¶ Hereafter followeth a morning remembrance had at the month mind of the noble princes Margarete countess of Rychemonde & Darbye mother unto king Henry the vii & grandam to our sovereign lord that now is upon whose soul almighty god have mercy.  
 
¶ Dixit Martha ad Ihesum.  
THis holy gospel late red/ containeth in it a dialogue that is to say a communication betwixt the woman of blessed memory called Martha and our saviour Ihesu/ which dialogue I would apply unto this noble princes late deceased/ in whose remembrance this office & observances be done at this time. And three things by the leave of god I will intend first to show wherein this noble princes may well be likened & compared unto the blessed woman Martha. second how she may complain unto our saviour Ihesu for the painful death of her body/ like as Martha died for the death of her brother Lazarus. Third the comfortable answer of our saviour Ihesu unto her again. In the first shall stand her praise & commendation. In the second our morning for the loss of her. In the three our comfort again. first I say that the comparison of them two may be made in four things. In nobleness of person/ in discipline of their bodies/ in or dere of their souls to god/ in hospytalites keeping & charitable dealing to their neighbours. In which iiii the noble woman Martha (as say the doctors entreating this gospel/ & her life) was singularly to be commended & praised/ wherefore let us consider like wise whether in this noble countess may any thing like be found. first the blessed Martha was a woman of noble blood to whom by inheritance belonged the castle of bethany/ & this nobleness of blood they have which descended of noble lineage. Beside this there is a nobleness of manners/ withouten which the nobleness of blood is much defaced/ for as Boecius saith. If ought be good in the nobleness of blood it is for that thereby the noble men and women should be ashamed to go out of kind from the virtuous manners of their auncetrye before. Yet also there is another nobleness/ which ariseth in every person by the goodness of nature/ whereby full often such as come of right poor and vunoble father and mother/ have great abletees of nature/ to noble deeds. Above all these same there is a four manner of nobleness/ which may be called an increased nobleness/ as by marriage and affinity of more noble persons such as were of less condition may increase in higher degree of nobleness. In every of these I suppose this coutesse was noble. first she came of noble blood lineally descending of king Edward the three with in the four degree of the same. Her father was Johan duke of Somerset her mother was called Margarete right noble as well in manners as in blood. To whom she was a very daughter in all noble manners/ for she was bounteous & liberal to every person of her knowledge or acquaintance. Avarice and covetise she most hated. And sorrowed it full moche in all persons But specially in any that belonged unto her. She was also of singular casynes to be spoken unto/ & full curtayse answer she would make to all that came unto her/ Of marvelous gentleness she was unto all folks/ but specially unto her own/ whom she trusted and loved right tenderly. Unkind she would not be unto no creature/ ne forgetefull of any kindness or service done to her before/ which is no little part of very nobleness. She was not vengeable/ ne cruel/ but ready anon to forget and to forgive injuries done unto her at the least desire or motion made unto her for the same. Merciful also & piteous she was unto such as was grieved & wrongfully troubled And to them that were in poverty or sickness or any other misery. To god & to the church full obedient & tractable searching his honour & pleasure full busily. A wareness of herself she had alway to eschew every thing that might dishonest any noble woman/ or disdain her honour in any condition. Tryfelous things that were little to be regarded she would let pass by/ but the other that were of weight & substance wherein she might profit she would not let for any pain or labour to take upon hand. These & many other such noble conditions left unto her by her auncetres she kept & increased them with a great dylygens. The third nobleness also she wanted not which I said was the nobleness of Nature/ she had in manner all that was praysable in a woman either in soul or in body. first she was of singular wisdom far passing the common rate of women she was good in remembrance & of holding memory A ready wit she had also to conceive all things. Albeit they were right dark/ right studious she was in books which she had in great number both in english & in french/ & for her exercise & for the profit of other she died translate divers matters of devotion out of french in to english. Full often she complained that in her youth she had not given her to the understanding of latin wherein she had a little perceiving specially of the rubrysshe of the ordynall for the saying of her service which she died well understand. Here unto in favour/ in words/ in gesture/ in every demeanour of herself so great nobleness died appear/ that what she spoke or died it marvelously became her. The four nobleness which we named a nobleness gotten or increased she had also. For albeit she of her lineage were right noble/ yet nevertheless by marriage/ & adjoining of other blood it took some increasement For in her tender age she being endued with so great towardness of nature/ & likelihood of inheritance many sued to have had her to marriage. The duke of such folk which than was a man of great experience most diligently procured to have had her for his son and heir. Of the contrary part king Henry the vi did make means for Edmonde his brother then th'earl of Rychemonde. She which as then was not fully ix years old/ doubtful in her mind what she were best to do asked counsel of an old gentlewoman whom she much loved & trusted/ which died advise her to commend herself to saint Nycholas the patron & helper of all true maidens/ & to beseech him to put in her mind what she were best to do. This counsel she followed & made her prayer so full often/ but specially that night when she should the morrow after make answer of her mind determynatly. A marvelous thing that same night as I have heard her tell many a time/ as she lay in prayer calling upon saint Nicholas/ whether sleeping or waking she could not assure/ but about iiii of the clock in that morning one appeared unto her arrayed like a bishop/ & naming unto her Edmonde had take him unto her husband. And so by this mean she died incline her mind unto Edmonde the kings brother & earl of Rychemonde. By whom she was made mother of the king that deed is/ whose soul god pardon/ & grandam to our sovereign lord king Henry the viii which now by the grace of god governeth the realm. So what by lineage what by affinity she had xxx kings & queens within the four degree of marriage unto her. Beside earls/ markyses/ duke's/ and princes. And thus much we have spoken of her nobleness.  
Second the blessed Martha is praised in chastising her body by christian discipline/ as in abstinence/ fasting/ sharp clothes wearing/ chastity with other. Which thing albeit necessary to every christian person willing to be saved/ yet it is much more to be praised in the nobles/ having this worldy liberty As it was in this noble princes late deceased whom my purpose is not vainly to extol or to magnify above her merits/ but to the edifying of other by th'example of her. I would rehearse somewhat of her demeaning in this behalf/ her sober temperance in meats & drinks was known to all them that were conversant with her wherein she lay in as great wait of herself as any person might/ keeping always her straight measure/ & offending as little as any creature might. Eschewing banquets/ reresoupers/ ioncryes betwixt meals. As for fasting for age & feebleness albeit she were not bound yet though days that by the church were appointed she kept them diligently & sereously/ & in especial the holy lent through out that she restrained her appetite till one meal & till one fish on the day/ beside her other peculer fasts of devotion/ as saint Anthony/ mary Maudeleyn saint Katheryn with other. And thorough out all the year the friday & saturday she full truly observed. As to hard clothes wearing she had her shirts & gyrdyls of here/ which when she was in health every week she failed not certain days to wear sometime that one/ sometime that other/ that full often her skin as I heard her say was pierced therewith. As for chastity though she always continued not in her vyrgynte yet in her husbands days long time before that he deyede she obtained of him licence & promised to live chaste/ in the hands of the reverend father my lord of London/ which promise she renewed after her husbands death in to my hands again/ whereby it may appear the discipline of her body.  
thirdly the blessed Martha is commended in ordering of her soul to god/ by often kneelings/ by sorrowful weepings/ & by continual prayers & meditations wherein this noble princes somewhat took her part. first in prayer every day at her uprising which commonly was not long after .v. of the clock she began certain devotions/ & so after them with one of her gentlewomen the matynes of our lady/ which kept her to then she came in to her closet/ where then with her chaplain she said also matins of the day. And after that daily heard four or .v. masses upon her knees/ so continuing in her prayers & devotions unto the hour of dyner/ which of the eating day was ten of the clock/ & upon the fasting day xj After dinner full truly she would go her stations to three altars daily. Daily her dyryges & commendations she would say. And her evensonges before souper both of the day & of our lady/ beside many other prayers & psalters of david through out the year. And at night before she went to bed she failed not to resort unto her chapel/ & there a large quart of an hour to occupy her in devotions. No marvel though all this long time her kneeling was to her painful/ and so painful that many times it caused in her back pain and disease. And yet nevertheless daily when she was in health she failed not to say the crown of our lady which after the manner of Rome containeth lx and three aves/ and at every ave to make a kneeling. As for meditation she had divers books in french wherewith she would occupy herself when she was weary of prayer. Wherefore divers she died translate out of french in to english. Her marvelous weeping they can bear witness of which here before have heard her confession which be divers and many/ & at many seasons in the year lightly every third day/ can also record the same though the were present at any time/ when she was housylde which was full nigh a dozen times every year: what floods of tears there issued forth of her eyes/ she might well say. Exitus aquarum deduxerunt oculi mei. And more over to th'intent all her works might be more acceptable and of greater merit in the sight of god such godly things she would take by obedience which obedience she promised to the forenamed father my lord of London for the time of his being with her. And afterward in like wise unto me whereby it if may appear the diligent order of her soul to god.  
fourth the holy Martha is magnified for her godly hospitality and chartable dealing to her neighbours. Moche business there is in keeping hospitality. And therefore our lord said unto her. Martha martha solicita es & tbarꝭ erga plri. The household servants must be put in some good order. The strangers of honest which of their courtesy resorteth for to visit the sovereign must be considered. And the suitors/ also which cometh compelled by necessity to seche help & succour in their cause must be herd. And the poor & needy/ specially would be relieved & comforted. first her own household with marvelous diligence & wisdom this noble princes ordered providing reasonable statutes & ordinances for them/ which by her officers she commanded to be red four times a year. And oftentimes by herself she would so lovingly courage every of them to do well. And sometime by other mean persons. If any factions or bends were made secretly amongst her heed officers/ she with great policy died bolt it out and like wise if any strife or contreversy/ she would with great discretion study the reformation thereof.  
¶ For the strangers/ o marvelous god what pain what labour she of her very gentleness would take with them to bear them manner and company/ & entreat every person. And entertean them according to their degree and haviour/ & provide by her own commandment that nothing should lack that might be convenient for them/ wherein she had a wonderful ready remembrance & perfit knowledge.  
¶ For the suitors/ it is not unknown how studiously she procured justice to be administered by a long season so long as she was suffered. And of her own charges provided men learned for the same purpose evenly & indifferently to here all causes/ and administer right and justice to every party/ which were in no small number. And yet meet and drink was denied to none of them.  
¶ For the poor creatures/ albeit she did not receive in to her house our saviour in his own person as the blessed Martha died/ she nevertheless received them that doth represent his person. Of whom he saith himself Quod uni ex minimis meis fecistis michi fecistis. Poor folks to the number of twelve she daily and nightly kept in her house/ giving them lodging/ meet & drink & clothing/ visiting them as often as she conveniently might. And in their sickness visiting them & comforting them/ & ministering unto them with her own hands. And when it pleased god to call any of them out of this wretched world she would be present to see them depart and to learn to die. And like wise bring them unto the earth/ which as Bonaventure affirmeth is of greater merit than if she had done all this to the self person of our saviour Ihesu. And the other servants and ministers of our lord. Whom she heard were of any devotion & virtue full glad she was at all times when she might get them to whom she would like wise show the comfort that she could. Suppose not ye that if she might have gotten our saviour Ihesu in his own person/ but she would as desirously and as fervently have ministered unto him as ever died Martha/ when thus moche she died until his servants for his sake.  
¶ Thus it may appear some comparison of the blessed Martha & of this noble princes which was the first promised.  
FOr the second that is to say for the complaining & lamentation that the soul of this noble princes might make for the death of her only body. It is to be considered that oftentimes in scripture the virtuous and holy faders maketh lamentable exclamations against almighty god/ for that he seemeth to be more indulgent and favourable unto the wicked person then unto the good liver. The prophet david saith in this manner. zelavi super iniquos: pacem pctonrum videns. Quia non est respectus morti eorum nec firmamentum in plaga eorum. That is to say it pierceth my stomach to see the rest & case that sinners often have It is not looked for the death of them/ nor none abiding stroke or punishment falleth upon them. The prophet Iheremy saith also complaining upon god. Quare via impiorum prosperatur bene est omnibus qui prevaricantur et inique agunt. Why doth the wicked persons prosper in their way. weal it is with all them that break the laws/ and do wickedly. The prophet Abacuc saith like wise crying upon god. Quare respitis contemptores et taces conculante nupio iustiorem se. why lookest thou favourably upon them that despise the. And sufferest a sinner to bear down him that is more rightwise than he is. And the holy-man Job. Quare ergo impii viwnt sublevati sunt confortati qm divitiis. why then be the wicked persons suffered for to live. They be set aloft/ and they be comforted with richesse.  
¶ The reason that moveth them thus to murmur & complain may be this. There is in almighty god two virtues specially commended & magnified thorough out all scripture. That is to say mercy & rightwiseness And both these should move him rather to be favourable unto the good than unto the bad. first his mercy should move him thereto have pity and compassion where is the greater cause of pity but the grievance trouble and vexation of the good person hath greater cause of pity and is much more piteous than of the evil person. wherefore it may be thought that almighty god which of his own property is merciful and ready to give mercy. Deus cui proprium est misereri. He should rather show his mercy upon the good than upon the bad. And here unto his rightwiseness also should incline him/ for of his rightwiseness he should give unto every person according to his desert. But the good deserveth rather by their goodness to have favour showed unto them then the bad. Wherefore the holy faders saying in this world the wicked in prosperity And the good in trouble & adversity make these complaints and exclamations above rehearsed against almighty god and some cry upon him as though he were a sleep. Exurge qua re obdormis domine. Some other threpe that he hath forgotten them. Quare oblivisseris in opie nostre/ & tribulationis nostre. Some think there is no god at all. Dixit incipiens in cord suo non est deus. Some weeneth at the least he is absent & asketh where he is. Ubi est deustuus. In this condition was the blessed woman Martha. She knew that our saviour Ihesu was so good and merciful/ And showed his goodness generally to all persons/ she believed faithfully that if he had be present at the death of Lazarus her brother whom for his goodness he loved so moche he would not have suffered him to die. And therefore she said unto him. Domine si fuisses hic frater meus non fuisset mortuus. That is to say Sir if thou had been present my brother had not been deed. And in like manner the soul of this noble princes which had the body adjoined unto it in favour & love as sister & brother it might complain for the death of the body/ sith every part of that same body had been so occupied in the service of god before. Her eyes in weepings & tears sometime of devotion sometime of repentance/ hereares hearing the word of god & the divine service which daily was kept in her chapel with great number of priests/ clerks and children to her great charge & cost/ her tongue occupied in prayer moche part of the day/ her legs and feet in visiting the altars and other holy places going her stations customably when she were not let/ her hands in giving alms unto the poor and needy/ and dressing them also when they were sick and ministering unto them meet and drink. These merciful and liberal hands to endure the most painful cramps so grievously vexing her and compelling her to cry. O blessed Ihesu help me. O blessed lady succour me. It was a matter of great pity/ like a spear it pierced the hearts of all her true servants that was about her & made them cry also of Ihesu for help & succour with great abundance of tears. But specially when they saw the death so haste upon her and that she must needs depart from them/ and they should forego so gentle a maystrts/ so tender a lady than wept they marvelously/ wept her ladies and kinswomen to whom she was full kind/ wept her poor gentlewomen whom she had loved so tenderly before/ wept her chamberers to whom she was full dear/ wept her chapelaynes and priests/ wept her other true & faithful servants. And who would not have wept that there had been present. All England for her death had cause of weeping. The poor creatures that were wont to receive her alms/ to whom she was alway piteous and merciful. The studyentes of both the universities to whom she was as a mother. All the learned men of England to whom she was a very patroness. All the virtuous and devout persons to whom she was as a loving sister/ all the good religious men and women whom she so often was wont to visit and comfort. All good priests and clerks to whom she was a true defenderess. All the noble men and women to whom she was a mirror and exemplar of honour. All the common people of this realm for whom she was in their causes a common mediatryce/ and took right great displeasure for them/ and generally the hole realm hath cause to complain & to morn her death. And all we considering her gracious and chartable mind. So universally & considering the readiness of mercy and pity in our saviour Ihesu may say by lamentable complaint of our unwysdome unto him. Ah domine si fuisses hic Ah my lord if thou had been present and had heard this sorrowful cries of her thy servant with the other lamentable mornings of her friends & servants thou for thy goodness would not have suffered her to die But thou would have take pity and compassion upon her. It followeth in the gospel by the mouth of Martha. Sed et nunc scio quia quecunque poposceris a deo dabit tibi deus. That is to say what so ever thou wilt ask of god thy father I know well he will grant it unto the. who may doubt but the son of god of whom saint Poule saith. In diebus carnis sue preces et supplicationes/ offerens exauditus est pro sua reverentia. That is to say in the days of his mortality when he was mortal here in earth yet nevertheless he was herd of almighty god in his prayer and asking/ his father for his reverent behaviour. Who may doubt but moche rather now he shall be herd when he is in so glorious manner above in heaven. And there present before the face of his father for our cause as sayeth saint Paul. In troivit ipse celum ut appareat vultui dei ꝓ nobis. He hath entered the heaven to appear before the visage of his father for us/ to show the wounds which he died suffer for the deliverance of us from sin If in his mortal body he prayed & asked forgiveness for his enemies that crucified him and cruelly put him unto the death. And yet nevertheless he obtained his petition for them. Moche rather it is to suppose that he shall obtain his asking her that had so often compassion of his blessed passion/ and did bear it so often in her remembrance as did this noble princes. Than for his mortal enemies which were many and but vylaynes/ he prayed undesired of only/ he let not so to do by the grievous pains of death which he there suffered Now therefore he being in so great glory above and at all liberty. If all we call & cry upon him prayer for this one soul of this most noble princes which was his faithful & true servant. Who may think but that he for his infinite goodness will have mercy there upon. We will not crave upon him that he shall restore the body again to life/ as he died the body of lazarus/ we must be content with the death of it/ & learn thereby to prepare our own bodies to the same point within short tyme. But we shall with most entire minds beseech him to accept that sweet soul to his great mercy to be parteyner of that everlasting life with him & with his blessed saints above in heaven/ which I pray you all now affectually to pray/ & for her now at this time most devoutly to say one Pater noster.  
first ye have herd the goodly conditions of this noble princes whom we died resemble unto the blessed woman Martha. Ye have herd also in the ij. place a piteous complaint of the part of her soul for the death of her body made unto our saviour Ihu Now will I rememembre the comfortable answer of our merciful saviour again unto her whereof we all may be greatly comforted & take cause & matere of great rejoicing. It followeth in the gospel. Dixit ei jesus resurget frater tuus. That is to say in english. Ihesu said unto her/ thy brother shall rise again. I said before that considering the love and amity that is betwixt the soul & the body they may be thought to be as brother and sister. A truth it is the souls that be hens departed out of their bodies/ have nevertheless a natural desire and appetite to be knit & joined with them again/ which thing not only the theologyens witness/ but the philosophers also. A great comfort than it is unto the soul that hath so longing desire unto the body to here that the body shall rise again. And specially in that manner & form of rising/ whereof saint Poule speaketh in this wise. Se minat in corruption: surget in incorruption. Seinatur in ignobilitate: surget in gloria. Seinatur in infirmitate: surget in utute. Seina tur corpus ainale surget corpus spunale. Four conditions the body hath when it dieth & is put in to the ground. first it anon beginneth to putrify & resolve in to foul corruption. The air doth alter it: the ground doth moist it/ the worms doth breed of it & feed also. second it is vile & lothly to behold & right ungodly to the sight. third it is unwieldy/ & not of power to stir itself or to be conveyed from place to place. Fourth it is so gross that it occupieth a row me & keepeth a place & letteth other bodies to be present in the same place. Against these four the bodies of them that shall be saved shall take at their rising again iiij other excellent gifts. Against the first it shall be in that condition that neither the air/ ne the water/ ne fire/ ne knife/ nor weepen nor stroke/ nor sickness shall annoy it.  
Against the two it shall rise bright & glorious and in the most goodly & beauteous manner. Against the third it shall be more nimble & more ready to be conveyed to any place where the soul would have it then is any swallow. Against the four it shall be subtile that it shall pierce thorough the stone walls without any annoyance of them. This shall be a far difference & a great diversity of her body as she had it before/ and as she shall in conclusion receive it again. But yet me think I see what the soul of this noble princess may answer again somewhat to less & to minish this discomfort after the same manner that Martha died answer unto our saviour Ihesu. Scio ꝙ resurget in resurrectione in novissimo die. That is to say I know well that it shall rise again in the last day of the general resurrection/ but that is far hens/ that is long to come. Et spes que diffentur affligit animam. And the hope of a thing delayed tormenteth the soul in the mean tyme. Therefore our saviour more comfortable answereth to her again & saith in this manner. Ego sum resurrectio & vita. That is. I am saith he the very cause of raising of the body. And I am also the very cause of life unto the soul. As who say though the rising of the body be delayed for a season/ the soul nevertheless shall for the mean time have a pleasant & a sweet life. A life full of comfort a life full of joy & pleasure/ a life void of all sorrow & encumbrance/ a life not like unto the life of this wretched world which is always entermelled with moche bitterness/ either with sorrows/ either with dreads or else with perils. In hoc mundo non dolere non timere non periclitari impossibile est. Sayeth saint Austyn. It is impossible to live in this world & not to sorrow/ not to dread/ not to be in peril. This same noble princes if she had continued in this world she should daily have herd & seen matter & cause of sorrow as well in herself as in her friends peraventure. Her body daily should have waxen more unwieldy/ her sight should have be darked/ and her hearing should have dulled more and more/ her legs should have failed her by & by. And all the other parties of her body wax more crazed every day/ which things should have been matter to her of great discomfort And albeit these things had not fallen unto her forth with/ yet she should have lived alway in a dread and a fere of them. Dare I say of her she never yet was in that prosperity but the greater it was the more alway she dread the adversity. For when the king her son was crowned in all that great triumph & glory/ she wept marvelously. And like wise at the great triumph of the marriage of prince Arthur. And at the last coronation wherein she had full great joy/ she let not to say that some adversity would follow/ so that either she was in sorrow by reason of the present adversities/ or else when she was in prosperity she was in dread of the adversity for to come. I pass over the perils & dangers innumerable which daily & hourly might have happened unto her whereof this life is full And therefore saint Gregory saith. Uita hec terrena eterne vite comparata mors est potius di cenda quam vita. And for that cause who that once hath tasted the pleasures of that life/ this is unto them a very death for ever after. Example of Lazarus which after that he was restored to the miseries of this life again/ he never lough but was in continual heaviness and pensyfnesse. Now therefore would I ask you this one question. Were it not suppose ye all this considered a meetly thing for us to desire to have this noble princes here amongst us again to forego the joyous life above to want the presence of the glorious trinity whom she so long hath sought & honoured to leave that most noble kingdom to be absent from the most blessed company of saints & sayntesses & hither to come again to be wrapped & endangered with the mysteries of this wretched world/ with the painful diseases of her age/ with the other encomberaunces that daily happeth in this miserable life. Were this a reasonable request of our party/ were this a kind desire/ were this a gentle wysshel that where she hath been so kind & loving a mistress unto us/ all we should more regard our own profits then her more singular weal & comfort. The mother that hath so great affection unto her son that she will not suffer him to depart from her to his promotion & furtherance but always keep him at home/ more regarding her own pleasure than his we'll/ were not she an unkind & ungentle mother/ yes verily/ let us therefore think our most loving master is gone hens for her promotion/ for her great furtherance/ for her most weal & profit. And herein comfort us/ herein rejoice ourself & thank almighty god which of his infinite mercy so graciously hath disposed for her. But ye will say unto me. Sir if if We were sure of this we would not be sorry/ but be right heartily glad & joyous therefore As for surety very surety can not be had but only by the revelation of god almighty. Nevertheless as far as by scripture/ this thing can be assured in th'end of this gospel folowingly is made by our saviour a strong argument almost demonstrative of this same thing/ the argument is this. Every person that putteth their full trust in christ Ihu Albeit they be deed in their bodies yet shall they nevertheless have life in their soul's/ & that life that never shall have end. But this noble princes she put her full trust in christ▪ Ihesu verily believing that he was the son of god & came in to this world for the redemption of sinners/ wherefore it must necessarily follow that albeit her body be deed her soul is in that joyous life that never shall cease. The first part of this argument followeth in the gospel. Qui credit in me etiam simortuus fuerit vivet. That is to say who that fully trusteth in christ Ihu/ albeit they be deed in their bodies/ they nevertheless shall live in their souls. But yet we want a little I said more than this. I saw that life shall never have end/ & for this also it followeth. Et oens qui vivit & credit in me non moriet ineternum. That is to say every person that hath this life & this full trust in Ihesu shall never die. So here appeareth well that first part of our argument. For the two part now that this noble princes had full faith in Ihesu christ it may appear if any will demand this question of her that our saviour demanded of Martha/ he said to her/ Credis hoc. Bylevist thou this? what is that/ that this gentylwoman would not believe/ she that ordained two continual readers in both the universities to teach the holy divinity of Ihesu/ she that ordained preachers perpetual to publish that doctrine & faith of christ Ihesu/ she that builded a college royal to the honour of the name of christ Ihesu/ & left till her executors another to be builded to maintain his faith & doctrine. Beside all this founded in the monastery of westminster where her body lieth three priests to pray for her perpetually. She whom I have many times heard say that if the christian princes would have warred upon the enemies of his faith she would be glad yet to go follow the host & help to wash their clothes for the love of Ihu/ she that openly died witness this same thing at the hour of her death/ which saying divers here present can record how heartily she answered when the holy sacrament containing the blessed Ihu in it was holden before her/ & the question made until her whether she believed that there was verily the son of god that suffered his blessed passion for her & for all mankind upon the cross. Many here can bear record how with all her heart & soul she raised her body to make answer there unto/ & confessed assuredly that in that sacrament was contained christ Ihesu the son of god that died for wretched sinners upon the cross in whom holly she put her trust & confidence/ these same words almost that Martha confessed in the end of this gospel. Ego credidi quia tu es christus filius dei qui in mundum venisti. That is to say I have believed that thou art cryst the son of gad which came in to this world. And so soon after that she was aneled she departed & yielded up her spirit in to the hands of our lord/ who may not now take evident likelihood & conjecture upon this that the soul of this noble woman which so studiously in her life was occupied in good works/ & with a fast faith of christ/ & the sacraments of his church was defended in that hour of departing out from the body was borne up in to the country above with the blessed angels deputed & ordained to that holy mystery. For if the hearty prayer of many persons If her own continual prayer in her life tyme. if the sacraments of the church orderly taken. if indulgences & pardons granted by divers pope's/ if true repentance & tears/ if faith & devotion in christ Ihesu/ if charity to her neighbours/ if pity upon the poor/ if forgiveness of injuries/ or if good works be available/ as doubtless they be/ great likelihood & almost certain conjecture we may take by them/ & all these that so it is in deed. Therefore put we aside all weeping & tears/ & be not sad ne heavy as men withouten hope/ but rather be we glad & joyous/ & each of us herein con●ort other. Alway praising & magnifying the name of our lord/ to whom be laud and honour endlessly Amen.   

¶ Thus endeth this lamentable morning. imprinted at London in Flete street at the sign of the son by Wynkyn de word.  
W C  
winkin. de. word.