  est  aliquo  modo  corruptum 
nt  possit  non  placere  Deo,  aut  certe  displicere."  Paulus  "i  "  Scio 
quod  non  est  in  me,  hoc  est,  in  carne  mea,  bonum."  No  god  in  us 
nis  of  us :  vre  god  is  Godes  "l  auh  ure  sunne  is  of  us,  %  ure  owune. 
"  Godis  ^  god,  hwon  ich  hit  do,"  cwe^S  he,  Seint  Aunselme,  "  so,  o 
summe  wise,  min  vuel  hit  forgnawe^  :'^  o'Ser  ich  hit  do  ungledUche  ;' 
o'Ser  to  er  "i  o'Ser  to  leate  ^.  o'Ser  lete  wel  J^erof.  pauh  no  mon  hit 
nute :'  o^er  wolde  ]?et  ei  hit  wuste  i  o^er  jemeleasliche  do  hit  X 
o'ber  to  unwishche,  to  muchel,  o^er  to  luteh  pus  euer  sum  vuel 
FoUo  92  h.  mongleS  him  mit  mine  gode,  j^et  Godes  grace  jiue'S  me,  ]?et  hit  mei 
Intel  liken  God,  and "  misliken  ofte."  Seinte  Marie !  hwon  j^e  holi 
mon  seide  ]?us  bi  him  suluen,  hwu  muwe  we  hit  so'Sliche  siggen  bi 
us  wrecches ! 

Schrift  ouh  to  beon  willes  -!  ]?et  is,  willeliche,  iureined,"^  and  nout 
idrawen  of  J7e,  ase  ]?auh  hit  were  \\\\  un'Sonckes.  pe  hwule  J>et  tu 
const  siggen  out,®  seie  al  unasked.  Me  ne  schal  asken  none  bute 
uor  neode  one  "l  vor  of  \%  axunge  mei  uallen  vuel  -I  bute  jif  ]?e 
axunge  beo  J^e  wisre.  On  o^er  half,  moni  mon  abit  ^  to  schriuen 
him  uort  );e  nede  tippe.  Auh  ofte  him  lieS  J»e  wrench,^  "  pet  he  ne 
mei  hwon  he  wule,  ]?e  nolde  hwule  ]7et  he  mulite."  Nan  more  kang- 
schipe*^  nis  J^en  setten  God  terme  :^  ase  ]?auli  grace  were  his,  to 
nimen  up  o  grace  j^erinne  iSe  terme  ase  he  him  sulf  sette.  Nai, 
belami,  nai !  pe  terme  is  ine  Godes  honden  "i  and  nout  i  J7ine 
baundune.^  Hwon  God  boot  ^  j^e,  reche'S  for'S  mid  bo'Se  honden  "l  vor 
wi'Sdrawe  he  his  hond,  \m  mei  loken  efter,  jif  vuel  o'Ser  oSer  ]?ing 
net ^  J?e  to  schrifte.  Lo  !  hwat  seiiS  Seint  Austin?  "  Coacta  servitia 
Deo  non  placent :  "  "  Seruises  inedde  ne  cwemeS  nout  ure  Louerde." 

»  Godes.  T.  C.  >>  forgneies.  T.     forgneied.  C,  '  o«er.  T. 

^  freinet.  T.  vnfreined.  C.  The  latter  is  doubtless  the  genuine  reading,  and  it  is 
adopted  in  the  translation.                                ^  oht.  T.     eut.  C.  '  abides.  T, 

sf  lihen  hise  wrenches.  T.     1  ge'S  J^e  wrench.  C. 

''  madschipe,  T.     kanhschipe.  C.  '  bandun.  C.  ''  bedes.  T. 

'  iieodes.  T.      nod.   C. 


CONFESSION  MUST  BE  FREE  AND  VOLUNTARY.      339 

in  my  flesh,  dwelleth  no  good  thing/'  ^  No  good  that  is  in  us  is  of 
ourselves  :  our  good  is  God's ;  but  our  sin  is  of  ourselves,  and  is 
our  own.  "  When  1  do  God's  good,"  saith  St.  Anselm,  "  my  own 
evil,  somehow,  so  corrodes  it  that  I  do  it  either  without  pleasure,  or 
too  soon,  or  too  late,  or  I  think  highly  of  it.  If  no  man  should 
know  it,  I  either  wish  that  some  one  might  know  it,  or  I  do  it 
negligently,  or  too  inconsiderately,  too  abundantly,  or  too  sparingly. 
Thus  is  some  evil  always  mingled  with  my  good,  which  the  grace  of 
God  giveth  me,  so  that  it  can  please  God  little,  and  may  often 
displease  him."  St.  Mary  !  when  the  holy  man  spoke  thus  of  him- 
self, how  truly  may  we  unhappy  sinners  say  the  same  of  ourselves ! 


XIII.  Confession  ought  to  be  voluntary,  that  is,  willingly,  un- 
asked, and  not  drawn  out  of  thee,  as  if  it  were  against  thy  will.  When 
thou  hast  any  thing  to  confess,  say  all,  unasked.  We  are  not  to 
put  any  questions,  iniless  it  be  quite  necessary ;  for  evil  may  come 
of  questioning,  unless  it  be  done  the  more  wisely.  On  the  other 
hand,  many  a  one  puts  off'  confession  until  he  is  in  the  last  extremity. 
But  the  proverb,  "  He  may  not  when  he  would,  who  would  not 
when  he  might,"  often  applieth  to  him.  There  is  no  greater 
absurdity  than  to  set  a  time  to  God,  as  if  grace  were  one's  own,  and  a 
man  could  take  grace  to  himself  at  whatever  time  he  set.  Nay,  my 
friend,  nay !  The  time  is  in  God's  hand,  and  not  at  thy  discretion. 
When  God  offers,  reach  forth  with  both  hands ;  for,  if  he  withdraw 
his  hand,  thou  mayest  afterwards  wait  long.  Should  sickness,  or  any 
other  cause  drive  thee  to  confession,  behold !  what  saith  St. 
Austin?  "Coacta  servitia  Deo  non  placent:"  "Forced  services  please 
not  our  Lord."      But  yet,  "  Better  is  clay  than  nay."  ^      Before  is 

^  Rom.  vii.  18.  • 

^  The  Editor  is  not  quite  sure  that  he  has  rightly  translated  this  passage.  It  is 
evidently  proverbial.  In  the  MS.  Oxon.  it  is  "  Melius  est  tunc  quam  nunquam."  bo 
signifying  either  then  or  cku/.  If  the  reading  of  the  MS.  T.  be  adopted,  it  might  be 
translated  "  Better  is  one  than  none,"  or,  perhaps,  "  Better  is  yea  than  nay." 


340  REGULJE  INCLU8ARUM. 

pauh,  no  pe  later,  "  Betere  is  ]>o  ^  ]?ene  no."  Betere  is  er  ]?en  to 
lete.  "  Nunquam  sera  est  penitencia,  si  tamen  uera."  Nis  neuere 
to  lete  penitence,  J?et  is  soSliclie  imaked,  lie  set's  him  suluen.  Auh 
betere  is,  ase  Dauid  sei"S,  "  Refloruit  caro  mea  et  ex  uoluntate  mea 
confitebor  ei :"'  ]?et  is,  "  Mi  vlescli  is  iflured "?  bicumen  al  neowe,  uor 
ich  chulle  schriuen  me,  'i  lierien  God  willes,"  Wei  sei^  he,  "  is 
iflured  ^"  vorte  bitochen  wilschrift  r'  vor  J^e  eor'Se  al  unnet,  1;  ]>e 
treou  also,  opene'S  ham  'l  bringcS  for^  misliche  flares.  Edmodnesse, 
t  abstinence,  kulure  unloSnesse,  7  o'Ser  swuch  uertuz  bee's  feire  ine 
Folio  93.  Godes  eien,  *?  swote  smellinde  flures  ine  Godes  neose.  In  Canticis, 
"  Flores  apparuernnt  in  terra  nostra."  Of  ham,  J^et  is,  of  swuche 
flures  make  ]>\i  his  herboruwe  wi'Sinnen  ];e  suluen  :'  vor  his  delices, 
he  seiS,  bee's  forto  wunien  }>er.  "  Et  delicie  mee  cum  filiis  homi- 
num."     In  libro  sapiencie. 

Schrift  ouh  forte  beon  owune.  No  mon  ne  schal  ine  schrifte 
wreien  buten  him  suluen,  ase  uor'S  ase  he  mei.  pis  ich  sigge  uorSi 
J?et  swuch  cas,  and  swuch  auenture  bitime^  to  summe  monne  ]?et 
he  ne  mai  nout  fulliche  ne  allunge  wreien  him  suluen  bute  jif  he 
wreie  o'Sre.  Auh,  bi  nome,  no  ]?e  later,  ne  nemne  he  nout  J>en  ilke, 
]7auh  ]7e  schrift-feder  wute  to  so^e  touward  hwam  hit  turne.  Auh, 
]7us  ]7U  meiht  siggen — a  munuch,  o'Ser  a  preost :'  and  nout  Willam 
ne  Water,  }>auh  j^er  ne  beon  non  o^er. 


Schrift  schal  beon  studeuest  forte  holden  |)e  penitence,  11  bileauen 
he  sunne.  pet  tu  sigge  to  ]?e  preoste,  "  Ich  habbe  studeuestliche  ine 
l;onke,  J  ine  heorte  uorte  bileauen  peos  sunne  J  don  ]?e  penitence." 
pe  preost  ne  schal  nout  asken  ]7e  jif  ];u  wult  }>eonne  uor^more,  uor- 
hoten  bine  sunne.  Inouh  hit  is  ]?et  tu  hit  hauest  on  heorte  treoulich 
to  donne,  ])uruh  Godes  grace  :'  t  jif  }»u  uallest  eft  ];erinne,  J>et  tu 
wult  anonriht  arisen  J^uruh  Godes  helpe,  '?  kumen  ajean  to  schrifte. 

^  o,  T. 


OUR  OWN  SINS  ONLY  TO  BE  CONFESSED.  341 

better  than  too  late.  "  Nunquam  sera  est  poenitentia,  si  tamen 
vera.'^  "  True  repentance,"  saith  he,  "  is  never  too  late."  But  it  is 
better,  as  David  saith,  "  Refloruit  caro  mea,  et  ex  voluntate  mea 
confitebor  ei,"  that  is,  "My  flesh  hath  flourished  again,  and  is 
altogether  renewed ;  for  I  will  make  my  confession,  and  praise  God 
with  my  heart."  He  saith  well,  "  has  flourished,"  to  signify 
voluntary  confession;  for  the  earth  quite  unconstrained,  and  the 
trees  likewise,  open  themselves  and  bring  forth  various  flowers. 
Humihty,  abstinence,  dove-like  meekness,  and  other  such  virtues 
are  fair  flowers  in  the  eyes  of  God,  and  sweet  smelling  in  his  nostrils. 
Thus,  in  Canticles,  "  Flores  apparuerunt  in  terra  nostra  :  "  ^  "  The 
flowers  have  appeared  in  our  land."  Of  these,  that  is,  of  such 
flowers,  make  thou  his  bower  in  thy  heart ;  for  he  saith  his  delight 
is  to  dwell  there  :  "  Et  deliciae  mess  cum  filiis  liominum."  ^  "  My 
delioht  is  with  the  sons  of  men." 

XIV.  Confession  ought  to  be  our  own.  In  confession,  no  man  must 
expose  any  one  but  himself,  as  far  as  possible.  I  say  this  because 
such  a  case  and  such  an  accurrence  may  happen  to  a  man  that  he 
may  not  be  able  fully  and  entirely  to  confess  himself  without  ex- 
posing another.  But,  yet,  let  him  not  mention  the  name  of  such  a 
one,  even  though  the  father  confessor  should  well  know  to  whom  it 
refers.  But  thou  mightest  say  thus  :  a  monk,  or  a  priest,  and  not 
William  nor  Walter,  although  there  be  no  other. 


XV.  Confession  must  be  made  with  a  firm  purpose  to  do  the 
penance,  and  to  leave  off  the  sin.  Thou  must  say  to  the  priest,  "  I  am 
firmly  resolved,  in  my  mind  and  heart,  to  leave  off"  this  sin,  and  to  do 
the  i)enance."  The  priest  ought  not  to  ask  thee  if  thou  wilt  then  fm-ther- 
more  vow  to  leave  off  thy  sin.  It  is  enough  that  thou  hast  it  in  thy 
heart  faithfully  to  do  it,  through  God's  grace,  and  if  thou  fallest 
afterwards  hito  it,  that  thou  wilt  immediately  arise,  through  God's 

^  Song  of  Soluiuou,  ii.  12.  ''  Proverbs,  viii.  31. 


342  REGULiE  INCLUSARUM. 

"  Yade  et  ampllus  noli  peccare."  "  Go,"  cwe^  ure  Louerd,  "  %  liaue 
ine  wille  jjet  tu  nult  nan  more  sunegen."  Lo  !  ]?us  ne  askede  he  non 
o'Ser  sikernesse. 

Schrift  ouh  forto  beon  bi^oulit  biuoren  longe.  Of  fif  ]?inges,  mid 
yvae.  ]70uhte,  gedere  }>ine  smmen.  Of  al  Jnn  elde,  of  childhode,  of 
juwe'Sehode  ;  gedere  al  togederes.  per  efter  gedere  ]>e  studen  j^et 
Folio  93  h.  tu  wmiedest  inne  ^'  %  ]?encli  jeorne  liwat  ]?u  dudest  in  euerich  stude 
sunderliche,  %  in  eueriche  elde.  per  efter  secli  al  ut,  %  to-trodde 
]?ine  sunnen,  bi  ]?ine  vif  wittes  ^  J>er  efter  bi  alle  \e  limes  ]7et  *  tu 
hauest  mide  isuneged  :!  %  ine  hwuclie  Jju  liauest  mest  isuneged,  o'Ser 
oftest :  a  last  sunderliche,  bi  davves  and  bi  tiden. 

Nu  je  habbe^  alle  iheued,  ase  icli  understonde,  j^e  sixtene  stuc- 
clienes  J^et  ich  bihet  to  dealen  :!  ?  alle  ich  habbe  to-broken  ham  ou, 
mine  leoue  sustren,  ase  me  deS  to  children,  |?et  muhten  wiSuten 
brokene  breade  deien  of  hungre.  Auh  me  is,  ]?et  wute  je,  moni 
crume  etfallen.  Seche'S  '%  gedere^  ham  t  uor  heo  bee's  soule  uode. 
Swuch  schrift,  ]?et  haue^  ]7us  |?eos  sixtene  stucchenes,  haueS  J^eo  ilke 
muchele  mihten  ]?et  ich  erest  spec  of  :^  J^reo  ajean  ]7e  deofle,  t  |?reo 
ajean  us  suluen,  deorewur'Se  ouer  alle  gold  hordes,  1  ouer  alle 
jimstones  ^  of  ynde. 

Mine  leoue  sustren,  ]>eos  fifte  dole,  }>et  is  of  schrifte,  limpe'S  to 
alle  men  iliche.  Vor^i  ne  awundri  je  nout  ]?et  ich  touward  ou 
nomeliche  nabbe  nout  ispeken  i  j^isse  dole.  Habbe^,  J>auh,  to  ower 
bihoue,  J>esne  lutle  laste  ende,  of  alle  kudde  "?  kuSe "  sunnen  :!  ase  of 
prude  r^  of  great  heorte  ^  o^er  of  heih  heorte ;'  of  onde  :^  of  wre^S  Se :! 
of  slouh-Se  :^  of  jemeleaste  :!  of  idele  wordes  :"  of  vntowune  }>ouhtes  :^ 
of  sum  idel  herunge :!  of  sum  uals  gledunge  :^  o^er  of  heui  murn- 
unge  r^   of  ipocrisie :'   of  mete,    t  of  drunche,  to  muchel  o^er  to 

"  i  hwiieh.  T.  C.  ^  Sinimes.  T.  C.  <•  of  alle  ciiSe. 


CONFESSION  MUST  BE  PUEMEDITATED.  343 

help,  and  come  again  to  confession.  "  Vade  et  amplius  noli 
peccare."  *  "  Go,"  saith  onr  Lord,  "  and  resolve  that  thou  wilt  no 
more  sin/'     Lo  !  thus  he  asked  no  other  security. 

A.  V  1 .  Confession  ought  to  be  long  premeditated.  By  reflecting 
upon  five  things,  recollect  thy  sins.  Of  every  age  of  thy  life,  of  child- 
hood, of  youth ;  bring  them  all  into  remembrance.  Thereafter 
recollect  the  places  in  which  thou  dwelledst,  and  think  earnestly  what 
thou  didst  in  each  place  separately,  and  at  every  age.  Thereafter, 
seek  and  trace  out  all  thy  sins  in  thy  five  senses,  then  in  all  the 
members  wherewith  thou  hast  sinned,  and  in  which  thou  hast 
sinned  most  or  often  est :    lastly,  on  particular  days  and  times. 

You  have  now  had,  as  I  think,  all  the  sixteen  parts,  into  which  I 
promised  to  divide  the  subject,  and  I  have  broken  them  all  to  you, 
my  dear  sisters,  as  is  done  to  children,  who  might  die  of  hunger  if 
they  had  not  their  bread  broken ;  and,  as  ye  know,  many  a  crumb 
hath  fallen  from  me.  Seek  and  gather  them  up,  for  they  are  food 
for  the  soul.  Such  confession,  that  hath  these  sixteen  parts,  hath 
those  same  great  powers  of  which  I  spoke  first ;  three  against  the 
devil,  and  three  against  ourselves,  more  precious  than  all  treasures 
of  gold,  and  than  all  jewels  of  India. 

My  dear  sisters,  this  fifth  part,  which  is  of  confession,  belongeth 
to  all  men  alike.  Wherefore  do  not  wonder  that  I  have  not  spoken 
to  you  in  a  particular  manner  in  this  part.  Take,  however,  to  yom' 
behoof  this  short  and  concluding  summary  of  all  mentioned  and 
known  sins,  as  of  pride,  of  ambition,  or  of  presumption,  of  envy,  of 
wrath,  of  sloth,  of  carelessness,  of  idle  words,  of  immoral  thoughts, 
of  any  idle  hearing,  of  any  false  joy,  or  of  heavy  mourning,  of 
hypocrisy,  of  meat  and  of  drink,  too  much  or  too  little,  of  grumbling, 

"  St.  John,  viii.  11. 


344  REGUL.^  INCLUSARU3f. 

lutel  ^  of  grucchuiige :!  of  grime  chore :!  of  silence  ibroken :!  of 
sitten  to  longe  et  ]7urle :'  of  vres  misseide :!  wi^uten  jeme  of  heorte  r' 

Folio  94.  o^er  in  untime  ^  of  sum  uals  word  :!  of  sware  :!  of  pleie  ^  of  schorn  ^ 
leihtre  r'  of  sheden  crumen,  o'Ser  ale :!  o^er  leten  J^inges  muwlen 
o^er  rusten,  o^er  uorrotien :!  clo'Ses  unseouwed  i  bireined  ^  o'Ser 
unwaschen :!  ibroken  nep  °  o^er  disch  ^  o^er  biseon  jemeleasliche 
eni  ping  ]?et  me  mide  uare^,  o'Ser  ouhte  to  jemen  :!  o'Ser  of  keorf- 
unge,  o^er  of  liurtunge,  Jjuruh  unbiseinesse.*^  Of  alle  J^e  Jnnges  in 
]7isse  riwle  ]>et  beo^S  misjemed  '^ — of  alle  swuche  j^inges  schriue  hire 
enes  a  wike  ette  leste :!  vor  nis  non  so  lutel  ];ing  of  j^eos  J^et  ]7e 
deouel  naue^  enbreued  ^  on  his  rolle.  Auh  schrift  screapeS  hit  of, 
and  make^  him  uorte  leosen  muchel  of  his  hwule.  Auh  al  ]?et 
schrift  ne  schreape^  nout  of — al  he  wule  a  domesdei  reden  ful  reade- 
liche  ^  uorte  bicleopien  ]7e  mide.  O  word  ne  schal  ]>er  wonten.  Nu 
}7eonne  ich  reade  uorto  jiuen  him  ]7et  leste  ]>et  we  euer  muwen  to 
writen :!  vor  no  mester  nis  him  leouere.  And  hwat  se  writ  beo^S 
umbe  uorte  schreapien  hit  of  clenliche.  Mid  none  ]7inge  ne  muwe 
je  ouerkumen  ne  maten  him  betere.  To  eueriche  preoste  mei  ancre 
schriuen  hire  of  swuche  openliche  ^  sunnen  ]?et  to  alle  men  bmalleS  :! 
auh  ful  trusti  %  ful  siker  heo  schal  beon  of  ];e  preostes  godnesse  * 
bet  heo  allunge  scheaweS  to  hu  hire  stent  abuten  vleschliche  tenta- 
ciuns,  jif  heo  ham  haue^  :!  o^er  jif  heo  is  mid  ham  ^  i vended  :!  bute 
jif  hit  beo  ine  dea'Ses  dute.  pus  "j^auh  me  ]?uncheS  ]?et  heo  mei 
siggen :  "  Sire,  vlesches  fondunge  ]?et  ich  habbe,  o'Ser  habbe  ilieued, 
go's  to  uor^  upe  me,  ]?uruh  mine  feblesce.^     Ich  am  of  dred  leste  I 

Folio  94  I.  go  driuinde  o'Serhwules  to  swu^e  uorSward  upe  fole  Jwuhtes,  and 
fule  umbestunde  :!  ase  J^auh  ich  huntede  efter  likunge.  Ich  muhte, 
l^uruh  Godes  strencSe,  scheken  ham  ofte  of  me,  jif  ich  were  cwic- 

"  inschake.  T.     ischake.  C.  •>  birainet.  T. 

<^  scale.  T.  "*  uiibisehenesse.  T. 

«  misnuniene.  T.  C.  '  breves.  T.     ambreued.   C. 

g  rekene  T  rede  ful  witterliche.  T.  *>  uttcrliehe.  T.  C. 

'  godleic.  T.  C.  ''  is  swa.  T. 

'  Jmrch  min  l^afunge.  C. 


CAUTIONS  WITH  REGARD  TO  CONFESSION.  345 

of  morose  countenance,  of  silence  broken,  of  sitting  too  long  at  the 
parlour  window,  of  hours  ill  said,  or  without  attention  of  heart,  or  at  a 
wrong  time ;  of  any  false  word,  or  oath ;  of  play,  of  scornful  laughter, 
of  dropping  crumbs,  or  spilling  ale,  or  letting  thing  grow  mouldy,  or 
rusty,  or  rotten  ;  clothes  not  sewed,  wet  with  rain,  or  unwashen ;  a  cup 
or  a  dish  broken,  or  any  thing  carelessly  looked  after  which  Ave  are 
usmg,*  or  which  we  ought  to  take  care  of;  or  of  cutting,  or  of  da- 
maging, through  heedlessness.  Of  all  the  things  in  this  rule  which 
are  neglected,  let  her  confess  once  a  week  at  least,  for  there  is  none 
of  these  things  so  small  that  the  devil  hath  not  written  in  his  roll. 
But  confession  eraseth  it,  and  maketh  him  to  lose  much  of  his 
labour.  And  all  that  confession  doth  not  erase  he  will  read  full 
readily  on  the  day  of  judgment,  in  order  to  accuse  thee  with  it ;  a 
single  word  shall  not  be  wanting.  Now,  therefore,  I  advise  that  we 
give  him  the  least  to  write  we  ever  can ;  for  no  employment  is  more 
gratifying  to  him.  And  whatever  is  written  be  careful  to  erase  it 
cleanly.  With  nothing  may  ye  overcome  nor  defeat  him  better. 
An  anchoress  may  confess  to  any  priest  such  open  sins  as  all  men 
are  liable  to  fall  into  ;  but  she  must  be  well  assm-ed  and  confident  of 
the  integrity  of  -the  priest  to  whom  she  sheweth  unreservedly  how  it 
stands  with  her  in  regard  to  carnal  temptations,  if  she  hath  them,  or 
if  she  is  tempted  with  them,  except  it  be  under  the  fear  of  death.  I 
am  of  opinion,  however,  that  she  may  say  in  this  manner,  "  Sir, 
carnal  temptations  which  I  have,  or  have  had,  prevail  over  me  too 
much,  on  account  of  my  weakness.  I  am  afraid  lest  I  should 
go  driving  on  sometimes  much  too  far  upon  foolish,  and,  at  times, 
foul  thoughts,  as  if  I  were  hunting  after  pleasure.  I  might,  through 
God's  powerful  help,  often  shake  them  off  me,  if  I  were  promptly 
and  stoutly  to  exert  myself.  I  am  sorely  afraid  lest  the  pleasure  in 
the  thought  should  often  continue  too  long,  so  that  it  might  well  nigh 
attain  the  consent  of  the  mind."  I  dare  not  [recommend]  that  she 
should  confess  more  fully  concerning  this  to  young  priests,  but  to 

"  literal///  "  which  we  go  with  :  "  a  beast  of  burden  may  be  meant. 
CAMD.  SOC.  2  Y 


346  REGUL^  INCLUSARUM. 

liche  ■?  stalewardliche  umbe.  Ich  am  offered  sore  leste  ]?e  delit  in 
he  l^ouhte  leste  to  longs  ofte,  so  ]?et  hit  kume  neih  skiles  jettunge." 
Ich  ne  der  nout  'pet  heo  deopluker  *  schriue  hire  to  junge  preostes 
her  abuten.  Auh  to  hire  owune  schrift  feder,  o'Ser  to  summe  o'Sre 
lif-holie  monne :  ;^if  heo  mei  hine  habben,  kulle  al  ut  ]?et  is  i'Se 
krocke  :!^  }>er  heo  schal  speowen  al  ut  j^et  wunder :'  ]?er,  mid  fule 
wordes,  ]?et  ful^e,  efter  J^et  hit  is,  tukie  alto  wundre :'  so  j^et  heo 
drede  ]>et  heo  hiirte  his  earen  ]?et  hercne'S  hire  sunnen.  And  jif 
eni  ancre  is  J)et  not  nout  of  swuch  J»inges,  ]?onke  jeorne  Jesu  Crist, 
■?  holde  hire  ine  drede.  pe  deouel  nis  nout  dead  jet :/  ]>et  wute  heo, 
Jjauh  he  slepe. 

Lihte  gultes  bete^S  ]7us  anonriht,''  bi  ou  suluen :'  and  j^auh  sigge'S 
ham  ine  schrifte  hwon  je  j^enche'S  of  ham  ase  je  speke'S  mid  preoste. 
Vor  ]?e  leste  of  alle,  so  sone  je  underjite'S  hit,  ualleS  biuoren  ower 
weoued  a  creoix  to  |>er  ^  eor'Se,  *?  sigge^,  "  Mea  culpa : "  Ich  agulte  t' 
Louerd,  merci !  pe  preost  ne  ]7erf  uor  none  gulte,  bute  jif  hit  beo 
]>e  grettre,  leggen  o'Ser  schrift  on  ou  J7en  ];et  lif  ]>et  je  lede'S  efter 
l^isse  riwle.  Auh,  efter  ]>e  absoluciun  he  schal  siggen,  "  Al  J>et  god 
]?et  tu  euer  dest,  "?  al  J^et  vuel  j^et  tu  euer  J^olest  uorjje  luue  of  Jesu 
Crist,  wi'Sinnen  J^ine  ancre  wowes, — al  ich  on  iunne  J^e,®  If  al  ich 
Folio  95.  legge  uppe  J>e  ine  remission  of  J^eos,  '?  in  remission,  ?  in  uorjiuenesse 
of  alle  ]>ine  sunnen."  And  ]7eonne  sum  Intel  hwat  he  mei  leggen  on 
J?e,  o^er  on  ou,  ase  enne  salm,  o^er  two  Pater  nostres,  ten  Ave 
Marias,  o^er  tvveolue.  Disciplines  echen  to,  jif  him  so  bi'Sunche'S.* 
Efter  |>e  circumstances  ^  "pet  beo'S  iwriten  J^er  uppe,  he  schal  ]>e 
sunne  demen  more  o'Ser  lesse.  O  sunne  uorjiuelich  mei  beon  ful 
deadlich,  ]?uruh  sum  vuel  circumstaunces  ^  J>et  li'S  j^er  abuten. 


°  deopluker  ne  witterlieher.  T.  C.  *"  culle  al  \>e  pot  ut.  T.  C 

'■  anan.  T.  ''  o  cros  dun  to  J>e.  T. 

'  eniunge  he.  T.     angeonni  J>e.  C.  '  eche  to  gif  him  like.  T. 
s  totagges.  T.  C. 


TRIVIAL  FAULTS  ;    PENANCE  ;    ABSOLUTION.  347 

her  own  father  confessor,  or  to  some  other  man  of  holy  hfe.  If  she 
may  have  him,  let  her  pour  all  out  that  is  in  the  crock ;  there,  let  her 
vomit  out  all  that  perilous  stuff ;  there,  with  words  foul  as  its  own 
filth,  let  her  censure  it,  so  vehemently,  that  she  may  be  afraid  lest 
she  offend  the  ears  of  him  who  heareth  her  sins.  And,  if  there  is 
any  anchoress  who  is  ignorant  of  such  things,  let  her  heartily  thank 
Jesus  Christ,  and  let  her  continue  in  fear.  The  devil  is  not  yet 
dead ;  let  her  know  that,  though  he  may  be  asleep. 


Trivial  faults  correct  thus,  immediately,  yourselves ;  and  yet, 
mention  them  to  the  priest,  when  ye  think  of  them  in  confession. 
For  the  very  least  of  them,  as  soon  as  ye  are  conscious  of  it,  fall 
down  in  the  form  of  a  cross  to  the  earth  before  your  altar,  and  say, 
"  Mea  culpa :  "  I  am  guilty  ;  Lord,  have  mercy.  The  priest  need 
not  for  any  fault,  unless  it  be  the  greater,  impose  any  other  penance 
upon  you  than  the  life  which  ye  lead  according  to  this  rule.  But 
after  the  absolution,  he  shall  say,  "  The  merit  of  all  the  good  thou 
mayest  have  done,  and  all  the  evil  thou  mayest  have  suffered  for  the 
love  of  Jesus  Christ,  within  thy  monastic  walls,  I  grant  thee,  and  I 
apply  it  all  to  thee,  towards  the  remission  of  these,  and  towards  the 
remission  and  forgiveness  of  all  thy  sins."  And  then  he  may 
impose  some  small  thing  upon  thee,  or  upon  you,  as  a  Psalm',  or  two 
Paternosters,  ten  or  twelve  Ave  Marys.  He  may  add  flagellations 
too,  if  he  think  fit.  According  to  the  circumstances,  which  are 
written  above,  he  shall  judge  the  sin  to  be  greater  or  less.  One 
venial  sin  may  be  very  deadly,  through  some  evil  circumstance  that 
is  joined  with  it. 


348  REGUL^  INCLUSARUM. 

Efter  sclirifte,  hit  failed  to  speken  of  Penitence,  ]>et  is  dedbote  :/ 
7  so  we  liabbe^  injong,  ut  of  ]7isse  vifte  dole,  into  ]>e  sixte  dole. 


Al  is  penitence,  t  tet  strong  penitence,  j^et  je  euer  drie'S,  mine 
leoue  sustren,  and  [al]  J?et  je  euer  do's  of  god,  J  al  ]>et  je  ]?olie'S. 
Al  is  ou  uor  martirdom  ine  so  derful  ^  ordre  :f  vor  je  beo'S  niht  % 
dei  upe  Godes  rode.  Bli'Se  muwe  [je]  euer  beon  jjerof.  Vor  ase 
Seinte  Povvel  sei'S :  "  Si  compatimur,  et  conregnabimus."  Ase  je 
schotte'S  mid  him  of  his  pine  on  eor'Se,  also  je  schulen  scotten  mid 
him  of  his  blisse  ine  heouene.  Vor'Si  sei^  Seinte  Powel,  "  Mihi 
absit  gloriari  nisi  in  cruce  domini  nostri  Jesu  Cristi."  Al  ure  blisse 
mot  beon  in  Jesu  Cristes  rode.  pis  word  nomeliche  limpe'S  to 
ancren,  hwas  blisse  auh  forto  beon  allunge  ine  Godes  rode.  Ich 
chulle  biginnen  of  lierre,  1;  lihten  so  J^erto.  NimeS  nu  god  jeme, 
vor  hit  is  almest  Seint  Beornardes  Sentence. 

preo  manere  of  Godes  icorene  beo'S  on  eor'Se.  pe  one  muwe 
beon  iefned  to  gode  pilegrimes :!  ]?e  o'Ser  to  deade  :'  Jje  ]?ridde  to 
ihongede,  mid  hore  gode  wille,  o  Jesu  Cristes  rode,  pe  uorme  beo'S 
gode  :'  ]?e  o'Sre  betere  r^  ]>e  ]7ridde  bee's  best  of  alle. 

Folio  95  b.  I  o  ]>e  uorme  gi'ede'S  Seinte  Peter  inwardliche,  and  sei^,  "  Obsecro 
uos  tamque  aduenas  '?  peregrinos  ut  abstineatis  uos  a  carnalibus 
desideriis,  que  militant  aduersus  animam."  "  Ich  halsie  ou,"he  sei'S,' 
Seinte  Peter,  "  alse  unku'Se  ^  7  pilegrimes,  ]>et  ^e  wi'bholden  ou  from  *' 
vlesliche  lustes,  ]?et  weorre^  ajean  pQ  soule."  pe  gode  pilegrim  halt 
euer  his  rihte  wei  uor^ward  t'  ]7auh  he  iseo  o^ere  ihere  idele 
gomenes  ?  wundres  bi  J>e  weie,  he  ne  etstont  ^  nout  ase  foles  do's, 

"  swa  derf.  T.  C.  *>  el'Seodi.  T.     J^eodi  [outlondische  men].  C. 

<■■  wis.  T.  "^  wiSstoiides.  T. 


THE  ELECT  ON  EARTH  ARE  OF  THREE  KINDS.  349 

After  confession,  it  is  proper  to  speak  of  penance,  that  is,  amends- 
deed,  and  thus  we  have  a  way  out  of  this  fifth  part  into  the  sixth 
part. 

PART  VL— Of  Penance. 

All  that  ye  endure,  my  dear  sisters,  and  all  the  good  you  ever 
do,  and  all  that  you  suffer  is  penance,  and  that,  strong  penance.  It 
is  all  like  martyrdom  to  you  in  so  strict  an  order,  for  ye  are  night 
and  day  upon  our  Lord's  cross.  Glad  may  ye  ever  be  thereof. 
For,  as  St.  Paul  saith,  "  Si  compatimur,  et  conregnabimus."  ^  As 
ye  share  with  him  in  his  suffering  on  earth,  ye  shall  also  share  with 
him  in  his  blessedness  in  heaven.  "  Wherefore,"  St.  Paul  saith, 
"  God  forbid  that  I  should  glory,  save  in  the  cross  of  our  Lord 
Jesus  Christ." ''  All  our  joy  must  be  in  the  cross  of  Jesus  Christ. 
This  saying  belongs  especially  to  anchoresses,  whose  joy  ought  to  be 
wholly  in  our  Lord's  cross.  1  will  begin  from  a  higher  point,  and 
so  come  down  to  this  part  of  the  subject.  Now  pay  good  attention, 
for  it  is  nearly  all  from  the  Sentences  '^  of  St.  Bernard. 

The  elect  of  God  on  earth  are  of  three  kinds :  one  kind  mav  be 
compared  to  good  pilgrims,  another  to  the  dead,  the  third  to  men 
suspended  voluntarily  upon  the  cross  of  Jesus  Christ.  The  first  are 
good,  the  second  are  better,  the  third  are  best  of  all. 

To  the  first  St.  Peter  crieth  earnestly  and  saith,  "  Obsecro  vos 
tanquam  advenas  et  peregrinos  ut  abstineatis  a  carnalibus  desideriis, 
quEe  militant  adversus  animam."  '^  "I  beseech  you,"  saith  St. 
Peter,  "  as  strangers  and  pilgrims,  that  ye  abstain  from  fleshly  lusts, 
which  war  against  the  soul."  The  good  pilgrim  holds  always  on  his 
way  straight  forward;  although  he  see  or  hear  idle  sports  and 
wonders  by  the  way,  he  doth  not  stop  as  fools  do,  but  holds  on  his 

»  2  Timothy,  ii.  12.  ^  Galatians,  vi.  14. 

•^   Liber  Scntentiaruui.  ''   1  Peter,  ii.  11. 


350  REGUL^  INCLUSARUM. 

auh  halt  for^  his  rule  *?  hieS  toward  his  giste  f'  ne  he  ne  here's  no 
garsum  bute  gnedehche  his  spense,  ne  clones  nou^er,  hute  one  |>eo 
|7et  he  haue^  need  to.  *  pis  beo'S  hohe  men,  ]7et  ]?auh  heo  been  i^e 
worlde  heo  beo"S  ]7erinne  ase  pilegrimes,  %  go^  mid  gode  hflode  tou- 
ward  ]?e  riche  of  heouene,  1:  sigge^  mid  ]?e  apostle,  "  Non  habemus 
hie  manentem  ciuitatem,  sed  futuram  inquirimus  r^"  ]7et  is,  "  Nabbe  we 
none  wununge  her,  auh  we  seche-S  o^er  wunmige,"  and  beo^  bi  ]?e 
leste  Jjet  heo  euer  muwen  r'  ne  heo  nabbed,  ne  ne  holde"S  none  tale 
of  none  worldliche  uroure,  J?auh  heo  beon  ine  worldliche  weie,  ase 
ich  seide  er,  of  pilegrimes,  auh  habbe^  hore  heorte  euer  touward 
heouene.  And  owen  wel  uorte  habben  :!  vor  o^re  pilegrimes  go's 
mid  swinke  uorte  sechen  one  holie  monnes  bones,  ase  Sein  James 
o'Ser  Sein  Giles  :!  auh  ]?eo  pilegrimes  ]?et  go's  touward  heouene, 
heo  go's  forte  beon  isonted,  %  forte  iuinden  God  sulf  1  alle  his  holie 
halewen  libbinde  ine  blisse,  %  schulen  libben  mid  ham  ine  wunne 
euer  wi^uten  ende.  Heo  iuinde-S,  iwis,  Sein  Julianes  in,  \ei  weiuer- 
inde  men  jeorne  seche'S. 

Folio  QQ.  ^^  beo'S  J?eos  gode  ^  auh  jet  beo'S  J^e  o^re  betere.  Vor  aile- 
gate,  ase  ich  er  seide,  pilegrimes  al  gon  heo  euer  forSward,  ne  ne 
bikumen  nout  buruhmen  i^e  worldes  buruh  r^  ham  J'unche^  ]7auh 
summechere  god  of  J>et  heo  iseo'S  bi  J^e  weie,  %  etstonde^  ^  sum  del, 
Jjauh  heo  ne  don  mid  alle  :!  "%  moni  ]jing  ham  ualle^  to  hwar  ];uruh 
heo  beo'S  ilette,  so  j^et,  more  herm  is,  sum  kume^  lete  hom  %  sum 
neuermore.  Whoa  is  };eonne  skerre,  %  more  ut  of  be  worlde  J>en 
beo^  pilegrimes  ? — J>et  is  to  siggen,  ]7en  J>eo  men  j^et  habbe'S  world- 
lich  J>ing  %  ne  luie^  hit  nout,  auh  jiue^  hit  ase  hit  kume^  ham,  % 
go's  untrussed  lihte  ase  pilegrimes  touward  heouene.  Whoa  beo'S 
betere  ]>en  J^eos?  God  hit  wot,  J^eo  beo'S  betere  J^et  J^e  apostle 
speke'S  to,  1;  sei'S  in  his  pistle,  "  Mortui  estis,  et  uita  uestra 
abscondita  est  cum  Christo  in  Deo  ^  cum  autem  apparuerit  uita 
uestra,  tunc  et  uos  apparebitis  cum  eo  in  gloria."     Ee  beo'S  deade,  % 

"  hiui  to  nedes.  T.  ''  stutte'5.  C. 


T.    GOOD  PILGRIMS.       11.    DEAD  WITH  CHRIST.  351 

route,  and  hasteneth  toward  his  inn  where  he  is  to  lodge;  neither 
doth  he  carry  any  treasure  with  him  but  barely  for  his  expenses, 
nor  garments  either,  except  one  which  he  needeth.  These  are  holy 
men  who,  though  they  are  in  the  world,  are  not  in  it  as  pilgrims, 
and  by  leading  a  good  life  go  toward  the  kingdom  of  heaven,  and 
say,  with  the  Apostle,  "  Non  habemus  hie  manentem  civitatem,  sed 
futuram  inquirimus  :  "  ^  that  is,  "  We  have  no  dwelling-place  here, 
but  we  seek  another  dwelling-place ;"  and  they  are  satisfied  with  the 
smallest  accommodation  possible,  and  neither  have,  nor  make  any 
account  of  any  worldly  pleasure,  though  they  are  in  their  journey 
through  the  world,  as  I  said  above  of  pilgrims,  but  they  have  their 
heart  always  heaven-ward.  And  they  ought  well  to  have  it,  for 
other  pilgrims  go  with  toil  to  seek  a  holy  man's  bones,  as  of  St. 
James,  or  St.  Giles,  but  these  pilgrims  \^'ho  go  toward  heaven  go  to 
be  sainted,  and  to  find  God  himself,  and  all  his  holy  saints  living  in 
blessedness,  and  to  live  with  them  for  ever  in  endless  joy.  Surely 
they  find  St.  Julian's  inn,  which  w^ayfaring  men  diligently  seek. 

IVow  these  are  good,  but  the  next  are  still  better.  For,  although, 
as  I  said  before,  all  pilgrims  go  ever  forward,  and  do  not  become 
citizens  in  the  world's  city,  yet  they  are  sometimes  delighted  with  the 
things  they  see  by  the  way,  and  stand  still  a  while,  though  not 
altogether,  and  many  things  happen  to  them  whereby  they  are 
hindered,  so  that — the  more  is  the  harm — some  come  home  late, 
some  never.  Who  then  are  safer  and  more  out  of  the  world  than 
pilgrims  are  ?  that  is  to  say,  than  those  men  who  have  worldly  things 
and  love  them  not,  but  give  them  away  as  they  come  to  them,  and 
go  unburdened  and  light,  as  pilgrims,  toward  heaven.  Who  are 
better  than  they  ?  God  knoweth !  they  ai'e  better  to  whom  the 
Apostle  saith  in  his  epistle,  "  Mortui  estis,  et  vestra  vita  abscondita 
cum  Christo  in  Deo ;  cum  autem  apparuerit  vita  vestra,  tunc  et  vos 
apparebitis  cum  eo  in  gloria:"^  "Ye  are  dead,  and  your  life  is  hid 

*  Heb.  xiii.  14.  ''  Colossians,  iii,  3,  4. 


352  REGUL^:  INCLUSARUM. 

ower  lif  is  ihud  mid  Criste.  Hwon  he  J^et  is  ower  lif  dawe^  ? 
springers  ase  ]?e  dawmige  efter  nihtes  Jjeosternesse,  '?  je  scliulen 
springen  mid  him,  schem-e  ]?en  ]?e  sunne  into  eche  bhsse  ]>et  nu  bee's 
bus  deade.  Here  liflode  is  herre :'  uor  pilegrim  eile^  monihwat. 
pe  dead  nis  *  nout  of,  ]7auh  he  Hgge  unburied  7  rotie  buuen  eor'Se. 
Preise  him,  laste  him,  do  him  scheome,  seie  him  scheome :'  al  him 
is  ihche  leof.  pis  is  a  seH  dea'S  ]?et  make^  'pus  cwic  mon  o^er 
wmnmon  ut  of  Ipe  worlde.  Auh  sikerhche,  hwose  is  pns  dead  in 
hire  suluen,  God  liue"S  in  hire  heorte  r'  vor  J>is  is  pet  pe  apostle  sei'S, 
"  Viuo  ego,  iam  non  ego,  uiuit  autem  in  me  Christus.'^  "  Ich  hbbe," 
sei^S  pe  apostle  t"  "  nout  ich,  auh  Crist  hue's  in  me :"  and  is  ase  ]7auli 
he  seide,  "  Worldliche  speche,  worldliche  sih'Se,  J.  euerich  worldlich 
Folio  96  h.  |?ing  iuinde^  me  dead :!  auh  ]?et  J^et  limpe'S  to  Crist  ]7et  ich  iseo,  "? 
ihere,  and  wurche  ine  cwicnesse.  pus  is  euerich  religius  mon  % 
wummon  dead  to  pe  world,  J.  cwic  ine  Criste.  pis  is  on  heih  steire :' 
auh  jet  is  on  herre  :f  and  hwo  stod  euer  Jjerinne  ?  God  hit  wot,  he 
]7et  seide,  "  Mihi  autem  absit  gloriari  nisi  in  cruce  Domini  nostri 
Jesu  Christi,  per  quem  mihi  mundus  crucifixus  est  et  ego  mundo." 
pis  is  };et  ich  seide  J^eruppe :'  "  Crist  me  ischilde  uorto  habben  eni 
blisse  i  )?isse  worlde,  but  ine  Jesu  Cristes  rode,  my  Louerd,  J;uruh 
hwam  pe  world  is  me  unwur'S,  1,  ich  am  unwur'S  to  him,  as  weri  ^ 
bet  is  anhonged."  A  Louerd,  heie  stod  he  ]7et  spec  o  J?isse  wise ! 
And  l^is  is  ancre  steire,  J^et  heo  ]7us  sigge,  "  Mihi  absit  gloriari,"  ?c. 
I  none  J^inge  ne  blisse  ich  me  bute  ine  Godes  rode, — ]7et  ich  ]?olie  wo,  J 
am  itold  unwur^,  ase  God  was  o  rode. ,  Loke^,  leoue  sustren,  hu  J^eos 
steire  is  herre  ]7en  eni  beo  of  pe  o'Sre.  pe  pilegrim  i'Se  worldes 
weie,  J^auh  he  go  uor^ward  touward  pe  hom  of  heouene,  he  isih^  1! 
ihere'S  o'Serhwule  unnut,  7  speke^  umbe  hwule  ^  wreS^et  him  uor 
wowes  :!  1!  monie  ]?inges  muwen  letten  him  of  his  jurneie.  pe  deade 
nis  ^  nan  more  of  scheome  J^en  of  menke  :"^  of  herd  ]?en  of  nesche  :^ 
vor  he  ne  iuele'S  nou'Ser  :!  and  for'Si  he  ne  oferne'S  nou'Ser  wo  ne 
wunne.     Auh  pe  ]?et  is  o  rode  *?  bane's   blisse  j^erof,  he  wended 

"  ne  wis.  **  wari.  T.  '^  menske.  T.  C. 


TIT.    CRUCIFIED  WITH  CHRIST.  353 

with  Clirlst.  When  he  that  is  your  life  appeareth  and  springeth  as 
the  dawn  after  the  darkness  of  the  night,  ye  also  shall  spring  with 
him,  brighter  than  the  sun,  into  eternal  blessedness,  who  now  are 
thus  dead."  Their  course  of  life  is  nobler,  for  a  pilgrim  is  subject  to 
manifold  evils.  Though  tlie  dead  lie  unburied,  and  rot  upon  the 
ground,  he  is  unconscious  of  it.  Praise  him,  blame  him,  put  him  to 
shame  by  deed  or  word,  all  is  equally  agreeable  to  him.  It  is  a 
happy  death  which  thus  removeth  a  man  or  a  woman  out  of  the 
world,  while  they  are  alive.  And  surely,  she  who  is  thus  dead  in 
herself,  God  liveth  in  her  heart,  for  this  is  that  which  the  Apostle 
saith,  "Vivo  ego,  jam  non  ego,  vivit  autem  in  me  Christus.'^''  "  I 
live,"  saith  the  Apostle,  "  not  I,  but  Christ  liveth  in  me ;  "  which  is 
as  if  he  said.  Worldly  speech,  worldly  sight,  and  every  worldly 
thing  findeth  me  dead  ;  but  whatsoever  relates  to  Christ,  that  I  see, 
and  hear,  and  do  as  one  who  lives.  Thus  is  every  religious  man 
and  woman  dead  to  the  world,  and  alive  in  Chi-ist.  This  is  a  high 
degree ;  but  there  is  one  still  higher ;  and  who  stood  ever  in  that  ? 
God  knows  he  who  said,  "  But  God  forbid  that  I  should  glory,  save 
in  the  cross  of  our  Lord  Jesus  Christ ;  by  whom  the  world  is 
crucified  unto  me,  and  I  unto  the  world."  ^  This  is  what  I  said 
above,  Christ  shield  me  from  having  any  delight  in  this  world,  but 
in  Jesus  Christ's  cross,  my  Lord,  through  whom  the  world  is 
worthless  to  me,  and  I  am  worthless  to  it,  as  a  man  that  is  crucified. 
Ah,  Lord !  how  high  did  he  stand  who  spoke  in  this  wise  ?  And 
this  is  the  anchoress's  degree,  who  should  say  thus,  God  forbid  that 
I  should  glory,  &c.  In  nothing  let  me  delight  but  in  God's  cross, 
that  I  sufl:er  wrono;  and  am  accounted  worthless,  as  God  was  on  the 
cross.  Observe,  dear  sisters,  how  this  degree  is  higher  than  any  of 
the  others  are.  The  pilgrim  in  the  world's  way,  though  he  is  going 
forward  toward  the  home  of  heaven,  seeth  and  heareth  sometimes 
vain  things,  and  sometimes  speaketh  them.  He  is  provoked  to 
anger  by  wrongs,  and  many  things  may  hinder  him  from  pursuing 

"  Galatians,  ii.  20.  "  Ibid.  vi.  14. 

CAMD.  SOC.  2  Z 


354  REGUL^  INCLUSARUM. 

scheome  to  menke,^  %  wo  into  wunne,  7  ofearne^  ^  for'Si  liure  ouer 
hure.  pis  beoS  ]?eo  |?et  neuer  ne  beoS  glede  iheorted  bute  hwon 
heo  ]7olieb  sum  wo,  oSer  sum  scheome  mid  Jesu  on  his  rode  r'  vor 
J?is  is  ]7e  meste  seluh'Se  on  eorSe  hwose  mei,  uor  Godes  luue,  habben 
scheome  %  teone.  pus  loke,  riht  ancren  ne  bee's  nout  one  pile- 
grimes,  ne  jet  nout  one  deade,  auh  beo"S  of  ]?eos  j^ridde.  Vor  al 
hore  blisse  is  uorte  beon  anhonged  soriliche  %  scheomeHche  mid  lesu 
on  his  rode.  peos  muwe  bli'Se  singen  mid  hoH  chirche,  "Nos 
oportet  gloriari  in  cruce  Domini  nostri  Jesu  Christi,"  ]7et  is,  ase  ich 
Foho  97.  gj.  seide,  hwat  se  beo  of  o^re :  heo  habbe'S  hore  bhsse  sum  ine 
vlesches  hkunge,  sum  i^e  worldes  dweole,  sum  in  o^res  vuel  :^  auh 
we  mote  nede  blescien  us  ine  Jesu  Cristes  rode — j^et  is,  ine  scheome 
"?  ine  wo  J^et  he  dreih  on  rode.  Moni  wolde  sumes  weis  ]7ohen 
vlesches  herdschipes,  J,  beon  itold  unwur'S,  auh  none  scheome  ne 
mihte  he  J^olien.  He  nis  bute  halflunge  upo  Godes  rode,  jif  he  nis 
igrei'Sed  uorte  ]7olien  ham  boSe. 


"  Uilitas  et  asperitas.'^  Vilte  and  asprete,  J^eos  two  [J^inges] 
scheome  and  pine,  ase  Seint  Bernard  sei'S,  bee's  J^e  two  leddre  stalen 
J7et  beoS  upriht  to  }>e  heouene,  and  bitweonen  J^eos  stalen  bee's  be 
tindes  ivestned  of  alle  gode  j^eawes,  bi  hwuche  '^  me  climbe'S  to  be 
blisse  of  heouene.  And  for'Si  ]?et  Dauid  hefde  J^eos  two  stalen  of 
];isse  leddre,  ]7auh  he  king  were,  he  clomb  upward  ■?  seide  baldeliche 
to  ure  Louerd,  "  Vide  humilitatem  meam  et  laborem  meum,  et 
dimitte  vniuersa  delicta  mea."  "  Bihold,"  ewe's  he,  "  and  isih  mine 
edmodnesse  %  mi  swine,  J.  forgif  me  mine  sunnen  alle  togederes.'^ 
Note's  wel  peos  two  wordes  }>et  Dauid  ueieS  somed — swine  and 
edmodnesse :    swine    ine   pine   %   ine    wo,    ine    sor   %  ine  seoruw ; 

"  gomen.  T.  ''  ofserues.  T.  c  swucche.  T. 


PAIN  AND  SHAME  A  LADDER  REACHING  TO  HEAVEN.    355 

his  journey.  The  dead  are  no  more  conscious  of  reproach  than  of 
honour,  of  hard  than  of  soft ;  for  he  feeleth  neither,  and  therefore  he 
earns  neither  sorrow  nor  joy.  But  he  that  is  on  the  cross,  and  hath 
dehght  in  it,  turneth  reproach  to  honour,  and  sorrow  into  joy,  and 
earnetli,  therefore,  a  double  reward.  Such  are  they  who  are  never 
glad-hearted  except  when  they  are  suffering  some  grief  or  some 
reproach  with  Jesus  on  his  cross ;  for  this  is  the  greatest  happiness 
on  earth  when  any  one  can,  for  the  love  of  God,  bear  reproach  and 
pain.  Thus  observe,  that  true  anchoresses  are  not  merely  pilgrims, 
nor  yet  merely  dead,  but  they  are  of  the  third  class.  For  all  their 
delight  is  to  be  suspended  painfully  and  ignominiously  with  Jesus  on 
his  cross.  They  may  sing  gladly  with  the  holy  Church,*  "  It  be- 
hoves us  to  glory  in  the  cross  of  our  Lord  Jesus  Christ ;  "  that  is,  as  I 
said  before,  whatever  may  bo  the  case  with  others :  they  place  their 
happiness,  some  in  carnal  pleasures,  some  in  the  deceitful  vanities  of 
the  world,  some  in  the  evil  that  befalls  others  ;  but  we  must  glory  in 
the  cross  of  Jesus  Christ,  that  is,  in  the  ignominy  and  pain  that  he 
endured  on  the  cross.  Many  might  be  willing  to  suffer  in  some 
measure  bodily  hardships,  and  to  be  meanly  accounted  of,  but  not 
to  endure  ignominy.  He  is  only  in  part  upon  God's  cross  who  is 
not  ready  to  endure  them  both. 

"  Vilitas  et  asperitas,"  comtempt  and  ill  usage ;  these  two  things, 
ignominy  and  pain,  as  St.  Bernard  saith,  are  the  two  arms  of  the 
ladder  which  reach  up  to  heaven,  and  between  those  arms  are  fixed 
the  staves  [or  steps]  of  all  the  virtues  by  which  men  climb  up  to 
the  blessedness  of  heaven.  And  because  David  had  the  two  arms  of 
this  ladder,  though  he  was  king,  he  climbed  upward,  and  said  boldly 
to  our  Lord,  "  Vide  humilitatem  meam  et  laborem  meum,  et  dimitte 
unlversa  delicta  mea."  ^  "  Behold,"  said  he,  "  and  see  my  humility 
and  my  labour,  and  forgive  me  all  my  sins."  Mark  well  these  two 
woi'ds  which  David  joineth  together — labour  and  humility :  labour, 
in  pain  and  grief,  in  anxiety  and  sorrow ;    humility,    against   the 

"  At  the  feast  of  tlic  Invention  of  the  Cross.  ^  I'sahn  xxv.  It^. 


356  REGUL^  INCLUSARUM. 

edmodnesse  ajean  wouh  of  scheome  ]7et  mon  drih^  yet  is  told 
unwur'S.  "  Bo'Se  )7eos  bihold  in  me,"  cwe^  Dauid,  Godes  deorling, 
"  Icli  liabbe  ]?eos  two  leddre  stalen."  "  Dimitte  vniuersa  delicta  mea." 
Bilef,  cwe^  he,  bihinde  me,  "?  worp  awei  urom  me  alle  mine  gultes, 
Folio  97  b.  j^et  ich  beo  ilihted  of  hore  heuinesse,  lihtliche  muwe  stien  up  to  J>er 
heouene  bi  ]?isse  leddre  stalen. 

peos*  two  J^inges,  wo  and  scheome  iueied  togederes,  beo'S  Elies 
hweoles  }?et  weren  furene,  ase  hit  telle^,  and  beren  him  up  to  Parais, 
]7er  he  liue^  jut.  Fur  is  hot  1,  read.  Bi  ]>e  hete  is  understonden 
euerich  wo  j^et  eile^  flesche.  Scheome  is  understonden  bi  j^e  reade  :f 
auh  wel  mei  don.  Heo  beoS  her  hweolinde  ase  hweoles  ]?et  ouer- 
turne'S  sone,  and  ne  leste^  none  hwule.  pis  ilke  is  eke  bitocned  bi 
cherubines  sweorde  biuoren  J»e  jeten  of  Parais,  ]?et  was  of  lai  ^  1! 
hweolinde  1  turninde  abuten.  Ne  kume'S  non  into  Parais  bute 
]7uruh  ]?isse  leitinde  sweorde,  )?et  was  hot  *?  read :  and  in  Elies 
furene  hweoles  t'  ]?et  is,  ]?uruh  sor  7  scheome,  ]>et  ouerturne^  liht- 
liche %  age^  sone.  And  nes  Godes  rode  ]?uruh  his  deorewur'Se 
blode  iruded  1;  ireaded,  vorte  scheawen  on  him  sulf  ];et  pine  "? 
seoruwe  H  sor  schulen  mid  scheome  beon  iheouwed  ?  Nis  hit  iwriten 
bi  him  sulf,  "  Factus  est  obediens  Patri  usque  ad  mortem,  mortem 
autem  crucis  r^"  }»et  is,  he  was  buhsum  to  his  Feder,  nout  one  to 
dea'Se,  auh  to  dea'Se  of  rode,  puruh  |7et  J^et  he  sei^  erest,  "to 
dea'Se,"  is  pine  to  understonden  :'  and  ];uruh  }>et  ]?et  he  ]>er  effcer 
sei^,  "  to  dea'Se  o  rode,"  is  schendlac  bitocned  r'  vor  swuch  was 
Godes  dea^  o  rode — pinful  ?  schendful  ouer  alle  oSre.  Hwose  euer 
deie^  ine  God,  7  o  Godes  rode,  '|?eos  two  he  mot  j^olien — scheome 
uor  him,  "?  pine.  Scheome  ich  telle  uorte  beon  euer  her  itold 
unwur'S,  and  beggen  ase  on  harlot,  jif  hit  need  is,  his  liueneS,  and  beon 
o^res  beodemon,  ase  je  beo^,  leoue  sustren,  '?  |?olie^  ofte  daunger  of 
swuche  o'Serhwule  ]>et  muhte  beon  ower  ]?reL  pet  is  eadie  scheome 
Folio  98.     J'Gt  ich  of  talie.'^     Pine  ne  truke^  ou  nout  ine  j^eos  ilke  two  J^inges 

»  beos  ilke.  T,  i'  lohe.   T.     lei.  C.  "^  spekie.  T. 


Elijah's  chariot  of  fire,     the  flaming  sword.       357 

unjust  ignominy  which  a  man  endures  who  is  despised.  "  Behold 
in  me  both  of  these/'  saith  David  the  beloved  of  God,  "  I  have  these 
two  arms  of  the  ladder.'^  "  Dimitte  universa  delicta  mea :  "  Leave 
behind  me,  saith  he,  and  cast  away  from  me  all  my  oftences,  that 
I  may  be  lightened  of  their  weight,  and  may  mount  up  lightly  to 
heaven  by  the  arms  of  this  ladder. 

1  hose  two  things,  grief  and  ignominy,  joined  together,  are 
Elijah's  wheels  that  were  of  fire,  as  we  are  told,^  and  bore  him  up 
to  Paradise,  where  he  still  liveth.  Fire  is  hot  and  red.  By  the  heat 
is  meant  every  pain  that  hurts  the  flesh.  Ignominy  is  meant  by  the 
redness ;  and  it  well  may  be  so.  They  are  here  rolling  like 
wheels  that  revolve  quickly,  and  soon  pass  away.  The  same  is  also 
signified  by  the  sword  of  the  cherubim  before  the  gates  of  Paradise, 
which  was  of  flame  and  revolving  and  turning  about.  None  come 
into  Paradise  but  through  this  flaming  sword,  which  was  hot  and 
red;  and  in  Elijah's  chariot  of  fire,  that  is,  through  pain  and 
ignominy,  which  turn  round  lightly  and  quickly  pass  away.  And 
was  not  God's  cross  coloured  and  reddened  by  his  precious  blood,  to 
shew  in  himself  that  pain  and  sorrow  and  anguish  should  be  stained 
with  ignominy  ?  Is  it  not  written  of  himself,  "  Factus  est  obediens 
Patri  usque  ad  mortem,  mortem  autem  crucis  ?  " ''  that  is,  "  He  was 
obedient  to  his  Father,  not  only  to  death,  but  to  death  on  the  cross." 
In  that  he  saith  first  "  to  death,"  pain  is  to  be  understood  ;  and  in  that 
he  subjoins,  "  to  death  on  the  cross,"  ignominy  is  meant ;  for  such  was 
God's  death  on  the  cross — i)ainful  and  ignominious  above  all  others. 
Whosoever  dieth  in  God  and  on  God's  cross  must  suffer  these  two 
things  for  him — ignominy  and  pain.  I  account  it  ignominy  to  be 
always  reckoned  contemptible,  and  to  beg  one's  food,  if  need  be,  like 
a  vagabond,  and  to  be  another's  bedesman,  as  ye  are,  dear  sisters, 
and  often  bear  the  arrogance  of  such  as  might  be  your  bond-servants. 
That  of  which  I  am   speaking  is  blessed  ignominy.       Pain  is   not 

»  2  Kings,  ii.  11.  '*  Philippiaiis,  ii.  8. 


358  REGULiE  INCLUSARUM. 

J7et  al  penitence  is  ine.  Blescie'S  ou  7  gledie^,  uor  ajean  J^eos  two, 
ou  beo"S  twouold  bliscen  ijerked — ajean  sclieome,  menske  ^'  1;  ajean 
pine,  delit  %  reste  wi'Suten  ende.  Isaie,  "In  terra  sua,"  inquid, 
"dupliciapossidebunt."  "He scliulen,"sei'S Isaie,  "inhere  owunelonde 
welden  twouold  blisse  ajean  twouold  wo  ]?et  heo  her  drie'S."  Super 
epistolam  lac.  "  Mali  nichil  habent  in  celo :  boni  nichil  in  terra,"  vor 
also  ase  J>e  vuele  nabbed  no  lot  ine  heouene,  ne  ]?e  gode  nabbed  no 
lot  in  eor'Se,  in  hore  owune  londe  heo  schulen  welden  blisse  i 
twouold  cunne  mede  ajean  twouold  seoruwe.  Ase  ]?auh  he  seide  :! 
"  Ne  J>unche  ham  no  ueorlich  ]>auli  heo  her  Jjolien  ase  in  unku^e 
londe,  %  in  unku^e  earde,  bitwhen  un'Seode,  scheome  bo^e  J, 
seoruwe  ;  uor  so  deS  moni  gentil  mon  J>et  is  unku^  in  unku^e 
londe."  Me  schal  ute  swinken,  and  et  horn  me  schal  resten.  And 
nis  he  a  kang^  knit  j^et  secheS  reste  i^e  uihte,  1  eise  iSe  place? 
"  Militia  est  uita  hominis  su.per  terram  :  "  al  ]?is  lif  her  is  ase  uilit, 
ase  Job  witne'S  r'  auh  efter  ]?isse  uihte  her,  jif  we  wel  uihte^,  menke 
'%  reste  abit^  us  et  horn,  in  ure  owune  londe,  ]7et  is  heoueriche. 
LokeS  uu  hu  witterliche  ure  Louerd  sulf  hit  witne'S,  "  Cum  sederit 
Filius  hominis  in  sede  majestatis,  sedebitis  et  uos  judicantes."  B. 
"  In  sedibus  quies  imperturbata :!  in  juditio  honoris  eminentia  com- 
mendatur :  "  "  Hwon  ich  sitte  uorto  demen,"  sei^  ure  Louerd,  "  je 
schulen  sitten  mid  me,  and  demen  mid  me  al  ]7ene  world  J>et  schal 
beon  idemed,  kinges  and  kaisers,  knihtes  and  clerkes.'^  I  J?e  sette,  is 
reste  *?  eise  bitocned,  ajean  J>e  swinke  ]7et  is  her  t  and  iSe  menske  of 
\e,  dome  J^et  heo  schulen  demen  is  heihschipe  menskeful  oner  al 
understonden,  ajean  scheome  7  louhschipe  ]?et  heo  her  uor  Godes 
luue  mildeliche  Jjolie^.*' 


Folio  98  b.  ]\is  }7er  nu  J>eonne  buten  ];olien  gledliche  ^  uor  bi  God  sulf  is 
iwriten,  "quod  per  penam  ignominiose  passionis  peruenit  ad  glo- 
riam  resurrectionis,"  ]?et  is  "  j^uruh  schendfule  pine  he  com  to  glorie 

"  vvicke.  T.     clianli.   C  ^  abides.  T.  i^  Jjoleden.  T.  C. 


EARTHLY  PAIN  AND  SHAME  REQUITED  WITH  HEAVENLY  JOY.  359 

wanting  in  these  two  things,  in  which  all  penitence  consists.  Be 
happy  and  glad,  for  in  requital  of  these  two,  twofold  joys  are 
prepared  for  you — in  requital  of  ignominy,  honour  ;  and  in  requital 
of  pain,  happiness  and  rest  without  end.  Isaiah  saith,  "  In  terra 
sua  duplicia  possidebunt."  ^  "  They  shall  in  their  own  land  possess 
d<mble  joy  for  the  double  sorrow  that  they  endure  here."  Upon  the 
Epistle  of  St.  James,  "  INIali  nihil  habent  in  cselo  :  boni  nihil  habent 
in  terra."  For,  as  the  bad  have  no  lot  in  heaven,  nor  have  the 
good  any  lot  on  earth,  in  their  own  land  they  shall  enjoy  happiness 
■ — two  kinds  of  reward  for  twofold  sorrow.  As  if  he  had  said, 
"  Think  it  \\6  marvel  though  they  suffer  here  as  in  a  strange  land,  and 
in  a  strange  soil,  among  foreigners,  both  shame  and  sorrow ;  for  so 
doth  many  a  nobleman  who  is  a  stranger  in  a  foreign  land."  IMen 
must  endure  toil  abroad,  and  enjoy  rest  at  home.  And  is  not  he  a 
foolish  knight  who  seeketh  rest  in  the  combat,  and  repose  in  the 
lists  ?  "  Militia  est  vita  hominis  super  terram  :  "  '^  all  this  life  here 
on  earth  is  as  a  fight,  as  Job  witnesseth ;  but  after  this  fight  here,  if 
we  fight  well,  honour  and  repose  await  us  at  home,  in  our  own  land, 
which  is  the  kingdom  of  heaven.  Observe,  now,  with  what  certainty 
our  ■  Lord  himself  saith,  "  Cum  sederit  Filius  hominis  in  sede 
majestatis,  sedebitis  et  vos  judicantes."'^  St.  Bernard,  "In  sedibus 
quies  imperturbata ;  in  judicio  honoris  eminentia  commendatur :  " 
"  When  I  sit  to  judge,"  saith  our  Lord,  "  ye  shall  sit  with  me,  and 
judge  with  me  all  the  world,  which  shall  be  judged,  kings  and 
emperors,  knights  and  clerks."  By  the  sitting,  rest  and  ease  is 
signified,  in  opposition  to  the  toil  that  is  in  this  world,  and  by  the 
honour  of  the  judgment  which  they  shall  judge  is  to  be  understood 
the  most  honourable  dignity,  in  opposition  to  the  shame  and  humilia- 
tion wliich  they  patiently  endure  here  for  the  love  of  God. 

Now,  then,  there  is  nothing  for  us  but  to  suffer  gladly ;  for  it  is 
written  of  God  himself,  "  quod  per  pcenam  ignominiosae  passionis 
pervenit  ad  gloriam  resurrectionis  ;  "  that  is,  "  through  ignominious 

»  Isaiah,  Ixi.  7.  "  Job,  vii.  1.  ••■  St.  Matt.  xix.  28. 


360  REGUL^  INCLUSARUM. 

of  blissfule  ariste."  Nis  no  selku'S,  |?eonne,  jif  we  wrecche  sunfule 
]7olien  her  pinen,  jif  we  wulle^  a  domesdei  blissfuliche  arisen  f'  and 
J>et  we  muwen  ]?uruh  his  grace  jif  we  wel  wulle^.  "  Quoniara  si 
complantati  fuerimus  simihtudini  mortis  ejus,  simihter  et  resurrec- 
tionis  erimns."  pis  is  Seinte  Poules  sawe  j^et  sei^  euer  so  wel. 
Eif  we  beo^  i-imped  to  ]?e  ihknesse  of  Godes  dea'Se,  we  schulen 
beon  i-imped  to  J^e  iliknesse  of  his  ariste.  pet  is  to  siggen,  jif  we 
hbbe'S  ine  scheome "?  ine  pine  uor  his  luue,  ine  hwuche  two  he  deide, 
we  schulen  beon  iliche  him  in  his  blissful  ariste — ure  bodi  briht  ase 
his  is,  world  wi'Suten  ende,  ase  Seinte  Powel  witne'S,  "  Saluatorera 
expectamus  qui  reformabit  corpus  humilitatis  nostre  configuratum 
corpori  claritatis  sue."  Let  o'Sre  atiffen'^  hore  bodi  ];et  eorne'S 
biuoren  hond  :^  and  abide  we  ure  helind  ])et  schal  atiffen  ure  ^  efter 
his  owune.  "  Si  compatimur,  conregnabimus."  Eif  we  J'olie^  mid 
him,  we  schulen  bliscen  mid  him.  Nis  ]?is  god  fore  ward  ?  Wat 
Crist,  nis  he  neuer  god  feolawe,  ne  treowe,  j^et  nule  scotten  iSe  lure 
ase  eft  i'Se  bijeate.  Glosa  :  "  Illis  solis  prodest  sanguis  Christi  qui 
voluptates  deserunt  et  corpus  affligunt."  God  schedde  his  blod  for 
alle  men,  auh  ham  one  hit  is  wur^  |?et  fleo^  flesches  likunke  J  pine^ 
ham  suluen.  And  is  'pet  eni  wunder  ?  Nis  God  ure  lieaued,'  and 
we  alle  his  limes?  And  nis  euerich  lim  sor  mid  seoruwe  of  pe 
Folio  99,  heaued  ?  His  lim,  ];eonne,  nis  he  nout  ]?et  naue^  eche  under  so 
sor  ekinde  heaued.*'  Hwon  ];et  heaued  swet  wel,  pet  lim  J>et  ne 
swet  nout,  nis  hit  vuel  tokne  ?  He  |?et  [is]  ure  heaued  swette  blodes 
swot  uor  ure  secnesse,  J  for  to  turnen  us  of  pet  lond  vuel  ]7et  alle 
londes  leien  on,  J  ligge'S  jet  monie.  pet  lim,  J^eonne,  ]>et  ne  swet 
nout  ine  swincfule  pine  uor  his  luue,  God  hit  wot,*^  hit  bileaue^  in 
his  secnesse  :!  and  nis  ]?er  buten  uorkeoruen  hit,  j^auh  hit  sor  |?unche 
God  :'  uor  betere  is  finker  ofFe  ]7en  he  eke  euer.®  Cweme'S  he  nu 
wel  God  ]?et  ]ms  bilimeb  him  of  him  sulf,  ];uruh  ]?et  ];et  he  nule 


"  acemen.  T.  C.  ''  acemen  ures.  T. 

'^  'f>  naues  vvarche  vnder  swa  sare  warchende  heaued.  T. 

''  Deuleset.  T.  C.  *  J'en  hit  eauer  warche.  T. 


SUFFERING  THE  WAY  TO  GLORY.  361 

pain  he  came  to  the  gloiy  of  a  hlessed  resurrection."  It  is  no 
marvel,  thei-efore,  if  we  wretched  sinners  suffer  pains  here,  if  we 
woukl  arise  joyfully  at  the  day  of  judgment ;  and  this  we  may  do, 
through  His  grace,  if  we  earnestly  desire  it,  "  Quoniam  si  com- 
plantati  fuerimus  siniilitudini  mortis  ejus,  similiter  et  resurrectionis 
erimus."^  This  is  St.  Paul's  saying,  who  speaketh  always  so  well. 
"  If  we  be  planted  to  the  likeness  of  God's  death,  we  shall  be  planted 
to  the  likeness  of  his  resurrection ; "  that  is  to  say,  if  we  live  in 
ignominy  and  pain  through  love  of  him,  in  which  two  he  died,  we 
shall  be  like  him  in  his  joyful  resurrection — our  body  bright  as  his 
is,  world  without  end,  as  St.  Paul  testifieth,  "  We  look  for  the 
Saviour,  who  shall  change  our  vile  body  that  it  may  be  fashioned 
like  unto  his  glorious  body."  ^  Let  others  adorn  their  body  who 
run  on  beforehand;  and  let  us  wait  for  our  Saviour,  who  shall 
adorn  ours  after  the  fashion  of  his  own.  "  Si  compatimur,  conreg- 
nabimus." "  If  we  suffer  with  him,  we  shall  be  in  bliss  with  him. 
Is  not  this  a  good  covenant  ?  Christ  knows  he  is  not  a  good  nor  a 
trusty  partner  who  will  not  take  part  in  the  loss,  as  well  as  after- 
wards in  the  profit.  Gloss :  "  Illis  solis  prodest  sanguis  Christi  qui 
voluptates  deserunt  et  corpus  affligunt."  God  shed  his  blood  for  all 
men,  but  it  is  efficacious  to  them  only  who  abstain  from  carnal 
pleasure,  and  mortify  themselves.  And  is  that  any  wonder  ?  Is 
not  God  our  head,  and  all  we  his  members,  and  is  not  every  member 
pained  when  the  head  is  in  pain  ?  His  member,  then,  he  is  not  who 
hath  no  ache  under  such  a  painfully  aching  head.  When  the  head 
sweats  well,  is  it  not  an  evil  sign  of  the  member  that  doth  not  sweat  ? 
He  Avho  is  our  head  did  sweat  the  sweat  of  blood  for  our  sickness,  and 
to  heal  us  of  that  epidemic  disease  in  which  all  lands  lay,  and  in  which 
many  are  still  lying.  That  member,  therefore,  which  doth  not 
sweat  in  laborious  suffering  for  love  of  him,  God  knows,  remaineth 
in  its  sickness  ;  and  there  is  nothing  to  be  done  but  to  cut  it  off, 
though  it  seem  painful  to  God ;  for  a  finger  off  is  better  than  one 

"  Romans,  vi.  5.  ''   Pliilippians,  iii.  20,  21.  •=  2  Timothy,  ii.  12. 

CAMD.   SOC.  .1  A 


362  REGULiE  INCLUSARUM. 

sweten?  "Oportebat  Christum  pati  %  sic  intrare  in  gloriam  suam." 
Seinte  Marie  nierci !  hit  moste  so  beon,  hit  sei"S,  Crist  j^ohen  pine  7 
passiun,  *?  so  habben  injong  into  his  riche.  Lo,  cleale  hwat  he  seiS, — 
"  so  habben  injong  into  his  riche."  So,  and  non  oSerweis !  And 
we,  wrecche  sunfule,  wulle'S  mid  eise  stien  to  heouene  j^et  is  so  heih 
buuen  us,  %  so  swu^e  muche  wurS !  And  me  ne  mei  nout,  wi^uten 
swink  a  Intel  kot  areren,  ne  nout  two  ]7ongede^  scheon  habben, 
wi'Suten  buggunge.'^  O'Ser  we  beo"S  kanges,°  ];et  wene'S  mid  liht- 
leapes  ^  buggen  eche  blisse,  o'Ser  ]>e  holi  halewen  J>et  bouhten  hit  so 
deore.  Nes  Seinte  Peter  t  Seinte  Andreu,  ];ereuore,  istreiht  o  rode, 
and  Seint  Lorenz  o'Se  gredil:^  and  lo^lease^  raeidenes  \e  tittes 
ikoruen  of,  and  to-hwi^ered  o  hweoles,  If  hefdes  bikoruen  ?  Auh  ure 
sotschipe  is  sutel :!  and  heo  weren  ihche  jjeos  jeape  children  )?et 
habbe'S  riche  uederes,  ];et,  willes  H  woldes,  tetere^  hore  clo'Ses  forto 
habben  neowe.  Vre  olde  kurtel  is  |7et  fleschs  ]7et  we  of  Adam  ure 
Folio  99  b.  olde  ueder  habbe'S.  pene  neowe  we  schulen  under uongen  of  God, 
ure  riche  ueder,  in  ]?e  ariste  of  domesdeie,  hwon  ure  vlesches  schal 
blikien  schenre  J'en  ]7e  sunne,  uor'Si  j^et  hit  is  nu  totoren  her  mid 
wondrede  "?  mid  weane.  Of  J^eo  ];et  tetere'S  hore  kurtel  o  J?isse  wise, 
sei'S  Isaie,  "  Deferetur  munus  Domino  exercituum  a  populo  dimisso  ^ 
et  dilacerato,  a  populo  terribili."  "A  uolk  to  limed  and  totoren,  a 
uolk  ferlich,"  he  sei'S,  Isaie,  "  schal  makien  of  himsulf  to  ui'e  Louerd 
present."  Uolk  to-limed  ^  '%  to-toren  mid  stronge  liflode  If  mid  herde 
he  cleope^  folc  ferlich.  Uor  J^e  ueond  is  aifuruht  and  oflPered  of 
swuche  i!  and  for"Si  J^et  Job  was  swuch  lie  mende  of  him,  7  seide, 
"  Pellem  pro  pelle  et  uniuersa,"  "^c. :  ]7et  is,  "  He  wule  jiuen  uel  uor 
uelle,  J^et  olde  uor  |;e  neowe."  And  is  ase  |;auh  he  seide,  "  Ne  geine'S 
me  nout  to  assailen  him,  uor  he  is  of  ]7e  te-tore  '^  uolke,  j^et  to-tereS 
his  olde  kurtel.  If  to-rendcS  ]7e  olde  pilche  of  his  deadliche  uelle." ' 

»  ^wongede.  T.  •>  bune.  T.  C. 

■=  am  cangede.  T.     beo'5  changes.  C.  ^  lihte  scheapes.  T. 

«  [saldese.]  C.  f  diuulso.  T.  C. 

e  to-laimet.  C,  ''  tome.  T,     to-torne,  C. 

'  fleseh.  T.     fcl.  C. 


ST.  PETER,  ST.  ANDEEW,  ST.  LAWRENCE,  ST.  KATHERINE.    3G3 

always  aching.  Now,  doth  he  please  God  who  thus  dismembers 
him  of  himself,  because  he  is  unwilling  to  sweat?  "  Oportebat 
Christum  pati,  et  sic  intrare  in  gloriam  suam."  ^  St.  IMarj  have 
mercy !  It  was  necessary,  we  are  told,  that  Christ  should  endure 
pain  and  suffering,  and  thus  have  entrance  into  his  kingdom.  Ob- 
serve well  ^  what  he  saith,  "  thus  have  entrance  into  his  kingdom." 
Thus,  and  no  otherwise  !  And  we  wretched  simiers,  would  mount 
up  with  ease  to  heaven,  which  is  so  high  above  us,  and  of  such 
excellent  worth  I  And  yet  we  cannot,  without  labour,  erect  a  little 
cottage ;  nor  obtain  a  pair  of  shoes  with  thongs  without  buying 
them  !  Either  we,  who  think  that  we  may  buy  everlasting  joy  for  a 
mere  trifle,  are  fools,  or  the  blessed  saints  are,  who  bought  it  so  dear. 
Were  not  St.  Peter  and  St.  Andrew,  for  that  cause,  extended  on 
the  cross,  and  St.  Lawrence  on  the  gridiron ;  and  had  not  innocent 
maidens  their  paps  cut  offj  and  were  whirled  on  wheels,  and  beheaded  ? 
But  our  folly  is  evident ;  and  they  were  like  those  artful  children  of 
rich  parents  who  purposely  tear  their  clothes  that  they  may  have 
new  ones.  Our  old  kirtle  is  the  flesh,  which  we  have  from  Adam, 
our  old  father  ;  we  shall  receive  the  new  from  God,  our  rich 
Father,  in  the  resurrection  on  the  day  of  judgment,  when  om'  flesh 
shall  shine  brigliter  than  the  sun,  because  it  is  now  torn  here  with 
tribulation  and  distress.  Of  them  who  tear  their  kirtle  in  this 
manner,  Isaiah  saith,  "  Deferetur  munus  Domino  exercituum  a 
populo  dimisso  et  dilacerato,  a  populo  terribili."  *=  "A  people  dis- 
membered and  torn,  a  terrible  people,"  saith  Isaiah,  "  shall  make  of 
themselves  a  gift  to  our  Lord."  A  people  dismembered  and  torn 
with  a  hard  and  austere  life  he  calleth  a  terrible  people.  For  the 
fiend  is  afraid  and  terrified  of  such ;  and  because  Job  was  such  he 
complained  of  him  and  said,  "  Pellem  pro  pelle,"  &c.  ^  that  is,  "  He 
will  give  skin  for  skin,  the  old  for  the  new."  As  if  he  had  said,  "  I 
shall  gain  nothing  by  attacking  him,  for  he  is  one  of  the  torn  people, 

*  St.  Luke,  xxiv.  46. 

''  deale  ?  tela,  well;  J'cauliee,  id.  This  obscure  word  occurs  in  pp.  276,  286,  where 
it  is  translated  a.s  if  it  wei'e  an  abbreviation  of  Deu  le  set,  DUu,  le  sdit.  Deulesst  occurs 
pp.  '268,  and  360,  note  "^.  *-"  Isaiah,  xviii.  7.  **  Job,  ii.  4. 


364  REGUL^  INCLUSARUM. 

Vor  ]?et  fel  is  undea"Slich  |>et  i^e  neowe  ariste  schal  schinen  seoue- 
uolcl  brihtre  J?en  'pe  sunne.  Eise  J.  flesches  este  bee's  ]?es  feondes 
merken.  Hwon  he  isih^  ]?eos  merken  ine  monne,  o'Ser  ine  wummon, 
he  wot  |>et  te  kastel  is  his,  and  ge'S  baldeliche  in  ]>er  he  isih'S  iriht 
up  swuche  baneres  ase  me  de'S  ine  castle.  Auh,  i^Sen  itorene  uolke 
he  misse'S  his  merken,  and  isih^S  in  ham  iriht  up  Godes  banere :!  ]>et 
is,  herdschipe  of  line :/  and  ]>e  ueond  haue^S  muche  drede  ];erof  ase 
Isaie  witne'S. 

"  Me  leoue  Sire,"  sei^  siim,  "  and  is  hit  nu  wisdom  mon  to  don  so 
wo  him  suluen  ?  "  And  tu  jeld  me  onsware :  Of  two  men,  hwe^er  is 
wisnre?  Heo  beoS  boSe  seke  :^  J»e  on  uorge^  al  J?et  he  kiued  of 
Folio  100.  metes  "?  of  drunches,  J,  drinke'S  bitter  sabraz  uorto  akoueren  his 
heale :"  ])e  oSer  uokiwe^  al  his  wil,  7  fede'S  ^  his  lustes  ajean  his 
secness,  "?  forleoseS  J'et  lif  sone.  Hwe'Ser  is  wissm-e  of  ]?eos  two  ? 
Hwe^er  is  betere  his  owune  ureond?  Hweder  luue'S  him  sulf 
more  ?  And  hwo  is  ])et  nis  sec  of  sunne  ?  God,  for  ure  secnesse, 
drone  attri  drnnch  o  rode  :'  and  we  mine's  nout  bittres  biten  buten  ^ 
for  us  suluen  ?  Ne  mei  hit  nout  so  beon.  Nis  ])er  noAviht  ]7erof. 
Sikerliche  his  feoleware  mot  mid  pine  of  his  flesche  uoluwen  his 
pinen.     Ne  wene  non  mid  este  stien  to  J^e  steoren. 


"  Nu,  Sire,"  sei'5  sum  eft,  "  and  wule  God  so  wrakefuliche  awreken 
him  upon  sunne  ?  "  Ee,  mon,  oSer  wummon.  Uor  loke  nu  hu  he 
hit  hate^  swuSe.  Hm'u  wolde  nu  a  mon  beaten  J^et  }>ing  sulf  hwar 
se  he  ifunde  hit  ];et  for  J^e  muchele  hatunge  ]?erof  beote  he  schea- 
dewe,  %  al  J^et  heuede  ]7erto  eni  ilicnesse?  God,  Feder  Almihti, 
hwu  boot  he  bitterliche  his  deorewur'Se  sune,  Jesu  Crist  ure  Louerd, 
l^et  neuer  nede  *=  sune,  bute  one  j^et  he  ber  vleschs  iliche  ure  vlesche, 
]>et  is  ful  of  sunne.     And  we  schulen  beon  ispareded ''  j^et  bere'S  on 

"  forces.  T.     forde'6".  C.  ^  boteu  biten  ? 

••■  neuede,  ne  hauede  ?  "*  isp.iret.   T.     ispared.  C. 


THE  FOOLISH  SICK  REFUSE  BITTER  MEDICINE.  365 

Avlio  tears  his  old  kirtle,  and  rendetli  the  old  cloak  of  his  mortal 
skin."  For  that  skin  is  immortal  which  in  the  new  resurrection  shall 
shine  seven  times  brighter  than  the  sun.  Ease  and  carnal  enjoy- 
ment are  the  devil's  marks.  When  he  sees  these  marks  in  man  or 
woman  he  knows  that  the  castle  is  his,  and  goeth  boldly  in  where  he 
sees  such  banners  erected  as  are  usual  in  a  castle.  But,  in  the  torn 
people,  he  misseth  his  marks,  and  among  them  he  seeth  God's 
banner  erected,  which  is  a  hard  life,  which  the  devil  is  much  afraid 
of,  as  Isaiah  testifieth. 

"  My  dear  sir,"  some  one  may  say,  "  is  it  wisdom  now  for  man 
or  woman  thus  to  afflict  themselves  ?  "  Do  thou  also  answer  me 
this :  Of  two  men,  both  of  whom  are  sick,  which  is  the  wiser  ?  The 
one  abstains  from  all  the  things  that  he  desires,  both  meat  and  drink, 
and  drinketh  bitter  sabraz,*  in  order  to  recover  his  health ;  the 
other  followeth  all  his  inclinations,  and  feedeth  his  lusts,  contrary  to 
his  sickness,  and  soon  loseth  his  life.  Whether  of  these  two  is 
wiser?  Which  is  the  better  friend  to  himself?  Which  of  them 
loveth  himself  more  ?  And  who  is  there  that  is  not  sick  of  sin  ? 
For  our  sickness,  God  drank  a  poisonous  drink  upon  the  cross. 
And  will  not  we  taste  any  bitter  remedy  for  ourselves  ?  "^  It  must 
not  be  so.  It  is  not  so.  His  follower  must  surely  follow  him  in  his 
sufferings,  with  bodily  pain.  Let  no  one  think  that  he  can  ascend 
to  the  stars  with  luxurious  ease. 

"  INow,  sir,"  some  one  saith  again,  "  and  will  God  avenge  himself 
so  severely  upon  sin  ?  "  Yes,  O  man,  or  woman,  for  consider  now 
how  greatly  he  hateth  it.  How  would  a  man  beat  the  thing  itself 
if  he  found  it,  who  for  his  great  hatred  of  it  beat  the  shadow,  and 
every  thing  that  had  any  resemblance  to  it  ?  How  bitterly  did  God 
the  Father  iVlmighty  beat  his  dear  Son  Jesus  Christ  our  Lord,  who 
never  did  any  sin,  but  merely  because  he  bore  flesh  like  our  flesh, 
that  is  full  of  sin  ?  xind  shall  we  be  spared  who  bear  upon  us  his 
Son's  death — the  weapons  that  slew    him,  which   were  our  sins  ? 

»  See  remarks  on  this  word  by  Albert  Way,  Esq.  in  Notes  and  Queries,  vol.  ii.  p.  170, 
and  by  S.  W,  Singer,  Esq.  p.  20-1. 

»  Et  nos  nolumus  aliquid  amarum  gusture  pro  nobismot  ipsis  ?     MS.  Oxon. 


366  REGULJ5  INCLUSARUM. 

US  his  sune  dea'S — ]>e  wepnen  ]?et  slowen  him,  ]7et  weren  ure  suniien  ? 
And  he  ];et  neuede  nout  of  sunne,  bute  scheadewe  one,  he  was  i^e 
ilke  scheadewe  so  scheomeHche  ituked,  and  so  seoruhfuhche  ipined, 
\>et  er  ]>en  hit  com  J?erto,  uor  J7e  j^reatunge  one  ];erof,  he  bed  liis 
Feder  ore.  "  Tristis  est  aniina  mea  usque  ad  mortem.  Pater,  si 
possibile  est,  transeat  a  me  cahx  iste."  "  Sore,"  cweb  he,  ure  Louerd, 
*^  me  gruUe'S  ^  ajean  mine  pine.  Mi  Ueder,  jif  hit  mei  nu  beon,  spare 
Foho  100  b.  ijiQ  et  tisse  time  r^  ]^i  wille,  ]?auh, '?  nout  min,  euer  beon  ifulled." '^ 
His  deorewurSe  Qeder  uor^i  ne  uorber  him  nout,  auh  leide  on  him 
so  bitterhche  ]?et  he  bigon  to  greden,  mid  reouSfule  stefne,  "  Eloy, 
Eloy,  lama  zabatani,"  Mi  God,  mi  God,  mi  deorewurSe  Ueder, 
hauest  tu  al  uorworpen  me,  J>in  onlepi  sune,  ]7et  beatest  me  };us 
herde  ?  Uor  al  ]?is  ne  lette  he  nout :'  auh  beot  him  so  longe  "?  so 
swu'Se  grimliche  |?et  he  sterf  o  rode.  "  Disciplina  pacis  nostre  super 
eum,"  seiS  Isaye :  ];us  ure  beatunge  ueol  upon  him  :'  uor  he  dude 
him  sulf  bitweonen  us  %  his  Feder,  pet  ]?rette  us  forto  smiten  t'  aso 
]?e  moder  ]7et  is  reouSful  de'S  hire  bitweonen  hire  cliilde  1;  pe  wro'be 
sturne  ueder,  hwon  he  wule  beaten,  pus  dude  ure  Louerd  Jesu 
Crist.  Ikept  on  him  deaSes  dunt,  uorte  schilden  us  ]>er  mide :' 
igraced  beo  his  milce !  Hwar  se  muchel  dunt  is,  hit  puheS  up  ° 
ajean  o  ]?eo  ].»et  "per  neih  stondeS.  Sikerliche,  hwose  is  neih  him  J'et 
ikepte  J>e  heuie  duntes,  hit  wule  pulten  ^  on  him,  J:  nule  he  him  neuer 
menen  ^  uor  "j^et  is  ]>e  preoue  |7et  he  stout  neih  him  i'  and  ];e  pultunge 
is  ful  liht  to  J^olien  uor  his  luue  ]?et  underueng  so  heuie  duntes  us 
forto  buruwen  from  j^es  deofles  botte  i'Se  pine  of  helle. 

Eet,  sei'S  ^  moni  mon,  "  Hvvat  is  God  ]?e  betere  }>auh  ich  pinie  me  uor 
his  luue  ?  "  Leoue  mon,  oSer  wummon,  God  ];unche'S  god  of  ure 
god.  Vre  god  is  jif  we  doS  j^et  we  owen.  Nim  jeme  of  ]7is 
asaumple.  A  mon  ]?ct  were  ueor  iuaren,  f  me  come  J,  tolde  him  bet 
his  deore  spuse  murnede  so  swuSe  efter  him  ]?et  lieo  wiSuten  him 

»  grises.  T.  •»  ifor'Set.  T.  C.  >■  hit  bultes.  T. 

''  bulen.  T.     bulten.   C.  ^  g^j  g^,jj._  j 


CHRIST  STOOD  BETWEEN  US  AND  PUNISHMENT.  367 

And  he  who  had  no  sin,  but  only  the  shadow  of  it,  was  in  that 
shadow  so  ignominiously  punished,  and  so  wofully  tormented,  that, 
before  it  came  to  this,  when  it  was  only  threatening  him,  he  prayed 
for  mercy  from  his  Father.  "  Tristis  est  anima  mea  usque  ad 
mortem.  Pater,  si  possibile  est,  transeat  a  me  calix  iste."  *  "I  feel 
great  horror,"  saith  our  Lord,  "  at  the  prospect  of  my  sufferings. 
My  Father,  if  now  it  be  possible,  spare  me  at  this  time  ;  nevertheless 
Thy  will  and  not  mine  be  ever  fulfilled."  His  dear  Father  did  not 
on  that  account  forbear,  but  laid  on  him  so  bitterly  that  he  began  to 
cry  with  a  sorrowftil  voice,  "  Eloi,  Eloi,  lama  Sabachthani,"  ^  My 
God,  my  God,  my  dear  Father !  hast  thou  altogether  cast  me  off? 
me  thine  only  Son,  that  thou  beatest  me  thus  severely?  Yet,  for 
all  this,  he  left  not  off,  but  beat  him  so  long  and  so  very  fiercely  that 
he  died  on  the  cross.  "  Disciplina  pacis  nostras  super  eum,'^  saith 
Isaiah :  '^  thus  our  beating  fell  upon  him,  for  he  placed  himself 
between  us  and  his  Father,  who  was  threatening  to  smite  us,  as  the 
mother  who  is  full  of  pity  placeth  herself  between  her  child  and 
the  angry  stern  father  when  he  is  about  to  beat  him.  Thus  did  our 
Lord  Jesus  Christ.  He  met  the  death-blow  himself,  to  shield  us 
thereby,  thanked  be  his  mercy  I  Where  a  great  blow  is  given,  it 
reboundeth  again,  upon  those  wdio  stand  nigh.  Truly,  whosoever 
is  nigh  him  who  met  the  heavy  blows,  they  will  rebound  upon  him, 
and  he  will  never  complain ;  because  this  is  the  proof  that  he  stands 
nigh  him ;  and  the  rebounding  stroke  is  very  easy  to  bear  out  of  love 
to  him  who  received  such  heavy  blows  to  protect  us  from  the  devil's 
staff  in  the  pains  of  hell. 

Still,  saith  many  a  one,  "  What  is  God  profited  though  I  afilict 
myself  for  his  love  ?  "  Dear  man,  or  woman,  God  is  pleased  with 
our  good.  Our  good  is  that  we  do  what  we  ought.  Pay  attention 
to  this  example.  If  a  man  had  travelled  a  long  way,  and  some  one 
came  and  told  him  that  his  dear  wife  was  grieving  so  much  for  him 
that  she  had  no  pleasure  in  any  thing  without  him,  but  for  thinking 

•■>  Math.  xxvi.  38,  39.  ^  Ibid,  xxvii.  46.  '  Isaiah,  liii.  5. 


368  EEGULiE  INCLUSAKUM. 

Folio  101.  nefde  no  delit  i  none  ]?inge,  auh  were,  for  j^oulite  of  his  luue,  lene  % 
vuele  ilieowcd:'^  nolde  him  liken  betere  ];en  ]?auh  me  seide  him  ]:»et 
heo  gleowede  "?  gomede,  %  wedde  mid  o'Ser  men,  1  liuede  in  delices  ? 
Al  so,  ure  Louerd,  \ei  is  J^e  soule  spus,  jjet  isih^  al  ];et  heo  do's, 
]7auh  he  heie  sitte,  he  is  ful  wel  ipaied  j^et  heo  murne'S  efter  him  r'  % 
he  wule  hien  toward  hire  mucheles  ]7e  swu^ere  mid  jeoue  of  his 
grace  :^  o^er  uechchen  hire  alhmge  to  him  to  glorie  buten  ende. 

JNe  gropie  hire  non  to  softehche,  hire  snluen  to  bicherren.  Ne 
schal  heo,  nor  hire  hue,  witen  hire  clone,  ne  holden  hire  ariht  ine 
chastete  wi^uten  two  ];inges,  ase  Seint  Aldret  ^  wrot  to  his  suster. 
pet  on  is  pinunge*'  ine  vlessche,  mid  festen,  mid  wechchen,  mid 
disciplines,  mid  herd  weriunge,  herd  leouwe,"^  mid  vuel,  mid  muchele 
swinkes.  pet  o'Ser  |?ing  is  heorte  j^eauwes,  deuociun,  reoufulnesse, 
merci,  pite  of  heorte,  luue,  edmodnesse,  %  o'Sre  swuche  uertuz. 
"  Me  Sire,"  ]7u  onswerest  me,  "  sulle'S  God  his  grace  ?  Nis  grace 
wil-jeoue  ?"  Mine  leoue  sustren,  ]?auh  clennesse  ne  beo  nout  buine  ed  ® 
God,  auh  beo'S  jeouen  of  grace,  vngraciiise  stonde'S  j^er  to-jeines, 
and  makie^  ham  unwur^e  to  holden  so  heih  ]>ing  J^et  nulled  swink  ^ 
]7ereuore  bli^eliche  J>olien.  Bitweonen  delices,  "?  eise,  7  flessches 
este,  hwo  was  euer  chaste  ?  Hwo  ber  ^  euer  fur  wiSinnen  hire  ]jet 
heo  ne  bernde?  Pot  ]?et  wallcS  swu'Se,  nule  he  beon  ouerladen, 
©"Ser  kold  water  iworpen  j^erinne  and  brondes  wi^drawene  ?  pe 
worabe  pot  ]?et  wallet  euer  of  metes,  and  more  of  drunches,  he  is  so 
neih  neihebur  to  ];et  fulitowene  lim  ];et  heo  delcS  mid  him  ]?e  brune 
Folio  101 1,  of  hire  hete.  Auh,  monie  ancren,  more  herm  is,  beo'S  so  vlesshwise, 
%  so  ouerswu^e  of-dred  leste  liore  heaued  aeke,^^  1  leste  hore  licome 
feblie  to  swu^e,  and  witeS  so  hore  heale  ];et  ];e  gost  unstrenc'Se'S  % 
scene's  ine  sunne ":'  and  ]?eo  ];et  schulden  one  lecnen  hore  soule  mid 


"  lielhewet.  T.     el  iheowed.  C.  ^  Ailreade.  T.     Ailret.  C. 

•^  pinsunge.  C.  *'  lehe.   T.     leoune.   C. 

■^  bimeded.  T.     buiae.  C.  '  swinken.  T. 

«  bredde.  T,  C.  "  warche.  T. 


CAUTIONS  AGAINST  CARNAL  EASE  AND  INDULGENCE.         369 

of  his  love  was  become  lean  and  pallid ;  would  it  not  please  him 
better  than  if  it  were  told  him  that  she  was  merry  and  sportive,  and 
had  wedded  another  man,  and  was  living  in  pleasure  ?  Even  so 
our  Lord,  who  is  the  soul's  husband,  and  seeth  all  that  she  doth, 
though  he  sits  on  high,  is  full  well  pleased  that  she  longeth  for  him, 
and  will  hasten  to  her  so  much  the  sooner,  with  the  gift  of  his  grace, 
or  he  will  go  and  bring  her  to  him  once  for  all,  to  glory  without  end. 

Let  not  any  one  handle  herself  too  gently,  lest  she  deceive  her- 
self. She  will  not  be  able,  for  her  life,  to  keep  herself  pure,  nor  to 
maintain  herself  aright  in  chastity  without  two  things,  as  Saint 
Ailred  wrote  to  his  sister.  The  one  is,  giving  pain  to  the  flesh  by 
fasting,  by  watching,  by  flagellations,  by  wearing  coarse  garments, 
by  a  hard  bed,  with  sickness,  with  much  labour.  The  other  thing 
is  the  moral  qualities  of  the  heart,  as  devotion,  compassion,  mercy, 
pity,  charity,  humility,  and  other  virtues  of  this  kind.  "  Sir,"  thou 
answerest  me,  "  doth  God  sell  his  grace?  Is  not  grace  a  free  gift  ?  " 
My  dear  sisters,  although  purity  is  not  bought  of  God,  but  is  given 
freely,  ingratitute  resistcth  it,  and  renders  those  unworthy  to 
possess  so  excellent  a  thing  who  will  not  cheerfully  submit  to 
labour  for  it.  Amidst  pleasures  and  ease,  and  carnal  abundance, 
who  was  ever  chaste  ?  Who  ever  carried  fire  within  her  that  did 
not  burn  ?  Shall  not  a  pot  that  boileth  rapidly  be  emptied  of  some 
of  the  water,  or  have  cold  water  cast  into  it,  and  the  burning  fuel 
withdrawn  ?  The  pot  of  the  belly  that  is  always  boiling  with  food, 
and  especially  with  drink,  is  so  nigh  a  neighbour  to  that  ill-dis- 
ciplined member  that  it  imparts  to  it  the  fire  of  its  heat.  Yet  many 
anchoresses,  more  is  the  harm,  are  of  such  fleshly  wisdom,  and  so 
exceedingly  afraid  lest  their  head  ache,  and  lest  their  body  should 
be  too  much  enfeebled,  and  are  so  careful  of  their  health,  that  the 
spirit  is  weakened  and  sickeneth  in  sin,  and  they  who  ought  alone  to 
heal  their  soifl,  with  contrition  of  heart  and  mortification  of  the  flesh, 
become  physicians  and  healers  of  the  body.     Did  Saint  Agatha  so  ? 

CAMD.  SOC.  3  B 


370 


EEGUL^  INCLUSARUM. 


heorte  bireousunge  J  flesshes  pinunge,  uorwur-Se^  fisiciens  7  Hcomes 
leche.*  Dude  Seint  Agace  so?  ]7et  onswerede  *?  seide  to  ure 
Louerdes  sonde  J^et  brouhte  hire  salue  norto  lielen  hire  titles,''  "Me- 
dicinam  carnalem  corpori  nunquam  exhibui:"''  J^et  is,  "  Flessliche 
medicine  ne  dude  ich  me  neuere."  And  nabbe  je  iherd  tellen  of  ]>e 
l^reo  holi  men,  bute  pe  on  was  iwuned,  uor  his  kolde  mawe  uorto 
nutten  bote  spices,  1;  was  ornure  of  mete  "?  of  drunche  ];en  ])e  twei 
o'ore,  ]?eo,  ]?aiih  heo  weren  seke,  ne  nomen  heo  neuer  jeme  hwat  was 
hoi,  hwat  was  unhol  te  eten  ne  to  drincken,  auh  nomen  euer  uor^- 
riht  hwatse  God  ham  sende,  ne  makeden  heo  neuer  strenc^e  of 
gingiuere  ne  of  gedewal,'^  ne  of  clou  de  gilofre.  A  dei  ase  heo  J>reo 
weren  iuollen  o  slepe,  1;  lei  bitweonen  ]?eos  two,  ]7e  ]?ridde  ]>et  ich 
spec  of  er,  so  com  ]>e  Cwene  of  Heouene  1:  two  meidenes  mid  hire, 
pe  on  ber  ase  J^auh  hit  were  a  letuarie  :'  ]?e  o^er  ber  enne  sticke  of 
gode  gold.  Vre  Lefdi  nome  mid  te  sticke  %  dude  i^e  ones  mu^e 
]7erof,  and  |7e  meidenes  eoden  furSre  to  ]>e  midleste.  "  Nai,"  cwe-S 
ure  Lefdi,  "he  is  his  owune  leche  :!  go^S  ouer  to  j^e  J'ridde.'^  Stod 
on  holi  mon  neorrento,®  1;  biheold  al  pis  ilke.  Hwon  sec  mon  bane's 
et  bond  ]?ing  ]?et  him  wule  don  god,  he  mei  hit  wel  notien  :'  auh 
Folio  102,  forto  been  so  angresful  J^erefter  nis  nout  God  icweme  :'  and  ancreful 
nomliche  uor  swuch  religiun  nis  nout  God  icweme.  God  '?  his 
deciples  speken  of  soule  lechekreft :'  ^  1;  Ypocras  1;  Galien  of  licomes 
hele.  pe  one  J»et  was  best  ilered  of  Jesu  Cristes  deciples  sei^  Jjet 
flesshes  wisdom  is  dea^  of  'pe  soule :  "  Prudentia  carnis  mors." 
"Procul  odoramus  helium,"  ase  Job  sei^.  So  we  drede^  flesches 
vuel  ofte  er  |?en  hit  kume.  pet  soule  vuel  kumeS  up,  "?  we  J?olien 
pe  soule  vuel,  uorte  etsterten  vlesches  vuel,  ase  ]?auh  hit  were  betere 
to  ]?olien  golnesse  brune  ];en  heaued  eche,  o^er  grucchunge  of  one 
mis-itowene  wombe.  And  hweSer  is  betere,  ine  secnesse  uorte  beon 
Godes  freo  child,  ]7en  i  flesches  heale  uorte  beon  ];rel  under  sunne  ? 

°  leches.  T.  ^  pappes.  T.  •"  adhibui.    C. 

''  Sedewal.  T.     zeduale.   C.     Nardus  Celtiea.  '  of  feor.  T.  C. 

'  Icehecraft.  T.  C. 


ST.  AGATHA.      A  LP:GEJ4DARY  MIRACLE.  371 

who  answered  and  said  to  our  Lord's  messenger  who  brought  her 
salve  to  heal  her  breasts,  "  Medicinam  carnalem  corpori  nunquam 
exhibui?"  That  is,  "  Flesh! j medicine  I  never  applied  to  myself."  And 
have  ye  never  heard  the  story  of  the  three  holy  men,  of  whom  one 
was  wont,  for  his  cold  stomach,  to  use  hot  spices,  and  was  more 
interested  about  meat  and  drink  than  the  other  two,  who,  even  if 
they  were  sick,  took  no  heed  of  what  was  wholesome  and  what  was 
unwholesome  to  eat  or  to  drink,  but  always  took  directly  whatever 
God  sent  them,  nor  ever  made  much  ado  about  ginger,  or  valerian, 
or  cloves  ?  One  day,  when  the  three  were  fallen  asleep,  and  the 
third,  of  whom  I  spoke  above,  lay  between  these  two,  the  Queen  of 
Heaven  came,  and  two  maidens  with  her,  one  of  whom  bare  what 
seemed  an  electuary,  the  other  bare  a  spoon  of  good  gold.  Our  Lady 
took  some  of  it  with  the  spoon,  and  put  it  into  the  mouth  of  one,  and 
the  maidens  passed  on  to  the  middlemost.  "Nay,"  said  our  Lady,  "he  is 
his  own  physician,  go  over  to  the  third."  A  holy  man  stood  not  far 
off  and  beheld  all  this.^  When  a  sick  man  hath  at  hand  any  thing 
that  will  do  him  good,  he  may  piously  use  it ;  but  to  be  so  anxious 
about  it  is  not  pleasing  to  God,  and  especially  for  one  of  such  a 
religious  profession  to  be  anxious  is  not  pleasing  to  God.  God  and 
his  disciples  speak  of  the  art  of  healing  the  soul ;  Hippocrates  and 
Galen  of  the  health  of  the  body.  He  who  was  the  most  learned  of 
the  disciples  of  Jesus  Christ,  saith  that  the  wisdom  of  the  flesh  is  the 
death  of  the  soul,  "  Prudentia  carnis  mors."  ^  "  We  smell  the  battle 
afar  off,'^  as  Job  saith.°  Thus  we  often  dread  a  bodily  disease 
before  it  come.  The  soul  disease  attacks  us  and  we  bear  it,  to  escape 
from  the  bodily  disease,  as  if  it  were  better  to  endure  the  fire  of  lust 
than  headache,  or  the  grumbling  of  a  disordered  stomach.  And 
which  of  these  two  is  better,  in  sickness  to  be  a  free  child  of  God, 
than  in  bodily  health  to  be  a  bond-servant  under  sin  ?     And  I  do 


"  "  David  Frys,  of  Brantam,  may  believe  this  storie,  whoe  hath  al  read  it.    St.  Bernard 
on  his  creed."     JVole  on  the  margin  of  the  MS. 

^   Koiuans,  viii.  6.  "  xx.^iix.  25. 


372  REGUL^  INCLUSARUM. 

And  yis  ne  sigge  ich  nout  so  J'et  wisdom  t  mesure  ne  beon  ouer  al 
iloked,  J>e  moder  is  a[nd]  nurrice  of  alle  gode  |»eauwes.  Auh  we 
cleopie'S  ^  ofte  wisdom  l^et  nis  iion.  Uor  soS  wisdom  is  don  euere 
soule  liele  biuoren  flesches  hele  :'  and  liwon  me  ne  mei  nout  bo^e 
holden  somed,  clieosen  er  licomes  hurt  J^en,  J'uruli  to  stronge  uon- 
dunges,  soule  ]?rowunge.  Nicodemus  brouhte  uorte  smurien  mid 
ure  Louerd  an  hundred  weien  of  mirre  7  of  aloes,  hit  sei'S,  ]>et  beo'S 
bittre  spices  and  bitocne^  bittre  swinkes,  "^  flesches  pinunge.^  Hun- 
dred is  ful  tel,  1;  noteS  perfectiun,  |7et  is,  ful  dede :'  uorte  scheawen 
]fet  me  schal  fuldon  flesches  pine  ase  uor'S  ase  euere  efne  mei  ]?olien. 
Bi  ]7e  weie  is  bitocned  mesure  1!  wisdom, — J^et  euerich  mon  weie 
hwat  he  muwe  don  :'  and  ne  beo  nout  so  ouer  swu'Se  agest  °  |>et  je 
Folio  102  b.  uorjemen  J^et  bodi :'  ne  eft,  so  tendre  of  ]?e  bodie  ]7et  hit  iwurSe 
untowen,  "?  makie  |7ene  gost  ]7eowe.  Nu  is  al  l^is  mest  iseid  of 
bitternesse  wi^uten.  Sigge  we  nu  sumhwat  of  bitternesse  wi'S- 
innen  ^  vor,  of  J^eos  two  bitternesses  awakene'S  swetnesse,  her  jet  i 
l^isse  world,  and  nout  one  ine  heouene. 


Ase  ich  seide  riht  nu  ]fet  Nicodemus  brouhte  smuriles  uorte 
smurien  mide  ure  Louerd,  al  riht  so  ])e  J^reo  Maries  brouhten  deore- 
wur'Se  aromaz  uorte  smurien  mide  his  bodi.  Nime'S  nu  gode  jeme, 
mine  leoue  sustren.  peos  ]?reo  Maries  bitocne'S  ]?reo  bitternesses  :' 
vor  Jjesnome  Marie  speleS  bitternesse,  ase  deS  Mararaht  *?  Merariht, 
]7et  ich  spec  er  of  j^eruppe.  pe  uormeste  bitternesse  is  bireousunge 
1;  dedbote  uor  sunne,  hwon  ]?e  sunfule  is  iturnd  erest  to  ure  Louerd. 
pet  is  to  understonden  bi  ]>e  ereste  Marie,  Marie  Magdalene  t'  and 
bi  gode  rilite,  uor  heo,  ine  muchele  bireousunge  7  ine  muchele  bitter- 
nesse of  heorte,  bilefde  hire  sunnen  '?  turnde  to  ure  Louerd,  Auh 
for'?5i  ]7et  sum  muhte  J^undi  to  muchel  bitternesse  uallen  into  unhope, 
Magdalene,  ]7et  speleS  tures  heinesse,  is  to   Marie  iefned:'*^  J7uruh 

"  callen.  T.  ''  pinsinges.  T.     pinsunges,  C. 

"  ieast.   T.  C.  •'   ifeiet.  T.      iveiet.   C. 


THE  THREE  MARYS  THREE  KINDS  OF  BITTERNESS.  373 

not  say  this  as  if  wisdom  and  discretion  were  not  always  joined. 
Wisdom  is  the  mother  and  the  nnrse  of  all  virtues ;  but  we  often 
call  that  wisdom  which  is  not  wisdom.  For  it  is  true  wisdom  to 
prefer  the  health  of  the  soul  to  that  of  the  body ;  and  when  we 
cannot  have  them  both  together,  to  choose  bodily  hurt  rather  than, 
by  too  powerful  temptations,  the  destruction  of  the  soul.  We  are 
told  that  Nicodemus  brought  for  the  anointing  of  our  Lord  an 
hundred  pounds  of  myrrh  and  of  aloes,"*  which  are  bitter  spices,  and 
betoken  toilsome  labour,  and  mortification  of  the  flesh.  A  hundred 
is  a  complete  number  and  denotes  perfection,  that  is,  a  complete 
work,  to  signify  that  we  ought  to  perfect  the  mortification  of  the 
flesh  as  far  as  may  reasonably  be  endured.  By  the  weight  is 
signified  discretion  and  wisdom — that  every  man  should  weigh  with 
wisdom  what  he  is  able  to  do,  and  not  be  so  exceedingly  spiritual  as 
to  neglect  the  body,  nor,  on  the  other  hand,  so  indulgent  to  the  body 
that  it  might  become  disorderly,  and  make  the  spirit  its  servant. 
Now  most  of  what  has  just  been  said  is  concerning  external  bitter- 
ness. Let  us  now  say  something  of  bitterness  internal ;  for,  of  these 
two  bitternesses  ariseth  sweetness,  even  in  this  world,  and  not  in 
heaven  only. 

As  I  said  just  now  that  Nicodemus  brought  ointments  wdierewith 
to  anoint  our  Lord,  even  so,  the  three  Marys  brought  precious 
spices  wherewith  to  anoint  his  body.  Take  good  heed  now,  my 
dear  sisters  :  these  three  Marys  denote  three  bitternesses  ;  for  this 
name,  Mary,  meaneth  bitterness,  as  do  Mararaht  and  Merariht,  of 
which  I  have  already  spoken.''  The  first  bitterness  is  remorse  and 
making  amends  for  sin,  when  the  sinner  is  first  converted  to  our  Lord. 
This  is  to  be  understood  by  the  first  Mary,  Mary  Magdalene ;  and 
with  good  reason,  for  she,  in  great  remorse  and  in  great  bitterness  of 
heart,  left  ofiP  her  sins  and  turned  to  our  Lord.  But  because  some 
through  too  much  bitterness  might  fall  into  despair,  Magdalene,  which 
signifieth  the  height  of  a  tower,  is  likened  [/.joined]  to  Mary,  by  which 

'  St.  John,  xix.  o9.  "  Tage  309. 


374  REGUL^  INCLUSARUM. 

hwat  Is  bitocned  hope  of  heih  merci  J,  of  heouene  blisse.  pe  o^er 
bitternesse  is  bitternesse  in  wrastlunge,  J.  in  wragelunge  ajean 
uonclunges :'  and  ]?eos  bitternesse  is  bitocned  bi  ]?e  o^er  Marie, 
Marie  Jacobi  r'  uor  Jacob  spele^  wrastlare.  peos  wrastlunge  is  ful 
bitter  to  monie  ])et  beo^  ful  uor^  i^e  weie  touward  heouene  :'  for  'pe 
jet  fondunges,  ]?et  beoS  ]7e  deofles  swenges,  wagge"S  oSer  hwules,  1! 
moten  wresten  ajean  mid  stronge  wragelunge.*^  Vor,  ase  Seint 
Folio  103.  Austin  sei^,  "Pharao  contemptus  surgit  in  scandalum."  peo  hwule 
'pet  euer  Israeles  folc  was  in  Egipte  under  Pharaones  liond,  ne  ledde 
he  neuer  uerde  J^eron.  Auh  ]?o  hit  fleih  urom  him,  po,  mid  al  his 
strencSe  wende  he  j^erefter.  Uor"Si  is  euer  bitter  uiht  neod  ajean 
Pharaon,  ]?et  is,  ajean  pe  deouel.  Vor,  ase  sei'S  Ezechiel,  "  San- 
guinem  fugies,  et  sanguis  persequitur  te."  ^  Vlih  sunne  ?  sunne  wule 
euer  uoluwen  efter  pe.  Inouh  is  iseid  ];erupe  hu  pe  gode  nis  neuer 
siker  of  alle  uondunges.  So  sone  so  he  bane's  ouerkumen  }>et  on, 
ikepe  anonriht  an  oSer.  pe  }>ridde  bitternesse  is  ine  longunge  tou- 
ward heouene,  '?  in  pe  anui  ^  of  J»isse  worlde,  hwon  eni  is  so  heie  ];et 
he  haue^S  heorte  reste  onont  un^eawes  weorre,  J  is  ase  ine  heouene 
jetes,  ?  launches  bitter  alle  worldliche  j^inges.  And  }>eos  bitternesse 
is  understonden  bi  Marie  Salome_,  pe  ]7ridde  Marie.  Vor  Salome  spele'S 
peis :!  and  ]?eo  jet  ]?et  habbe'S  peis  1;  reste  of  cleane  inwit,  heo 
habbeS  in  hore  heorte  bitternesse  of  ]?Isse  line,  J^et  ethalt  ham  vu'om 
blisse  ]7et  ham  longeS  to  urom  God  ]?et  heo  luuie^.  pus,  lo !  in 
eueriche  stat  rixle^  bitternesse:  erest,  iSe  biiiinnuno-e,  hwon  me 
seihtneS  mid  God  :'  i  uor-Sjong  of  gode  line  :'  and  i^e  last  ende. 
Hwo  is,  };eonne,  o  Godes  half,  j^et  wilne^  i  J?isse  worlde  eise 
o'Ser  este  ? 


Auh  nime'S  nu  her  jeme,  mine  leoue  sustren,  hwu,  efter  bitter- 
ness kume^  swotnesse.     Bitterness  buS  '^  hit :'  uor,  ase  pe  gospel  sei^, 

"  wiglinge.  T.     wraggunge.  C. 

''  cum  sanguinem  oderis,  sanguis  persequetur  te.      Vulg. 

"^  ende.  T.     anriu.   C.  '^   Itigcte.  T. 


AFTER  BITTERNESS  COMETH  SWEETNESS.  375 

is  signified  hope  of  great  mercy,  and  of  the  joy  of  heaven.  The 
second  bitterness  is  in  wresthng  and  strugghng  against  temptations, 
and  this  bitterness  is  denoted  by  the  other  Mary,  Mary  the  mother 
of  Jacob  ;  *  for  Jacob  meaneth  wrestler.  This  wresthng  is  very 
bitter  to  many  who  are  well  advanced  in  the  way  to  heaven,  because 
they  still  sometimes  waver  in  temptations,  which  are  the  devil's 
casts,  against  which  they  must  wrestle  with  vigorous  efforts.  For, 
as  St.  Austin  saith,  Pharaoh  when  despised  was  roused  to  punish 
the  affront.  As  long  as  the  people  of  Israel  were  in  Egypt  in 
subjection  to  Pharaoh,  he  never  led  an  army  against  them.  But 
when  they  fled  from  him,  then  he  pursued  them  with  all  his  forces. 
Wherefore  it  is  necessary  always  to  fight  bitterly  against  Pharaoh, 
that  is,  against  the  devil.  For,  as  Ezekiel  saith,^  "  Thou  shalt  flee 
from  blood,  and  blood  shall  pursue  thee."  Flee  from  sin,  and  sin 
will  always  follow  after  thee.  It  has  been  sufficiently  shewn  above 
how  the  good  man  is  never  safe  from  all  temptations.  As  soon  as 
he  hath  overcome  one,  he  immediately  meets  witli  another.  The 
third  bitterness  consists  in  longing  for  heaven,  and  weariness  of  this 
world,  when  one  is  of  such  exalted  piety  that  his  heart  is  at  rest 
with  regard  to  the  war  against  vice,  and  he  is,  as  it  were,  in  the 
gates  of  heaven,  and  all  worldly  things  seem  bitter  to  him.  And 
this  bitterness  is  to  be  understood  by  Mary  Salome,  the  third  Mary. 
For  Salome  signifieth  peace,  and  they  who  have  peace  and  the 
repose  of  a  pure  conscience,  have  in  their  heart  bitterness  of  this 
life,  which  detains  them  from  blessediiess  which  they  long  for,  and 
from  God  whom  tliey  love.  Thus  we  see  that  in  every  state 
bitterness  prevails :  first,  in  the  beginning,  when  we  are  reconciled 
to  God — in  the  progress  of  a  good  life — and  in  the  last  end.  Who, 
then,  is  on  God's  side  who  desireth  in  this  world  ease  or  abundance  ? 
But  now,  observe  here,  my  dear  sisters,  how  after  bitterness 
cometh  sweetness.  Bitterness  buyeth  it,  for,  as  the  Gospel  saith, 
those  three  Marys  bought  sweet-smelling  spices,  to  anoint  our  Lord 

»  [James.]    St.  Luke,  xxiv.  10.  ''  xxxv.  6. 


376  REGUL^  INCLUSARUM. 

■jjeos  }?reo  Maries  bouhten  swote  smellinde  aromaz  uorto  smurien 
Folio  103 i.  micle  ure  Louercl.  puruh  aromaz,  J>et  beoS  swote,  is  understonden 
swotnesse  of  deuot  heorte.  peos  ]?reo  Maries  bugge'S  hit,  J>et  is, 
]7uruh  bitternesse  me  kume^  to  swotnesse.  Bi  ]?isse  nome,  Marie, 
nimeS  euer  bitternesse.  puruh  Marie  bone  %  bisocne  was  water, 
ette  noces,  iwent  to  wine  r'  |>et  is  to  understonden,  Jjuruh  bone  of 
bitternesse  \et  me  her  drie^  for  God,  ]7e  heorte,  Jjet  was  wateri, 
sraecchles,*^  and  ne  uelede  no  sauur  of  God,  nanmore  ]?en  of  water, 
]?eo  schal  beon  iwend  to  wine  ^  ]?et  is,  |>eo  heorte  schal  iuinden 
smech  ine  him  swete  ouer  alle  wines.  Uor'Sui  sei^  ]?e  wise,  "  Usque 
in  tempus  sustinebit  paciens,  et  postea  reditio  jocunditatis  :"'  ]?et  is, 
]7e  ]>o]emode  ]7ohe  bitter  one  hwule  r^  uor  he  schal  sone  j^erefter 
habben  jeld  of  bhsse.  And  Anne  in  Tobie  seiS  bi  ure  Louerd, 
"  Quia  post  tempestatem  tranquillum  facit,  et  post  lacrimacionem  et 
fletum,  exultacionem  infundit:"  J^et  is,  iblesced  beo  ]ni,  Louerd,  ]7et 
makest  stille  efter  storme :!  %  efter  wopie  wateres  jeklest  bU'S 
muruh'Ses.  Salomon :  "  Esuriens  etiam  amarum  pro  dulci  sumet :" 
jif  ]?u  ert  of  hungred  efter  ]7e  swete,  ]?u  most  erest  sikerliche  biten 
o^e  bittre.  In  Canticis :  "  Ibo  milii  ad  montem  mirre  et  ad  colles," 
?c.  Ich  chulle  gon,  heo  sei'S,  Godes  deore  spuse,  to  recheles  hulle, 
bi  ]?e  dune  of  mirre.  Lo !  hwuch  is  ]7e  wei  to  recheles  swotnesse  ? 
By  mirre  of  bitternesse.  And  eft,  i^et  ilke  luue  boc :  "  Que  est  ista 
que  ascendit  per  desertum  sicut  uirgula  fumi  ex  aromatibus,  mirre  et 
thuris?"  Aromaz  is  imaked  of  mirre,  '?of  reches  [/.  rechles].  And 
mirre  he  set  biuoren,  *?  recheles  kume'S  efter :  "  Ex  aromatibus,  mirre 
et  thuris."  Nu,  mene'S  hire  sum,  *?  seiS  J»et  heo  ne  mei  habben  swot- 
nesse :!  ne  ne  of  God,  ne  swetnesse  wi'Sinnen.  Ne  wundrie  heo  hire 
Folio  104.  nowiht,  jif  heo  nis  nout  Marie  i  vor  heo  hit  mot  buggen  mid  bitter- 
nesse wi^uten  ;'  auh  nout  mid  eueriche  bitternesse  x'  uor  sum  ge^ 
frommard  God,  ase  euerich  worldlich  sor  |?et  nis  for  J^e  soule  heale. 
Vor^i,  i'Se  gospelle,  of  ];e  J^reo  Maries  is  iwriten  J^isses  weis  ^  "  Vt 
uenientes  ungerent  Jesum — non  autem  recedentes."  peos  breo 
Maries,   hit   sei'S,   J^et   is,   J^eos    bitternesses   weren   kuininde   uorto 

*  smelles.   T. 


THE  WAY  TO  SWEETNESS  THROUGH  BITTERNESS.  377 

with.  By  spices,  which  are  sweet,  is  to  be  understood  the  sweet- 
ness of  a  devout  heart.  Those  three  Marys  buy  it,  that  is,  through 
bitterness  we  arrive  at  sweetness.  By  this  name,  Mary,  always  under- 
stand bitterness.  Through  Mary's  request  and  entreaty  at  the 
marriage,  water  was  changed  to  wine,  which  is  thus  to  be  under- 
stood, that,  through  the  prayer  of  bitterness  that  we  suffer  here  for 
God,  the  heart,  which  was  watery,  tasteless,  and  felt  no  oavour  of 
God,  no  more  than  of  water,  shall  then  be  changed  to  wine,  that  is, 
that  heart  shall  find  a  taste  in  him  sweet  above  all  wines.  Wherefore, 
saith  the  wise  man,  "  Usque  in  tempus  sustinebit  patiens,  et  postea 
reditio  jucunditatis  ;  "'^  that  is,  "The  patient  man  bears  that  which 
is  bitter  for  a  while,  because  he  shall  soon  afterwards  have  a  return 
of  joy."  And  Anna,  in  Tobias,  saith  of  our  Lord,  "Quia  post 
tempestatem  tranquillum  facit,  et  post  lacrymationem  et  fletum 
exultationem  infundit ;  "  ^  that  is,  "  Blessed  be  thou,  O  Lord,  who 
makest  a  calm  after  a  storm,  and  after  weeping  and  tears  bestowest " 
mirth  and  joy."  Solomon  saith,  "  Esuriens  etiam  amarum  pro 
dulci  sumet."  ^  "  If  thou  hungerest  after  the  sweet,  thou  must  first, 
surely,  eat  of  the  bitter."  In  the  Canticles,  "  Ibo  mihi  ad  montem 
myrrhse  et  ad  collem  thuris." ®  "I  will  go,"  saith  God's  dear  spouse, 
"  to  the  hill  of  frankincense  by  the  mountain  of  myrrh."  Observe  : 
Which  is  the  way  to  the  sweetness  of  frankincense  ?  By  the  myrrh 
of  bitterness.  And  again  in  the  same  love-book  :  "  Who  is  she  that 
goeth  up  by  the  desert,  as  a  pillar  of  smoke  of  aromatical  spices,  of 
myrrh  and  frankincense  ?  "  ^  Aromatic  spices  are  composed  of  myrrh, 
and  of  frankincense.  And  myrrh  he  placeth  before,  and  frank- 
incense Cometh  after :  "  Of  aromatical  spices,  myrrh  and  frank- 
incense." Now,  some  one  complaineth  that  she  cannot  have  sweet- 
ness— neither  of  God  nor  sweetness  within.  Let  her  not  wonder,  if 
she  is  not  Mary  ;  for  she  must  buy  it  with  bitterness  without ;  but 
not  with  every  bitterness,  for  some  causeth  to  go  away  from  God, 

»  Ecclus.  i.  23.  ''  Tobit.  hi.  22.   Vulgate. 

■=  heldest  ?  pourest  in.  ••  Prov.  xxvii.  7. 

«  Song  of  Solomon,  iv  5.  '  Song  of  Solomon,  ill.  6.     R.  C.  version. 

CAMD.  SOC.  3  C 


378  REGUL^  INCLUSAKUM. 

smurien  ure  Louerd.  peo  bee's  kuminde  uorte  smurien  ure  Louerd 
'pet  me  ]?oleS  for  his  luue.  He  strecche^  him  touward  us  ase  J^ing 
pet  is  ismured,  and  make^  him  nesshe  *?  softe  uorto  hondlen.  And 
nes  he  him  sulf  rechis  i^Se  meidenes  wombe?  peos  two  J^inges 
limpe'S  to  ancre  ^  neruh^e  J;  bitternesse.  Yor  wombe  is  neruh 
wununge  per  ure  Louerd  was  reclus.  And  tis  word,  Marie,  ase  is 
ofte  iseid,  speleS  bitternesse.  Eif  je,  j^eonne,  ine  nerewe  stude 
J^oKe'S  bitternesse,  ^e  beoS  his  feolawes — reclus,  ase  he  was  ine 
Marie  wombe.  peonne,  je,  ine  nerewe  stude,  J)olie'S  bitternesse  ase 
he  dude  in  Marie  wombe,  hwon  je  beoS  ibunden  wi^innen  uour 
large  wowes,  and  he  in  a  neruh  kader  * — ineiled  o  rode — and  ine 
stonene  ]?ruh  biclused  heteueste.  Marie  wome  *?  ]?eos  J>ruh  weren 
his  ancrcs  buses  :f  and  in  nou^er  nes  he  worldlich  mon :'  auh  was 
ase  lat  of  pe  worlde,  uorte  scheawen  ancren  ]7et  heo  ne  schulen  mid 
pe  worlde  no  J^ing  habben  imene.  "  Ee,"  ]?u  onswerest  me  1;  seist, 
"  auh  ure  Louerd  wende  ut  of  bo'Se."  Ee  wend  tu  also  ut  of  bo 
l^ine  ancre  buses,  ase  he  dude,  wi^ute  bruclie,  %  bilef  ham  bo'Se 
ihole.  pet  schal  beon  hwon  pe  gost  iwent  ut  on  ende,  wiSute  bruche 
Folio  104  6. "?  wi^ute  wem,  of  his  two  buses,  pet  on  is  pe  licame  t'  ]?et  o'Ser  is 
}7et  uttre  hus,  ]7et  is  ase  pe  uttre  wal  abute  pe  kastle. 


Al  |?et  ich  habbe  iseid  of  flesshes  pinunge  nis  nout  uor  ou,  mine 
leoue  sustren,  J?et  o'Serhwules  J^olie'S  more  j^en  ich  wolde :'  auh  is 
for  sum  ]>et  schal  reden  ]>is  inouh  reaSe,  ]>et  gropie'S  hire  to  softe 
no'Seleas.  Eunge  impen  me  bigurt  mid  ]7ornes,  leste  bestes  ureten 
ham  )7eo  hwule  ]?et  heo  beo^S  meruwe.  Ee  beo^  junge  impen  iset 
in  Godes  orcharde.  ponies  beo^  pe  heardschipes  |?et  ich  habbe 
ispeken  of:'  and  ou  is  neod  ]?et  je  be(m  biset  mid  ham  abuten,  j^et 

"  cradpl.   T. 


RECLUSES  ARE  LIKE  YOUNG  TEEES  FENCED  WITH  THOKNS.    379 

as  every  worldly  pain  which  is  not  for  the  health  of  the  soul. 
Wherefore,  in  the  Gospel  it  is  written  of  the  three  Marys  in  this 
manner.  "  That  coming,  they  might  anoint  Jesus,  but  not  going.'' 
These  three  Marys,  it  is  said,  that  is,  these  bitternesses,  were  coming 
to  anoint  our  Lord.  Those  sufferings  are  coming  to  anoint  our  Lord 
which  we  endure  for  his  sake.  He  stretcheth  himself  toward  us  as  a 
thing  that  is  anointed,  and  maketh  himself  tender  and  soft  to  handle. 
And  was  he  not  himself  shut  up  in  the  maiden's  womb  ?  These  two 
things  belong  to  an  anchoress,  narrowness  and  bitterness.  For  a 
womb  is  a  narrow  dwelling,  where  our  Lord  was  shut  up.  And 
this  word  Mary,  as  has  often  been  said,  signifieth  bitterness.  If  ye, 
then,  in  a  narrow  place  endure  bitterness,  ye  are  like  him — shut  up, 
as  he  was  in  Mary's  womb.  Then,  do  ye,  in  a  narrow  place,  endure 
bitterness,  as  he  did  in  Mary's  womb,  when  ye  are  confined  within 
four  large  walls,  and  he  in  a  narrow  cradle — nailed  to  the  cross — 
and  in  a  tomb  of  stone  closely  confined.  Mary's  womb  and  this 
tomb  were  his  anchorite  houses,  and  in  neither  was  he  a  man  of  this 
world,  but,  as  it  were,  out  of  the  world,  to  shew  anchoresses  that 
they  ought  to  have  nothing  in  connn(»n  with  the  world.  "Nay," 
thou  answerest  me  and  say  est,  "  but  our  Lord  went  out  of  both." 
Nay,  go  thou  also  out  of  both  thine  anchoress  houses,  as  he  did, 
without  breaking  out,  and  leave  them  both  whole.  That  shall  be 
when  the  spirit  goeth  out  at  last,  without  breach  and  without 
blemish,  from  his  two  houses.  The  one  is  the  body,  the  other  is  the 
external  house,  which  is  as  the  outward  wall  about  the  castle. 

All  that  I  have  said  concerning  the  mortification  of  the  flesh  is  not 
for  you,  my  dear  sisters,  who,  upon  some  occasions,  suffer  more  than 
I  could  wish,  but  it  is  for  some  one  who  will  give  this  advice  readily 
enough,  who  nevertheless  handleth  herself  too  softly.  Men  fence 
round  with  thorns  young  trees,  lest  beasts  should  gnaw  them  while 
they  are  tender.  Ye  are  young  trees  planted  in  God's  orchard. 
Thorns  are  the  hardships  which  I  have  spoken  of,  and  it  is  necessary 


380  REGUL^  INCLUSARUM. 

te  best  of  helle,  hwon  he  snakere^  toward  ou  uorto  biten  on  ou, 
hurte  him  o^e  herdschipe,*  "?  schunche  ajeinw'ardes.  Mid  al  J?is 
herdschipe,  beo'S  glede  jif  lute  word  is  of  ou,  1  jif  je  beo'S 
unwur^e  :^  uor  ]7orn  is  scherp  "?  unwur^.  Mid  ]7eos  two  beo'S 
igurde,  Ee  nowen  nout  uunen  J»et  eni  vuel  word  kome  of  ou  :!  uor 
schandle  is  heaued  sunne  :^  auh  je  owen  uorte  unnen  J^et  no  word 
ne  konie  of  ou,  nanmore  ]?en  of  deade.  And  beo'S  bh^e  on  heorte 
jif  je  IjolicS  daunger  of  Sluri,  ]>q  kokes  knaue,  J>et  wasshe^  J7e 
disshes  i^e  kuchene.  peonne  beo  je  dunes  iheied  up  to  J)e  heouene :! 
vor  lo !  hwu  speke'S  ]7e  lefdi  i^et  swete  luue  boc :  "  Venit  dilectus 
mens  saHens  in  montibus,  transiliens  colles."  "  Mi  leof  kume'S,"  he 
sei'S,  "  leapinde  o'Se  dunes  ouerleapinde  hulles."  Dunes  bitocne^  J^eo 
Ipei  ledeS  hexst  hf  :^  hulles  beoS  j^e  lowure.  Nu,  seiS  heo  ]7et  hire 
leof  leape'S  o'Se  hulles  ^^  \et  is,  to- tret  ham,  t  to-fule'S  ham,  *?  jjole-S 
J?et  me  to-tret  ham,  1  tuke^  ham  alto  wundre  ^  scheawe'S  in  ham 
Folio  105.  liis  owune  treden  }>et  me  trodde  him  in  ham,  7  iuinde  hwu  he  was 
to-treden,  ase  his  treoden  scheawe^.  pis  beo^  ]?e  heie  dunes,  ase  \e 
munt  of  Mungiue,  %  ]7e  dunes  of  Armenie.  peo  hulles  \Qi  beo^ 
lowure,  J^eo,  ase  |?e  lefdi  sei^,  hire  sulf  °  ouerleape^,  ne  strusteS  ^  heo 
so  wel  on  ham,  uor  hore  feblesce :!  uor  ne  muhte  heo  nout  i'Solien 
swuche  to-tredunge,  and  ]>ereuore  heo  ouerleapeS  ham,  %  forbere'S 
ham,  %  forbuwe'S  ®  ham  uort  J^et  heo  beon  iwaxen  herre,  urom  hulles 
to  dunes.  His  schedewe  hure  *?  hure  ^  ouerge^  and  wri'S  ham  be 
hwule  ]7et  he  leaped  ouer  ham  r'  J^et  is,  sum  ilicnesse  he  lei^  on  ham 
of  his  line  on  eor^e,  ase  j^auh  hit  were  his  schedewe.  Auh  ]>e 
dunes  underuo^  ]?e  treden^  of  him  suluen,  and  scheawe^  in  hore 
Hue  hwuch  his  liflode  was — hwu  "?  hwar  he  eode — i  hwuche  uilte — 
i  hwuche  wo  he  ledde  his  lif  on  eor^e.  Swuch  dune  was  |?e  gode 
Povv^el,  ]?et  seide  r'  "  Dejicimur,  sed  non  perimus,  mortificationem 
Jesu  in  corpore  nostro  circumferentes,  ut  et  uita  Jesu  in  corporibus 

»  seharpschipe.  T.  C.  ••  dunes.  T.  C.  «  Qu.  himsulf  ? 

<*  trustes.  T.     trust.  C,  •  forhuhes.  T,  <  lanhure.  C. 

P   trod  PS.   T. 


UNJUST  CONTEMPT  TO  BE  ENDURED  WITH  MEEKNESS.  381 

for  you  that  ye  be  fenced  around  with  them,  that  the  beast  of  hell, 
when  he  comes  sneaking  towards  you  to  bite  you,  may  hurt  himself 
upon  the  hardness,  and  slink  away  from  you.  With  all  this  hard- 
ness, be  glad  if  ye  are  little  spoken  of,  and  if  ye  are  disesteemed,  for 
a  thorn  is  sharp  and  disesteemed.  With  these  two  things  be  ye 
encompassed.  Ye  ought  not  to  let  any  evil  word  proceed  from  you, 
for  scandal  is  a  mortal  sin ;  and  ye  ought  to  let  no  evil  word  proceed 
from  you  any  more  than  from  the  dead.  And  be  glad  in  your 
heart  if  ye  suffer  insolence  from  Slurry,  the  cook's  boy,  who 
washeth  dishes  in  the  kitchen.  Then  are  ye  mountains  exalted  to 
heaven ;  for  consider  how  the  lady  speaketh  in  that  sweet  love-book, 
"  Venit  dilectus  meus  saliens  in  montibus,  transiliens  colles." " 
"  My  love  cometh,"  she  saith,  '•  leaping  on  the  mountains,  leaping 
over  the  hills."  Mountains  betoken  those  that  lead  the  highest  life, 
hills  are  the  lower.  Now,  she  saith  that  her  love  leapeth  on  the 
hills  [mountains],  that  is,  treadeth  upon  them,  and  defileth  them, 
and  suffereth  them  to  be  trodden  upon,  and  chastises  them  sharply : 
sheweth  in  them  the  footmarks  upon  his  own  person,  in  which  men 
trode  upon  him,  and  they  find  how  he  was  trodden  upon,  as  the 
footmarks  upon  him  shew.  These  are  the  high  mountains,  like  the 
mountain  of  Montjoye  and  the  mountains  of  Armenia.  The  hills, 
which  are  lower,  which  as  the  lady  saith  herself  [himself]  over- 
leapeth,  and  doth  not  trust  in  them  so  much,  on  account  of  their 
weakness ;  because  they  could  not  bear  to  be  so  trodden  upon,  and 
therefoi'e  she  [he]  overleapeth  them,  and  hath  patience  with  them, 
and  avoideth  them  until  they  be  waxen  higher,  from  hills  to 
mountains.  His  shadow,  however,  passeth  over  and  covereth  them 
while  he  leapeth  over  them,  that  is,  he  layeth  upon  them  some 
resemblance  of  his  life  on  earth,  as  if  it  were  his  shadow.  But  the 
mountains  receive  the  footmarks  of  himself,  and  exhibit  in  their  life 
what  manner  of  life  he  led — how  and  where  he  went — in  how  abject 


»  Song  of  Solomon,  ii.  8.     "  The  voice  of  my  beloved  I   behold  he  cometh  leaping  upon 
the  mountains,  !<kipping  over  the  hills."      R.  C.  translation. 


382  EEGULiE  INCLUSAKUM. 

nostris  manifestetur."  Alle  wo,  ewe's  Seinte  Powel,  *?  alle  scheome 
we  ]7olie^.  Auh  ]>et  is  ure  iseluh^e  jjet  we  beoren  in  ure  bodie 
Jesu  Cristes  deacllicnesse,  ]?et  hit  sutelie  in  us  hwuch  was  his  lif  on 
eor^e.  Got  hit  wot !  ]>eo  ];et  ]?us  do^  heo  preoue'S  hore  luue  tou- 
ward  ure  Louerde.  "Luuest  tu  me?  Cu^  hit,  uor  hiue  wule 
scheawen  hire  mid  uttre  werkes."  Gregorius  t'  "Probatio  dilec- 
tionis  exhibitio  est  operis."  Ne  beo  neuer  ]?ing  so  lierd  ]?et  luue  ne 
make's  nesshe,  J,  softe,  1  swete.  "Amor  omnia  reddit  facilia." 
Hwat  ]7ohe^  men  1!  wummen  uor  uals  luue !  and  more  wolden 
]?olien  !  And  hwat  is  more  wunder  J?et  siker  luue,  1  trewe  ?  swete 
Folio  105  h.  ouer  alle  o'Sre  luuen,  ne  mei  ameistren  us  so  uor^  ase  de^  ]?e  luue 
sunne !  Nout  for^i,  ich  wot  swulne  ]>et  bereS  bo^e  togedere  heui 
brunie  and  here,  ibunden  mid  iren  ]7e  middel  j^auh,  and  ermes  mid 
brode  ]7icke  bendes,  so  ]7et  tet  swote  J^erof  is  strong  passiun,  uorto 
]?o]ien  :^  *  nested,  wake's,  swinke'S  :!  and,  Crist  hit  wot,  he  mane's 
him,  *?  sei^  J^et  hit  ne  greue'S  him  nout  t  and  bid  me  ofte  techen 
him  sum  J^ing  mid  hwat  he  mulite  his  licome  deruen.  Deu  le  set  :f 
jet  he  weop'S  on  me,  monne''  sorest,  7  sei^  ]?et  God  haue'S  al 
uorjiten  him,  uor^i  'pet  he  ne  sent  him  none  muchele  secnesse.  Al 
]>et  euer  is  bitter,  uor  ure  Louerdes  luue,  al  him  ]7unche'S  swete. 
God  hit  wot,  ]?et  make^  luue  :'  u.or,  ase  he  sei^  me  ofte,  uor  none 
J^ing  ]7et  God  muhte  don  vuele  bi  him,  ]7auli  he  mid  ]?e  forlorene 
wurpe  him  into  helle,  ne  muhte  he,  him  J^unche'S,  luuien  him  J»e 
lesse.  And  jif  eni  mon  ei  '^  swucli  I'ing  ortroweS  bi  him,  he  is  more 
mat  *  |7en  J>eJ?e  of  inumen  mid  J^eof^e.  Ich  wot  ec  swuche  wummon 
]7et  ]7ole^  lute  lesse.  Auh,  nis  ]7er  bute  ]7onken  God  of  his  strencSe 
]7et  he  jiueS  ham.  And  iknowe  we  ure  owune  wocnesse  edmodliche  r^ 
and  luuie  we  hore  god,  7  so  hit  is  ure.  Vor,  ase  Seint  Gregorie 
sei'S,  "  Luue  is  of  so  muchele  strenc'Se  ]?et  heo  make^  oSres  god, 
wi'Suten  swinke  ure  owune  god."  Nu,  me  ]?unche'S  J>et  we  beo^ 
ikumen  into  ])e  seoue^e  dole,  ]?et  is  al  of  luue  ]?et  make's  schir 
heorte. 

"  ita  quod  passio  est  sudorem  lioruni  tolerare.     MS.  Oxoii. 

''  wiiienc.   T.  •=  oht.  T.     eut.  C.  ''  mad,  C 


LOVE  MAKETH  ALL  THINGS  EASY.       EXAMPLE.  383 

a  condition — and  in  what  pain  he  led  his  life  on  earth.  Such  a 
mountain  was  the  good  Paul,  who  said,  "  We  are  cast  down,  but  we 
perish  not ;  always  bearing  about  in  our  body  the  mortification  of 
Jesus,  that  the  life  also  of  Jesus  may  be  made  manifest  in  our 
bodies."'*  "We  suft'er,"  saith  St.  Paul,  "all  pain  and  all  shame." 
But  it  is  our  happiness  that  we  bear  in  oiu'  body  the  likeness  of 
Jesus  Christ's  death,  that  it  may  be  shewn  in  us  of  what  nature  was 
his  life  on  earth.  God  knoweth  !  they  that  act  thus  prove  their  love 
towards  our  Lord.  "  Lovest  thou  me  ?  Shew  it ;  for  love  will  shew 
itself  by  outward  acts."  St.  Gregory  saith,  "  The  proof  of  love  is  the 
manifestation  of  its  effect."  Nothing  is  ever  so  hard  that  love  doth 
not  make  tender,  and  soft,  and  sweet.  "  Love  maketh  all  things 
easy."  What  do  men  and  women  endure  for  false  love  !  and  would 
endure  more  !  And  what  is  more  to  be  wondered  at  is,  that  the 
love  which  is  faithful  and  true,  and  sweeter  than  any  other  love  may 
not  overmaster  us  so  much  as  doth  sinful  love  I  Yet,  I  know  a  man 
who  wearetli  at  the  same  time  both  a  heavy  cuirass  and  haircloth, 
bound  with  iron  about  the  middle  too,  and  his  arms  with  broad  and 
thick  bands,  so  tJiat  to  bear  the  sweat  of  it  is  severe  suffering ;  he 
fasteth,  he  watcheth,  he  laboureth,  and,  Christ  knoweth,  he  com- 
plaineth  and  saith  that  it  doth  not  oppress  him,  and  often  asks  me 
to  teach  him  something  wherewith  he  might  give  his  body  pain. 
God  knoweth,  yet  he,  the  most  sorrowful  of  men,  weepeth  to  me  and 
saith  that  God  hath  quite  forgotten  him,  because  he  sendeth  him  no 
great  sickness.  Whatever  is  bitter  seems  sweet  to  him  for  our 
Lord's  sake.  God  knoweth,  love  doth  this,  because,  as  he  often 
saith  to  me,  he  could  never  love  God  the  less  for  any  evil  thing  that 
He  might  do  to  him,  even  were  he  to  cast  him  into  hell  with  those 
who  perish.  And  if  any  man  confidently  believe  any  such  thing  of 
him,  he  is  more  confounded  than  a  thief  taken  with  his  theft.  I 
know  also  a  woman  of  like  mind  who  suffereth  little  less.  And  what 
remains  but  to  thank  God  for  the  strength  that  he  giveth  them  ? 

"  2  Corinth,  iv.  9,  10.      R.  C.  Translation  of  Vulgate. 


384  REGULJ^.  INCLUSARITM. 


Her  beginne'S  J?e  seoue^e  dole. 
Of  Luue. 

Seint  Powel  witne'S  ]7et  alle  uttre  herdschipes,  *?!  alle  vlesslies 
Folio  106.  pinunge,  t  alle  licomes  swinkes,  al  is  ase  nout  ajean  luue,  )?et 
schireS  "^  brihte^  ]?e  lieorte.  "  Exercitatio  corporis  ad  modicum 
ualet  ^  pietas  autem  ualet  ad  omnia :"  J^et  is,  "  Licomliche  bisischipe 
is  to  lutel  wur'S  ^  auh  swote  1  schir  heorte  is  god  to  alle  ]7inges.'' 
"  Si  tradidero  corpus  meum  ita  ut  ardeam :  si  lingwis  hominum 
loquar  et  angelorum  r'  et  si  distribuero  omnes  facultates  meas  in 
cibos  pauperum,  caritatem  autem  non  habeam,  nichil  mihi  prodest.^' 
"  pauli  ich  ku'Se,"  he  sei'S,  "alle  monne  ledene  7  englene:'  and  J>auli  ich 
dude  o  mine  bodie  alle  ]7e  pinen,  %  alle  J^e  passiuns  J7et  bodi  muhte 
bolien  :'  and  ]?auh  ich  jefde  poure  men  al  Jjet  ich  hefde :!  but  jif 
ich  hefde  luue  ]?er  mide  to  God  "?  to  alle  men,  in  him  1:.  for  him,  al 
were  aspilled  f  vor,  ase  ]?e  holi  abbod  Moises  seide,  "  Al  l?et  wo  J,  al 
|>et  herschipe  ]?et  we  ]?olie^  of  flesche,  ?  al  ]7e  god  ]?et  we  euer  do^, 
alle  swuche  ]7inges  ne  beo^  buten  ase  lomen  uorte  tilien  mide  j^e 
heorte.  EJif  eax  ne  kurue,  ne  j^e  spade*  ne  dulue,  ne  J?e  suluh^  ne 
erede,  hwo  kepte  ham  uorte  holden  ?"  Al  so  ase  no  mon  ne  luue^ 
lomen  uor  ham  suluen,  auh  de^  for  J>e  J>inges  ]7et  me  wurche'S  mid 
ham,  riht  al  so,  no  vlesshes  derf  nis  forte  luuien  bute  uor^i  ]7et  God 
be  ra'Ser  loke  jndeward  mid  his  grace,  and  makie  ]?e  heorte  schir  1! 
of  brihte  sih^e  :^  ]?et  non  ne  mei  habben  mid  monglunge  of  un- 
"Seauwes,  ne  mid  eor^lich  luue  of  worldliche  Jjinges  :^  uor  ]7is  mong 

>  spitel  staf.  T.     sputel  stef.  C.  *>  ploh.  T. 


EXCELLENCE  OF  LOVE,  OH  CHARITY.  385 

And  let  us  humbly  acknowledge  our  own  weakness,  and  love  their 
merit,  and  thus  it  becomes  our  own.  "  For,'^  as  St.  Gregory  saith, 
"  love  is  of  so  great  power  that  it  maketh  the  merit  of  others  our 
own  without  labour."  I  think  we  are  now  come  to  the  seventh  part, 
which  is  all  of  love,  which  maketh  a  pure  heart.     Here  beginneth 


PART  VII.— Of  Love. 

St.  Paul  witnesseth  that  all  outward  hardships,  and  all  pains  of 
the  flesh,  and  all  bodily  labours,  are  as  nothing  when  compared  with 
love,  which  purifieth  and  brighteneth  the  heart,  "  Exercitatio 
corporis  ad  modicum  valet ;  pietas  autem  valet  ad  omnia ;  "  *  that  is, 
"  Bodily  diligence  is  of  little  profit ;  but  a  sweet  and  clean  heart  is 
profitable  to  all  things."  "  Si  tradidero  corpus  meum  ita  ut  ardeam ; 
si  Unguis  hominum  loquar  et  angelorum ;  et  si  distribuero  omnes 
facultates  mens  in  cibos  pauperum,  caritatem  autem  non  habeam, 
nihil  mihi  prodest."  ^  "  Though  I  know,^'  saith  he, "  all  the  tongues  of 
men  and  angels ;  and  though  I  inflicted  upon  my  body  all  the  pains, 
and  all  the  sufferings  that  a  body  could  endure ;  and  though  I  gave 
poor  men  all  that  I  had ;  unless  I  had  therewith  love  to  God  and  to 
all  men,  in  him  and  for  him,  it  were  all  lost."  For,  as  the  holy  abbot 
Moyses  saith,  "  All  the  pain  and  all  the  hardships  that  we  suffer  in 
the  flesh,  and  all  the  good  we  do — all  such  things  are  but  as  tools 
with  which  to  cultivate  the  heart.  If  the  axe  did  not  cut,  nor  the 
spade  delve,  nor  the  ploughshare  plough,  who  would  care  to  have 
them  ?  "  In  like  manner,  as  no  man  loveth  tools  for  themselves,  but 
for  the  things  which  are  done  with  them,  so,  no  pain  of  the  flesh  is 
to  be  loved,  unless  on  this  account,  that  God  may  the  sooner 
regard  this  with  his  grace,  and  make  the  heart  pure  and  of  clear 
sight ;  which  none  can  have  with  an  intermixture  of  vices,  nor  with 
earthly  affection  towards  the  things  of  the  world ;  for  this  mixing  so 


«  1  Timothy,  iv.  8.  "  1  Corintli.  xiii.  1,  3, 

ca:md.  soc.  3  d 


386  REGUL^  INCLUSARUM. 

woreS  ^  so  ^e  eien  of  ]7e  heorte  |?et  heo  ne  mei  iknowen  God,  ne 
gleclien  of  his  sih'Se,  "  Schir  lieorte,"  ase  Seint  Bernard  Bel's, 
"  make^  two  j^inges  t'  J^et  tu,  al  j^et  jju  dest,  do  hit  oSer  uor  luue 
Folio  106  &.  one  of  God,  o^er  uor  o'Sres  god,  7  for  his  biheue."  Haue,  in  al  ]7et 
tu  dest,  on  of  ]?eos  two  ententes,  o'Ser  bo  togederes :'  uor  ]>e  latere 
ualle^  into  ])e  uorme.  Haue  euer  schir  heorte  |?us,  1:  do  al  ]?et  tu 
wilt.  Haue  wori  ^  heorte  *?  al  ])e  sit  vuele.  "  Omnia  munda  mun- 
dis,  coinquinatis  uero  nichil  est  mundum."  Apostolus.  St  Augus- 
tinus  :'  "  Habe  caritatem  et  fac  quicquid  uis  t'  uoluntate,  uidelicet, 
rationis."  Vor^i,  mine  leoue  sustren,  ouer  alle  ]?ing  beoS  bisie  uorte 
habben  schir  heorte.  Hwat  is  schir  heorte  ?  Ich  hit  habbe  iseid 
er :  ]>et  is,  J^et  je  no  ]?ing  ne  wilnen,  ne  ne  luuien  bute  God  one,  and 
j7eo  ilke  ];inges,  uor  God,  ]?et  helped  ou  touward  him.  Uor  God, 
ich  sigge,  luuien  ham,  7  nout  for  ham  suluen — ase  mete,  "?  do's,  and 
mon  o'Ser  wummon  |?et  je  beo'S  of  igoded.  Uor,  ase  Seint  Austin 
sei^,  *?  spekeS  )7us  to  ure  Louerd,  "Minus  te  amat  qui  preter  te 
aliquid  amat  quod  non  propter  te  amat :"  ]>et  is,  "  Louerd,  lesse  heo 
luuieS  ]?e  ]7et  luuieS  out  bute  'pe,  bute  jif  heo  luuien  hit  for  ]?e." 
Schirnesse  of  heorte  is  Godes  luue  one.  1  }>issen  is  al  "pe  strencSe 
of  alle  religiuns,  and  J^e  ende  of  alle  ordres.  "  Plenitudo  legis  est 
dilectio."  "  Luue  fulle'S  ]?e  lawe,"  he  seiS,  Seinte  Powel.  "  Quicquid 
precipitur  in  sola  caritate  solidatur."  "  Alle  Godes  hesten,"  ase 
Seint  Gregorie  Bel's,  "bee's  Ine  luue  iroted."  Luue  one  schal  beon 
Held  ine  Seinte  Miheles  weie.  peo  |?et  mest  luuie^,  peo  schullen 
beon  mest  iblisced  t'  nout  ]?eo  J?et  lede^  herdest  lif  ^  uor  luue  ouer- 
wel^  hit.  Luue  is  heouene  stiward,  uor  hire  muchele  ureoschipe,'' 
uor  heo  ne  ethalt  no  )?ing,  auli  heo  jiue'S  al  ])et  heo  haue^,  *?  ec  hire 
suluen  :'  elles  GO'S  ne  kepte  nout  of  al  |;et  hire  were. 


Folio  107.        Cjrod  haue'S  of-gon  ure  luue  on  alle  kunne  wisen.     He  haue^ 
niuchel  Idon  us,  "?  more  bihoten.     Muchel  jeoue  of-drawe^  luue :' 

^  Ms  luue  weorre'S.  C.  ''  weari.  T,  •"  freolaic.   T.     freolec    C. 


A  PURE  HEART  ESSENTIAL  TO  LOVE.  387 

distorts  the  eyes  of  the  heart  that  it  cannot  know  God,  nor  be  glad 
at  his  sight.  "  A  pure  heart,"  as  St.  Bernard  saith,  "  doth  two 
things,  it  maketh  thee  to  do  whatever  thou  doest,  either  for  the  love 
of  God  only,  or  for  the  good  or  benefit  of  another."  In  all  that  thou 
doest,  have  one  of  these  two  intents,  or  both  together,  for  the  latter 
coincides  with  the  former.  Keep  thy  heart  always  thus  pure,  and 
do  all  that  thou  wilt.  Have  a  perverse  heart,  and  every  thing  is 
evil  with  thee.  The  apostle  saith,  "  Unto  the  pure  all  things  are 
pure,  but  unto  them  that  are  defiled  is  nothing  pure."  *  And  St. 
Austin,  "  Have  charity  and  do  whatsoever  thou  wilt,  that  is,  by  the 
will  of  reason."  Wherefore,  my  dear  sisters,  endeavour,  above  all 
things,  to  have  a  pure  heart.  What  is  a  pure  heart  ?  1  have  told 
you  before :  it  is  that  ye  neither  desire  nor  love  any  thing  but  God 
only,  and  those  things,  for  God,  that  assist  you  to  come  to  him.  I 
say  ye  are  to  love  them  for  God,  and  not  for  themselves — as  food 
and  clothing,  and  man  or  woman  from  whom  ye  receive  benefits ; 
for,  as  St.  Austin  saith,  and  speaketh  thus  to  our  Lord,  "  Minus  te 
amat  qui  pra3ter  te  aliquid  amat  quod  non  propter  te  amat :  "  that  is, 
"  Lord,  she  loveth  thee  less  who  lovetli  any  thing  but  thee,  unless  she 
love  it  for  thee."  Pureness  of  heart  is  the  love  of  God  only.  In 
this  is  the  whole  strength  of  all  religious  professions,  and  the  end  of 
all  religious  orders.  "  Plenitude  legis  est  dilectio."  ^  "  Love  ful- 
fiUeth  the  law,"  saith  St.  Paul.  "  Quicquid  prtecipitur  in  sola 
caritate  solidatur."  "  All  God's  commands,"  as  St.  Gregory  saith, 
"  are  rooted  in  love."  Love  alone  shall  be  laid  in  St.  Michael's 
balance.  They  who  love  most  shall  be  most  blessed,  not  they  who 
lead  the  most  austere  life,  for  love  outweigheth  this.  Love  is 
heaven's  steward,  on  account  of  her  great  liberality,  for  she  retains 
nothing  for  herself,  but  giveth  all  that  she  hath,  and  even  herself, 
otherwise  God  would  not  esteem  any  of  the  things  that  were  hers. 

God  hath  deserved  our  love  in  every  way.     He  hath  done  much 
for  us,  and  hath   promised  more.     A  great  gift  attacts  love,  and  he 

■<■  Titus,  i.  15.  *'   Romans,  xiii.  10. 


388  REGUL^  INCLUSARUM. 

me  mucliel  jef  he  us.  Al  ];ene  world  he  jef  us  in  Adam  ure 
Ueder  r'  and  al  J^et  is  i"Se  worlde  he  werp  under  ure  wet — bestes  "it 
fueles,  ear  we  weren  uorgulte.  "  Omnia  subjecisti  sub  pedibus  ejus, 
oues  et  boues  uniuersas,  insuper  et  pecora  campi,  volucres  celi  et 
pisces  maris,"  '^c.  And  jet  al  ]>et  is,  ase  is  J^eruppe  iseid,  seme's  ]?e 
gode,  to  ];e  sonle  biheue  r'  jete  pe  vuele  serue^S  eorS,  seea,  7  sunne 
[viz.  sol].  Eet  he  dude  more:  he  jef  us  nout  one  of  his,  auh  dude 
al  him  suluen.  So  heih  jeoue  nes  neuer  ijiuen  to  so  louwe 
wrecches.  Apostolus :  "  Christus  dilexit  ecclesiam  et  dedit  semet- 
ipsum  pro  ea."  Seinte  Powel  sei^,  "  Crist  luuede  so  his  leofmon  J^et 
he  jef  for  hire  ]>e  pris  of  him  suluen."  Nirae'S  god  jeme,  mine  leoue 
sustren,  uor  hwi  we  ouh  him  to  luuien.  Brest,  ase  a  mon  '\>et 
wowe'S* — ase  a  king  j^et  luuede  one  lefdi  of  feorrene  londe,  and 
sende  hire  his  sondesmen  biforen,  ]>et  weren  ]>e  patriarkes  7  J^e  pro- 
phetes  of  Ipe  Okie  Testament,  mid  lettres  isealed.  A  last  he  com 
him  suluen,  and  brouhte  ]>et  gospel  ase  lettres  iopened,  and  wrot  mid 
his  owune  blode  saluz  to  his  leofmon,  of  luue  gretunge  uorte  wowen 
hire  mide,  "?  forte  welden  hire  luue.  Herto  ualle'S  a  tale,  and  on 
iwrien  ^  uorbisne. 


A  lefdi  was  j^et  was  mid  hire  uoan  °  biset  al  abuten,  and  hire  lond 
al  destrued,  t  heo  al  poure,  wi^innen  one  eor'Sene  castle.  On  mihti 
kinges  luue  was  ]7auh  biturnd  upon  hire,  so  vnimete  swu^e  ]>et  he 
uor  wouhlecchunge  ^  sende  hire  his  sonden,  on  efter  o'Ser,  and  ofte 
somed  monie  i'  7  sende  hire  beaubelet  ^  bo^e  ueole  *?  feire,  and 
I'oUo  107  i.  sukurs  of  liuene'S,  "?  help  of  his  heie  bird  to  holden  hire  castel.  Heo 
underueng  al  ase  on  unrecheleas  ]?ing  }>et  was  so  herd  iheorted  ]7et 
hire  luue  ne  mihte  he  neuer  beon  J?e  neorre.  Hwat  wult  tu  more  ? 
He  com  himsulf  a  last,  and  scheawede  hire  his  feire  neb,  ase  ];e  ]?et 
was  of  alle  men  ueirest  to  biholden,  and  spec  swu'Se  sweteliche  7  so 

>■■  wohes.  T.  •>  Imlet.  T. 

'  fan.  T.  C,  ■'   wohlac.   T.      woclilec.   C. 

^  bcawbelcz.  T.      beaubelez.   C. 


AVHAT  GOD  HAS  DONE  TO  GAIN  OUll  LOVE.  389 

gave  us  much.  He  gave  us  the  whole  world  in  our  father  Adam. 
And  all  that  is  in  the  world  he  cast  under  our  feet — beasts  and 
fowls,  before  we  had  sinned.  "  Thou  hast  put  all  things  under  his 
feet :  all  sheep  and  oxen,  moreover  the  beasts  also  of  the  field, 
the  birds  of  the  air,  and  the  fishes  of  the  sea,"  Szc.^  And  besides, 
as  has  been  already  said,  all  that  is  serveth  the  good,  to  the  profit  of 
the  soul :  moreover,  the  earth,  the  sea,  and  the  sun  serve  the  evil. 
He  did  yet  more :  he  gave  us  not  only  of  his  own  things,  but  he 
gave  us  himself.  So  noble  a  gift  was  never  given  to  such  abject 
wretches.  The  apostle  St.  Paul  saith,  "  Christus  dilexit  ecclesiam 
et  dedit  semetipsum  pro  ea."  ^  "  Christ  so  loved  his  spouse  that  he 
gave  for  her  the  price  of  himself."  Observe  carefully,  my  dear 
sisters,  why  we  ought  to  love  him.  First,  as  a  man  that  wooeth — 
as  a  king  that  loved  a  lady  of  a  distant  land,  and  sent  before  him  his 
ambassadors  to  her,  which  were  the  patriarchs  and  the  pi'ophets  of 
the  Old  Testament,  with  sealed  letters.  At  last  he  came  himself, 
and  brought  the  Gospel,  as  letters  opened,  and  wrote  with  his  own 
blood  salvation  to  his  beloved  as  a  love  greeting,  to  woo  her  with, 
and  to  obtain  her  love.  To  this  belongs  a  tale,  and  a  lesson  under 
the  cover  of  a  similitude. 

There  was  a  lady  who  was  besieged  by  her  foes  within  an  earthen 
castle,  and  her  land  all  destroyed,  and  herself  quite  poor.  The  love 
of  a  powerful  king  was,  however,  fixed  upon  her  with  such  bound- 
less affection,  that  to  solicit  her  love  he  sent  his  ambassadors,  one 
after  another,  and  often  many  together,  and  sent  her  jewels  both 
many  and  fair,  and  supplies  of  victuals,  and  the  aid  of  his  noble 
army  to  keej)  her  castle.  She  received  them  all  as  a  careless 
creature,  that  was  so  hard-hearted  that  he  could  never  get  any 
nearer  to  her  love.  What  wouldest  thou  more  ?  He  came  himself 
at  last  and  shewed  her  his  fair  face,  as  one  who  was  of  all  men  the 
most  beautiful  to  behold  ;  and  spoke  most  sweetly,  and  such  pleasant 

"  Psalm  viii.  *■   Epliesiaus,  v,  25. 


390  REGULJE  INCLUSARUM. 

murie  wordes  j^et  lieo  muhten  J^e  deade  arearen  iirom  dea'Se  to  Hue. 
And  wroulite  ueole  wuiidres,  and  dude  ueole  meistries  biuoren  hire 
eihsih^e  "!  %  sclieawede  hire  his  mihten  ^.  tolde  hire  of  his  kinedome  "i 
and  bead  for  to  makien  hire  cwene  of  al  ]?et  he  ouhte.  Al  }>is  ne 
help  nout.  Nes  ]>is  wunderh'ch  hoker  ?  Vor  heo  nes  neuer  wur^e 
uorte  beon  his  schelchine.*  Auh  so,  ]7uruh  his  debonerte,  luue  hefde 
ouerkumen  hine  j^et  he  seide  on  ende,  "  Dame,  \\\.  ert  iweorred,  %  J^ine 
uon  beo^  so  stronge  j^et  tu  ne  meiht  nonesweis,  wi'Suten  sukurs  of 
me,  etfleon  hore  honden,  )7et  heo  ne  don  J»e  to  scheomefule  dea'S. 
Ich  chulle  uor  \q  luue  of  J>e  nimen  ]?is  fiht  upon  me,  and  aredden  \q,  of 
ham  ]?et  scheche^  ]7ine  dea'S.  Ich  wot  J^auh  for  so'Se  J^et  ich  schal 
bitweonen  ham  underuongen  ^  dea'Ses  wunde  i  and  ich  hit  wulle 
heorteliche  uorto  of-gon  "^  J^ine  heorte.  Nu,  J^eonne,  biseche  ich  J^e, 
uor  ]?e  luue  ]?et  ich  ku'Se  ]?e,  J^et  tu  luuie  me,  hure  '%  hure,*^  efter  ]?en 
ilke  dead  dealSe,  hwon  ]>u  noldes  hues."  pes  king  dude  al  ]>us : 
aredde  hire  of  alle  hire  uon,  and  was  himsulf  to  wundre  ituked,  and 
isleien  on  ende.  puruh  miracle,  ]7auh,  he  aros  from  dea^e  to  line. 
Nere  j^eos  ilke  lefdi  of  vuele  kunnes  kunde,  jif  heo  ouer  alle  Jiing  ne 
luue  him  her  efter? 

Folio  108.  pes  king  is  lesu  Crist,  Godes  sune,  J^et  al  o  J^isse  wise  wowude 
ure  soule,  ]?et  ]?e  deoflen  heueden  biset.  And  he,  ase  noble  wo  ware 
efter  monie  messagers,  %  feole  god  deden,  com  uorto  preouen  his 
luue,  and  scheawede  ]7uruh  knihtschipe  J)et  he  was  luue-wurde  i  ase 
weren  sumewhule  knihtes  iwuned  for  to  donne.  He  dude  him  ine 
turnement,  %  hefde  uor  his  leofmonnes  luue,  his  schelde  ine  uihte, 
ase  kene  kniht,  on  eueriche  half  i-J^urled.  pis  scheld  j>et  wreih  his 
Godhed  was  his  leoue  licome  J^et  was  ispred  o  rode,  brod  ase  scheld 
buuen  in  his  i-streiht  earmes,  and  neruli  bineo^en,  ase  J^e  on  uot, 
efter  j^et  me  wene'S,  sete  upon  |7e  oSer  uote.     pet  J>is  scheld  naue'S  ® 


■»  tuftin.  T.  C.  •>  nime.  T.     neome.  C. 

•^  ouerga.  T.     edgan.   C.  ^  Lure.  T.     lanhure.  C. 

^  efter  moiincd  wenc.  T. 


THE  LOVE  OF  CHRIST  TO  MANKIND  SHEWN  IN  A  PARABLE.    391 

words,  that  they  miglit  have  raised  the  dead  from  death  to  Hfe. 
And  he  wrought  many  miracles,  and  did  many  wondrous  works 
before  her  eyes,  and  shewed  her  his  power,  told  her  of  his  kingdom, 
and  offered  to  make  her  queen  of  all  that  belonged  to  him.  All 
this  availed  nothino;.  Was  not  this  disdain  a  marvellous  thino;  ? 
For  she  was  never  worthy  to  be  his  scullion.  But,  through  his 
goodness  and  gentleness,  love  so  overmastered  him  that  he  at  last 
said,  "  Lady,  thou  art  attacked,  and  thy  enemies  are  so  strong  that, 
without  help  of  me,  thou  canst  not  by  any  means  escape  their  hands, 
so  that  they  may  not  put  thee  to  a  shameful  death.  I  will,  for  the 
love  of  thee,  take  upon  me  this  fight,  and  deliver  thee  from  those 
who  seek  thy  death,  yet  I  know  assuredly  that  among  them  I  shall 
receive  a  mortal  wound,  and  I  will  gladly  receive  it  to  win  thy 
heart.  Now  then,  I  beseech  thee,  for  the  love  that  I  shew  thee,  that 
thou  love  me,  at  least  after  being  thus  done  to  death,  since  thou 
wouldst  not  in  my  life-time."  This  king  did  so  in  every  point. 
He  delivered  her  from  aU  her  enemies,  and  was  himself  grievously 
maltreated,  and  at  last  slain.  But,  by  a  miracle,  he  arose  from 
death  to  life.  Would  not  this  lady  be  of  a  most  perverse  nature,  if 
she  did  not  love  him,  after  this,  above  all  things  ? 

This  king  is  Jesus  Christ,  the  Son  of  God,  who  in  this  manner 
wooed  our  soul,  which  the  devils  had  besieged.  And  he,  as  a  noble 
wooer,  after  many  messengers,  and  many  good  deeds,  came  to  prove 
his  love,  and  shewed  by  his  knightly  prowess  that  he  was  worthy  of 
love,  as  knights  were  sometimes  wont  to  do.  He  engaged  in  a 
tournament,  and  had,  for  his  lady's  love,  his  shield  every  where 
pierced  in  battle,  like  a  valorous  knight.  This  shield  which  covered 
his  godhead  was  his  dear  body,  that  was  extended  on  the  cross, 
broad  as  a  shield  above,  in  his  outstretched  arms,  and  narrow  be- 
neath, because,  as  men  suppose,  the  one  foot  was  placed  upon  the 
other  foot.  That  this  shield  had  no  sides  is  to  signify  that  his 
disciples,  who  ought  to  have  stood  by  him  and  be  his  sides,  all  fled 


Folio  108  6. 


392  EEGUL^  INCLUSARUM. 

none  siden  is  forto  bitocnen  ];et  his  deciples,  j^et  schulden  stonden  bi 
him,  and  i-beon  liis  siden,  vluwen  alle  urom  him  J,  bilefden  him  ase 
ureomede  :^  ase  ]?e  gospel  sei'S,  "  Rehcto  eo,  omnes  fugerunt."  pis 
scheld  is  i-jiuen  us  ajean  alle  temptaciuns,  ase  Jeremie  witne'S  :! 
"  Dabis  scutum  cordis,  laborem  tuum,"  7  Psalmista,  "  Scuto  bone 
uoluntatis  tue  coronasti  nos,"  pis  scheld  ne  schilt  us  nout  one  urom 
alle  vueles  f  auh  de^  jet  more :'  hit  krune'S  us  in  heouene.  "  Scuto 
bone  uoluntatis  tue,"  Louerd,  he  sol's,  Dauid,  mid  |>e  scheld  of  J?ine 
gode  wille.  Vor,  willes  he  J'olede  al  j^et  he  |7olede.  Ysaias. 
"Oblatus  est  quia  uoluit."  Me,  Louerd,  J>u  seist,  hwarto?  Ne 
muhte  he  mid  lesse  gref  habben  ared  us  ?^  Ee  siker,^  ful  lihtliche  :' 
auh  he  nolde.  Hwareuore  ?  Vorte  binimen  us  euerich  bitellunge 
aTcan  him  of  ure  luue,  ]?et  he  so  deore  bouhte.  Me  buS  lihtliche  a 
bino-  bet  me  luue'S  Intel.  He  bouhte  us  mid  his  heorte  blode  :' 
deorre  pris  nes  neuer,  uorte  of-drawen  of  us  ure  luue  touward  him 
]?et  kostnede  him  so  deorre.  Ine  schelde  beo^  j^reo  ]?inges,  ]?et  treo, 
and  ]>et  le'Ser,  1  ]>e  peintange.'^  Al  so  was  i^isse  schelde — J^et  treo 
of  "be  rode,  1:  j^et  le'Ser  of  Godes  licome,  and  ]?e  peintunge  of  J?e 
reade  blode  ]>et  heowede  hire  so  ueire.  Eft,  ]?e  J>ridde  reisun. 
Efter  kene  knihtes  dea'Se  me  honge'S  heie  ine  chirche  his  scheld  on 
his  munegunge.  Al  so  is  ]?is  scheld,  J^et  is,  J^et  crucifix  iset  ine 
chirche,  ine  swuche  stude  ]?et  me  hit  sonest  iseo,  vorto  ]?enclien  ]7erbi 
o  Jesu  Cristes  knihtschipe  J^et  he  dude  o  rode.  His  leofmon  biholde 
beron  hu  he  bouhte  hire  luue  and  lette  ]7urlen  his  scheld  :/  ]7et  is, 
lette  openen  his  side  uorte  scheawen  hire  his  heorte,  and  forto 
scheawen  hire  openliche  hwu  inwardliche  he  luuede  hire,  and  forto 
of-drawen  hire  heorte. 

Uour  heaued  luuen  me  iuint  i^isse  worlde — bitweonen  gode 
iueren  l?e  uormeste  is  :'  bitweonen  mon  "?  wummon  ]>e  o'Ser  is  :f 
bitweonen  wif  1:  hire  child  ]7e  j^ridde  is  :!  bitweonen  licome  1:  soule. 

■1  irud  us  fram  helle.  T.  ''  S«se  I  wis.  T.     Ses  I  wis.   C. 

'  litinge.  T. 


THE  CROSS  OF  CHRIST  OUR  SHIELD.  393 

from  him  and  forsook  him  as  an  alien,  as  the  Gospel  saith,  "  They 
all  forsook  him  and  fled."*  This  shield  is  given  us  against  all 
temptations,  as  Jeremiah  testifieth,  "  Thou  shall  give  them  a  buckler 
of  heart,  thy  labour."  ^  And  the  Psalmist,  "  Thou  hast  cro^Yned  us 
as  with  a  shield  of  thy  good  will.''  *=  This  shield  defends  us  not 
only  from  all  evils,  but  doth  yet  more,  it  crowneth  us  in  heaven, 
"  Scuto  bona}  voluntatis  tuae."  "  O  Lord,"  saith  David,  "  with  the 
shield  of  thy  good  will."  For,  willingly  did  he  suffer  all  that  he 
suffered.  Isaiah  saith,  "  He  was  offered  because  it  was  his  own 
will."  d  But,  "  O  Lord,"  thou  sayest,  "  why  ?  "  Could  he  not  have 
delivered  us  with  less  trouble?  Yes,  indeed,  full  easily,  but  he 
would  not.  Wherefore  ?  To  take  away  from  us  every  excuse  for 
not  loving  him  who  redeemed  us  at  so  dear  a  price.  Men  buy  for 
an  easy  price  a  thing  for  wliich  they  care  little.  He  bought  us  with 
his  heart's  blood,  a  dearer  price  there  never  was,  that  he  might  draw 
out  of  us  our  love  toward  hiin  which  cost  him  so  dear.  There  are 
three  things  in  a  shield,  the  wood,  the  leather,  and  the  painting. 
So  was  there  in  this  shield  ;  the  wood  of  the  cross,  the  leather  of 
God's  body,  and  the  painting  of  the  red  blood  which  stained  it  so 
fully.  Again,  the  third  reason.  After  the  death  of  a  valiant  knight, 
men  hang  up  his  shield  high  in  the  church,  to  his  memory.  So  is 
this  shield,  that  is  the  crucifix,  set  up  in  the  church,  in  such  a  place 
in  which  it  may  be  soonest  seen,  thereby  to  remind  us  of  Jesus 
Christ's  knighthood,  which  he  practised  on  the  cross.  His  spouse 
beholdeth  thereon  how  he  bought  her  love,  and  let  his  shield  be 
pierced,  that  is,  let  his  side  be  opened  to  shew  her  his  heart,  and  to 
shew  her  openly  how  deeply  he  loved  her,  and  to  draw  her  heart  to 
him. 

Four  principal  kinds  of  love  are  found  in  this  world.  The  first 
is  between  virtuous  friends ;  the  second  is  between  man  and  woman ; 
the  third,  between  a  woman  and  her  child ;  [the  fourth,]  between 

"  Matt.  xxvi.  56.  *"  Lament,  iii.  65.  Trans,  of  Vulgate. 

■^  Psalm  V.  13.  Tr.  of  Vulgate.  ''  Isaiah,  liii.  7.  Vulgate. 

CAMD.  SOC.  3  E 


394  REGUL^  INCLUSARUM. 

peo  luue  ]7et  Jesu  Crist  bane's  to  his  cleore  leofmon  ouerge'S  ham 
alle  uoure,  %  passe'S  ham  alle.  Ne  telle'S  me  him  god  feolawe  ]?et 
leib  his  wed  ine  Giwerie  uorto  acwiten  ut  his  fere  ?  God  Almihti 
leide  himsulf  uor  us  ine  Giwerie,  and  dude  his  deorewur'Se  bodi 
uorto  acwiten  ut  liis  leofmon  of  Giwene  honden.  Neuer  uere  swuch 
Fo??'o  109.  fordede'*  ne  dude  uor  his  owune  uere.  Muchel  bine  is  ofte 
bitweonen  mon  ?  wummon.  Auh  J^aub  beo  were  iwedded  liira  beo 
muhte  i-wur^en  so  unwrest,  t  so  longe  beo  muhte  viorhoren  hire 
mid  o'Ser  men,  J^et,  tauh  beo  wolde  kumen  ajean,  he  ne  kepte  hire 
nout.  And  for'Si  Crist  luue^  more :!  uor  J^aub  ]7e  soule  bis  spuse 
uorborie  hire  mid  j^e  ueond  of  belle,  under  heaued  sunne  ueole  jeres 
%  dawes,  his  merci  is  hire  euer  jeruh  liwonse  beo  wule  kumen  to  him 
"%  bileauen  ^  j^ene  deouel.  Al  Jjis  he  sei^  himsulf  ]?uruh  Jeremie, 
"  Si  dimiserit  uir  uxorem  suam,"  1'c.  "  Tu  autem  fornicata  es  cum 
multis  amatoribus,  tamen  reuertere  ad  me  dicit  Dominus."  Eet  be 
sei'S,  al  dei,  "  pu  ]?et  bauest  so  unwrestelicbe  idon,  biturn  ]?e  and  cum 
ajean  ^  wilkuine  schaltu  been  me."  "  Immo,  et  occurrit  prodigo 
uenienti."  Eet  be  eorne'S,  hit  sei^,  ajean  hire  jan-kume,  and 
worpe^  earmes  anon  abuten  hire  sweore.  Hwat  is  more  milce? 
Eet  her  is  gledfulure  wunder :  Ne  beo  neuer  his  leofmon  uorhored 
mid  so  monie  de^licbe  sunnen,  so  sone  so  beo  kume^  ajean  to  him, 
be  make^  hire  neouwe  meiden.  Vor,  ase  Seint  Austin  sei"S,  "  So 
muchel  is  bitweonen  Godes  neihlecbunge  *?  monnes  to  wummon  ]>et 
monnes  neihlecbunge  make'S  of  meiden  wif,  and  God  make^  of  wif 
mei'Sen."  "Restituit,"  inquid  Job,  "in  integrum."  Gode  werkes  ? 
treowe  bileaue,  j^eos  two  |;inges  beo^  meidebod  ine  soule.  Nu  of  ]?e 
]?ridde  luue :  Child  ]?et  heued  swuclie  vuel  j^et  him  bihouede  he's  of 
blode  er  hit  were  ibeled,  muchel  kmede  J^e  mober  hit  ]?et  wolde  him 
l^is  he's  makien.     pis  dude   ure  Louerd   us  j^et  weren  so  sike  of 


forXdede.   C.  "  leaten.   T. 


THE  LOVE  OF  CHRIST  TO  HIS  SPOUSE,  THE  SOUL.  395 

body  and  soul.  The  love  which  Jesus  Christ  hath  to  his  dear 
spouse  surpasseth  them  all  four,  and  excel leth  them  all.  Do  not 
men  account  him  a  good  friend  who  layeth  his  pledge  in  Jewry  to 
release  his  companion?  God  Almighty  laid  himself  in  Jewry  for 
us,  and  gaye  up  his  precious  body  to  release  his  spouse  out  of  the 
hands  of  the  Jews.  Neyer  did  friend  give  such  a  surety  for  his  own 
friend.  There  is  much  love  often  between  man  and  woman.  But, 
although  she  were  married  to  him,  she  might  become  so  depraved, 
and  might  so  long  be  unfaithful  to  him  with  other  men,  that  though 
she  were  willing  to  return  to  him,  he  would  not  receive  her.  And 
therefore  Christ  loveth  more  ;  for  though  the  soul,  his  spouse,  should 
be  unfaithful  to  him  with  the  fiend  of  hell,  in  mortal  sin  many  years 
and  days,  his  mercy  is  ever  ready  for  her,  whensoever  she  will  come 
to  him,  and  renounce  the  devil.  All  this  he  saith  himself  by 
Jeremiah,  "  If  a  man  put  away  his  wife  and  she  go  from  him,  and 
become  another  man's,  shall  he  return  unto  her  again  ?  But  thou 
hast  played  the  harlot  with  many  lovers,  yet  return  again  to  me 
saith  the  Lord."  '^  He  still  saith  all  the  day,  "  Thou  who  hast  done 
so  wickedly,  turn  thee  and  come  again,  welcome  shalt  thou  be  to 
me."  "  Immo,  et  occurrit  prodigo  venienti."  He  even  runneth  to 
meet  her  returning,  and  immediately  throweth  his  arms  about  her 
neck.  What  greater  mercy  can  there  be?  Yet  here  is  a  more 
joyful  wonder.  Though  his  spouse  were  polluted  with  so  many 
deadly  sins,  as  soon  as  she  cometli  to  him  again,  he  maketh  her 
again  a  virgin.  "  For,"  as  St.  Austin  saith,  "  so  great  a  difference 
is  there  between  God's  communion  with  the  soul,  and  man's  with 
woman,  that  man's  communion  maketh  of  a  maiden  a  wife,  and  God 
maketh  of  a  wife  a  maiden."  "  He  hath  given  me  again,"  saith 
Job,  "  all  that  I  had  before."  These  two  things,  good  works  and 
true  faith,  are  maidenhood  in  the  soul.  Now,  concerning  the  third 
kind  of  love :  If  a  child  had  a  disease  of  such  a  nature,  that  a  bath 
of  blood  were  required   for  him  before  he  could  be  healed,  that 

»  Jeremiah,  iii.  1. 


396  KEGUL^  INCLUSARUM. 

siiiine,  J  so  isuled  "per  mide  ]7et  no  j^ing  ne  muhten  helen  us  ne 
Folio  109  b.  clensen  us  bute  his  blod  one  :!  uor  so  he  hit  wolde :'  his  luue  makede 
us  beS  ]>erof  r^  iblesced  beo  he  euere !  preo  be'Ses  he  grei'Sede  to 
his  deore  leofmon  uorto  wasshen  hire  in  ham  so  hwit "?  so  ueir  bet 
heo  were  wur'Se  his  clene  cluppunges.  pet  crest  be^S  is  fuhiht.  pet 
oSer  beo^  teares,  inre  o^er  uttre,  efter  Ipe  uorme  be^,  jif  heo  hke 
filled,  pet  J^ridde  be^  is  Jesu  Cristes  blod  \>et  halewe'S  ^  horS  ]?eos 
oSre,  ase  Seint  Johan  sei'S  i'Se  Apocahpse,  "  Qui  dilexit  nos  et  lauit 
nos  in  sanguine  suo :"'  J^et  is,  he  luucS  us  more  pen  eni  moder  de'b 
hire  child.  He  hit  sol's  himsulf  |?uruh  Isaie:  "Nunquid  potest 
mater  obliuisci  filii  uteri  sui  ?  "  ?c.  "  Mei  moder  uorjiten  hire  child  ?  " 
he  sei^,  "  and  tauh  heo  do,  ich  ne  mei  pe  uorjiten  neuer :  "  and  sol's  pe 
reisun  efter,  hwareuore,  "  In  manibus  meis  descripsi  te."  "  Ich 
habbe,"  he  sei^,  "  depeint  pe  i^  minehonden."  So  he  dude  mid  reade 
blode  up  o'Se  rode.  Mon  knut  his  kurtel  "^  uorte  habben  |?ouht  of 
one  )>inge :'  auh  ure  Louerd,  uor  he  nolde  neuer  uorjiten  us,  he 
dude  merke  of  ]?urlunge  ine  bo  two  his  honden.  Nu  of  pe  ueor'Se 
luue.  pe  soule  luue'S  Jjet  bodi  swu-Se  mid  alle  :'  *?  J^et  is  e'Scene  i'Se 
twinnunge  :!  vor,  leoue  ureond  beo'S  sorie  hwon  heo  schulen  twinnen. 
Auh  ure  Louerd  willeliche  to-tweamede  ^  his  soule  uroni  his  bodie 
vorto  ueien  ure  bo^e  togederes,  world  a  buten  ende,  i'Se  blisse  of 
heouene.  pus,  lo !  Jesu  Cristes  luue  touward  his  deore  spuse,  J^et 
is,  lioli  chirche,  oSer  pe  cleane  soule,  passed  alle,  t  ouerkume'S  pe 
uour  meste  luuen  j^et  me  ivint  on  eor'Se !  Mid  al  ];isse  luue  jet  he 
wOwe^  hire  o  J^isse  wise. 


Fviio  110.        pi  luue,  he  sol's,  urre  Louerd,  o'Ser  heo  is  forto  jiuen  allunge, 
oSer  heo  is  forto   sullen,  oSer  heo  is  forto  reauen  1  to  nimen  mid 

=■  haldeS.  C.  ''  iiuviS.   'I'. 

<^  girdel.  T.     gurdel.   C.  ''  to-twinnede.  T.      to-t\veinde.  (J. 


BATHS  TO  CLEANSE  THE  SOUL,  BAPTISM,  TEARS,  AND  BLOOD.  397 

mother  must  love  him  greatly  who  would  make  this  bath  for  him 
[with  her  own  blood].  Our  Lord  did  this  for  us  who  were  so  sick 
with  sin,  and  so  defiled  with  it,  that  nothing  could  heal  us  or  cleanse 
us  but  his  blood  only ;  for  so  he  would  have  it ;  his  love  made  us  a 
bath  thereof;  blessed  may  he  be  for  ever !  He  prepared  three  baths 
for  his  dear  spouse,  in  which  to  wash  herself  so  white  and  so  fair  that 
she  might  be  worthy  of  his  pure  embraces.  The  first  bath  is  baptism  ; 
the  second  is  tears,  inward  and  outward,  after  the  nature  of  the  first 
bath,  if  she  defile  herself  [with  sin]  ;  the  third  bath  is  the  blood  of 
Jesus  Christ,  that  sanctifieth  both  the  other  two,  as  St.  John  saitli 
in  the  Apocalypse,  "  Who  loved  us  and  washed  us  in  his  own 
blood ;  "  ^  that  is^  he  loved  us  more  than  any  mother  doth  her  child. 
He  saith  this  himself  by  Isaiah,  "  Nunquid  potest  mater  oblivisci 
filii  uteri  sui  ?  "  &c.''  "  Can  a  mother  forget  her  child  ?  "  he  saith, 
"  and  though  she  do,  I  can  never  forget  thee :  "  and  he  then  telleth 
the  reason  why,  "  In  manibus  meis  descripsi  te."  '^  "I  have  painted 
thee,"  saith  he,  "  in  my  hands."  He  did  so  with  red  blood  upon  the 
cross.  A  man  ties  a  knot  upon  his  belt,  that  he  may  be  reminded 
of  any  thing ;  but  our  Lord,  that  he  might  never  forget  us,  made  a 
mark  of  piercing  in  both  his  hands.  Now  concerning  the  fourth 
love.  The  soul  loveth  the  body  very  greatly,  and  that  is  easily 
seen  in  their  separation ;  for  dear  friends  are  sorry  when  they  must 
separate.  But  our  Lord,  of  his  own  accord,  separated  his  soul  from 
his  body,  that  he  might  join  our  body  and  soul  together,  world 
without  end,  in  the  blessedness  of  heaven.  Thus,  behold  how  the 
love  of  Jesus  Christ  toward  his  dear  spouse,  that  is,  holy  church,  or 
the  pure  soul,  surpasseth  and  excelleth  the  four  greatest  loves  that 
are  found  on  earth  !  With  all  this  love  he  still  wooeth  her  in  this 
manner. 

Xliy  love,  saith  our  Lord,  is  either  to  be  altogether  freely 
given,  or  it  is  to  be  sold,  or  it  is  to  be  stolen  and  taken  by  force.  If 
it  is  to  be  given,  where  couldst  thou  bestow  it  better  than  upon  me  ? 

=»  Revel,  i.  5.  ''  Isaiah,  xlix.  15,  "^  Verse  16. 


398  REGUL^  INCLUSARUM. 

strencSe.  Eif  heo  is  forto  jiuen,  hwar  meiht  tu  biteon  *  hire  betere 
|;en  upon  me  ?  Nam  ich  J>inge  ueirest  ?  Nam  ich  kinge  richest  ? 
Nam  ich  heixst  i-kunned?  Nam  ich  weolie^  wisest?  Nam  ich 
monne  hendest?  Nam  ich  raonne  ureoest?  Vor  so  me  sei"S  bi 
large  monne  j^et  he  ne  con  nout  etholden.  pet  he  haue^  |7e  honden, 
ase  mine  beo^,  i'Surled.  Nam  ich  ah'e  ];inge  swotest  %  swetest? 
pus,  alle  \q  reisuns  hwui  me  ouh  forto  jiuen  luue  ]7U  meiht  i-vinden 
in  me  :!  nomeliche,  jif  J?u  luuest  chaste  clennesse :!  vor  non  ne  mei 
kiuen  me  bute  heo  holden  hire.  Eif  J>i  hiue  nis  nout  forto  puen, 
auh  wult  allegate  j^et  me  bugge  hire  rl  do  seie  hwui.''  O^er  mid 
o'Ser  luue,  o'Ser  mid  sumhwat  elles  ?  Me  sulle'S  wel  luue  uor  luue :' 
and  so  me  ouh  forto  sullen  luue,  "?  for  none  ]?inge  elles.  Eif 
l^in  luue  is  so  to  sullen,  ich  habbe  ibouht  hire  mid  luue  ouer 
alle  o^re.  Vor,  of  J>e  uour  meste  luuen  ich  habbe  ikud  toward 
J>e  ]7e  meste  of  ham  alle.  And  jif  ]>\x  seist  |7et  tu  nult  nout  leten 
j^eron  so  liht  cheap  ^  auh  wultu  jet  more  t'  nem  hwat  hit  schule 
beon.  Sete  feor  o  -Sine  luue.  pu  ne  schalt  siggen  so  muchel  J>et 
ich  nulle  jiuen  ];e,  uor  J>ine  luue,  muchele  more.  Wultu  kastles 
and  kinedomes?  Wultu  welden  al  j^ene  world?  Ich  chulle  don 
j?e  betere  t'  ich  chulle  makien  J^e,  mid  al  ]?is,  cwene  of  heouene. 
pu  schalt  beon  seoueuold  brihtre  J7en  ]7e  sunne :!  non  vuel  ne  schal 
/'o/iio  lio/>.  hermien  ];e  r'  no  ];ing  ne  schal  sweamen  ]>&:!  no  wunne  ne  schal 
wonten  \q  "i  al  \\  wille  schal  beon  i-wrouht  in  heouene  7  in 
eor^e  r'  je,  and  jet  ine  helle.  Ne  schal  neuer  heorte  ];enchen  swuch 
seluh^e,  J>et  ich  nulle  jiuen  more  uor  |?ine  luue,  vnimeteliche  and 
vnendliche  more — al  Kresules  weole :!  and  Absalones  schene  wlite, 
]?et  ase  ofte  ase  me  euesede  him  me  solde  his  euesunge — ]>eo  her  be 
me  kerf  of — uor  two  hundred  sides  '^  of  seolure :'  Asaeles  swiftschipe, 
]7et  strof  wi^  heortes  ouervrn  r^*^  Samsones  strenc^e,  j;et  slouh  a 
|?usend  of  his  fon  al  et  one  time,  %  one,  bute  uere  "i  Cesares  ureo- 
schipe  i  Alisaundres  hereword  ^  Moiseses  heale.  Nolde  a  mon,  uor 
on  of  ]?eos,  jiuen  al  j^et  he  ouhte  ?     And  alle   j^eos  ]?inges  somed, 

"^  [settin.J  C.  "^  weore.  T.  •       '  hu.   C. 

"*  sohillinges.  C.  *■  of-urn.  T. 


WPIAT  THINGS  CHRIST  WILL  GIVE  US  FOR  OUR  LOVE,        399 

Am  not  I  the  fairest  thing?  Am  not  I  the  richest  king?  Am  not 
I  of  the  noblest  birth  ?  Am  not  I  the  wisest  of  the  wealthy  ?  ^  Am  not 
I  the  most  courteous  of  men  ?  Am  not  I  the  most  liberal  of  men  ? 
For  it  is  commonly  said  of  a  liberal  man  that  he  cannot  withhold 
any  thing — that  he  hath  his  hands,  as  mine  are,  perforated.  Am 
not  I  of  all  things  the  sweetest  and  most  gentle?  Thus,  thou 
mayest  find  in  me  all  the  reasons  for  which  love  ought  to  be  given, 
especially  if  thou  lovest  chaste  purity ;  for  no  one  can  love  me  except 
she  retain  that.  If  thy  love  is  not  to  be  given,  but  thou  wilt  by  all 
means  that  it  be  bought,  do  say  how.  Either  with  other  love,  or 
with  somewhat  else  ?  Love  is  rightly  sold  for  love ;  and  so  love 
ought  to  be  sold,  and  for  nothing  else.  If  thy  love  is  thus  to  be 
sold,  I  have  bought  it  with  love  that  surpasseth  all  other  love.  For, 
of  the  four  principal  kinds  of  love  I  have  manifested  toward  thee  the 
chiefest  of  them  all.  And  if  thou  sayest  that  thou  wilt  not  set  so 
light  a  value  upon  it,  but  thoil  wilt  have  yet  more,  name  what  it 
shall  be.  Set  a  price  upon  thy  love.  Thou  shalt  not  say  so  much 
that  I  will  not  give  thee  for  thy  love  much  more.  Wouldest  thou 
have  castles  and  kingdoms  ?  Wouldest  thou  govern  the  whole 
world?  I  will  do  better  for  thee.  In  addition  to  all  this,  I  will 
make  thee  queen  of  heaven.  Thou  shalt  be  sevenfold  brighter  than 
the  sun ;  no  disease  shall  harm  thee  ;  nothing  shall  vex  thee ;  no  joy 
shall  be  wanting  to  thee ;  all  thy  will  shall  be  done  in  heaven  and  in 
earth  ;  yea,  and  even  in  hell.  Heart  shall  never  think  of  such  great 
felicity,  that  I  will  not  give  more  for  thy  love,  immeasurably  and 
infinitely  more^ — all  the  wealth  of  Croesus ;  and  the  fair  beauty 
of  Absalom,  who,  as  often  as  his  hair  was  polled  the  clippings  were 
sold — the  hair  that  was  cut  off — for  two  hundred  shekels  of  silver  ; 
the  swiftness  of  Asahel,  who  strove  in  speed  with  a  hart;  the 
strength  of  Samson,  who  slew  a  thousand  of  his  enemies  at  one  time, 
and  alone,  without  a  companion ;  Cgesar's  liberality ;  Alexander's 
renown ;  the  dignity  ^  of  Moses.      Would  not  a  man,   for  one  of 

»  Qu.   "  of  men."  vveor,  A.-S.  a  man.  ''  "  Sanctitas."  MS.  Oxou. 


400  REGUL^  INCLUSARUM. 

ajean  mine  bode,  ne  bee's  nout  wui-S  a  nelde.  And,  jif  ]m  ert  so 
swu'Se  onwil,-''  *?  so  nt  of  }>ine  witte  ])et  tu,  j^uruli  nout  to  uorleosen, 
uorsakest  swuch  bijeate  mid  alle  kunnes  seluh'Se,  lo !  ich  holde  her 
hetel  sweord  ouer  )jin  heaued,  uor  to  dealen  lif  ?  soule,  and  to 
bisenchen  bo  two  into  J?e  fur  of  belle,  uorto  beon  per  deofles  bore, 
schendfulliche  ?  seorubfulliche  world  wi^Suten  ende.  Onswere  nu  t' 
It  were  pe,  jif  ]^u  konst,  ajean  me  :'  o'Ser  jette  me  j^ine  luue  ]>et  ich 
Tirne  so  swu'Se  :'  nout  for  mine,  auh  for  ]?in  owune  muchele  biheue. 


L/o!  ]?us  ure  Louerd  wowe^:  nis  heo  to  herd  i-heorted  j^et  a 
swuch  woware  ne  mei  turnen  hire  luue  to  him  :'  and  nomeliche  jif 
heo  benche'S  ]>eos  j^reo  ]?inges — hwat  he  is :!  and  hwat  heo  is  r'  7 
Foh'o  in.  liAvu  muchel  is  ]?e  luue  of  so  heih  ase  he  is  touward  so  louh  ase  heo 
is.  Yor'Si,  sei^  ]?e  psalm-wuruhte,  "  Non  est  qui  se  abschondat  a 
calore  ejus :"  nis  non  pet  muwe  etlutien  ^  J^et  heo  ne  mot  him  luuien. 
pe  so'Se  sunne  i^e  undertid  was  for^i  istien  on  heih  o^e  heie  rode 
uorto  spreden  ouer  al  bote  luue  gleames  :'  ]?us  neodful  he  was,  t  is 
uort  *=  tisse  deie,  to  ontenden  his  luue  in  his  leoues  heorte,  and  sei'S 
i^Se  gospelle,  "  Ignem  ueni  mittere  in  terram,  et  quid  volo  nisi  ut 
ardeat?"  Ich  com,  he  sei^,  uorto  bringen  fur  into  eor^Se,  J>et  is, 
berninde  luue  into  eor'Sliche  heorten,  "?  hwat  jirne  ich  elles  but  pet 
hit  blasie  ?  Wlech  luue  ^  is  him  lo-S,  ase  he  sei'S  ]7uruh  Sein  Johan 
I'Se  ApoQalipse,  "  Vtinam  frigidus  esses  aut  calidus :/  sed  quia 
tepidus  es,  incipiam  te  euomere  de  ore  meo."  Ich  wolde,  he  sei^  to 
his  leofmon,  "j^et  tu  were,  i  mine  luue,  o'Ser  allunge  cold,  o'Ser  hot 
mid  alle :!  auh  for^i  pet  tu  ert  ase  wlech  ®  bitweonen  two,  nou'Ser 
cold  ne  hot,  pn  makest  me  uorto  wlatien  :'  and  ich  chulle  speouwen 
pe  ut,  bute  jif  )?u  i-wur^Se  hattre. 


vvod.  T.     anwil.  C.  ''   [auuey  sculkin.]   C. 

a'Set.  T.  "^  heorte.  T.  ^  wleaoli.  T. 


CHRIST  STIEDS  RAYS  OF  LOVE  FROM  THE  CROSS.  401 

these,  give  all  that  he  possessed?  And  all  these  things  together, 
compared  with  my  offer,  are  not  worth  a  needle.  And,  if  thou  art 
so  obstinately  self-willed  and  void  of  understanding,  that  thou, 
without  losing  any  thing,  refusest  such  gain,  with  every  kind  of 
felicity,  Lo !  I  hold  here  a  sharp  sword  over  thy  head,  to  divide 
life  and  soul,  and  to  plunge  both  into  the  fire  of  hell,  to  be  there  the 
devil's  paramour,  disgracefully  and  sorrowfully,  world  without  end. 
Now  answer  me,  and  defend  thyself  against  me  if  thou  canst,  or 
grant  me  thy  love,  which  I  so  earnestly  desire,  not  for  my  own,  but 
for  thy  own  great  behoof. 

Lo !  thus  doth  our  Lord  woo :  and  is  not  she  too  hard-hearted 
that  such  a  wooer  cannot  turn  her  love  to  him,  and  especially  if  she 
reflect  upon  these  three  things :  what  he  is,  and  what  she  is,  and 
how  great  is  the  love  of  one  so  exalted  as  he  is  toward  one  so  low 
as  she  is.  Wherefore,  the  Psalmist  saith,  "  Non  est  qui  se  abscondat 
a  calore  ejus."  ^  "  There  is  no  one  who  may  withdraw  herself  so 
that  she  may  not  love  him."  The  true  sun  in  the  morning  tide 
ascended  up  on  the  high  cross  for  the  purpose  of  diffusing  the  warm 
rays  of  his  love  over  all ;  so  earnestly  solicitous  was  he,  and  is  to 
this  day,  to  kindle  his  love  in  the  heart  of  his  beloved ;  and  he  saith 
in  the  Gospel,  "  Ignem  veni  mittere  in  terram,  et  quid  volo  nisi  ut 
ardeat  ? "  ''  I  came,  saith  he,  to  bring  fire  into  the  earth,  that 
is,  burning  love  into  earthly  hearts,  and  what  else  do  I  desire  but 
that  it  blaze  ?  Lukewarm  love  is  loathsome  to  him,  as  he  saith  by 
St.  John  in  the  Apocalypse,  "  Utinam  frigidus  esses  aut  calidus ;  sed 
quia  tepid  us  es,  incipiam  te  evomere  de  ore  meo."  '^  I  would, 
saith  he  to  his  beloved,  that  thou  wert,  in  my  love,  either 
altogether  cold,  or  hot  withal ;  but  because  thou  art  as  if  lukewarm, 
between  the  two,  neither  cold  nor  hot,  thou  makest  me  to  loathe, 
and  I  will  vomit  thee  out,  except  thou  become  hotter. 


^  Psalm  xix.  6.  ''  St.  Luke,  xii.  49.  <^  Revel,  iii.  15. 

CAMD.  SOC.  3  F 


402  KEGUL.E  INOLUSARUM. 

JN  u  je  habbe'S  i-hercl,  mine  leoue  sustren,  hu,  1;  for  hwi,  God  is 
swu'Se  to  luuien.  And,  forto  ontenden  ou  wel,  gedere'S  wiide  j^erto, 
mid  ]?e  poure  wummon  of  Sarepte,  J^e  buruh,  j^et  spele'S  ontendunge : 
"  En,  inquid,  coUigo  duo  ligna."  "  Louerd,"  ewe's  heo  to  Elie,  J>e  holie 
propliete,  "  lo  !  icli  geder  twotreon."  peos  two  treon  bitocne'S  ]?et  o 
treou  ]?et  stod  upriht,  and  tet  o'Ser  ek  ]?et  eode  j^wartouer,  of  J^e 
deore  rode.  Of  ];eos  two  treon  je  schulen  ontenden  fur  of  luue 
Folio  111  h.  wi'Sinnen  ower  heorte.  BIseoS  ofte  touward.  liam.  penche^  jif  je 
ne  owen  ea'Se  to  luuien  j^ene  king  of  blisse  ]?et  to-spret  so  touward 
ou  his  ermes,  and  buh^S  ase  uorto  beoden  cos  aduneward  his  heaued. 
Sikerliche  ich  sigge  hit,  ])et  jif  J?e  so^e  EKe,  ]>et  is,  God  Ahnihti, 
i-uint  ou  J>eos  two  treon  bisiliche  gederinde,  he  wule  gistnen  mid  ou, 
and  moniuolden  in  ou  his  deorewur^e  grace  :!  ase  EHe  dude  j^e 
poure  wummone,  Kuene'S  and  gistnede  mid  hire  ]?et  he  iuond  J^e  two 
treon  gederinde  i  Sarepte. 

vjTrickischs  fur  ^  is  imaked  of  reades  monnes  blode  r^  and  tet  ne  mei 
no'Sing  bute  migge,  and  sond,  and  eisil,  ase  me  sei^,  acwenchen. 
pis  Grickische  fur  is  ]>e  luue  of  ure  Lourde :!  and  ^e  hit  schulen 
makien  of  reades  monnes  blode,  ]?et  is,  Jesu  Crist  i-readed  mid  his 
owune  blode  o'Se  rode.  And  was  in-read  ^  kundeliche  also,  ase  me 
weneS.  pis  blod,  for  ou  i-sched  upo  ]>e  herde  two  treon,  schal 
makien  ou  Sarepciens  :'  ]7et  is,  ontenden  ou  mid  tis  Grickische  fure, 
]>et,  ase  Salomon  sei^S,  none  wateres,  ]?et  beo^  worldliche  tempta- 
ciuns  ne  tribulaciuns,  nou^er  inre  ne  uttre,  ne  muwen  ]?eos  luue 
acwenchen.     Nu,  nis  J?er,  ]?eonne,  on  ende,  buten  witen  ou  warliche 

»  Greek  fire  "  seems  to  be  a  composition  belonging  to  the  Arabian  chemistry ;  and  was 
very  much  used  in  the  wars  of  the  middle  ages,  both  by  sea  and  land.  It  was  a  sort  of 
wild-fire,  said  to  be  inextinguishable  by  water,  and  chiefly  used  for  burning  ships,  against 
which  it  was  thrown  in  pots  or  phials  by  the  hand.  Anna  Comnena  has  given  an  account 
of  its  ingredients,  which  were  bitumen,  sulphur,  and  naphtha.  It  is  called  feu  gregois  in 
the  French  chronicles  and  romances," — Warton's  Hist,  of  English  Poetry,  vol,  i.  p.  169. 
Ed,  1824, 

^  rubeus,    MS.  Oxon. 


THE  WIDOAV  OF  SAREPTA's  TWO  STICKS.       GREEK  FIRE.       403 

My  dear  sisters,  ye  liave  now  heard  how,  and  for  what  reason, 
God  is  greatly  to  be  loved.  To  kindle  this  love  in  you  rightly, 
gather  wood  for  that  purpose,  with  the  poor  woman  of  Sarepta,  the 
town  the  name  whereof  signifieth  kindling,  "  En,  inquit,  coUigo  duo 
ligna."  ^  "  Lord,"  saith  she  to  Elijah  the  holy  prophet,  "  behold  I 
am  gathering  two  sticks."  These  two  sticks  betoken  that  one  stick 
which  stood  upright,  and  that  other  also  of  the  precious  cross,  which 
went  athwart  it.  With  these  two  sticks  ye  ought  to  kindle  the  fire 
of  love  within  your  hearts.  Look  often  upon  them.  Think  whether 
ye  ought  not  joyfully  to  love  the  King  of  Grlory,  who  so  stretches  out 
his  arms  toward  you,  and  bows  down  his  head  as  if  to  offer  you  a 
kiss.  Of  a  truth  I  say  unto  you  that  if  the  true  Elijah,  which  is 
God  Almighty,  find  you  diligently  gathering  those  two  sticks,  he 
will  make  his  abode  with  you,  and  multiply  in  you  his  precious 
grace ;  as  Elijah  did  to  the  poor  woman  whom  he  found  gathering- 
two  sticks  at  Sarepta,  who  supplied  her  with  food,  and  became  her 
guest. 

Oreek  fire  is  made  of  the  blood  of  a  red  man,  and  it  is  said  that 
nothing  can  quench  it  but  urine,  and  sand,  and  vinegar.  This 
Greek  fire  is  the  love  of  our  Lord,  and  ye  shall  make  it  of  the  blood 
of  a  red  man,  which  is,  Jesus  Christ  reddened  with  his  own  blood 
on  the  cross.  And  he  was  ruddy  also  naturally,  as  it  is  beheved. 
This  blood,  shed  for  you  on  the  painful  two  sticks,  shall  make  you 
Sareptians;  that  is,  inflame  you  with  this  Greek  fire,  that,  as 
Solomon  saith,''  no  waters,  which  are  worldly  temptations,  nor 
tribulations,  neither  internal  nor  external,  can  quench  this  love. 
Now,  then,  nothing  remains,  but  to  keep  yourselves  cautiously  from 
every  thing  that  quenches  it,  namely  urine,  and  sand,  and  vinegar. 
Urine  is  stench  of  sin.  On  sand  nothing  good  groweth,  and  it 
betokeueth  idleness ;  and  idleness  cooleth  and  quencheth  this  fire. 
Be  always  active  and  alive  to  good  works,  and  this  will  warm  you 

"  1  Kings,  xvii.  12.  ''  Canticles,  viii.  7, 


404  REGULiE  INCLUSARUM. 

urom  alle  ]7eo  ]?ing  Jjet  hit  acwenche'S,  J?et  beo^  niigge,  1  sond,  % 
eisil.  Migge  is  stench  of  sumie.  O  sond  ne  growe'S  no  god,  and 
bitocne^  idel :!  and  idel  acoalde'S  %  acwencheS  ]7is  fur.  Sturie^  ou 
euer  cwicliche  ine  Gode  werkes,  1;  J)et   schal  beaten  ou  %  ontenden 

Folio  112.  ]«s  fur  ajean  ];e  brune  of  sunne.  Vor,  al  so  as  on  neil  driueS  ut 
|?en  o'Serne,  al  so  ]7e  brune  of  Godes  biue  driueS  brune  of  ful  luue 
ut  of  Jje  heorte.  pet  ]7ridde  )7ing  is  eisil :!  ]?et  is  sur  lieorte,  of  ni^  % 
of  onde.  Vnderstonde'S  ]?is  word,  po  ]>eo  ni^fule  Giws  ofFreden 
ure  Louerde  ]7is  sure  present  o  rode,  |?o  seide  he  ]?et  reou'Sfule  word, 
"  Consummatum  est ! "  Cwe^  he,  "  Neuer  er  nu  nes  ich  ful  pined  :^ " 
nout  ]?uruh  ]?et  eisil,  auh  j^uruh  hore  ontfule  ni'S,  |?et  tet  eisil  bitoc- 
nede,  ]?et  heo  him  makeden  ^  drincken.  And  is  iliclie  ase  J^auh  a  mon 
|?et  heuede  longe  i-swunken  and  failede  efter  his  sore  swinke,  a  last, 
of  his  hure.  Al  so,  ure  Louerd,  more  |;en  two  and  ]?ritti  jer,  tiled 
efter  hore  luue,  and,  for  all  his  sore  swinke,  ne  wilnede  he  no  ];ing 
bute  luue  to  hure  :^  auh  he  iSen  ende  of  al  his  liue,  ]?et  was  ase  i^en 
euentid,  hwon  me  jelt  werc-men  hore  deies  hure,  loke  hwu  heo 
gulden  him  !  uor  piment  of  swete  huni  luue,  eisil  of  sur  ni^,  and  galle 
of  bitter  onde.  O !  cwe^  ure  Louerd  ]>o,  "  Consummatum  est ! " 
Al  mi  swine  on  eor^e,  %  al  mi  pine  o  rode  ne  sweame'S,  ne  ne 
derue^  me  nowiht  ajean  j^is — j^et  ich  J^us  biteo  ^  al  ];et  ich  idon  habbe. 
pis  eisil  ]?et  je  beode'S  me — J?is  sure  hure,  ]7uruh  fulled  mine  pine, 
pis  eisil  of  sur  heorte,  and  of  bitter  J>onc "  ouer  alle  o'Ser  ]?inges 
acwenche^  Grickischs  fur  "^  ]7et  is,  J^e  luue  of  ure  Louerd :!  and 
hwose  hit  bereS  ine  breoste  touward  mon,  o'Ser  touward  wummon, 

Foiio  112  J.,  lieo  is  Giwes  make.  Heo  ofFre^  jet  God  J^is  eisil,  and  ]?uruh  fulled, 
onont  hire,  Godes  pine  o  rode.  Mon  worpe'S  Grickischs  fur  upon 
his  fomen,  %  so  me  ouerkiime'S  ham  i  and  je  schulen  don  al  so, 
hwon  God  areare'S  ou  of  eni  uo  eni  weorre.  Salomon  teche'S  ou 
hwu  je  hit  schulen  weorpen.  "  Si  esurierit  inimicus,  ciba  ilium  :!  si 
sitierit,  potum  da :  sic  enim  carbones  ardentes  congeres  super  caput 
ejus."     pet  is,  jif  ]?i  uo  is  offingred,  jif  him  uode  :   and  jif  he  is  of 

"  dulfii.  T.     bude.  C.  ^  bite.  C.  "^   [mede.]   C. 


Christ's  toil  for  our  love  .-  how  requited.         405 

and  kindle  this  fire  in  opposition  to  the  flame  of  sin.  For,  as  one 
nail  driveth  out  another,  so  doth  the  flame  of  the  love  of  God  drive 
the  fire  of  foul  desire  out  of  the  heart.  The  third  thing  is  vinegar, 
that  is,  a  heart  sour  with  malice  and  hatred.  Understand  this 
saying :  when  the  malicious  Jews  offered  om'  Lord  this  sour  present 
on  the  cross,  then  said  he  that  sorrowful  word,  "  It  is  finished  !  " 
"  Never  till  now,''  said  he,  "  were  my  sufferings  complete  ;  "  not 
through  the  vinegar,  but  through  their  hateful  mahce,  which  that 
vinegar  betokened,  which  they  made  him  drink.  And  this  is  as  if  a 
man  who  had  laboured  long,  and,  after  his  painful  toil,  had  been  at 
last  disappointed  of  his  hire.  Thus,  our  Lord,  more  than  two-and- 
thirty  years,  toiled  for  their  love,  and  for  all  his  painful  labour 
desired  nothing  but  love  as  hire ;  yet,  at  the  end  of  his  life,  which 
was,  as  it  were,  in  the  evening,  when  men  pay  workmen  their 
day's  hire,  behold  how  they  paid  him !  instead  of  balm  of  sweet 
honey-love,  vinegar  of  sour  malice,  and  gall  of  bitter  hatred.  Oh, 
said  our  Lord  then,  "  It  is  finished !  "•  All  my  toil  on  earth,  and  all 
my  pain  on  the  cross,  does  not  at  all  grieve  nor  distress  me  in  com- 
parison of  this — that  for  this  I  have  done  all  that  I  have  done. 
This  vinegar  that  ye  offer  me,  this  sour  requital,  completeth 
my  sufferings.  This  vinegar  of  a  sour  heart  and  of  bitter  thanks, 
more  than  all  other  things,  quencheth  Greek  fire,  that  is,  the 
love  of  our  Lord  ;  and  she  who  beareth  it  in  her  breast  toward  man 
or  toward  woman  is  the  Jew's  mate.  She  is  still  offering  to  God 
this  vinegar,  and  completing,  for  her  part,  his  sufferings  on  the  cross. 
Men  cast  Greek  fire  upon  their  foemen,  and  thus  conquer  them ; 
and  ye  should  do  the  same  when  God  raiseth  up  any  war  against 
you  from  any  enemy.  Solomon  teacheth  you  how  ye  ought  to 
throw  it,  "  Si  esurierit  inimicus  tuus,  ciba  ilium ;  si  sitierit,  potum 
da :  sic  enim  carbones  ardentes  congeres  super  caput  ejus."  *  That 
is,  "  If  thy  foe  is  hungry,  give  him  food ;  and  if  he  is  athirst,  give 
him  to  drink ;  "  which  meaneth  that  if,  after  having  done  thee  harm, 

"  I'rov.  XXV.  21,  22. 


406  REGUL^  INCLUSAEUM. 

J7urst,  jif  him  drincken :  J>et  is  to  understonden,  jif  he  efter  j^ine 
herme  haue^  hunger  o^er  J^urst,  jif  him  node  of  ]?ine  beoden  ]?et 
God  do  him  ore  i  and  jif  him  drunch  of  teares.  Weop  for  his 
sunnen.  pus  ]?u  schalt,  sei^  Salomon,  rukelen  on  his  heaued  bearn- 
inde  gleden.  pet  is  to  siggen,  J>us  ]?u  schalt  ontenden  his  heorte 
uorto  luuien  \q  r^  vor  heorte  is,  ine  hoHe  write,  bi  heaued  under- 
stonden. O  swuche  wise  wule  God  siggen  a  domesdei  "i  "  Hwi 
luuedest  ]7ene  mon  o'Ser  j^eowummon?"  "Sire,  uor  heo  luueden 
me."  "  Ee,"  he  wule  siggen,  "  ]?u  julde  ]?et  tu  ouhtest :  her 
nabbe  ich  *  nout  mucheles  to  jelden  ]7e."  Auh,  jif  ];u  meih  ^  on- 
swerien  %  siggen  :l  "  Sire,  ich  luuede  ham  for  j^ine  luue  '^ — ]7eo  luue 
he  ouh  J»e  i  uor  heo  °  was  i-jiuen  him,  1!  he  hire  ^  wule  ;^elden  ]?e. 

Migge,  ase  ich  er  seide,  j^et  acwenche'S  Grickishe  fur,  is  stinck- 
inde  ulesshes  luue,  ]7et  acwenche'S  gostlich  luue  j^et  Grickishe  fur 
bitocne'S.  Hwat  fleschs  was  on  eor'Se  so  swete  %  so  holie 
ase  Jesu  Cristes  fleschs.  And,  ]?auh  he  seide,  himsulf,  to  his 
FoUijWZ.  deorewur'Se  deciples,  "Nisi  ego  abiero  Paracletus  non  ueniet  ad 
uos : "  ];et  is,  bute  jif  ich  parti  urom  ou,  \q  Holi  Gost,  "j^et  is, 
min  and  mines  Federes  luue,  ne  mei  nout  kumen  to  ou "!  auh 
hwon  ich  beo  urom  ou,  ich  chulle  senden  hine  ou.  Hwon  Jesu 
Cristes  owune  deciples,  ]7eo  hwile  ]?et  heo  ideschsliche  luuede 
hine,  neih  ham,  uor-eoden  |>e  swetnesse  of  jje  Holi  Goste,  "?  ne 
muhten  nout  habben  bo'Se  togederes — DemeS  ou  suluen,  nis  he  wod, 
o^er  heo,  ]?et  luue'S  to  swu'Se  hire  owene  ulesslis,  o^er  eni  mon 
ulesshliche,  so  J?et  heo  jirne  to  swu'Se  his  sili^e  o'Ser  his  speche  ? 
Ne  ];unche  hire  neuer  wunder  ]?auli  hire  wontie  J^e  Holi  Gostes 
froure.  Cheose,  nu,  euerichon  of  eor^liche  elne  "%  of  heouenlich,  to 
hwe'Ser  heo  wule  holden  "l  uor  ]?et  o^er  heo  mot  forleten "!  vor, 
i  ]>isse  tweire  monglunge,  ne  mei  heo  neuermore  habben  schirnesse 
of  heorte  "i  ]7et  is,  ase  we  seiden  er,  J'et  god  and  ]?e  strencSe  of  alle 
religiuns,  7  in  euerich  ordre.  Luue  make's  hire  schir  and  gri'Sful 
and  cleane.     Luue  haue^   orie  meistrie   biuoren  alle  o'Sre  ]>inges  r' 

••I  lie  ah  I.  T.  ''  luaht.  T.      maclit.   C. 

<:  hit.  T.  C.  •'  hit.   T.  C. 


GREEK  FIRE  BETOKENETH  SPIRITUAL  LOVE.  407 

he  is  hungry  or  thirsty,  give  him  the  food  of  thy  prayers  that  God 
may  have  mercy  upon  him;  and  give  him  the  drink  of  tears. 
Weep  for  his  sins.  Thus  thou  shalt,  saitli  Solomon,  heap  on 
his  head  burning  coals :  that  is  to  say,  thus  thou  shalt  enkindle 
his  heart  that  he  shall  love  thee ;  for,  in  Holy  Scripture,  by  head 
we  are  to  imderstand  heart.  In  this  manner  will  God  say,  in  the 
day  of  judgment,  "  Why  lovedst  thou  that  man  or  that  woman?" 
"  Lord,  because  they  loved  me."  "  Yea,"  he  will  say,  "  thou  didst 
pay  what  thou  owedst :  in  this  case  I  have  not  much  to  repay  thee." 
But,  if  thou  canst  answer  and  say,  *'  Lord,  I  loved  them  for  thy 
sake ;  "  he  owes  thee  that  love,  because  it  was  given  to  him,  and  he 
will  repay  it  thee. 

Urine,  which,  as  I  said  before,  quencheth  Greek  fire,  is  stinking- 
carnal  love  that  quencheth  spiritual  love,  which  Greek  fire  be- 
tokeneth.  What  flesh  on  earth  was  so  sweet  and  so  holy  as  that  of 
Jesus  Christ?  And  yet,  he  said  himself  to  his  dear  disciples,  "  Nisi 
ego  abiero  Paracletus  non  veniet  ad  vos :  "  that  is,  "  Unless  I 
depart  fi'om  you,  the  Holy  Ghost,  which  is  mine  and  my  Father's 
love,  cannot  come  to  you ;  but,  when  I  am  gone  firom  you,  I  will 
send  him  unto  you."  Since  Jesus  Christ's  own  disciples,  while  they 
loved  him  in  the  flesh,  being  nigh  him,  did  not  possess  the  sweet- 
ness of  the  Holy  Ghost,  and  could  not  have  both  together — judge 
yourselves,  is  not  he  or  she  mad  who  loveth  too  much  her  own  flesh, 
or  any  man  carnally,  so  that  she  desire  too  fondly  to  see  him,  or  to 
speak  with  him  ?  Let  her  never  wonder  though  she  have  not  the 
consolation  of  the  Holy  Spirit.  Let  every  one  choose  now  between 
earthly  and  heavenly  comfort,  to  which  of  the  two  she  will  keep ; 
for  she  must  relinquish  one  of  them,  because  in  the  mingling  of 
these  two  she  can  never  have  pureness  of  heart ;  which  is,  as  we  said 
before,  the  goodness  and  the  strength  of  all  professions,  and  of  every 
religious  order.  Love  maketh  her  sincere,  and  peaceful,  and  pure. 
Love  hath  the  superiority  over  all  other  things,  for  all  the  things 
that  she  toucheth  she  turns  to  her,  and  maketh  them  all  her  own. 
"  Whatsoever  place  your  foot  shall  tread  upon,"  that  is  to  say,  the 


408  REGUL^  TNCLUSARUM. 

vor  alle  ]>e  j?inges  J?et  heo  arine^,  alle  lieo  turne'S  to  Lire :'  and  alle 
heo  make's  hire  owene.  "  Queracunque  locum  calcauerit  pes  uester  " 
— pes  uidelicet  amoris — "uester  erit."  Deore  wolde  moni  mon 
buggen  a  swuch  ]7ing  ]?et  al  ]?et  lie  arinede  J>ere-mide,  al  were  his 
owene.  And,  ne  seide  ich  er  jjeruppe,  one  ]niruli  ]?et  tu  luuest  J^et 
god  ]?et  is  in  on  o'Ser  monne — mid  'pe  rinunge  of  ]nne  luue — J^u 
makest,  wi'S[uten]  o'Ser  swincke,  his  god  J^in  owene  god,  ase  Seint 
Gregorie  witne^  ?  Loke  nu,  hwu  muche  god  j^eo  ontfule  uorleose'S. 
Folio  113/^.  Strik*^  yme  luue  to  lesu  Criste,  1;  ]?u  hauest  i-wunnen  hira.  Rin'' 
him  mid  ase  muchele  luue  ase  ]7U  hauest  summe  mon  sume  cherre,*^ 
and  he  is  ]?in,  uorto  don  al  J?et  ]?u  wilnest.  Auh  hwo  June's  ]?ing  J 
lotto's  ^  hit  uor  lesse  J»en  hit  is  wur'S  ?  Nis  God  betere  uneuenliche 
[vniliche]  J?en  al  J>et  is  i^e  worlde  ?  Cherite — ]?et  is  cherte  of  leoue 
Ymge  J.  of  deore.  Vndeore  he  make^  God,  1;  to  unwur'S  mid  alle, 
Jjet  for  eni  worldliche  luue  his  luue  trukie :  ^  vor  no  ];>ing  ne  con 
luuien  ariht  bute  he  one.  So  ouerswu'Se  he  luucS  luue  ]?et  he 
make's  hire  his  efning  :'  and  jet  ich  der  siggen  more — lie  make^ 
hire  his  meister,  1:  de^  al  ]?et  heo  hat,  ase  J^auh  he  moste  nede.  Mei 
ich  preouen  ou  J'is?  Ee,  ich  [inei]  sikerliche,  ]7uruh  his  owene 
wordes.  Vor  |;us  he  spoke's  to  Moyses,  ]?et  monne  most  him 
luuede,  in  Numeri;  "Dimisi  juxta  uerbum  tuum."  Non  dicit 
"preces."  "  Ich  heuede  imunt,"  cweS  he  to  Moyses,  "  uorto  awreken 
mine  wre'S'Se  o  ]?isse  uolke,  auh  ]7U  seist  |?et  ich  ne  schal  nout :  J^i 
word  beo  iuor'Sed."  Me  sol's  ]?et  luue  binde^.  Sikerliche,  luue  bint 
so  ure  Louerd  ]>et  he  ne  mei  don  no  ]?ing  bute  |?uruli  luue  ^  leaue.  Nu 
preoue  ];>erof :'  uor  hit  ]?unche'S  wmider.  "  Domine,  non  est  qui  con- 
surgat  et  teneat  te :"  Ysaye.  "  Louerd,  wultu  smiten  ?"  set's  Isaiah. 
"  Welawei!  Jju  meiht  wel :'  uor  nis  nonjjet  te  holde."  AseJ^auh  he 
seide,  jif  eni  luuede  ];e  ariht,  he  mulite  holden  pe,  "?  wearnen  ];e  to 
smiten.     In  Genesi,  ad  Loth  :   "  Fcstina,"  Jc.  "  non  potero  ibi  facere 


"  strech.  T.     streche.  C.  ^  Run.  T. 

■^  sum  mon  o'Ser  wummon  sum  char.  T.  •*  leaues.  T.     leaue'5,  C. 

*  manges.  T.  f  luues.  T.  C. 


LOVE  BINDETH  OUR  LORD.  409 

foot  of  love,  "  shall  be  yours."  ^  Many  a  man  would  buy  at  a  great 
price  a  thing  of  such  a  nature  that  whatever  he  touched  with  it 
became  his  own.  And,  said  I  not  before,  that  merely  by  loving  the 
good  that  is  in  another  man — with  the  touching  of  thy  love — thou 
makest,  without  other  labour,  his  good  thy  own  good,  as  St.  Gregory 
sheweth  ?  Consider  now,  how  much  good  the  envious  lose.  Extend 
thy  love  to  Jesus  Christ,  and  thou  hast  gained  him.  Touch  him 
with  as  much  love  as  thou,  sometimes,  hast  for  some  man,  and  he  is 
thine,  to  do  all  that  thou  desirest.  But  who  loveth  a  thing,  and  yet 
parteth  with  it  for  less  than  it  is  worth?  Is  not  God  incomparably 
better  than  all  that  is  in  the  world  ?  Charity — that  is  the  love  of  a 
thing  which  is  dear  and  precious.  He  hath  little  love  to  God,  and  feels 
not  how  precious  he  is,  who,  for  any  worldly  love,  bartereth  his 
love ;  because  nothing  can  love  rightly  but  he  alone.  So  exceedingly 
doth  he  delight  in  love  that  he  maketh  her  his  equal,  and  I  dare 
to  say  still  more— he  maketh  her  his  master,  and  doth  whatever  she 
commands,  as  if  he  must  needs  do  it.  Can  I  prove  this  ?  Yes, 
indeed  I  can,  from  his  own  words.  For  thus  he  speaketh  to  Moses, 
the  man  who  loved  him  most,  in  the  Book  of  Numbers ;  ^  "  I  have 
pardoned  according  to  thy  word ;  "  ,lie  saith  not  "  according  to  thy 
prayers.^'  "  I  had  intended,"  said  he  to  Moses,  "  to  wreak  my  anger 
upon  this  people,  but  thou  sayest  that  I  must  not :  be  it  according  to 
thy  word."  It  is  said  that  love  bindeth.  In  truth,  love  so  bindeth 
our  Lord  that  he  can  do  nothing  but  by  the  permission  of  love. 
Now,  [I]  prove  it,  for  it  seems  wonderful :  "  Lord,  there  is  none  that 
riseth  up  and  taketh  hold  of  thee."  Isaiah.*^  "Lord,  wilt  thou 
smite?"  saith  Isaiah,  "ah!  thou  well  mayest ;  for  there  is  none  that 
may  hold  thee."  As  if  he  said,  "  If  any  one  loved  thee  truly,  he 
might  hold  thee,  and  hinder  thee  from  smiting."  In  Genesis,"^  to 
Lot,  "  Make  haste,  &c.  for  I  cannot  do  any  thing  till  thou  go  out 
from    thence : "    that   is,    when   our   Lord   would   have   destroyed 


»  Deuteronomy,  xi.  24.  ''  xiv.  20. 

"=  Isaiah,  Ixiv.  7.  ''  (renesis,  xix.  22. 

CAMD.  SOC.  3  G 


410  EEGUL^  INCLUSARUM. 

quicquam  donee  egressus  fueris  illinc :"  ]>et  is,  Jjo  ure  Louerd  wolde 
Folio  114.  bisenchen  Sodome  ]>er  Loth  his  freond  wunede  inne,  "  Hie  ^  ]>e," 
ewe's  ure  Louerd,  "  utward  :f  uor  ]>e  hwule  j^et  tu  ert  among  ham,  ne 
mei  ich  nowiht  don  ham."  Nes  |;es  mid  luue  i-bunden?  Hwat 
wultu  more  ?  Luue  is  his  chaumberHng,  7  his  kunsiler,  %  his  spuse 
J^et  he  ne  mei  nout  hehen  wi'S,  and  tolled  hire  al  j^et  he  |;enche^. 
In  Genesi:  "Num  celare  potero  Abraham  quse  gesturus  sum?" 
"  Mei  ich,"  ewe's  ure  Louerd,  "  hehen  Abraham  j^ing  J)et  ich  j^enche 
uorto  donne?"  Nei,  ewe's  he,  o  none  wise.  Ne  con  ]>es  kiuien 
ariht,''  J>et  J>us  spoke's,  and  ]7us  de^  to  alle  men  ]>et  him  inwardhche 
i-leue^  t  luuie^  ?  peo  bhsse  ]>et  he  jerked  '^  ham,  al  so  ase  heo  is 
unefenhch  to  alle  worldes  blissen,  al  so  heo  is  untalelich  to  alle 
worldliche  tungen.  Ysaias :  "  Oculus  non  vidit,  Deus,  absque  te," 
[^c.]  Ee  habbe'S  of  ]7eos  blissen  i-writen  on  cSer  stude,"^  mine  leoue 
sustren.  peos  luue  is  J>e  riwle  |?et  rihte'S  ]?e  heorte.  "  Confitebor 
tibi  in  direetione,"  id  est  in  regulatione,  "  cordis."  Exprobatio 
malorum :  "  generatio  quee  non  direxit  cor  suum  :f  et  non  est  cre- 
ditus."  pis  is  j^e  lefdi  riwle.  Alle  |7e  o'Sre  seme's  hire  :f  and  one 
uor  hire  sake  me  ham  ouh  forto  luuien.  Lutel  strencSe  ich  makie 
of  ham,  vor  hwon  \>et  ]?eos  beon  deoruwur'Sliehe  i-wust.®  Habbe'S 
ham,  pauh,  scheortliche,  i'Se  eihteo'Se  dole.^ 


Biuoren.  on  erest,  ich  seide  ]>et  je  ne  schulen  nout,  ase  unwise, 

bihoten  uorto  holden  none  of  ]>eo  uttre  riwlen.     pet  ilke  ich  sigge 

jete  :f  ne  non  ne  write  ich  ham,  buten  ou  one.     Ich  sigge  yis  for'Si 

Folio  Hi  I.  ]?et  o'Sre  ancren  ne  sigge  nout  J^et  ich,  ];uruli  mine  meistrie,  makie 

"  wend.  T.     Hich.  C.  ^  treoweliclie.  T. 

<"  grei-Sed.  C.  "^  elleshwer.  T.                               «  i-loket.  T. 

'  Habeatis   tamen  illas  in  octava  parte. — Explicit  Liber    septinius   de   vita  Solitaria. 

Octavus  omnino  taceatur.  MS.  Oxon. 


LOVE  IS  THE  SUPBEME  RULE.  411 

Sodom,  wherein  Lot  his  friend  dwelt,  our  Lord  said,  "  Hasten  thee 
away  out,  for  while  thou  art  among  them,  nothing  can  be  done  to 
them."  Was  not  this  being  bound  with  love?  What  wouldest 
thou  more  ?  Love  is  his  chamberlain,  his  counsellor,  and  his  bride, 
from  whom  he  can  conceal  nothing,  but  telleth  her  all  his  thoughts. 
In  Genesis,  "  Num  celare  potero  Abraham  quas  gesturus  sum  ?  "  * 
"  Can  I,"  said  our  Lord,  "  hide  from  Abraham  the  thing  that  I 
purpose  to  do  ?  "  No,  said  he,  in  no  wise.  Doth  not  he  know  how 
to  love  rightly  who  thus  speaketh,  and  thus  doth  to  all  men  who  in 
their  hearts  believe  and  love  him  ?  As  the  joy  which  he  is  pre- 
paring for  them  is  not  to  be  compared  to  all  worldly  joys,  so  is  it 
not  to  be  described  by  all  worldly  tongues.  Isaiah,  "  Neither  hath 
the  eye  seen,  O  God,  beside  thee,  what  he  hath  prepared  for  him 
that  waiteth  for  him."  ^  Concerning  those  joys  ye  have  something 
written  in  another  place,  my  dear  sisters.  This  love  is  the  rule 
which  regulates  the  heart.  "  I  will  praise  thee  with  uprightness  of 
heart :  "  °  that  is,  in  the  regulation  of  my  heart.  The  reproach  of 
the  wicked  is,  that  they  are  "  a  generation  that  set  not  their  heart 
aright,  and  whose  spirit  was  not  faithful  to  God."  ^  This  rule  is 
the  lady  or  mistress.  All  the  others  serve  her,  and  for  her  sake 
alone  they  ought  to  be  loved.  I  make  little  account  of  them  pro- 
vided this  be  worthily  kept.  Ye  have  them  briefly,  however,  in  the 
eighth  part. 

PART  VIII.— Of  Domestic  Matters. 

I  said  before,  at  the  commencement,  that  ye  ought  not,  like  un- 
wise people,  to  promise  to  keep  any  of  the  external  rules.  I  say  the 
same  still ;  nor  do  I  write  them  for  any  but  you  alone.  I  say 
this  in  order  that  other  anchoresses  may  not  say  that  I,  by  my  own 


*  Genesis,  xviii.  17.  *■  Ixiv.  4. 

"^  Psalm  cxix.  7.  ''  Psalm  Ixxviii.  8. 


412  REGUL^  INCLUSAEUM. 

ham  neowe  riwlen.  Ne  bidde  ich  nout  ]>et  lieo  holdeii  ham :'  and 
je  jet  moten  cliaungen  ham,  hwonse  je  euer  willed,  J^eos  for  betere. 
Ajean  l^inges  J^et  beo^  biuoren,  of  ham  is  lutel  strencSe. 

Of  sih^e  and  of  speche,  and  of  |7e  o'Sre  wittes  is  inouh  i-seid.  Nu 
is  ]>eos  laste  dole,  ase  ich  biliet  ou  on  erest,  to-deled  and  i-sundred  o 
lutle  seoue  stucchenes. 

Me  let  lesse  deinte  to  ]?inge  ]?et  me  haue^  ofte  :f  and  for'Si  ne 
schule  je  beon,  bute  ase  ure  leawude  bre^ren  beoS,  i-huseled  wi'S- 
innen  tweolf  mone'S,  bute  viftene  si'Sen — a  mide-winteres  dei  r' 
condelmesse  dei  t'  tweolfte  dei  t'  a  sunedei  midwei  bitweonen  |7et  and 
ester,  o'Ser  ure  lefdi  dei,  jif  he  is  neih  ]7ene  sunendei,  uor  'pe  heih- 
nesse :'  ester  dei :'  J^ene  ]7ridde  sunendei  ]>erefter :!  holi  ];ursdei  r' 
hwitesunedei :'  and  sumersdei  t'  seinte  Marie  dei  Magdaleine  r^  ]>e 
assumciun  r'  ]>e  natiuite  :'  seinte  Mihaeles  dei  t'  aire  halewune  dei  :f 
seinte  Andrewes  dei.  And  ajean  alle  j^eos  dawes,  loke"S  ]7et  je 
beon  clenliche  i-schriuen  and  nimeS  disceplines  r'  neuer  J^auh  of  none 
monne,  buten  of  ou  suluen.  And  forgo'S  enne  dei  our  pitaunce. 
And  pf  out  limpe'S  misliche  ]?et  je  beon  nout  i-huseled  i  ]?eos  i-sette 
termes,  je  muwen  akoueren  hit  ]>ene  nexte  sunendei  ]7erefter  :'  oiSer 
jif  ])e  o'Ser  terme  is  neih,  abiden  uort  J^eonne. 

Ee  schulen  eten  urom  ester  uort  J^et  ]>e  holi  rode  dei,  J^e  latere. 

Folio  115.    ]7et  is  ine  heruest,  eueriche  deie  twie,  bute  uridawes  and  umbridawes 

and  joing  dawes,  and  uigiles.     I  ]?eos  dawes,  ne  in  ]?e  aduent  ne 

schulen  5e[eten]   nout  hwit,  bvite  jif  neode  hit  makie.     pet  o"Ser 

halue  jer  je  schulen  uesten,  al  bute  sunendawes  one. 

Ee  ne  schulen  eten  vleschs  ne  seim  buten  ine  muchele  secnesse  :' 
o^er  hwoso  is  euer  feble  ete^  potage  bli^eliche  :'  and  wunie'S  ou  to 
lutel  drunch.  No'Seleas,  leoue  sustren,  ower  mete  and  ower  drunch 
haucS  i]7uht  me  lesse  ]7en  ich  wolde.  Ne  ueste  je  nenne  dei  to 
bread  J  to  watere,  bute  je  habben  leaue.     Sum  ancre  make^  hire 


TIMES  OF  HOLY  COMMUNION,  FOOD  AND  ABSTINENCE.        413 

authority,  make  new  rules  for  them.  Nor  do  I  command  that  they 
observe  them,  and  ye  may  even  change  them,  whenever  ye  will,  for 
better  ones.  In  regard  to  things  of  this  kind  that  have  been  in  use 
before,  it  matters  little. 

Of  sight,  and  of  speech,  and  of  the  other  senses  enough  was  said. 
Now  this  last  part,  as  I  promised  you  at  the  commencement,  is 
divided  and  separated  into  seven  small  sections. 

Men  esteem  a  thing  as  less  dainty  when  they  have  it  often,  and 
therefore  ye  should  be,  as  lay  brethren  are,  partakers  of  the  holy 
communion  only  fifteen  times  a-year :  at  Mid-winter ;  Candlemas ; 
Twelfth-day;  on  Sunday  half-way  between  that  and  Easter,  or  our 
Lady's  day,  if  it  is  near  the  Sunday,  because  of  its  being  a  holiday; 
Easter-day;  the  third  Sunday  thereafter ;  Holy  Thursday ;  Whitsunday ; 
and  Midsummer  day ;  St.  Mary  Magdalen's  day ;  the  Assumption  ; 
the  Nativity;'^  St.  Michael's  day;  All  Saints'  day;  St.  Andrew's  day. 
And  before  all  these  days,  see  that  ye  make  a  full  confession  and 
undergo  discipline ;  but  never  from  any  man,  only  from  yourselves. 
And  forego  your  pittance  for  one  day.  And  if  any  thing  happens 
out  of  the  usual  order,  so  that  ye  may  not  have  received  the 
sacrament  at  these  set  times,  ye  may  make  up  for  it  the  Sunday 
next  following,  or  if  the  other  set  time  is  near,  ye  may  wait  till  then. 

Ye  shall  eat  twice  every  day  from  Easter  until  the  Holyrood 
day,  the  later ,^  which  is  in  harvest,  excej)t  on  Fridays,  and  Ember 
days,  and  procession  days  and  vigils.  In  those  days,  and  in  the 
Advent,  ye  shall  not  eat  any  thing  white,  except  necessity  require  it. 
The  other  half  year  ye  shall  fast  always,  except  only  on  Sundays. 

Ye  shall  eat  no  flesh  nor  lard  except  in  great  sickness  ;  or  whoso- 
ever is  infirm  may  eat  potage  without  scruple ;  and  accustom  your- 

*  The  Nativity  of  the  Virgin  Mai^,  Sept.  8. 

''  The  Exaltation  of  the  Cross,  Sept.  14,  called  the  later,  to  distinguish  it  from  the 
Invention  of  the  Cross,  May  3. 


414  EEGUL^  INCLUSARUM. 

bord  mid  hire  gistes  wi'Suten.  pet  is  to  muche  ureondscliipe,  uor,  of 
alle  ordres  ]?eonne  is  hit  unkuindelukest  *  %  mest  ajean  ancre  ordre, 
]?et  is  al  dead  to  j^e  worlde.  Me  haue^  i-herd  ofte  siggen  ];et  deade 
men  speken  mid  cwike  men  :!  auh  ]?et  heo  eten  mid  cwike  men  ne 
uond  ich  neuer  jete.  Ne  makie  je  none  gistninges  :!  ne  ne  tulle  je 
to  \q  jete  none  unku'Se  harloz  r^  ];auh  ]?er  nere  non  oSer  vuel  of 
bute  bore  me'Slease  mu'S,  hit  wolde  oSer  hwule  letten  heouenliche 
]70uhtes. 


Hit  ne  limped  nout  to  ancre  of  oSer  monne  elmesse  uorto  makien 
hire  large.  Nolde  me  lauhwen  ane  beggare  lude  to  bisemare  J7et 
bede  ^  men  to  feste  ?  Marie  %  Marthe,  boSe  heo  weren  sustren  :' 
auh  bore  lif  sundrede.  Ee  ancren  habbe^  i-numen  ou  to  Marie 
Folio  llbh,  dole,  Jjet  ure  Louerd  sulf  herede.  "Maria  optimam  partem  elegit." 
"  Marthe,  Marthe,"  cwe^  he,  "  ])u  ert  ine  muchele  baret.  Marie 
bane's  i-chosen''  betere,  and  ne  schal  hire  no'Sing  binimen  hire  dole." 
Husewifschipe  is  Marthe  dole :!  and  Marie  dole  is  stilnesse  and  reste 
of  alle  worldes  noise  r'  \Qt  noting  ne  lette  hire  uorto  i-heren  Godes 
stefne.  And  loke'S  hwat  God  seiS — ]?et  no'Sing  ne  schal  binimen  ou 
];eos  dole.  Marthe  haue^S  hire  mester :!  lete^  hire  i-wur^en,  and 
sitte  ^e  mid  Marie  ston-stille  ed  Godes  fet,  and  hercne^  him  one. 
IMarthe  mester  is  uorto  ueden  7  schruden  poure  men,  ase  huselefdi. 
Marie  ne  ouh  nout  uorto  entremeten  hire  ]?erof  :^  and  jif  ei  blame^S 
hire,  God  sulf  oueral  were'S  hire  j^erof,  ase  holi  writ  witne'S.  An 
o'Ser  half,  non  ancre  ne  ouh  forto  nimen  bute  gnedeliche  ^  \ei  hire 
to  needed.  Hwarof  J^eonne  mei  heo  makien  hire  large?  Heo 
schal  libben  bi  elmesse  ase  neruhliche  ^  ase  heo  euer  mei :!  and  nout 

»  tiiicumelukest.  T.  C.  ^  laSede.  T.  C. 

■^  i-uore.   C.  ''  mcSfuUiylic.   C. 


INTERCOURSE  WITH  THE  WORLD  WITHOUT  IMPROPER.       415 

selves  to  little  drink.  Nevertheless,  dear  sisters,  jour  meat  and 
your  drink  have  seemed  to  me  less  than  I  would  have  it.  Fast  no 
day  upon  bread  and  water,  except  ye  have  leave.  There  are 
anchoresses  who  make  their  meals  with  their  friends  outside  the 
convent.  That  is  too  much  friendship,  because,  of  all  orders,  then  is 
it  most  ungenial,  and  most  contrary  to  the  order  of  an  anchoress, 
who  is  quite  dead  to  the  world.  We  have  often  heard  it  said  that 
dead  men  speak  with  living  men ;  but  that  they  eat  with  living  men, 
I  have  never  yet  fomid.  Make  ye  no  banquetmgs,  nor  encourage 
any  strange  vagabond  fellows  to  come  to  the  gate ;  though  no 
other  evil  come  of  it  but  their  immoderate  talking,  it  might  some- 
times prevent  heavenly  thoughts. 

It  is  not  fit  that  an  anchoress  should  be  liberal  of  other  men's 
alms.  Would  we  not  laugh  loud  to  scorn  a  beggar  who  should 
invite  men  to  a  feast?  Mary  and  Martha  were  two  sisters,  but 
their  lives  were  different.  Ye  anchorites  have  taken  to  yourselves 
Mary^s  part,  whom  our  Lord  himself  commended.  "  ^lary,  hath 
chosen  the  best  part.  Martha,  Martha,"  said  he,  "  thou  art  much 
cumbered.  Mary  hath  chosen  better,  and  nothing  shall  take  her 
part  from  her."  *  Housewifery  is  Martha's  ]jart,  and  Mary's  part  is 
quietness  and  rest  from  all  the  world's  din,  that  nothing  may  hinder 
her  from  hearing  the  voice  of  God.  And  observe  what  God  saith, 
"  that  nothing  shall  take  away  this  part  from  you."  Martha  hath 
her  office ;  let  her  alone,  and  sit  ye  with  Mary  stone-still  at  God's 
feet,  and  listen  to  him  alone.  Martha's  office  is  to  feed  and  clothe 
poor  men,  as  the  mistress  of  a  house.  Mary  ought  not  to  inter- 
meddle in  it,  and  if  any  one  blame  her,  God  himself  supreme 
defendeth  her  for  it,  as  holy  writ  beareth  witness.  On  the  other 
hand,  an  anchoress  ought  to  take  sparingly  only  that  which  is 
necessary  for  her.  Whereof,  then,  may  she  make  herself  liberal  ? 
She  must  live  upon  alms,  as  frugally  as  ever  she  can,  and  not  gather 

*  Luke,  X.  42. 


416  REGUL^  INCLUSARUM. 

gederen  uorto  jiuen  hit  eft.  Heo  nis  nout  husewif:^  auh  is  a 
chirche  ancre.  Eif  heo  mei  sparien  eni  poure  schreaden,^  sende  ham 
al  dernehche  ut  of  hire  woanes.^  Vnder  semblaunt  of  gode  is  ofte 
i-heled  sunne.  And  hwu  schulen  °  J^eos  riche  ancren  J'et  bee's  eor^e 
tihen,  o'Ser  habbe'S  rentes  i-sette,  don  to  poure  neiheboures  derne- 
hche hore  ehnesse?  Ne  wihien**  nout  forto  habben  word  of  one 
Folio  116.  harge  ancre  :^  ne  uorto  jiuen  muchel  ne  beo  non  ]^e  grediure  uorto 
habben  more,  peo  ®  gredinesse  rote  of  hire  bitternesse  r'  alle  beo'5 
Jte  bowes  bittre  ])et  of  hire  springe^.  Bidden  hit,  uorto  jiuen  hit 
nis  nout  ancre  rihte.  Of  ancre  kurtesie,  and  of  ancre  largesse,  is 
i-kumen  ofte  sunne  %  scheome  on  ende. 

tVummen'^  %  children  ]?et  habbe'S  i-swunken  uor  ou,  hwatse  je 
sparie'S  on  ou  makieS  ham  to  etene, — nenne  mon  biuoren  ou,  bute 
jif  he  habbe  neode  :!  ne  la'Se  je  to  drinken  ^  nout.  Ne  jirne  ich  };et 
me  telle  ou  hendi  ancren.  Et  gode  ureond  nime^  al  \ei  je  habbe'S 
neode  hvvon  heo  beode^  hit  ou  i!  auh,  for  none  bode,  ne  nime  je 
nout  wi^uten  neode,  leste  je  kecchen  }>ene  nome  of  gederinde 
ancren.^  Of  mon  j^et  je  misleue^  *  ne  nime  je  nouSer  lesse  ne  more — 
nout  so  much  ]7et  beo  a  rote  gingiure.  Muchel  neode  schal  driuen 
ou  uorte  bidden  out  r'  ])auh,  edmodliche  scheawe'S  to  ower  leoueste 
ureond  ower  meseise. 

Ee,  mine  leoue  sustren,  ne  schulen  habben  no  best,  bute  kat  one. 
Ancre  ]7et  haue^  eihte  }»uncheS  bet  husewif,  ase  Marthe  M^as,  |?en 
ancre :!  ne  none  wise  ne  mei  heo  beon  Marie,  mid  gri^fulnesse  of 
heorte.     Vor  ]?eonne  mot  heo  J^enchen  of  ]?e  kues  foddre,  and  of 


»  schiue.  T.     schraden.  C.  ''  wanes.  T.  C. 

•^  And  swa  schuden.  T.     hu  schule.  C.  ^  wilne.  T.     wilni.  C. 

=  Beo.  T.  C.  '  Wepmen.  T. 

K  [Ne  nane  ne  eoten  biuoren  ow  bute  bi  ower  nieistres  read  -j  bi  his  leaue.]  C. 
•>   [I  hwer  \>ah  "]  euer  genii's  ow  "^  nan  from  ow  ne  parti  wi'S  scandle:   ne  wrali,  ne 
mispaiet,  ase  for'S  as  ge  mahen  wi^  riht,  wi'Sute  sunne.]   C. 
'   [>urh  his  fol  semblaunt,  o'Ser  bi  his  wake  wordes.]   C. 


ALMS-GIVING — RECEIVING  GIFTS.      NOT  TO  KEEP  CATTLE.    417 

that  she  may  give  it  away  afterwards.  She  is  not  a  housewife,  but 
a  church  anchoress.  If  she  can  spare  any  fragments  for  the  poor, 
let  her  send  them  quite  privately  out  of  her  dwelling.  Sin  is  oft 
concealed  under  the  semblance  of  goodness.  And  how  shall  those 
rich  anchoresses  that  are  tillers  of  the  ground,  or  have  fixed  rents, 
do  their  alms  privately  to  poor  neighbours  ?  Desire  not  to  have  the 
reputation  of  bountiful  anchoresses,  nor,  in  order  to  give  much,  be 
too  eager  to  possess  more.  Greediness  is  the  root  of  bitterness  :  all 
the  boughs  that  spring  fi'om  it  are  bitter.  To  beg  in  order  to  give 
away  is  not  the  part  of  an  anchoress.  From  the  courtesy  of  an 
anchoress,  and  from  her  liberality,  sin  and  shame  have  often  come  in 
the  end. 

J^lake  women  and  children  who  have  laboured  for  you  to  eat 
whatever  food  you  can  spare  from  your  own  meals ;  but  let  no  man 
eat  in  your  presence,  except  he  be  in  great  need ;  nor  invite  him  to 
drink  any  thing.  Nor  do  I  desire  that  ye  should  be  told  that  ye 
are  courteous  anchoresses.  From  a  good  friend  take  whatever  ye 
have  need  of  when  she  offereth  it  to  you ;  but  for  no  invitation  take 
any  thing  without  need,  lest  ye  get  the  name  of  gathering  anchoresses. 
Of  a  man  whom  ye  distrust,  receive  ye  neither  less  nor  more — not 
so  much  as  a  race  of  ginger.  It  must  be  great  need  that  shall  drive 
you  to  ask  any  thing ;  yet  humbly  shew  your  distress  to  your 
dearest  friend. 

1  e  shall  not  possess  any  beast,  my  dear  sisters,  except  only  a  cat. 
An  anchoress  that  hath  cattle  appears  as  Martha  was,  a  better 
housewife  than  anclioress ;  nor  can  she  in  any  wise  be  Mary,  with 
peacefulness  of  heart.  For  then  she  must  think  of  the  cow's  fodder, 
and  of  the  herdsman's  hire,  flatter  the  heyward,^  defend  herself 
when  her  cattle  is  shut  up  in  the  pinfold,  and  moreover  pay  the 
damage.     Christ  knoweth,  it  is  an  odious  thing  when  people  in  the 


»  "  The  heyward  was  the  keeper  of  cattle  in  a  common  field,  who  prevented  trespass  on 
the  cultivated  ground."     Note,  in  Promptorium  Parvulorum,  by  Albert  Way,  Esq, 
CAMD.  SOC.  3  H 


418  REGULiE  INCLUSARUM. 

heorde-monne  huire,  olulmen  J^ene  heiward,  warien  hwon  me  punt  * 
hire,  *?  jeldeii,  j^auh,  ]?e  liermes.  Wat  Crist,  ]?is  is  lodlicli  J^ing 
Folio  116  b.}iyvon  me  make^  mone  in  tune  of  ancre  eihte.  pauli,  jif  eni  mot 
nede  habben  ku,  loke  |7et  heo  none  monne  ne  eilie,  ne  ne  hermie  :!  ne 
]?et  hire  ]?ouht  ne  beo  nout  ];eron  i-uestned.  Ancre  ne  ouh  nout  to 
habben  no  ]?ing  ]7et  drawe  utward  liire  heorte.  None  chefFare  ne 
driue  je.  Ancre  j^et  is  cheapild,  heo  cheapen  hire  soule  ]>e  ehepmon  of 
helle.^  Ne  wite  je  nout  in  oure  huse  of  o^Ser  monnes  l^inges,  ne 
eihte,  ne  clo'Ses  :'  ne  nout  ne  underuo  je  ];e  chirche  uestimenz,  ne  ]?ene 
cahz,  bute  jif  strencSe  hit  makie,  o^er  muchel  eie :'  vor  of  swuche 
witunge  is  i-kumen  muchel  vuel  oftesi^en.  Wi'Sinnen  ower  woanes  ° 
ne  lete  je  nenne  mon  slepen.  Eif  muchel  neode  mid  alle  make^ 
breken  ower  bus,  ]>e  hwule  ]?et  hit  euer  is  i-broken,  loke  ]?et  je 
habben  ]7erinne  mid  ou  one  wumraon  of  clone  hue  deies  H  nihtes. 

Uor'Si  l7et  no  mon  ne  i-sihS  ou,  ne  je  i-seo^  nenne  mon,  wel  mei 
don  "^  of  ower  clones,  beon  heo  hwite,  beon  heo  blake  t'  bute  ]>et  heo 
beon  unorne  "?  warme,  1;  wel  i-wrouhte — uelles  wel  i-tauwed :'  % 
habbe^  ase  monie  ase  ou  to-neode^,  to  bedde  and  eke  to  rugge. 

IVexst  fleshe  ne  schal  mon  werien  no  linene  clo^,  bute  jif  hit  beo 
of  herde  and  of  greate  heorden.  Stamin  habbe  hwose  wule  :'  and 
hwose  wule  mei  beon  buten.®  Ee  schulen  liggen  in  on  heater,  and 
Folio  U7.  i-gurd/  Ne  here  je  non  iren,^  ne  here,  ne  irspiles  ^  felles  r'  ne  ne 
beate  ou  *  J)er  mide,  ne  mid  schurge  i-leSered  ne  i-leaded  :/^  ne  mid 
holie,^  ne  mid  breres  ne  ne  biblodge"  hire  sulf  wi'Suten  schriftes " 

*  puindes.  T. 

''   [hing,  Jjauh,  "p  ha  wurche'S  ha  mei  wel,  J'urh  hire  meistres  read,  for  hire  neode  sullen, 
J^ah  swa  derneliche  as  ha  mei,  for  misliche  monne  wordes.]   C. 
'^  wahes.  T.     wanes.  C.  ''  duhen.  T. 

^  wi^uten.  T.  '  hatter  -j  gurd.  T.     hetter  -)  i-gurd.   C, 

B  Ne  were  nan  irn.    T.     Ne  beore  nan  iren.  C. 

•"  yleslipes.  T.     ylespilles.  C.  '  hire.  T.  ^  ne  wi'S  schurge  ileadet.  T. 

'  holin.  T.  '"  blodeke.  T.  »  schirches.  T. 


TKAFFIC  FORBIDDEN.       OF  CLOTHING  AND  DISCIPLINE,      419 

town  complain  of  anchoresses'  cattle.  If,  however,  any  one  must 
needs  have  a  cow,  let  her  take  care  that  she  neither  annoy  nor  harm 
any  one,  and  that  her  own  thoughts  be  not  fixed  thereon.  An 
anchoress  ought  not  to  have  any  thing  that  draweth  her  heart  out- 
ward. Carry  ye  on  no  traffic.  An  anchoress  that  is  a  buyer  and 
seller  selleth  her  soul  to  the  chapman  of  hell.  Do  not  take  charge 
of  other  men's  property  in  your  house,  nor  of  their  cattle,  nor  their 
clothes,  neither  receive  under  your  care  the  church  vestments,  nor 
the  chalice,  unless  force  compel  you,  or  great  fear,  for  oftentimes 
much  harm  has  come  from  such  care-taking.  Let  no  man  sleep 
within  yom'  walls.  If,  however,  great  necessity  should  cause  your 
house  to  be  used,  see  that,  as  long  as  it  is  used,  ye  have  therein  with 
you  a  woman  of  unspotted  life  day  and  night. 


Because  no  man  seeth  you,  nor  do  ye  see  any  man,  ye  may  be 
well  content  with  your  clothes,  be  they  white,  be  they  black ;  only 
see  that  they  be  plain,  and  warm,  and  well  made — skins  well  tawed  ; 
and  have  as  many  as  you  need,  for  bed  and  also  for  back. 

J\ext  your  flesh  ye  shall  wear  no  flaxen  cloth,  except  it  be  of  hards 
and  of  coarse  canvass.  Whoso  will  may  have  a  stamin,'^  and  whoso 
will  may  be  without  it.  Ye  shall  sleep  in  a  garment  and  girt. 
Wear  no  iron,  nor  haircloth,  nor  hedgehog-skins ;  ^  and  do  not  beat 
yourselves  therewith,  nor  with  a  scourge  of  leather  thongs,  nor 
leaded ;  and  do  not  with  holly  nor  with  briars  cause  yourselves  to 

*  Stamin,  a  shirt  made  of  woollen  and  linen,  used  instead  of  a  penitentiary  hair  shirt. — 
Fosbrooke. 

•»  ylespilles,  as  it  is  in  C,  is  probably  the  true  reading,  from  igil,  A.-S.  a  hedge-hog, 
and  pile,  i.e.  poll,  Fr.  hair,  fur.  We  learn  from  the  following  passage  that  the  skin  of 
the  hedge-hog  was  used  as  an  instrument  of  discipline : — 

Hericius,  Herinaceus,  Gall.  Herisson.  Histor.  Monast.  Villariensis,  lib.  iii.  apud 
Marten,  torn.  iii.  anecdot,  col,  1361,  '  Pelles  videlicet  hericii,,  quibus  usque  ad  largam 
effusionem  sanguinis  seipsura  cicdebat,  et  urticarum  aculeos  quibus  sese  involvebat." — 
Du  Can^o. 


420  EEGULiE  INCLUSARUM. 

leaue  :!  ne  ne  nime,  et  enes,  to  ueole  disceplines.  Ower  schone  beon 
greate  and  warme.  Ine  sumer  je  habbe^  leaue  uorto  gon  and  sitten 
baruot :!  and  hosen  wi'Suten  uaumpez  :!  and  ligge  ine  bam  hwoso 
like'S.  Sum  wummon  inouhrea'Se  ware's  ]7e  brech  of  heare  ful  wel 
i-knotted,  and  ];e  strapeles  adun  to  hire  uet,  i-laced  ful  ueste.  Eif 
je  muwen  beon  wimpel-leas,  beob  bi  warme  keppen  *  and  ]?eruppon 
blake  ^  ueiles.  Hwose  wule  beon  i-seien,  ]?auh  heo  atiffe  °  hire  nis 
nout  muchel  wunder  "^  auli  to  Godes  eien  heo  is  lufsumere,  J?et  is, 
uor  J>e  luue  of  him,  untiffed  wiSuten.  Ring,  ne  broche  nabbe  je  "^ 
ne  gurdel  i-menbred,*^  ne  glouen,  ne  no  swuch  Jjing  J?et  ou  ne  deih  ® 
forto  habben/ 

lliuer  me  is  leouere  so  je  don  gretture  werkes,  Ne  makie  none 
purses,  uorte  ureonden  ou  mide  :!^  ne  blodbendes  of  seolke  "s!^  auh 
schepie"S,  and  seouwe'S,  and  amende'S  chirche  clones,  and  poure 
monne  clones.*  No  j^ing*^  ne  sclmle  je  jiuen  wi'Suten  schriftes 
leaue.     HelpeS  mid  ower  owune  swinke,  so  uor'S  so  je  muwen,  to 

*  [Ancren,  sume  sungiS  in  hare  wimlunge  na  lesse  J?ene  lefdi.  Sum  seiS  \>  hit  limped 
to  ene  wummon  eundeliche  forte  were  wimpel.  Nai :  wimpel  ne  hefde,  nou'Ser  ne 
nemned  hali  write;  ah  wriheles  of  heuet :  Ad.  Corinth.  "  Mulier  uelet  caput  suum." 
Wummon,  sei'S  )>&  Apostel,  schal  wrihen  hire  heauet.  Wrihen,  he  seiS,  naut  winiplin. 
Wrihen  ha  schal  liire  scheome,  as  sunfule  Eue  dohter;  imunegunge  of  \>q  sune'}>shede  us 
erst  alle,  "]  naut  drah  '^  wriheles  to  tiffung  "j  te  prude.  Eft  wule  Seint  Panel  "^  wumon  wreo 
i  chirche  hire  neb  gette,  leste  vuel  l^oht  arise  J)urh  hire  on  sih^e,  ■;)  hoc  est  propter  angelos. 
Hwi,  J?enne,  \>vl  chirche  ancre,  al  beo  j^u  i-wimplet,  openest  t>ah  \>i  neb  to  weopmones 
ehe  ?  Te  gemes  \>q.  \>e  isist  men,  speke'S  Seinte  Panel.  Ah,  gef  ei  Jjing  wriheJS  )>i  neb 
from  monnes  ehe — beo  hit  wah,  beo  hit  cla'S  iSi  parlures  J^url,  wel  mei  duhen  ancre  of 
o'Ser  wimlumpe.]  C.  ''  [olSer  hwite  o'Ser]  blake.  C. 

e  atiffen.  T.     atifi.  C.  ''  i-membret.  T.  C. 

«  deah,  T.     i-burS.  C, 

*  [UnderstondelS  'J5  of  alle  J^eose  J^inges  nis  nan  best  ne  forbot;  for  alle  ha  beo'5  of  J^e 
uttere  riwle,  "^  is  lute  strenc^e  of.  For  hwon  ■^  te  inre  beo  wel  i-wist,  as  ic  seide  iiSe 
frum'Se,  "]  mei  beon  i-changet  hwerse  euer  ei  neod  o'Ser  eni  skile  hit  aske'S,  efter  ^  ha  mei, 
iise  huften,  best  seruin  \>&  leafdi  riwle.]  C. 

s  [bute  to  heo  '^  owermeistre  geued  ow  his  leaue.]   C. 
''   [ne  laz  bute  leaue.]   C.  '  hettren.  C. 

'*  nan  swut  Hng.   C, 


CAUTION  AGAINST  FINERY  AND  IDLENESS.  42  j 

bleed  without  leave  of  your  confessor ;  and  do  not,  at  one  time,  use 
too  many  flagellations.  Let  your  shoes  be  thick  and  warm.  In 
summer  ye  are  at  liberty  to  go  and  to  sit  barefoot,  and  to  wear  hose 
without  vamps,  and  whoso  liketh  may  lie  in  them.  A  woman  may 
well  enough  wear  drawers  of  haircloth  very  well  tied,  with  the 
strapples  ^  reaching  down  to  her  feet,  laced  tightly.  If  ye  would 
dispense  with  wimples,  have  warm  capes,''  and  over  them  black  veils. 
She  who  wishes  to  be  seen,  it  is  no  great  wonder  though  she  adorn 
herself;  but,  in  the  eyes  of  God,  she  is  more  lovely  who  is  unadorned 
outwardly  for  his  sake.  Have  neither  ring,  nor  broach,  nor  orna- 
mented girdle,  nor  gloves,  nor  any  such  thing  that  is  not  proper  for 
you  to  have." 

I  am  always  the  more  gratified,  the  coarser  the  works  are  that  ye 
do.  Make  no  purses,  to  gain  friends  therewith,  nor  blodbendes  of 
silk ;  but  sha[)e,  and  sew,  and  mend  church  vestments,  and  poor 
people's  clothes.  Ye  shall  give  nothing  away  without  leave  from 
your  father  confessor.  Assist  with  your  own  labour,  as  far  as  ye 
are  able,  to  clothe  yourselves  and  your  domestics,  as  St.  Jerome 
teacheth.  Be  never  idle ;  for  the  fiend  immediately  offers  his  work 
to  her  who  is  not  diligent  in  God's  work ;  and  he  begiuneth  directly 

*  Strapples,  the  legs  of  the  drawers  ? 

^  Anchoresses  err  in  their  head-dress  no  less  than  ladies.  They  say  that  it  belongs 
naturally  to  a  woman  to  wear  a  wimple.  Nay  :  the  Holy  Scriptures  neither  had,  nor  do 
they  speak  of  wimple;  but  of  coverings  for  the  head.  The  apostle  saith  to  the  Corinthians, 
"A  woman  shall  cover  her  head."  Cover,  he  saith,  not  wimple.  She  shall  cover  her 
shame  as  a  sinful  daughter  of  Eve,  in  memory  of  the  sin  that  first  hurt  us  all;  and  not 
convert  the  covering  into  finery  and  pride.  Again  St.  Paul  desires  further  that  a  woman 
cover  her  face  in  church,  lest  evil  thoughts  should  arise  merely  from  seeing  her,  and  this 
is,  "because  of  the  angels."  Why,  then,  dost  thou,  an  anchoress,  although  thou  art 
wimpled,  shew  thy  face  in  sight  of  men  ?  Take  heed.  Thou  seest  men,  St.  Paul  saith. 
But  if  any  thing  conceal  thy  face  from  men's  sight — be  it  a  wall,  be  it  the  parlour  window- 
cloth, — ii  recluse  may  well  dispense  with  other  wimpling. 

"^  Observe  that  none  of  all  these  things  is  commanded  or  forbidden;  for  they  are  all  of 
the  external  rule,  which  is  of  little  consequence.  For  when  the  inward  is  well  kept,  as 
I  said  at  first,  and  that  may  be  altered  wherever  need  or  any  reason  require  it,  so  as  that 
it  may,  as  a  domestic,  best  serve  the  lady  rule. 


422  EEGUL^  INCLUSARUM. 

schruden  ou  suluen  ^  and  ]}eo  ]?et  ou  serue'S,  ase  Seint  Jerome  lere^. 
Ne  beo  je  neuer  ^  idel  ^  uor  anonrihtes  ]?e  ueond  beot  ^  hire  his 
were  ]?et  ine  Godes  werke  ne  wurche^  t'^  and  he  tutele^  anonrihtes 
touward  hire.  Uor,  J^eo  hwule  J^et  he  isih'S  hire  bisi,  ]7enche^  ]7us :  ^ 
vor  nout  ich  scliulde  nu  kumen  neih  hire  :'  ne  mei  heo  nout  i-hwulen 
uorto  hercnen  mine  lore/  Of  idehiesse  awakene'S  muchel  flesshes 
fondunge.  "  Iniquitas  Sodome  saturitas  panis  et  ocium :"  ]>et  is,  al 
Sodomes  cweadschipe  com  of  idelnesse  *?  of  ful  wombe.  Iren  ]?et  h'S 
stille  gedere^  sone  rust  ^  and  water  ]?et  ne  sture^  nout  readhche  ^ 
stinke'S.  Ancre  ne  schal  nout  forwur^en  scolmeistre,  ne  turnen 
hire  ancre  hus  to  childrene  scole.  Hire  meiden  mei,  j^auh,  techen  ^ 
sum  Intel  meiden,  j^et  were  dute  of  forto  leornen  among  gromes  t' 
auh  ancre  ne  ouh  forto  jemen  bute  God  one/ 

Ee  ne  schulen  senden  lettres,  ne  underuon  lettrcs,  ne  writen  buten 
leaue.  Ee  schulen  been  i-dodded  four  ^  s'rSen  iSe  jere,  uorto  lihten 
ower  heaued  r'^  and  ase  ofte  i-leten  blod :'  and  oftere  jif  need  is :'  and 
hwoso  mei  been  ]?er  wi^uten,  ich  hit  mei  wel  i-'Solien.  Hwon  je 
beo^  i-leten  blod,  je  ne  schulen  don  no  ]^ing,  J^eo  ]?reo  dawes,  ]?et 
ou  greue  :'  auh  talke'S  mid  oner  meidenes  and  mid  ]?eaufule  talen 
schurte'S  ou  to-gederes.  Ee  muwen  don  so  ofte  hwon  ou  J^unche'S 
heuie,  oSer  beo"S  uor  sume  worldliche  ];inge  sorie  o^er  seke.  So 
wisliche  wite^  ou  in  our  blod-letunge  r'  and  holde'S  ou  ine  swuche 
reste  j^et  je  longe  J^erefter  muwen  ine  Godes  seruise  ]?e  monluker 
swinken  :/  and  also  hwon  je  i-uele^  eni  secnesse :!  vor  muchel  sot- 


"■  [■]  feden  sef  neod  is.]  C.  ''   [allunge.]   C. 

<=  bedes.  T.  *•  swinkes.  T.  C. 

^  he,  )?e  swike,  J^enches  tus.  T.     he  t'enche'S  J^us.  C. 
'  ne  mai  ho  nawt  geme  to  lustnen  mi  lare.  T. 
e  ra'Sliche.  T.  •'  mei  learen.  C. 

'  [Jjah,  bi  hire  meistres  read,  ha  mei  sum  rilitcn  ~j  lielpe  to  leren.j   C. 
^  fiftene.  T. 

'   [o'Ser  gef  ge   vvulleS   i-schaiien,  hwase   wule   ievcset.     Ali  ha  mot  oftere  weschcii  ~i 
kemben  hire  holuet.]   C. 


EPISTOLARY  CORRESPONDENCE.       BLOOD-LETTING.  423 

to  talk  to  her.  For,  while  he  seeth  her  busy,  he  thinketh  thus  :  It 
would  avail  nothing  if  I  were  now  to  accost  her,  nor  would  she  take 
time  to  listen  to  my  teaching.  From  idleness  ariseth  much  tempta- 
tion of  the  flesh,  "  Iniquitas  Sodomte  saturitas  panis  et  otium :  " 
that  is,  "  All  the  wickedness  of  Sodom  came  of  idleness,  and  of  a 
full  belly."  Iron  that  lietli  still  soon  gathereth  rust ;  and  water  that 
is  not  stirred  soon  stinketh.  An  anchoress  must  not  become  a 
schoolmistress,  nor  turn  her  anchoress-house  into  a  school  for 
children.  Her  maiden  may,  however,  teach  any  little  girl  con- 
cerning whom  it  might  be  doubtful  whether  she  should  learn  among 
boys,  but  an  anchoress  ought  to  give  her  thoughts  to  God  only. 


Ye  shall  not  send,  nor  receive,  nor  write  letters  without  leave. 
Ye  shall  have  your  hair  cut  four  times  a-year  to  disburden  your 
head ;  and  be  let  blood  as  oft,  and  oftener  if  it  is  necessary ;  but  if  any 
one  can  dispense  with  this,  I  may  well  suffer  it.  When  ye  are  let 
blood,  ye  ought  to  do  nothing  that  may  be  irksome  to  you  for  three 
days ;  but  talk  with  your  maidens,  and  divert  yourselves  together  with 
instructive  tales.  Ye  may  often  do  so  when  ye  feel  dispirited,  or  are 
grieved  about  some  worldly  matter,  or  sick.  Thus  wisely  take  care 
of  yourselves  when  you  are  let  blood,  and  keep  yourselves  in  such 
rest  that  long  thereafter  ye  may  labour  the  more  vigorously  in  God's 
service,  and  also  when  ye  feel  any  sickness,  for  it  is  great  folly,  for 
the  sake  of  one  day,  to  lose  ten  or  twelve.  Wash  yourselves  where- 
soever it  is  necessary,  as  often  as  ye  please. 


424  REGUL^  INCLUSARUM. 

Folio  118.    schipe   hit    is  uorto  uorleosen,  uor  one  deie,   tene   o^er   tweolue. 
Wasche'S  ou  hwarse  je  liabbe'S  neode,  ase  ofte  ase  je  wulle^. 

Ancre  j^et  naiie^  nout  neih  bond  hire  uode,  beo^  bisie  two  wum- 
men  r'  one  ]?et  bileaue  euer  et  hom,  on  o^er  J7et  wende  ut  hwon  hit 
is  neod  ":!  and  ]?eo  beo  ful  unorne,  o'Ser  of  feir  elde  1/  and  bi  }7e  weie 
ase  heo  ge^S  go  singinde  hire  beoden  :^  ne  ne  holde  heo  nout  non  tale 
mid  mon  ne  mid  vvummon  :!  ne  ne  sitte  ne  ne  stonde,  bute  ];et  leste 
Jjet  heo  mei,  er  ]?en  heo  kume  horn.  Nouhvvuder  elles  ne  go  heo  bute 
];ider  ase  me  sent  hire.  Wi^ute  leaue  ne  ete  heo  ne  ne  drinke  ute. 
pe  o^er  beo  euer  inne,  ne  wi^ute  ]?e  jeate  ne  go  heo  wi^Sute  leaue. 
BoSe  beon  obedient  to  hore  dame  in  alle  ]?inges,  bute  ine  sunne  one. 
No  }>ing  nabben  heo  J^et  hore  dame  hit  nute  r'  ne  ne  underuon  no  J>ing, 
ne  ne  jiuen  wi^uten  hire  leaue.  Nenne  mon  ne  leten  heo  in  :!  ne  J^e 
jungre  ne  speke  mid  none  monne  bute  leaue  :!  ne  ne  go  nout  ut  of 
tune  widuten  siker  uere  :!  ne  ne  ligge  ute.  Eif  heo  ne  con  o  boke, 
sigge  bi  Paternostres  and  bi  auez  hire  vres  :!  and  wurche  J^et  me  hat 
hire  widuten  grucchunge.  Habbe  euer  hire  earen  opene  touward 
hire  dame.  Nou^er  of  ]?e  wummen  ne  beren  urom  hore  dame,  ne 
ne  bringed  to  hire  none  idele  talen,  ne  neowe  ti^inges  ^  ne  bitweonen 
hamsulf  ne  singen :!  ne  ne  speken  none  worldliclie  spechen  :!  ne 
Folio  118  6.  lauhwen,  ne  ne  pleien  so  ]7et  ei  mon  J^et  hit  iseie  muhte  hit  to  vuel 
turnen.  Ouer  alle  j^hig  leasunge  and  lu'Sere  wordes  hatien.  Hore 
her  beo  i-koruen  ^  hore  heued  do's  sitte  lowe.  EiSer  ligge  one. 
Hore  liesmel  beo  heie  istihd  :^*  al  wiSute  broche.  No  mon  ne  i-seo 
ham  unweawed,''  ne  open  heaued.°  Louh  lokunge  habben.  Heo  ne 
schulen  cussen  nenne  mon,  ne  uor  luue  cluppen  ne  ku'S  ne  unku'S  ^ 
ne  wasshen  hore  heaued  :!  ne  loken  ueste  o  none  monne  :!  ne  toggen*^ 
mid  him,  ne  pleien.     Hore  weaden  beon  of  swuche  scheape,  J,  alle 

»  Hare  cop  beo  hecje  i-sticched.   C.  ''  unlepped.  C. 

•=   [Inwid  \>e  wanes  ha  muhe   werie   scapeloris   hwen   mantel  ham  heuege'S;  vte,  gan 
i-mantlet;  J>e  heaued  i-hudeket.]   C. 
•^  toggle.  T.     toggi.  C. 


OBEDIENCE  AND  MODEST  DEMEANOUR  ENJOINED,  425 


When  an  anchoress  hath  not  her  food  at  hand,  let  two  women  be 
employed,  one  who  stays  always  at  home,  another  who  goes  out 
when  necessary ;  and  let  her  be  very  plain,  or  of  sufficient  age ;  and, 
by  the  way,  as  she  goeth  let  her  go  singing  her  prayers;  and  hold  no 
conversation  with  man  or  with  woman ;  nor  sit,  nor  stand,  except  the 
least  possible,  until  she  come  home.  Let  her  go  nowhere  else,  but 
to  the  place  whither  she  is  sent.  Without  leave,  let  her  neither  eat 
nor  drink  abroad.  Let  the  other  be  always  within,  and  never  go 
out  of  the  gate  without  leave.  Let  both  be  obedient  to  their  dame 
in  all  things,  sin  only  excepted.  Let  them  possess  nothing  unknown 
to  their  mistress,  nor  accept  nor  give  any  thing  without  her 
permission.  They  must  not  let  any  man  in  ;  nor  must  the  younger 
speak  with  any  man  without  leave ;  nor  go  out  of  town  ^  without  a 
trusty  companion,  nor  sleep  out.  If  she  cannot  read  her  hours  in  a 
book,  let  her  say  them  with  Paternosters  and  Ave  Marias ;  and  do 
the  work  that  she  is  commanded  to  do,  without  grudging.  Let  her 
have  her  ears  always  open  to  her  mistress.  Let  neither  of  the 
women  either  carry  to  her  mistress  or  bring  from  her  any  idle  tales, 
or  new  tidings,  nor  sing  to  one  another,  nor  speak  any  worldly 
speeches,  nor  laugh,  nor  play,  so  that  any  man  who  saw  it  might 
turn  it  to  evil.  Above  all  things,  they  ought  to  hate  lying  and 
ribaldry.  Let  their  hair  be  cut  short,  their  headcloth  sit  low.  Let 
each  lie  alone.  Let  their  hesmel  be  high  pointed  :  none  to  wear  a 
broach.  Let  no  man  see  them  unveiled,  nor  without  a  hood.  Let 
them  look  low.  They  ought  not  to  kiss,  nor  lovingly  embrace  any 
man,  neither  of  their  acquaintance  nor  a  stranger,  nor  to  wash  their 
head,  nor  to  look  fixedly  on  any  man,  nor  to  romp  nor  frolic  with 
him.  Their  garments  should  be  of  such  a  shape  and  all  their  attire 
such  that  it  may  be  easily  seen  to  what  [life]  they  are  dedicated. 
Let  them  observe  cautiously  their  manners,  so  that  nobody  may  find 
fault  with  them,  neither  in  the  house  nor  out  of  the   house.     Let 

»  tune,  signifies  not  only  town,  but  also  a  2^lace  enclosed  or  fenced  round. 
CAMD.  SOC.  3  I 


426  REGUL^  INCLUSARUM. 

hore  aturn  swuch  j^et  hit  beo  eScene  hwarto  lieo  beo^  i-turnde. 
Hore  lates  loken  warliche,  ]?et  iion  ne  edwite  ham  ne  ine  huse,  ne  ut 
of  huse.  On  alle  wise  uorberen  to  wre^^en  hore  dame  t  and  ase 
ofte  ase  heo  hit  do^,  er  heo  drinken  o^er  eten,  makien  hore  uenie 
akneon  adun  to  ]?er  eorSe  biuoren  hire,  J  sigge  "  Mea  culpa  : "  and 
underuon  ];e  penitence  pet  heo  lei^  upon  hire,  lutende  hire  louwe. 
pe  ancre  neuer  more  J»er  efter  ]?ene  ilke  gult  ne  upbreide  hire,  uor 
none  wre^Se,  bute  jif  heo  eft  sone  ualle  i^et  ilke :'  auh  do  hit 
allunge  ut  of  hire  heorte.  And  jif  eni  strif  arise'S  bitweonen  ]?e 
wummen,  ]>e  ancre  makie  eiSer  of  ham  to  makien  o'Ser  venie  akneon 
to  Jjer  eor^e,  and  eiSer  rihte  up  o^er,  It  kussen  ham  on  ende  :'  and 
ye  ancre  legge  on  ei'Ser  sum  penitence  :"  more  upon  ]?e  ilke  ]7et 
Folio  119.  gretluker  bane's  agult.  pis  is  o  J>ing,  wute  je  wel  to  so^,  ]?et  is 
God  leouest — seihnesse  1;  some  ^ — '?  J^e  ueonde  lowest :'  and  for^i  he 
is  euer  umbe  to  arearen  sume  wre^^e.^  Nu  isih'S  J^e  deouel  wel  ]>et 
hwon  ]7et  fur  is  wel  o  brune,  *?  me  wule  ]7et  hit  go  ut,  me  sundre'S 
]?e  brondes  :'  and  he  de^  al  so  onond  ^  ];et  ilke.  Luue  is  Jesu  Cristes 
fur  ]?et  he  wule  ]?et  blasie  in  vre  heorte  ^  and  |;e  deouel  ^  blowe'S 
forto  puffen  hit  ut :!  and  hwon  his  blowinge  ne  geine^  nout,  |jeonne 
bringe'S  he  up  sum  luSer  word,  o'Ser  sum  nouhtunge  hwar  j^uruh 
heo  to-hurte'S  ®  ei^er  urommard  o'Ser :'  and  J^e  Holi  Gostes  fur 
acwenche^,  hwon  j^e  brondes,  ]7uruh  wre'S'Se,  beoS  i-sundred.  And 
for^i,  holden  ham  ine  luue  ueste  to-gederes,  and  ne  beo  ham  nout 
of  hwon  ]>e  ueond  blowe  t'  and  nomeliche,  jif  monie  beoS  i-ueied 
somed,*'  and  wel  mid  luue  ontende. 

pauh  ]?e  ancre  on  hire  meidenes  uor  openliche  gultes  legge  peni- 
tence, neuer  J^e  later  to  ]>e  preoste  schriuen  ham  ofte  r'  auh  euer 
]7auh  mid  leaue.  And  jif  heo  ne  kunnen  nout  ]>e  mete  graces,  siggen 
in  hore  stude  Pater  noster  7  Aue  Maria  biuoren  mete,  and  efter 
mete  also,  7  Credo  moare  :'  and  siggen  )7us  on  ende,  "  Veder  J  Sune "? 

»  sachtnesse  i  sonientale.  T.  ^  laSSe.  T.  C. 

■■  he  dos  bond  to  bet  ilke.  T.  <•  swike.  T.     sweoke.  C. 

«  he  bringes  up  sum  word,  o'Ser  sum  ©"Ser  hwat,  hwer  )>urh  ho  to  hurren.  T. 

*  i-fest  to-gedere.  T. 


FORBEARANCE,  PEACE  AND  CONCORD  ;  GRACES  AT  MEALf>.  427 

them,  hy  all  means,  forbear  to  vex  their  mistress ;  and,  whenever 
they  do  so,  let  them  before  they  either  eat  or  drink  make  obeisance 
on  their  knees  bending  to  the  earth  before  her  and  say,  "  Mea 
culpa ;  "  and  accept  the  penance  that  she  layeth  upon  them,  bowing 
low.  And  let  not  the  anchoress  ever  again  thereafter  upbraid  her 
with  the  same  fault,  when  vexed,  except  she  soon  afterwards  fall 
into  the  same,  but  drive  it  entirely  out  of  her  heart.  And  if  any 
strife  ariseth  between  the  women,  let  the  anchoress  cause  them  to 
make  obeisance  to  each  other  kneeling  to  the  earth,  and  the  one  to 
raise  up  the  other,  and  finally  to  kiss  each  other;  and  let  the 
anchoress  impose  some  penance  on  both,  but  more  upon  her  who  is 
most  in  fault.  Be  ye  well  assured,  this  is  a  thing  most  pleasing  to 
Grod — peace  and  concord — and  most  hateful  to  the  fiend ;  and  there- 
fore, he  is  always  endeavouring  to  stir  up  some  strife.  Now  the 
devil  seeth  well  that  when  the  fire  is  fairly  blazing,  and  men  wish  it 
to  go  out,  they  separate  the  brands :  and  he  doth,  in  regard  to  this, 
just  the  same  thing.  Love  is  Jesus  Christ's  fire,  which  he  would 
have  to  burn  in  our  hearts,  and  the  devil  bloweth  that  he  may  puff 
it  out ;  and  when  his  blowing  is  of  no  avail,  he  then  bringeth  up 
some  insulting  word,  or  some  other  mark  of  contempt,  whereby  they 
are  repelled  from  each  other,  and  the  flame  of  the  Holy  Spirit  is 
quenched,  when  the  brands,  through  anger,  are  sundered.  And 
therefore,  keep  them  firmly  united  in  love,  and  be  not  away  from 
them  when  the  fiend  may  blow ;  and  especially,  if  there  be  many 
joined  together,  and  well  kindled  with  love. 

Though  the  anchoress  impose  penance  on  her  maidens  for  open 
faults,  let  them  nevertheless  confess  often  to  the  priest ;  but  always, 
however,  with  permission.  And  if  they  cannot  say  the  graces  at 
meals,  let  them  say,  instead  of  them.  Paternoster  and  Ave  Maria, 
before  and  also  after  meat,  and  the  Creed  over  and  above ;  and  in 
conclusion  say  thus,  "  May  the  Father,  Son,  and  Holy  Ghost,  one 
God  Almighty,  give  our  mistress  his  grace,  always  more  and  more, 
and  grant  to  her  and  us  both  to  have  a  good  ending,  and  reward  all 
who  do  us  good,  and  be  merciful  to  the  souls  of  them  who  have 


428  EEGUL^  INCLUSARUM. 

Holi  Gost  ?,  on  Almihti  God,  he  jiue  ure  dame  his  grace,  so  lengre 
so  more  :!  1  leue  hire  ■?  us  bo^e  nimen  god  endinge :!  %  forjelde  alia 
\Qt  us  god  do's,  %  milce  hore  soulen  ]7et  us  god  i-don  habbe^ — hore 
soulen  J,  alle  cristene  soulen.  Amen."  Bitweonen  mele  ne  gruselie  * 
Folio  119  6.  je  nout  nou'Ser  frut,  ne  o'Serhwat  r'  ne  ne  drinken  wi'Suten  leaue  r^ 
auh  l^e  leaue  beo  liht  in  alle  |?eo  |;inges  J^er  nis  sunne.  Ette  mete 
no  word,  o'Ser  lut,  %  ]?eo  beon  stille.''  Al  so  efter  ]?e  ancre  cumplie 
uort  mid-morwen  *^  ne  don  no  }>ing,  ne  ne  siggen,  hware  ]7uruh  hire 
silence  muwe  beon  i-sturbed.  Non  ancre  seruant  ne  ouhte,  mid 
rihte,  uorto  asken  i-sette  huire,  bute  mete  %  clo^  }>et  heo  mei  vlutten*^ 
bi,  1  Godes  milce.  Ne  misleue  non  god,  hwat  so  bitide,  of  ]?e  ancre, 
J^et  he  hire  trukie.®  pe  meidenes  wrSuten,  jif  heo  serueb  J;e  ancre 
al  so  ase  heo  owen,  hore  hure  schal  beon  \e  eche  blisse  of  heouene. 
Hwoso  haue'S  eie  hope  touward  so  heie  hure,  gledliche  wule  heo 
seruen,  %  lihtliche  alle  wo  and  alle  teone  J>olien.  Mid  else  ne  mid 
este  ne  kume'S  me  nout  to  ]?er  heouene.^ 

Ee  ancren  owen  }?is  lutle  laste  stucchen  reden  to  our  wummen 
eueriche  wike  enes,  uort  ]7et  heo  hit  kunnen.  And  muche  neod  is 
ou  beo'Se  ]?et  je  nimen  to  ham  gode  jeme  :!  vor  je  muwen  muchel 
)?uruh  ham  beon  i-goded,  and  i-wursed^  on  o^er  halue.  Eif  heo 
sunege"S  ]7uruh  ower  jemeleaste,  je  schulen  beon  bicleoped  ]7erof 
biuoren  ]?e  heie  demare  :!^  and  for^i,  ase  ou  is  muche  neod,  %  ham 
is  jete  more,  jeorneliche  teche^  ham  to  holden  hore  riulen,  bo'Se 
uor  ou  1  for  ham  suluen  r'  li'Seliche  ]?auh,  1  luueliche  :!  uor  swuch 
ouh  wummone  lore  to  beon — luuelich  7  liSe,  and  seldliwonne  sturne. 
Bo^e  hit  is  riht  ]7et  heo  ou  dreden  1,  luuien  :^  auh  \qv  beo  more  euer 
of  luue  ]7en  of  drede.  peonne  schal  hit  wel  uaren.  Me  schal  helden 
eoli  and  win  beo'Se  ine  wunden,  eftere  godere  ^  lore  :!  auh  more  of  ]>q 
softe  eolie  ]?en  of  \q.  bitinde  wine  r!  ]?et  is,  more  of  li^e  wordes  Jjen 
of  suwinde  i^  vor  Jjerof  kume^  ];inge  best — ]?et  is  luue-eie.     Liht- 

"  gruse.  T.     gruuesi.  C.  ••  "]  ta  stille.  T.     ~]  \>eo  stille.  C. 

"^  a'Set  prime.  T.  C.  "•  flutte.  T.  C. 

•   [feale.]   C.  '  ne  hue's  mon  nawt  blisse.  T.  C. 

»  wursnet.  T.  *•  denie.  T.     dom.  C. 

'  Goiles.  T.  C.  ''  suliieiide.  T.     sturne.  C. 


SILENCE;    FAITHFULNESS;    MILDNESS  IN  REPROVING.       429 

done  us  good — to  the  souls  of  them  and  of  all  Christians.  Amen." 
Between  meals,  do  not  munch  either  fruit  or  any  thing  else ;  and 
drink  not  without  leave ;  but  let  the  leave  be  easily  granted  in  all 
those  matters  where  there  is  no  sin.  At  meat  let  there  be  no 
talking,  or  little,  and  then  be  still.  Also,  neither  do  nor  say  any 
thing  after  the  anchoress  compline,  until  prime  next  morning, 
whereby  her  silence  might  be  disturbed.  No  servant  of  an 
anchoress  ought,  properly,  to  ask  stated  wages,  except  food  and 
clothing,  with  which,  and  with  God's  mercy,  she  may  do  well 
enough.  Let  her  not  disbelieve  any  good  of  the  anchoress,  whatever 
betide,  as  that  she  may  deceive  her.  The  maidens  out  of  doors, 
if  they  serve  the  anchoress  in  such  a  manner  as  they  ought,  shall 
have  their  reward  in  the  eternal  blessedness  of  heaven.  AVhoso  hath 
any  hope  of  so  high  a  reward  will  gladly  serve,  and  easily  endure  all 
grief  and  all  pain.  With  ease  and  abundance  men  do  not  arrive  at 
heaven. 

Ye  anchoresses  ought  to  read  these  little  concluding  parts  to  your 
women  once  every  week  until  they  know  it  well.  And  it  is  very 
necessary  for  you  both  that  ye  take  much  care  of  them,  for  ye  may 
be  much  benefited  by  them ;  and,  on  the  other  hand,  made  worse. 
If  they  sin  through  your  negligence,  ye  shall  be  called  to  give  account 
of  it  before  the  Supreme  Judge ;  and  therefore,  it  is  very  necessary  for 
you,  and  still  more  for  them,  that  ye  diligently  teach  them  to  keep  their 
rule,  both  for  your  sake  and  for  themselves ;  in  a  gentle  manner,  how- 
ever, and  affectionately ;  for  such  ought  the  instructing  of  women  to 
be — aftectionate  and  gentle,  and  seldom  stern.  It  is  right  that  they 
should  both  fear  and  love  you ;  but  that  there  should  be  always  more 
of  love  than  of  fear.  Then  it  shall  go  well.  Both  wine  and  oil 
should  be  poured  into  the  wounds,  according  to  divine  instruction ; 
but  more  of  the  soft  oil  than  of  the  biting  wine ;  that  is,  more  of 
gentle  than  of  vehement  words  ;  for  thereof  cometh  that  which  is  best 
— love-fear.  Mildly  and  kindly  forgive  them  their  faults  when  they 
acknowledge  them  and  promise  amendment. 


430  REGUL.E  INCLUSARUM. 

liche  %  sweteliche  uorjiue^  ham  hore  gultes  hwon  lieo  liain  i-knoweS 
and  bihote'S  bote, 

kSe  uorS  ase  je  muwen  of  druncli  and  of  mete  and  of  do's,  and  of 
o^er  J»inges  ]?et  neode  of  flesclie  aske^,  bee's  large  touward  ham, 
]7auh  je  J7e  neruwure  beon  and  te  herdure  to  ou  suhien  :'  vor  so  deS 
he  \q  wel  blowe^ — went  ]?e  neruwe  ende  of  J^e  home  to  his  owune 
muSe,  ?  utward  ]?ene  wide.  And  je  don  al  so,  ase  je  wuUe'S  ]7et 
ower  beoden  bemen  7  dreamen  wel  ine  Drihtenes  ^  earen  ^  and  nout 
one  to  ower  ones,''  auh  to  alle  uolkes  heale  r^  ase  ure  Louerd  leue, 
Jjuruh  ]?e  grace  of  himsulf,  ]7et  hit  so  mote  beon.     Amen ! 

O  ]?isse  boo  rede's  eueriche  deie  hwon  je  beoS  eise — eueriche 
deie  lesse  o'Ser  more.  Uor  ich  hopie  j^et  hit  schal  beon  ou,  jif  se  je 
rede's  ofte,  swu'Se  bihevie  j^uruh  Godes  grace  :^  and  elles  ich  heuede 
vuele  bitowen  muchel  of  mine  hwule.  God  hit  wot,°  me  were 
leouere  uorto  don  me  touward  Rome  ]?en  uorto  biginnen  hit  eft  forto 
donne.  And  jif  je  iuinde^  J'et  je  do^  al  so  ase  je  redeS,  JjonkeS 
Fulio  120.  God  jeorne  :^  and  jif  je  ne  do's  nout,  biddeS  Godes  ore,  and  bee's 
umbe  ])er  abuten  J^et  je  hit  bet  hoi  holden,*^  efter  ower  mihte. 
Veder  and  Sune  and  Holi  Gost,  and  on  Almihti  God,  he  wite  ®  ou 
in  his  warde !  He  gledie  ou,  and  froure  ou,  mine  leoue  sustren ! 
and,  for  al  |7et  je  uor  him  drie^  and  suffre'S,  he  ne  jiue  ou  neuer 
lesse  huire  |?en  al-togedere  him  suluen !  He  beo  euer  i-heied  from 
worlde  to  worlde,  euer  on  ecchenesse !     Amen. 

Ase  ofte  ase  je  reade'S  out  ^  o  J^isse  boc,  grete^  ])e  lefdi  mid  one 
Aue  Marie,  uor  him  \et  maked  J^eos  riwle,  and  for  him  ]7et  hire 
wrot  and  swonc^  her  abuten.  Inouh  me^ful  ich  am,  ]7et  bidde  so 
lutel. 

^  [Godes.]   C.  ''  anres.  T. 

c  Deu  le  set.  T.  C.  "^  betere  halden.  T.     halden.  C. 

'  Clodd  wite.  T.  C.  '  oht.  T.     eawet.   C. 

B  swanc.  T.     swong.  C. 


THE  author's  concluding  BENEDICTION  AND  PRAYEK.    431 


As  far  as  ye  can,  in  regard  to  drink,  and  food,  and  clothing,  and 
other  things  which  the  wants  of  the  flesh  require,  be  hberal  to  them, 
though  ye  be  the  more  strict  and  severe  to  yourselves ;  for  so  doth 
he  that  bloweth  well :  He  turneth  the  narrow  end  of  the  horn  to  his 
own  mouth,  and  the  wide  end  outward.  And  do  ye  the  like,  as  ye 
would  that  your  prayers  may  resound  like  a  trumpet,  and  make  a 
sweet  noise  in  the  ears  of  the  Lord  ;  and  not  to  your  own  salvation 
only,  but  to  that  of  all  people ;  which  may  our  Lord  grant  through 
the  grace  of  himself,  that  so  it  may  be.  Amen. 

In  this  iDook  read  every  day,  when  ye  are  at  leisure — every  day, 
less  or  more ;  for  I  hope  that,  if  ye  read  it  often,  it  wull  be  very 
beneficial  to  you,  through  the  grace  of  God,  or  else  I  shall  have  ill 
employed  much  of  my  time.  God  knows,  it  would  be  more  agree- 
able to  me  to  set  out  on  a  journey  to  Rome,  than  to  begin  to  do  it 
again.  And,  if  ye  find  that  ye  do  according  to  what  ye  read,  thank 
God  earnestly ;  and  if  ye  do  not,  pray  for  the  grace  of  God,  and 
diligently  endeavour  that  ye  may  keep  it  better,  in  every  point, 
according  to  your  ability.  May  the  Father,  and  the  Son,  and  the 
Holy  Ghost,  the  one  Almighty  God,  keep  you  under  his  protection ! 
May  he  give  you  joy  and  comfort,  my  dear  sisters,  and  for  all  that 
ye  endure  and  suffer  for  him  may  he  never  give  you  a  less  reward 
than  his  entire  self.  May  he  be  ever  exalted  from  world  to  world, 
for  ever  and  ever.  Amen. 

As  often  as  ye  read  any  thing  in  this  book,  greet  the  Lady  with  an 
Ave  Mary  for  him  who  made  this  rule,  and  for  him  who  wrote  it, 
and  took  pains  about  it.     Moderate  enough  I  am,  who  ask  so  little. 


GLOSSARIAL  INDEX. 


ABBREVIATIONS. 

A.S.  Anglo-Saxon.  —  Teut.  Teutonic. — Isl.  Islandic. — G.  German.  —  O.G.  Old  German.— Fr. 
French.  —  O.Fr.  Old  French.  — D.  Dutch.— Svv.  Swedish.— So.  Scotish.—Lat.  Latin. — 
Ital.  Italian P.E.  Provincial  Englisli.— O.E.  Old  English.— Ch.  Chaucer.— Lag.  The  glos- 
sary to  LAgAMON's  Brut,  by  Sir  F.  Madden. — id.  the  same. — q.v.  quod  vide. — v.  vide. — 
g.  genitive  case. — sub.  subjunctive  mood. — imp.  imperative  mood. — pr.  present  tense. — im. 
imperfect  tense. — p.  perfect  tense. — pr.p.  present  participle. — p.p.  perfect  participle. — pi. 
plural. — s.  singular. — adj.  adjective. — adv.  adverb. — sup.  superlative  degree, — com.  comparative 
degree. — 1.  lege. — i.e.  id  est. — n.  noun. — v.  r.  various  reading. — Words  beginning  with  the 
participial  prefix  i  will  generally  be  found  under  the  letter  next  following.  The  numbers  refer 
to  the  pages  where  the  words  occur.  A  point  of  interrogation  (?)  marks  any  doubtful  meaning 
or  derivation. 


a,  396, /or  ever,  aye;  A.S.  a,  aa.  | 

abere^,  158,  heartth;  A.S.  aberan. 

abit,  338,  358,  alidea,  awaits. 

ablende'S,  86,  pr.  hl.indeth;  imp.  ablinde,  pp. 
ablend,  62  ;  A.S.  blindan. 

aboutie,  62,  look  out. 

abbod,  314,  oMot. 

abreiden,  214,  abreid,  238;  A.S.  abregdan,  to 
awake,  startle. 

abuggen,  188,  pr.  sub.  abugge,  306;  A.S. abyc- 
gan,  to  'paijfor. 

abuten,  234,  344,  about. 

accidie,  208,  indolence. 

acemen,  360  a.  A.S.  cweman  ?  to  j^lease. 

achate,  134,  agate. 

acolen,  118,  pr.  acoalde'5,  404;  A.S.  acolian,  to 
cool. 

acorien,  60,  to  hear,  pro  alterius  crimine  puniri; 
MS.  Oxon.  "  acorede,  sorrowed,  acorye,  cor- 
rected.^' Hearne's  Glossary  to  Robert  of 
Gloucester. 

acneon,  oknon,  16,  akneon,  44,  oft  knees,  kneel- 
ing; A.S.  cneow,  knee, 

CAMD.  SOC.  3  K 


acwellen,  334,  kill;  A.S.  acwellan. 
aewenchen,  to  quench,  224,  296,  pr.  acwenche^, 

426  ;  p.  acweinte,   124,  288,  quenched;  A.S. 

acwencan,  id. 
acwikien,  pr.  acwike'S,  118,  96;  A.S.  acwician 

to  qvicken. 
acwiten  124,  394,  to  free,  release;  Fr.  acquitter. 
acse'S,  8,  askcth;  A.S.  acsian. 
adeaden  112,  150,  to  deaden,  pr.  adeade'5,  150; 

A.S.  adeadan. 
adotede,    222,    272,    silly,    doting,   infatuated, 

adotie,  50,  i.  D.  doten,  Fr.  radoter. 
adrenchen,    230,    to    drown,   he   drowned;    pr. 

adrenche-5,  74,  314;  p.  adreinte,  220,   334, 

pp.  244;  A.S.  adrencan,  to  drown. 
adruwien,    150    to  dry,  dry  tip;    pr.  adruwe'5, 

adruwie'S;  p.adruwede,  220;  adruweden,  156, 

p.p.   adrawed,   150  ;   A.S.   adruvvian,  to   dry 

up. 
adunriht  60,  downright;  A.S.  adun,  down,  riht, 

rigid. 
sestat,  sestaz,  178  v.  astaz. 
afallen,  122,  d.  cast  down. 


434 


GLOSSARIAL  INDEX. 


afeited,    284,    affected,  inclined,  formed;  O.Fr. 

afaiter. 
affruht,  m2,  frightened;  A.S.  frihtan. 
ageliche,  56,  b.  aufully;  A.S.  ege,  awe. 
agest,  372,  sjnritual;  A.S.  gast,  siririt. 
agesten,  212,  to  frighten;  A.S.  egesian,  id. 
age'S,    184,  208,  288,  356,  passeth  auwj;  A.S. 

agangan. 
aginne,  pr.  sub.  74,  begin;  A.S.  aginnan. 
agrisen,  306,  to  dread  greatly,  pr.  agrise'S,  294, 

it  terrijieth,  pr.  sub.  agrise,  296  ;  A.S.  agrisan, 

id. 
agrupie,  92,  pr.  sub.  be  filled  with  horror;  A.S. 

oga;  MS.  Oxon,  terrentes;  Sc.  groo,  to  shudder. 
agulte'S,  186,  pr.  offendeth;  pr.  sub.  agulte,  184, 

188,  346,  426,  \ffeml;  p.  agullen,  336,  were 

guilty,  offended;  A.S.  agyltan,  gylt, 
akest,  318,  overcome. 
akointed,  218,  acquainted, 

akoueren,  364,  412,  to  recover;  A.S.  acofran,  id. 
akursede,  234,  accursed;  A.S.  cursian,  to  curse. 
aleosen,  118,  a.  to  lose;  A.S.  leosan,  id. 
allegate,  58,  314,  398,  by  all  means,  84,  alivays, 

68  b,  at  all  events,  350,  althotigh;  MS.   Oxon. 

licet. 
alesen,  124,  to  release;  A.S.  alysan,  id. 
alihte,  248,  alighted,  descended;  A.S.  alihtan,  to 

come  down. 
ali-S,  246,  252,  allayeth;  A.S.  alecgan,  to  lay. 
alles,  64,  at  all  events. 
allelunge,  86,  allunge,  164,  228,  232,  234,  270, 

340,  344,  348,  ^^H,  altogether,  wholly,  entirely; 

A.S.  allunga. 
aire,  94,  136,  234,  314,  of  all;  A.S.  al.  gen.  pi. 

alra. 
alrerest,  2>\i,  first  of  all. 
alriht,  A.S.  92,  1(^0,  just,  quite  so. 
alsnesien,  212,  to  pierce,  strike;  A.S,  asnEesan,id. 
alto  wundre,  380,  strangely,  sharply. 
amased,  270,  284,  288,  bewildered,  infatuated. 
ameistren,    140,    282,    382,    to   master,  govern, 

subdue;  O.Fr.  maistrer. 
amed,  324,  mad;  A.S.  gemsed,  id. 
amendeS,  420,  mend;  Fr.  amender,  to  mend. 
amidden,  106,  270,  amid;  A.S.  midlest,  id. 
amorwen,  122,  on  the  morrow;  A.S.  on  morgan, 

id. 
ampuiles,  226,  p>l»-ia'ls;  O.Fr.  ampoule, 
anan,  346,  c.  immediateli/,  anon, 
ancheisun,  anchesun,  68,  158,  232.   234,  320, 

330,  reason,  cause,  blame;  O.Fr.  enehaison. 
i-anered,  142,  anchored;  Fr.  ancrer. 
anere-huse,  88,  nunnery;  A.S.  ancer-hus. 
andetted,  126,  indebted;  Fr.  endette. 
angeonni,  346,  e.  pr.  A.S.  uniian,  to  grant. 


angresful,  ancreful,  370,   244,  anrcious,  fervent, 

earnest;  A.S.  ange,  troidde ;  G.  angstig. 
anguisuse,    112,    240,   anxious,   painful;  O.Fr. 

angoissous. 
anhonged,  126,  284,  310,    352,  354,   hanged, 

crucified,  punished;  A  S.  anhon,  to  hang. 
anonde,  164,  in  regard  to;  Sc.  anent. 
anonriht,  anonrihtes,   18,   226,  248,  252,   326, 

immediately, 
anui,  O.Fr.  94,  374,  annu,  94,  g.  374,  b.  trouble, 

vexation ,  weariness. 
anrad,  228,  a.  A.S.  anrsed,  one-minded, 
anres,  g.  160,  c.  one^s, 
anwille,  238,  e.  stubborn;  A.S.  anvvil,  id. 
apeware,  248,  counterfeit  ware;  A.S.  apa,  an  ape. 
aquiken,  58,to  quicken,  rouse,  excite;  A.S.aewician. 
arch^202,  a.  unwilling;  A.S.  earg,  idle,  inert,  G. 

arg,  Sc.  ergh,  id. 
arche,  334,  an  ark;  A.S.  arc.  id. 
arechen,   128,  166,  to  reach,  attain,  grasp,  pr. 

areache'S,  200,  A.S.  aroecan,  id. 

arearen,   398,   426,  to  raise.,  stir  up,  erect,  pr. 

areare^,  104  ;  p.  arerede,  326  ;  pr.  sub.  arere, 

108  ;  areare,  252  ;  p.p.  arered,  72  ;  areared, 

242  ;  A.S.  arseran. 

areawe,  198,   258,  302;   arewe,  90,  in  a   row, 

in  order,  in  succession  ;  A.S.  hryg,  bach,  ridge. 

aredden,  2>Qi),  to  rescue,  deliver;  p.  aredde,    170; 

p.p.  ared,  392,  300,  delivered;  A.S.  areddan. 
areimen,     124,    to    enlarge;     A.S.    ryman;    G. 

raumen. 
areowe,  QQ,  pr.  sub.  have  pity;  A.S.  hreowan,  to 

irity. 
arepen,    128,    to   snatch;    A.S.    gereafan;    Lat. 

arripere. 
arewen,  A.S.  98,  b.  arrows. 
ariht,  132,  410,  truly,  indeed, 
arine'5,  408,  pr.   toucheth;  p.  arinede,   408,    pr. 
sub.  arine,  164;  A.S.  ahrynan,  to  touch,  hit, 
strike  against. 
arista,  38,  250,  360,  resurrection;  A.S.  arist. 
aros,  p.  234,  arose;  A.S.  arisan. 
armliclie,  328,  a;  A.S.  earmlie,  wretched,  poor. 
aroinaz,  152,  276,  372,  376,  spices;  Fr.  aromates. 
arre,  10,  a.  86,  l./orwier. 
arueS,  108,  b.  difficult;  A.S.  earfeS. 
asauniple,  112,  284,  example;  Fr.  example, 
aseur,  296,  imp.  drive  away;  MS.  Oxon,  abige; 

Sc.  scour,  shore;  A.S.  ascyrian,  to  divide, 
aseinan,  asonien,  64,  f.  v.  asunien. 
askebatJie,  214,  askeba^es,  2\i,  A.  ash  gatherer, 
cujus   officium    est   cineres    congregare;    A.S. 
asca,  asee,  dust,  ashes. 
asken,  214,  ashes. 
asnese'S,  200,  butteth;  A.S.  asnsesan. 


GLOSSAHIAL  IKUEX, 


435 


aspieden,  196,  lay  in  icait;  O.Fr.  espier. 
aspille'5,  148,  pr.  pi.  destroy,  pp.  aspilled,   384; 

A.S.  spillan,  to  spoil,  lose, 
asquint,  212,  ashince. 
assailen,  362,  to  assail,  attack;  pr.  assaileS,  246; 

pp.  asailed,  242;  O.Fr,  assailler, 
assauz,  196,  assaults.     ' 
astaz,  160,  states,  dignities.     O.Fr.  estat. 
asteoruen,  326,  to  die;   pr.  astorue'S,  178;  pp. 

astoruen,  310;  A.S.  steorfan,  to  die. 
astudieS,  200,  imp.;  A.S.  astudian,  to  meditate. 
a/-stunten,  42,  to  stand;  A.S.  astandan. 
astunteu,  72,  to  sto}},  stint,  stay;  pr,  sub.  astuiite, 

80;  pp.  astunt,  270;  A.S.  astintan,  to  stop. 
asunien,  64,  to  skua;  A.S.  ascunian. 
asvvelte,  pr.  sub.  216,  die;   A.S.  asweltan,  to  «?'ie. 
atelich,  6,  52,  116,  118,  148,  184,  310,  ateliehe, 

212,328,  hatefxU,foul, loathsome,  ugly,  corrupt; 

A  S.  atelic. 
attente,  252,  endeavour,  n. 
alter,  80;  A.S.  attor,  poison. 
atterlo'Se,  274,  antidote. 
atterluche,  212,  d,  malignant. 
atternesse,  196,  maiigiiiti/. 
atiffen,  360,  420,  c,  to  adorn;  pr.   sub.    atiffe, 

420,  atifi,  120,  c  ;   A.S.  atifran,  to  paint  1 
i-attred,  208,  238,  envenomed,  pioisoned. 
attrest,  2%2,  poisonest,  attre'S,  84,  poisoneth. 
attri,  82,  134,  188,  190,  364,  attrie,  274,  288, 

jjoisonous,  venomous,  bitter. 
atlupes,  48,  f.  Iea2}s  away;  A.S.  hleapan,  to  leap. 
aturn,  426,  attire;  Fr.  atourner. 
aturned,  284,  changed,  conrirtcd. 
aualletli,  246,  is  laid,  assuaged;  A.S.  afeallan,  to 

fall. 
auelien,  122,  to  cause  to  fall;  A.S.  af3elan,to/eW. 
auenture,  340,  occurrence. 
augrim,  214,  arithmetic. 
aules,  212,  a^vls;  AS.  sel,  an  awl. 
auoreward,  142,  covenant;  A.S.  foreward. 
autonouiatice,  1,  prroperly  or  rightly  named. 
a-vleied,  248,  258,  driven  aioay,  banished,  av- 

leie'S,  136,  driceth  away;  A.S.  afligan. 
awaitie,  pr.  sub.  174,  lie  in  trait;  O.Fr.  aguetter; 

Ital.  aguatare. 
awakien,  238,  to  awaJcen;  A.S.  awacian. 
awarien,  284,  to  curse,  pp.  awariede,  206,  306, 

accursed;  A.S.  awyrian. 
awed,  A.S.  96,  ^l,nreasonable,  mad. 
awelde^,    144,  subdueth,  awold,  subjected;  A.S. 

wealdan,  to  rale,  govern . 
awilege'8,    276,    282,   distorteth,   dazsleth;    MS. 

Oxon.  disgregat;  A.S.  awylian  ?  to  roll. 
awiligen,  176,  to  grow  wild,  rebel;  awilige'S,  136, 

IZ'6,  groweth  u-dd ,  frolicsome;  A.S.  awildan. 


aworpen,  122,  278,  to  cast,  throw,  overcome;    p. 

avverp,  overthrew  ;  A.S.  aworpan. 
awreken,  ^^i,  AQ^,  to  inflict  vengeance;  awi-eke'S, 

286,  avengeth;  p.  awrec,  334,  avenged. 
avvundre6,  pr.  146,  218,  imp.  awundri,  342;  A.S. 

wundrian,  to  wonder,  to  be  amazed,. 
awuried,  252,  irorried;  awurieS,   202,  324,  wor- 

rieth;  G.  wurgen. 
awurSe'S,  200,  pr,  there  are;  A.S.  aweorSaii,  to 

be,  become. 
ageanward,  274,  away  from. 
ageines,  \2, goods, propeity;  A.S.  agan,to  possess, 

own. 
ajeines,  14,  against;  A.S.  ongean,  id. 
axinde,  pr.  p.  172,  axunge,  n.  338,  asking;  A.S. 

aesian,  to  ask. 
a'Sat,  152,  c.  a^et,  134,  d,  until. 
a^rusemen,  40,  to  imprison;  A.S.  a'Srjsemian,  id. 


baban,  234,  baby. 

babelinde,  Idd,  gossi2)2>ing;  Fr.  babiller. 

bac,  AS.  290,  back. 

bacbitare,  84,  backbiter. 

baldeliche,62,292,354,364,('Wr%,-  A.S.baldlice. 

bal-pleowe,  218,  ball-play;  A.S.  plega,  jj/ay. 

baluhfiil,  114,  balefnl;  A.S.  bealu,  evil. 

baine,   164,   basme,  276,  b.   balm,  balsam;    Fr. 

baunie. 
banere,  300,  banner. 
baret,    172,   154,  414,   turmoil,  cumber,  bustle: 

O.Fr.  barat. 
baruot,  420,  barefoot. 

baundune,  338,  discretion;   O.Fr.   bandon. 
ba'Se,  10,  g.  both. 
bead,  v.  beoden. 
bealdeS,  162,  c.  beldeS,  162,  emboldeneth;  A.S. 

beald,  bold. 
beam,  A.S.  82,  a  child;  pi.  bearnes,  272. 
beaten,  364,  to  beat;  p.  beot,  366 ;  im.  sub.  beote, 

364;    imp,   beate,   418;    pp.    i-beaten;    A.S. 

beatan,  id. 
beatunge,  366,  a  beating. 

beaubelet,  388,  beaubelez,ye((e;^.s,  trinkets,  baubles. 
bed,  bede,  v.  bidden, 
beggen,  356,  to  beg. 
beggilde,  168,  h,ofa  beggar. 
beie'S,  beih,  v.  buwen. 
beke'5,   84,   102,   peckeS,  pr.  sub.    bekie;    Fr. 

bequeter,  to  peck. 
belami,  O.Fr.  306,  2,2>?,,  friend. 
bell,  296,  belies,  284,  bellows;  A.S.  bajlig. 
bemare,  210,  a  trumpeter. 
bemen,  214,  430,  to  sound  a  trumpjet,  sounding, 

resounding;  A.S.  byman. 


436 


GLOSSARIAL  INDEX. 


bendes,  382,  bands. 

Benediht,  162,  Benedict, 

beodemon,  356,  a  bedesman,  one  who  begs  or 

prays  for  the  benefit  of  others. 
beoden,"ll4:,156,402,  to  offer, present;  pr.beode^, 

208;  beot,  194,  208,  238,  422;  p.  bead,  230, 

390;  A.S.  beodan,  v.  bidden, 
beoden,  8,  140,  162,  264,  406,  424,  prayers. 
beon,  AS.  416,   to  be;  pr.  beo'S,   biS,  252;  pp. 

i-beon. 
beore,  198,  a  bear. 
heore-kunnes,  296,  of  bear's  kind. 
beouste,  162,  consorting  with;  MS.  Oxen,  coha- 

bitatio  ;  beo  wust  ?  Sc.  "  he  is  in  a  good  buist,'''' 

he  is  in  a  good  situation,  tvhere  he  lives  in  ease 

and  abundance;  A.S.  bewitan. 
berebarde,  112,  a  disease  ? 
beren,  230,  256,  to  bear,  carry,  suffer;  pr.  bereS, 

332;  ber'5, 84;  p.ber,  368,  carried;  bere^^  382, 

iveareth  [as  in  ¥v.  p)orter'\;  A.S.  beran. 
berien,  274,  d.  berries. 
berkest,  122,  A.S.  beorean,  to  bark. 
berme,  212,  lap),  bosom. 
bernen,    306,  to  burn;    im.  sub.   bernde,   242, 

368;  pr.  p.  berninde,  122,  310;  A.S.  byrnan. 
best,  A.S.  416,  beast. 
bestliche,  58,  like  a  beast. 
bet,  416,  430,  better. 
beten,   92,  to  amend,  correct,  groiv  better;  imp. 

bete'S,  pp.  ibet,  322,  ibette,  144;  A.S.  betan. 
be«,  394,  396,  a  bath. 
bettles,  188,  mallets;  A.S.  bytl;  S.C.  bittill,  a 

beetle. 
bewiste,  160.  a,  v.  beouste. 
bi-barred,  170,  imprisoned;  Fr.  barre. 
bi-bled,  118,  e.  bleeding, 

bi-blodege,292,  bi-blodge,  il%,s2)rinkle  ivith  blood. 
biburien,  216,  to  bury;  A.S.  bebyrgean. 
bieherren,  368,  to  deceive,  outwit;  pr,  bicherre'S, 
.  deceiveth,  92  ;  pp.  bickerd,  224,   280  ;    A.S. 

beeyrran,  id. 
bieleopien,   244,   to  accuse,  to   call   to   account; 

pr.  sub.  bicleope,  306;  pp.    bicleoped,   428; 

A.S.  clypian,  to  call. 
bicluppe,  90,  to  embrace;  imp   bickippe^,  34;  p. 

biclipte,    122;    pp.   bielupped,   240,    comjjre- 

hended;  A.S.  beclyppan. 
bielused,   378,   conined;  biclusinge,   108,   shut- 
ting in;  A.S.  beclysan. 
biclute,  316,  clout, patch;  A.S.  clut. 
bicom,  316,  became. 
bidden,  228,  286, 416,  to  ask,  offer,  bid,  command, 

pray,  pray  for;  pr.  bit,  156,  164,  196,  288, 

bidde,  412,  bids;  imp.    ilnddeS,  144;  bidde'S, 

430;  im.  sub.  bede,  222,  242,  414;  bade,  p. 


bed,  156,  234,  Z^^,  prayed ;    A.S.    beodan, 

biddan,  ge-biddan,  id. 
biddunge,  108,  asking. 
bidon,  130,  216,  to  befoul. 
bidweolie'S,  128,  196,  deceiveth;    A.S.  dvvolian, 

to  deceive,  err. 
biflutten,  102,  102,  a,  to  suffice  ;  MS.  Oxon.  suffi- 

cere;  A.S.  fullan  ?  befyllan  ?  to  fill. 
bifor'S,  20,  e.  before  the. 
bifulen,  128,  130,  a.  272,  216,  to  defile,  pollute, 

corrupt ;  A.S.  befulan. 
bigile'S,pr.  330,  pp.  bigiled,  270;  A.S.  begalian, 

to  beguile. 
bigurdel,  12i, purse,  126;  A.S.  bigyrdel,  id. 
bigurt,  378,  pr.  begird,  fence  round;  A.S.  be- 

gyrdan, id. 
bigeate,  166,  174,    202,   238,   320,   360,   400, 

bigete,  96,  a,  \b\,  gain, profit,  advantage;  pi. 

bigeaten,  160. 
bigiten,  142,  166,  339,  to  get,  gain,  obtain;   pr. 

bigit,  66,   142  ;  bigite'S,  196,   286;   p.  biget, 

160,  302  ;  A.S.  begitan,  to  get,  redeem. 
biguled,  268,  beguiled;  A.S.  begalian,  to  enchant. 
bihalt,  214,  222,  2i8,  258,  beholds;  A.S.  beheal- 

dan. 
bihaten,  6,  f.  bihoten,  6.  410,  to  vow,  promise, 

command,  call;  pr.  bihat,  6;  bihote'S,  430;  p. 

bihet,  176,  226,  298,    310,    342,  412;    pp. 

bihoten,  182,  196,   198;  A.S.  behatan,  beha- 

tian,  id. 
bihefdunge,  184,  beheading;  A.S.  beheafdung. 
biheste,  208,  a  command. 
biheue,  106,  124,  158,  176,  230,  386,  400,  430, 

behoof,   pirofit,  advantageous;    biheuest,    298, 

most  serviceable;  A.S.  behefe,  id. 
bihoue,  70,  90,  134,  342,  v.  biheue, 
bihouede,  394,  it  behoved,  wets  necessary ;  A.S.  be- 

hofan. 
bihud,  100,  concealed;  A.S.  behyd,  hydan. 
bikumen,  350,  pr.  pi.  iecoHie;  p.p.  bicumen,  340. 
bile,  AS.  84,  118,  beak,  bill, 
hilemie,  faith,  belief;  A.S.  leafan,  to  believe. 
bileaue,  424,   may  remain,   bileaue'S,    360,   re- 

maineth  ;  A.S.  belifan,  to  remain. 
bileauen,  340,   to  leave,  leave   off,  forsake;  pr. 

bileaue'S,    232;    sub.    pr.    bileaue,    240;    p. 

bileaued,  250;  bilefde,  372,  232;  bilefden,392; 

bileueden,     106;     pp.    bileaued,     168,    314; 

i-leaued,  168;  imp.  bileaue'S,  166;  bilef,  102, 

232,  356;  A.S.  la;fan,  to  leave. 
bileoue,  16S,  food;  A.S.  bigleofa,  id. 
bilepped,  100,  lapped,  u-rapped  up. 
bilimeS,  360,  disiiiembereth ;  A.S.  lim,  a  limb. 
biloke^,  132,  looketh,  bilokin,  132,   h.   to  look ; 

A.S.  locian,  id. 


GLOSSARIAL  INDEX. 


437 


biloken,  160,  bilokene,  104,  210,  226,  «/i«Y  «^j, 

included;  A.S.  belucan,  id. 
bilowen,  Q%,  falsely  accused;  A.S.  belogen,  h'elied. 
bimased,  270,  beicildered, 

bilurd,  bilurt,  280,  c,  deceived;  A.S.  belyrted,id. 
bineoSen,  304,  390,  beneath;  A.S. beneoSan,  id. 
binimen,    194,  414,  to  deprive,  take  awaii,  pr, 

binimeS,  120,  132,  324;  A.S.  beniman,'id. 
bint,  G,  408,  hindeth  ;  A.S.  bindan,  to  hind. 
bipenned,  94,  confined;  A.S.  pyndan,  to  shut  in. 
bipiled,  \A^?>,  jieeled  ;   Fr.  peler,  bipiliunge,  150, 

peelinr/. 
bireafde,  102,  e,   bereaved;    pr.  bireauecS,  120 ; 

A.S.  bereafian. 
bireined,  344,  wet  with  rain;  A.S.renian,  to  rain. 
bireaunesse,  66,  compassion  ;  A.S.  berywan,  to  be 

sorry. 
bireousunge,  164,  20S,  B06,Z68,Z7 2,  repentance, 

compunction,  contrition;  A.S.  bereowsung. 
birlen,  114,   to  2)ovr  ozit,  j)l>J   '<'*'/'   drink-;    pr. 

birle'S,  226  ;  A.S.  birlian,  id.;  Sc.  to  birl,  id. 
bisaumple'5,   88,  p.p.  bisaumpled,  316,  moralize, 

excuse,  palliate. 
bisawe,  88,  common  saying,  proverb;  A.S.  sscgan, 

to  say. 
bisechen,  234,  to  beseech;  bisouht,  234  ;  bisouh- 

ten,  230  ;  A.S.  gesecan. 
bisemare,  132,  248,  270,  414,  scorn,  disgrace, 

contempt;  A.S.  bismer. 
bisemede,  148,  seemed:  Fr.  sembler. 
bisenchen,  400,  to  sink ,  pp.  bisencte,  sunk ;  A.S. 

besencan. 
biseon,  A.S.  132,  202,  344,  to  look  to,look  after ; 
■    pr.  biseo'S. 
biset,  58,  300,    306,    378,    390,   beset,  besieged, 

guarded,  fenced ;  A.S.  besettan. 
bisie,  84,  252,  386,  bisi,  142,   258,  assiduous, 

busy;   A.S.  bisig. 
bisegure,  182,  busier ;  bisischipe,   384,  activity, 

diligence. 
bisiliche,  146,  busily. 
bismeoruwed,    214,    besmeared;     A.S.    smeoni, 

grease. 
bismitted,  214,  bismuddet,  bismu"5eled,  214,  g. 

besmutted ;   A.S.  be.smitan,  to  soil. 
bismurlet,  214,  h.  v.  bismeoruwed. 
bisocne,  78,  c.  376,  request,  intreaty,p)rayer ;  A.S. 

gesecan. 
bisparre'5,  94,  1.  v.  sperren. 
bista'Sed,  264,  circumstanced,  situated;  Sc.  bested. 

bisteken,  62,  v.  steken. 
bistepped,  174,  stepj^ed;  A.S.  bestsepan,  to  step. 
bistonden,  264,  beset. 
bispeteS,  288, pr.  bespitteth;  bispet,  122,  S2nt  upo7i; 

A.S.  spajtan,  to  spit. 


biswdken,  224,   to    deceive,    betray,  seduce;    pr. 

biswikeS,   194,  208;  sub.  pr.   bisvvike,   174; 

pp.  biswiken;  A.S.  beswican,  id, 
biswincfule,  188,  toilsome. 
bit,  V.  bidden, 

bitechen,  300,  to  deliver  up,  give  in  charge,  in- 
trust; pp.  biteiht,  166,  310,  biteih,  20S;  A.S. 

betaecan. 
bitellunge,  392,  excuse;  A.S.  teallan. 
biten,  364,  376,  380,  to  bite,  taste;  pr.  bit,  166  ; 

A  S.  bitan. 
biteon,  398,  to  commit,  bestow,  employ,  pr.  sub. 

biteo,  404,  Lag.;  A.S.  betaecan. 
bitiden,  278,  betide,  befall,  MS.  Oxon.  allocare. 
bitime'S,  324,  340,  kajjjyeneth ;  A.S.  getimian. 
bitochen,   340,  to  signify,  denote  ;  pr.  bitocne^, 

170,  300,  326;  p.p.  bitocned,  300,  374;  sub.pr, 

bitocnie;  A.S.  getaenian. 
bitocnunge,  308,  signification. 
bitowen,  430,  employed,     v.  biteon. 
bitrappet,  bitreppet,  174,  d,  stepped  ;  G.  treppe  ? 

a  stair,  stejis. 
bitrufle'S,    106,  beguUeth;  O.Fr.  trufler,  medire, 

mentir. 
bitune'S,  176,  appears  to  be  an  error  in  the  MS. 

for  bitimeS,  in  MS.  Oxon.  accidit,  betideth. 
bitterliche,  364,  bilttrl./ ;  A.S.  biterlice. 
bituned,  164,  bitund,  76, 126, 140, 170,  bitune«, 

94 ,  an  error  for  bituned,  shut  «^j,  shut  in ;  A.  S. 

betynan. 
biturn,394,  imp.  turn;  p.p.  biturnd,  388,  turned; 

A.S.  betyrnan. 
betweonen,  366,  bitwhwe,   204,  bitwlien,    358, 

hefti-fcH,  among;  A.S.  betwynan. 
biS,  252,  is. 
bi'SeneheS,  324,  thinks,  meditates  ;  pp.  be^ouht, 

342,  sub.  p.  bi'Souhte,  A.S.  be'Sencan. 
bi'SuncheS,  346,  secmeth  good. 
biualleS,  296, 344;  A.S. befeallan,  to  befal,hapipen. 
biuon,  76,  to  contain  ;  A.S.  befon,  id. 
biuoren,  190,  240,  hfore. 
biwenden,  306,  to  turn;  pr.  biwent,  132;  AS. 

bewendan, id. 
biwepen,  108,  156,  to  veep,  lament;  p.  biweoj), 

278  ;  A.S.  bewepan,  id. 
biwesten,  232,  in  the  west. 
biwrabbet,   260,   a,    biwrabled,    260,    suathed ; 

MS.  Oxon.  involutus. 
bivvrenche'S,  92,  sub.  pr.  biwrenclie,  224  ;   A.S. 

bewrencan,  to  cheat. 
hbKTiexi,26'2, covered, hidden;  A.S.wrigan,  tocover. 
biwTixled,  310  ;  biwrixlet,  262,  e,  transformed; 

A.S.  wrixlian,  to  change,  t7-ansform, 
biwunnen,  228,  won,  taken. 
hiwust,  lOi,  guarded ;   A.S.  bewitan. 


438 


GLOSSAKIAL  INDEX. 


blac,  A.S.  234,  blake,  282,  blacl: 

blase,  254,  brand. 

blasie,  296,  400,  426,  blaze;  A.S.  blajse. 

ibleched,  324,  bleached;   A.S.  bliiecan. 

bledde,  258,  bled;   A.S.  bledan. 

bleddre,  282,  bladder;  A.S.  blsedr. 

blenchen,  276,  to  shrink,  start  aside;  pr.  blenched, 

242, 
bles,  82,  242,  296,  a  blast,  storm ;  A.S.  blsest. 
bliscen,  360,  blescien,  354,  to  rejoice,  glory,   be 

happy;  imp.  blesce,  290,  blescie'5,  358;  A.S. 

blissian. 
blikien,  362,  shine ;  A.S.  blikan. 
blisse,  192,_/oii/;  A.S.  blis. 
blindfellede,  106,  blindfolded;  AS.  blind-feal- 

dan. 
blindt'ellunge,  188,  blindfolding. 
bli'Se,  348,  blithe,  glad. 
bliSeliche,  68,  100,   412,  blithely,  gladly;  A.S. 

bli'Selice. 
bloamon,  236,  negro. 
bloawen,    210,  to  blow;    blowe'S,    256,   lloweth 

up  ;  A.S.  blawan,  id. 
bloc,  332,  livid,  2Kde  ;  A.S.  blsece. 
blodbendes,  420 .» 
blodeke,  418,  ra,  draw  blood;  A.S.  blodgeotan, 

to  shed  blood. 
blod-letene,    260,    bleeded ;    blodletunge,    114, 

blood-letting 
blostme,  192,  bloom,  blossom  ;  pi.  blostmen,  276  ; 

A.S.  blostma. 
i-boeked,  recorded,  foretold ;  A.S.  gebocod,  id,  ; 

gebocian,  to  record. 
bo,  396,  boa,  212,  both. 
boc,  A.S.  172,  376,  a  book. 
bode,  400,  an  offer. 

bodied,  212,  to  declare,  foretell ;  A.S.  bodian. 
boistes,  O.Fr.  226,  a.  boxes. 
boluwe'S,  214,  boleSe'S,  bolhes,  214,  e,  disqwieteth, 

vexeth;  A.S.  bolgan,  belgan,  indignari. 
bone,  222,  bane,  ruin;  A.S.  bana. 
bone,  1,  170,  376,  a  prayer,  request,  boon;  pi. 

bonen,  142,  152,  170  ;  A.S,  ben,  bene, «  j;e^4- 

tio7i. 
i-boren,  158,  born;  A.S.  beran,  to  bear. 
i-borenesse,  158,  time  of  birth,  being  born. 
i-boruvven,   8,  162,  i-boruwun,   314,  saved,  re- 
deemed; A.S.  geborgen. 
bote,   88,  430,  amendment,  remedy;   pi.   botcn, 

120,  364,  b.  A.S.  bot. 
botte,  366,  a  staff;  A.S.  batt. 
bouh,  bowe,  150,  bough,  branch,  pi.  bowes,  336, 

416;  A.S.  boga,  boh. 
breade,  102,  breadth,  extent;  A.S.  braid, 
brech,  420,  drai'-ers;  A.S.  broc,  pi.  bnec. 


breden,  222,  to  thrust  forcibly;  MS.  Oxon.  ^j>-o- 

sternere. 
bref,  122,  g.  a  writing. 
breid  up,  280,  catch   hold  of,  throw  v,p;  breide^ 

up,  252;  Sc.  to  braid  up,  to  toss,  or  carry  the 

head   high,    as   a    high-mettled   horse    does. — 

Jamieson. 
breiden,  to  braid,  j^l'-'-'U   124,  270,  pr.  breideS, 

236 ;   A.S.  bredan. 
i-breinde,    92,    b,    sptread  out,   dispersed;  A.S. 

gebredan. 
breken,  418,  to  use,  be  used;  pp.  i-broken;  A.S. 

bruean,  id. 
breoste,  230,  the  breast, 
breres,  276,  breares,  418,  briars, 
brerde,  324,  brink;  A.S.  brerd. 
bret,  200,  breeds;  A.S.  bredan,  to  breed. 
brihteS,  384,  brighteneth;  A.S.  beorhtian. 
brihtliohe,  154,  clearly;  A.S.  brihtliee. 
briddes,  G6,  birds;  A.S.  bird,  brid. 
broche,  420,  a  broach. 
brod,  102,  ojjen;  A.S.  brad, 
brokes,  258,  streams;  A.S.  broea,  rimdus. 
brondes,  368,  426,  brands, fuel;  A.S.  brand, 
ibroulit,   144,  brought;  p,   brouhten,  114  ;  A.S. 

bringan,  to  bring, 
bruch,   164,  bruche,   6,   378,  breach,  breaking; 

A.S.  bryce. 
bruchele,    com.    bruchelure,    164,    brittle;  A.S. 

brecan,  to  break. 
brugge,  242,  a  bridge. 

bruken,  202,  302,  to  use,  enjoy ;  A.S.  bruean. 
bruch,  38,  use,fruits,  pi.  bruchen,  28;  A.S.  broee. 
brude,  164,  a  bride;  A.S.  bryd. 
brune,   104,    182,    206,    254,   268,  fire,  flame; 

o  brune,  296,  426,  on  fire. 
brunie,  382,  a  cuirass;  A.S.  byrna;Teut.  brunia. 
buc,  134,  e.  body.  v.  buke. 

buffeteden,  li)6,  gace  blows;  O.Fr.  buffe,  a  blow. 
buggen,  208,   362,   376,   to  buy;  pr.  bu«,  148, 

150,    374,  bugge'5,   190  ;    p'.   bouhten,   376  ; 

pr.  sub.  bugge,  248,  398;  p.p.  i-bouht,  398  ; 

A.S.  byegan. 
buggung,  362,  bune,  362,  b.  buying. 
buhsum,  356,  obedient;  A.S.  bocsam;  Ct.  boug- 

sam,  buxom, 
buine,    368,   bought;    MS.   Oxon.  nmnditia  non 

ematur. 
buke,  132,  134,  body;  Sc,  bouk ;  A,S,  buce,  the 

belly;    pi.    buken,  Lag.  ;    Germ,    bauch;    Isl, 

biikr ;   Sw.  buk. 
bulen,  bulten,  366,  d,  bultes,  c.  rebounds,  bolts. 
i-bunden,  254,  310,  bound. 
bunsen,  188,  buncin,  188,  e,  to  beat,  punch;  in 

the  Lancashire  dialect,  jjwws. 


GLOSSAHIAL   I^TDEX. 


439 


buwen,  to  botp,  incline,  bend,  yield;  pr.  buh'S, 
130,  198,  288,  402,  beie«,  266,  p,  beih,  78, 
304;  imp.  buh  ;  pr.  p.  buinde;  A.S.  bu- 
gan,  id. 

bur,  A.S.  34,  102,  hover. 

burde,  158,  burSe,  158,  b,  birth;  A.S.  gebyrd. 

buruh,  54,  246,  300,  a  cily,  town;  pi.  buruhwes, 
246;  A.S.  burh. 

buruhmen,  350,  citizens. 

buruwen,  336,  protect,  give  security  or  bail;  A.S. 
borgian. 

bustes,  225,  boxes;  A.S.  buxa  pi.;  O.Fr.  boistes. 

bute,  140,  230,  398,  412;  buten,  238,418,  vnth- 
out,  except,  only. 

buuen,  156,  244,  304,  362,  390,  above. 


caft,  V.  keft. 

cader,  82,  h,  a  cradle. 

cakele'S,  88.  v.  kakelen. 

caliz,  284,  418,  chalice;  Lat.  calix. 

cang,  62,  270;  kang,  56,  196,  358;  canh,  56,  n; 

can  gun,  cbang,  62,  a;  cbanh,  358,   a,  foolish, 

fo7-n'ard, rash, inconsiderate;  pi.  canges,  196,  d. 

'214;  kanges,  362. 
cangede, /oo^/«A  y   changes,  362,  e.  fools. 
cangliche,    56.    froirardly;    kangschipe,     338, 

kanhsehipe,  338,  h. folly,  absurdity;  G-  kuhn, 

hold;  O.G.  kuin,  wanton. 
cancre,  330,  eauncre,  98,  a  ranJcling  sore;  Lat. 

cancer. 
c&\\e9,,\b'i,  cellars,  storehouses;  A.S.  cellas;  O.Fr. 

celles. 
charoines,  iA:,  flesh,  carrion;  O.Fr.  caroigne. 
chasten,  218,  268,  to  chastise,  correct,  rehtike;  pr. 

chaste'S,  184;  imp.  chasti,  70;  O.Fr.  chastier. 
chaumberling,  410,  chamberlain. 
cheafle,  72,  90,  chefle,  76,  cheuelunge,  100,  idle 

or  trifling  tall. 
chette'5,  128,  cheofle^,  chattereth,   talketh   idly; 

A.S.  ceaf,  chaff;  ceafl,  the  jaw  or  clieek.     To 

chaff,  is  still  used  in  Lincolnshire  in  the  same 

sense. 
cheape'S,  pr.   190,  290,  418  ;  pr.   sub.  cheape  ; 

A.S.  ceapian,  to  buy  or  sell,  to  cheajpen. 
cheapild,  418,  a  trafficker. 
cheaste,  200,  strife,  contention;  A.S.  ceast,  id. 
cheateren,   152,  to  chatter;  pr.   cheatere'5,  152, 

pr.  p.  cheaterinde,  152. 
chef,  270,  272,  chaff;  A.S.  ceaf,  id. 
cheffare,  310,  418',  bargaining,  traffic;  A.S.  ceap 
cheoken,  70, 106,  156,  cheeks;  A.S.  ceoea. 
cheorl,  S6,  «  churl ;  A.S.  ceorl  ;  So.  carle, 
cheosen,  370,  to  choose;  imp.   cheose,   406;  pp. 

i-phosen;  A.S.  eeosan. 


cheouwe'S,  80,  84,  cheveth;  A.S.  ceowan. 

cheping,  88,  206,  a  market ;  A.S.  ceapung. 

chepmon,  418,  chapman. 

chetel,  224,  chattels,  goods. 

chere,  344,  a  face,   countenance,  wry  face;  pi. 

cheres,  210. 
cherite,  cherte,  408,  Fr.  charite,  love,  charity. 
cherre,   36,  84,   324,  a  time,  a  turn;    summe- 

cherre,  sometimes  ;  one  cherre,  3*14,  once  ;  A.S, 

cyrre,  cerre. 
childene,  242,  f.  childish,  like  children. 
chirche,  418,  420,  church  ;  chircheie,  318,  church- 
yard; MS.  Oxon.  cimeterium;  A.S.  cyricea. 
chirmen,  150,  to  chirp;  pr.  chirme^,  150;  A.S. 

cyrman ;  Sc.  to  chirm. 
chulde,  186,  i.  e.  ich  schulde,  I  should. 
chuUe,  1,  12,  256,  ich  wule. 
claurede,    102,    clachte,   clahte,  102,   b.  seized, 

clutched.  V.  cleafres. 
cleafres,  102,  claws,  cliuers,'v.  r.  cleures; 

Ich  habbe  bile  stef  an  stronge, 

An  gode  cliuers,  scharpe  an  longe. 

Oirl  and  Nightingale,  270. 
cleches,  176,  d.  v.  clokes. 
clene,  154,  clean,  jrure;  A.S.  clcene. 
clengi,  120,  d;  A..S.  cla?nsian,  to  cleanse. 
clennesse,  YQ'^,  pturity;  A.S.  elaennes. 
clense'5,  236,  purifieth;  clensing,  228,  purifying. 
cleopien,  26i).  to  call, invite;  pr.  cleope'S,  58, 102, 

132,  306,   clepe'S,   98;  pi.  cleopie'S.  372;  p. 

cleopede,  208;  p.  sub.  cleopie;  A.S.  cleopan. 
cleppe,  70,  clapper;  A.S.  clappan,  to  clap. 
cleppe,  72,  noisy  and  unreasonable  talking;  A.S. 

cleopan. 
clokes,  102, 130, 176,  d,  Itooks, clutches;  Sc.  cleiks. 
climben,    140,    162,    to  climb,    mount  up);    pr. 

climbeS,  354;  im.  pi.  clumben,  244;  p.  clomb, 

354;  p.p.  i-clumben,  216,  276;  A.S.  climban. 
clou  de  gilofre,  370,  cloves. 
clotte,  254,  a  clod. 

clo^inde,  16,  pr.  p.  clothing;  A.S.  cla"5,  cloth. 
cluppen,  424,  to  embrace;  pr.  eluppeb",  230;  pr. 

sub.  cluppe,  288  ;  A.S,  clyppan. 
cluppunge,   324,    an  embrace;   pi.   cluppunges, 

396. 
clut,  256,  a  clout,  a  piatch;  pi.  clutes,  260,  clouts; 

A.S.  clut. 
clutie,  256,  pr.  sub.  may  patch, 
cneoleS,  18,imp.  ^•«('c/;  cneolinde,  122,  kneelijig. 
cnoulechunge,  92,  knowledge. 
i-cnowen,  232,  250,  276,  toknov: ;  pr.  i-cnowe'S, 

20i,  knoiceth;  pp.  i-cnowen,  64,  Z-wotrwy  A.S. 

cnavvan,  to  knotv. 
cnowunge,  280,  knoicing,  consciousness. 
con,  18,  24,  206,  knows,  is  able;  A.S.  cunnan. 


440 


GLOSSAPJAL  INDEX. 


cop,  424,  a,  cope,  56,  a  ccq^,  a  cope;  A.S.  cop, 

casppe. 
coppe,  228,  coping;  A.S.  cop,  top. 
corbin,  84,  a  raven;  Fr.  corbeau  ;  So,  corby, 
i-coren,  160,  i-corene,  28,  160,  182,  198,  234, 
282,    348,   elect,  chosen;  i-cured,   56,  b.  ;    p. 
cure ;  p.p.  gecoren  ;  A.S.  ceosan,  to  choose. 
cos  V.  cus. 
cos,  cosse,  102,  \^i,akiss;  pi,  cosses,  102,  256, 

V.  kussen. 
costnede,  290,  cost;  G.  kosten,  to  cost. 
coue,  66,  chough;  A.S.  ceo;  Isl.  kofa. 
couer,  140,  e.  valiant,  v.  cwiuer. 
cradel,  82,  260,  a  cradle;  A.S.  cradel. 
i-craued,  2,  a,  ashed,  craved;  A.S.  crafian,  to  era  ve. 
creaunt,    288,   cravent,    an    acknovAedgment   of 

defeat, 
crecche,  260,  manger;  Fr.  creche, 
creoiz,  18,  creoix,  346,  a  cross;  a  creoix, in  form 

of  a  cross. 
i-creoiced,  IS,  having  made  the  sign  of  the  cross. 
creop,  292,  imp.  creep;  AS.  creopan. 
crie,  186,  imp.  cry;  Fr.  crier. 
crochie'S,  146,  g.  ? 

crocke,  214,  a  jii^cher,  a  pot;  A.S,  crocca. 
crokes,  102,  d.  174,  268,  hooks,  clutches,  strata- 
gems; Fr.  croc,  a  hook. 
croppe'S,86,pr.j(jrwwe,cro;;5;  D.  krappen,  to  cutoff, 
i-crucket,  18,  d.  crossed. 
crume,  342,  crumb 

crune,  196,  a  crovni;  i-cruned,  234,  crowned. 
cubbel,  140,  a  cobble  ? 
cueard,  288,  f.  a  coward;  Fr.  couard. 
cul,  128,  a  stroke. 
cuUe,  126,  pr.  sub.  strike. 
culche'S,  culches,  88,  a.  v.  gulche'S. 
culed,  66,  1.  culled,  chosen. 
culuert,  O^Fr.  perfidious. 
cumpelie,  22,  24,  428,  compline. 
cunde,   120,  126,    140,  156,  kind,  sort,  nature; 

A.S.  cynd,  cund. 
eunne,  358,  kind,  sort,  kindred;  A  S.  cynne. 
cunnen,  280,  to  know;  p.  cunnede,  114  ;  cu'Sest, 
280  ;  kuSen,  72  ;  pr.  sub.  cuiine,  280  ;  kunne, 
108  ;  pp.  icud,  64  ;  cu'5'5et,  i-cu^5et,  64,  i.  ; 
A.S.  cunnan,  to  know. 
curnles,  260,  grains  of  corn, 
cus  V.  kussen. 
custel,  140,  b.  a  clog? 
cu'S  V.  ku'S. 

cu'Sredne,  170,  a.  intimacy. 
cu'S'Singe,  68,  a.  acquaintance,  intimacy. 
cuueiten,  60,  to  desire,  covet;  pp.  i-cuueited,  60, 

g  ;  Fr.  convoiter. 
cwaer,  248,  a  hook. 


cwakien,  116,  to  quake;  AS.  cwacian. 
cwalm  huse,  liO,  prison;  A.S.  cwealm,  death. 
cwalmsteou,  106,2}lace  of  execution;  A.S.  cweahn- 

stow. 
cweade,    72,  336,    evil,  filth,  wickedness ;    A.S. 

cwead. 
cweadschipe,  310,  422,  wickechies,  iniquity;   pi. 

cweadschipes,  128,  322,  298. 
cweise,  328,  a  sore,  wound;  A.S.  cwysan,  to  crush, 

bruise;  Swed.  qvasa,  to  wound. 
cwemen,    138,     192,    to    please,    gratify,    pr. 

cweme'S,  338,  360;  A.S.  cweman. 
ieweme,  120,  146,  B70, pleasing;  A.S.gecweme. 
cwene,  A.S.  88, 170,  296,  336,  a  woman,  an  old 

woman,  a  queen. 
cwe'5,  122,  234,  338,  spoke,  said;  A.S.  cwiSan, 

to  spieak,  sai/. 
cwic,  AS.  112,  310;  cwike,  170,  332,  n.  cwikes, 

alive,   living,  lively,  fervent;  com.  cwickure, 

112,  more  sensitive. 
cwicUche,  246,  cpdckly,  actively ;  com.  cwicluker. 
cwide,  A.S.  208,  a  legacy. 
cwidde'S,  147,  saith;  A.S.  ewiddigan,  to  sp)ea,k. 
cwint,  cwoint,  v.  kointe. 
cwitaunce,  V26,  p)ayment;  Fr.  quittance, 
cwite,  6,  46,  192,  freed,  excused,  acquitted;  Fr. 

quite, 
cwiuer,  140,  hold,  valiant;  O.Fr.  cuivers,  cruel. 

dachge,  dasche,  118,  b.  dash,  strike  1 

dangerus,  108,  domineering;    O.Fr.  dangereux, 

dedaigne^ix. 
daunger,  356,  380,  arrogance,  insolence,  dange- 

rium,  id.  Du  Cange. 
dawes,  190,  342,  394,  days;  A.S,  dah,  dag,  a  day. 
dawe'S,  352,  dairneth. 
dawunge,  20,  daini;  A.S.  dagung. 
deale,  276,  286,  362,  dele,  276,  c.  ? 
dealen,  v.  delen. 
deales,  282,  dales. 
dearneschipe,  152,  e.  privacy. 
deadlicness,  382,  likeness  of  death. 
debonere,  O.Fr.  186,  kind,  good,  amiable. 
debonerte,  390,  kindness,  cheerfulness. 
dedbote;  206,   348,   372,  penance,  amendment; 

AS.  dted,  deed,  bote,  betan,  to  amend, 
de'Sliche,  394,  deadly. 
deien,  38,  342,  to  die;  p.  deijede,  110,  deieden, 

310. 
deih,  260,  420,  ought,must;  A.S.  digian,  dugan. 
deinte,  412,  dainty;  O.Fr.  dain. 
del,  276,  a  piart,  share. 
delen,  28,  38,  248,  dealen,  224,  400,  to  divide, 

share,  impart  ;    pr.  dele^,  368  ;  p.   dealede, 


GL08SARIAL  INDEX. 


441 


248;  imp.  Jele,  302;  pp.  i-deled,  204;  A.S. 

daelan,  id. 
delices,  Fr.  368,  pleasures. 
delit,   102,   272,    288,  delight,  fondness,  desire; 

O.Fr.  delit,  yoi'e,  ^^amV, 
demare,  286,  428,  306,  a  judge. 
demen,  118,  120,  346,  io  judge;  pr.  deme'5,  304; 

p.  demde,  306,  332;  pr.  sub,  deme,  306;  imp. 

dem,  290;  pp.  i-demed,  170,  314,  condemned; 

A.S.  deman. 
demeore,  242,  imp.  tarn/;  Fr.  demeurer. 
deofle,  Si,  devil;  pi.  deoflen,  232;  A.S.  deofl. 
deopeS,  288,  peneirateth. 
deopliche,  154,  deeply;  A.S.  deoplice. 
deores,  196,  deer''s. 
deore,  392,  408;  deorre,  392,  dear;  com.  deorre, 

190,  392,  dearer. 
deorling,  A.S.  56,  336,  deorlinge,  230,  darling; 

AS.  derling. 
deoruwurSe,  38,  112,  250,  precious. 
deoruwur^liche,  410,  u-orthibj. 
deosc,  24,  deosk,  148,  dim,  obscure;  A.S.  J>eostre, 

ohsimre 
depeint,  396,  painted. 
der,  306,  346,  dare. 
derf,  80,  106,  180,  ZM,  pain,  hardship;  A.S. 

daru,  hurt. 
derfe,  38,  d.  112,  c  painful. 
derfliche,  painfuXlg,  sorely. 
derful,  348,  strict,  hard;  A.S.  deorfan. 
derne,  90,   94,  96,  154,  220,  250,  330,  secret, 

hidden,    unseen,    retired;    A.S.     dearnunga, 

secretly. 
derneliche,   146,  282,  416,  privately,   secretly, 

invisibly. 
derneluker,  128,  more  secretly. 
deruen,  382,  to  inflict  2Min,  distress;  pr.  derue'S, 

112,    223,    404;    pr.    sub.    derue,   232;    pp. 

i-doruen,  106,  i-derued,  106,  192,  Mirt;  A.S. 

deorfan. 
despuiled,  260,  spoiled,  strippted. 
dettes,  126,  debts;  dettur,  312,  a  debtor. 
deu  le  set,  268,  382;  dewleset,  258,  a. 
dich,  246,  ditch;  A.S.  die. 
diete,  112,  diet. 

dimluker,  210,  less  distinctly,  less  loudly. 
discepline,  29 i, flagellation. 
disches,  214,  dishes. 
ditten,  82,  e.  stoj)  up;  A.S.  dyttan;  Be.  to  ditt, 

id. 
doddunge,  14,  14,  c.  tonsure. 
i-dodded,  422,  cropped,  shorn,  clipped. 
dole,  10,   112,   116,    342,  414,  part,  division, 

deal;  pi.  dolen,  10,  276;  A.S.  dsel. 
dolk,  1,  a  scar,  wound-tnark;  A.S.  dolg. 

CAMD.  SOC.  3 


doluene,  i-doluene,  292,  delved,  dug  into;  A.S. 

delfan,  to  dig. 
dom,  A.S.  118,  306,  doom,  judgment;  pi.  domes, 

decrees,  counsels. 
domesdei,  188,  doomsday,  day  of  judgment. 
domesmon,  156,  judge. 
dom-stol,  306,  seat  ofjudgmeiit. 
don,  A.S.    16,   128,  148,  to  do;  pr.  do,  200, 

do'5,  426,  dest,  124,  deS,  174,  184,  236,  248; 

p.   dude,   102,   110,  314,  370,  dudest,  306, 

duden,  .330;  p  p.  i-don,  316,  320. 
idoTuen,  106,  Joined;  A.S.  gedyrfed,  deorfan. 
doteS,  120,  c.  Dut.  doten,  to  dote. 
dotie,  224,  dotes,  becomes  foolish,     v.  adotede. 
douht*r,  258,  daughter;  A.S.  dohter. 
drake,  246,  a  dragon. 
drauh'5,  118,  122,  draweth,  teareth,  i.  e.  with  tlie 

plough;  A.S.  draeg^,  dragan,  id. 
drawen,  160,  to  draw;  p.  drouh,  102,  drowen, 

110,  112,  drew,  dragged;  A.S.  drog,  drogon. 
dreame,  210,  214,  sound;  A.S.  dream,  melody. 
dreamen,  430,  to  utter  sweet  sounds. 
dreaue,  264,  f.  drive,  7-out,  imp. 
drede,  428,  dread;  A.S.  drsed. 
dreden,  to   dread;    pr.    drede^,  222  ;   pr.    sub. 

dreden,  428. 
dredful,  302,  with  fear;  dredliche,  58,  ten-ible. 
dreori,    106,    274,   dull,    listless,   dreary;    A.S. 

dreorig  ;  MS.  Oxon.  funestus. 
drien,  80,  112,  134,  to  endure,  safer;  pr.  drie'S, 

348,  358,  376,430;  drih'5,  356"';  p.  dreih,  136, 

354;  pr.   sub.   drie,   80;   A.S.   dreogan;    Sc. 

dree,  id. 
drif,  274,  imp.  drive;  pr.  driuest,  230;  pr.  p. 

driuende,  244,  driving. 
drihtenes,  430,  the  Lord''s. 
drinken,  238,   to  drink;  pr.  drinke'5;  p.  drone, 

3d4;  drinkares,  216,  drunkards. 
driwerie,  250,  330,  a  love-token,  affection,  gal- 
lantry. 
dropmele,  282;  A.S.  drop-maslum,  by  drops. 
druie,  276,  dry. 
drunche,  342,  drink;  pi.  drunehes,  364  ;  drunch, 

114,  238,  a  d'dnk. 
druncnie,   pr.   sub.  should  drown;    p.    adronc, 

drowned;  A.S.  adrencan. 
druncwile,  drunkensome,  216,  d,  a  drunkard. 
drupie,  88,  sad,  melancholy;  Dut.  droevig. 
due,  300,  leader. 
dulte,  292,  dulle,  292,  c  blunt. 
dulue,  384,  im.  sub.  did.  delve;  p.  duluen,  292, 

delved. 
dune,  376,  mountain,  pi.  dunes,  380;  A.S.  dun. 
dunt,    60,   200,    274,    284,    366,  a  blow,  dint, 

stroke;  pi.  duntes,  284;  A.S.  dynt,  id. 


442 


GLOSSARIAL  INDEX. 


durren,  128,  pr.  sub.  dare. 

dusi,  208,  dusie,  190,  222,  foolish;  A.S,  dysig, 

dusig,  id. 
dusigest,  182,  mostfoolisli;  dusischipe,  1S2,  foil//. 
dvsten,  212,  to  toss. 
duste'S,  314,  is  dusty. 
dute,    220,    344,    douht,    fear;    dute'S,     244, 

doidilcth,  fearetk. 
dutten,  82,  to  stoi)  mjj;  p.  pi.  dutten,  106,  314; 

imp.  dute,  106;  A.S.  dytan;  He.  ditt,  id. 
duue'S,  282,  diveth;  A.S.  dippan,  id. 
dweole,    62,    204,    354,  error,    delusion;    A.S. 

dwola,  id. 
a-dweole'S,  224,   o-dweole,  224,  c.  having   lost 

one''s  way;  A.S.  dwolian,  to  err. 


eadi,  28,  146,  308,  eadie,  142,  154,  156,  244, 
356,  Messed,  pious,  good,  haiypy,   A.S.  eadig. 

eadiliclie,  328,  ha-ppily;  A.S.  eadiglic. 

eadinesse,  28,  blessedness, 

eadmodie'S,  278,  a,  imp.  make  hmrMe. 

eadwiten,  212,  to  blame,  find  fault,  twit, 

eaise,  114,  satisfaction,  taste;  O.Fr.  aaise. 

eanes,  256.  i,  once. 

ear,  268,  388,  before;  arre,  14,  a.  former; 
eareste,  48,  b,  erest,  3S0,  388, /»■«<• 

earde,  358,  earth,  soil,  land, 

earen,  90,  ears. 

earewen,  60,  294,  arrows;  A.S.  arewe. 

earm,  112,  arm;  pi.  earmes,  394;  A.S.  earm. 

earnes,  A.S.  196,  eagles. 

eart,  134,  a.  hard. 

eastres,  296,  e. 

eaubruche,  204,  adultery;  A.S.  sewbrece. 

ea'S,  62,  d.  ea^e,  276,  402,  easy,  easily. 

eax,  A.S.  128,  384,  axe. 

ec,  230,  ever,  always;  A.S.  eca.  * 

ec,  168,  236,  240,  also;  A.S.  eac. 

eche,  282,  326,  360,  370,  aeke,  348,  ache,2Min; 

A.S.  ece,  ace. 
eche,  108,116,  196,  208,  216,  362,428,  eternal; 

A.S.  ece,  eca,  id. 
echen,   124,  260,  270,  346,  to  increase,  add  to; 

pr.  eehe'S,  44,  236;  pr.  sub.  echi;  A.S.  ecan, 

eacan. 
echenesse,  144,  430,  eternity;  A.S.  ecenys,  id. 
ecbge,  98,  c.  axe  ? 

ed,  368,  at,  from. 
eddre,  258,  a  vein. 

edmode,   118,   158,   302,  meek,  humhle,  gentle; 

A.S.  eadmod. 
edmodie,  humble,  "  ]>e  edmodies  monnes  bonen    | 

J>urle'5  )»e  weolcne,"  246- 


edmodliche,  94,  114,  meekly,  humbly,  jjatiently; 

A.S.  eadmodlice. 
edmodnesse,  8, 158,246,  268,  meekness,  humility ; 

A.S.  eadmodnes. 
edwit,  A.S.  108,  re^woach,  blame,  taunts. 
edwite,    pr,    sub.    426,  find    fault   -with;    A.S. 

edwitan. 
edgan,  390,  c.  to  viin  i 
efne,  1,  372,  even,  level,  equal,  reasonable;  A.S. 

sefen. 
efne,  12Q,poiver,  ability. 
efne'5,  pr.  132,  182,  compareth;  p.   efnede,  126, 

142 ;  pp.  i-efned,  142,  150, 298,  348, 372;  A.S. 

sefen,  equal. 
efning,  408,  efnunge,  334,  an  equal,  equal. 
after,  126,  after,  according  to. 
egede,  282,  stupid;  MS.  Oxon.  stolida. 
eggen,   146,  to  incite,  instigate;  pr.  egge'S,  168, 

196,  222;  pr.  sub.  eggi;  A.S.  eggian,  id. 
eggunge,  82,  instigating ,  egging. 
ei,  64,  202,  382,  eie,  202,  428,  eni,  202,  382, 

any;  A.S.  eni. 
eie,  62,  the  eye;  pi.  eien,  64;  A.S.  eag. 
eie,  fear,  terror;  A.S.  ege. 
eift'ule,  190,  awful;  A.S.  ege-ful. 
eihte,  202,  204,  214,  222,  274,  324,  416,  pro- 
perty, p>ossessions ,  goods,  wealth,  sheep,  cattle; 

A.S.  sebt. 
eihteo'Se,  236,  eighth. 
eil,   62,   eile,    50,  evil,    harm;   pi.   eilen,    270, 

tporthless  refuse;  A.S.  egle,  yfel. 
eilen,  276,  to  hurt,  cause  ^min,  suffer;  pr.  eile^, 

180,  352,  356;  pr.  sub.  eilie;  A.S.  adlian,  to 

ail. 
eil-^urles,  62,  evil-^rinclows. 
eiren,   66,  eggs;  A.S.  seg,   an  egg;   pi.    tegeru; 

Germ,  ey;  pi.  eyer. 
eise,  20,  108,  128,  180,   192,  288,  430,  ease, 

abundance,   leisure,  easy,  at  leisure;  Fr.  aise, 

aise. 
eisih^e,  118,  306,  eye-sight. 
eisil,  402,  vinegar. 

ei'Surles,  62,  80,  eyes;  A.S.  eag-'Syrl,  eye-windov;. 
ek,  eke,  240,  also,  v.  ec. 
eke,  360,  pr.  sub.  ache;  ekinde,  360,  aching. 
el,  324,  an  av}l;  A.S.  sele. 
elde,  342,  318,  old  age,  age. 
elles,  A.S.  256,  otherwise,  not  as  it  should  be,im- 

properly. 
elmesse,  222,  224,  414,  a^m^;  A.S.  aslmesse. 
elne,  106,  108,  180,  228,  230,  406,  comfort,  en- 
couragement, suppiort;  A.S.  ellen. 
elnen,  10,  to  comfort;  A.S.  elnian. 
elpi,  116,  296,  324,  single;  A.S.  ajlpig. 
elSeodi,  J>eodi,  348,  h.  foreigners;  A.S.  ell'Seodig. 


GLOSSARIAL  INDEX. 


443 


embreued,  344,  recorded. 

empti,  156,  empty,  vacant;  A.S.  semtig. 

endeleas,  A.S.  146,  e7idless. 

enden,  102,  to  end;  pr.  sub.  endie,  146,  sho%(kl 

terminate;  A.S.  endian. 
enes,  70,  234,  344,  428,  once;  A.S.  ssne,  id. 
engles,  102,  angels;  g.  pi.  englene,  30,  92,  384; 

A.S.  engel, 
enigmatice,  34,  mysteriously. 
eniunge,  346,  e.  v.  angeonni. 
enne,  236,  a,  one. 

ennui,  94,  g.  annoyance,  trouble;  O.Fr.  anoi,  id. 
entremeten,  414,  to  intermeddle;  pr.  entermete'S, 

172,    174,    entremete'S,    198;    O.Fr.    entre- 

metre,  id. 
code,  52,  152,  260,  318;  pi.  eoden,   128,  220, 

370,  went;    p.  of  gon,   to  go;  A.S.  gan;   p. 

code,  id. 
eoli,  320,  428,  oil;  A.S.  tel. 
eorne,  44,  earnestly;  A.S.  georne. 
eornen,  74,  86,  to  rtin;  pr.  eorne^,  42,  80,  332, 

360;  p.  urnen,  112,   188,  ran;  A.S.   yrnan, 

id. 
eorre,  A.S.  116,  f.  304,  angry;  A.S.  yrrc,  id. 
eor^ene,  388,  earthen. 
eor'Se-tilien,  414,  tillers  of  the  ground. 
eppele,  52,  apjile;  A.S.  aeppel. 
er,  370,  before,  rather. 
erede,  384,  ploiced. 
erende,   38,  b.   ernde,  38;  imp.  earn,  frocv^re; 

A.S.  sernian. 
eresie,  82,  heresy. 
ereste,  8,  erest,"220,   258,  2^i,  first;  A.S.  oere, 

serest. 
erinde,  246,  errand,  message. 
erinde-bere,  60,  messenger;  A.S.  serend,  beran. 
erliche,  20,  204,  early  ;  A.S.  asrlice. 
erm,  258,  an  arm;  pi.  ermes,  402  ;  A.S.  earm. 
eniedliche,  328,  with  difficulty;  A.S.  erte'5. 
erue'S,  108,  254,  difficidt;  A.S.  erfe^,  id. 
eruh,  274,  288,  296,  u-eaJc,  timid;  A.S.  earh. 
ertu,  236,  art  thou. 
escusen,  304,  a.  to  excuse. 
eskebach,  214,  b.;  v.  askeba'Sie. 
este,  220,  364,  368,  abundance,  self-indulgence, 

luxury;  A.S.  est,  id. 
esten,  232,  the  east. 
estful,  A.S.   108,  134,  dainty,  fastidious;  com. 

estfulre,  108. 
estliche,  204,  daintily, fastidiously. 
et,  416,  at,  from;  ette,  304,  376,  at  the. 
etbreken,  172,  to  break  loose;  p.  etbrec,  48;  A.S. 

brecan,  to  break. 
etene,  416,  to  eat;  A.S.  etan,  id. 
etfleon,  390,  to  escape,  flee  away;    pr.  etflihS; 


pr.  sub.  etfleo,  50;  p.p.  etflowen,  48;  etfluwen, 

172;  A.S.  setfleon,  id. 
etforen,  226,  before. 
etholden,  208,  278,  398,  to  retain,  withhold;   pr. 

ethalt,  246,282,374,386;  p.p.  etholden;  A.S. 

healdan,  to  hold. 
etlutien,  400,  to  withdraw,  lurk,  hide;  pr.  etIute'S, 

316;  A.S.  lutian.id. 
etrineS,  50,  toucheth,  applieth  to;  A.S.  sethrinan. 
etslopen,    p.p.    148,  gone,  glided   away;    A.S. 

slipan,  aslupan. 
etsterten,  184,  370,  to  escape;  pr.  etsterted,  332; 

p.p.  etstert,  48;  A.S.  sttert,  start,  steort,  the 

rump,  taAl;  O.G.  sterzen;    D.  steerten,  to  run 

away. 
etstondest,  236;  etstonde'S,  350;  etstont,  348;  pr. 

etstonde^,  248,  266;  imp.  A.S.  ajtstandan,  to 

stand  still,  stop,  resist. 
euchon,  212,  each. 
euene?5,  82,  compareth. 
euentid,  404,  eventide. 
euere,  eauer,  ever;  euerich,  efrieh,  euerichne,  4, 

214,  every. 
euerichon,  252,  each  one. 
euesede,  398;  p.  clipped,  croppied;  p.p.  i-eveset, 

422,  1.;  A.S.  efsian,  to  shave,  to  cut  off  hair. 
euesunge,  398,  ccipjnugs,  142,  eaves.    [Thatched 

roofs  are  clipped,  or  shorn  at  the  eaves.] 
e'S,  A.S.  62,  194,  274,  easy,  easily. 
e'Scene,  116, 140, 154,  206,  396,  apparent,  mani- 
fest, easily  hiozvn,  or  seen;  e'Ssene,  116,   a.; 

A.S.  ea^,  easy;  cennan,  to  know;  ge-seon,  to 

see. 
e'Sele,  172,  native;  A.S.  relSel,  country. 
eSelich,  282,  slight;  e'Seliche,  148,  d.  290,  easily, 

cheaply. 
etwited,    70,  imp.  rep>rove;   pr.  sub.   etwit,  52; 

A.S.  setwitan,  to  reprove,  chide. 
ewarre,  66,  aware. 
ewt,  eawicht,  124,  a.  any. 


faille,  pr.  sub.  228,  a.  fail;  p.  failede,  was  dis- 
appointed. 

fairhede,  302,  a.  adorned,  beautified. 

falsie,  270,  fail;  292.  cause  to  fail. 

faltretS,  222,  c.flattereth, 

fanehes,  194,  h.faw7is;  A.S.  fsegnian,  to  flatter. 

fantesme,  62,  vai7i  shew;  O.Fr.  fantosme. 

fare's,  214,  218,  goeth,fareth;  A.S.  faran. 

feale,  428,  e.  fail. 

fearlae,  320,  "ferlac,  306,  322, /ear;  A.S.  foer,  id. 

feahes,  feage'S,  58,  d.  belongs;  p.p.  i-feiget,  90,  a. 
128,  h.  joined;  A.S.  fegan,  to  Join. 

feblesce,  232,  ^SO,  feebleness. 


444 


GLOSSARIAL  INDEX. 


fefre,  112,  fever;  A.S.  fefer. 

fell,  fech,  224,  d.  feih,  326,  cattle,  goods,  money; 

A.S.  feoh,  id. 
feir,  2Q&,fair,2nire. 
fel,  250,  a   cruel, 
felde,  318,  d./e?«. 
fele,  132,  a.  feole,  320,  many. 
feolauliche,  276,  veolauliche,  38,  social. 
feolauredden,  114,  veolauredden,  38,  company; 

A.S.  folgian,  to  follow. 
ie(Aa.\\Q,2i^,  a  companion,  follower ;  pi.  feolawes, 

238. 
feoles,  288,  e.  feoUe'S,  272,  pr.  fulleth;  p.  feolle, 

140,/e^;,-  A.S.  feallan,  to  fall. 
feoleuold,  180,  manifold. 
feoleware,  364,  a  follower;  A.S.  folgere. 
feones,  27 2,  fiends. 
feor,  104,  250,/ar,-  feor,  398,  afixedj^rice;  O.Fr. 

feur;  Sc.  fiar,  id. 
feorreden,  108,  h.  a  comiuiny. 
feorredne,  30,  f.  fellowship);   A.S.  fera,  a  com- 
panion. 
feorrene,  70,  388,  distant,  from  a  distance;  A.S. 

feorran. 
ferde,  264,  296,  an  army. 
fere,  114,  152,  206,  284,  362,  ?,^i,  a  companion, 

friend,  comrade;   pi.  feren,  278,   336;   A.S. 

fera. 
ferlich,  362,  terrible. 

feste,  222,  a  feast;  O.Fr.  feste;  Lat.  festum. 
festen,  6,  240,  308,  to  fast,  fasting;  p.  feste,  160, 

vests,  126,  festede,  126,  e. ;  A.S.  ftestan,  to  fast. 
fet,   198,  200,  pr.  feedeth;  p.  fedde,  260  ;  imp. 

fed,  104;  A.S.  fedan,  to  feed. 
fa's,  V.  fo«. 
feSeren,  to  feather  \_as  an  arroiv'\;  p.p.  ife'Sered, 

204,  b.,  i-ue«'5ered,  204;   A.S.  fy«er,  fa^'Ser, 

a  feather,  fy'Sered. 
fe'Sri  on,  200,  to  go  on  lightly,  to  glide  along. 
figelunge,  I'd i,  flattering. 
figer,  148,  a  fig  tree;  figes,  8bQ,figs. 
fikele,2QS,faic7iing,  flattering,  crafty;  A.S.  ficol. 
fikelare,   86,  vikelare,   84,   86,   a  flatterer;   pi. 

fikelares,  84,  uikelares,  86. 
fikelunge,  82,  U,  flattering. 
fikeles,  84,  b.  vikele'5,  84,  198,  flattereth;  pr.p. 

ftkeVmde,  flattering. 
tike's,  206,  220,  fawneth,caresseth;  pr.p.  uikiinde, 

256. 
finker,  360,  a  finger;  A.S.  fineer. 
times,  76,  a.  ivithdratcs;  A.S.  firra,,  farther  ? 
ti'Seron,  132,  a.  ue'Seron,  l'i2,  feathers. 
fleehes,   6,  flesch,  196,  Hesches,  g.  180,  fleschs, 

\\2,  flesh;  A.S.  flesc.  id. 
tieon,  146,  flleogan,  A.S.  to  fly,  flee;  vleon,  130, 


132,134;  pr.  tieo'S,  132,  360,  flih«,  132,  230, 
vleo«,  130,  vlilvS,  230;  p.  fleih,  374,  tiuwen, 
154,  tluen,  106,  vluwen,  392 ;  pr.  sub.  vleo,  132 ; 
im.  sub.  fluwe,  132;  imp.  fleo«,  130,  vlih,  208, 
292,  374 ;  pr.p.  tleoinde,  1 52, 288,  vleinde,  244, 
vleoinde',  130;  p.p.  iflowe,  154,  ivlowen,  168. 

fleose,  66,  a  fleece. 

fleotinde,  74,  lli,  floating.,  flitting;  A.S.  tleotan. 

tleovveden,  WO,  flowed;  A.S.  tleowan,  to  flow. 

tlikere'S,  290,  flickereth,fluttereth,  dangleth;  A.S. 
tiiccerian. 

tloc,  A.S.  154,  162,  vloe,  154,  a  flock,  company. 

tlod-^eten,  72,  flood-gates. 

fluhte,  248,  29i,  flight. 

iflured,  SiO,  flourished. 

tlutte,  428,  d.;  A.S.  tleotan,  to  float,  keep  above 
vmter. 

foan,  220,  fon,  2Qi,  foes. 

foddre,  ilQ,  fodder. 

fode,  150,  2lQ,food. 

fol,  164,  316,  fole.  Mi,  foolish;  fol,  250  [appa- 
rently an  error  for  fel,  cruel. 

fo-men,  lOi,  foe-men. 

fonde'S,  162,  182,  tempteth,  trieth;  p.p.  i-fonded, 
228,  temi^ted;  fondunde,  266  [probably  an 
error  ioriondvinge'\,tempting, temptation;  A.S. 
fandian,  to  tempit,  try. 

fondunge,  232,  234,  temptation;  pi.  fondunges, 
180. 

forbeode,  8,  256,  pr.  sub.;  A.S.  forbeodan,  to 
forbid. 

forbernd,  310,  p  p.;  A.S.  forbsernan,  to  burn. 

forbuwen,  206,  to  avoid;  pr.  forbuwe'5,  380; 
A.S.  forbugan. 

forcwiddares,  212,  foretellers. 

forcwi'Sinde,  306,  a.  7'ep>roving;  A.S.  forcwe^an, 
to  rebuke. 

forde'S,  forces,  364,  a.  A.S,  fyrSrian,  to  further, 
support. 

fordede,  394,  for^dede,  394,  a.  a  surety;  A.S. 
for'Sdon,  to  put  forth. 

foreward,  A.S.  126,  310,  360,  an  agreement,  co- 
venant. 

forfares,  138,  e.  foruareS,  138.  forfar«,  252, 
di(th,2}erisheth;  p.p.  for'Sfaren;  A.S.  for'Sfaran, 
to  die,  dejmrt. 

forfrete,  forfretes,  138,  a.  138,  d.  foruret,  222; 
A.S.  fretan,  to  fret,  gnatv. 

forgelde,  428,  pr.  sub.  reward. 

forgeouere,  256,  k.  one  who  forgives. 

forgiten,  320,  to  forget;  pr.  forgite'S,  186;  p. 
•forgeten,  330;  p.p.  uorgiten,  124;  A.S.  for- 
gitan. 

forgiueS,  2Q,  forgiveth;  imp.  forgif,  96;  p.p.  for- 
giuen,  \2A,  forgiven. 


GLOSSARIAL  INDEX. 


445 


forgon,  8,  to  forego,  quit,  abstain  from;  pr.  for- 
ge's, 94,  112;  A.S.  forgan. 
forgnawe^,  338,  corrodes;  A.S-  gnagan,  to  gnaw. 
forgult,  174,  b.  guilty;  A.S.  forgyltan,  to  become 

guilt  11, 
forhowien,  166,  to  desjnse;  pr.  sub.  forhoge;  A.S. 

forhogian,  id. 
forhuhes,  380,  e.    [appears  to  be  an   error  for 

forbuhes,  passes  &;y.] 
foridled,  116,  of  idle  habit;  A.S.  idel. 
forkesting,  278,  rejecting. 
forleosen,  108,   246,  to  lose,   renounce;  pr.  for- 

leose'S,   148,   364;    p    forlure,    uorlure,   310; 

p.p.   forloren,   146,   300,   forlorene,  382,  lost 

souls;  A.S.  forleosan,  id. 
forletan,  406,  to  7-elinquish;  A.S.  forlMtan,  id. 
forrote'S,  138,  becometh  putrid;  A.S.  forrotian,  to 

rot. 
forsake^,  226,  rejectcth;    A.S.   forsaean,   to  for- 
sake. 
forsehalded,  246,  scalded. 

forschuppeS,  120,  transformeth ;  A.S.  forsceoppan. 
forstoppe'5,  72,  imp.  restrain,  check. 
forswiSande,  306,  a;  A.S.  forswi^e,  vehemently. 
for'Ser,  204,  b./M}-</iCT-? 
for'Sinchinge,  110,  f.  ^)i<y,  regret. 
for'Si,  for'Sui,  56,  234,  because,  wherefore;  A.S. 

for  \>y. 
forworpc'S,  150,  casteth  off. 
forwreied,  172,  d.  discovered,  betrayed. 
forwur'Sen,  422,  to  become,  degenerate  into,  pr. 

forwur'Se'S,  64,  h.  p.p.  forwur'Sen;  A.S.  for- 

wur'San,  to  become  nothing,  to  jwrish. 
fostre'S,  296,  nourisheth;  A.S.  fostrian,  to  nourish. 
fostrild,  72,  fostir-moder,  72,  g.  a  nurse. 
fo^  on,  88,  240,  feS  on,  begins;  A.S.  anfon,  to 

begin. 
foure,  112,  g.  a  fever. 
frames,  126,  b.  dcth  good  to. 
frechliclie,  222,  a  ;  A.S.  freclice,  dangerously. 
freine'5,  264,  asketh,  p.p.  frcinet,  338,  d.  asked; 

A.S.  fregnan,  to  inquire. 
fremde,  110,  e.  a  stranger;  So.  fremd,  strange, 

foreign. 
free,  370, /rce,  noble. 
freome,  124,  b.  freomeS,  126,  b.  froerae'S,  186, 

doth  good;  A.S.  fremman,  to  benefit. 
freolae,  222,  240,  286,  candour,  liberality. 
fretewil,  128,  d.  ravenous;  A.S.  fretal. 
fret,  128,  324,  Z2Q,  gnaws,  devours;  A.S.  fretan. 
frinaeht,  122,  b.  v.  uriniht. 
frofre'S,    108,   f.    comforteth;    A.S.    frofrian,    to 

comfort. 
frommard,  112,  294,  376,  ilQ,  away  from. 
frotuugea,  284,  rubbing,  polishing;  Fr.  frotter. 


froure,  38, 100,  286,  406,  430,  pi.  frouren,  120, 

consolation,  comfort;  A.S.  frofer. 
frouren,   to    comfort;    pr.    froure'S,    150;    imp. 

froure'S,  186;  A.S.  frofrian,  id. 
frum'Se,  8,  56,  104,  beginning;  A.S.  frym'S. 
fuel,  126,  a  fowl,  pi.  fueles,  388  ;  A.S.  fugel. 
full  ten,  196,  fought, 
ful,  344,  372, /m«,  complete. 
ful,  A.S.  118,  276,  fule,  216,  236,  334,  344, 

foul,  corrupt;  fulre,  8i,  fouler. 
fulen,  124,  to  defile;. -pr.  fule'5,  396  ;  p.  fulde, 

158  ;  A.S.  fulian,  id. 
fuUiche,  124,  216,  272,  318,  foully,  indecently. 
fulliche,  124,  UO,  fully. 
fulne,  316, /oif/,-  fuluste,  216,  foulest. 
ifuld,  156,  ifuUed,  276,  filled;  A.S.  fyllan,  to  fill. 
fuldon,  372,  to  complete,  j^erfect. 
fulitowen,  108,  140,   176,  186,  244,  368,  ful- 

itogen,   108,  b.  undisciplined,  unruly,  rude, 

ill-instructed;  A.S.  ful,  getogen,  teon,  to  draw 

out,  form,  instruct. 
ful«e,  82,  128,  142,  a.  272,  276,  fulSen,  316, 

filth,  uncleanliness. 
fuluht,  A.S.  baptism,  160,  322,  330,  396. 
fundles,  findles,  fundleas,  6,  8,  206,  f.  208,  any- 
thing found,  invention;  A.S.  findan,  to  find. 
fur,  124,  150,  206„228,  356,  368,  fure,  236, 

fire;  g.  fures,  furene,  S56,fire,  fiery;  A.S.  fyr. 
fur,  192,  fur'Ser,  22S,  further;  A.S.  feor,/rtr. 
furme,  138,/o*»i,  image. 
furselS,    76,   312,    removeth,   withdraweth ;    A.S. 

fyrsian. 
furSerluker,  236,  still  further . 
fur'SreS,  156,  assists,  furthers;  A.S.  fjTdrian. 
fustes,  82,  \Q6,  fists;  A.S.  fyst. 
fuwelene,  g.  pi.  298,  of  fowls. 


gabben,  200,   to  scoff;  pr.  gabbe'S,  198  ;  A.S. 

gabban,  id. 
galie'S,  128,  f.  yells,  yelps;  A.S.  giellan,  to  yell, 

shriek,  "  give  tongue,"  Lag. 
galeforke,   galheforke,    174,  e.  :    A.S.   galga,  a 

gallon's,  gibbet. 
galle,  106,  238,  gall;  A.S.  gealla,  id. 
galstres,  128,  f.  v.  gelstre'S. 
ganh,  270,  c.  a  fool,  v.  cang. 
gan-kume,  394,  return. 
garcen,    258,    garses,    258,    d.    gashes;    O.Fr. 

garser,  to  cut,  scarify ;  gaarce,  scarification  ; 

P.  Parv. 
gare,  88,  240,  272,  geare,  298,  formerly,  long 

ago,  before,  of  yore;  A.S.  geara. 
garsume,  126,  350,   riches,  treasure;  A.S.  gacr- 

suma,  id. 


446 


GLOSSARIAL  INDEX. 


gate-herden,  100,  herds  of  goats;  A.S.  gset,  gat, 

a  goat. 
gauel,  202,  326,  tribute,  rent,  increase,  tax;  A.S. 

gafol,  id. 
ge,  136,  yea. 
geape,   6Q,  e,  greedy,  hungry;    Isl.   gypa  ;    Sc. 

yap,  id. 
geape,  280,  362,  wary,  crafty;  A.S.  geap,  id. 
geat,  100,  102,  goats;  A.S.  gset,  geat,  a  goat. 
geate,  424,  gate;  A.S.  geat,  id. 
geate'5,    50,   f.   imp.   ivatch,   keep  watch;    O.Fr. 

gueter,  id. 
geddes,  gedde'S,  312,  e.  yet  doth. 
gederen,  146,  222,  to  gather,  collect;  pr.  gedere'S, 

138;    imp.  gedere,  342;    p.p.    i-gedered,   76; 

pr.p.  gederinde,  128;  A.S.  gaderian,  id. 
gederunge,  370,  gathering. 
gedewal,  370,  valerian,  Nardus  Celtica. 
gelus,   jealo2is ;    gelusie,    90,   Jealousy  ;    O.Fr. 

gelosie,  id. 
gei,  gur,  306,  wailing. 
geien,  66,  288,  to  cry,  call,  proclaim;  pr.  geie'S, 

12,  b.   126,   142;   p.    geiede,    152,    geieden, 

188,  310;  imp.  geie,  232;   geie«,  264;   p.p. 

i-geied. 
geincume,  234,  return. 
geine'S,    362,    426,    availHh,   profit eth ;    O.Fr. 

gaigner. 
geld,  58,  376,  return,  repayment. 
gelden,  58,  58,  b.  186,  266,  406,  418,  to  repay, 

malce  good,  yield  iip,  restore ;    pr.  gelt,  232, 

302  ,  imp.  geld,  364  ;  p.  guide,  406  ;  gulden, 

404  ;  A.S.  gyldan,  id. 
gelpe,  210,  boasting. 
gelpen,  146,  330,  to  boast;  pr.  gelpes,  148,  c. ; 

gelpe«,  222,   330;  pr.  sub.  gelpe,  148;  A.S. 

gilpan,  id. 
gelpunge,  330,  boast. 
gelstre-S,  128,  yelpeth,  v.  galie'S. 
gelsunge,  100,  a.  luxury;  A.S.  gelsa. 
gelunge,  100,  delight;  O.Germ.  geling. 
geme,  32,  78,  344,  care,  heed,  attention,  devotion. 
gemeleaschipe,  202,  negligence. 
gemeleasliche,  92,  negligenthi. 
gemeleaste,   46,  172,  208,  234,  268,  428,  neg- 
ligence, carelessness;  A.S.  gemeleaslice. 
gemen,  98,  344,  to  mind,  oMend  to;  pp.  i-gemen, 

44,  c;  A.S.  geman,  id.;   Sc.  to  gome, 
genterise,  188,  nobleness;  O.Fr.  gentieu. 
geoluh,  88,  yellmo;  A.S.  geolu. 
geond,  72,  102,  110,  258,  over. 
geonien,  242,  to  yawn,  gape;  pr.  p.  geoniinde, 

80,  304;  A.S.  geonian,  id. 
geoi  he,  geihe,  334,  e.  yea;  A.S.  gea,  id. 
geor,  306,  wailing,  shrieMng. 


georne,  108,  124,  158,  234,  342,  430,  earnestly, 

affectionately;  A.S.  georne. 
georneluker,  234,  more  intently. 
georniliche,  98,  100,   132,  286,  428,  diligently, 

intently,  cautiously;  A.S.  geornlice. 
geote'5,  282,  ^:»02M"e<A;  imp,  geot,  216,^30 !tr;  A.S. 

geotan,  to  pour. 
geoue,  202,  368,  gift;  A.S.  gifan,  to  give. 
ger,  218,  412,  a  year;  pi.  geres,  190,  218. 
gerd,   184,  186,  324,    a   rod;  pi.  gerden,  254; 

A.S.  gerd,  id. 
gerkeS,  4:10,  preparetJi;  i-gerked,  ^5S,  pire'pared; 

A.S.  gearcian,  to  prepare. 
gernere,  272,  a  garner. 
geruh,  394,  ready;  A.S.  gearuw. 
ges,  128,  geese. 
geste,  68,  k,  guest. 
get,  74,  gete,  334,  gate;    pi,   geten,   104,  222, 

gates,  104. 
gete  ward,  270,  gate-lceeper. 
get,  298,  gette'S,  170,  granteth;    pr.  sub.  gettie, 

176,  246;  p.   gettede,   230;  imp.  gette,  400; 

A.S.  geatan,  to  grant,  permit. 
gettunge,  204,  228,  288,  294,  346,  consent,  per- 
mission, 
gibet,  Fr.  116,  a  gibbet. 
gichinge,  238,  an  itching;  gicchinde,  80,  pr,  p, 

itching;  A.S.  gicenes,  id. 
gif,  294,  if 

gigge,  204,  giggling;  A.S.  geagl,  id. 
gile,  128,  202,  guile,  deceit;  O.Fr.  gile,  giler. 
gilen,  128,  to  deceive;  pr.  gileS,  74,  128. 
gimston,    134,   330,  a  ptrecioits   stone,  a  jewel; 

pi.  gimsBtones,  152,  330,  342. 
gingiure,  2i1{>,  4:\Q,  ginger. 
girne,  400,  416,  girneti,  pr.  204,  girne,  pr.  sub. 

406,  p.p.   igirned,  60,  g.  192;  A.S.  gyrnan, 

to  yearn,  desire. 
girnunge,  114,  139,  a  yearning,  desiring;  A.S. 

gyrning. 
giscare,  214,  gissare,  202,  a  covetous  person. 
giscen,  196,  to  covet;  pr.   gisce-S,  202,  260;  A.S, 

gytsian,  id. 
giseunge,  194,204,208,274,286,  gissunge,  258, 

covetousness ;  pi.  gissunges,  268;  A.S.  gytsung, 
gist,  A.S.  68,  a  guest,  friend,  a  giver  or  receiver 

of  hospitality ;  pi.  gistes,  414. 
giste,  350,  a  lodging;  O.Fr.  giste. 
gistnen,  402,   to  lodge;  p.  gistnede,  402  ;  A.S. 

gystigan. 
gistninges,  288,  a,  ili,banq;uetings,  hospitalities. 
giuen,   68,   398,  416,  giuene,  330,  to  give;  pr. 

glue's,  80;  giuest,  294;   p.   gef,   92,    92,    f.; 

p.  sub.  gefde,  384;  imp.  gif,  294,  404;  p.p. 

i-giuen,  82;  A.S.  gifan,  id. 


GLOSSARIAL  INDEX. 


447 


giuer,  84,  giure,  lli,  greedy;  A.S.  gifr. 

giuerliche,  240,  greedily. 

giuernesse,    198,    204,    286,    greedine.ix ;    A.S. 

gifernes. 
giuegouen,  I^Q,  gewgaws;  A.S.  gegaf,  trifles. 
Giws,  106,  Jens. 
gladien,  68,  gledien,  178,  386,  to  cheer,  gladden; 

imp.   gledie'S,    358  ;    pr.    sub.    gledie,    430  ; 

A.S.  gladian. 
gleam,  170,  a  heara,  ray  of  liglit. 
gled,  232,  glede,  188,  Z?>(i,glad. 
gledful.  242,  2S6,  joyful. 
gledfulure,  394,  more  joyful. 
gledliche,  124,  126,  gladly. 
gledluker,  188,  more  joyfully. 
glednesse,  126,  gladness. 
gledschipe,  180,  286,  joyfulness. 
gledunge,  94,  342,  Joy;  A.S.  glaed. 
gleden,   122,  406,   brands,   burmng-coals;  A.S. 

gled  ;  So.  glede. 
gleo,  210,  mirth;  gleowede,  was  merry,  singing; 

A.S.  gleowian,  to  he  merry,  to  sing. 
glese,  gles,  IQi,  glass;  A.S.  glses. 
gliffen,  46,   e.  to  hesitate,  he  afraid;    Sc.  gliff, 

fnght. 
glokering,  100,  a.  mirthful  pastimei  A.S.  gleo, 

mirth. 
glopnen,   212,   e.   to  affright;  Sc.   to  gliff;   Isl. 

glupiia,  tristari,  animum  demittere. 
glouen,  420,  gloves;  Isl.  glofi,  a  glove. 
glucches,  240,  a.  giilps;  Sc.  glock,  id. 
gluffe'5,    46,    blunder?    O.   Germ,   glypfen,    ces- 

2ntare;  Isl.  glop,  incuria. 
glutun,  21i,  glutton;  Fr.  glouton. 
gnedeliche,  202,  350, 414,  barely;  A.S.  gnedelice, 

sparingly. 
gniden,  238,  gnuddon,  238,  g.  to  riih;  p.  gniden, 

260  ;  gnudeden,  260,  c  ;  A.S.  gnidan,  id. 
goc,  15G,  yoke;  A.S.  geoc. 
i-goded,  386,  428,  benefited;  A.S.  godian,  to  do 

good. 
godera  lore,  428,  divine  instriiction;  godre,  194, 

better;  comp.  of  god,  good;  A.S.  godera. 
godleic,  136,  192,  2S4:, goodness;  A.S.  godlec. 
godspellere,  94,  c.  evangelist. 
golnesse,  198,  204,  206,   254,  274,   370,  lust, 

lasciviousness ;  A.S.  galnes,  id. 
going-dawes,  4:12,  procession  days. 
golhord,    150,    152,   a.     treasure;    A.S.    gold- 

hord. 
gomede,  368,  jested,  sported;  A.S.  gamenian,  to 

joke,  he  merry. 
gomen,  214,  game,  sport;  pi.  gomenes,  318,  348  ; 

A.S.  gamen. 
gon,  10,  290,  to  go;  pr.  gas,  gost,  86,  e.  ;  gest, 


86  ;  go-5,  10,  350  ;  ge'5,  376  ;  imp.  go«,  188; 

A.S.  gan. 
gong-huse,  84,  a  privy;  A.S.  geng,  gong-men, 

dirt-men;  Sc.  geng,  ordure. 
gost,  368,  goste,  138,  soul,  spirit. 
gostlich,  194,  spiritual. 
i-graeed,  366,  thanhed, 
greate,  10, 194,  Ali,  great,  thicJc,  coarse;  gretture, 

194,  greater;  A.S.  great, 
greaten,  128,  to  grow  large. 
greatluker,  426,  more  greatly. 
greden,236,  304,  366,  to  cry,  roar;  pr.  gret,  330; 

p   gredde,  244,  326;  imp.  gred,  290,  grede, 

284;  A.S.  grsedan,  to  cry,  complain,  call  upon. 
grediure,  A\Q,  greedier;  ^reilme&se,  greediness. 
gredil,  122,  362,  a  gridiron. 
grege,  12,  gray. 

grei'Se,  16,  16,  d.  ready,  dressed;  A.S.  geraid. 
grei^e'5,  256,   pr.  prepareth;   p.  greiSede,  396; 

graiSede,    302,   a.;    grei'Sed,    410,    c. ;    p.p. 

i-grei5ed,  354,  306  ;  A.S.  gersedian. 
gremeS,  334,  provoheth. 
grene^,  \i)Q ,  putteth  forth  leaves. 
grennen,  212,  to  grin;   A.S.  grennian. 
grennunge,  A.S.  2\2,  grinning. 
greot,  A.S.  70,  252,  grit,  sand. 
greste,  A.S.  66,  314,  greatest. 
grete^,  430,  imp.  greet ;   A.S.  gretan,  to  greet, 

salute;  gretunge,  A.S.  250,  greeting. 
greue,  422 1  pr.  sub.  may  trouble,  annoy. 
grices,  204,  c.  2>^i/«- 
Grikiscbs,  402,  Greek,  Grecian. 
grim,  A.S.  100,  234,  grimme,  212,  240,334,344, 

angry,  fierce,   cruel,  morose,   sad;    grimmest, 

202,fiercest. 
grimme  to'5,  218,  a  severe  countenance. 
grimliche,  104,  268,  336,  366,  wrathfully,  ter- 
ribly; A.S.  grimlic,  crxLclly. 
grises,  366,  a.  dreads,  feels  horror. 
grisliche,  118,  184,  190,  194,  210,  242,  grisly, 

ghastly, fearfully ;  A.S.  grislic. 
grisbatede,  326,  gnashed   his   teeth ;    A.S.  grist 

bitan,  id. 
grisung,  190,  e.  fear,  dread. 
griS,  A.S.  172,  h.  174, 28i, peace;  chirche-griSe, 

an  asylum,  sanctuary. 
griSful,  4:06,  pieaceful. 
griSfulnesse,  peacefulness,  tranquillity. 
grome,  100,   102,   116,   118,    180,  236,  wrath, 

displeasure;  A.S.  grama,  id. 
gromes,  422,  hoys,  young  men. 
grone,  278,  a  snare;  pi.  gronen,  134,  270  ;  A.S. 

grin,  girn ;  Sc.  girn,  id. 
gronen,  336,   to  groan;  pr.   p.  groninde,  330  ; 

A.S.  granian  ;  Sc.  to  grane,  id. 


448 


GLOSSARIAL  INDEX. 


gropie^,  378,  pr.  handleth;  pr,  sub.  gropie,  368, 
handle;  A.S.  grapian,  to  handle. 

gropunge,  314,  handling,  searching;  pi.  gro- 
punges,  206, 

grot,  260,  grit,  earth,  dust. 

grucche'S,  114,  grumbleth;  pr.  sub.  grucohe, 
262,  grucchie,  108,  grudge,  gritmhle,  hear 
resentment;  p.  grucchede,  114;  pr.  p.  grucinde, 
108,  a.;  imp.  grucche,  186;  O.Fr.  grocer,  id. 

grucchild,  108,  grucchere,  IDS,  b.  a  grumbler. 

grucchunge,  202,  336,  370,  344,  424,  murmur- 
ing, grumbling . 

grulle^,  366,  horrifieth;  A.S.  grillan. 

grunde,  268,  280,  334,  abyss,  depth,  bottom. 

grunen,  278,  b.  snares. 

grunten,  336,  to  grunt  like  a  hog;  G.  gruntzen. 

grure,  112,  dread,  horror;  A.S.  gryre. 

grure,  294,  gorg. 

grureful,  210,  242,  304,  terrible,  an-ful. 

grurefulliche,  2i2Q,  terribly,  aivfully;  A.S.  gryrelic. 

gruselie,  428,  gruse,  gruuesi,  428,  a.  mwnchi 

gruttene,  186,  of  grout;  A.S.  grut,  grout, 

gugement,  118,  sentence;  O.  Fr.  jucement. 

guihe,  334,  yea;  A.S.  gea,  id. 

gulclie'S,  88,  pr.  vomiteth;  imp.  gulche,  206  ;  [at 
page  240  guleheS  means  swalloireth.] 

gulchecuppe,  216,  a  drunkard,  toss-pot. 

guldene,  336,  golden. 

gult,  284,  426,  gulte,  184,  h.  M6,  guilt,  a  fault; 
pi.  gultes,  346,  426, 

gulunges,  268,  e.  wiles,  deceits,  gtdle. 

ganianewc,  ZOO,  standard-bearer;  O.Fr.  gonfanier. 

gunge,  70,  yoitng. 

gungre,  424,  younger. 

i-gurd,  380,  ^^1%,  girt. 

gurde,  106,  struck;  A.S.  gyrd,  a  rod. 

gurdei,  420,  girdle;  A.S.  gyrdel. 

Jus,  ges,  392,  b.  yes. 

gut,  356,  yet;  A.S.  get. 

gute-f'eastre,  328,  f.  ;  A.S.  gyte,  a  dropping; 
Eng.  to  fester;  A.S.  geotan,  to  shed,  2^our 
out;  O.Fr.  goutent,  drop  by  drop,  flestre, 
putrijied. 

Suvve^e,  156,  192,  206,  youth;  A.S.  geogu'S. 

guwe'Sehode,  342,  yoidh. 


habben,  10,  to  have;  pr.  habbe^,  2,  104,  188, 
216,  habbe,  220,  320,  hauest,  236,  haue'S,  186; 
p.  hefde,  124, 196,  224,  234,  hefdest,  heuedest, 
38,  hefden,  112;  pr.  sub.  habbe,  192;  p.  sub. 
hefde,  384;  p.p.  i-lieued,  108;  A.S.  habban,id. 

hacke'5,  298,  hackcth;  A.S.  hacean,  to  hark. 

hades,  80,  c.  holds. 

haher,  hager,  52,  g.  clever;  Isl.  hagr.  id,  v.  hawur. 


halewen,  124,  166,  362,  saints. 

haluwene,  330,  gen.  pi.  of  saints. 

halewe'5,  396,  p.  sanctifieth;  p.p.  i-halewed,  18  ; 

i-haleged,  18,  f.  ;  A.S.  halgian;  to  hallow. 
half,  A.S.  106,  a  part,  side. 
halflunge,  354,  in  piart. 
halhes,  186,  e.  saints. 
halp,  88,  6.  helped;  A.S.  helpan,  to  help. 
halt,  348,  holds. 

halue,  252,  412,  half,  side,  2)art. 
halse,  114,  halsie,  348,  halse'5,  330,  pr.  intreats, 

beseeches;    imp.  halse,   292  ;    A.S.  halsian,  to 

beseech,  implore, 
halsunge,  330,  intreaty. 
ham,  194,  thein. 
hammes,  122,  1.  knees. 
hamsuluen,  88,  themselves. 
handwhule,  146,  a  moment,  an  instant, 
harlot,  356,  a  rogue,  varlet,  vagabond;  pi.  harlo^, 

328,414;  herloj,  328,  e. 
hat,  pr.  6,  186,  246,  306,  408,  424,  commands, 

orders;  imp.  hot,  290;  pp.  ihoten,  138,  332, 

commanded;  Q2,\Q2,2>1Q,  called;  A.S.  hatan, 

to  call,  to  command. 
hatien,  32,  88,  216,  to  hate;  pr.  hate'S,224,  316, 

hatest,  316,  hatie^,  310;  pr.   sub.   hatie,  176; 

A.S.  hatian,  to  hate,  to  become  hot. 
hate,  118,  e.  bote,  246,  hot;  hatre,  400,  hotter. 
hatunge,  200,  316,  364,  hating,  hatred. 
haunehe,  280,  haunch. 
hawur,  52,  clever;  Isl.  hagr,  id. 
healden,  142,  c.  holden,  176,  to  hold;  pr  holde'S, 

130;  p.  heold,  108,   148,  172,  heolden,  152; 

pr.  sub.  holde,   88,    152,    172;   imp.  holdelS, 

148,    192;    p.p.    i-holden,    148,    250;    A.S, 

healden. 
heale,  70, 180,  194,  330,  364,  370,  430,  health, 

blessing,  salvation;  A.S.  hsel,  health. 
heale,  398,  dignity;  A.S.  heah,  high,  noble,  or 

holiness;  A.S.  hselig,  holy. 
heale -water,  106,  holy-water. 
healewi,  94,   114,   164,   238,  276,  282,  health- 
cup),  medicine,  balsam,  sweet-drink;  A.S.  hael, 

health,  wegi,  a  cup. 
healuwinde,  190,  healing;  A.S.  haelinde. 
hearden,  220,  to  harden,  become  strong,  inured  to 

hcLrdshiiis;  A.S.  heardian,  id. 
heare,  126,  here,  ISO,  haircloth;  pi.  hearen,  10  f. 

heren,  10;  A.S.  hteren,  id.,  ha;r,  hair, 
beaten,  404,  to  warm. 
heater,   418,    better,  hatter,  418,  f.  a  garment, 

clothing;    pi.    hateren,    104,    hattre,    104,    g, 

hettren,  420,  i.  ;  A.S.  hsetero,  haetron,  id. 
heaued,   10,   130,  the  head,  chief;  hefden,  188, 

heads;  A.S.  heafod. 


GLOSSARIAL  INDEX. 


449 


hebben,  156,  264,  290,  to  lift,  heave,  raise  up; 

imp.  hef.  290;  p.p.  i-houen,282;  A.S.  hebban. 

hechen,  heben,72, 1.  to  mount  up,  rise;  hsehuen, 

haeh^en,  Lag.;  A.S.  bean,  to  raise,  exalt. 
bege,  10,  b,  hecse,  42i,  a,  high, 
heggen,  216,  hags;  A.S.  hoeges,  a  hag,  witch. 
hebscbipe,  140,  d.  beiscbipe,  100,  358,  high  state, 

dignity;  A.S.  beab,  high,  noble. 
beie,  86,  heih,  400,  high,  exalted;  A.S.  beab. 
i-beieJ,  154,  174,  380,  430,  elevated,  exalted. 
beiblicbe,  56,  beilicbe,  Vd^,  honour  ably,  highly ; 

A.S.  bealic. 
beibnesse,  412,  highness. 
beixte,  138,  140,  highest. 
beibte,  24,  eight;  A.S.  eabta. 
beiward,  418,  heyvard,  towii''s  herdsman. 
belden,  428,  to  pour;  pr.  belde^,  246,  282. 
bele,  112,  the  heel;  A.S.  bel. 
bele,  300,  312,  health,  medicine. 
helen,   112,  326,  368,  bealen,  330,  to  heal;  p. 
belede,  112;  pr.  sub.  beale,  178;  imp.  bel,  288; 
pp.  ibeled,  288,  392,  394;  A.S.  bselan,  to  heal. 
beleueste,  244,  f.  apparently  an  error,  v.  bete- 

faste. 
helbewet,  el  i-bewed,  368,  a.  of  a  pale,  or  sallow 

comjdexion;  A.S.  yfel,  beowed. 
belidawene,  302,  gen.  pi.  of  holidays. 
helien,  84,  410,  to  hide,  conceal;  pr.  heleS,  314  ; 
belief',  316  ;  bules,  150,  a.  ;  imp.  bele,  316  ; 
p.p.  i-bolen,  146.  i-beled,  70,  72;  bulet,  388, 
b.  ;  A.S.  belian,  lielan,  id. 
belinde,  112,  360,  the  Saviour,  the  healer;  A.S. 

bajlend. 
beliunge,  150,  a  concealing. 
belpen,  204,  222,  to  help;  pr.  helped,  196;  p. 
help,  88,  balp,  88,  e.   bulpe,  220,  320;  pp. 
i-bolpen,  242;  A.S.  helpan,  id. 
bendeliebe,  ^\Q,  gently,  delicately. 
bendi,  186,  416,  courteous,  dutiful,  gentle  ;  comp. 
bendure,  192;   sup.  bendest,  398;  bende,  Cb. 
id. 
benben,  128,  hens. 
beolen,  146,  b.  to  conceal. 
beonene,  230,  hence. 
beoneward,  248,  turned  away,  averse. 
heorde-monne,  100,  41 8,  herdsmen''s;  A.S.  heord, 

a  herd. 
beorden,  418,  canvas;  Sc.  barden. 
heorte-peauwes,  368,  moral  virtues. 
beortes,  398,  harts. 
beorte,  418,  the  heart. 
beo'Senward,  248,  a.  away  from. 
beouene,  94,  142,  242,  heaven. 
beouenricbe,    150,  heoueriche,  242,  358,  king- 
dom of  heaven. 


beou,  320,  332,  beouwe,  160,  262,  colour,  form; 

pi.  beowes,  ]  50  ;  A.S.  biwe. 
beowede,  392,  ibeouwed,  356,  stained,  coloured; 

A.S.  gebiwod,  id. 
ber,  236,  here. 

her,  398,  424,  hair;  A.S.  hrer,  ber. 
here,   130,  382,   418,  haircloth;  pi.  beren,  10, 

138;  A.S.  hera. 
i-heren,  78,  to  hear;  pr.  i-bere'S,  90,  170,  198, 
226,  264;  pr.  sub,  ibere,  348;  pr.p.  i-berinde, 
172;  p.p.  iherd,  92;    -i.S.  geberan,  to  hear. 
beranont,  124,  heranonden,  124,  d.  in  resjJect  of 

th  is. 
berbaruede,  260,  berbajede,  260,  b.  lodged. 
berbaruwe,  224,  340,  lodging;  O.Fr.  berbergerie. 
herenen,  320,  422,  to  hearken;  pr.  herene"S,  82, 

86;  p,  bercnede;  A.S.  heorcnian, 
here  wile,  100,  a  listener. 
herd,    368,  418,    hard,   hards;    A.S.    heordan, 

heordas,  cloth  made  of  tow;  Sc.  hardan,  id. 
berde,  332,  352,  hard;  herdure,  430,  harder. 
berdeliche,  290,  smartly. 
berdi,  240,  248,>V«i,  steadfast. 
herdsehipe,  380,  berschipe,  384,  hardness,  hard- 
ship); Sc.  bership,  id. 
berien,  88,  340,   to  j5?m«e;    pr.   herie'5,    222; 

p.  berede,  414;  A.S.  berian,  id. 
herinne,  288,  herein. 
herre,  6,  178,  198,  258,348,  380,  lord,  superior, 

higher;  A.S.  byrra. 
herrure,  202,  masterful. 
berut,  290,  hereout. 
bereword,  86,  b.  148,  180,  278,330,  Z^^,  praise, 

applau.se,  renown. 
beriunge,  US,  praise. 
herrunge,  64,  80,  hearing. 

hermen,  196,  256,  bermien,   398,  to  harm;  pr. 
hermest,   124,  bermeS,   184,   284,    i-bermed, 
124;  A.S.  hearmian. 
herme,  190,  harm,  damage,  pi.  hermes,  418. 
besmel,  424,  a  collar,  or  opening  for  the  bead  to 
pass  through,  at  the  top  of  a  garment  made  in 
the  form  of  a  shirt  or  blouse;    Isl.  hals-mal. 
"  foramen  superne  vesiis pro  exserendo  capite,'''' 
— Haldorson. 
heste,  8,  58,  186,  306,  a  command;  pi.  bestes,  6, 

hesten,  S,  386;  A.S.  hffis,  baese,  a  command. 
Hester,  170,  Esther. 
bete,  238,  368,  heat;  A.S.  bsete,  id. 
hetefaste,  244,  f.  hetefeste,  34,  a.  beteueste,  306, 

3  78,  ,/ir7)i  and  fast,  firmly. 
betel,  400,  sharp;  A.S.  betele. 
hette,  134,  198,  204,  is  named. 
betterlicbe,   288,   290,  306,  308,  steryily,   impe- 
riously. 


CAMD.  SOC. 


3  M 


450 


GLOSSARIAL  INDEX. 


iheuegeg,  i.e.  iheueged,  loaded;  A.S.  hetigan,  to 

make  heavy. 
heuege'5,  424,  c.  is  hurdensome;  p.p.  i-heueged, 

i-heueget,  332,  e. 
heui,  342,  heavy. 

heuischipe,  140  [1.  hehscliipe]  q.v. 
lieue'5,  86,  extoUeih;  A.S.  heafian. 
hexte,  42,  380,  highest;  A.S.  heah,  herre,  hext. 
hexte,  192,  sorcerer;  Germ,  hexe;  A.S.  hseges. 
hien,  72,  mount  tip;  imp.  hige,  30;  A.S.  heah, 

hih,  hiffh. 
hien,  92,  326,  368,  hihen,  92,  1.  to  hasten,  make 

haste,  urge;  pr.  hie'S,  350;  pr.  sub.  hie,  266; 

imp.  hie,  98,  296;  A.S.  higan,  id. 
hihful,  302,  S2}eedi/,  rpiici:;  A.S.  higan,  to  hasten. 
hih'Se,   20,  324,  haste,  speed,  emergency ;    A.S. 

higS. 
himmere,  102,  f.  ?  [I.  grimmere?] 
hine,  86,  him;  hire,  her;  hise,  114,  his. 
hird,    94,   210,    388,  famil//,    company,    army; 

A.S.  hired. 
hitte'S,  176,  d.  hit  upon,  come  to. 
hod,  56,  hode,  318, /woc^,  order;  pi.  hodes,  8,  26, 

persons,  co?iditions;  A  S.  hod,  had,  hood,  state, 

degree,  dignity. 
hodlings,  280,  b.  unobserved;  Sc.  hidlings. 
liofleas,  108,  inconsiderate,  absurd;  MS.  Oxon. 

ridicidum;    Isl,    hof,    modtis,    meditim;    A.S. 

leas,  less. 
hoker,   100,  290,  390,  derision,  contempit,  dis- 
dain; pi.  hokeres,  188;  A.S.  hocer,  id. 
hokereS,  248,  imp.  mock. 
hokerlich,  198,  contemptuously. 
hokerliche,  140,  ridiculous. 
hokerunge,  188,  derision. 
hoi,  430,  hole,   112,   all,  xvhole,  wholly;    A.S. 

hal,  id. 
hoi,  190,  370,  in  health,  ivholesome;  A.S.  heel,  id. 
iholden,  250,  kepit,  observed. 
holi,  48,  160,  holie,  350,  holy. 
holie,  418,  holly. 

holie'S,  130,  diggeth;  A.S.  holian,  to  dig  through. 
holiniht,  22,  the  eve  of  a  festival 
i-holpen,  242,  helped. 
hommen,  122,  hams;  A.S.  ham,  the  back  i)art  of 

the  knee. 
homeres,  284,  hammers;  A.S.  hamer. 
hondlen,  378,   to  hande;  p.  hondlede,  318;  pr. 

sub.  hondle,  178;  A.S.  handlian. 
honful,  254,  handful. 
hondhwule,   94,   144,   290,    an    instant,   a    very 

little  ivhile. 
hoiigede,  106,  p.  hanged;  p.p.  ihongede,  348. 
hopien,  78,  to  hope;  pr.  hopie,   148,  430;  A.S. 

hopian. 


hord,  A.S.  224,  a  hoard,  treasure;  pi.   hordes, 

342. 
hore,  290,  400,  a  whore;  A.S.  hure. 
hordom,  204,  whoredom;  A.S.  huredom. 
horel,  176,  210,  224,  282,jmcZe;  Fr.  orgueil. 
hors,  208,  horses,  g.  74. 
hosen,  420,  stockings;  A.S.  hosa. 
hot,  190,  hot. 
hu,  402,  how. 

huckel,  88,  a  cloak;  A.S.  hacela. 
hude,  120,  skin;  A.S.  hyde;  MS.  Oxon.  pellis. 
hude,  288, a  hood. 
i-hudeket,  424,  e.  hooded. 
huden,  130,  146,  292,  to  hide;  pr.  hude'S,  258; 

hut,  130,  208,  230;    huides,  130,  b.  hudet, 

328  ;   p.  hudde,   148  ;   imp.    hud,    292;  pp. 

ihud,  146, 174,  i-hudde,  172;  A.S.  hydan,  id. 
hudles,  146,   292,  d.  hiding  places;  ine  hudles, 

sec7-etly. 
hudunge,  174,  concealment. 
huire,  418,  428,  430,  hure,  208,  354,  404,  428, 

hire,  wages,  recompense;  A.S.  hyre. 
hul,  A.S.  178,  282,  a  hill;  pi.  hulles,  196, 
hulen,  100,  huts,  tents;  A.S.  hule,  a  den,  cabin. 
hulpe,  320,  helped. 

hund,  A.S.  324,  a  dog;  pi.  hundes,  122,  324. 
hungre,  260,  hunger. 
hungren,    214,    to   hunger;   p.    hungrede,    162, 

hungered;  A.S.  hungrian. 
hunten,  204,  to  hunt;  p.  huntede,  344,  hunted; 

A.S.  huntian. 
hupe,  280,  hip;  A.S.  hup,  hipe. 
hure,  T  hure,  114,  136,  260,  294,  326,  380,  390, 

at  least,  however,  espiecially. 
hure,  38,  her;  A.S.  hire, 
huren,  126,  to  hire. 
hurle'6',  166,  pr.  jostle;  hurlunge,  166,  hurtlinge, 

166,  c.  jostling. 
hurtle's,  220,  a.  hurten.  Lag.  hurtelen,  Chauc. 

to  dash  against. 
hurnen,  3l4,  corners,  nooks,  recesses;  A.S.  hyrne. 
hurren,  426,  e.  to  repel,  alienate;  A.S.  hvvyrfani' 
hurten,  8,  to  hurt,  grieve,  dash  against,  hit  upon; 

pr.  hurte'S,  176,   186;    pr.  sub.    hurte,   346; 

p.p.  i-hurt,  98,  126;  O.P'r.  hurter. 
hurtes,  282,  wounds;  A.S.  hyrt,  icounded. 
hurtunge,  344,  damaging;  A.S.  hyrt,  hurt. 
husel,  A.S.  208,  the  host,  consecrated  bread. 
i-huseled,  16,  412,  having  partaken  of  the  holy 

sacrament  of  the  Eucharist. 
huselefdi,  414,   husewif,  416,  the  mistress  of  a 

house,  house-wife. 
hwaniso,  184,  whoinsoerer. 
hwar'Surh,  210,  ivhereby. 
hwarto,  392, /cd*  what  end. 


GLOSSARIAL  INDEX. 


451 


hwatse,  370,  416,  ichatever. 

hweate,    270,    312,    hwete,    70,    tckeat ;    A.S. 

hwsete. 
hwederes,  284,  of  which,  gen. 
hweol,  322,  a  wheel;    pi.   hweoles,   356;   A.S. 

hweol,  hweogul. 
hweolinde,  356,  rolling. 

liweolp,  198,  a  tchelp;  pi.  hweolpes,  198,  n:hel2)i!. 
hwilinde,  182,  h.  teniporari/. 
hwingen,  130,  132,  wings;  A.S.  gehwing. 
hwite,   98,   100,    white,  cowntenance;    hwitture, 

whiter ,  fairer ;  A.S.  hwit. 
hwite^,  150,  whiten eth. 
hwoa,  220,  who. 
hwonne,  144,  when. 
hwonse,  412,  whenever. 
hwu,  256,  how. 

hwuc,  112,  196,  of  what  sort,  which;  A.S.  hwylc. 
hwui,  148,  398,  why. 
hwuderward,  168,  to  what  place  soever. 
hwule,   246,  356,  430,  time;    pi.  hwules,  132; 

A.S.  hwile. 
i-hwulen,  44,  422,  to  have  time,  to  take  time. 


ibet,  272,  amended. 

iborenesse,  262,  birth. 

i-cud,  V.  cunnen. 

icweme,  162,  2>2Q,  2ileasing. 

idel,  404,  idleness;  pi.  idelnesses,  322. 

i-for^et,  366,  b.  advanced,  fulfil  led;  A.S.  gefor- 
'5ian,  V   forde'8. 

i-funden,  48,  p.p.  found. 

igast,  372,  c.  in  the  spirit. 

ihol,  256,  32S,  whole;  A.S.  hal. 

ilchere,  132,  every;  A.S.  oelcera. 

ileue'5,  66,  imp.  belies;  pr.  sub.  ileue,  256; 
p.  ilefden,  110  ;  A.S  geleafan,  to  believe. 

iliche,  112,  342,  equalli/. 

illche,  126,  136,  140,  'like,  likeness;  A.S.  gelic, 
id. 

ilicnesse,  136,  c.  230,  330,  360,  an  image,  like- 
ness; A.S.  gelicnes. 

ilke,  68,  same. 

i-logged,  264,  lodged. 

i-loked,  ^12,  joined. 

i-lokene,  56,  c?o«e,  adj . ;  A.S.  locen,  an  inclostire. 

ilonie,  136,  2"^^,  frequently;  A.S.  gelonia,  id. 

ilond,  in  the  laud. 

i-meind,  832,  mingled;  A.S.  mengan,  to  mingle. 

imene,  12,  64,  90,  378,  in  covimon,  together; 
A.S.  gemsene. 

imete,  286,  moderaie;  A.S  gemet. 

i-mette,  154,  c.  met;  A.S.  metan,  to  meet. 

i-niist,  78,  missed. 


impen,    378,    plants  ;    i-imped,    360,   graffed, 

planted;  A.S.  impan. 
i-munt,  214,  308,  intended,  2)roposed,  aimed  at, 

seemed;  A.S.  myntan,  to  2^ropiose,  shew;  Sc.  to 

mint,  a  word  still  in  common  use  in  the  south 

of  Scotland.     See  Jamieson. 
i-murJSred,  244,  murdered. 
in,  260,  an  inn. 
ine,  230,  in  the. 
i-neiled,    114,    373,    nailed;    A.S.   nasglian,    to 

nail. 
inne-wuniinde,  280,  in-dwelling. 
ingong,   52,  98,  164,  206,  362,  entrance;  A.S. 

ingang. 
inouh,   160,  220,   340,  enovgh,  sufficient;  A.S. 

genog. 
inouhre'Se,  106,  108,  270,  420,  readily  enough, 

well   en<Tugh,  perhaj)."! ;    A.S.   genog,   enough, 

T?eSe,  readily. 
inre,  92,  396,  inward. 

inschake,  ischake,  344,  a.  A.S.  sceaccan,<o  shake. 
intouward,  272,  toward. 
inwardliche,  282,  sincerely. 
inwardlukest,  282,  tnost  earnestly. 
in-read,  402,  ruddy;  A.S.  rsed,  red. 
in  wit,  A.S.  1,  206,  306,  374,  conscie7ire. 
joie,  218,  Joy. 
ipocrite,  128,  a  hypocrite. 
i-put,  HO,2)e7it,  confined  [1.  ipunf  ?]. 
i-remd,  1,  asked  frequently;  A.S.  hreman,  to  cry 

out;  Sc.  ryme,  to  re2)eat  often  the  same  words. 
irspiles,  418  ?  v.  ylespiles. 
iseii,  308,  330,  ha2)2^y,  blessed;  A  S.  geswlig. 
i-tachet,  50,  i.  fastened;  Fr.  attache, 
i-teiled,  206,  having  a  tail. 
iSeos,  in  these;  i'Ser,  in  the,  fern, 
juggen,  118,  jugi,  118,  d.  to  judge. 
juglurs,  2\0,  jesters. 
Isboset,  Ishbosheth,  270. 
iwar,  104,  274,   296,  iwarre,  194,   240,  aware, 

wary,  cautious,  warned;  A.S.  warian. 
iwis,  270,  274,  truly. 


kader,  378,  a  cradle. 

kaiser,  138,  an  emperor,  Ccesar;  pi.  kaisers,  358. 

ikalenged,  260,  blamed;  Fr.  chalaiiger. 

kakele,  66,  chakele,  QQ,  d.  a  cackler,  chatterer. 

kakelen,  66,  to  cackle;  pr.  cakele'S,  88;  pr.p. 
kakelinde,  66  ;  pp.  i-cakeled,  66  ;  Dut.  kake- 
len, id. 

kareleas,  246,  secrtre,  safe.  *" 

kat,  416,  a  cat. 

keache-euppe,  216,  a.  a  drunkard;  A.S.  ceao, 
((  2n^eh(r,  cuppe,  a  c%tp,  v.  gulche-cuppe. 


452 


GLOSSAEIAL  INDEX. 


kecche^,   66,  182,  324,  pr.  snatdieth,  catcheth  ; 

pr.  sub.  kecche,  164;  imp.  kecche'S,  294 ;  Dut. 

ketsen,  to  snatch. 
keft,  206,  caft,  206,  a.  harlotry;  A.S.  eeafes,  a 

harlot. 
keihte,  154,  p.  caught;  p.p.  ikeilit,  83,  134,  234, 

278,  332  ;  V.  kecche'S. 
kelche-cuppe,  216,  a.  a  drunhard;  A.S.  c£elic, 

a  ffohlet;  v.  keache-euppe. 
keniben,  422,  1.  to  comb;  A.S.  csemban. 
Keimes,  334,  Cain's. 
kempene-crune,  196,  236,  crown  of  victor)/;  A.S. 

kempena,  gen.  pi.  of  cempa,  a  soldier,  icarrior. 
kemp-ifere,  an  ctntaijonist  in  fight, 
kene,  130,  140,  190, 272,  390,  keen,  brave,  sharp, 

eager,  earnest;  A.S.  can. 
keorfunge,  344,  cutting;  A.S.  ceorfan,  id. 
kerf,  398,   p.   cut;    pr.   sub.    kurue,*384;    p.p. 

i-koruen,    362,    424  ;    bikoruen,   62  ;    pr.p. 

keoruinde,  250,  cutting,  carving. 
kepen,  332,  i-kepen,  156,  to  wait  for,  intercei^t, 

meet,  care  for;  pr.  ikepe'S,  190;  p.  ikept,  366; 

kepten,  348;  pr.  sub.    ikepe,   374,    286;   im. 

sub.  kepte,  384,  394;  A.S.  cepan;  Sc.  kepp, 

to  meet,  to  catch  anything  that  is  thrown. 
keppen,  420,  capes,  hoods;  A.S.  coeppe. 
kernel,  kerneans,  62,  battlements;  O.Fr.  erenelx, 

id. 
kesten,  56,  to  cast;  p.p.  ikest,  228;  Isl.  at  kasta, 

to  cast. 
kikelot  [piot],  88,  o.  a  magpiie,  v.  rikelot. 
kime'S,  92,  a.  cometh. 
kinedome,  322,  Jdngdom. 
knaue,  380,  a  hoy;  A.S.  cnafa. 
knif,  284,  a  knife;  pi.  kniues,  212  ;  A.S.  cnif. 
knihte,  86,  knit,  358,  a  knight;  A.S.  eniht. 
knotte,  1,  a  knot;  A.S.  enotta. 
i-knotted,  v.  knut. 

iknowen,  known,  306,  conscious,  232,  may  knoiv. 
knut,  396,  pr.  ties  a   knot;  p.p.  i-knotted,  tied, 

knitted;  A.S.  cnyttan. 
kointe,  294,   328,  ewointe,  140,  328,  e.  cwint, 

180,  d.   crafty,  brisk,  engaging;  O.Fr.  coint, 

gracieux,  affable,  ruse. 
kostnede,  392,  cost;  O.Fr.  coster, 
kot,  362,  a  cottage. 
krocke,  346,  v.  croeke. 
krune'S,  392,  pr.  crowneth. 
ku,  418,  a  cow;  g.  kues,  416;  A.S.  cu. 
kuchene,  214,  380,  a  kitchen. 
kuggel,  292,  a  cudgel. 
kuluertschipe,   284,   wiliness,   hypocrisy;    O.Fr. 

culvert,  perfide. 
kulle,  846,  jjojfj-;  A.S.  cyU,  bottle,  fAigon.     This 

word  appears  to  be  another  form  of  keel,  in  the 


song  at  the   end  of  the   fifth    act   of   Love's 

Labour's  Lost, 
kulure,  98,  160,  292,  340,  a  dove;  A.S.  culufre, 

culfra. 
kum,  come. 
kumen,  394,  to  come;  pr.  kume'S,  350;  pr.  sub. 

kume,  424,  kome,  380;  imp.  kum,  292;  p.p. 

i-kumen,  418  ;  A.S.  cuman,  id. 
kunde,  66,  84,    120,  140,  262,  nature;  kundes, 

122,  V.  cund. 
kundel,  82,  122,  a.  200,  206,  pi.  kundles,  194, 

196,   200,   206,   328,  cundles,  206,  kindred, 

lineage,  p)rogeny;  pi.  cundlen,  194,  c. 
kundeliche,  120,  124,  '[m,naiurally. 
kundleS,  pr.   194,  286,  328,  begetteth,  kindleth, 

breedeth;  pr.  sub.  kundlie,  194. 
kunne,  200,  kun,  308,  kindred,  lineage,  kind; 

pi.  kunnes,  120,  cunnes,  86,  122;  A.S.  cyn. 
i-kunned,  398,  born,  descended;  A.S.  cennan. 
kunscence,    228,   kunsence,   288,  consciousness, 

consent. 
kunsenten,  272,  to  consent. 
kunsiler,  410,  a  cou7isellor, 
kuple'S,   78,  pr.    coujAeth ;    p.p.    i-kupled ;  Fr. 

coupler, 
kur,  290,  a  cur,  dog. 
kurre,  288,  f.  a  coward;  O.Fr.  cueard,  a  coward; 

Eng.  to  cower  ? 
kurseS,  198,  pr.  curseth;  A.S.  cursian. 
kurt,  210,  216,  a  court;  pi.  kurz,  216;  Ital.  corte. 
kurtel,  10,  200,  362,  396,  a  kirtle;  A.S.  cyrtel. 
kussen,  426,  to  kiss;  pr.  eusse'5,  102,  230;  pi. 

186;  pr.  sub.  cusse,  288;  p.  custe,  124;  imp. 

cus,  102,  136;  pr.p.  cussinde,  124. 
ku'Sen,  222,  to  make  knoion,  shew,  manifest;  pr. 

kuSe,  390;  p.  ku'Se,  66;  im.  sub.  ku'Se,  284; 

imp.  cu'5,  382;  p.p.  i-kud,  398,  kudde,  342; 

A.S.  cy'San,  to  make  known,  shew;  Sc.  to  kythe, 

id. 
ku'Se,   204,  342,  adj.  knotvji;  com.  ku'Sre,  70, 

more  familiar,  forward. 
kutilechunge,  68,  acquaintance. 
kiiuole,  10,  12,  a  cowl;  A.S.  cufle;  Lat.  euculla. 
kuuent,  12,  «  convent. 
kuuertur,  214,  a  covering. 


i-laced,  420,  laced;  Fr.  lacer. 

lachte,  lahte,   102,  e.  caught,  took;  A.S.  Icehte, 

loeccan,  to  seise,  take;  Lag.  laec,  took. 
laheres,  198,  c.  lowers,  brings  doicn. 
lakes,  152,  b.  gifts;  A.S.  lac,  Isec,  a  gift,  offering. 
lai,  356, flame;  A.S.  leg;  Sc.  lowe. 
lanhure,  294,  b.  390,  d.  at  least;  A.S.  la,  behold, 

an,  one,  huru,  at  least. 


GLOSSARIAL   INDEX. 


453 


large,  Fr.  398,  411,  liberal. 

largesse,  Fr.  166,  416,  liberality. 

lastin,  64,  g.  to  hlame,  slander;  imp.  laste,  352, 

64,  g. ;  Isl.  last,  calumny,  detraction. 
lastunge,  66,  212,  reproach,  blame;   G.  laster- 

unge,  slander. 
lates,  50,  90,  120,  204,  320,  426,  manners,  holes, 

gestures,  demeanor;  Isl.  heii,  gestus;  Sc.  laits,  id. 
la'Se,  416,  la'Sie^,  144,  imp.  invite;  im.  sub.  la- 

•Sede,  414,  b.;  A.S.  laSian,  to  invite. 
laSliche,  114,  k.  148,  d.  212,   a.   odious,  loath- 
some; A.S.  la^lie. 
la'5"Se,  310,  a.  426,  b.  abhorrence,  dislike,  evil; 

A.S.  la«. 
lauhwen,    270,    320,   414,  424,  to  laugh;    pr. 

lauhwe«,   132,    198,    pr.p.    lauhwinde,    230; 

A.S.  hlihan,  id. 
laz,  420,  h.  lace  1 

Headed,  418,  leaded;  A.S.  Ised,  lead. 
leafdi,  4,  a  lady;  A.S.  hlffifdig,  id. 
leans,  262,  lean;  A.S.  hlsene,  id. 
i-leaned,  208,  314,  lent;  A.S.  tenan,  to  lend. 
leapen,  236,  to  leap,  spring  up;  pr.  leaped,  224; 

p.  leop,   52;    im.   sub.   leope,    140;    pr.   sub. 

leape,  216;  A.S.  hleapan,  to  leap. 
leare'S,  v.  leren. 
leas,  54,  lost;  v.  leosen. 
leas,  82,  320,  a  lie. 

lease,  268,/«/«e,  illusory;  A.S.  leas,  id. 
leasunge,  82,  424,  lying ,  falsehood;  A.S.  leasung. 
leate,  164,  338,  late,  lastly;  A.S.  lajte. 
leaten,  394,  b.  to  leave,  let  go;  A.S.  laetan,  id. 
leaues,  leaue'5,  pr.  leaveth;  A.S.  lasfan,  to  leave. 
leawede,  24,  leawude,  412,  secular,  lay,  laical; 

A.S.  leawed. 
lebbe«,  210,  live. 

lecche,  164,  b.  catchethi  v.  lachte. 
leche,  178,  182,  314,  a  physician;  A.S.  Isece. 
lecheeraft,   178,  370,  the  art  of  healing;    A.S. 

Ifficcrffil't. 
lecnen,  330,  368,  to  heal,  cure;  A.S.  laecnian. 
leddre,  136,  a  ladder;  A.S.  hlsedre. 
i-led,  210,  related  to;  A.S.  gehleo^,  in  harmony 

u-ith  t 
leden,  136,  302,  384,  leodene,  130,  170,  sp>eech, 

language;  A  S.  loeden. 
lede'5,  162,  346,  leadeth;  A.S.  laidan,  to  lead. 
lef,  102,  imp.  leave;  A.S.  liefan,  to  leave. 
lefdi,  176,  lady;  pi.  lefdies,  62,  lefdisehipe,  108. 
leggen,  346,  to  lay;  pr.   legge,  346,  lei's,  270, 

288;  p.  leide,  366;  imp.  leie,  292;  p.p.  i-Ieid, 

66,  258,  386;  A.S.  leegan,  id. 
leien,  106,  leie,  124,  p.  lay;  licgan,  to  ly. 
leie,  96,  323,  sheltered,  low,  marshy;  A.S.  lac, 

luh;  Sc.  lee,  lew,  lown. 


leie,  202,  296,  d.  leite,  306,  flame;  A.S.  leg; 

Sc.  lowe. 
leihtre,  212,   344,  leihtren,  156,   leihtres,   198, 

laughter;  A.S.  hleahtor. 
leinten,  70,  318,  lent;  A.S.  lencten. 
leiten,  202,  to  light  up;  leitende;  306,  356,  Haz- 
ing, flaming;  A.S.  leohtan,  to  lighten. 
lenden,  2?>0, loins;  Isl.  lend;  Ct.  lende;  So.  lends, 
lene,  368,  lean;  A.S.  hlaene. 
lenen,  248,  to  lend;  A.S.  Itenan. 
leodene,  v.  leden. 
leof,  250,  352,  dear,  agreeable. 
leoflich,  90,  152,  258,  lovely,  dear,  kindly;  A.S. 

leoflic. 
Ieofmon,90,  108,  lofmon,  288,  leof,  380,  a  lover, 

beloved;  A.S.  leof. 
leome,  94,  92,  c.  light;  A.S.  leoma, 
leome,  124,  v.  lome. 
leones,  252,  f.  leans;  pr.  sub.  leonie,  142;  A.S. 

hlynian,  to  lean. 
leor,  64,  98,  face,  countenance,  complexion;  A.S. 

hleor,  id. 
leorneden,   254,  p.  learned;  imp.  leome,   108; 

A.S.  leornian,  to  lea.rn. 
leosen,  102,  to  lose;  p.  leas;  A.S.  leosan,  id. 
leoue,  dear;  leouere,  230,  430,  dearer,  more  de- 
sirable; leouest,  242,  416,  dearest, 
leouwe,  368,  a  couch,  bed;  A.S.  leag. 
leprus,  148,  leprotis. 
leren,  64,  108,  114,  to  learn,  teach;  pr.  leare'S, 

64;    im.   lerede,    236;    p.    levede,    130;   p.p. 

i-lered,  64,  66;  A.S.  Iffiran,  id. 
lesce,  232,  308,  less;  A.S.  Itess. 
lescuns,  22,  lessons. 
leste,  lest. 
leste,  90,  serves,  is  serviceable;  A.S.  laestan;  G. 

leisten. 
i-Iest,  120,  i-leste'S,  320,  pr.  lasteth;  p.  i-leste, 

320;  A.S.  laestan,  to  last,  perform. 
leswe,  A.S.  94,  meadow,  pasture. 
leswe,  100,  imp.  feed;  A.S.  laeswian,  id. 
let,  174,  leadeth. 
leten,  6,  8,  12, 102,  268,  424,  to  let,  permit,  leave 

of,  omit,  cause;  pr.  let,  112;  p.  lette,  112,  366; 

imp.  lete'S,42;  p.p.  112,  258,  422;  A.S.  liEtan. 
leten,  106,  176,  398,  to  esteem,  value,  judge;  pr. 

letetS,  130,  let,  198,224,  412;  pr.   sub.  lete, 

338;  A.S.  loetan. 
le'Ser,    A.S.    324,   392,  leather;   i-le^ered,  418, 

pirovided  icith  leather. 
letten,  164,  352,  414,  to  prevent,  hinder;  pr.  let, 

14,  letteS,  156;  pr.  sub.  lette,  182;  p.p.  i-lette, 

A.S.  lettan,  id. 
letuarie,  370,  an  electuary;  pi.  letuaries,  226. 
leue,  430,  pr.  suh,  grant,  permit. 


454 


GLOSSARIAL  INDP:X. 


1-leuen,  224,  to  believe  ;  pr.  i-leue'S,  66,  318;  imp. 

i-lef,   266,  i-leue'5,   56,  268  ;  pr.  Bub.  i-leue, 

224,    256;    p.    i-lefde,    i-leuede,    266;    A.S. 

gelyfan,  id. 
leun,  120,  164,  liun,  164,  a  lion. 
leuunge,  208,  believing. 
libben,  38,  136,  350,  414,  to  live;  pr.  libbe'S,  360; 

pr.p.  libbinde,  350;  A.S.  libban,  id. 
lich,  216,  a  dead  bod)/,  corpse;  A.S.  lie. 
licome,  4,  156,  258,  licame,  378,  the  body;  pi. 

licomes,  106;  A.S.  lichama. 
licomliche,    240,   300,  licamliche,  262,  bodily; 

A.S.  lichamlie. 
licunge,  A.S.  110,  112,  ideasure,  desire. 
Hour,  166,  liqiior. 

licvvurSe,  120,  146,  150,  326,  acceptable,  merit- 
ing love,  or  approbation;  A.S.  licwyrS. 
lides,  lideS,  84,  i.  covers  with  a  lid;  p.p.  i-lided,  58. 
lif-holie,  346,  of  holy  life. 
liflode,  350,  352,  362,^380,  course  of  life. 
liggen,  4,  160,  418,  to  lie  down,  to  recline;  pr. 

ligge'S,   316,    360;  pr.   sub.   ligge,  424;  imp. 

lie,  290;  A.S.  licgan,  id. 
lij;en,  12,  lien,  68,  82,  to  lie,  sj^eak  falsely;  pr. 

liest,  236,  lie^,  68;  pr.  sub.  lige,  142;  A.S. 

ligan,  leogan. 
liht,  A.S.  220,  350,  428,  Hffht,  not  heavy,  easy  .• 

com.  lihture,  94. 
lihteii,  96,  132,  422,  to  alight,  arrive,  disburden; 

pr.  lihteS,  268;  p.  lihte,  112,  a,;  p.p.  i-lihted, 

356:  A.S.  lihtan,  alihtan. 
lihtliche,   392,   428,    430,    libtlie,    188,    lightly, 

easily,  mildly;  com.  lilitluker,  254. 
lihtleapes,  362,  trifles;  MS.  Oxon.  vili  pretio. 
like,  262,  body,  substance,  semblance;  com.  likure, 

more  like. 
liken,  to  be  glad;  pr,  like"?!,  246,  is  delighted; 

A.S.  lician. 
likunge,  344,  likunke,  %^^ ,  pleasure,  desire. 
lim,  A.S.  360,  a  limb,  member,  branch;  pi.  limen, 

110,  292,  limes,  90,  122.  298,  342. 
lim,  AS.  226,  lime,  mortar. 
i-limed,  226,  254,  cemented;  limunge,  138,  /oi»- 

ing,  union. 
limped,  10,  50,  70. 158, 194,  302,  320, 342,  348, 

352,  378,  412,  414,  belongeth,  apjplieth,   con- 

cerneth,  relateth,  happeneth;  A.S.  limpian,  id. 
1-lomp,   54,  has   happened;    A.S.    gelimpan,    to 

happien. 
lippen,  A.S.  106,  158,  lips. 
lire,  130,  complexion,  countenance;  A.S.  hieor; 

Sc.  lire,  id. 
liste,  220,  268,  art,  sldll,  subtlety. 
lite'S,  268,  coloureth;  Isl.  lita,  to  colour  ;  Sc.  lit, 

dye,  litster,  a  dyer. 


li-S,  254,  lieth. 

litS,  lie«,  270,  layeth,  338,  applieth. 

li'Se,  428,  gentle,  mild;  A.S.  li'S,  id. 

liSes,  262,  joints,  limbs,  articles;  A.S.  li'S,  lie's,  id. 

litinge,  392,  c.   colouring,  painting. 

li«eliche,  96,  428,  gently,  softly;  A.S.  li'Selice. 

li'Sere,  290,  imp.  beat;  A.S.  libera,  a  sling  made 

of  leather;  P.E.  to  leather;  Sc.  id.  to  beat. 
Hue,  152,  390,  life;  A.S.  lit", 
lines,  390,  life-time. 
Hues,  132,  c.  [1.  luues,  loveth.^ 
liuene'S,  104,  356,  388,/oofZ,  nourishment;  A.S. 

lifene,  livelihood. 
liuene'S,  402  [1.  liuened],  provided  food. 
loaue,  1 68,  wha.t  is  left. 
lode,  268,  a  load,  burden;  A.S.  hlad,  id. 
lodliche,    50,    118,    418,  foul,   odiotis,   hateful; 

A.S.  ladlic,  id. 
lodlichen,  256,  to  disfigure. 
lodlukeste,  66,  most  vile,  hei^ious. 
lof,  A.S.  104,  piraise. 
lobe,  356,  h.  flame. 
loken,  286,  338,  424,  to  look,   wait  for,  observe, 

see  to;  p.  lokede,  98,  c. ;  imp.  loke,  354  ;    p.p. 

i-lokene,  104;  A.S.  locian,  to  look. 
lokes,  152,  gifts;  A.S.  lac,  a  gift. 
lokunge,    102,   124,  looking,  observing;  pi.  lok- 

inges,  6,  50,  observances. 
lomb,   304,  a  lamb;   lombes,  66,   Iambus;   A.S. 

lamb,  id. 
lome,  12,  g.  an  instrument,  tool,  loom;  pi.  lomen, 

384;  A.S.  loma. 
lond-vuel,  360,  epidemic  disease. 
lone,  202,  208,  a  loan;  AS.  Isene. 
longunge,  A.S.  190,  treariness. 
lore,  A.S.    80,   198.   428,  loare,  254,  learning, 

instruction,  doctrine. 
lorimers,  184,  d.  armoiirers. 
lo'S,   168,  314,  disagreeable,  hateful,  umnlling; 

lo'Sest,  324,  most  hateful;  A.S.  la's. 
lo'Sie,  324,  p.  sub.  may  loathe;  A.S.  lae^San. 
lo^re,  266,  more  hateful. 
lo'Sest,  296,  322,  324,  426,  most  hateful. 
lo'Sleas,  188,  318,  362,  ijinocent;  A.S.  la'Sleas. 
loSnesse,  310,  loathing;  A.S.  la'Sian. 
louh,  400,  lov^;  louhnesse,  21%,  meekness,  humility. 
louhschipe,  350,  humiliation. 
lour,  152,  262,  lo !  behold,do  only  look;  A.S.  lo, 

behold,  huru,  only. 
lousse,  lowse,  228,  d.  loose;  Sc.  louss,  id. 
lowudest,    190,    didst   humble;    D.    leeghen,    to 

humble. 
lowure,  198,  380,  inferior. 
hid,  210,  lude,  152,  414,  loud;  A.S.  hlud,  lud, 

luddure,  290,  lud&-e,  louder. 


GLOSSARIAL  INDEX. 


455 


lufferes,  256,  g.  lovers, 
lufful,  222,  full  of  love;  A.S.  lufe,  love. 
lufsum,  98,  130,  258,  lovely,  kind,  endeariiKj. 
lufte,  212,  244,  the  sky,  air;  A.S.  lyft;  Sc.  lift, 

id. 
lupes,  48,  leaps,  n.;  A.S.  hlyp,  hleap. 
lure,   58,  102,  202,   208,  loss;  pi.  luren,   298; 

A.S.  lore,  lyre, 
luste,  238,  it  pleased;  me  luste,  /  desired;  A.S. 

lustan,  to  loish,  desire. 
lustnen,  422,  f.  to  listen;  p.  lustede,  i-lustnede, 

82,  b.;  A.S.  hlystan,  gehlystan. 
hit,   66,  70,  246,  428,  lute,  102,  a.  280,  380, 

lutle,  342,  428,  lutel,  74,    156,    luttle,    258, 

little,  few;  A.S.  lyt,  lytel. 
lutes,   332,   g.    stoops;   lute'S,   imp.    hoiv   down; 

lutende,  426,  bowing;  A.S.  lutan;  Sc.  to  loot, 

id. 
lutewiht,  72,  little;  A.S.  lyt,  wiht,  a  thing. 
lu'Ser,  256,  lu«ere,  66,  114,  226,  258,  424,  evil, 

had,  wicked,  base;  A.S.  ly'Sre,  id. 
lu'Serliche,  290,   324,  badly,  u-ickedly,  severely; 

A.S.  lu^erlice,  id. 
luue,  love;  A.S.  lufe, 
luue-eie,    428,   reverence,    love-fear;     A.S.    ege, 

fear. 
luuien,  206,  to  love;  pr.  luuest,  282,  luuie'S,  350, 

370;    p.   luuede,    292;    pr.   sub.    luuie;    p.p. 

i-luued;  A.S.  lufian,  id. 
luueliche,  A28, affectionate,  amiable. 
luuewur'Se,  worthy  of  love. 


madschipe,  122,  f.  onadjiess. 

make,    104,    114,    200,   mate,    match,   comrade, 

equal;  A.S.  maca;  Sc.  maik. 
makien,  6,  192,  to  make;  pr.   make^,  224;  p. 

makede,    224 ;    pr.   sub.    makie,    224  ;    p.p. 

i-maked,  328,  340. 
manciple,  214,  a  j^wrveyor. 
mangen,  146,g.  manges,  408,  e.;  A.S.mangian? 

to  trade,  traffic,  deal. 
maregeuen,  30,  d.  morning  gifts,  marriage  por- 
tion. 
maseliche,  272,  stupidly. 
maten,   98,   344,  to  conquer,  check-mate,  defeat; 

O.Fr.  mater,  matir. 
mat,  382,  confounded;  O.Fr.  mat,  abattu. 
maten,  10,  mattresses;  A.S.  meatta. 
maSeleS,    74,   88,   212,  214,   pr,   talketh;    A.S. 

ma'Selian,  to  speak,  harangue. 
ma'Selinde,  86,  pr.  p.  prating,  babbling. 
maSelere,     88,    m.    ma'Selild,    88,   a    prating, 

talkative  person. 


maSelunge,  76,  80,  talk,  idle  talking. 
mawe,  370,  stomach;  A.S.  maga. 
me,  222,  254,  we,  one,  men  [used  with  an  imper- 
sonal verb], 
meadluker,   mea^luker,  238,  c.   mea'Sleasluker, 

266,  a.  more  imptortunately. 
meal,  262,  A.S.  masl,  a  meal. 
meaned,  48,  g.  v.  menen. 
mehe,  me'Sge,  76,  e.  a  kinsicoman,  v.  mowe. 
mede,  80,  146,  a  retoard;  pi.  meden,  160,  g. ; 

A.S.  med. 
medschipe,  148,  madness. 
meidehod,  392,  meidenhod,  164,  virginity;  A.S. 

mcedenhad. 
meidelure,   164,  204,    loss   of  maiden   honour; 

A.S.  mffiden,  lore, 
mei,  74,  88,  meih,  230,  may;  meihte,  22i,  might. 
meister,  236,  a  master;  O.Fr.  maistre,  id. 
meistrie,  140,  236,  406,  mesterie,  108,  mastery; 
victory;  pi.   meistres,  390,  brave  deeds;  O.Fr. 
maistrie.     See  also  mester. 
melten,    110     [1.    raelteden],    p.     melted;     pr. 

melte-S,  268;  p.p.  i-melt,  284;  AS.  meltan. 
i-membred,  420,  ornamented?  chequered? 
menen,   274,   284,  to  moan,  lament,  complaiii; 
pr.  mene'S,98,  148,  196,  220,  376;  p.  mened, 
224;  mende,  64,114, 158,260,362;  meanede, 
48,  g.;  mante,  64,a. ;  meingde,  326;  mengde, 
326,  f . ;  A.S.  mseuan,  to  moan,  bemoan. 
menen,    316,   to   mean;    pr.    mene,    116;    A.S. 

menan,  msnan. 
menestraus,    84,    jugglers ;    O.Fr.    menestreel, 

minstrel,  juggler. 
menke,  100,  140,180,192,  276,352,  menske, 
38,    312,    358,   honour,  grace,   dignity;    pi. 
menken,  236;  A.S.  mennesc. 
menskeful,  358,  honourable. 
menskeliche,  316,  gently,  humanely;  A.S.  men- 

nislice. 
meoke,  158,  meek,  humble. 
meoken,  276,    to   make  meek,  or  humble;   imp. 

meoke^,  278. 
meoseise,  v.  meseise. 
mercer,  Fr.  152,  a  merchant,  mercer. 
merke,  228,   a  mark;   pi.   merken,  364;  A.S. 

mearc,  id. 
meruwe,  378,  tender;  A.S.  mearu,  id. 
meseise,  46,  108,  114,  162,  190,  416,  meoseise, 
220,   330,  distress,  trouble,  discomfort,  want, 
•poverty;  O.Fr.  mesaise,  id. 
messecos,  34,  kiss  of  peace  at  the  mass. 
messe'S,  268,  saith  mass;  A.S.  mgessian. 
mest,  318,  396,  meste,  330,  most,  greatest. 
mester,  72,    210,   344,  414,  meister,   70,   212, 
mestere,  212,  pi.  niesteres,  84,  216,  office,  em- 


456 


GLOSSARIAL  INDEX. 


ploijment,  htisiness,  art,  trade;    O.Fr.  mester, 
id. 
mestling,  284,  b.  mixed  metal  i 
metei,  10,  f.  mattresses. 
meters,  232,  measureth;  A.S.  metan. 
me'Sful,  430,  moderate. 
nie'SfuUiche,  414,  d.  moderately. 
me'Slease,   96,  242,  244,  414,   immoderate,  im- 

2}ortunate,    unintermitted,    without    measure  ; 

A.S.  mse'5,  measure,  laes,  less. 
me'SleasIiche,  illimitahly,  unweariedly . 
mid,  with. 

midleste,  370,  in  the  midst. 
mid-maregen,  24,  a.  niid-morwen,  428,  tlie  hour 

of  ])rime,  or  six  o''clock  in  the  morning. 
migge,  402,  406,  torine. 
milite,  234,  power;  pi.  mihtes,  298. 
niilce,  30,  202,  334,  336,  428,  mercy,  kindness; 

A.S.  mildse,  miltse. 
milcefule,  30,  milsfule,  264,  merciful. 
mildelielie,  114,  d.  136,  358,  meekly,  'patiently. 
min,  266,  mine. 
mirS,  132,  d. 
mirre,  372,  myrrh. 
miscweme'S,  182,  displeaseth. 
misde'5,  284,  pr.   wrongeth,   offendeth;    pr.  sub. 

misdo,  108;  p.p.  misdon,  98. 
misgemed,  344,  neglected. 
mis-iherest,  296,  hearest  amiss. 
mis-iteo'Seget,  208,  having  been  dishoriest  in  tith- 
ing. 
mis-itovvene,  370,  disordered,  unridy. 
inisleue'5,  416,  pr.  pi.  disbelieve;  imp.  misleue, 
•     428;  p.p.  misleued,  416. 
misliche,  4,  158,  180,   236,  306,  340,  412,  va- 
rious, diverse,  indiscreet;  A.S.   mislic,  unlike, 

various. 
misliken,  338,  to  displease. 
mislikunge,  180,  displeasing. 
misnime'S,  46,  pr.  pi.  mistake;  s.  256;  pr.  sub. 

misnime,  134;  p.p.  misnumeno  ;  A.S.  niman, 

to  take. 
mis-note'S,   130,   ahuseth;  mis-notinge,  abusing; 

A.S.  notian,  to  use. 
mis-paie,  pr.  sub.  displease;  p.p.  mis-i-paied,  198. 
mis-sawe,  124,  an  injurious  word. 
mis-sei^,  34,  284,  mis-sigge'S,   284,  pr.  speaketh 

evil,  slandereth;  pr.  sub.  mis-sigge,  108,  158; 

p.p.  mis-seid,  344. 
misse'5,  364,  misseth;  A.S.  missian. 
mistrowet,  68,  d.  mistrusted. 
mistrum-mel,  262,  mistune  meal,  262,  a.  gruel. 
mis-witen,  202,  to  neglect  a  trust  or  charge. 
mixenne,  140,  dunghill;  A.S.  mixen. 
mo,  234,  more. 


moare,  54,  426,   more,  moreover,  besides;  A.S. 

mare, 
molden,  84,  marks,  descnption;  A.S.  meld, 
mone,  64,  418,  moaning,  complaint. 
mone^,  218,  month. 
mong,  384,  monglunge,  6,  384,  mingling;  A.S. 

gemengan,  to  mingle. 
mongle'5,  338,  mingleth. 
monie,  200,  many. 
monglinde,  116,  mingling. 
moniuold,  176,  moniuolde,  298,  manifold. 
moniuolden,     402,    to    multiply;    A.S.    manig- 

fyldian. 
monlich,  272,  manly,  vigorously ;  monluker,  422, 

more  vigorously. 
monihwat,  352,  many  ways. 
monne,  384,  of  men,  g.  pi. 
monsleibt,  46,  210,  manslaughter;  A.S.  slagan, 

to  slay. 
morgiuen,  morbgiuen,  94,  morhgiue,  96,  morn- 
ing-gifts,   spiecial   gifts,   a    marriage-portion; 
A.S.  morgan-gifu. 
mot,    A.S.    98,    348,    moten,    298,    330,   may, 

must. 
mowe,  76,  kinswoman;  A.S.  meS. 
muchele,  adj,  38,  40,  great;  mucheles,  adv.  368, 

much;  A.S.  mycel. 
mucheletS,  182,  236,  296,  muccles,  296,  f.  en- 

largeih,  increaseth;  A.S.  myclian,  id. 
muchares,  150,mucheres,  150,  &.  skulking  thieves; 
m'lche,  to  hide  one''s  self  out  of  the  way.     Cole, 
Diet, 
mudle^,  296,  f.  apparently  an  error,  for  muchele'S, 

q.  V. 
muhte.  354,  394,  muhten,  262,  might. 
munde,  66,  mind;  A.S.  niynd. 
munedawes,    22,    commemoration    days ;     A.S. 

munan,  to  remember. 
munegen,  320,  to  remind,  admonish;  pr.  munege'S, 

144,  116;  A.S.  myngian. 
munegunge,  16,  h.  26,  106,  136,  274,  306,  392, 
commemoration,remembrance,  admonition;  A.S. 
mynegunge. 
niunuch,  318,  340,  a  monk. 
mure,  328,  c.  mere,  a  fen. 
murie,  132,  390,  merry,  merrily;  A.S.  myrig. 
murnen,  310,  to  mozirn;  im.  nmrnede,  366;  A.S. 

murnan,  id. 
muruh'Se,  132,  190,  rnirth,  gladness;  pi.  muruh- 

^en,  236,  muruh'Ses,  Z76,joys;  A.S.  myrS, 
mur'Sre,  278,  murder, 

murSredest,  310,  didst  murder;  A.S.  myr'Srian. 
muiS,  64,  mouth;  mu^ene,  102,  of  mouths;  A.S. 

mu'5,  mouth, 
muwe,348,muwen,  4,  may;  A.S. magan,  to  &<; aife. 


GLOSSARTAL  INDEX. 


457 


muwlen,   344,    to   groto   moiddy;    p.p.    mulede, 
104,  h.;  Sc.  nioule,  Ch.  to  grow  mouldy. 


nabbe'S,  358,  ne  habbe'5,  pr.  have  not;  pr.  sub. 

nabbe,  284,  342,  ne  habbe. 
naiimore,  150,  380,  no  more. 
nappe's,  2>2i,sleepeth;  AS.  hnappian,  to  slumber. 
Halle's,    222,    228,    308,    ne    bane's,    hath   not; 

nauest,  224,  ne  bauest. 
neb,  A.S.  58,  90,  98,  206,  286,  358,  nebbe,  276, 

330, /ace;  pi.  nebbes,  254. 
nebsehaft,  154,  nebscbeft,  94,  170,  countenance; 

A.S.  neh,  fare. 
neehleche^,    60,    nechleacbe,    neolachet,    60,    1. 
cometh  near;  p.  nechlechede,  260,  drew  nigh; 
A  S.  nea-lEeccan. 
ned,  110,  ad^.  forced. 
neddre,  66,   82,   a  serpent;    pi.   neddren,  214; 

A.S.  nedre,  naiddre 
nede,    ne   beuede,    364,   had  not;    nefde,    314, 

ne  hcfde,  id. 
nede-tippe,  338,  extreme  need;  D.  tip,  end,  point. 
neden,   304,  to  compel,  force ;  pr.  nede'S,  72;  p. 
nedde,  314;  pr.  sub.  net,  338;  p.p.  ined,  72, 
304;  i-nedde,  338;  A.S.  nedan,  id. 
nedlunge,  190,  necessarily;  A.S.  nedlunga. 
neih,  60,  312,  adj.  near;  A.S.  neah. 
neilien,  134,  to  come  nigh,  a-pproacii ;  p.  neihede, 

134;  pr.  sub.  neihi,  84;  A.S.  neah,  near. 
neihlechunge,  196,  394,  approach,  nearness. 
neiles,  114,  nails;  A.S    noegel. 
nelde,  184,  282,  324,  400,  a  needle;  pi.  nelden, 

152. 
nempnen,    84,    f.    nemmen,    318,    to   name;    p. 
nemde,  200;  pr.  sub.  nempnie,  200;  nemne, 
340;  p.p.  i-nenipned,  158,  200;  A.S.  neninan, 
to  name. 
nemmunge,  290,  naming. 
nenne,  96,  none. 

neode,  68,  108,  110,  314,  need;  pi.  neoden,  246. 
neorre,  388,  nearer. 
neorrento,  370,  near  to. 
neo'Sere,  232,  nether. 
neose,  104,  200,  276,  a  nose;  A.S.  nese. 
nep,  344,  neppe,  214,  a  cup;  A.S.  nseppe. 
nere,  336,  390,  ne  were,  neren,  10,  ne  weren, 

were  not. 
nert,  86,  276,  ne  ert,  art  not;  neuede,  230,  ne 

beuede. 
neruh,  144,  258,  378,  neruwe,  156,  268,  378, 
430,  nearuwe,  352,  narrow,  strict;  neruwure, 
430,  narrower;  nerewest,  50,  narrowest;  A.S. 
nearew. 
nerulVv^e,  378,  narrowness. 

CAMD.  SOC.  3     N 


neruhlice,  334,  Hi,  frugally,  strictly. 

nes,  112,  220,  356,  ne  wes,  icas  not 

nescbe,  134,  192,  272,  334,  353,  nesshe,   378, 

soft,  mild,  tender,  indolent;  A.S.  nesc. 
nested,  132,  make  nests;  A.S.  nistian,  id. 
nieke'S,  308,  deny;  Lat.  negare  ?  negat,  MS.  Oxon . 
nie,  326,  nige,  20,  b.  ni7ie. 
nie'Se,  236,  nige'Se,  198,  ninth. 
niht-fuel,  142.  night-lird. 

nimunge,  38,  208.  conceptio7i,  talcing,  receiving. 
ninien,  to  take;  pr,  nime'5,  6,  230;  pr.  sub.  nime, 
148;  imp.  nim,  324,  nime'S,  78,  164,  376;  p. 
nam,  nom,  230;  p.p.  i-numen,  42,  112,  382, 
414;  A.S.  niman. 
nis,  352,  ne  wis,  knows  not. 
nis,  4,  376,  ne  is,  is  not. 
til's,  404,  malice. 
ni^fule,  404,  malicious. 

niuelen,  212,  240,  to  look  gloomy  1  A.S.  niowul, 
depressed,  or,  to  heat  with  fhejist?  Sc.  to  nevel, 
strike  with  the  fist. 
noblesce,  O.Fr.  166,  nobleness. 
noees,  Fr.  78,  nuptials. 
nocturne,  270,  the  early  morning  prayers  at  3 

o^clock,  called  in  A.S.  uhtsang, 
nob  war,  134,  nouwhare,  160,  nou'here. 
nolde,  96,  ne  wolde. 
noldes,  390.  ne  woldes. 
nomecu'Se,  'i'6A,  famous,  renowned. 
noineliche,  282,  especially,  namely. 
nonesweis,  86,  102,  212,  nowise,  by  no  means. 
nost,  100,  ne  west,  nostu,  232,  ne  west  tu,  know- 

est  thou  not  f 
not,  326,  346,  ne  wot,  knoweth  not. 
noten,    158,  to  note,  observe  well;  imp,  noati^, 

notie'S,  232,  a.;  Fr.  noter. 
notien,    106,  114,  370,  to-  use;  pr.  note'S,  172; 

A.S.  notian,  id. 
nouh,  256,  ne  oub,  ouglit  not;  pi.   nowen,  380, 

ne  owen,  ought  not, 
noubtunge,  426,  disparagement,   contempt;  AS. 

noht. 
nou'Ser,  350,  neither. 
noSeleas,  266,  378,  nereHheless. 
no'Sinc,  266,  nothing. 
nowiht,  144,  216,  316,  nothing. 
nu,  A.S.  114,  now. 
nule,  308,  ne  wule,  nulle'S,  364,  ne  wulle'S,  ivill 

not. 
nullich,  8,  56,  134,  ne  wule  Ich,  I  will  not. 
nunon,  210, presently. 
nurice,  198,  a  nurse. 
nurS,  92,  a.  ne  yr^S;  A.S.  yrh'S,/«aJ-,-  "  nur^'  ne 

hire  kinie'S,"/'^^'^  cometh  not  to  her. 
nuste,  218,  222,  ne  wuste,  knew  not. 


458 


GLOSSARIAL  INDEX. 


nute,  330,  424,  ne  wute,  nuteS,  194,  ne  wute'5, 

do  not  notice. 
nutten,  370,  to  use;  A.S.  neotan,  to  enjoy,  vse. 


O,  186,  one. 

o,  oji,  o  luft,  212,  on  the  left,  a  sinistris,  MS, 

Oxon.  o'Se,  o'Ser,  o'Sen,  on  the. 
of-drawen,  392,  to  draw  from;  pr.   of-drawe'S, 

386,  of-drahes,  258,  a.  of-drauh'S,  258. 
of-dred,  218,  afraid. 
of-earnen,   to  merit,  earn;    pr.   of-earne^,   194, 

354;  p.  of-earnede,  160  ,  p.p.  of-earned,  170, 

182,  238;  A.S.  earnian. 
offeren,  230,   254,  to  frighten;  offered,   8,  266, 

304,  336,  afraid. 
offerunges,  268,  alarms;  A.S.  afseran,  to  terrify. 
offingred,  iOi,  hungry;  A.S.  of-hingrian,  to  hun- 
ger. 
of-gon,  390,  to  deserve,  seeh,  win;    pr.   of-ge^, 

258  ;  p.p.  of-gon,  386;  A.S.  of-gan,  to  go  off, 

require. 
of-seche'S,  232,  seeheth  out,  searcheth. 
of-serued,  172,  b.  238,  of-serueden,  236,  deserved. 
ofte-si'Sen,  418,  oftenti7nes;  A.S.  oft-si^. 
of-Jjunchen,  to  repent;  pr.  sub.  of-hunche,  118; 

A.S.  of-j>incan. 
of-Kinchung,  110,  200,  206,  grieving,  repenting. 
of-Jjurst,  238,  240,  thirsty;  A.S.  of-)>yrst. 
of- token,  24^,  orertooJc. 
ofture,  284,  oftener. 

of-urn,  398,  e.  S2)eed;  A.S.  of-urnan,  to  run  off. 
oker,  202,  okere,  326,  usury;   A.S.  wooer,  id. 
okere'5,  326,  increaseth;  A.S.eaea,  wocer,  usury. 
oluhnen,    284,    416,  to  flatter,    wheedle,  caress; 

p.p.  i-oluhned,  180;  A.S.  olsecan,  id. 
olulinunge,   192,   218,   244,   olhtninge,    192,   c. 

flattery,  blandishment,  coaxing;  A.S.  olsecung, 

id. 
on,  308,  356,  an,  one;  one,  152,  232,  278,  366, 

408,  alone,  only. 
on,  2Q, grace, favour;  A.S.  unne,  favoiir, permis- 
sion, unnan,  to  grant,  bestow;  Isl.  unan,  favour. 
onde,  104,  194,  196,  256,  274,  g.  ondes,  276, 

282,  e7ivy,  hatred. 
onefent,  164;  f.  the  same  as  ononde;  So.  anent, 

sometimes  written  on-event. 
oni,  1 12,  any, 
on-iunne,  346,  /  grant;  A.S.  ge-unnan,  to  give, 

grant,  an-ge-unnan  ?  whence  also  an-geonni, 

346,  e. 
onlepi,  366,  v.  anlepi. 
onlicnesse,  18,  an  image;  A.S.  anlicnes. 
onlich,  152,  156,  196,  lonely;  A.S.  fenlic. 
onlo'Sest,  200,  7nost  hateful. 


onlukest,  90, solitary;  A.S.  anlaga,  alo7ie,s(in\\c; 

MS.  Oxon.  solitarius. 
ononde,  6,  426,  onont,  298,  374,  as  to,  concern- 
ing; So.  anent. 
onnesse,  12,  sameness;  A.S.  annys. 
onswerien,  94,  96,  to  ansioer;  pr.  onswerie'S,  54; 

imp.  onsware,  400,  answerie,  56,  answer;  p.p. 

i-onswsrede,  54. 
onrednesse,  12,  240,  250,  unanimity,  singleness 

of  mind. 
ontenden,  92,  400,  402,  406,  to  kindle,  inflame; 

p.p.  ontende,  426;  A.S.  ontendan,  id. 
ontendunge,  402,  kindling. 
ontfule,  212,  248,  408,  envious. 
onwil,  onwille,  56, 198,  330,  400,  desirous,  earn- 
est, wilful,  self-willed;  A.S.  anwil,  obstinate. 
openluker,  8,  more  plainly;   A.S.   open,  plain, 

clear. 
openen,  206,   to  op)en;    pr.    opene'S,    340;   p.p. 

i-opened,  242,  388,  explained,  opened;    A.S. 

openian,  id. 
ore,  26,  32,  80, 136,  316,  406,  430,  grace,  mercy, 

pardon,  favour;  A.S.  ar,  aar,  favour,  piower, 

riches.     Weber,    Met.    Romances,    derives    it 

from  Fr.  heur,  in  the  sense  of  bonheur.     It 

appears  to  be  used  in  tliis  sense,  p.  208. 
ord,  A.S.  60,  orde,  212,  the  edge,  or  2^oint  of  a 

weapon,  a  corner. 
orn,  98,  c.  ran,  294;  A.S.  yrnan,  to  run. 
orne,  108,  g. ;  in  the  text  rendered  weane,  jj«?'«, 

wa7it, 
ornure,  370,  'more  cai-eful;  A.S.  georn,  id. 
ortrowe'S,    382,    confidently   believe;    A.S.    ofer, 

treowian. 
ostrice,  132,  b.  an  ost7ich. 
oten,  312,  oats;  A.S.  aten. 
o'Ses,  198,  oaths. 
o'b'erhwat,  96,   168,  something  else;    A.S.   o'Ser, 

other. 
o^'erhale,    o'Serhwule,    o^erhwules,    180,    232, 

268,   356,   378,   at  times,  at  a7iy  time,  some- 

ti7nes. 
o'Serne,  404,  other. 
ou,  174,  yoti. 

oueral,  168,  372,  414,  sup7-e7ne,  everywhe7-e. 
ouercumen,   198,  to  perform,  accomplish,  116; 

p.p.  pe7fo7~7ned. 
ouerdon,  286,  to  overdo. 
ouergon,    238,   to  pniss  away,  over,  to  surpass, 

gain;  pr.  ouerge'S,  380,  394,  ouergas,  258,  a. 

ouerga,  390,  e.  for  of-gon  in  the  text. 
ouergulde'5,  182,  gildeth;  A.S.  ofergildan. 
ouerhowe,  196,  224,  234,  276,  haughtiness,  dis- 

dai7i,  p7'es7tm.ptio7i, 
ouerkesten,  274,  to  ovei-thro7i'. 


GLOSSAUIAL  INDEX. 


4o9 


ouerladen,    368,    partly     emptied ;    A.S.    ofeiv 

hladan,  to  draw  out  loater,  to  empty. 
ouermete,  296,  immoderatvl y . 
ouerspredde,  54,  oversj)read. 
ouerswu"Se,  368,  408,  exceedingly. 
ouertrust,  iwesum^ption. 
ouertrusti,  334,  presumptuous. 
ouertrusten,  332,  to  he  too  confident. 
oueruortS,  288,  gone  too  far. 
ouerurn,  398,  speed;  A.S.  oferjrnan,  to  run  over, 

out-run. 
ouerturne'5,  356,  revolve. 

ouerworpen,  142,  overwhelm;  A.S.  oferweorpan. 
ouerweiS,  3S6,  outweighs;  A.S.  ofer,  over,  wegan, 

to  tveigh. 
ouh,  152,  156,  398,    ouhte,   256,   ouhtest,  406, 

ought;  pi.  owen,  68,  ouhten,  326;  A.S.  agan, 

to  otre. 
ouhwar,  60,  anywhere;  A.S.  ow-hwaer. 
ouhwider,  172,  any  v)hither. 
ouhte,    1,   390,    ought,   owned,  j)ossessed;    A.S. 

agan,  to  owe,  possess. 
our,  104,  ouvver,  106,  ower,  64,  owur,  190,  your. 
out,  198,  212,  296,  338,  416,  anything. 
owune,  302,  340,  o/ie's  oton. 


packes,  166,  ^jac^-*';  D.  pak,  a  pack. 

paien,  108,  318,  paigeii,  to  please,  satisfy,  pay; 
pr.  paieS,  216;  p.  paide,  290;  pr.  sub.  paie, 
6;  p.p.  i-paied,  44,  124,  186,  198,  282,  290; 
O.Fr.  paer. 

Parais,  66,  ZoQ,  paradise. 

parlurs,  68,  parlour^s. 

parti,  406,  pr.  sub.  dejiart;  Fr.  parte,  id. 

pa'Seret?,  2\i,  poketh;  probably  of  the  same  origin 
as  D.  poteren,  to  poke,  search.  Perhaps  it  is 
from  A.S.  pe^Sian,  to  tread,  make  a  path. 
This,  in  some  measure,  corresponds  with  the 
MS.  Oxon.  where  it  is,  "  se  in  eis  balneat,  eos 
palpat,  et  planat." 

peche,  256  [pilehe.^],  a  garment. 

peintunge,  392,  j)aintiii.g. 

peinture,  242,  a  picture. 

peis,  O.Fr.  166,  ]72,^5eact'. 

pellican,  118,  a  pelican. 

peoddare,  66,  a  pedlar;  Sc.  pedder,  pether,  tra- 
velling merchant.  Jamieson  derives  it  from 
pedarius;  in  Du  Cange,  "  nudis  ambulans 
pedibus;"  but  this  is  rather  the  description  of 
a  Romish  pilgrim.  Forby,  with  greater  pro- 
bability, derives  it  from  ped,  in  the  Norfolk 
dialect,  a  covered  pannier,  used  for  carrying 
wares  to  market. 

peolien,  86,  to  pillage,  peel;  A.S.  puUian  ?  to  pull. 


pigges,  204,  pigs. 

picken,  84,  c.  to  pick. 

pilche-clout,  212,  v.  note  a  in  p.  212. 

pilche,  362,  a  cloak, or  mantle  of  fur;  A.S.  pylca. 

pileken,  84,  pilken,  86,  to pluck'i  A.S.  pluccian, 

id. 
pilien,  86,  g.  v.  peolien. 
pilewin,  84,  c.  v.  peolien. 
piment,  404,  balsam. 

pine,  A.S.  114,  306,  358,  ^am;  pi.  pinen,  360, 
pinful,  356,  painfid. 
pinen,  216,  to  punish;  pr.  pine^,  360,  pr.  sub. 

pinie,  306,  torment,  inflict  pain;  p.p.  i-pined, 

114,  262,  366;  A.S.  pinan,  gepined. 
pinunge,  A.S.   368,   372,  piain,  pining,  giving 

jmin. 
pinsunge,  368,  c.  pinsinges,  pinsunges,  372,  b. 

pain,  pains. 
piot,  88,  o.  magpie;  Sc.  pyot. 
pistle,  350,  epistle. 
pitaunce,  114,   260,  412,  a  pittance,   food  of  a 

choicer  kind,  used  in  religious  houses  as  an 

indulgence,  on  holidays  and  special  occasions; 

Lat.  pietancia. 
place,  358,  lists,  inclosed  place  tchere  tournaments 

are  held. 
pleien,   94,  212,  424,  to  play;  pr.  pleieS,  212, 

plaie'5,  230;  p.  pleiede,  318;  A.S.  plegian,  id. 
pleie,   344,  pleowe,    184,  pleouwe,  318,   ploge, 

184,  h.  2ilay;  A.S.  plega,  id. 
ploh,  384,  b.  a  pilough. 
plokin,  pilien,  86,  g.  pluck,  jnllage. 
i-pluht,  208,  310,  plighted;  A.S.  plihtan. 
ponewes,  12i,  pence. 
Povvel,  162,  Paul. 

prechur,  160,  a  preacher;  Fr.  precheur. 
i-preised,    144,  ^;rawec?;    Isl.   pris,  piraise;    Ct. 

preisen,  to  praise. 
preon,  84,  a  prickle,  a  pin;  Isl.  prion,  id. 
prelaz,  \0,  prelates. 

preost,  318,  340,  priest;  pi.  preostes,  346. 
preouen,  390,  408,  to  prove;  p.p.  i-preoued,  236; 

O.Fr.  prover,  id.;  A.S.  profian,  id. 
preofunge,  160,  proof. 
pricches,  60,  stings. 

pricke,  228,  a  point,  jot;  A.S.  pricca,  id. 
^rWi^^,24:i,-^v,  pricketh,  goadeth;  pr.p.  prikinde, 

134,  pricking,  inciting;  A.S.  priccian,  id. 
prickiunge,  234,  282,  pricking,  stinging,  stimu- 
lating. 
pris,  392,  jjrice. 
to-proke'5,  204,  pr.  inciteth  to;  pr.  sub.  prukie, 

incite;  A.S.  priccian;  Sc.  to  prog,  to  incite. 
prokiunge,  266,  incitemerit,  instigation;  pi.  pro- 

kunges,  294. 


460 


GLOSSAKIAL  INDEX. 


prude,  140,  194,  2^0,  pride. 

pruden,  232,  b.  to  become  proud. 

prut,  248,  276,  proud. 

prudest,  296,  pi-ovdest. 

psalm -wuruhte,  78,  134,  400, /wa^ww's^. 

puf,  254,  a  puff;  pi.  puffes,  178. 

puffen,  272,  426,  to  jmff,  hlow;  pr.  puffed,  210; 

p.  pufte,  266;  pr.  sub.  puffe,  124. 
pulten,  366,  to  r,bour.d,  pulte'5,  366. 
pultunge,  366,  a  rehoivnding. 
punde-S,  72,  punt,  72,  418,  puinde,  72,  d.  418,  a. 

pr.  shutteth  m^>,  iinpoumleth ;  p.p.  i-pund,  128, 

p)ent  up;  A.S.  pyndan. 
purgatorie,  126,  228. 
purses,  168,  420,  Fr.  bourse,  a  'purse. 
put,  58,  116,  196,  putte,  116,  a  well,  pit;  A.S. 

pytt,  id. 
puten,  116,  to  put;  pr.  sub.  pute,  92. 
pu'Seres,  214,  c.  D.  poteren,  to  stir  ujj. 


quaer,  282,  a  hook. 

quarreaus,  62,  bolts  [quarrels']  shot  from  a  cross- 
bow; Fr.  carreaux. 
queme,  26,  p)lease;  A.S.  eweman,  to  please. 
quic,  ne  que'S,  122,  c.  moved  not,  nor  spoke. 
quieshipe,  150,  quickness. 
quiderie,    56,   presumption,    self-conceit;     O.Fr. 

cuidereau. 
ragget,    284,    a.    ragged,    rottgh,  jagged;    A.S. 

hraeod. 
raikinde,  140,  b.  raking,  straining;  A.S.riecende? 
ra'Ser,  190,  rather. 

ra'Sliche,  422,  g.  quickly;  A.S.  hra^e,  id. 
read,   6,   198,   advice,  counsel;    pi.  reade,  268, 

counsels;  A.S.  rsed. 
reade,  24,  pr.  advise;  A.S.  rsedan. 
readesmon,  224,  an  adviser. 
read,  112,  152,  288,  red. 
i-readed,  356,  402,  reddened. 
rea'Se,  224,  readili/;  A.S.  hrse^e,  id. 
readiliche,  344,  readliche,  422,  readily,  quickly; 

A.S.  readlice. 
realen,a  raven;  gen.  reafnes,  84;  A.S.  rsefen,id. 
ream,  110,  d.  A.S.  bream,  waiUng. 
reame,  72,  imp.  hinder,  interrupt;  A.S.  hrem- 

man,  id. 
reauares,  150,  robbers;  A.S.  reafre,  id. 
reauen,  396,  reaue,  reauin,  68,  g.  to  rob,  steal; 

pr.   reaueti,  286,   300,   reaues,   96,  h.;  A.S. 

reafian,  id. 
reawe,  336,  row. 
reached,  188,  reached,  188,  i.  pr.  reacheth;  imp. 

reche'5,  338;  A.S.  rteccean. 


reccheS,  104,  p.  rouhte,  60,  recked,  cared  for; 

recche,  104,  d.  reck,  care  for;  A.S.  reccan,  id. 

recche'S,  164,  raketh,  rangeth  about;  pr.  p.   rec- 

chinde,  140;  Isl.  reika,  vagari. 
rechles,  216,  376,  reches,  376,/rawi'mce?i«6;  A.S. 
recels,  id. 

reelus,  378,  shut  up;  Fr.  reclus. 

recoilen,  294,  to  drive  back;  Fr.  reculer,  id. 

recorden,  256,  to  repeat,  recite;  Fr.  recorder. 

red,  A.S.  66,  178,  advice,  counsel. 

redeu,  244,  286,  344,  428,  to  read;  pr.  redeb', 
244,  268,  reade-S,  430,  "ret,  170;  imp.  redeS, 
430;  p.p.  i-red,  66,  c.;  A.S.  redan,  id. 

redunge,  240,  286,  reading. 

reHac,  202,  208,  rapine,  robbery. 

regibbeth,  138,  kicketh;  O.Fr.  regibeir,  to  kick. 

rein,  246,  rain. 

reine,  98,  b.  pr.  sub.  rain;  A.S.  renian,  to  rain. 

relef,  168,  alms,  relief;  O.Fr.  relief,  id. 

rem'5,  152,  calleth,  crieth;  p.  remde,  106,  g. 
242,  326,  d.  cried  out,  lamented;  p.p.  i-remd, 
1,  importuned;  A.S.  hreman,  to  cry,  weep, 

renge'S,  164,  goeth  about,  rangeth  ? 

i-rend,  148,  150,  rent,  torn;  A.S.  rendan,  to 
rend. 

Tenten,lQ8,re7its,  revenues;  A.S.  rent;  Fr.  rente, 
rent. 

reoufulnesse,  368,  compassion. 

reounesse,  144,  b.  regret,  grief,  sorroto;  A.S. 
hreownes. 

reo'b'er,  140,  a.  an  ox;  A.S.  hreo'Sor. 

reou'Se,  54,  150,  238,  290,  304,  piity,  grief, 
calamity;  A.S.  hreowan,  to  repent,  grieve. 

reou'Sfule,  116,  222,  326,  compassionate,  lament- 
able. 

repen,  ropin,  128,  a.  to  catch  hold  of,  steal;  A.S. 
rypan,  to  pluck,  pick,  pull. 

reping,  roping,  314,  h.  searching,  extorting,  draw- 
ing out. 

resede,  326,  g.  was  in  a  passion,  violent;  A.S. 
rese,  violence. 

reuen,  84,  e.  a  raven. 

ricbe,  40,  208,  362,  a  ki^igdom,;  A.S.  rice. 

riden,  216,  to  ride;  pr.  p.  ridinde,  216,  riding. 

ridlen,  234,  ridli,  234,  e.  to  riddle,  sift. 

rihte,  286,  332,  judgment,  348,  right,  straight, 
adj. 

rihtet5,  1,  410,  directeth;  p.p.  i-riht,  364,  set  up; 
A.S.  rihtan,  to  direct,  make  straight. 

rihtwise,  286,  righteous. 

rihtwisnesse,  304,  yVsiice;  A.S.  rihtwisnes. 

rikelot,  88,  a.  viugpie. 

rikenares,  214,  accountants. 

rikenen,  210,  330,  to  give  account,  to  reckon; 
A.S.  reccean. 


GLOSSAKIAL  INDEX. 


461 


rimen,  128,  c. 

rinde,  148,  150,  the  rind,  lark;  A.S.  rind,  id. 

rindleas,  150,  without  hark. 

rinen,  128,  c.  to  touch,  lay  hold  of;  pr.  rineS, 

320;  imp.  rin,  408;  A.S.  hrinan,  id. 
rinunge,  408,  touching;  A.S.  hrinung. 
ring,  A.S.  420,  a  ring. 
ringinde,   140,  ranging,   roving;    A.S.    ring,   a 

circle  ? 
riote,  198,  route,  way.  purpose  ?  Fr.  route  ? 
ris,  100,  twigs,  boughs;  A.S.  hris. 
riwle,  1,  410,  pi.  riwlen,  410,  a  rule. 
riwle'5,  1,  ruleth. 
rixIcS,  80,  164,  a.  248,  374,  ruleth,  governeth; 

A.S.  rixian. 
rixlunge,  248,  rule,  dominion. 
robbares,  334,  robbers. 

robbetJ,  286,  robbeth;  p.p.  i-robbed,  150,  robbed. 
rode,  26,  the  cross. 
roden-takne,  20,  the  sign  of  the  o'oss;  A.S.  rod- 

tacon. 
rode-stef,  the  holyrood,  cross 
rondes,  148,  150,  stores;  Sc.  rungs;  P.E.  rungs, 
the  round  steps  of  a  ladder.   Holloway's  Diet, 
ronke,  268,  e.  rank,  strong,  j^roud;  A.S.  ranc. 
ropes,  rope's,  330,  c.  crieth;  D,  roepen,  to  cry,  call. 
rote,  204,  416,  a  root. 
i-roted,  386,  rooted. 

rotien,  116,  274,  to  rot,  fester;  p.  rotede,  256; 
pr.  sub.  rotie,  352;  p.p.  i-roted,  106,  roted,  84, 
rotede,  216,  rotin,  roteS,  84,  d. ;  A.S.  rotian,  id, 
roue,  152,  a.  roof;  A.S.  rof,  id. 
rouhte,  60,  v.  recche^. 

i-rud,  392,  a.,  freed;  A.S.  hreddan,  to  free,  rid. 
rude,  rudi,  330,  ruddy,  blushing. 
i-ruded,  50,  332,  356,  reddened;  A.S.  readian, 

to  redden. 
ruchge,  rube,  1 82,  e.  rough;  ruhure,  284,  rougher. 
rug,  264,  294,  rugge,  418,  the  back;  A.S.  hryg. 
mine,  178,  b.  synonymous  with  rinen,  q.  v. 
ruken,  266,  to  get  on  the  back,  to  mount. 
ruken,  214,  to  rake  together. 
rukelcn,  214,   406,  to  heap  up;    pr.   ruckele'S, 

214;  A.S.  hreac,  a  rick,  heap;  Sc.  to  rickle. 
rune,  74,   talk,  mystery,  council;  pi.  runes,  96, 

154;  A.S.  run,  id. 
rungen,  rungge,  316,  a.  to  tvring;  A.S.  wringan. 
rungen   up,  22,  a.  to  stand  up);  rung  up,  290, 

rouse  thyself. 
rusten,  344,  to  rust;  i-rusted,  160,  rusted;  A.S. 

rustian,  id. 
rute,  350,  road,  way,  route;  Fr.  route, 
rute,  99,  m.  company,  host,  army,  rout.     Milton, 

Comus,  542. 
ruwe,  120,  184,  rough,  roughness;  A.S.  hruh,  id. 


sacretS,  268,  consecrateth;  Fr.  sacrer. 

sabraz,  364,  a  medicinal  drink. 

sahe,  sage,  56,  k.  164,  c.  a  saying,  word;  A.S. 

sagu,  id. 
saie,  V.  siggen. 

sakelease,  68,  sakles,  116,  b.  362,  e.  innocent, 
A.S.   saeleas,    quiet,    jieaceable;    Sc.    sacless, 
saikless,  id. 
saluz,  388,  salvation;  Fr.  salut,  id. 
salm,  290,  a,  psalm. 
SalmwTirhte,  256,  Psc.lmist. 
sarre,  112,  236,  292,  sorer;  A.S.  sar,  sore. 
salue,  282,  a  remedy;  pi.  saluen,  226,  240. 
salue,  370,  ointment. 
i-salued,  274,  remedied. 
saulene,  182,  f.  of  souls. 
sauuaciun,  242,  salvation. 
sauuen,  98,  to  save. 
sauur,  102, 138,  232,  Z76,savour,  delight;  O.Fr. 

savor, 
sauter,  220,  292,  334,  the  psalter. 
sawe,  98, 108,  256,  360,  a  saying,  speech,  rumour; 

A.S.  sagu,  id. 
scale.  334,  c.  v.  scoale. 
scapeloris,  424,  c.  scapulanes. 
schaldinde,  246,  scalding. 
schale,  skale,  214,  i.  a  howl. 
schamel,   166,  f.  a  stool,  footstool,  bench;   A.S. 

scaniul,  id. 
schandle,  380,  schaundle,  108,  evil  speaking. 
scharne,  106,  k.  scorn. 

scharpscliipe,  380,  a. sharimess;  A.S.  sceaxi,sharp. 
scheaden,  270,  to  separate;  A.S.  sceadan,  id. 
.scheadewe,    242,    364,    366,   a    shadoiv;    A.S. 

sceaduw,  id. 
scheakeles,  94,  shackles,  limits;  A.S.  sceacul,  a 

shackle. 
scheape,  424,  shape,  n. 
scheapes,  362,  d.  skills. 

scheapien,   to  shape;   imp.  schepie'S,  420;   p.p. 
i-scheaped,  200;  A.S.  sceapan,  gesceapan,  to 
shape. 
scheawen,  154,  to  shew;  pr.  scheawe'S,  154,  344, 
sheweth,   revealeth;    p.    scheawede,    154,    250; 
imp.  scheau,  90,    98,   292;   p.p.    i-scheawed, 
112,  154,  230;  A.S.  sceawian,  to  shew. 
scheauware,  90,  a  mirror;  A.S.  sceawere. 
scheauvvinges,  268,  appearances;  A.S.  sceawung, 

a  sight. 
scheche'5,  390,  seeketh;  A.S.  gesecan. 
scheden,  344,  to  drop),  sjnll,  shed,  pour;  pr. 
schede'5,  166;  p.  shede,  420,  a.;  pr.  sub. 
schet,  320,  be  jjotired  out;  imp.  sched,  320, 
schet,  266,  d.  420;  p.p.  i-sched,  402;  A.S. 
scedan,  to  shed. 


462 


GLOSSARIAL  INDEX. 


seliedunge,  262,  shedding,  n. 

scheken,  344,  to  shake;  pr.  schekeS,   60,   240; 

pr.  p.  schekinde.  60;  A.S.  sceacan,  id. 
schelchine,  12,   390,  a  slave,  drudge,  scidlion; 

A.S.  sceale,  a  servant, 
schelde,  252,  392,  a  shield. 
schenden.  816,  to  shame,  confound,  defeat,  destroy, 

pr.    schent,     298  ;    imp.    schend,    266  ;    p.p. 

i-schend,  248,  296,  298;  A.S.  scendan,  id. 
schendful,  112,  158,  200,  g.  322,  356,  shameful, 

ignontinio'us,  re^n'oachfid. 
schendfuliche,  316,  400, 7-eproachfidlij,  disgrace- 
fully. 
schendfulnesse,  322,  vileness. 
scliendlae,    106,   322,    356,    schendlakes,    188, 

disgrace,  infamy,  ignominy,  derision. 
schene,   98,   398,  fair,  beautiful,  bright;  conip. 

schennure,  246,  sehenre,  lOO,  324,  352,  362; 

A.S.  scinan,  to  shine,  seean,  shone;  G.  schon. 
scheomel,  166,  f.  a  stool,  footstool;  A.S.  seamel. 
scheome,  60,  scheomen,  108,  shame. 
scheomen,  312,  to  be  ashamed;  A.S.  sceomian,  id. 
.sclieomeful,  302,  bashfid,  ashamed. 
scheomeleas,  170,  shameless;  A.S.  sceamleas,  id. 
scheomeliche,  366,  ignominiously . 
scheon,  362,  shoes;  A.S.  sceon;  Sc.  shoon. 
scheoinde,  16,  shoeing,  futting  on  shoes;    A.S. 

sceoian,  to  shoe. 
seheortliche,  308,  410,  briefly;  sceortlic,  id. 
scheote'S,  150,  scheot,  60,  pr.  shoots;  scheotunge, 

60,  shooting,  n.;  scute,  60,  schute,  62,  shot,  n.; 

A.S.  sceotan,  to  shoot. 
scheouh.  2i2'shy;  G.  scheu,  id. 
scher,  272,  the  groin,  secret  parts;  A.S.  scaru, 

id. 
selieunelie'5,   schuntes,    242,    d.   shies,   shrinks; 

scheunchinde,  2i2,d.  shying,  shrinking;  A.S. 

scunian,  to  sh^tn. 
schil,  204,  the  mind,  v.  skile. 
schilden,  82,  366,  to  shield,  defend;  pr.  schilt, 

392:  pr.  sub.  i-schilde,  84;  A.S.  scyldan,  id. 
schillings,  398,  d.  shillings. 
schindle'5,  186,  b.  spurneth;  A.S.  scendan  ?  to 

spurn. 
schine'5,  246,  pr.  shvneth;  pr.p.  schininde,  224; 

A.S.  scinan. 
schir,  1, 144, 246,  382,  clear,  piure,  sheer,  sincere; 

A.S.  seir,  id. 
schire,  308,  a  shire,  county,  region;  A.S.  scire,  id. 
schire'S,  ^H,  pnrifieth, 
sehirliche,  ^jiM'e/y,  154,  solely. 
schirnesse,  386,  406,  jtureness. 
schirches,  418,  n.  of  the  church,  v.  eliirche. 
schiue,   416,   a.   a  slice,  piece;    Isl.    skil'a ;    Sc. 

slave,  id. 


scholde,  332,  shoidd. 

schone,  420,  shoes. 

schonken,  258,  legs;  A.S.  scanca,  the  shank. 

schop,  138,  made,  created;  A.S.  sceapan,  to  make. 

schorn,    106,    108,     344,    scorn,    scornful  ;     D. 

scheme,  id. 
schemed,  248,  scorneth. 
scliornunge,  200,  scorning. 
schrapien,  116,  344,  to  scrajie,  erase,  scratch;  pr. 

schrepe^,   186,  344;  p.p.  i-schrapede,  82,  d.; 

screopan,  id. 
schreaden,  416,  schraden,  416,  a.  shreds,  frag- 
ments; A.S.  screade,  a  shred. 
schrift,  A.S.  4,  298,  300,  302,  303,  304,  308, 314, 

confession,  a  confessor;  g.  sehriftes,  6,  418. 
schrift-feder,  316,  340,  a  father  confessor. 
schriuen,  340,  344,  426,  to  confess,  receive  con- 
fession;   pr.    schriue^,    314;    p.    schrof,    68; 

pr.  sub.  schriue,  344;  imp.  schrif,  266;  p.p. 

i-schriuen,  332,  412;  A.S.  scrifan,  id. 
schriuinges,  268,  f.  acts  of  confession. 
schrude,  300,  a  garment;  A.S.  scrud. 
schruden.  214,  412,  414,  to  clothe;  pr.  schrude'S, 

260;    p.   schrudde,    302;    p.p.    i-schrud,    66, 

166,  260;  A.S.  scrydan,id. 
schuchteth,   schutten,  312,  d.  get  rid,   shut  of; 

A.S.  sceadan  ?  v.  schuncheS. 
schucke,  316,  326,  the  devil;  A.S.  scucca,  id. 
schuldi,  206,  guilty. 
sehule'S,  212,  scowleth. 
sehuUe,  296,  skull. 
schunche'5,    312,   pr.   pi     drive    away;  pr.  sub. 

sehunche,  380,  slink  away;  Sc.  to  shank  away, 

to  send  aioay  peremptorily  any  one  whom  it  is 

desirous  to  get  rid  of;  A.S.  sceanea,  the  shank, 

legs  1 
schuntes,  d,  v.  242,  scheunehe^. 
schunien,  82,  86,  to  shun,  avoid;  p.  schuneden, 

286;  pr.  sub.  schunie,  92;  A.S.  scunian,  id. 
schuppare,   138,  schuppinde,  200,  the  Creator; 

A.S.  sceapan,  to  create. 
schurge,  418,  a  scourge;   Fr.  escourgee,  id. 
schurte'5,   422,   imp.    divert;    Sc.    to   shurt;    G. 

scherzen,  id. 
schutte'S,  96,  imp.  shut;  A.S.  scyttan. 
schuue'S,    314,    pr.    shoveth,    shoveleth;    p.p.    i- 

schuuen,  316;  A.S.  sceofan,  to  shove,  thrmt, 
sckucke  [1.  schucke],  the  devil;  A.S.  scucca. 
sclattes,  slette^',  212,  b.  hang  down,  as  a  dog  its 

ears, 
scoale,  214,  schale,  skale,  214,  i.  a  bowl. 
scotten,  348,  360,  to  share;  pr.  schotteS,   348; 

A.S.  sceotan,  to  expertd  money  in  common. 
scragen,    4,    d.    scraggy,    lean,   skin    and    hone, 

rugged. 


GLOSSARIAL  INDEX. 


463 


scratte^,   186,  b.    scratcheth;    P.E.   to  scrat,    to 

scrcqie  together, 
scrowe,  42,  284,  a  scroll,  booh. 
i-sealed,  388,  sealed. 
sec,  330,  sucked. 
sec,  176,  370,  seke,  370,  sich;  com.  seccure,  46, 

more  sich;  A.S.  seoc,  id. 
sechen,  164,  318,  350,  to  seeh;  pr.  seche'S,  274, 
324.  358;  p.  souhte,  130,  318;  pr.  sub.  seche, 
234;  imp.  s.  seeh,  102;  pi.  seche'S,  342;  pr.  p. 
sechinde,  152;  p.p.  i-souht,  314;  A.S.  secan, 
to  seeh. 
secli,  50,  pr.  sub.  fall   sich;    A.S.    sseclian,   to 

sicken. 
secnesse,  112,  360,  sichnese;  A.S.  seocnes,  id. 
scene's,  368,  sickeneth. 
sedole?   12. 

see,  230,  a  lake,  sea;  G.  see,  a  lah^ 
sege,  238,  a  throne. 
seihte,   250,   256,  seihtness,   25,    120,  seihness, 

426, 2}eace. 
seihtni,  28  [1.  seihtnien],  to  he  reconciled,  at  peace; 
pr.  seihtne^,  374;  p.p.  i-seihtned,  336;  A.S. 
sehtian,  to  reconcile. 
seim,  412,  lard. 
seke,  330,  364,  sich. 
selcu'Se,  8,  360,  stranje,  uncommon;  A.S.  seld- 

cu^,  seldom  hnoicn. 
seldcene,  78,  80,  seldom,  rarely  hajypeninf/;  A.S. 

seld,  seldom,  ceniian,  to  bring  forth, 
.selde,  72,  seldom, 
seldhwonne,  428,  seldom, 
seldspeche,  76,  taciturnity. 
sell,  64,  108,  352,  i-seli,'  50,  182,  blessed,  good, 

happi/;  A.S.  selig,  id. 
seUliche,  184,  hapipy. 
seluh^e,   354,    398,    i-seluh'Se,    282,  happtiaess; 

A.S.  gessel'Se,  id. ' 
semblaunt,  90,  128,  416,  aj>pearance,  shew;  Ft, 

semblant. 
semen,  180,  f.  seem;  semde,  112,  b.  seemed. 
senden,  422,  to  send;  pr.  .sent,  246,  256,   seint, 
192;    pr.    sub.    sends,    416;    imp.    sende'S, 
246. 
seolk,  420,  silh;  A.S.  seolc. 
seoluer,  152,  seolure,  398,  silver. 
i-seon,  92,  188,   i-seonne,  92,  to  see;  pr.  i-seo'S, 
196,  isih^,  6,  422,  isihst,  178;  p.  i-seib,  166, 
272,   i-seien,   190;  pr.   sub.   i-seo,  348,   352; 
p.  sub.  i-seie,  242;  p.p.  i-seien,  92;  A.S.  ge- 
seon,  id. 
seoruwe,  190,  354,  sorroiv;  A.S.  sorg,  sorh,  id. 
seoruwen,  308,  to  be  sorry, 

seoruhful,    110,    sorrowftl,    conip.   seoruhfulure, 
308;  A.S.  sorhful. 


seoruhfuUiche,  400,  sorrowfully;  A.S.  sorhlice. 
seoSb'en,    146,    284,    since,    afterwards;    A.S. 

seo'5'San . 
seoue,  236,  324,  seven;  seoue'Se,  382,  seventh. 
seouvven,    to    sew;    imp.    seou-we'S,     420  ;    p.p. 

i-seouwed,  200;  A.S.  siowian,  id. 
seruie,  6  [1.  seruien],  to  serve;  pr.  serue'S,  422. 
sette,  358,  a  sitting,  seat. 

setten,    274,    to  set,  plant,    settle,    siibside;    pr. 
setteS,  32;  p.  sette,  270;  p.p.  i-set,  254,  378; 
i-sette,  412,  416,  428;  A.S.  settan,  id. 
sewid,  88,  f.  shewed;  A.S.  sceawian,  to  shew, 
shede,  420,  a.  lost,  injured;  Sc.   skaithed;  A.S. 

seea'San,  to  hurt. 
shene,  10,  bright;  A.S.  scinan,  to  shine. 
shwuche,  318,  such. 
sibbe,  204,   hindred,   related   by  blood;  Sc.  sib; 

A.S.  sib,  id. 
sic,  176,  sik,  178,  sich. 
sides,  398,  shekels. 
siden,  A.S.  392,  sides. 

sigaldren,  208,  sigaldrie,  208,  c.  sorcery,  divina- 
tion;  MS.  Oxon.  sortilegia. 
i-sigge,  172,  ich  sigge,  I  say. 
siggen,  24,  346,  426,  to  say,  recite;  pr.  sigge'S, 
22,   24,  sei^\  182,  358,  376,  382,  408,  seist, 
408;  p.   seide,  72,   224,  352;  pr.  sub.  sigge, 
8,   20,  120,  saie,   120,  b.;    imp.  sigge'S,   18, 
262,  346,   seie,   238,   352;    pp.   i-seid,   182, 
274,  374;  A.S.  seggan,  id. 
sihSe,  52,  90,  94,   pi.  sihSen,  94,  sight;    A.S. 

gesiht,  id. 
i-sih^,  8,  sighs,  strains;  A.S.  sican,  to  sob,  sigh, 
sike^,  32,  sikes,  284,  pi.  n.  sighs;  A.S.  siccet.w 

sigh. 
sike,  32,  112,  394,  sick;  A.S.  seoc. 
siker,  60,  102,    158,  256,  266,  424,  safe,  sure, 

trusty,  surely;  Sc.  sicker;  Gr.  sicher, 
sikerliche,  352,  364,  surely,  securely. 
sikernesse,  342,  security. 
sikerure,  164,  more  secure. 
singen,    44,    424,    to   sing;    pr.    singe's;   pr.    p. 

singinde,  424. 
sitten,  22,  266,  358,  to  sit;  pr.  sit,  332;  p.  sete, 
238;  pi.  seten,   258;  pr.  sub.  site,  290,  sitte, 
358;  A.S.  sittan,  id. 
si«en,  A.S.  18,  76,  160,  236,  times. 
sker,  136,  clear,  free,  secure;  com.  skerre,  314, 

350;  A.S.  scir,  j:)Mr«. 
skeren,  308,  to  acquit,  free,  clear. 
skerre,    242,    d.   shy,   startled,  frightened;    Sc. 
skairy,  a  shairy  horse,  one  that  easily  takes 
fright;  E.  to  scare, 
skil,  306,  skile,  206,  228,  270,  272,  306,  schil, 
204,  reason,  the  mind;    g.  skiles,   204,   288, 


464 


GLOSSARIAL  INDEX. 


294,  346,  skiles  gettunge,  the  mind''s  consent; 
Sw.  skal,  reason,  arffumenl. 
skirmen,  212,  to  skirmish,  fence,  strike;  pr.  skir- 
me'S,  212;  MS.  Oxon.  impungit;  Fr.  escrinier, 
to  fence,  tilt. 
skulkin,  400,  b.  to  shilk,  slink  away. 
skurgen,  258,  scourges. 
slakien,  \^i,  to  slacken,  cease,  become  remiss;  A.S. 

slacian,  id. 
sleate'5,  212,  334,  sleeteth,  aims  at,  hangs  clown 

his  ears,  like  a  dog  in  pursuit  of  game, 
slean,  138,  slenne,   130,  to  slay;  pr.  slea'5,  118, 
210,  252,  slayeth;  p.  slouh',  118,    136,   298, 
336;  pi.   slowen,  270,   366,  slew;   imp.   slea, 
206,  sle'S,   266,  e.  ;   p.p.    isleiene,   118,   156; 
A.S.  slean,  slagan,  to  slay. 
slepen,  238,  270,  272,  to  sleej);  pr.  slepe«,  212; 
p.  slepte,  270,  sleptest,  238;  pr.  p.  slepinde, 
224, 
slep,  212,  a  sleeper. 
slepie,  272,  slee^oy. 
sleuen,  56,  sleeves;  A.S.  slief,  sleeve. 
slibbri,  74,  e.  slippery;  A.S.  slipur,  id. 
sliddri,  74,  252,  slippery;  A.S.  slidan,  to  slide. 
sliddrunge,  252,  sliding,  slippery. 
sliden,  252,<o  sZt'cZe;  •pr.&Wt,  slides;  A.S.  slidan,  id. 
slim,  276,  slime. 

slouh^e,  144,  194,  252,  sloth;  A.S.  slaw,  slow. 
slowe,  212,  a.   sluggard;    slouh,  258,  sloio,  in- 
dolent. 
sluggi,  258,  sluggish. 

slummi,  258,  slothful,  lazy ;  A.S.  slimig,  inuddy. 
smeeh,  94,  276,  376,  taste;  A.S.  sniaec,  id. 
smecchen,  324,  to  taste;  p.  smeihte,   106,  114, 
238,  smaehte,  114,   e.;  p.p.   i-smeeched,  92, 
94;  A.S.  smoecean,  to  taste. 
smecchunge,  64,  104,  tasting. 
smechleas,  138,  376,  tasteless. 
smel,  smele,  314,  324,  small;  A.S.  smsel,  id. 
smel,  104,  106,  smell;  pi.  smelles,  104. 
smellen,  to  smell;  pr.  p.  smellinde,  340. 
smeorten,  238,  to  smart;  pr.  smeorte'S,  326;  A.S. 

smeortan. 
smeortunge,  294,  smarting. 
smeo'Sien,  284,  to  work  as  a  smith;  pr.  smeo'Se^, 

52,  smiSes,  52,  g, ;  A.S.  smi^ian,  id. 
sme'Se,  1,  smooth. 
sme'Sen,   4,   to   make  smooth;    smeSe^,  4,   184, 

maketh  smooth;  A.S.  smet?ian. 
smitare,  156,  smiter;  A.S.  smitan,  to  strike. 
smiten,  366,  408,  to  smite,  strike,  dart;  pr.  smit, 

94;  A.S.  smitan. 
smi5,  78,  a  carpenter,  smith;  A.S.  smitan. 
smi'S^e,  284,  smithy. 
i-smoked,  316,  tasted,  touched  ;  A.S.  smajcan. 


smurien,  372,  378,  to  anoint ;  pr.  smurie^,  244; 

A.S.  smyrian,  id. 
smuriles,  372,  ointments;  A.S.  smyrels,  id. 
smurSre,  272,  smoulder,  smoke ;  A.S.  smoran. 
snakere'5,   380,  pr.  cometh   in  a  sneaking   and 
hypocritical  manner;  pr.  p.  snakerinde,  290; 
A.S.  snican,  to  sneak,  creep;  snaca,  a  snake. 
sneasin,  snesen,  212,  f.  to  strike  through,  pierce; 

A.S.  snas,  a  sjnf. 
sneates,  sneatres,  82,  f.  good  advice;  A.S.  snoter, 

wise,  prudent. 
snecelien,  324,  to  snatch. 
sol,  324, /o«f^,  dirty;  A.S.  sol,  soil,  filth. 
some,  426,  concord;  A.S.  som,  id. 
somed,  88,  264,  308,  372,  388,  together,  at  the 

same  time,  nnited. 
somentale,  426,  a.  concord;  A.S.  somen,  somed, 

together,  tgle,  speech. 
somlich,  94,  semlieh,  94,  i.  seemly,  proper;  Gr. 

ziemlich,  id. 
isompned,  \%^,  joined;  A.S.  somnian,<o  assemble. 
somrednesse,    254,    concord,   unanimity ;    A.S. 

samrade,  id, 
sond,  402,  sand;  A.S.  sand,  id. 
sonde,    104,   126,  184,    190,   272,   368,  a  mes- 
senger, anything  sent,  a  sending;   pi.  sonden, 
246,  388. 
sondesraon,  190,  256,  a  messenger,  ambassador; 

pi.  sondesmen,  388. 
sone,  422,  soon;  A.S.  sona,  id.  com.  sonre,  58, 

266,  sooner. 
i-sonted.  350,  sainted,  made  saints;  O.Fr.  saintir, 

id. 
sopare,  152,  a  seller  of  soap,  a  pedlar. 
sope,  soapi;  A.S.  sape;  Sc.  sape,  saip. 
sor,  354,  376,  pai7i,  anxiety;  A.S.  sorg. 
sore,  272,  sorrow,  contrition. 
sori,    282,   sorie,    384,    sorry,    unhappy;    com. 

soriure,  310,  sup.  sorest,  382,  most  sorrouful. 
soriliche,    224,    354,    painfully;    A.S.    sarlice, 

swarliee. 
sot,  Z^a,  foolish. 

so-S,  A.S.  138,  302,  true;  so«es,  102,  adv.  truly. 
softest,  A.S.  26,  ever  true. 
so'Sliche,  12,  240,  242,  truly,  really,  certainly; 

A.^.  so'Slice,  id. 
sotschipe,  362,  ^22,  folly;  A.S.  sotscipe. 
sparien,  416,  to  spare;    p.p.   i-spared,   i-sparet, 
364,   d.   i-spareded    [1.  i-spared],  364;   A.S. 
sparian,  id. 
spat,  104,  e.  a  spot,  stain. 
spatie,  104,  g.  stained,  spotted;  A.S.  spsetan,  to 

split. 
speches,  speckes,  288,  b.  specks;  A.S.  specca,  « 
speck. 


GLOSSARIAL  INDEX. 


465 


speche,  82,  98,  100,  speech i  sjiea king. 

speken,  72,  74,  98,  to  sjieal:;  pr.  speke^,  82,  88, 

100;  p.  spec,  78,  272;  p.p.  i-spoken;  pr.  sub. 

speke,  104;  A.S.  specan,  id. 
spekeful,  100, 2}i'cd{n(/;  A.S.  spsecan,  to  speak, 
spele'5,  170,  300,  284,  372,  sjieaketh,  meaneth; 

A.S.  spellian,  to  speak,  tell,  relate. 
spelles,  120,  stories;  A.S.  spell,  a  story,  tale, 
spellunge,  A.S.  64,  104,  discourse,  speaking, 
spense,  350,  exjxnse. 
speowen,  240,  346,  to  vomit,  pr.  speowe'S;  A.S. 

speowian,  id. 
sperclinde,  34,  gloiving;  A.S.  spserc,  a  spark. 
speren,  80,  g.  to  spar;  pr.  spared,  sperres,  70,  g. 

shntteth,  sparreth;  A.S.  sparran,  to  shut. 
spet,   240,  spette'5,   78,  sjritteth;  p.  spette,  106; 

imp.  spi,  310,  spit;  A.S.  spittan,  to  spit. 
spitel  staf,  sputel  stef,  384,  a.  spade  ? 
spitel  vuel,  148,  leprosy. 
sprenge'S,  16,  imp.  spHnkle;  p.p.  i-spreinde,  92, 

i-sprengde,    92,    b.   spread,    dispersed;    A.S. 

sprengan,  to  sprinkle,  disperse. 
spreoue,  248,  trial,'proof. 
spret,  98,  spreads;  p.p.  i-spredde,  230,  i-spred, 

390,  extended,  spread;  A.S.  sprsedan,  to  spread,. 
sprintles,  276,  twigs;  M.S.  Oxon.  raniusculi. 
sprutte^,  86,  sprozUeth;  A.S.  sprytan. 
spotle,  288,  spittle. 

spotlunge,  188,  spitting;  A.S.  spatlung,  id. 
spurnen,  188,  ?o  stoJHJ^e;  pr.  spurneS,  186;  A.S. 

spurnan,  id. 
spuse,  98,  a  spouse,  hnde;  Fr.  epouse. 
spuse-bruche,  56,  adultery. 
sput,   196,   b.    speeds,  urges  ^    A.S.   spedan;    G. 

spuden,  sputen,  to  sp)eed. 
i-stald,  6,  instituted,  established;  A.S.  sta'Selian, 

to  establish. 
stalen,   354,  arms,  or  sides  of  a  ladder;   A.S. 

Stffilg. 

stalewarde,  272,  stout,  firm,  steady;  A.S.  stal- 
ferh'Se,  id. 

stalewardliche,  80,  344,  stoutly,  firmly,  reso- 
lutely. 

stamin,  418,  a  kind  of  shirt. 

Stat,  204,  state,  condition. 

sta'Selwur'Se,  272,  b.  steady. 

steaue,  292,  a  staff;  A.S.stoef. 

stefne,  76,  82,  120,  126,  162,  236,  366,  414,  a 
voice;  A.S.  stefn,  id. 

istefned,  310,  established;  A.S.  stefnian. 

steire,  284,  352,  ste}),  degree;  A.S.  stasger. 

steken,  bisteken,  62,  to  shut;  p.p.  i-stekene,  50; 
Sc.  to  steek,  id. 

stel,  160,  steel;  A.S.  style. 

stenede,  122,  storied. 

CAMD.  SOC. 


stenh,    84,   stunch,    104,  216,    a   stench;    A.S. 

stenc. 
steorc,  132,  a.  stork  [1.  struccion,  ostrice,  132,  b.]  ; 

A.S.  store,  a  stork,  struta,  an  ostrich. 
steorc-naked,  260,  stark  naked;  A.S.  sterc,  stearc, 

stark. 
steorue'S,  222,  pr.  dieth;  p.  sterf,  360,  366;  p.p. 

i-storuen,  308,  a-storuen,  310;  A.S.  steorfan, 

to  die. 
Sterne,  218,  sturne,  366,  stern;  A.S.  stearn. 
stert-hwule,    336,    an   instant,   the   last  fleeting 

moments;    A.S.  steort,  stert,  the  tail,  extreme 

23oint,  hwile,  time,  horula. 
steuene,  160,  a  voice;  AS.  stefn. 
stiche,  110,  282,  326,  370,  a  stitch,  sharp  pain; 

A.S.  stiee. 
i-stieched,  424,  a.  A.S.  gesticeed,  stuck,  pierced. 
sticke,  370,  spoon;  A.S.  sticca. 
stien,  40,  356,  362,  364,  to  ascend;  pr.  stih'S, 

p.   steih,  250;  p.p.  i-stien,  400;  A.S.  stigan, 

to  ascend. 
istihd,  424,  raweci  [^iei-ce(£.'  A.S.  stician];  A.S. 

stigan,  to  ascend. 
stilrS,    272,   stabs;    stihten,  272,  stabbed;   A.S. 

stician,  to  stab,  stick. 
stike'S,  214,  hccunteth. 
stille,  A.S.  116,  silent. 
stilled,  186,  A.S.  stillan,  to  still. 
stilliche,  82,  silently;  A  S.  stillice. 
stil'Se,  156,  sileiice;  A.S.  stillan,  to  still. 
stinge-5,  82,  208,  pr.  stingeth;  imp.  stink,  230, 

sting,   230,  b.;   pr.  p.    stinginde,    82,   stinc- 

ginde,  294;  A.S.  stingan,  to  sting. 
stinken,  86,  to  stink,  give  forth  or  smell  an  odour 

of  am/  kind;  pr.  stinkeS,  84;  p.  stone,  326, 

s'tong,' stank,  230;  pi.  stunken,  230;  pr.  sub. 

i-stinckeS  ;    im.    sub.    stunken,    86 ;    pr.     p. 

stinkinde,  84, 164,216;  A.S.  stenean,  to  smell. 
stiward,  386,  a  steward. 
stod-mere,  316,  stud-mare,  brood-mare. 
stol,  166,  stool;  A.S.  stol. 
stolde,  8,  established;  A.S.  sta'Selian,  to  settle. 
stonden,  266,  to  stand;    pr.   stonst,  236,  «tont, 

266,  stonde'S,  366;  p.  stod,  352,  370;  A.S. 

standan,  id. 
stonene,  378,  of  stone. 
storien,  154,  d.  histories. 
strapeles,  420,  drawers? 
strea,  295,  324,  straw;  A.S.  streaw. 
streamden,     188,    e.    streamed,    flowed ;     A.S. 

streamian. 
streccheS,    378,    pr.    stretcheth,    extendeth;     p. 

streihte,   280;  imp.  strik,  408;  p.p.  i-streiht, 

362,  390;  A.S.  strecean,  to  stretch. 
strenden  [1.  stremden],  188,  e.  streamed, flowed. 


3  0 


466 


GLOSSARIAL  INDEX. 


strenc'Ses,  270,  stront/holds. 

strengest,  280,  strongest, 

stiengre,  326,  more  difficult. 

stren'b'e'S,  140,  sti  engtheueth. 

stren'Se,  140,  sti'enc^e,  280,  strength. 

streones,  208,  210,  234,  j;(i-Oi^eji,y;    A.S.  strynan, 

to  beget,  procreate. 
streone'5,  234,  278,  hegetteth,   conceiveth,   giceth 

birth;  p.p.  i-streoned,  QQ,  210;  A.S.  streonan, 

strynan,  to  beget. 
strete,  104,  street,  road;  A.S.  strsct. 
strik,  408,  stretch,  extend,  v.  strecche'5. 
strof,  398,  strove. 
stronge,   112,   362,   strict,  severe,  austere;    A.S. 

strong,  streng. 
stronglukest,  218,  most  strongly. 
struccion,  132,  b.  an  ostrich. 
strueS,    294,   f.    destroyeth;    pi.    struien;    A.S. 

strudan,  to  ravage. 
struginde,  136,  g,  being  racked,  tormented  i  A.S. 

sti'eccan,  to  stretch. 
strunden,  strundes,  188,  e.  streams;  A.S.  strand  ? 
i-struped,  148,  g.  strip'ped,  2}eeled;  D.  stroopen, 

to  peel. 
struste'S  [1.  trusted"],  380,  trusteth;  A.S.  trywian, 

to  trust. 
strusti  [1.  trusti],  66,266,  confiding. 
sturie'S  [1.  struie'S],  294,  destroy. 
stucchenes,   14,  298,   342,   412,  sections,  parts; 

A.S.  stye,  ii  piece. 
studefest,   302,  studeuest,  340,  steadfast;    A.S. 

stsedfsest, 
stude,  4,  68,  250,  316,  410,  a  jjtece;  pi.  studen, 

136, 144,  342,^?a«5;  ine  stude, -iswfeac?;  A.S. 

styde,  a  'place. 
studeuestliche,  162,  constantly. 
studesta'Selfestnesse,  6,  steadfast  continuance  in  a 

place. 
stude'5,  142,  stut,  142,  i.  steadieth,  giveth  sup- 
port to. 
stunche,  216,  v.  stenh. 
stunde,  68,  190,  240,  310,   an  hour,  time;  A.S. 

stuiid,  id. 
stunt,  202,  stands  still;  A.S.  stynt,  standeth. 
stunten,  stutten,   72,  f.  to  stop,  stint,  restrain; 

A.S.  stintan,  id. 
sturbinge,  154,  tumult,  disturbance;  A.S.  styrian. 
i-sturbed,  428,  disturbed. 
sturien,  130,  268,  306,  422,  to  move,  be  moved, 

bestir,  disturb;   pr.   sture'S,   82,  296,  sturieS, 

198,   332,404;  imp.  sture,    290;  pr.p.  sturi- 

inde,  152;  A.S.  styran,  styrian,  id. 
sturiunge,  188,  a  shaking,  moving;  pi,  sturiunges, 

294,  emotions. 
sturiie,  268,  304,  366,  428,  stern;  A.S.  stearne. 


stutten,  42,  a,   72,  f.   to  stop,  check,  stand;  pr. 

stutte'5,  350,  b. 
succurs,  244,  sukurs,  386,  aid,  help. 
sufl're,  328,  imp.  suffer. 
suhe^,  suhe^e,  208,  a.  ensueth. 
suhiende,  428,  k,  sounding,  loud;  Sc.  sough,  a 

sound,  as  that  made  by  the  wind,  a  rumour. 
suilede,  158,  i-suiled,  160,   i-suled,  396,  soiled, 

p>olluted;  A.S.  sylian,  to  soil,  defile. 
sulement,  Fr.  266,  only. 
sullen,  148,  190,  396,  398,  to  sell;  pr.  sulle^S, 

398;    p.    solde,    398;    imp.    sale,    290;    A.S. 

sylian,  to  sell. 
sulue,  328,  self;  A.S.  sylf,  seolf. 
suluh,  384,  a  plough;  AS.  sulh,  id. 
sumdel,  18,  116,  212,  216,  someivhat,  somewhere; 

A.S.  sum,  dsel. 
sumehwule,  390,  sometimes. 

summechere,    216,    336,   408,    someu'hut,   some- 
time. 
sunderlepes,  90,  c.  separately;  A.S.  synderlyp, 

peculiar. 
sunderliche,   90,   302,  separately;  A.S.  sunder, 

separate. 
sundren,   270,  to  separate,  diff'er;   pr.  sundre'S, 

426;  p.  sundrede,  414;  p.p.  i-sundred,  252, 

412;  A.S.  syndrian,  id. ;  Sc.  to  synder. 
sune,  426,  son. 
sunegen,   304,  306,  to  commit  sin;  pr.  sunegest, 

1, sunegeS,  428;  p.  sunegede,  118, sunegude, 

224;  pr.  sub.  sunegie,  58,  sunege,  302;  p.p. 

i-suneged,  306;  A.S.  syngian,  id, 
sunegunge,  52,  sinning. 
sunendei,  412,  Sunday. 
sunne,   118,   302,  312,  sin;    pi.    sunnen,    304; 

A.S.  synne. 
surre,  so'urer;  A.S.  sur,  sour. 
sutare,  324,  shoemaker;  A.S.  sutere;  Sc.  sutar. 
sutel,  154,  208,  362,  manifest;  A.S.  sutol. 
suteliche,  112,  jjlainly;  A.S.  swutelice. 
sutelie,  154,  382,  pr.  sub.  may  be  manifest;  p.p. 

i-suteled,  8,  154;  A.S.  sutelian,  to  make  clear, 

manifest. 
suti,   228,  base,  foul;    MS.   Oxon.   turpis;  A.S. 

soot,  soot. 
suuel,  192;  A.S.  sufel,  opsonium. 
suwe,  204,  a-  swine;  A.S.  sugu. 
suwe'5,  208,  ensueth;  MS.  Oxon.  sequatur. 
suwie,  306,  sigh;  A.S.  seofian,  to  sigh. 
suwinde,  256,  secretly  u-kisp)ered;  A.S.  swugian, 

to  be  silent;  Sc.  sough,  a  'whisper,  rumour. 
suwinde,  428,  vehement;  A.S.  swogende,  sound- 
ing, raging. 
swalm,  274,  e.    infiammatioji;    A.S.    swtelan,  to 

burn. 


GLOSSARIAL  INDEX. 


467 


swar,   sware,    344,  svearing;  A.S.   swerian,    to 

sicear, 
swarte,  304,  306,  hlack;  swarture,  284,  Uacker; 

A.S.  sweart,  id. 
swat,  104,  e.  sweat;  swati,   104,  g.  sweati/;  A.S. 

swatig,  id. 
sweamen,  312,  330,  398,  to  grieve,  rex,  dkpleasc; 

pr.  sweameb",  404,  sweame,  sweme,  312,  s&. 
swefne,    224,    a  dream;   swefnes,   268,  dreams; 

A.S.  swefn,  a  dream. 
sweinde,  280,  swung;  A.S.  swengan,  to  stcing. 
swel,  274,  inflammation,  v.  swalm. 
swenchen,  134,  230,  to  svinge,  beat,  afflict;  imp. 

sweng,  290,  swench,  290,  d.;  A.S.  swencan, 

swingan,  id. 
swenges,  80,  318,  ^'t-^,  costs,  violent  efforts,  temp- 
tations; A.S.  swing,  a  scourge,  ichip, 
sweore,  392,  the  neck;  A.S.  sweora,  id. 
swerien,  70,  to  sicear;  pr.  swere'S,  98,  198;  p.p. 

i-sworen,  96;  A.S.  swerian,  id 
swet,   pr.  sweateth,  p.  swette,   110,   360;   A.S. 

swfEtan,  to  sweat. 
swete,  312,  sweet,  v.  swote. 
sweteliche,  264,  430,  kindh/,  gentbj. 
swiftschipe,  398,  swiftness. 
swihende,  70,  d.  v.  swiSwike, 
swike,    98,  222,  236,  272,  a   traitor,  deceiver, 

cheat;  A.S.  svviea,  id, 
swikele,   180,   268,  fraudident,  deceitful;    com. 

swikelure,  180,  more  deceitful. 
swine,  A.S.  94,  110,  220,  swWke,  306,  swinke, 

220,  382,  pi.  swinkes,  240;  labour,  toil. 
swinken,   to   labour;    pr.    swinke^,    130,    382 ; 

p.  swonc,  110,  258,  430,  swane,  swong,  230  g.; 

pr.  p.  swinkinde,  260;  p.p.   i-swunken,  404, 

416;  A.S.  swinean,  id. 
swincfule,  292,  360,  toilsome. 
i-swipt,  228,  252,  swejH;  A.S.  swapan,  to  stceejK 
swire,  58,  the  neck;  A.S  swira. 
swi^e,  A.S.  236,  quickly,  very,  greatly. 
swi'Swike,  70,  swihende  wike,  swiwike,  70,  d. 

the  holy  week,  the  great  week;  A.S.  swi'S,  great, 

weoc,  week. 
swoke,  236,  b.  a  traitor,  deceiver,  v.  swike. 
swope'S,  314,  sweepeth. 
i-sworen,  96,  sworn;  A.S.  gesworen,  id. 
swot,  110,  360,  sweat;  swoti,  104,  sweaty;  A.S. 

swat,  sweat. 
swote,  80,  116,  swete,  116,  238,  sweet;  swote, 

238,  sweetly;  A.S.  swot,  swet,  id, 
swotnesse,  80,  92,  siveetness;  A.S.  swetnes. 
swowinde,  288,  swooning,  fainting;  A.S.  aswu- 

nan,  to  swoon. 
swuc,  112,  swuch,  312,  swuclie,  84,  188,  208, 

such;  A.S.  swulc,  id. 


swuchne,  96,  312,  such,  of  such  kind,  qu.?  swuch 

kunne. 
swulne,  382,  such,  such  a  one. 
swii'Se,  iZO,very,  greatli/,  strongly,  quickhi;  com. 

swu«ere,  92,  266,  336,  swivSure,  182.' 
sykelunge,  82,  g.   manife.stly  an   error  for  filie- 

lunge,  q.v. 


tadden,  214,  toads;  A.S.  taden,  id. 

tale,  A.S.  64,  66,  68,  104,  280,  316,  424,  talk, 

conversation,  account,   estimation,  a  tale;  pi. 

224,  tales, 
tale,  316,  number,  v.  tel 
talie,  356,  pr.  speaA-;  A.S.  talian,  to  speak,  com- 

pttte. 
tauh,  394,  though. 
i-tawed,   418,  tawed;  A.S.  tawian,  to  taw,  ]}re- 

pare,  or  dress  leather. 
team,  A.S.  336,  offspring,  progemi;  pi,  teames, 

216,  288. 
techen,  210,  422,  to  teach;  pr.  teehe'S,  220,  428, 

tekeSe,  50;  p.  tauhte,  54,  teihte,  158;    p.p. 

i-teiht,  170,  308;  A.S.  tiiecan,  to  teach. 
i-teied,   14,  254,  tied,  connected;  A.S.  tian,  to 

tie. 
tele's,  332,  draweth;  A.S.  teon,  to  pull,  draw. 
teile,  198,  254,  a  tail;   i-teiled,  206,  having  a 

tail;  A.S.  tiegel,  a  tail. 
teken,  78,  g.  170,  174,  to  add;  imp.  teke,  78, 

106,  140,  156,  add,,  \>ev  teken,  moreover;  A.S. 

to-eacan,  to  join,  add  to. 
tcl,  372,  mrmber,  n. 
tellen,  154,  to  tell,  number,  account,  estimate;  pr. 

telle,  356,  tellest,  100,"  telle-S,  154,  170,  200, 

234,  252,  254,  256,  356;  imp.  tel,  42,  tele, 

42,  c;  p.p.  told,  356,  i-told,  198,352,354; 

A.S.  tellan,  id. 
tellunge,    170,   accou7d,    estimation,    reckoning; 

pi.  teolunges,  208. 
temien,  138,  to  tame,  subdue;   p.  sub.   temede, 

176;  A.S.  temian,  id. 
temen,  to   generate,  give    birth    to,    bring  forth; 

pr.  temeS,  220,  288,  308;  A.S.  teruan,  id. 
tempti,  228,  pr.  sub.  tempt;  imp.  tempte,  228; 

p.p.   i-tented,  228,   230,  234;  Fr.  tenter,  to 

tempt,  try. 
tende,   296,  pr.    .sub.    kindle;    A.S.    tendan,    to 

kindle. 
tendre,  Fr.  112,  tender;  sup.  tendrust,  112. 
teo,  256,  the. 
teone,    114,    184,    188,    192,   236,    428,    imin, 

vexation,    suffering,    wrong,    reproach;    A.S. 

teona,  id. 


468 


GLOS8AR1AL  INDEX. 


teoneS,  118,  pr.  pi.  molest,  ancjer;  A.S.  teonan, 

to  molest,  anger. 
teonne,  278,  then, 
i-teoi^eged,  2S,  tithed,  paid  tithes;  A.S.  teo^ian, 

to  tithe. 
tep,  296,  imp,  tap,  hit,  imt;  Fr.  taper,  to  tap, 
tet,  88,  236,  that. 
te-teren,  84,  to  tear  in  pieces;  pr.  tetere^,  362; 

A.S.  to-teran,  id. 
te'5,  236,  288,  teeth,  v.  to«. 

J^afunge,  334,  1.  consent;  A.S.  J>afian,  to  consent. 
|>ase,  16,  h.  these. 
J^auh,  6,  418,  though,  although,  however;  A.S. 

beh,  fieah,  id. 
he,  pron.  thee. 
i>e,  jf>en,  \>ene,  the. 
J>eau,  88,  278,  virtue,  henefit;  pi.  )>eawes,  158,  a. 

200,    240,    276,    300,    virtues,    morals,  good 

deeds;  g.  pi.  }>eawene,  278;  A.S.  Jjeaw,  id. 
|>eaufule,  422,  moral,  edifi/i7ig. 
t^eawe,  184,  deiv;  A.S.  deaw,  id. 
Jjenchen,  204,  to  think;   pr.  t>enche'5,  192;    p. 

J'ouhte,  266;  imp.  J?enc,  184,  henche^,  186, 

200;  p.p.  i-}>ouht,  164,  thought;  A.S.  J>enean, 

id. 
\>eo,  114,  230,  J?eoa,  314,  then,  when,  the,  that, 

then;  A.S.  ha,  then,  until,  when,  as. 
}>eode,  250,  a  people,  couutrij;  A.S.  J>eod. 
t^eof,  A.S.  174,  a  thief;  pi,  ]>eoues,  174,  292. 
heofte,    208,    >eof6e,    202,    382,    theft;     A.S. 

JjeofS. 
J?eonne,  240,  then. 
J>eoneward,  294,  thence  away. 
l^eos,  these. 
heosternesse,    142,   146,    352,   darkness;    A.S. 

tjeosternys,  id. 
Jjeostre'5,  9'i,darkeneth;  A.S.  J>eostrian,  to  darken, 
Jjeote'S,  120,   houieth;  A.S.  J?eotan,  to  howl,  to 

blow  a  horn;  Sc.  to  toot. 
J>eoiidome,    32,    218,  bondage,  thraldom;    A.S. 

heudom,  id. 
]>eowe,  AS.  372,  a  servant,  bond-servant. 
her,  160,  the7-e,  where,  when,  the,  to  the,  that,  to 

that;  A.S.  J'ser,  id. 
J>erbi,  302,  therebtf. 
herf,  192,  294,  316,346,  n&edeth;  A.S.  Kirfian, 

to  need. 
Jjereuore,  362,  therfore,for  that  cause, 
Jjsrinne,  352,  therein,  in  that. 
J>ertee,  188,  add  thereto;  A.S.  I^erto  ece. 
teruppe,  100,  160,  270,  352,  372,  cibove,  before, 

heretofore. 
J>es,  this,  of  the,  of  this. 
J?esne,  136,  342,  this  one,  this  pecidiar, 
Jjet,  274,  that,  which,  the,  that  vjhich. 


Hcke,  382,  thick,  104,  104,  g.foul,  close,  airless; 

A.S.  He. 
Hdeward,  222,  384,  thitherward. 
hilke,  68,  b.  the  same;  A.S.  J>ylc,  |>set  ylca,  id. 
Hne,  thine. 
K  114,  218,  236,  260,  328,  374,  ]>oa,  78,  322, 

then,  'when;  A.S.  Jja,  id. 
\>o,  A.S.  340,  clay,  earth;  G.  thon,  id. 
i-^ohtet,  210,  a.  disposed  in  mind. 
]>olien,  6,  126,   c.    134,   158,   220,    238,   284, 

i-J>olien,  122,  228,  to  endure,  suffer,  bear;  pr. 

holie'5,  188,  190,  384,  J>olest,  284;  p.  holede, 

122,   188,  248;  pr.  sub.  holie,   352,  i-jjolede, 

122;  A.S.  l?olian,  ge'Solian,  id. 
holemode,  118,  158,  patient;  A.S.  holemod. 
Jjolemodnesse,  8,  158,  284,  imtience;  A.S.  hole- 

modnes. 
Jjonc,  A.S.  404,  thanks. 
Jionc,  A.S.  222,  a  thoiight,  wish,  mind. 
i-honcked,  222,  disposed  in  mind. 
honcken,  122,  to  thank;   pr.   sub.  honke,  256; 

imp.  )>onke^,  430;  A.S.  )>aneian,  to  thank. 
Jpoiigede,  362,  having   thongs;    A.S.    hwong,   a 

thong. 
J>orne9,  134,  thorns;  g.  pi.  hornene,  of  thorns; 

Jjorni,  thorny;  A.S.  ]>ovn. 
H'eate^,   320,  pr.  threateneth ;     p.   t>rette,  366; 

imp.  hreate'S,  266,  threaten;  p.p.  i-hrat,  com- 

pelled,  by  threats;    A  S.  }>reatian,  to  threaten, 

compel. 
I'reattene,  hreottene, 234,  thirteen;  A.S.  t>reottyne, 

id. 
hreatunge,  A.S.  156,  366,  threatening. 
}>rel,  356,  370,  a  thrall,  bond-servant;  pi.  }>relles, 

130,172;  A.S.  Ktel,  id. 
hreosche,  306,  pr.  sub.  beat,  scourge:  p.p.  i-J?ros- 

chen,  186;  A.S.  J'rescian,  to  thrash. 
J>reote,  304,  throat;  A.S.  hrote,  id. 
J'reouold,  250,  threefold;  A.S.'J^reofeald,  id. 
Jrest,  314,  pr.  rusheth,forceth  away;  pi.  Jjresten, 

220,  b.;  A.S.  J^ristian,  to  act  boldly. 
j?ridde,  116,  third. 
hries,  324,  thrice. 
hrile,  26,  v.  hurlen. 

hrowunge,  A.S.  372,  agony,  death-struggle. 
hruh,    A.S.    378,    a    trough,   stone    coffin;    Sc. 

throueh. 
J'rune,  114  [1.  drune],  a  drink;  A.S.  drinc. 
^rumnesse,  8,  160,  the  holy  Trinity;  A.S.  Jrynes. 
Irunge,  154,  160,  a  throng;  A.S.  J^rang. 
J'runge'S,  252,  pr.  pi.  throng,  crowd;  A.S.  J>ringan, 

to  press,  crowd. 
Jjucke,  326,  a  malicious  trick ;  G.  tUeke,  id. 
huften,  4,  6,  12,  h.  420,  f.  huftin,  390,  a.  a  hatid- 

maid,  servant;  A.S.  Jjywen,  id. 


GLOSSARIAL  INDEX. 


469 


Jjuhte,  seemed,  v.  J^unchen. 

]>uhte,  n.  98,  thought,  mind;  A.S.  J»encan,  to  think. 

Jjuldeliche,  106,  158,  patiently;  A.S.   )>yldelic, 

patient. 
J^ullich,  8,  b.  the  like;  A.S.  J'yllic,  id. 
t>ume,  18,  the  thumb;  A.S.  J^uma,  id. 
I^unchen,   122,  278,  Jjunche,  136,  to  seem;  pr. 

punches,   38,   98,   100,   114,  122,   126,  138, 

148,  158,  192,  222,  238,  242,  268,  374,  416; 

p.  )?uhte,  112,  118,  148;  pr.  sub.  bunche,  98, 

100, 176;  imp.  J^unclie,  162,  358;  A.S.  Hncan, 

Jjyncan,  to  apj^ear,  seem. 
Jjunne,  144,  thin,  small;  A.S.  \>yn. 
t>urfte,  336,  v.  J^uruen. 
Jjurhseon,  50,  to  see  through. 
Jjurl,  J^urle,  48,  344,  a  window;  pi.  J>urles,  50, 

116,  292,  windows,  cavities;  A.S.  }>yrl,  id. 
l^urlen,  392,  to  pierce,  perforate,  thirl;  pr.  jpurle^, 

220,   246,  272;   p.   pi.  burleden,    292;   imp. 

}>rile,  26;  p.p.  i-J^urled,  390,  398;  A.S.>yrlian, 

to  bore,  'pierce,  perforate. 
)>urlunge,  166,  c.  396,  a  piiercing,  jieiietrating ; 

A.S.  byrelunge,  id. 
hurse,  2?>Q,a  giant,  the  devil;  A.S.  J?yrs,  a  giant, 

hohgohlin. 
fjurst,  114,  thirst. 

j>urste,  188,  thirsted;  A.S.  J^yrstan,  to  thirst. 
t>ur'Se,  Jjurte,  172,  k.  various  readings  of  >urve, 

V.  huruen. 
)5uruen,  6,  to  need,  want;  p.  |>urfte,  336;  pr.  sub. 

Jjurue,  172,  228;  A.S.  ^earfan,  id. 
huruh,   302,  400,   lij,  through;  A.S,  l^urh,  id.; 

Lincolnshire  dialect,  thurf. 
t^uruhut,  330,  through,  quite  through. 
]>usendes,  336,  thoitsands. 
Jjwartouer,  402,   })wertouer,  82,  across,  directly 

contrary,  contumacious;  A.S.  Jjweor,  contrary, 

perverse. 
Jjyrs,  A.S.  280,  a.  a  giant,  spectre. 
ticchenes,  100,  kids;  A.S.  ticcenes,  id. 
i-tidde,  152,  happened,  202,  may  happen;  A.S. 

getidan,  to  happen. 
tide,  20,   22,  time,  season  of  prayer;  pi.  tiden, 

342;  A.S.  tid,  time;  G.  geit,  id. 
tiffung,  420,  Si.  finery  in  dress. 
tihe'Se  mis,  teou'Sen  mis,  208,  d.  pay  tithes  im- 

properly. 
tildes,  tilde'S,  334,  ^.prepare,  v.  tillen. 
tillen,  334,  tilien,  384,  to  till,  prepare,  cidtivate, 

toil;  pr.  tile'S,  78 ;  p.  tiled,  404 ;  p.p.  i-tiled, 

78;  A.S.  tilian,  id. 
til'Se,  78,  tillage,  cultivation. 
tilunge,  296,  tilling,  culture. 
tildunge,  278,  a  pitfall,  hidden  trap;  A.S.  tyld- 

syle,  a  booth,  tent;  So.  to  tyld,  to  cover. 


timbrin,  12,  to  build  up,  prepare,  promote;  p.p. 

i-timbred;  A.S.  timbrian,  to  build. 
timbrunge,  A.S.  124,  building  up,  advancement, 
tindes,  354,  staves;  A.S.  tindas,  tines. 
tine,  104,  Hne,  thine. 
tisse,  20,  this;  A.S.  bis. 
i-tit,  186,  happens,  betides,  v.  i-tidde. 
tiSinge,   88,  ti'Singes,  172,   424,  tidings;    A.S. 

tidan,  to  happen. 
tittes,  330,  362,  368,  pajis;  A.S.  tit,  titt,  id. 
to,  120,  too. 
to-beot,  106,  struck. 
to-berste'S,    254,   breaketh;    A.S.    to-berstan,    to 

break,  burst. 
to-blowen,    122,   bloivn    up;     A.S.    blawan,    to 

blow. 
to-bollen,  122,  282,  i-bollen,  122,  inflated,  excited, 

dispileased;  A.S.  bolgen;  p.p.  of  belgan,  to  be 

angry,  displeased;  bolne,  to  swell.  Ch. 
to-breaketS,  164,  breaketh;  to-broken,  164,  342, 

broken;  A.S.  to-brecan,  to  break, 
toe,  52,  1.  dreto;  A.S.  teon,  to  p>ull,  draw. 
to-cheowe'5,   202,  cheivelh;    A.S.   to-ceowan,    to 

chew. 
tocne,  106,  316,  a  sign,  token;  A.S.  tacen,  id. 
to-dealen,    186,    to    divide,    separate;    pr.    sub. 

to-deale,186;  imp.  to-deale,  254,  to-dele,  332; 

p.p.  to-dealed,  254,  298,  to-deled,  220,  412; 

A.S.  to-dielan,  id. 
to-dreuen,    254,    to    drive    away,   disperse;    pr. 

to-dreaue'S,  298;  imp.  to-dref,  264;  A.S.  to- 

drcefan,  to  disperse. 
to-dreuedliche,  320,  desidtorily. 
to-fule-S,  380,  defileth;  A.S.  in\,foid. 
togederes,  354,  together;  A.S.  togsedere,  id. 
to-geines,  268,  368,  against, 
toggen,  424,  to  tag,  romp,  toy;  A.S.  teogan,  teon. 
togging,  204,  tugging;  A.S.  togung,  id. 
toggle,  toggi,  424,  d.  tug,  v.  toggen. 
to-giues,  2Q?>,  forgive;  A.S.  to-gifan,  to  give  to. 
to-tagge,  318,  320,  circumstance;  pi.  to-tagges, 

316,  320,  332,  b. 
to-hurte^,  i2Q, strike  against,  are  repelled;  O.Fr. 

hurter. 
to-hwiSered,  362,  whirled  about,  racked,  broken. 
tol,  A.S.  12.  g.  a  tool,  instrument. 
told,  i-told,  V.  tellen. 
to-lime'5,  84,  dismembereth;  p.p.  to-limed,  362; 

A.S.  lim,  a  limb. 
tolled,  290,  enticeth;  p.  tulde,  320;  imp.  tulle, 

414;  pr.  p.  tollinde,  50;  Ch.  l\i\\,allure;  P.E. 

tole;  Isl.  tulka.  id. 
tollunge,  116,  204,  an  enticing,  inviting,  courting. 
tommure,  144,  more  tame. 
to-neode'S,  418,  is  needed. 


470 


GLOSSARIAL  INDEX. 


tor,  254,  a.  com.  very  tough;  A.S.  toh,  tough, 

i-torene,  364,  torn. 

to-rende'5,  362,  rendeth;  A.S.  rendan,  to  rend. 

torpelnesse,  322,  ivhirl,  instahiliti/. 

torplen,  322,  to  fall  down  headlong,  tO][)pl(;  pr. 

torple'5,   324;  p.p.  torplet,  266,  e,,  i-turpled, 

266. 
to-spret,  402,  spread  out;  A.S.  to-sprffidde. 
to-swollen,  282,  swo^few;  A.S.  to-swellan,  to  swell 

out. 
to-tere'5,  tetere^,  pr.  teareth;  p.p.  to-torene,  328, 

362,  tetore,   362,  torn;  A.S.  to-teran,  to  tear 

in  'pieces, 
toten,   52,   to  look  out,  to  peer;    pr.   tote'5,   92; 

pr.  sub.  totie;  pr.  p.  totinde,  50,  100. 
to'5,  218,  a  tooth. 
totilde,  102,  'peering,  prying . 
totinge,  52,  totunge,  100,  looking  about,  prying. 
to-treden,   166,   to    trample    tipon,   tread   upon; 

pr.  to-tret,  122,  380;  imp.  to-tred,  294;  p.p. 

to-treden,  380;  pr.  p.  to-tredinde,   170;  A.S. 

tredan,  to  tread. 
to-tredunge,  380,  a  trampling  upon. 
to-trodde,  342,  imp.  trace  out. 
to-tweamde,    396,   p.    divided,  separated;    A.S. 

to-twteman,  to  separate. 
to-twuned,  254,  b.  p.p.  divided. 
to-uleoten,    72,    pr.   sub.    pi.  flit,  float;    pr.  p. 

uleotinde,  46;  A.S.  fleotan,  to  float. 
i-towen,    324,    drawn;    i-towune,   204,  formed, 

disciplined,  taught,  modest;  A.S.  teon,  to  draw, 

draw  out,  form,  teach,  discipline. 
to-uor'S,  294,  too  far. 
to  uret,  202,  gnaweth,  corrodeth. 
to-warpled,  322,  cast  doiv7i,  shaken  off;  A.S.  to- 

werpan,  to  cast  down. 
to-weaued,  148,  wafted  away;   A.S.  wafian  ?  to 

fluctuate.    ' 
to-went,  324,  turneth  over;  A.S.  to-wendan,  to 

turn  over. 
to-wundre,  390,  grievously. 
treden,  treoden,  SSO,  foot-prints. 
treitre,  194,  a  betrayer;  Pr.  traitre. 
treo,   392,   treou,  254,  402,  a  tree,  stick,  wood; 

pi.  treon;  A.S.  treow,  id. 
treowe,  128,  true. 
treouliche,  truly,  faithfully. 
treounesse,  294,  truth,  faithfulness. 
treoweschipe,  8,  truthfulness. 
tristre,  332,   tristren,   332,  stations,   tvhere   men 

watch  to  intercept  game  in  hunting. 
triws,  286,  a  truce;  pi.  trou'Sen,  54, 
troddo'S,  232,  traceth;  A.S.  trod,  a  track. 
trodde,  380,  trod. 
trodes,  380,  q,  foot-marks. 


trou'Se,  310,  troth. 

trublen,  268,  to  disturb;  G.  truben,  to  trouble. 

trufles,  106,  delusions;  O.Fr.  trufle,  ruse,  trom- 

perie. 
trugles,  106,  c.  delusions;  probably  from  A.S. 

trucian,  to  deceive. 
truke'S,  356,  pr.  faileth,  deceiveth;   p.   trukede, 

230;  pr.  sub.  trukie,  68,  234,  274,  428;  A.S. 

trucian,  to  fail,  deceive,  truck. 
trule'S,  106,  d    begidleth. 
trusseaus,  166,  bundles;  Fr.  trousseaux,  id. 
trussen,  322,  to   hind  in  bundles,  to  pack;  p.p. 

itrussed,  166,  trussed;  Fr.  trousser,  id. 
trnkie,  408,  pr.  sub.  truck,  barter;  A.S.  trucian; 

Fr.  troquer,  id. 
trusti,  334,  confident, 
truwandise,  330,  sturdy  or  fraudulent  begging; 

O.Fr.  truandie,  imp}Osture,  fraud. 
tuliten,   268,  to  chastise,  correct,  discipline;  pr. 

tukeS,  316,   380;   pr.  sub.  tukie,  346;   imp. 

tuc,  316;  p.p.  i-tuht,  184,  218,  i-tuked,  366, 

390;  A.S.  tucian,  to  punish,  chastise. 
tulle,  tulde,  v.  tolled, 
tunen,   62,   80,  to  shut,  stop  up,  fence  round; 

pr.  tune^,  94,  96,  bitune'5,  94;  imp.  tun,  104; 

A.S.  tynan,  id.;  P.E.  toon,  to  stop  up. 
tune,  418,  a  town;  A.S.  tun,  id. 
tunge,    78,    the   tongue;    tungen,   410,    tongues; 

A.S.  tunga,  the  tongiie. 
tunne,  A.S.  214,  a  tun. 
tur,  A.S.  226,   228,  a  tower;   gen.  tures,  372; 

pi.  tures,  228. 
turn,  280,  a   stratagem,  trick;    pi.  turnes,    78, 

wiles;  Fr.  tour,  a  trick, 
turnement,  390, 
turnes,   132,   g.   turneth;    pr.  sub.    turne,   340; 

p.p.  i-turnd,  8,  26,  372,  426,  i-turnt,  26,  a.; 

pr.  p.  turninde,  356;    A.S.   tyrnan,   to  turn, 

refer. 
i-turpled,  266,  v.  torplen, 
tus,  238,  thus. 

tutel,  212,  the  mouth,  lips;  pi.  tuteles,  80. 
tutele'S,  212,  422,  talketh,  tattleth,  telleth;  pr.  p. 

tutelinde,  106,  tattling,  twattling. 
tuxes,  280,  tusks;  A.S,  tux,  tusc,  a  tusk, 
tweamen,    252,    b.    to    divide,   sepiarate;    A.S, 

twseman,  id. 
twie,  36,  412,  tvveien,  20,  308,  twies,  70,  324, 

ticice;  A.S,  tuwa,  id, 
tweire,  406,  gen.  of  two;  A.S.  twegra,  id. 
twinnen,  252,  b.  332,  396,  to  divide,  separate: 

p.p.  i-tvvinned,  254,  b.;  A.S.  twa,  t%oo. 
twinnunge,  396,  separation. 
tyld,   278,   c,   a  hidden  snare;    Sc.   to  tyld,   to 

cover. 


GLOSSARIAL  INDEX. 


471 


val,  326,  a  fall. 

valewe'S,   132,  fadetk;    A.S.   fealwian,  to  (/row 

yellow. 
uallen,  372,  to  fall,  to  cause  to  fall;  pr.  uallest, 

340,   ualle«,   96,   198,   220,    298,    320,    350, 

falle'S,  348;  p.  ueol,  226,  260,  366,  feol,  280; 

pr.  sub.   ueolle,  226,   falle,   280,  336,   ualle, 

252;    p.p.   i-ueollen,  270,   i-uallen,   58,  226, 

i-uoUen,  370;  pr.  p.  uallinde,  280,  286;  A.S. 

feallan,  id. 
uallest,  ^iO ,  fallent;  p.  ueol,  366,  fell. 
vals,  344,  valse,  false,  loO,  false. 
ualse,    228,    pr.    sub.  fail,  j)n)ve    treacherous ; 

pr.  p.  valsinde,  72. 
vare^,  120,  uare'S,  166,  344,  fareth,  goeth;  p.p. 

i-uaren,  366;  A.S,  faran,  to  (jo. 
uaumpez,  420,  vamjjs. 
uawenunge,  2'i)Q,fawitiny. 
uch,  14,  a.  uh,  4,  b.  8,  c.  each. 
ue,  270,  d.  we. 

uechchen,  368,  to  fetch,  bring;  A.S.  feccaii,  id. 
ueden,  414,  to  feed;  pr.   uede'S,  198;   pr.  sub. 

ueden,  150;  imp.  ved,  100;  p.p.  i-ued,  206; 

A.S.  fedan,  id. 
uederen,  122,  feathers;  A.S.  fa3'5er,  a  feather. 
ueien,  396,  to  Join;  pr.  ueie'S,  78;  p.p.  i-ueied, 

26,  90,   138,    302,   308,   336,  joined;    A.S. 

fegan,  id. 
ueiles,  420,  veils. 
uein,  192,  fai?i;  faegen,  id. 
ueirne,  236,  fair,  beautiful;  A.S.  faeger,  id. 
veiunge,  1^,  joining. 
uel,   102,   uelle,   120,  a  skin;  pi.  ueiles,  felles, 

418;  A.S.  M,  a  skin. 
ueld,    102,   a  ^eld,  an   open   country,  pasture; 
.     A.S.  fold,  id. 
i-uelen,   232,    to  feel;   pr.   veleS,   i-vele^,   178, 

J'eeleth;    pr.  sub.  i-vele,  60;    p.p.  i-veled,  92, 

felt;  A.S.  felan,  to  feel. 
veiunge,  110,  114,  116,  feeling. 
ueng,  52,  began,  took. 
uenie,  venie,  46,  258,  426,  humble  supplication, 

obeisance,  pardon;  pi.  uenies,  426;  Lat.  venia, 

pardon. 
uenne,  328, /ew,  mud. 
uenliche,  206,  fen-like,  as  in  mud.     It  is  very 

probable  that  tlie  word  ought  to  be  written 

uerliche,  quickly,  speedily;  A.S.  ferlice,  id. 
ueole,  162,  388,  many;  A.S.  feola,  id. 
veolauliche,    38,    as   a  folloiver,  socially;    A.S. 

folgian,  to  follow. 
veolauredden,  38,  106,  fellowship),  society,  com- 
pany. 
ueond,  66,  130,  162,  214,  g.  feondes,  214,  an 
enemy,  the  enemy, fiend;  A.S.  feond,  id. 


ueor,  216,  220, /ar. 

veorlich,  uerlich,  112,  148,  178,  222,  310,  326, 

358,   strange,   marvellous,   suddenly,   marvel- 
lously; A.S.  fearlie,  sudden. 
ueorrento,  228,/a/'  aivay,  distant. 
i-veotered,  32,  fettered;  A.S.  gefeterian,  to  fetter. 
uerd,  74,  92,  232,  374,  ferd,  74,  an  army;  pi. 

uerdes,  250;  A.S.  feord,  t'yrd,  an  army. 
uere,  252,  n  companion,  associate;  pi.  ueren,  86, 

i-ueren,  392;  A.S.  fera,  id. 
i-ueruwed,  204,  farrowed;   A.S.   fearb,  a  little 

■pig,  a  litter. 
uerslen,  44,  to  say  versicles,  to  join  in  -prayer; 

pr.  sub.  uersalie,  120;  O.Fr.  verseiller,  id. 
uesten,  412,  to  fast;    pr.   veste-S,   20,    130;    pi. 

uesten,  276;  p.  veste,  126,  130;  A.S.  faestan, 

id. 
uesten-dawes,  31^,  fast-days. 
uestimenz,  418,  vestments. 
uestluker,  234,  238,  com.  more  firmly. 
i-uestned,   218,  354,  418,  fixed,  fastened;  A.S. 

gefsestnian,  to  fasten. 
uestschipe,  202,  276,  holding  fast ,  parsimony. 
uet,  136,  fat;   A.S.  fait. 
vet,  166,  274,  uoten,  166,  feet,  v.  uot. 
ue'Sren,  140,  to  give  wings  to. 
i-ueS5ered,  204,  i-vi'Sered,  60,  feathered;  A.S. 

gefy'Sered,  id. 
uederen,  liO,  feathers;  A.S.fsetSer,  a  feather. 
uette'S,   136,  fatteneth;  p.p.  i-vetted,  grown  fat; 

A.S.  foettiaii,  toj'atten. 
uettles,   164,  276,    vetles,   320,   a   vessel;    A.S. 

fsetels,  id. 
uggi,  92,  k.  pr.  sub.  dread  greatly;  A.S.  oga, 

dread,  great  fear. 
vhtsong,  18,  20,  the  nocturno.1  prayers. 
vif,  uif,  112,  258, >"w. 
uigiles,  412,  evening  prayers,  vigils. 
uihte,  162,  196,  358,  afight;  A.S.  fyht,  id. 
uihte'S,  358,  ^t.  fighteth. 
vikelare,  84,  86,  a  flatterer. 
vikele'S,   198,    pr.  pi.  flatter;    pr.  p.    uikiinde, 

flattering. 
uikelunge,  224,  flattery. 
uile,  184,  284,  a  file;  A.S.  feol,  id. 
uileS,  184,  Tpr.fileth;  p.p.  i-viled,  28i, filed. 
uileuest,  2i4:,  fast. 
uilte,  380,  meanness;  Fr.  vilete,  id. 
uingres,  290,  fingers. 
i-uinden,  156,  350,  398,  to  find;  pr.  i-uinde'5, 

232;  p.  i-vond,  66,    78,  uond,  258;  p.  sub, 

i-vint,  150;  A.S.  gefindan,  to  find, 
viterokes,  328,  smock-frocks;    A.S.  hwit,  white, 

roc,  an  outer  garment. 
vlaske^,  31i, flasheth, poureth;  imp.  flaskie,  314. 


472 


GLOSSARIAL  INDEX. 


vleau,  112,  floiced, 

uleih,  276,  a  fly;  A.S.  flig,  id. 

vleon,  uleon,  vlihS,  v.  fleon. 

uleoten,  72,  to  flit,  float,  v.  to-uleoten. 

vlesehe,  180,  234,  flesh. 

ulesliche,  104,  240,  244,  carnal,  fleshly;  A.S. 
flaDslic,  id. 

y\es,fi\\viisQ,  fleshly-wise, 

ulessis,  140, flesh. 

vlien,  290,  fleas. 

vlige,  8,  lO",  a  fly.  A.S.  flig,  id. 

vliiite,  248,  flight. 

uliliS,  142,  V.  fleon. 

ulint,  220,  flint. 

vloc,  120,  a  flock;  A.S.  flocc. 

vlowinde,  282,  328,  flowing,  running. 

vlulit,  132,  flight. 

vlutten  bi,  428,  wherewith  to  keep  above  water,  to 
suffice,  make  comfortalle,  v.  biflutten. 

vmbe,  218,  umbe,  256,  324,  334,  344,  busy, 
intent,  endeavouring,  concerned. 

unibestunde,  344,  at  times,  now  and  then. 

umbridawes,  412,  umber-days. 

unbileaue,  unbelief;  A.S.  ungeleafa. 

unbileued,  234,  260,  ^inbelieving. 

unbishoped,  208,  7iot  having  received  the  rite  of 
conflrm.ation. 

unbiseiness,  344,  heedlessness. 

uncumelukest,  414,  a.  most  unbecoming. 

uncu'Se,  54,  140,  strange,  unknown,  uncouth; 
A.S.  uncu^,  id. 

undeere,  408,  disesteemed;  A.S.  undeor,  id. 

underueng,  v.  underuongen. 

undergiten,  150,  270,  to  jierceive,  U7iderstand, 
find;  pr.  undei-gitest,  290,  296,  underjite'S, 
346;  p.  undergeten;  A.S.  undergitan,  id. 

vnderling,  198,  stdiordinate. 

undern,  24,  morning  service,  at  nine  o''clock. 

undernimen,  262,  to  undertake;  p.p.  under- 
numen,  198,  undertaken. 

underset,  254,  pr.  underprop. 

understipren,  142,  understipen,  142,  g.  to  under- 
prop; A.S.  stipere,  a  pillar,  prop. 

undertid,  400,  the  time  of  the  undern,  or  morning 
service. 

undertoe,  114,  c.  undertooh. 

underuongen,  190,  362,  underuon,  14,  422,  to 
accept,  receive;  pr.  underuonge'S,  190,  un- 
deruo-S,  212,  256,  280;  p.  underueng,  114, 
122,  388;  pr.  sub.  underuo,  226;  imp.  un- 
derueng, 38;  underuo,  418;  p.p.  underuon, 
146;  A.S.  underfangen,  underfon,  id. 

unefenlich,  410,  uneuenliche,  408,  not  to  be  com- 
pared, incomparably. 

unefne,  312,  uneven,  unequal. 


vnendliche,  398,  infinitely. 

unfeale,  198,  a.  rude,  savage;  A.S.  unfaele, 
treacherous,  v:,icked;  Sc.  \xvdQ^,  rough,  uncivil. 

unuonded,  232,  itntried. 

ungledliche,  338,  joylessly. 

vngraciuse,  368,  ingratitude. 

unhealed,  328,  id. 

unheleS,  150,  unhelicS,  58,  unhules,  270,  a. 
pr.  uncovereth;  p.  unhulede,  58,  b.;  p.p.  un- 
heled,  150;  A.S.  unlielan,  to  uncover. 

unheite,  46,  46,  a.  unwell,  infirm  [1.  unheile  ?] 

unhende,  204,  improper,  unbecoming. 

vnliep,  180,  278,  mishap);  Isl.  van,  want,  happ, 
good  fortune;  Sc.  wanhap,  id. 

vnholde,  222,  enemies. 

unhole,  112,  370,  unsound,  umvholesome ;  A.S. 
unhal,  sick. 

unholre,  166,  less  sound,  less  pure. 

unhope,  8,  202,  224,  372,  despair;  A.S.  wana, 
want,  hopa,  hope;  Sc.  wanhope,  id. 

unicorne,  120. 

uniliche,  uniquely,  solely. 

unimete,  40,  102,  140,  144,  202,  330,  336,  388, 
immeasurably,  unbounded,  incalculable;  A.S. 
ungemset,  immense,  immeasurable. 

uninieteliehe,  398,  immensely. 

uniseli,  68, 128, 150,  250,  270,  310,  g.  uniselies, 
334,  unJuqjpt/;  A.S.  unsaslig,  id. 

unku'Se,  250,  336,  348,  358,  414,  strange,  un- 
known, uncommon . 

unkundeliclie,  50,  116,  unnatural,  inconsistent, 
unbecoming;  A.S.  ungeeyndelic,  id. 

unkuindlukest,  414,  most  unbecoming,  uncon- 
genial. 

unlepped,  424,  b.  unwrapped,  uncovered,  open. 

unliden,  58,  f.  pr.  pi.  to  uncover,  unlid;  p.  pi. 
unluded,  58,  i. 

unlimen,  256,  to  unfasten,  disunite;  pr.  unlime'5, 
228;  A.S.  lime,  cement,  mortar,  lime. 

unlimp,  274,  evil,  misfortune. 

unlo"5nesse,  340,  innocence,  meekness;  A.S.  la^, 
harm,  evil. 

unluded,  v.  unliden. 

unme'S,  50,  immense;  com.  unme^luker,  238, 
266,  immoderately,  importunately;  A.S.  un- 
msete,  immoderate. 

unme'Sschipe,  122,  weakness,  want  of  self-re- 
straint. 

unmunlunge,  280,  unawares,  unexpectedly;  A.S. 
unmyndlinga,  id. 

unnea'8e,  258,  314,  with  difficulty,  reluctantly; 
A.S.  unea'Se,  id. 

unneite,  130,  f.  useless,  unprofitable;  A.S.  unnet, 
useless. 

vnnen,  284,  380,  to  grant,  permit,  desire;    pr. 


GLOSSARIAL  INDEX. 


473 


unnest,   282,   unne'5,    22;    pr.  sub.   v^e,   90; 
p.p.  i-unned;  A.S.  unnan,  id. 
unnunge,  282,  a  giving,  bestowing,  cherishing. 
unnet,  A.S.  82,  unnute,  130,  352,  vain,  useless, 

uiiprojitahle ;  A.S.  nyt,  iiseful. 
unnet,  340,  unconstrained,  spontaneously;  A.S. 

nedan,  to  compel. 
unorne,  A.S.  108,  418,  424,  plain,  coarse. 
unrechleas,  388,  indifferent,  heedless;  A.S.  rece, 

reck,  care. 
unsauure,  262,  unsavoury. 
unsehriuen,  314,  332,  unconfessed ,  without  having 

confessed. 
unseaulich,  10,  obscure,  unseemly. 
unseiene,  312,  unsehene,  312,  b.  invisible;  A.S. 

seon,  to  see. 
unseinede,   312,  312,  b.  unblest;  A.S.  segnian, 

to  hi  ess. 
unseli,  174,  262,  luckless,  unhappy,  v.  uniseli. 
unseluh'Se,  86,  172,  misfortune;  A.S.  unsaslh^e, 

id. 
unseouwed,  344,  unsewed;  A.S.  siwian,  to  sew. 
unsiker,  144,  uncertain. 
unsouht,  324,  unsought. 
vnsta^eliiest,  208,  unsettled,  unstable;  A.S.  un- 

sta'Solftest,  id. 
unspennede,  158,  d.   unyoked,    unbound;    A.S. 

span  nan,  to  join,  to  yoke. 
unstrenc'Se,  232,  weakness,  in^rmity. 
unstrenc'Sen,  138,  to   %oeakeit,  grow   weak;    pr, 

unstrenc'SelS,  270,  368;  A.S.  unstreng,  weak. 
unstronge,  278,  infirm,  weak;  com.  unstrengre, 

weaker. 

untaleliche,  144, 410,  indescribable,  innumerable; 

A.S.  tellan,  to  tell,  to  number;   P.E.  untellable. 

un'Ses,  142,  d.  waves;  A.S.  y'5,  a  wave;  v.  u'Sen. 

un«eau,  70,    152,  200,  un'Seawe,  200,  374,   a 

fault,  sin,  vice;  pi.  un'Seawes,  132,  176,  252, 

332;  A.S.  un«eau,  id. 

un'Seode,  312,   358,  aliens,  foreigners,  enemies; 

A.S.  J)eod,  a  people,  country. 
untifFed,  420,  unadorned,  v  atiffen. 
un"Sonc,  202,  unpleasantness;  A.  un^anc,  id. 
un'Sonc,  236,  un'Sonckes,  338,  uniSenkes,  122, 
undesignedly,   unwillingly;    A.S.    j^encan,   to 
think. 
untime,    344,    xmseasonableness ;    A.S.    untima, 

id. 
untowe,   102,   170,    untowen,    372,    untowune, 
342,  impiroper,  indecent,  immoral;  A.S.  unge- 
togen,  rude. 
untowesehipe,  170,  impropriety,  indecency. 
untrust,  332,  despair. 
untrusten,  332,  to  despair. 
nntrussed,  350,  unbv.rdened. 

CAMD.  SOC. 


unuesten,  218,  unuestnen,  252,  to  unfasten,  dis- 
unite. 
unuonded,  232,  untried  untempted. 
unwaker,  272,  unwatchful. 
unwarre,  274,  unwary. 
unweawed,  424,  unveiled;   A.S.  wsefels,  a  veil, 

covering,  w»fan,  to  cover. 
unvvemmed,  A.S.  10,  unstained. 
unweote,  8,  ignorant,  unwise;  A.S.  unwita,  id. 
unwiht,  238,  unwhit  [I.  unwiht],  274,  a7i  enemy, 
'    the  fend;  pi.  unwihtes,  264,  300. 
unwille,  238,  reluctant;  A.S.  unwillan,  id.;  Sc. 

unwilly. 
unwine,  A.S.   178,   272,  an  enemy,  adversary; 

pi.  unwines,  246,  270. 
unwisdom,  27 S,  folly. 
unwitenesse,  278,  imprudence. 
unwreien,   308,  unwrien,   328,   to   uncover,  7in- 
mask;    pr.   unwrieS,   58,  unwrih'S,   84,   270, 
unwreo'5,  88;  pi.  unwrien,  152,  unwreon,  88; 
p.  unwreih,  56,  58,  unwrien,  58;  imp.  unwTih, 
unwreon,  316;  A.S.  unwreon,  unwrigan,  id. 
unwrie,  58,  adj.  o^jem,  ztncovered. 
unwrench,  268,  wicked  artifice;  A.S.  unwnenc, 

id. 
unwreste,  68,  122,  124, 126, 144, 184,  268,  274, 
290,  394,  base,  wicked,  depraved,  weak;  A.S. 
unwraest,  id. 
unwisliche,  338,  unwisely. 
unwreastliche,  294,  a.  unwTestliche,  394,  icick- 

edly,  feebly. 
unwrestschipe,  304,  weakness,  wickedness. 
unwurtS,   A.S.    94,   280,   352,    368,   380,    408, 

worthless,  valueless,  disesteemed. 
vo,  62,  uo,  404,  a  foe;  pi.  uoan,  220,  338. 
uoamen,  186,  220,/o««ie)4. 
node,  142,  260,  342,  406,  fode,  142,/oorf;  A.S. 

foda,  id. 
uolke,  308,  uolcke,  322,  uolc,  \5Q,  folk,  people; 

A.S.  folc. 
uoluwen,  52,  102,  to  follow;  pr.  uoluwe^,  364; 
p.  voluwede,  foluwede,  78,  uoluweden,  262; 
imp.  folewe,  100;  A.S.  folgian,  to  follow. 
uonden,  194,   to  tempt,  try;    p.  uondede,   102, 
162,  experienced,  tempted,  tried;  p.p.  i-vonded, 
58,   94,   178;    A.S.    fandian,   to   try,   search, 
tempt. 
uondunge,    252,    temptation;    uondunges,    372, 

temptations. 
uorbeot,  \?>Q ,  forbids. 
uorberen,  218,   to   have  piatience,  forbear,  bear 

loith;  p.  uorber,  218,  366. 
uorberne'5,    244,    pr.    burneth,    consumeth;    p.p. 
uorbernd,   54,   56,  uorberne,  244;  A.S.   t'or- 
heaman,  to  burn  up. 


3  r 


474 


GLOSSARIAL  INDEX. 


uorbisne,  52,  68,  76,  140,  154,  an  example;  pi. 

uorbisnes,  164;  A.S.  bisn,  id. 
uorbuvven,  306,  p.  pi.  disobeyed,  declined;  A.S. 

forbugan,  to  decline. 
uordon,  210,  334,  to  destroy;  A.S.  fordon,  id. 
uordrunken,  214,  drunken;  A.S.  fordrencan,  to 

make  drunk. 
uordruwede,  148,  withered;  A.S.  fordruwian,  to 

dry  up. 
uore,  for. 
uorge^,  364,  pr.  forgoes,  gives  ^ip;  p.  uor-eoden, 

406,  gave   up,   did  not  possess;  imp.  forgot, 

412;  A.S.  forgan,  to  forego. 
uoreward,   98,  172,   foreward,   172,   a  promise, 

engagement. 
uorgemen,         ,  to  neglect;  pr.  uorgeme'S,  272; 

pi.  uorgemen;  p.p.  uorsemed;  A.S.  forgyman, 

id. 
uorgiten,  272,  to  forget;  pr.  uorgite'S,  200;  imp. 

uorsite'S.   34;   pp.  uorgiten,   100,   124,  320, 

382;  A.S.  forgitan,  to  forget. 
uorgiuelich,  346,  j^ardonable,  venial. 
uorgulte,  388,  guilty. 
uorhoten,  340,  to  renounce,  leave  off;  p.p.  uorhe- 

ten,  192,  forsaken  [derived  from  A.S.  for,  a 

negative,  like  ver  in  German,  and  AS.  hatan, 

to  comma7id~\. 
uorhoren,  394,   to   commit   whoredom;    pr.   sub. 

uorhorie,  394;  p.p.  uorhored,  394. 
uorhowien,         ,  to  despise;  pr.  uorhowelS,  198. 
uorliwou,  62,  wherefore,  why. 
uorkeoruen,  360,  to  cut  off;  pr.  sub.  uorkeorue, 

46;  A.S.  for-ceorfan,  id. 
uorkuled,  50,   discoloured;    MS.   Oxon.  decolo- 

ravit. 
uorkuliinde,  306,  tormenting  ?  A.S.  acwellan,  to 

kill. 
uorleosen,  166,  424,  to  lose;  pr.  uorleose^,  120, 

236,  326,  408;  pi.  uorleosen,  118;  p.  uorleas, 

232;  p.p.  vorloren,  10,  310;  A.S.  forleosan,  id. 
uorlorenesse,  66,  110,  rtdn,  lost  state;  A.S.  for- 

lorenes,  id. 
uorlonginge,  274,  langiior,  listlessness. 
vorme,  10,  former. 

uorrideles,  206,  300,  pirerursors,  fore-riders. 
uorrotien,  344,  to  rot. 
uorseo'Sen,  312,  pr.  pi.  seethe, 
uorschalded,  246,  scalded. 

uorscbuppild,  120,  one  who  transforms,  a  sorceress. 
uorschuppe'S,  222,  is   transformed,   120,   tra7is- 

forms. 
uorswoluwen,   164,  to  swallow  up,  devour;  pr. 

uorswoIuwe'S ;  A.S.  forsvvelgan,  id. 
vort,  22,  24,  236,  296,  300,  400,  until,  unto. 
vorte,  vorto,  to,  in  order  to. 


uor^,  2iii,  far,  forth. 

uor^farinde,  210,  mortal,  perishing . 

uor'Smore,  ^iQ ,  firthermore. 

i-uor'Sed,  408,  done. 

uor'Sgong,  318,  procedure. 

vor'Sui,  90,  wherefore. 

uor'Sriht,  ^70,  forthwith,  directly. 

uor'Svvard,  242,  omoard. 

uoruerden,  334,  died;  A.S.  forfaran,  to  go  away, 

to  die. 
uoruret,  138,  236,  gnaws,  corrodes;  A.S.  fretan, 

to  gnaw. 
uorworpen,   120,   to   throw   off,   cast  away;   p.p. 

uorvvorpen,  366;  A.S.  forweorpan,  id. 
uorwur'Sen,  210,  254,  to  perish;  pr.  uorwur'Se^, 

182,  370. 
uostrede,  260,  nourished. 
uot,  194,  390,  the  fool;  pi.  net,  122,  166,  388, 

uoten,  166;  A.S.  fot,  id. 
uoSon,  74,  pr.  pi.  begin. 
uo'Ser,  140,  a  weight;  A.S.  fo^er,  id. 
voxes,  128,  uoxes,  204,/o.rfs. 
upbrud,   108,  200,  upbraiding;  A.S.  up-gebre- 

dan,  to  upbraid. 
uppard,  216,  u^nvards. 
uppen,  146,  to  be  vain,  piiffed  up,  to  raise  up, 

bring  into  notice;  p.  uppede,  146;  p.p.  i-upped, 

88,  146,  148,  150;  A.S.  uppian,  to  rise  iip,  to 

be  raised  up. 
uppinge,  148,^WfZe,  vanity. 
upspende,  1 58,  unyoked,  loosened,  v.  unspennede. 
vrakel,  1^2, frail  1  Fr.  fragile,  v.  wrakele. 
vre,  52,  our. 

urech,  128,  ravenous;  A.S.  free,  id. 
urechliche,  204,  voraciously. 
vreine^,  152,  imp.  ask,  inquire;  p.p.  i-ureined, 

338,  asked;  A.S.  fregnan,  to  ask. 
vreisons,  36,  prayers. 
ureo,  220,  21 Q,  free,  generous;  sup.  ureoest,  398, 

noblest. 
ureoleic,  192,  nobleness;  A.S.  freolic,  id. 
ureomede,  106,  184,  392,  a  stranger,  an  alien; 

A.S.  fremed;  Sc.  fremd. 
ureomien,  234,  to  benefit,  be  of  use;  A.S.  fremian, 

id. 
ureoschipe,  386,  398,  liberality. 
uret,    184,   pr.    gnaws,   wears   away,  vexes;    pi. 

ureten,  378;  A.S.  fretan,  id. 
vres,   6,  344,  hours,  set  times  of  prayer;  vren, 

286,  to  pray. 
ure^Se,  118,  nn-ath. 
uridawes,  412,  Fridays. 
uriniht,  122,  the  night  before  Good  Friday. 
vrnen,  112,  188,  230,  292,  p.  pi.  orn,  294,  p.  s. 

ran;  vrne,  164,  im.  sub;  A.S.  yrnan,  to  run. 


GLOSSAEIAL  INDEX. 


475 


urommard,  92,  248,  away  from,  different  from; 

A.S.  fram, /rom. 
uroure,  92,  224,  350,  comfort,  convenience;  A.S. 

frofer,  id. 
urouren,  72,  94,  to  comfort;  pr.  vroure'5,  108; 

A.S.  frofrian,  id. 
urum'Se,  218,  224,  294,  296,  322,  a  beginning; 

A.S.  fryni'5,  id. 
urre  [1.  ure],  396,  our. 
ut,  112,  ute,  150,  out. 
utewi'S,  254,  outicard. 
ut-nummen,  special,  exceeding;  A.S.  ut-niman, 

to  take  out,  except, 
v'Se,  90,  V.  unnen. 

ii'Sen,  142,  vaves;  A.S.  y^,  a  wave.,  flood. 
ut  runes,  172,  d.  tidings,  news;  A.S.  run,  a  con- 
versation, a  council,  mystery. 
ut-totunge,  100,  b.  looking  out. 
uttre,  4,  396,  utture,  6,  outer,  outboard. 
utterliche,  206,  314,  utterly,  fully,  outwardly. 
ut  wardes,  172,  owtwttrtZ*  \nt,out,  ward,  the  guard, 

or  harrier  ?] 
vuel,  52,  112,  354,  368,  370,  394,  evil,  sickness, 

misfortune;  A.S.  yfel,  id. 
vuemest,  328,  uumaste,  328,  h.  uppermost;  A.S. 

ufemost,  id. 
uueward,  328,  h.  upper. 
uuolde,  90,  b.  would. 


waclichliche,  294,  a.  weakly,  feebly;  A.S.  wac- 

lice,  weakly,  foolishly. 
wacse^,   54,  waxe'5,  98,  288,  waxeth;  p.  weox, 

258;    imp.    waxe,    288;    p.p.    i-waxen,    380; 

A.S.  weaxan,  to  icax,  grow. 
waden,  252,  to  wade. 
wagge'S,  374,  pr.  pi.  zvaver,  cause  to  waver;  A.S. 

wagian,  to  wag. 
waite,  204,  conscious;  A.S.  witan,  to  know. 
waker,  142,  164,  watchfal;  A.S.  wacor,  id. 
wakien,  4,  144,   278,  to   wake,   he  vigilant;  pr. 

wake^,         ;  p.  wakeden,  276;  imp.  wakie^, 

144;  pr.  p.  wakiind,  144,  244. 
walewing,  294,  wallowing,  rolling  oneself;  A.S. 

walwian,  to  rvallow, 
wal,  262,  a  icall. 
■walle'5,  118,  368,  boileth;    pr.p.  wallinde,   246, 

boiling;  A.S.  weallan,  to  boil. 
wanes,  296,  c.  walls;  G.  wand,  a  wall. 
war,  270,  wary,  guarded. 

i-war,  104,  aware,  warned;  i-warre,  240,  cautious. 
i-warbbet,  260,  a.  wrapped  about,  swathed;  A.S. 

hweai-fian  ?  to  wind  round. 
warclie,  326,  b.  368,  h.  pain,  ache;  A.S,  waerc,  id. 


wards,    312,    430,    keeping,    •protection;    A.S. 

weard,  id. 
wardein,  312,  a  guardian. 
warde'S,  H2,-^r.  guardeth;  pr.  sub.  wardie,  174, 

guard;  A.S.  weardian,  to  guard. 
ware,    244,    a.    322,   inhabitants,  i^eople;    i^..S. 

waru,  id. 
warien,  70,  to  curse;  imp.  pi.  warien,  186;  A.S. 

werian,  id;  Sc.  warrie. 
warien,  418,  to  defend;  A.S.  warian,  to  beware, 

ward  off'. 
waritreo,  122, 174, 190,  310,  Me  accursed  tree,  the 
gallows-tree;  A.S.  werig,ac«H'5edI,  treowe,  <}•««. 
wariunge,  200,  a  cursing. 
warlielie,  138,  198,  402,  426,  cautiously;  A.S. 

ware,  caution. 
warsehipe,  252,  270,  wariness,  carefulness. 
wasche'S,  324,  pr.   washeth;    waschest,  324;    p. 
weosch,    300  ;     imp.    wasche^,    424 ;     p.p. 
i-waselien,  288,  324;  A.S.  waescan,  to  u-ash. 
wase,  26,  d.  whoso. 
wasschunge,  wassunke,   332,  a  washing;    A.S. 

wsescing,  id. 
waste'5,  138,  wasteth,  destroyeth;  O.Fr.  guasteir, 

to  waste. 
■wat,  312,  330,  knoweth,  wot. 
wa-word,  306,  b.  tvord  of  woe,  woful  word. 
weaden,  302,  314,  424,  garments,  weeds,  clothes; 

A.S.  wsed,  a  garment. 
weallinde,  216,  wallinde,  246,  molten,  boiling; 
p.p.  i- welled,  made  to  boil;  A.S.  weallan,  to  boil. 
weamode,  A.S.  118,  134,  peevish,  sulle7i,  discon- 
tented. 
wean,  80,  108,  114,  156,  310,  320,  362,  want, 

distress,  p)ain;  A.S.  wana,  ?(■««<. 
i-weard,  i-wear'S,  236,  v.  i-wur5en. 
wearnen,   408,   warnie,    54,    64,    to   warn;    pr. 
warne'S,  208;  p.  warnede,  104,  i. ;  imp.  warnie, 
256;  p.p.  i- warned,  318;  A.S.  warnian,  id. 
wecche,  144,  236,  loatching,  watchfulness. 
wecchen,   138,   368,    to   watch,   watching;    A.S. 

weccean,  to  watch. 
wed,  394,  a  pledge,  pawn. 

wede,  50,  pr.  sub.  wed,  consort;  im.  wedde,  368; 
p.p.  i- wedded,  394;  A.S.  weddian,  to  make  a 
contract,  to  wed. 
weden,  264,  to  grow  mad,  to  rage;  A.S.  wedan,  id. 
wedlake,  206,  wedlock. 
weie,   350,  a  way;    pi.   weis,  4,  ways,   means; 

A.S.  weg,  a  way. 
weie,   60,  386,  balance,  weight;    A.S.  wsege,  a 

balance. 
weien,  372,  u-eight;  A.S.  wseg,  id. 
weien,   336,   to  weigh,  ponder;    pr.  weie®,   78, 
332,  weih®,  232;  A.S.  wegan,  to  carry,  toeigh. 


476 


GLOSSAEIAL  INDEX. 


■weilawei,  50,  60,  274,  welawei,  408,  alas!  well 

away  ! 
weiteden,  196,  a.  waited,  lay  in  wait. 
wei-uerinde,  350,  travdling,  wayfaring. 
welden,  358,  388,  398,  to  conquer,  possess, govern; 

pc.  p.  weldinde,  112,  188,  260,  tvinning,  pos- 
sessing, governing;  A.S.  wealdan,  to  govern. 
welle,  156,  a  io ell,  fountain,  spring;  pi.  wellen, 

282;  A.S.  well,  id. 
wem,  A.S.  10,  378,  a  stain,  hlemish. 
wenchel,  334,  k.  «  maid,  young  woman;  A.S. 

wencle,  id. 
wenche'S  [1.  wende'S,  imp.  go],  98,  v.  wenden. 
wenden,   110,  to  turn,  change,  go;  pr.  wendet, 

92,  went,  98,  104,  218,  250,  430;  p.  wende, 

160,  wint,  296,  i- wende,  260,  280;  pr.  sub, 

wende,  50,  424;  imp.  wende'S,  18,  96;  p.p. 

i-wend,  78,  120,  254,  376,  i-went,  376;  A.S. 

wendan,  to  go,  turn,  be  turned. 
wenen,  106,  to  thinh,  ween;  pr.  wene,  62,  210, 

wene'5,  10,  64,  128,  218,  222,  wenes,  54;  p. 

wende,  236,  280;   pi.   wenden,  40;   pr.  sub. 

wene,  222;  imp.  wene,  178;  A.S.  wenan,  id. 
wengen,  132,  d.  wings. 
weob,  322,  a  web. 
weofde,  316,  e.  an  altar. 

weolcne,  246, 306,  the  sty,  loelkin;  A.S.  wolcen,  id. 
weole,    192,    196,  198,  398,  wealth,  prosperity; 

A.S.  wela,  id. 
weolie,  398,  wealthy;  A.S.  weolig,  id. 
weopen,  274,   312,  to  weep;    pr.   weope'S,  330, 

weop'S,    382;    p.    weop,    106,    312;    pr.    sub. 

weope,  234;  imp.  weop,  406;  pr.  p.  weopinde, 

330;  A.S.  wepan,  id. 
weopmon,  316,  a  man;  pi.  weopmen,  10,  54,  68, 

A.S.  wsepman,  id.,  wifman,  a  tooman. 
weore,  398,  b.  a  man;  A.S.  wer,  weor,  id. 
weoredes,  30,  e.  a  host,  a  company;  A.S.  weorod, 

a  multitude,  a  host. 
weorpen,  404,  weorpe'S,  88,  v.  worpen. 
weorre,  72,  404,  war,  strife;  A.S.  wser,  id.;  Sc. 

weir, 
weorren,  ,    to   make   war,   attack,   fight;  pr. 

weorre«,   60,  186,  196,  246,  262,  348;  p.p. 

i-weorred,  390,  engaged  in  war;  A.S.  wser,  ivar. 
weorreur,  246,  a  warrior. 
weosch,  300,  p.  ^cashed;  weoschs,  66;  im.  was 

washing;  A.S.  ^yeocs,  washed,  v/aesca,n,  to  wash. 
weote,  294,  g.  consciotis;  A.S.  witan,  to  knoiv. 
weouede,  16,  96,  170,  172,  318,  346,  an  altar; 

A.S.  weobed,  id. 
weox,  258,  v.  wacse'S. 
wepnen,  60,  240,  366,  iceapons;  A.S.  wsepen,  a 

weapon. 
were,  A.S.  324,  work;  werc-men,  404,  wo7'kmen. 


wergeS,  252,  262,  b.  wearieth;  pi.  wergen,  262,  b. 

weary;  A.S.  werian,  to  groio  weary. 
wergunge,  252,  wearying. 
weri,  352,  a  man;  A.S.  wer,  id. 
werien,   52,   18,  304,  to  defend,  excuse,  guard, 

sto2);  pr.  werie'S,  246,  werest,  294,  were'S,  312, 

414;  p.  wereden,  304;  pr.  sub.  weren,  80,  g. ; 

imp.  were,  400;  A.S.  werian,  id. 
werien,  4,  6,  418,  to  wear,  put  on;  A.S.  weran, 

werian,  werigean,  id. 
weriunge,  8,  368,  werunge,  8,  a.  wearing. 
wernen,  330,  to  forbid,  refuse,  pirevent,  tvarn; 

pr.  weorne'5,  182,  d.,  wernes,  60,  a;  p.  wernde, 

248;  pr.  sub.  warnie,  270;  A.S.  ^N'yrnan,  id. 
wernunge,  330,  a  refusal. 
werrest,  328,  h.  worst;  A.S.  wyrrest,  id. 
wete,  164,  a.  drink,  liquor,  water;  A.S.  wa3ta,  id. 
wicchecreftes,  208,  268,  witchcrafts;  A.S.  wicce- 

cra3ft,  icitchcraft. 
wicke,  358,  a.  weak?  loichedl  A.S.  wac,  weak; 

wick,  evil,  had,  v.  Sir  F.  Madden's   Glossary 

to  William  and  the  Werewolf.  Wic;  G.  weich, 

soft,  weak. 
widful,  wilfule,  168,  d.,  v.  r.  wihtful,  q.  v. 
widne,  56.  ivide;  A.S.  wide,  id. 
wielare,  106,  a  deceiver,  conjurer;  A.S.  wigelere, 

a  conjuror, 
wieles,  92,  224,  268,  wiles,  delusions;  A.S.  wige- 

lung,  incantation. 
wif,  392,  a  woman. 
wigeles,  300,  wiles. 

wigele'S,  21  i,staggereth;  A.S.  wice\ia,n,  to  stagger. 
wiglinge,  374,  a.  fighting,  struggling;  A.S.  wig, 

warfare. 
wihtful,   268,  piowerful;    A.S.  wihtfull,    heavy; 

Sc.  wicht,  valiant. 
wike,  344,  428,  a  week;  A.S.  wic,  id. 
wikke,  104,  g.foul,  bad,  v.  wicke. 
wildene,  196,  a.  wilderne,  160,  b.  a  wilderness; 

A.S.  wild,  wild. 
wildes,  136,  h.  grotveth  wild,  wanton. 
wil-geone,  368,  a  free  gift. 
wilkume,  394,  welcome. 
willeliche,  328,  396,  voluntarily. 
willes,  206,  302,  340,  392,  willingly,  cheerfully, 

gladly;    willes    and    woldes,    purposely,    de- 
signedly. 
willesful,  56,  p.  desirous. 
williche,  134,  b.  voluntarily,  if  it  is  not  an  error 

for  wisliche,  q.  v. 
wilnen,  60,  148,  386,  to  desire;  pr.  wilne'S,  202, 

374;  p.  wilnede,  140,  404;  imp.  wilnie,   66; 

p.p.  i-wilned,  60;  A.S.  wilnian,  id. 
wilninde    [1.    hwilinde,    v.    r.],    182,    temporal; 

A.S.  hwil,  a  while,  time.  . 


GLOSSARIAL  INDEX. 


477 


wilnunge,  148,  278,  desire, 
wilschrift,  340,  voluntary  confession. 
•wiltu,  196,  398,  vAlt  thou. 

wimlunge,  420,  a.  a  sort  of  head-dress. 

wimpel,  420,  a  wimple,  a  muffler. 

wimpel-leas,  420,  ivithout  wiinple. 

win,  428,  wine. 

win-beries,  296,  a.  wind-berien,  296,  grapes. 

winden,  270,  windwe,  270,  e.  to  winnow;  pr. 
wint,  296,  winde'S,  Z\i,  jlieth  up  like  chaff; 
im.  windwede,  270,  winnowed;  A.S.  wind- 
wian,  id. 

windwunge,  270,  winnowing,  n. 

wingeardes,  294,  vineyards;  A.S.  win-eard,  a 
vineyard. 

winken,  288,  to  winJc;  AS.  wincian,  id.  But 
in  this  place  its  meaning  perhaps  is,  to  waver, 
to  he  irresolute;  A.S.  waned,  ^instable,  waver- 
ing; Sc.  wankill,  id.;  P.E,  wankly,  frail, 
weak. 

winstlunge,  238,  wrestling;  A.S.  winnan,  to  con- 
tend, strive. 

wipe's,  230,  wipeth. 

wirsum,  322,  a.  v.  wursum. 

wis,  A.S.  64,  214,  loise,  2>rudent;  comp.  wisure, 
198. 

wise,  312,  318,  wis,  96,  a  way,  manner;  pi. 
wisen,  318;  A.S.  wise,  id. 

wisliche,  104,  134,  138,  422,  wisely,  prudently; 
A.S.  wislice,  id. 

wisluker,  234,  318,  more  wisely. 

wisure,  198,  338,  tviser. 

wite,  A.S.  4, 202,  hlame,  reproach,  a  fine,  extortion. 

witen,  4,  10,  14,  72,  202,  206,  208,  234,  312, 
368,  to  guard,  keep,  take  charge  of;  pr.  wite^, 
10,  14;  p.  wuste,  270;  pr.  sub.  wite,  28,  174, 
430;  imp.  wite,  418,  wite'S,  422;  p.p.  i-wust, 
48,72,  318,410. 

witen,  to  know;  pr.  wot,  54,  wat,  330,  west,  96, 
wute'5,  236;  p.  wuste,  110,  234;  pr.  sub.  wute, 
250;  imp.  wite,  90,  i-wite'5,  64,  wute,  174, 
190,  204,  340,  346,  426,  wute«,  92,  248;  p.p. 
wust,  156,  i-wust,  156,  b. ;  A.S.  wissian, 
witan,  to  hiow. 

witest,  304,  hlamest;  A.S.  witan,  to  blame,  re- 
proach. 

wi'5,  A.S.  224,  278,  against. 

wiSbuwen,  116,  to  avoid;  pr.  wi^buwe^,  278, 
e%Kideth. 

wi^ere^,  238,  d.  flghteth  against,  resisteth;  A.S, 
wi^erian,  id. 

wi'Serwines,  196,  232,  238,  adversaries,  enemies; 
A.S.  wi'Serwine,  an  adversary. 

wi'Sholden,  348,  pr.  pi.  withhold. 

wi'Si,  86,  a  loillow;  A.S.  wiSig,  id. 


wi'S  }>en,  284,  upon  condition. 

wi^sahe,  288,  e.  refusal. 

wi'Ssaken,  88,  to  gainsay ;  A.S,  wi'Ssacan,  id". 

wi'Sseide,  238,  v,  wi'Ssiggen. 

wi'Ssiggen,  86,  to  gainsay,  deny;  pr.  wi^sigge'5, 

204,  238;  imp.   wi'Ssiggen,  262;  p.  wiSseide, 

238,  262;  A.S.  wi-Ssceggan,  id. 
wi'Ssigginge,  288,  refusing,  denying. 
witne'S,  248,  276,  282,  384,  testifieth,  saith. 
witte,  sense,  wit,  mind,  64,  106;  pi.  wittes,  14, 

174;  A.S.  Witt,  id. 
witterliche,  70, 156,  1G2,  f.  294,  316, 358,  verily, 

with  certainty,  surely,  distinctly;  A.S.  witodlice, 

truly,  verily,  evidently. 
witleas,  256,  witless,  insane. 
witunge,  418,  keeping,  n. 
wiuede,    308,   took   to   wife,   iwiued,    216,  p.p. 

wedded. 
wiuene,  158,  382,  a,,  g.  pi,  of  women;  A,S,  wif, 

a  woman. 
wlatien,  86, 400,  to  loathe,  nauseate;  A.S.  wlsetian, 

id. 
wlatunge,  80,  loathing;  A.S.  wlsetung,  id, 
wlech,  202,  400,  wleach,  400,  e.  lukewarm;  A,S, 

wisee,  id, 
wlite,  98,  e,  200,  398,  beauty;  A.S,  wlite,  id, 
wo,  190,  220,  364,  distress,  harm,  pain. 
woanes,  416,  418,  a  dwelling,  abode;  A,S,  wu- 

nian,  to  dwell. 
woawes,  172,  242,  walls. 

woe,  4,  woke,  178,  weak,  infirm;  A,S.  wac,  weak. 
wocliche,  29^,  feebly. 
wocnesse,  66,  232,  280,  weakness;  A.S.  wacnys, 

id, 
wod,  96,  120,  406,  wode,  66,  164,  mad,  raging; 

A,S,  wod,  id. 
wod-lege,  96,   i.   sheltering  wood;  A.S.  wod,  a 

wood,  hleo,  shade,  shelter. 
wodliche,  234,  d.  madly,  strongly. 
woddre,  264,  more  enraged. 
wodschipe,  120,  200,  madness. 
wohes,  388,  a.  wooeth. 
wohlae,  388,  d.  vjooing. 
wolawo,  88,  alas  I  well  away  I 
wolden,  62,  wolde,  64,  would. 
woldes,  304,  wilfully. 
wondrede,  214,  310,  362,  wondre'Se,  156,310,  b. 

wontrede,  310,  b.  tribidation,  misery,  amaze- 
ment, fear  of  evil;  A.S,  wan,  dread,  wandian, 

he  afraid. 
wone,  8,  26,  68,  viant,  wanting;    A,S,   wana, 

want. 
wane's,  166,  waneth;  A.S,  wanian,  to  wane,  de- 
crease. 
wonten,  344,  398,  to  want,  to  be  wanting;  pr. 


478 


GLOSSARIAL  INDEX. 


wonte'5,  194,  282;  pr.  sub.  wontie,  406;  A.S. 
wona,  ivanting,  deficient. 
wop,   A.S.   110,   156,  312,  weeping,   n.  wopie, 

376,  iveejnng,  adj. 
word,  A.S.  88,  198,  reputation,  word,  saying, 

praise. 
i-wordede,  78,  worded,  talkative. 
wordnesse,  124,  soundness;  A.S.  weor^,  worth, 

value. 
wori,  386,  jyerverse. 
woretS,  386,  distorteth;  A.S.  worian,  to  embroil, 

err. 
worldliche,  234,  in  a  worldly  vaanner. 
worpare,  212,  one  who  throws,  or  darts. 
worpen,   40,  166,   306,  weorpen,  404,   to  cast, 
throio;    pr.   worpest,  52,    worpe'S,  240,   246, 
282,    392,  404,    weorpe'S,  88;    p.   werp,    52, 
^230,  280;  pr.  sub.  worpe,  96;  p.  sub.  wurpe, 
122,   382 ;    imp.  worp.   356 ;    p.p.   i-worpen, 
368,  wurp,  56;  A.S.  weorpan,  to  throiv,  cast. 
wostu,  i.  e.  wotest  tu,  276,  312,  knowest  thou? 
wouh,  126, 158,  180, 188,192,286,  356,  wrong, 
wickedness,  grief;  pi.    wouhwes,  190,  wowes, 
198,    352,    ivrongs;    A.S.    woh,   wog,    wrong, 
error,  depravity. 
wouhinge,  204,  wooing. 
wouhleche,  96,  seduction. 
wouhlecchunge,  388,  wooing,  courtshii). 
wowes,  346,  378,  tcalls;  A.S.  wall,  weall,  a  wall. 
woware,  90,  390,  400,  a  wooer;  A.S.  wogere,  id. 
wowe^,  388,  396,  pr.  wooeth;  p.  wowude,  390, 

wooed;  A.S.  wogau,  to  woo,  marry. 
wowunge,  116,  wooing,  courting,  n. 
wragelunge,  374,  wraggunge,  374,  a.  struggling, 

resisting;  A.S.  wraxlung,  wrestling. 
wrakele,    102,    204,   wretched,   miserable;    A.S. 

wraec,  id, 
wrakefulliche,  364,  vengefully;  A.S.  wracu,  re- 
venge. 
wrastlare,  222,  280,  374,  a  wrestler;  A.S.  wrax- 

lere,  id. 
wrastle'5,  280,  wres<^efA;  A.S.  wTSiyMan,  to  wrestle. 
wrastin,  220,  b.  to  rush,  v.  wresten  in. 
wrastlunge,  374,  wrestlunge,  238,  b.  wrestling, 

resisting. 
wrecche,  56,  178,  330,  wretched,  miserable;  A.S. 

wrecce,  id. 
wrecchedom,  282,  wretchedness. 
wreche,  186,   286,  revenge;  A.S.  wracu,  wrsec, 

wraicu,  id. 
wrecches,  92,  388,  wretches. 
wreo'Se'S,  252,  pr.  supporteth;  pr.  sub.  wreo'Sie, 

142;  A.S.  wreo'Sian,  to  stipport. 
wreien,  304,  340,   to  accuse,  expose,  betray;  p. 
wreih,  390;   pr.  sub,  wreie,  306,  340;    p.p. 


i-wreied,  172;  pr.p.  wreginde,  2,  b.,  wreinde, 

2;  A.S.  wregan,  to  accuse. 
wreifule,  302,  304,  accusatory. 
wreiunge,  200,  304,  exposing. 
wreken,  286,  to  avenge;  imp.  wrekie,  186;  A.S. 

wraecan,  id. 
wrench,   338,  a  turn,  trick,  artifice,  stratagem; 

pi.  wrenches,   270,   300    [wrenches,  92,  h.  1. 

wrecches];  A.S.  wrenc,  a  trick, fraud. 
wrenchen,   222,    294,    to    wrench,    twist,   throw, 

shrink;  pr.   wrenchest,   304,  wrenche'5,  212, 

244,  wrenchen  mis,  to  distort. 
wrenchfule,  268,  artful. 
wresten,  374,  to  wrestle;  A.S.  wrtestan,  to  writhe, 

twist. 
wresten  in,  220,  to  rush  in,  force  a  way;  A.S. 

inrsesan,  to  riish  on,  hrses,  a  gushing. 
wre'S'Sen,  312,  426,  to  vex,  dis2)lease,  offend;  pr. 

wre«'5et,  138,  352;  p.p.  i-wre'S'Sed,  44;  A.S. 

wrse'S,  wrath,  anger. 
wre^JSe,  118,  426,  wrath,  anger,  displeasure. 
wrieles,  320,  322,  wriheles,   420,  a.  coverings; 

A.S.  wrigyls,  a  garment. 
wrien,  84,  to  cover,  hide,  conceal;  pr.  wrih'S,  84, 

wrie-S,  86,  wreo'5,  88,  wri'S,  380,  wrih,  150  ; 

p.   wreih,   390;   p.p.  i-wrien,  58,  388;   A.S. 

wrigan,  wreon,  id. 
wringers,  322,  is  wrung;  A.S.  wringan,  to  wring. 
wrinne^,  238,  d.  striveth,  fighteth. 
write,  pr.  410,  p.  wrot,  388,  p.p.  i-written,  210, 

410,  written. 
wrongwende,  254,  turned  wrong,  averse. 
wro-S,  286,  320,  angry. 
wro^ere-hele,  100,  102,  wro^er-hele,  102,  ruin, 

destruction. 
wrusum,    322,    wursum,    274,  purulent    matter 

from  a  sore. 
wude,  96,  402,  a  wood,  wood,  fuel;  A.S.  wudu. 
wuic,  148,  b.  weak ;  A.S.  wac,  id. 
wule,  156,  wulle^,  168,  pr.  will. 
wulf,  120,  wulue,  252,  a  wolf;  wuluene,  120,  a 

she  wolf,  wolfish;  A.S.  wulf,  id. 
wummonlich,  274,  womanly. 
wunden,  60,  124,  292,  wounds. 
wunden,  124,  to  wound;  pr.  wundeS,  124;  p. 

wundede;p.p.  i-wunded,  240,  woMwrfecJ;  pr.p. 

wundinde,  60,  wounding. 
wunder,  72,  c.  346,  evil. 
wundrie,  376,  imp.  wonder. 
wune,  266,  326,  custom,  wont. 
wunien,  134,  134,  d.  158,  340,  to  dwell,  inhabit; 

pr.  wunie,  158,  wune'S,  126,  wunie'S,  142;  p. 
wunede,  112,  172,  190,  410,  wunedest,  342; 

imp.   wune,  162;  p.p.  i-wuned;  A.S.  wunian, 

to  dwell;  Sc.  to  wun,  id. 


GLOSSARIAL  INDEX. 


479 


i-wuned,  146,   206,  230,  320,  370,  390,  accus- 
tomed, wont;  imp.  wunieS,  412. 
wuniunge,  190,  250,  wunnunge,  142,  a  dwelling, 

abiding. 
wunne,  192,  196,  200,  354,  398,>j/,  prosijerity; 

pi.  wunnen,  240. 
wunnen.    238,    pr.    pi.  fight  ;     p.p.    i-wunnen, 

gained,  won;  A.S.  winnan,  to  win,  obtain  by 

labour,  fight. 
wunnunge,    74,    142,    196,    350,   a  habitation; 

A.S.  wunnung;  Sc.  a  winning,  id. 
wurchen,    6,   to   wo'fl;   to   do;  pr.  wurche^,  44, 

130,  138;  p.  wrouhte,  258,  272,  390;  pr.  sub. 

wurche,  352,  424;  p.p.  i-wrouhte,  418;  pr.p. 

wurchinde,  144;  A.S.  wyrcan,  id. 
wurnies,    138,    208,    vjorins,    maggots,   serpents; 

A.S.  wyrm,  a  ivorm,,  a  serjient. 
wurse'S,  326,  ])t.  groweth  worse;  pr.  sub.  wursie, 

228;    p.p.   i-wursed,  428,  wursnet,    428,  g. ; 

A.S.  wyrsian,  to  grow  worse. 


wursum,  274,  a.  v.  WTusum. 

wur^,  150,  wur^e,  138,  value, -price,  7oorth;  A.S. 

wyrth,  id. 
i-wurlSen,    52,    96,    128,   140,   214,  218,  414, 

i-wur^,  150,  i-wur'Se,  86,  96,  to  he,  to  become, 

be    made;    pr.    i-wurSe'S,    128,    i-wur^et;    p. 

i-weard,  236,  warS,  236,  f.  wear's,  244;  pr. 

sub.  i-wurSe,  372;  A.S.  geweor^'an,  id. 
wurSfule,  140,  precious;  A.S.  wur^^uU,  worthy, 

honourable. 
wur'Sliche,  174,  worthili/;  A.S.  wur'Slice,  id. 
wur'Sschipe,  278,  wonM}),  honour;  A.S.  wur'S- 

scipe,  id. 
wuruhte,  284,  a  maker,  an  artificer. 


yleslipes,  ylespilles,  418,  h.  hedgehog^s  shins: 
A.S.  igil,  eil,  yl.  a  hedgehog;  Sc.  lap,  a  cover- 
ing; Fr.  i)oi\,  fur,  skin. 


COEEECTIONS   AND   ADDITIONS. 


Page 

line 

for 

« 

read 

8 

note  b. 

pullich 

}>ullich. 

38 

9 

wened 

weneS. 

59 

27 

thee 

that. 

66 

26 

ewarre 

iwarre :  also  in  Gloss.  Index. 

71 

19 

except,  &c. 

but  ye  may  say,  Assuredly,  certainly, 

96 

11 

i-\vurden 

i-wurSen. 

107 

31 

stale 

plain. 

112 

note  b. 

devue 

derue. 

148 

8 

bitocne^ 

bitocned. 

187 

21 

add 

He  forbids  it,  and  saith,  Let,  &c. 

198 

12 

i-hered 

i-here^. 

212 

8 

wrenched 

wrenched. 

25 

lutel 

tutel. 

214 

6 

padere'S 

pa'Sere'S. 

215 

23 

tablecloth 

cup. 

218 

17 

instructed 

corrected. 

241 

4 

beat,  &c. 

frown,  look  displeased  and  angry. 

245 

12 

high 

in  haste. 

274 

27 

wredde 

wreS'Se. 

275 

31 

swelling 

inflammation. 

277 

28 

climed 

climbed. 

288 

note  c. 

wi'Ssake 

wi^sahe. 

299 

4 

necessary. 

serviceable. 

304 

32 

preote 

J>reote. 

313 

12 

disgrace 

offend. 

99 

18 

pay 

pays. 

19 

feel 

feels. 

330 

29 

godes 

Godes. 

337 

10 

in  an  instant 

at  the  last  moment. 

328 

note  h. 

werres 

werrcst. 

341 

18 

accurrence 

occurrence. 

344 

4 

sheden 

seheden. 

369 

18 

ingratitute 

ingratitude. 

385 

15 

know 

knew. 

424 

note  c. 

inwid 

inwi'S. 

448 

A  S.  healden 

A.S.  healdan. 

WESTMINSTEB  : 
PRINTED  BY  .JOHN  BOWYER  NICHOLS  AND  SONS,  25,  PARLIAMENT  STREET. 


THE 


CAMDEN       m..^ms.M      SOCIETY, 


FOR  THE   PUBLICATION  OF 


EARLY  HISTORICAL  AND  LITERARY  REMAINS. 


At  a  General  Meeting  of  the  Camden  Society  held  at  the  Freemasons' 
Tavern,  Great  Queen  Street,  Lincohi's  Inn  Fields,  on  Monday,  the 
2nd  of  May,  1858, 

The  Lord  BRAYBROOKE,  the  President,  in  the  chair, 
The  President  having  opened  the  business  of  the  Meeting, 
The  Secretary  read  the  Report  of  the  Council  agreed  upon  at  their 
meeting  of  the  20th  of  April,  whereupon  it  was 

Resolved,  That  the  Report  of  the  Council  be  received  and  adopted, 
and  that  the  Thanks  of  the  Society  be  given  to  the  Director  and  Council 
for  their  services,  to  the  Local  Secretaries,  to  the  Editors  of  the  Publica- 
tions of  the  past  year,  and  to  Sir  Harry  Verney  for  the  liberality  with 
which  he  has  placed  his  Papers  at  the  service  of  the  Society. 

The  Secretary  then  read  the  Report  of  the  Auditors,  agreed  upon  at 
their  Meeting  of  the  20th  of  April,  whereupon  it  was 

Resolved.  That  the  said  Report  be  received  and  adopted,  and  that  the 
Thanks  of  the  Society  be  given  to  the  Auditors  for  their  services. 

Thanks  having  been  voted  to  the  Treasurer  and  to  the  Secretary,  the 


2  ANNIVERSARY  MEETING  OF   1853. 

Meeting  proceeded  to  the  election  of  a  President  and  Council  for  the  year 
next  ensuing;  when, 

The  Right  Hon.  Lord  Braybrooke,  F.S.A. 
was  elected  President;  and 

William  Henry  Blaauw,  Esq.  M.A.  F.S.A. 

John  Bruce,  Esq.  Treas.  S.A. 

John  Payne  Collier,  Esq.  V.P.S.A. 

William  Durrant  Cooper,  Esq.  F.S.A. 

Bolton  Corney,  Esq.  M.R.S.L. 

Peter  Cunningham,  Esq.  F.S.A. 

Sir  Henry  Ellis,  K.H.  F.R.S.  Sec.  S.A. 

Edward  Foss,  Esq,  F.S.A. 

The  Rev.  Joseph  Hunter,  F.S.A. 

The  Rev.  Lambert  B.  Larking,  M.A. 

Sir  Frederick  Madden,  K.H.  F.R.S. 

Frederick  Ouvry,  Esq.  F.S.A. 

The  Lord  Viscount  Strangford,  G.C.B.  F.R.S.  Director  S.A. 

William  John  Thoms,  Esq.  F.S.A.  and 

Sir  Charles  G.  Young,  F.S.A.  Garter. 

were  elected  as  the  Council  ;  and 

Robert  W.  Blencowe,  Esq.  M.A.  F.S.A. 
James  Crosby,  Esq.  F.S.A.  and 
William  Salt,  Esq.  F.S  A. 

were  elected  Auditors  of  the  Society  for  the  ensuing  year. 

Thanks  were  then  voted  to  the  President  for  the  warm  interest 
always  taken  by  him  in  the  proceedings  of  the  Society,  and  for  his  kind 
and  able  conduct  in  the  Chair. 


ELECTION  OF  OFFICERS,   1853. 

At  a  Meeting  of  the  Council  of  the  Camden  Society  held  at  No.  25, 
Parliament  Street,  Westminster,  on  Wednesday  the  13th  May,  1853,  the 
Council  having  proceeded  to  the  Election  of  Officers, — 

John  Bruce,  Esq.  was  elected  Director ;  John  Payne  Collier, 
Esq.  Treasurer ;  and  William  J.  Thoms,  Esq.  Secretary,  for  the  Year 
next  ensuinff. 


REPORT  OF  THE  COUNCIL 

OF 

THE    CAMDEN    SOCIETY, 

ELECTED  3rd  MAY,  1852. 


The  Council  of  the  Camden  Society,  elected  on  the  3rd  of  May, 
1852,  have  pleasure  in  referring  to  the  Report  of  the  Auditors  as  a  proof 
that  the  condition  of  the  Society  has  not  deteriorated  during  their  year 
of  office. 

The  Council  have  to  regret  the  deaths  during  the  past  year  of  the 
following  Members : — 

John  Barnard,  Esq.  Thomas  Ponton,  Esq. 

Rev.  Thomas  Dyer,  M.A.  James  Yeeles  Row,  Esq. 

William  Empson,  Esq.  Mrs.  Saunders. 

John  Forster,  Esq.  The  Earl  of  Shrewsbury. 

John  Palmer,  Esq. 

The  publications  of  the  past  year  have  been — 

I.  The  Camden  Miscellany,  Volume  the  Second,  containing — 1.  Account 
of  the  Expenses  of  John  of  Brabant  and  Henry  and  Thomas  of  Lancaster,  1292-3 : 
edited  by  Joseph  Burtt,  Esq.  2.  Household  Account  of  the  Princess  Elizabeth, 
1551-2:  edited  by  the  Lord  Viscount  Strangford.  3.  The  Request  and  Suite 
of  a  Truehearted  Englishman,  written  by  William  Cholmeley,  1553:  edited  by 
William  J.  Thoms,  Esq.  4.  Discovery  of  the  Jesuits'  College  at  Clerkenwell  in 
March  1627-8:  edited  by  John  Gough  Nichols,  Esq.  5.  Trelawny  Papers : 
edited  by  William  Durrant  Cooper,  Esq  ; — and  6.  Autobiography  of  William 
Taswell,  D.D. :  edited  by  George  Percy  Elliott,  Esq. 

The  satisfaction  which  this  volume  has  given  to  the  Members  gene- 
rally, from  its  varied  character  and  the  useful  illustration  afforded  by  the 
several  documents  contained  in  it  to  the  history  of  the  different  periods 
to  which  they  respectively  relate,  has  determined  the  Council  to  endeavour 
to  produce  another  volume  of  similar  character  at  no  very  distant  period. 


4  REPORT  OF  THE  COUNCIL,  1853. 

II.  Letters  and  Papers  of  the  Verney  Family  down  to  the  end  of  the  year  1639. 
Printed  from  the  original  IMSS.  in  the  possession  of  Sir  Harry  Verney,  Bart.  Edited 
by  John  Bruce,  Esq. 

This  volume  has  been  so  recently  completed  that  it  is  probably  not 
yet  in  the  hands  of  all  the  Members.  It  will,  it  is  confidently  hoped,  be 
found  a  valuable  addition  to  our  materials  for  the  history  of  the  important 
times  to  which  it  is  brought  down.  The  Society  will  doubtless  remember 
that  this  is  not  the  first  volume  which  the  Camden  Society  owes  to  the 
liberal  manner  in  which  Sir  Harry  Verney  has  placed  his  collections  at 
their  service  ;  and  will  probably  think  it  right  to  mark,  by  a  special  vote, 
their  recognition  of  his  liberality,  and  their  hope  of  a  further  contribution 
from  his  collections. 

The  third  publication  for  the  past  year  will  be — 

III.  Regulae  Inclusarum  :  The  Anci'en  Rewle  :  A  Treatise  on  the  Rules  and  Duties 
of  Monastic  Life,  in  the  Anglo-Saxon  Dialect  of  the  13th  Century.  Edited  by  the 
Rev.  James  Morton,  B.D.,  Prebendary  of  Lincoln.      (Nearly  ready.) 

The  Council  have  also  to  announce  that  the  Editor  of  the  Letters  of 
Lady  BriUiana  Harley  authorises  them  to  say  that  the  first  volume  for  the 
year  now  commencing  is  so  far  advanced  at  press  that  its  publication  may 
be  looked  for  in  the  course  of  a  few  weeks. 

The  following  works  have  been  added  to  the  List  of  Suggested  Publica- 
tions during  the  past  year : — 

I.  The  Poor  Man's  Mirror,  A  Wickliffite  Tract  written  by  Bishop  Pecock.  To  be 
edited  from  a  MS.  in  Archbishop  Tenison's  Library  by  the  Rev.  Philip  Hale 
Hale,  B.A. 

II.  Privy  Purse  Expenses  of  King  William  the  Third.  To  be  edited  by  J.  Y. 
Akerman,  Esq.,  Sec.  S.  A. 

III.  An  historical  Narrative  of  the  two  Howses'  of  Parliament,  and  either  of  them, 
their  Committees  and  Agents',  violent  Proceedings  against  Sir  Roger  Twysden  :  their 
imprisoning  his  person,  sequestering  his  estate,  cutting  down  his  Woods  or  Tymber, 
to  his  almost  undoing  and  forcing  him  in  the  end  to  a  composition  for  his  own.  From 
the  original  in  the  possession  of  the  Rev.  Lambert  B.  Larking,  M.A. 

IV.  The  Ancient  Divisions,  Measurements,  Customs,  &c.  of  Wales.  Written  in 
1637  by  Robert  Lloyd  of  the  Pixe  Office,  at  the  request  of  Owen  Wynne.  To  be 
edited  by  George  Hillier,  Esq. 

V.  Extent  of  the  Estates  of  the  Hospitalers  in  England.  Taken  under  the  direc- 
tion of  Prior  Philip  de  Thame,  a.d.  1338;  from  the  original  in  the  Public  Library 
at  Malta.     To  be  edited  by  the  Rev.  Lambert  B.  Larking,  M.A. 

VI.  Narrative  of  the  Services  of  M.  Dumont  Bostaquet  in  Ireland.  To  be  edited 
by  The  Rev.  James  Henthokn  Todd,  D.D. 


REPORT  OF  THE  COUNCIL,   1853.  5 

It  will  be  in  the  recollection  of  the  Society  that  a  Memorial  was 
presented  to  His  Grace  the  Archbishop  of  Canterbury  in  April,  1848, 
praying  that  steps  might  be  adopted  to  give  facilities  to  literary  men  to 
make  researches  among  the  registered  Wills  in  the  Prerogative  Office, 
Doctors'  Commons,  and  that  His  Grace  informed  the  President  and 
Council  in  reply,  that  he  had  no  control  whatever  over  the  fees  taken  in 
that  department.  The  recent  appointment  of  a  Commission  to  inquire 
into  the  Law  and  Jurisdiction  of  the  Ecclesiastical  and  other  Courts  in 
relation  to  Matters  Testamentary,  seemed  to  the  Council  to  afford  an 
opportunity  of  bringing  the  subject  again  under  the  notice  of  those  who 
might  be  able  to  suggest  a  remedy  for  the  inconvenience  complained  of. 
Accordingly,  on  the  28th  of  January  last,  the  President  and  Council  ad- 
dressed to  those  Commissioners  a  Memorial,  of  which  the  following  is  a 
copy  :— 

To  the  Right  Honourable  and  Honourable  the  Commissioners  appointed  by 
Her  Majesty  to  inquire  into  the  Law  and  Jurisdiction  of  the  Ecclesiastical 
and  other  Courts  in  relation  to  Matters  Testamentary. 
My  Lords  and  Gentlemen, 

We,  the  undersigned,  being  the  President  and  Council  of  the  Camden  Society,  for 
the  Publication  of  Early  Historical  and  Literary  Remains,  beg  to  submit  to  your  con- 
sideration a  copy  of  a  Memorial  presented  on  the  13th  April,  1848,  by  the  President 
and  then  Council  of  this  Society,  to  his  Grace  the  Archbishop  of  Canterbury,  pray- 
ing that  such  changes  might  be  made  in  the  regulations  of  the  Prerogative  Office  as 
might  assimilate  its  practice  to  that  of  the  Public  Record  Office,  so  far  as  regards 
the  inspection  of  the  books  of  entry  of  ancient  Wills,  or  that  such  other  remedy  might 
be  applied  to  the  inconveniences  stated  in  that  Memorial  as  to  his  Grace  might  seem  tit. 

In  reply  to  that  Memorial  his  Grace  was  pleased  to  inform  the  Memorialists  that 
he  had  no  control  whatever  over  the  fees  taken  in  the  Prerogative  Office. 

The  Memorialists  had  not  adopted  the  course  of  applying  to  his  Grace  the  Arch- 
bishop until  they  had  in  vain  endeavoured  to  obtain  from  the  authorities  of  the  Pre- 
rogative Office,  Messrs.  Dyneley,  Iggulden,  and  Gostling,  some  modification  of  their 
rules  in  favour  of  literary  inquirers.  The  answer  of  his  Grace  the  Archbishop  left 
them,  therefore,  without  present  remedy. 

The  grievance  complained  of  continues  entirely  unaltered  up  to  the  present  time. 

In  all  other  public  i-epositories  to  which  in  the  course  of  our  inquiries  we  have  had 
occasion  to  apply,  we  have  found  a  genei'al  and  predominant  feeling  of  the  national 
importance  of  the  cultivation  of  literature,  and  especially  of  that  branch  of  it  which 
relates  to  the  past  history  of  our  own  country.  Every  one  seems  heartily  willing  to 
promote  historical  inquiries.  The  Public  Record  Offices  are  now  opened  to  persons 
engaged  in  literary  pursuits  by  arrangements  of  the  most  satisfactory  and  liberal 
character.  His  Grace  the  Archbishop  of  Canterbury  gives  permission  to  literary 
men  to  search  such  of  the  early  registers  of  his  sec  as  are  in  his  own  possession  at 
Lambeth.  Access  is  given  to  the  registers  of  the  Bishop  of  London ;  and  throughout 
the  kingdom  private   persons   having  in   their   possession   historical  documents   are 


6  REPORT  OF  THE  COUNCIL,   1853. 

almost  without  exception  not  only  willing  but  anxious  to  assist  our  inquiries.  The 
authorities  of  the  Prerogative  Office  in  Doctors'  Commons,  perhaps,  stand  alone  in 
their  total  want  of  sympathy  with  literature,  and  in  their  exclusion  of  literary 
inquirers  by  stringent  rules,  harshly,  and  in  some  instances  even  offensively,  enforced. 
We  have  the  honour  to  be, 

My  Lords  and  Gentlemen, 

Your  most  obedient  and  very  humble  ""i-vants, 

(Signed)  Braybrooke,  President. 

John  Bruce,  Director.  W.  H.  Blaauw. 

C.  PuRTON  Cooper.  W.  Durrant  Coc 

J.  Payne  Collier,  Treas.  Bolton  Corney. 

W.  R.  Drake.  Henry  Ellis. 

Edwd.  Foss.  Lambert  B.  Larking. 

Peter  Levesque.  Fredk.  Ouvry. 

Strangford,  William  J.  Thoms,  Secy. 

25,  Parliament  Street,  Westminster, 
January,  1853. 

The  Commissioners  have  acknowledged  the  receipt  of  this  Memorial, 
and  the  Council  hope  that  the  step  they  have  taken  will  meet  with  the 
approval  of  this  Meeting,  as  an  evidence  of  their  anxiety  to  use  the  influ- 
ence of  the  Camden  Society  for  the  promotion  of  historical  investigation, 
and  will  also  lead  to  some  remedy  for  the  great  grievances  to  which  literary 
men  are  at  present  subjected  in  the  office  of  the  Prerogative  Court  of 
Canterbury. 

(Signed)  John  Bruce,  Director. 

William  J.  Thoms,  Secretary. 


-/ 


BOSTON  PUBLIC  LIBRARY 


3  9999  06561  269  7 


(Sept.,  1886,  20,000) 


BOSTON   PUBLIC  LIBRARY. 

not  to  be  rc„ewed/to  be  4chS  Z^^-^'^'^'ho-Ae. 


'^-^^ 


♦  i