HEreafter followeth the book called the mirror of Our Lady very necessary For all religious persons.  
  

  

The first prologue. ¶ Here beginneth the Prologue of this present book following which is called our ladies mirror.  
VIderunt eam Filie Zion/ et beatissimam predicaverunt. 
Cantice. vi.  These words are written in holy scripture & are thus to say in english/ The daughters of Zion have seen her (that is to say our lady) and they have showed her most blessed. In which words the holy ghost saith three things that long to the praising of our most blessed lady. ¶ first who they be that praise her/ when he sayeth. the daughters of Zion. ¶ The second/ what they do or they begin to praise her/ when he sayeth that they have seen her. ¶ The third/ the manner of her praising/ when he sayeth & they have showed her most blessed/ therefore he sayeth. The daughters of Zion have seen her and they have showed her most blessed. ¶ first the holy ghost telleth who they be that praise our Lady/ for he calleth them daughters of Zion. But though all christian souls that truly live in christian faith/ may be called daughters of Zion/ that is to say of holy church: yet more properly ye are called daughters of Zion. For not only ye are daughters of holy church by christian believe as other christian people is: But also ye are daughters of this holy religion/ which as a mother nourisheth your souls in grace in this Monastery that is named Zion. And therefore as ye are daughters of this bodily Zion/ so aught ye to be daughters of Zion ghostly/ For Zion is as much to say/ as a commandment or byholdinge. And ye aught to be daughters of commandment by meek & ready obedience to the biddings of god/ and of your rule/ and of your sovereigns/ ye aught also to be daughters of beholding by contemplation. & specially in beholding of your own wretchedness/ and of your unkindness against god/ and of the charity & goodness that he doth to you. ye ought to behold also the shortness and unstableness of this life/ the hastiness of death/ the ferefulnes of doom/ the bitterness of pains/ and the swyete and joyful rewards of bliss. And if ye be thus good daughters of Zion by meek obedience and by true beholding of these things: then are ye well disposed the more worthily to praise our most glorious lady. ¶ The second thing that the holy ghost telleth in these words (is) that ye aught to do or ye begin to praise our lady. And that is that ye ought to see her. For ye wot well that no man ne may well show the worthiness or the properties of any thing to the praising thereof: but if he have first some sight & knowledge of the same thing by one mean or other. How shall ye then condewly show by outward praising the excellent highness and worthiness of the most blessed heavenly queen our reverent lady/ as it is full fair expressed in all your holy service: but if ye have first sight thereof by inward understanding. ¶ But for asmuch as many of you/ though ye can sing and read/ yet ye can not see what the meaning thereof is: therefore to the only worship and praising of our lord jesus christ and of his most merciful mother our lady and to the ghostly comfort and profit of your souls I have drawn your legend and all your service in to Enlyshe/ that ye should see by the understanding thereof/ how worthy and holy praising of our glorious Lady is content therein/ & the more devoutly and knowyngly sing it & read it/ and say it to her worship. ¶ And in many places where the naked letter is though it be set in enlyshe/ is not easy for some simple souls to understand▪ I expound it and declare it more openly/ other before the letter/ or after or else fourth with together. ¶ And furthermore/ that ye should have the more spiritual love/ & inward delight and devotion/ in this holy service I tell the causes & the meanings of each part thereof that is to say/ when I come to the first Inuitory▪ I tell what an Inuitatory is to say/ and why it is named so & set in such a place. And so I do of Psalms/ and Hympnes/ and Antempnes/ and responces and versicles/ and all such other. For I declare why they are called so/ that is to say/ why an hymn is called an hymn/ and why an Antepmne is called an Antempne/ and so fourth of other/ and why they are set & said in such wise/ as ye may see more plainly in the story of the Sunday/ each thing in his place. ¶ Of psalms I have drawn but few/ for ye may have them of richard hampoules drawing and out of english bibles if ye have lysence thereto ¶ Also when I draw a thing once in to english I writ it not again as often as I find it after in each place/ but only in the first place/ as Gloria patri, is declared i● the beginning of matins on Sunday/ and Maria m●●er, and Gloria tibi domine, in the end of the first Hympne the same day. And then I speak no more thereof in all your service after/ as oft as it is said. And the same I do of all such other for the most part. ¶ ye shall also understand that this book is divided in to three parties. For first I have compiled a little treaties of xxiiii Chapytres/ wherein is showed the condition of divine service/ when and where/ and in what wise it aught to be said & song/ & specially of your holy service how heavenly/ and graciously it was ordained and made. And this treatise is the first part of the book. The second part is of your seven stories/ according to the seven days of the wyeke. And the third part is of your masses. ¶ And for asmuch as ye may see in this book as in a mirror/ the praisings and worthiness of our most excellent lady therefore I name it. Our ladies mirror/ Not that our lady should see herself therein/ but that ye should see her therein as in a mirror/ and so be stirred the more devoutly to praise her/ & to know where ye fail in her praysinge/ and to amend: till ye may come there ye may see her face to face withouten any mirror. ¶ And therefore now most dear and devout systres/ ye that are the spouses of our lord jesus christ/ and the special chosen maidens & daughters of his most reverend mother/ lift up the eyen of your souls toward your sovereign lady/ and often & bysely look and study in this her mirror/ and not lightly but continually/ not hasting to read moche at ones/ but labouring to know what you read that ye may see and understand her holy service/ and how ye may serve her therewith t● her most pleasance that like as it goeth daily thorough your mouths so let it sink & savour continually in your hearts. ¶ And where abouts may your hearts be better occupyed● where may ye have more holy and heavenly meditations▪ And where may you have deeper or swetter contemplation▪ then to behold in the story of the Sunday/ the glory of the blessed endless trinity in onehood of substance and of Godhe. And to see him/ how he joyed ever from without the beginning of the glorious virgin Mary/ having her endlessly as present in the sight of his Godly forknowing. ¶ And on modaye to behold and see with your ghostly eyen the felicity and bliss of unnumerable multitude of Angels/ and how they all and one as they were made joyed of our glorious lady that was then unmade▪ and loved her more than themself. ¶ On twesday/ ye may see how Adam after he was so worthily made/ fell so wretchedly in to sin/ and what sorrow he had therefore And how he and all patriarchs and Prophets had forknowing of our Lady/ and thereby were comforted in all their tribulations. ¶ On wednesday ye may see/ how this glorivos Lady/ so moche loved/ and so long desired▪ began to come fourth in to this world by so marvelous clean conception and holy birth/ and what charity God had in heaven to man's health/ and what charity that same Lady had in earth/ after her birth. ¶ On thursday ye may joyfully see/ how excellent she was in virtues/ how holy in conversation/ how full of fairness in soul and in body/ and the marvelous in carnation of our lord jesus christ in her. ¶ On friday ye may see her great and vnspe●able sorrows that she had before her sons incarnation and after his birth/ and specially in time of his most bitter passion. ¶ On Saturday ye may see the holy life of our Lady/ namely from time of her sons passion/ unto her assumption/ and how she was taken up in to heaven both soul and body. and set most nigh the blessed Trinyte above all creatures. And so the joy that the same blessed Trinyte had of the same glorious Lady/ endlessly or she was made as ye read on Sunday: was fulfilled in her. effectually in deed/ in her assumption/ as ye read on Saturday. ¶ And thus from Sunday till Saturday/ daily/ weakly/ and yearly▪ ye are occupied with your tongues in our ladies service/ wherefore ye aught to take heed/ that your minds be as busy and continually occupied about the same things by inward understanding and devotion. And for that cause▪ look often & right often in this our ladies mirror▪ that it may sothefastely be verified of you/ that the daughters of Zion hath seen her. ¶ The third thing that the holy ghost showeth in the said words/ Is the manner how ye shall praise our most reverend and glorious Lady/ and that is/ openly/ meekly/ and devoutly. For openly ye ought to praise her and distinctly/ that other folk may understand your praising to their edification. & therefore he sayeth they have showed/ For a thing that is showed/ is made open to other folks knowledge/ ye aught also to praise her meekly/ so that in the open showing of her praising ye seek her worship/ & not your own. And therefore he saith. They have showed her. And not himself. Devoutly also ye aught to praise her/ beholding in your mind in time of your praising/ by inward love and devotion: how glorious/ how excellent/ and how blissed she is above all creatures whom ye praise. And therefore he saith They have showed her mos●e blessed. ¶ And in all this/ ye aught ever to thank & praise/ and to worship god. For that he hath made this most reverend lady/ so gracious so glorious & so good. And for he hath given her so moche worship & excellence & power above all his creatures/ & for he hath called you so specially to her service & for he hath given you so open knowledge of her most high & excellent worthiness/ For these great benefits/ & for all other/ ye ought ever & cotinually to joy in your god & to praise your heavenly king/ namely with his holy divine service/ as the Prophet in the psalter exhorteth you & saith. 
Psal. C. x●ix  Filie Zion exultent in rege suo, laudent nomen eius in choro/ that is to say/ the daughters of Zion must joy in their king/ & they must praise his name in the quire ¶ And when ye are thus occupied in these godly praisings & in other times also/ namely when ye are most nigh to your king & to your quiene/ I pray you hert●y & lowly/ & not only you that are now/ but all that shall come after you/ & look in this mirror: that like as true charity to your souls health/ & comfort/ forsooth hath stirred me to this labour/ and none other earthly thing: so ye vouchsafe of your tender charity. heartily to pray for our right power & full wretched soul/ that our merciful lord jesus christ clenseyt and cure it with the medicine of his mercy/ and grant it ever to joy and to delight in love of him/ and of his most worthy mother/ and in nothing else. And the same Lord by mean of the same glorious vyrgynhies mother: may grant you all/ the same that liveth and raineth with the father/ and with the holygooste endless god Amen.  
¶ Here endeth the first prologue/ and beginneth the second.   

IT is not light for every man to draw any long thing from latin in to our english tongue. For there is many words in Latyn that we have no proper english according thereto. And then such words must be turned as the sentence may best be understand. And therefore though I labour to keep both the words and the sentence in this book as far as our language will well assent: yet some time I follow the sentence and not the words as the matter asketh. There is also many words that have diverse understands/ & some time they are taken in one wise/ some time in an other/ and some time they may be taken in diverse wise in one reason or clause diverse words also in diverse scriptures: are set & understand some time other wise than authors of grammar tell or speak of. Our language is also so diverse in it self/ that the comen manner of speaking in english of some country/ can scant be understondid in some other country of the same land. ¶ And for these causes and such other/ if any persons there be that hold themself cunning as some do/ that when they can only a little grammar/ or a little latin/ and scarcely that well▪ they are more bold to catch at a man's saying/ or at his writing/ then would many wise clerks that be. Therefore if any such parson happen to see this book or any other of our drawing and find any thing therein not drawn to his intent/ and therefore is ready to blame it/ and to say it is wrong▪ I counsel you that in simpleness seek your souls food▪ and to take little heed at his sayings. witting well that the wiser that any man is▪ the better will he be advised/ or he blame an other man's study. And the less good that he can▪ the more presumptuous will he be to find default and to deprave/ ye often times though things that he understondyth not. And therefore they that hold themself so wise/ may be content with their own wisdom For I began this work nothing for them/ but for the edification of you that feel simply in your own wits/ & love to be informed. I am not wiser than was saint Hierome/ that in the drawing of holy scripture from other language in to latin/ saith how he was compelled at each book to answer to the bakbytnige of them that depraved his labour. 
In prologo primo super joh.  ¶ But for that I know mine own feoblenes/ as well in cunning as in verteu▪ therefore I will neither seek default in other/ ne maintain mine own▪ but lowly I submit me and all our writings/ and other works to the correction of our mother holy church/ & of the prelate's and father's thereof/ and of all that are wiser and can feel better. Beseeching you all way most dear and devout systres to pray/ that both this/ & all other deeds be ever ruled to our lords worship. Amen.  
¶ Here endeth the second prologue. And beginneth the chapters of the first part of this present book.   

HOw and why God's service is said each day in vii hours. 
Capitulo primo  ¶ why it is said in these vii hours/ rather then in other. 
Capitulo secundo  ¶ why our Lady aught to be praised and served in these same hours. 
Capitulo iii  ¶ How your service and your legend/ and your rule were all given of one spirit/ and how holy a man he was that by heavenly inspiration set your songr and your se●uyce. 
Capitulo four  ¶ How the holy ghost wrought both by the angel & by master Peter/ but diversely in either of them And what reward the same master should have for writing of your song. 
Capitulo .v.  ¶ How an Angel was sent of god to saint Byrgytte to indite your legend in her own tongue. which master Peter drew first in to latin. 
Ca vi  ¶ That this holy service aught to be said with more diligence & devotion then other prayers. 
Ca seven.  ¶ That the service of these hours ought to be said in due time/ and why your service is said after the brother's service. 
Capitulo viii  ¶ That these holy hours aught to be said in due place/ that is the church. 
Capitulo. ix  ¶ How perilous it is to be absent from church/ in time of these holy hours/ without very need 
Ca x.  That ye should neither be to slow to church ward ne has●y to go thence. 
Capitulo xi  ¶ what profit is in the song of divine service/ more then in the saying without note 
Ca xii  ¶ who ordained first the praising of God to be song in quires/ and why psalms are oftener song in holy church/ then other parts of holy scripture. 
Ca xiii  ¶ That the hours of this holy service aught to be song and said in cleanness of conscience 
Ca xiiii.  ¶ That the heart ought to be kept in time of these holy hours from distraction/ & from thynkeing on other things. 
Capitulo xu  ¶ what causeth distraction of the mind in time of god's service & what remedies are to be used there against. 
Capitulo xvi  ¶ Of them that are vain or troublous in time of god's service & let both themself & other. 
Ca xvii  ¶ Of them that are light to speak or to sleep in time of god's service. 
Capitulo xviii  ¶ That all the words of this holy service/ ought to be said or song/ with entendaunce thereto/ and what paryll it is to leave any part thereof unsaid. 
Ca nineteen  ¶ Of hasty saying of these holy hours and of over skyping. 
Capitulo .xx  ¶ what intendance aught to be had about the song of these holy hours. 
Capitulo xxi  ¶ How the song of these holy hours/ ought to be meek/ and sad without all vanity/ and curiosity 
Ca xxii.  ¶ How ye aught to dress your intent in saying/ or singing of this holy service. 
Ca xxiii  ¶ Of reverence and devotion that ought to be had in this holy service/ both inward and outward 
Capitulo. xxiiii   
¶ Here endeth the chapters/ And begynnyth the first part of this Book that is called our ladies mirror.   


¶ How and why gods service is said/ each day in vii hours Capitulo primo.  
SEpcies in die Laudem dixi tibi, 
Psal. C.xviii.  These are the words of the prophet David saying thus to our lord. Seven times on the day. I have said praisings to the. ¶ All reasonable creatures were made to know/ & to love/ and to praise god/ & therein to have their endless joy. But while our souls are prisoned in these deadly bodies/ we may not for corruption & heaviness of the same bodies/ intend continually to the godly praising/ like as they do that by death are made free from thraldom of the flesh/ & are come to the end of their joy/ that is the presence of god Therefore our mother holy church reviled by the holy ghost/ knowing the frailty & feebleness o● her children/ hath set us each day seven hours/ which at least we aught to occupy in the service and prayseing of god/ that is to say/ matins/ prime/ tyerse/ sext/ none/ evensong/ & compline. 
Prover. xxiiii.  ¶ For sith it is so as Solomon saith/ that a rightful man falleth seven times on a day/ and the number of all wickedness is named under seven deadly sins against which in holy church is ordained seven sacraments/ and given seven gifts of the holy ghost▪ therefore to get remission of our sins/ and to thank god for his gifts▪ we say prayseynges to him in the said hours/ seven times each day. ¶ And for god made all things in six days/ & fulfilled them in the seventh day & rested▪ 
Genes. ii  therefore doing thankeynges to god for all his works/ & for all that he made▪ each day we praise him seven times. ¶ Also for the life of man is departed in seven ages whereof we have spent some full idly or evil therefore to thank god for our life/ & to recompense such negligence▪ seven times on the day we do service to god ¶ And for all the time of this life passeth under vii days wherein ●he people of this world that is given to act●●e life is occupied to get cheyrly flood and ours/ so that they may not freely intend each day in all these times to praise god with their tongues▪ therefore we that are called to contemplative life/ aught to praise god for them & for us every day vii times/ that we may say to our lord with David Lord god I praised the vii times on the day 
Psal. C. ●viii.    

¶ why these vii hours/ rather than other Ca two.  
BUt now peradventure ye might ask why these seven hours/ that is to say/ matins time/ prime time/ & so fourth/ are rather assyned of holy church to the praising of god/ then other hours/ sith there is many more hours on the day/ & in the night than vii And to this I answer/ that these hours are more specially privileged then other for great works that god hath wrought therein/ for which he is everlastingly to be praised/ & therefore we read that saints both in the old law/ & in the new praised god in these hours. For David the prophet saith to god of himself thus Media nocte surgebam ad confi●endum tibi, 
Psalm. Cxviii  That is. Lord at midnight I rose to praise the. & also he saith thus. Vespere, et mane, 
Psalmo. liv.  & meridie narrabo et annunciabo, that is. By the morrow. at prime tyme. & at none. and at evensong tyme. I shall tell & show thy prayseynges. 
Danielis. vi.  Also Daniel the prophet worshipped god thrice on the day kneeling/ that was after the exposition of saint Hierome/ at tyerse/ at sext/ & at none. 
super Daniel. vi Actus. iii  Also Peter & Iohn went up in to the temple to pray at the hour of none/ as it is written in the acts of th'apostles. 
Actus. xvi  And saint Paul & silas being in prison/ prayed to god at midnight/ & then the earth quaked/ & all prison doors opened/ & all the fetters & bonds of prisoners were losed. Our lord Ihu christ also prayed/ not only in on part of the night but all the night he woke in prayer as the gospel ●ellyth 
Luce. vi  And in the beginning of holy church/ the clergy & the common people both men & women rose to praise god four times in the night. First in the beginning of the night/ when ●olke are wont to go to bed. The second time at midnight The third time a little before day/ & the four time in the self morrow tide. 
Math. xxvi  For at even/ our lord was taken of the Jews/ & bound and scorned. At midnight he was borne Before day he spoiled hell/ & in the morning he rose fr●m death to life. 
Sedm cōsuetu● dinem ecclesie Sarum.  And therefore in some feasts matins are yet said at even/ & in some relygions at midnight. And in some before day/ & in other diverse times of the night. And in some churches they say mattyns in the morrow tide. 
Math. xxvii  ¶ At prime tide/ our lord Ihu christ was led to pilate & accused/ & in the same hour after his resurrection he appeared to marry Magdeleyne/ & an other day he appeared to ●ys disciples/ as they were fishing the same hour. 
Macci xvi  At hour of tyerse/ our lord jesus christ was scourged & crowned with thorns & scorned. 
joannis. xxi  The same hour after his resurrection he appeared to the women cunning from the sepulchre. 
Math. xxviii  And on Penthecoste sunday the same hour he sent the holy ghost down to th'apostles. 
Act. ii  At sext/ our lord Ihu christ was done on the cross/ & fed with eyse & gall. 
joannis. xix  The same hour after his resurrection he appeared to th'apostle saint james/ & on the Ascension day the same hour he sat & eat with his apostles. 
Math. xxvii.  At hour of none/ our lord Ihu christ cried/ & gave out his soul by death/ the same hour a knight opened our lords side with a spear/ & smote thorough his heart/ where out came water to our baptism/ & blood to our redemption. 
joannis. xix  And on Ester day he appeared the same hour to saint peter. At evensong time/ our lord jesus christ on Shere thursday supped with his apostles/ & ordained the holy sacrament of his holy body and blood. 
Math. xxvi.  The same hour on good friday he was taken down from the cros. 
Math. xxvii  And on ester day the same hour he met with too of his disciples going toward Emaus/ & made himself known to the● in breaking of breed. 
Luce. xxiiii  At compline time/ our lord ●hū christ on shear thursday at even prayed/ & sweat blood. 
Luce. xxii.  The same 
Math. xxvii.  hour on good friday he was buried/ & on Ester day the same hour he appeared to his disciples gathered together in a close place for fere of the jews/ & said to them Pees be to you. 
joannis. xv  Thus ye may see/ that not without great causes/ these hours are set & ordained to be specially occupied to the service & praising of our lord god▪ rather than other hours on the day.   

¶ why our Lady ought to be praised and served in these same hours. Capitulo iii  
NOw in haps ye think that these are good causes why god should be served in these hours/ but sith all your service is of our lady/ ye would wit why her service should be said in these same. seven. hours. And as to this ye ought to think/ that it is full convenient that her holy service should be said in time according to his/ for her will was never contrary to his blessed will And furthermore some say that for at matin's time there appeareth a star in the firmament whereby shipmen are ruled in the see & bring themself to right haven/ & for o●r merciful lady is that s●er that succoureth mankind in the troublous se of this world/ & bringeth her lovers to the haven of health▪ therefore it is worthy that she be served & praised at matins tyme. At prime time there appeareth a star before the son/ as if it were the leader or bringer f●rth of the son/ & our lady came before & brought forth to mankind the son of rightwiseness that is our lord ●hū christ. At hour of tyerse/ labourer's desire to have their dinner & o●r lady hath brought forth to us/ him that is foude/ ● breed of life/ our lord Ihu christ comfort & refection to all that labour in his service. At hour of sext/ the son waxeth more hot/ & by mean of our lady the everlasting son hath showed the heat of his charity more largely to mankind. At hour of none the son is highest/ & the highest grace & mercy that ever was done to man in earth/ was brought in by mean of our lady. At evensong time the day faileth moche ● when all other succour faileth/ our lady's grace helpeth Complin is th'end of the day/ & in th'end of our life we have most need of our ladies help/ and therefore in all these hours we aught to do her worship & praising. Also the pains that our lord ihu christ suffered in his holy passion in all these vii hours as is before said/ our lady his mother suffered the same pains in her heart by compassion/ & therefore it is convenient to praise her & do her service in all the same hours. There be also vii ages of the world. The first is from Adam unto Noe. The second from No till Abraham. The third from abraham to moyses. The four from Moses unto david. The. fift. from David unto iechonye The vi from jechonye/ to the coming of our lord Ihu/ & the vii from thence/ unto the doom. And in all these ages our lady hath be desired & loved of holy fathers that have be in each of them/ as is showed more openly in the legend of your service. 
On tewsday  And all the chosen of god/ that ever were or shall be in these vii ages of the world▪ are or shall be brought to health by mean of her. And god himself loveth her more than he loveth all creatures that ever were or ever shall be in all the same ages▪ therefore it is reasonable that seven. times each day she be worshipped & praised & our lord god for her/ of all his church/ & more specially of you that are so specially called to be her maidens & daily to sing/ & to say her holy service. 
Cap●o. iiii. re●gule s●tin sal●●.    

¶ How your service and your legend/ & the rule were all given of one spirit. And how holy a man he was/ that by heavenly inspiration set your song & your service Ca iiii  
ANd so much the more diligent aught ye to be in singing/ & saying of your holy service/ as it was in a marvelous wise ordenid & given from heaven/ by our lord himself/ & not by any man's wit or cunning. For like as our lord Ihu christ which is one god with the father & the holy ghost indited the rule himself by his holy mouth to saint Birgit▪ so the same god indited your legend by an angel/ & your service by an holy man. This holy man was saint Birgittes confessor & her master/ for he taught her grammar & song/ & governed her & her household whose name was master Peter. Of whom our lady said thus to saint Birgit. 
In extrauag. Capitulo. vi  Say she said to thy master that loveth the holy trinity in all his power▪ that I have furthered him so moche in to the charity of the same holy trinity/ that he is one of the pryestes that god loveth most in the world/ wherefore it was given unto him to indite that song/ which is as gold/ that shall be to many in solace & comfort. This is the song of your service/ whereof our lady said to saint Birgit an other time thus. He that hath indited the rule/ & that spirit that told thee/ the lessons▪ 
Ibidem. Capi●ulo. Cxii●.  the same spirit gave him to indite the song with marvelous tokens & shewynges. For there came to him so great a wind in his ears that his breast/ and the cells of his head were all inwardly fulfilled/ in which fulfilling all his heart was enflaumed to the love of god/ whereof after that fulfilling and enflauming and soft meaning of his tongue/ he brought fourth the words/ and the notes. ¶ And therefore it is not seemly that they should be shorted. For though in my song there be no masterly making ne no rhetoric Latynne/ yet those words indited by the mouth of this my loved friend/ please me more/ than sotel words of e●y worldly masters.   

¶ How the holy ghost wrought both by the angel/ and by master Peter/ but diversly in e●●et of them. And what reward the same master should have for writing of your song Ca v  
THe mother of god said to saint Byrgit. Thou oughtest to wit that it is no more mastery to god to make of aught/ & to make of naught▪ 
In extrava. Cap●o. C. xiiii●  then it is to speak/ he made venomous worms & gave them such understanding that they know weather they may creep for their life food/ & for to keep their life. But the same benign god is more inclined to man's nature. that is to say to man himself/ lightning his soul after his beningne pleasant will/ with the spiritual understanding of his words/ & that in tow ways. For it seemeth to the as a person showed the though things that thou hast to say This our lady saith to saint Byrgyt of the angel that appeared to her in man's likeness when he endited your legend as shall be said afterward. ¶ The second wise it seemeth to thy master as though his ears & mouth were filled with wind/ & as though his heart were stretched out with brening charity to god/ as a blather full of wind And in that sweet heart brening he got knowledge of some words & sayings which he could not before/ & how he should make responses/ & antemps/ & hymns/ & ordain the song in notes. And either of these wain is of the holy ghost/ after the departing of his verteu/ that is to say. to the angel to the showing of the lessons/ & to the other/ that is to master Perter in ordaining of the song. Therefore it behoveth to short ne to length neither of them by man's natural wit nevertheless if any word seem dark▪ it is leeful to make it more open by more esy translation. another time our lady said to saint Birgit thus. 
Libro. iiii. Capitulo. xxxii  Say to him that writeth my song & my praising/ not for his own praising/ ne for his own reward/ but for the praising of him that is worthy all praising for all his works▪ y● as the princes of the world giveth worldly reward to her praisers▪ so shall I reward him ghostly. For as one syllable hath many notes upon it▪ right so pleaseth it god to give him croundes of reward in heaven/ for each syllable that is in the song. & it shall be said to him in heaven. Lo here cometh the praiser the endited the song for no temporal good but for god alone   

¶ How an angel was sense of god to saint Byrgyt to indite your legend in the congue of Sweche/ which master Peter drew first our of Latyn. Capitulo. vi.  
When saint Birgyt had dwelled many years in rome in a Cardinal's place that joineth upon saint Laurences church in damaso▪ 
In prologo super sermonem angelicum.  them for she wist not what lessons should be red by the nuns in her monastery the christ bade her build in Swethe whose rule he endited himself to the worship of his mother/ she prayed to our lord Ihu therefore/ & he appeared unto her & said I shall send the mine angel that shall reveal/ & indite unto thee/ the legend that shall be red at mattyns by the nuns in thy monastery in worship of the virgin my mother/ & writ thou it as he saith unto thee. Then had saint Byrgyt a chamber joining upon the said church of saint Laurence/ & a wyndo to the high altar/ whereby she might see the body of chrysteche day. I have often been in the same church/ & there I have seen both the altar & the wyndo. In the chamber saint Birgit echeday af●er she had said her hours & her prayers/ she made her ready to write with pen & ink & paper or parchment/ so abiding the angel of god/ and when he came he stood by her side right up most honestly. having alway his face with reverence bearing and beholding toward the altar/ whre the body of christ was hid and closed in a box as the manner is. And so standing he endited the said legend distinctly and in order. in the motherly tongue of saint Brygytte/ and she full devoutly wrote it each day of the Angels mouth/ and meekly showed her ghostly father each day what she had written the same day. But some days it happened that the Angel came not/ and then when her ghostly father asked her if she had written any thing that day▪ she answered again full meekly/ and said. Father I have written nothing to day/ for I abode long the Angel of god/ that he should come and indite/ and I write but he came not. ¶ Thus was this Angels sermon of the excellence of the glorious virgin Mary/ endited and written/ which the same Angel departed in lessons as they should be read at mattyns weykely thorough out all the year. ¶ And when he had done he said to saint Byrgytte/ lo he saith I have shapen a cote to the quiene of heaven the mother of God. Therefore so we ye it together as ye may. ¶ O how glad aught ye to be for to sow on this heavenly cote/ how diligent and devout ought ye to be to read/ and to here this holy legend. How deep and inward comfort should it be to you/ to sing and read & say this holy service/ whereof the holy ghost himself is author and maker/ that hat he given it to you by so holy means/ as by his holy augell/ by holy saint Byrgytte/ and by so holy a priest. For when saint Byrgytte had written the legend of the Angels mouth in her own tongue▪ then the angel bade her take it to master Peter for to draw it in to latin/ & said thus unto her. ¶ Say he said to thy master that he and I are both one member in god. 
In extranag. to Lxu.  For he is as it were the outward member/ and I am the inward member Therefore writ he these words that I say to thee/ and put he thereto/ and therefrom that him seemeth is to be put thereto/ and therefro/ as it pleaseth him/ for we both are governed of one spirit. This putting to & fro that the angel speaketh of/ was as I trow. for a thing may not always well be turned from one language in to another without some changing of words more or less. ¶ when master Peter had turned this legend in so latin out of the tongue of Swethe/ for he was a manborne of the same land▪ then he sent it to master Alphonse which was a doctor of divinity to whom our lord bad that all the revelations should be taken after they were drawn in to latin/ for the same Alphonse was borne in Spain/ many an honderyth mile from Swethe/ and could nothing of her language. 
Ibidem. Ca xlviii. et xlix Item le. seven. Capitulo. xxxi.  And therefore they needed to be drawn in to latin or he see them. To him the lessons and revelations were taken/ that he should see that they were set in true and convenient terms/ without error or darkness/ for he was a great clerk. And though the first drawing were good and true/ and done by the help of the holy ghost▪ yet our lord would that more men of diverse country's and language should labour therein/ to their more merit & to more open showing and witness of his marvelous working. 
In extra●ag. Capitulo. xlix.  For as he said to saint Byrgytte/ though the evangelists wrote the gospels by the holy ghost/ yet other doctoures came after/ that by the same spirit discussed and expounded their writing moche more plainly and openly/ And so it needed to be. Therefore thus after the setting of master Alponse is your legend read in all places of this order.   

¶ That this holy service aught to be said with more diligence/ and devotion then other prayers Ca seven.  
BY all this ye may see that ye aught to be full busy in all the wits and mights of your soul/ to sing/ & read and here the holy hours of your service full devoutly. And more devoutly than any other prayers. Not only for the holy ordinance/ and setting thereof. as I have now told you▪ but also for ye are more boside thereto in diverse wise. 
Extra. de cele● miss. Ca do●entes.  ¶ One for the ordinance/ and obedience of holy church/ where all that are bound to divine service are bidden straightly in virtue of holy obedience to say or sing the service of these vii hours studiously and devoutly as f●r as god giveth them grace. For though it be not in our power to have devotion at our will/ for it is the free gift of god/ yet it is in ou●e power by grace to do that is in us to dispose us to devotion. And the great courtesy of our merciful lord is freely to give the gifts of grace & of devotion to them that faithfully dispose them thereto. And if he give them not to our feeling he giveth them to our most profit/ if the default be not in us. And therefore we ought to be right ware that we give none occasion to ourself/ ne to none other of letting of devotion/ by hearing or saying word or token or in any other wise. For that is forboden us/ by holy church in all wise under great pain. 
De celeb. miss Ca gravi in clementi.  & the prelate's of the church be charged to take heed thereto. ¶ An other thing that bindeth you to these holy hours is your foundation/ for your founder hath given you your livelihood/ that you live by for that cause specially that ye should praise god in his holy service in these seven hours. 
Io. in s●ma c●se●●o● libro. primo. ●i●.vii. questio. xviii.  And therefore ye are bound of duty and of right/ sith ye take the livelihood▪ to satisfy them after their intent and else ye are guilty of wrong wythholding of your debt ¶ The third bond/ ye have by the rule of your profession/ whereby ye are bound to sing every day these holy hours of our lady solemnly. 
Ca iiii. regule.  And this solemnity asketh both inward business to have devotion in heart/ and also in singing and reading with tongue/ and in other outward observance. ¶ And like as ye are more bound to this holy service▪ then to other prayers▪ so it pleaseth god more and is more profitable to you. For we read that the soul of a holy religious man appeared to his abbot after his death/ and bad him exhort his brethren to say this holy divine service with all reverence & devotion that the angels of god might offer it up to god at time of each of these hours. For this holy service he said that is devoutly song of religious people in earth pleaseth god as much/ as that/ that is done of angels before his high majesty in heaven. ¶ It is also more meedful to you/ for it deserveth not only the reward of prayer as other devout prayer doth/ but also it hath the reward of obedience/ that is better than ought that any man can deserve by his own devotion. 
De opere momachorum● Capitulo xvii  For after the sentence of saint Augustyne one prayer of him that devoutly saith his service in obedience of holy church▪ is better than ten thousand prayers said of an other after his own will and devotion/ that recklessly saith the service that he is bound to. ¶ And therefore they err greatly/ that hastily/ and recklessly say these holy hours/ for haste of other business/ or of other prayers. And so do they that withdraw their voice from singing/ for saying of other devotions. though they say the same thing and moche more without note. ¶ They are also blameful that of their own will/ medal other prayers/ or other business with these holy hours/ as if any would say a lesson or a response by himself/ while other sing it or read it by note/ and than say other prayers/ or intend to other things/ and afterward torn again & sing fourth with the quire Or if any in time of matins/ or of any other of these hours would stint of/ and intend to other devotions or to other occupations/ and than say fourth where they left/ namely if it were any long thing or long tareing. For though/ both this holy service & such business/ or devotion be good/ each by themself▪ yet when they are meddled together/ they please not god. As wine and ale are good drinks either by themself/ but and they were meddled together/ men would not drink them. Right so our lord will have his service said hole each hour by ytselfe/ without meddling of any other thing. 
Levit. nineteen.  Therefore he forbade in his law that any man shul sow his field with diverse sedes at ones. For the seed of these holy hours ought to be sown in the field of your soulles/ in their own time by themself. And in other times of the day/ ye may sow the seed of other devotions/ & of other good business/ as leisure will give you/ & if ye have no leisure thereto▪ than obedience of this holy service fulfilleth/ & recompenseth all such things much more fruitfully of your souls profit/ then if ye said or did much thing/ & were reckless in this And therefore though your legend be long/ & a lesson is read but of one alone/ yet think not/ that that is a void time to all the other to do what they will. For ye aught that time to sytfull still & to here each word that is read/ with full great diligence & devout intendance thereto/ sekeing to have devotion therein▪ & to feed your souls therewith/ for it is food of life/ & ye ought not only to take heed to that ye say or sing yourself. but ye aught also to take heed & here all that is read or song there/ of any other/ be it lesson or verse/ or orison or any such other thing.   

¶ That the service of these hours ought to be said in dew tyme. And why your service is said after the brother's service. Ca viii  
FUrthermore it longeth to the obedience of this holy service/ that it be said & song in due time/ in due place/ in due manner/ & in 
 due time/ for men & women of holy church/ namely religious people ought to say their service each hour in his own time/ that is to say mattyns 
Extra de celeb m●sse. Ca p●no. / at mattyn time/ & prime at prime time/ & so forth of all the other hours/ but if office/ or sickness or other reasonable cause let than/ so that they may not/ & than it is counseled them to say all their service before none/ by times/ in the morning/ lest they be letted in due time of saying/ with other casual business. & again after meet the service of after none For when these hours may not be said in their own time/ they aught to be said before the time rather than after. 
Hugo sup reg. Aug. Ca iii  For as a holy doctor saith. Obedience will that divine service be said in time/ but when it may not▪ providence will that it be said before the tyme. But for to tarry after the time it is he saith blameful negligence. 
Trinet sup reg Aug. Ca nineteen.  And therefore saith an other holy doctor/ that god heareth readily the prayer & service that is said in due time as he saith by his prophet, 
Esa. xlix  Tempore placito exaudivite That is. I have heard thy prayer when thou praisest in dew tyme. ¶ This time is to be understand as for your service/ such time as it is said in your quire/ after the use of the monastery. as the day and the service asketh. For the brothres service aught to be said before yours in due time after the common use of the church. And therefore your quire may not keep though same times But it is meedful obedience/ that they that are out of the quire say their service & hours in such times/ as they are said in the quire/ as moche as they may as is before said. ¶ The cause why your hours be said after the brothres/ our lord 〈◊〉 christ telleth to saint Birgyt and saith thus. ¶ The scripture which ye call the bible/ that we call the scripture of gold▪ 
In extrauag. Capitulo iii Ecclesi. ix  saith that a poor man by his wisdom delivered a city that was besieged of a mighty man. And afterward no man had mind on the poor man. ¶ This city is mankind/ whom she send besieged in four sides/ for he besieged man with four sins/ that is to say/ first by inobedience of gods commandment. The second by trespass ageyns●e the law of nature. The iii by noyous covetise/ & the forth by hardness of heart. ¶ This creature of mankind my most holy mother in manner delivered/ when she left all her will in to my hands/ & would suffer all tribulation that souls might be saved This is verily godly wisdom/ to commit all will & power unto god/ & to delight in contrary things for god. Therefore for this will. I god. & the endless son of god. was made man in the virgin/ whose heart was as mine heart. And therefore I may well say that my mother & I have saved man/ as it had be with one heart I suffering in heart & body/ & she in sorrow of heart and in love. Therefore this virgin was verily pour for she desired right naught of richesse/ ne the least sin cleaved ●euer to her soul. ¶ For there are some poor from good/ but they are full of covetise & of pride/ & these are not the poor that I meant of in my gospel. 
Math. .v.  But other are rich in richesse of goods/ & poor in spirit. And these are they that count themself but ashes and deadly/ & desire to be with christ/ and they have richesse only for need/ & for profit of their even christian. These are verily poor/ and rich in god. And among these/ was my mother. ¶ Therefore the poverty/ & the wisdom of this virgin my mother/ is as it were forgotten. For there is but few/ but that though they praise her with their mouth/ yet they cry not to her/ in all their heart nor they follow not the steps of her charity. ¶ Therefore. for in the church of god/ the worship of god is song of many/ seven times on the day/ after the manner of of our forefathers▪ therefore I will now/ that first the brethren sing their hours in due times. And afterward/ that the sisters fulfil the office of their service/ somewhat more tareyngly. For to them is not set the sevenfold number of their hours after the course of the son/ but as they may/ they must do/ & keep the time as they may. ¶ And this I myself ordain the endited the rule/ that it should be known/ not only of christian men/ but also of the heathen that shall be converted/ how great worship god will have his mother worshipped. ¶ And also for she is head & lady of this monastery/ by whom I will do mercy to sinners. And also that the scripture should be fulfilled that saith I shall praise god in all time/ & in all my life. 
Psalmo. xxxiii  ¶ Thus this singular grace is not to be refused for a lynguler good/ doth no prejudice to a general good. Ne the praysable custom of fathers is not therefore to be reproved▪ but it pleaseth me that in other churches/ the hours of the virgin my mother be said first/ and that then after be song the hours of the day after the times set/ & ordained in holy church. ¶ By this revelation ye may see/ that not withstanding the use of the church is in many lands & contres/ to say first the service and hours of our lady/ as less worthy. & afterward the hours of the day as more worthy▪ yet our lord will do the reverence to his holy mother/ that in this order the hours of her/ shall be said after the hours of the day to her most worship ¶ ye may also see in this same revelation that though ye may not keep the times used of the church for causes before said▪ yet ye ought to keep the times as much as ye may/ in soche wise as I have said before   

¶ That these holy hours aught to be said in due place/ that is the church. Ca ix.  

Inno super. caplo presbyter.  This holy service aught also to be said in due place/ that is in the church/ but if sickness/ or soche reasonable cause let/ that ye may not come thither. For churches are hallowed & ordained for prayer & for divine service to be said & hard therein/ as our lord sayeth himself. Domus mea, 
Math. xxi.  domus orationis vocabitur, That is to say. My house/ that is holy church. shall be called a house of prayer. And it is most speedful to you/ to pray in that place for many causes. ¶ One for more worship of our saviour jesus christ & of his blessed mother our lady in whose worship the church is hallowed ¶ another cause for the blessing & the prayer of the bishop in time of hallowing of the church/ which helpeth & furtherwith much the prayer of them the pray therein. ¶ The third cause/ for the angels of god dwells there to help us in time of prayer. & to ꝓmote our prayers toward god. 
Otne●. xxviii.  And in token thereof/ the holy patriarch jacob see a vision in a place called Bethel/ that is as much to say as the house of god & betokeneth holy church▪ angels coviing down from heaven/ & going up again to heaven/ meaning that when we pray in church & the angels of god come down to help us/ & go up to offer our prayer to god. And therefore saith saint Bernarde. 
Super cantica sermone vii  O he saith. who so had open eyen and might see with how great cure and joy angels are amongst them that sing devoutly and pray/ wherefore he saith I admonysshe you my most loved friends/ that ye stand purely in the praising of god/ so that ye do it reverently/ and gladly. ¶ The forth cause is/ for the fiends have less power to let prayer there then in any other place/ & therefore the same patriarch jacob/ after he had seen the said vision/ he said. 
Genes. xxviii.  Q terribilis est locus iste, That is. How fearful is this place. For the holiness of the church/ & devout prayers made therein/ & namely the presence of the holy sacrament of the altar▪ rebuketh the boldness of the fiend/ & maketh him afeard ¶ And the fift cause is for our lord god will take heed of them/ & here their prayer that pray in holy church/ as he said himself. Oculimei erunt aperti, et aures me erect ad orationem eius qui in loco isto oraverit, 
Secundo. pacalip. seven.  That is to say. Mine eyen shall be opened to see him/ and my ears shall be dressed up/ to here his prayer/ that prayeth in this place/ thac is holy chyrthe.   

¶ How perilous it is to be absent from church in time of these holy hours without very need. Capitulo ten  
Therefore they that might come to church in time of god's service and do not▪ they do not only offend god & hurt their own souls by inobedience against god & holy church▪ but also they hinder the speed of their prayers & lose all the great furtherynges beforesaid. ¶ And though they be well occupied/ & have leave to be thence yet it suffysyth not/ but if very need cause it/ as ye may understand by this example. 
In speculo spiritualisi part. iiii. Ca xxi.  ¶ There was a great & a worthy clerk that left the world/ & became a religious man in the city of Paris & kept the rigour of his religion in full great streyghtnes unto his lives end. nevertheless by cause of his clergy he was licensed by his abbot to be absent fro the quire to intend to his study/ whereby he compiled & made full many notable books to the ꝓfyt of all holy church. But after he was deed & buried/ on a night as the abbot stood at mattyns' with his brethren/ he see one stand in this deed man's stalle/ the lowly inclined to him & by sign asked confession. Than the abbot understanding that it was the same man's soul▪ he went with him out of the quire in to the chapiter house/ where the soul was take a non & sore tormented long time to gidre And after his torment he apperred again to his abbot & then the abbot asked him the cause of his pain. He answered & said. For divine service/ by cause I fulfilled it not in the quire night & day as othrr brethren did Then said the abbot. Thou gadrest & made many books out of holy scripture/ & hast left them to the profit of many other that shall come after the. And for that cause I gave the leave to be from divine service The soul answered & said An unlawful leave is not leave/ but it is violence of the order for such lysence should not be granted but seldom/ & only when need compelleth The abbot asked him what might deliver him from his pain▪ and he said a trentalle of masses song for him in the covent/ which was done/ and the soul was delivered by the mercy of our lord jesus christ. ¶ Thus ye may see that though this man's labour were good and done by leave: yet it excused him not from pain for it was not needful ne longing to the obedience or profit of his religion. ¶ But they that would liefer be in the quire then thence/ and may not be there/ for office or occupation that they have to do in charity/ and by obedience to the common profit of the monastery/ or of the religion▪ 
Inno. de celeb. miss. Ca pmo.  they are not only excused/ but also they are partners of their merits that keep the church/ like as they that keep the church are partners of their ministration & labours for all are as membres of one body in our lord.   

¶ That ye aught neither to be to slow to church ward ne hasty to go thence. Capi. xi.  
Therefore they that have health and strength and are not letted by obedience▪ they aught to be full hasty and ready to come to this holy service & loath to be thence They ought not to spare for any sloth or dullness of the body/ ne yet though they feel some time a manner of pain in the stomach or in the head/ for lack of sleep or indygestyon. For they that quickly arise for love of god's service/ and fervently dispose them thereto▪ they should find our lords help/ and often find themself better at ease soon after both in body & in soul then if they lay for favour of the flesh still or withdraw them thence. ¶ Forlyke as they that stir up themself with a quick and a fervent will thyder ward/ are holp fourth and comforted by our lords good angels▪ right so fiends take power over them that of slowthe keep them thence/ as ye may see by example of a monk that was sufficiently strong in body but he was sleepy/ and dull to rise to mattyns. Often he was spoken to/ for to amend/ and on a night he was called sharply to arise and come to the choir. Then he was wroth/ and rose up hastily and went toward the prive dortour. And when he came to the door/ there was ready a company of fiends coming to him ward/ that cried against him with fearful noise and hasty/ often saying & crying. Take him/ take him/ get him/ hold him. And with this the man was suddenly afraid/ and turned again & ran to church as fast as he might/ like a man hal●e mad and out of his wit for dread. And when he was come in to his stalle/ he stood a while trembeling and panting/ and soon after he fell down to the ground/ and lay still as deed a long time with out feeling or sturing. Then he was borne to the farmery/ and after he was come again to himself he told his brethren what him ailed/ and from thence fourth he would be in the choir with the first. And so I trow would other that are now slowthefull/ if they were hasted on the same wise. But it is to dread least they be worse treated in their soul of the same company/ and feel it not/ & therefore they amend not. But alas what shall soche do at that hour when an innumerable company of fiends shall come against them/ and they shall not know whether to i'll ne ren from them. ¶ Therefore it is wholesome to i'll by times from their service/ and to run hastily and speedily to our lords service. And when ye are there▪ none ought to go out till that service/ or hour be done that is begun/ without the greater need. For like as the fiend is busy to let folk/ that they should not come there. Right so laboureth he when they are there to make them to go out/ or to haste them thence. ¶ Hereof spekyth saint Gregore in his dialogges. 
Libro secundo Capitulo. iiii.  where he telleth that saint Benet had many abbeys under his governance. And in one of them was a monk that could not abide in the church in time of god's service. But often times when other were most busy in prayer/ he went out and wandered about/ or did some other occupation/ when his abbot had often warned him/ and he amended not▪ he led him to saint Benet/ and he blamed him sharply/ and than he amended a day or tow/ but the third day he turned again to his old manner. ¶ Then came saint Benet thither himself/ and at service time when all gave them bysely to prayer and devotion: he see how a little black boy/ took that monk by the lap/ and led him out of the choir/ and how he arose anon/ and went after him. Then said saint Benet to the abbot and to an other holy monk called maure. See ye not who it is that draweth out this man▪ They said no. Then they prayed two days and maure see/ how the fiend in likeness of a little black boy drew fourth the monk/ but the abbott might not see it. ¶ The next day when the service was do. saint Benet went out/ and found the same monk standing without. And then saint Benet took a rod and bet him well/ for the dullness and blindness of his heart. And fro that day fourth/ the black boy was no more his leader/ but he abode stabely in the choir & in prayer with busy devotion. ¶ Thus while the monk was beaten/ the fiend was driven a way. And by this ye may see/ that it is the fiends business to make folk go from the choir in time of god's service.   

¶ what profit is in the song of divine service more than in the song without note Capitulo. xii.  
AND no marvel/ though the fiend be busy to let folk from the song of this holy service/ for in devout singing and hearing thereof/ is manifold profit to man's soul. ¶ first for it sturryth a man's soul sometime to contrition/ & compunction of his ●ynnes. 
●ibro tercio de summo bono capitulo. seven.  For the holy doctor saint Isodore saith thus. Though the sweetness of the voice or song aught not to delight/ ne stir a christian man's heart/ but the words of god that are song yet I wot in what wise more compunction ariseth in the heart/ than by the voice of singing. For there are many he saith that by sweetness of the song/ are stirred to wail and to weep their sins. And the sweeter that the song is/ the more they follow out in weeping tears. ¶ The second/ it meltyth the heart in to more devotion/ & therefore saith saint Augustyne to god himself in his confessions. 
Libro nono ca-Capitulo. vi.  A lord he saith how I was stirred to joy/ and I wept in hymns and songs of thy church that swooned sweetly. Thomas voices followed in to mine ears/ and troth was molte in to mine heart/ and thereby the affection of pity and of love was made hot in me/ and fears ran out of mine eyen/ and I was full well with them. ¶ The third it causeth some time devout soulice to be ravished and to receive spiritual gifts of god as ye read in saint Maud's book/ how she had many of her revelations in time of god's service. 
Quarto regum tercio.  And therefore on a time/ when Helysee the prophet had not ready the spirit of prophecy/ he bad get him a singer of psalms in the harp or in the sawtery. And while he song/ the spirit of god came upon the prophet/ and than he told by the spirit of ꝓphesy to them that came unto him what they should do. ¶ The forth profit of holy church song is/ that it doth away undiscrete heaviness. And therefore saith the apostle saint james. 
jacobi. v.  If any of you he saith be heavy▪ sing he and pray he with an even heart/ for as the gloze saith there. The sweetness of singing and of psalmody▪ puttyth a way noyous heaviness. 
Ubi supr●●  And Isodore saith that devout singing in holy church comforteth heavy hearts/ and maketh souls more gracious/ it refresshet them that are weary and tedious/ it quickeneth them that are dull/ and it sturryth sinners to wail their sins. For though the hearts he saith of fleshly people be hard▪ yet when the sweetness of that song soundyth in them/ their soulles are stirred to the affections of pity. ¶ The fift is/ that it chasyth and driveth away the ●ende/ and tha● was figured in David/ when the fiend vexed king Saul 
Primo. re. x●●  and David smote on his harp and the fiend fled away. And moche rather he flieth where the psalms of David & other divine service is devoutly song ¶ The sixth profit is/ that it confoundeth and over cometh the enemies of holy church/ & of god's servants as well bodily as ghostly. And this is showed in holy scripture/ by king josaphat/ that was king of jerusalem. 
Secundo parali xx.  For when his enemies came against him in so great power that he wist well he might not by man's power withstand them▪ he ordained syngers of god's service to praise god/ & to go afore his host singing. And when they began to praise god▪ god turned though enemies each of them against other/ & each of them slew other/ so that none of them all escaped alive. A marvelous working of god's service. 
In cronica Antoni●●●u. xuj Capitulo pmo §. xviii.  ¶ So we read of king Roberte of france that was a cunning man/ & so devout toward god's service/ that he would be in each feast in some monastery for divine service. And not only he would sing with the monks▪ but also he would do on a cope & stand and sing as a chantoure in mids of the quire/ whereof it happened on a time when he besieged a castle that was rebel against him/ & the feast of saint Anyan fell to be the same time at Orleance▪ he left his host at siege/ & went thither and took a cope and song in the mids of the quire as he was wont to do. And when he came to Agnus dei/ & had begun it thryes' with an high voice/ kneeling down at each time on his knees▪ the walls of the castle that was besieged fell down suddenly to the ground. & so the castle was destroyed/ & his enemies overcomen. ¶ And thus ye may see/ that there is no better armure of defence against all enemies▪ than devout singing of our lords service/ wherefore David the prophet said thus Laudans invocabo dominum et ab inimicis meis saluusero, 
Psal. xv●●  That is/ I shall call upon our lord in praising▪ and so I shall be safe from all mine enemies. For it hath not been seen/ that ever any place myscheved. where gods service was devoutly kept. ¶ The seventh profit of holy church song is/ that it pleasyth so moche god/ that he desireth and joyeth to here it. And therefore he saith to his spouse holy church Sonnet voxtua in auribus meis. 
Canti. secundo.  that ys● Thy voice may sound in mine ears. Glad then aught ye to be/ to sing that song that god himself desireth to here. But so it ought to be long/ that it sound well in to his ears for else it availeth but little. For he taketh more heed of the heart/ than of the voice. But when both accord in him/ then is it best. And if either should fail/ it is better to lack the voice/ then the heart from him. ¶ Therefore they that would praise god with voice of singing/ & can not or may not▪ our lord will hold them excused/ so they say devoutly such service as they can/ & keep their hearts clean in meekness and in obedience. For as our Lady saith to saint Byrgit. 
Libro tercio c●pitulo primo.  A clean heart & a meek/ plesyth god in silence as well as in singing. And therefore as we see that all members of one body have not all one working/ for the eynese/ the ears here/ the tongue speaketh the hands work/ and so each doth that longeth to him/ and helpyth other. Right so ought each of us to help and to bear other/ and to do as we can & may in the calling that god hath called us/ and to serve our god with the gifts that he hath given us/ that in all things he be worshipped in us all.   

¶ who ordained first the praising of god to be song in quyers/ and why psalms are oftener song in holy church then other parts of holy scripture. Capitulo. xiii.  
Saint Austyn saith that Moses was the first finder of this manner of singing inquyer. For when god had smitten Egypte with seven plagues/ & delivered thence his people 
Exo. xiiii  which went through the read see on their feet dry/ for the water stood up as a wall/ and abode till they were passed/ & Pharaoh the king of Egipte with all his host followed after for to have slain them▪ then the water fell upon the same Pharaoh/ & upon all his/ & drowned them everichone/ wherefore Moses in praying and thanking of god for that great miracle/ made a song that beginneth. 
●xodi. xv  Cantemus domino which is your first psalm at lawdes/ on friday & then he ordained tow quyers/ one of men/ an other of women/ to sing & to praise god. And in the men's choir he was chief chanter himself/ & his sister Mary was chief chanteres in the women's choir as saint Austyn saith/ & as it is written in the second book of scripture. 
Exodi. xu  ¶ After this many other both men & women filled with the spirit of god made songs & psalms to the praising of god/ & specially the king & prophet David/ whom god chose fro chyldehod to that great gift/ that he should be prince of syngers of gods marvels/ & maker of psalms to our lords praising, ¶ These songs and psalms are wri in the psalter book which are said & song in the service of holy church/ oftener than any other book of holy scripture for diverse causes. first for the ebrewes / that is to say the jews/ which were gods special people/ used most to sing these psalms in the temple of god. ¶ An other cause is/ for example of penance & hope of mercy to sinners/ while we see that David whom our lord chose after his own heart fell so deep in sin/ & by penance rose again to so moche mercy and grace. ¶ The third cause is for the property of these psalms devoutly song/ is to drive away fiends/ & all evil spirits/ as I said before The forth cause is/ for there is more prayer in these psalms/ than in other books of scripture. ¶ The .v. cause is/ for the great worthiness thereof/ for in few words they contain moche mystery & great sentence more than other scripture. 
In prologo s●per psalmo.  For as saint Austyn sayeth. All that the old law. All that the prophets/ & all that the gospel & the new law bid & ordain is contained in these holy psalms/ & therefore he sayeth the singing of them pleasyth god much/ for all that is in them/ longeth to his worship/ what he sayeth may be found in these psalms/ that is not in the profit & edification of mankind/ what degree or age or condition that he be of▪ Each man & woman and child young & old/ may find in these psalms that shall teach him/ & that shall delight him. For psalms he saith comforteth the heavy/ & tempereth them that are merry/ they appease them that are wroth/ & they refresh the poor/ they warn the rich to know themselves and not to be proud/ & so they give able medicine to all that receive them. They despise not sinners▪ but they offer and give them wholesome remedy of penance. For our lord god hath made a drink by his servant David/ which is sweet to taste/ & effectual to hele the wounds of sinners by his virtue. This drink is these psalms/ that are sweetly hard when they are song/ & they go thorough the heart when they delight. Moche more is said in praising of these psalms/ which I leave to writ here for length. ¶ The holy pope called Damasus/ ordained that these psalms should be song one verse on the tone side of the quire an other on the other side. For a holy bishop that was the third of antioch after saint Peter hard angels on an high mountain sing psalms in such manner▪ quire to quire/ & so was that manner of singing first begun in grece/ & after ordained to be kept in the church of Rome as is before said. ¶ How hymns and antempnes/ & responses & such other were made & ordained/ and set to be said and song in holy church/ by holy saints & pope's/ and general conseylles. I hope it needeth not much to writ here to you. For ye have nigh all such things made and set to you of new in your service/ in such a marvelous and gracious wise/ as I have said before.   

¶ That the hours of this holy service aught to be song and said in cleanness of conscience Capitulo. xiiii  
TO the manner of singing of your hours/ long many things. first that they be said with clean conseyence. For if any earthly lord love to have though servants that are next about him honest and clean in all their governance & array▪ moche more it longeth to the lord of lords to have his servants clean without filth of sin/ namely them that are called to be continually occupied in his holy praising/ & therefore saith the prophet David Deo nostro sit locunda, decoraque laudacio, 
Psal.. C. xlvi●  That is/ to our god may be given joyful/ & fair praising. And here is fair and joyful/ well set together. For there may no soul verily joy in the praising of god/ but if it be first made fair/ and cleansed from sin. ¶ wherefore he that hath remorse in conscience of deadly sin/ & therewith saith/ or singeth god's service▪ he sinneth in the saying. 
De celeb. mi●● capitulo grau● in Clement.  And yet if he left it unsaid he should sin more grievously/ what shall he then do sith he sinneth both in the doing/ & in the leveing Thus shall he do. He aught to repent him of his sin & to be in full will/ & purpose to shrive him thereof/ & to amend/ & so lowly meek him to god/ & ask him forgiveness. And then trusting in our lords mercy he shall say his service with sorrow of heart/ & with meekness & dread. For he aught not to think that he is in deadly sin when he is contrite & sorry thereof. 
Libro secundo. Capitulo. xi.  ¶ And hereof ye have a notable example in saint Maudes revelations/ both for divine service/ & for howsling That like as a man against a lords coming to him maketh clean his house/ & if he may not for hast/ cast out all the uncleanness before his entry/ then he sweepeth it up together in to a corner & castyth it out afterward. Right so when a person goeth to divine service/ or to the howsling/ & feeleth grudgeing in conscience/ if he may not get his ghostly father to shrive him/ then he aught to sorrow his sins in his heart by contrition/ and to shrive him thereof to god and so sweep it in to a corner of his mind till he may get his confessor/ and trusting in our lords mercy/ go to his service or to his howsling. ¶ This is to be kept in all times/ and in all sins as for divine service. It is also to be kept in your howsling/ as for such daily defaults/ or neglygences as ye are not syker that they are not deadly. ¶ But & any know himself guilty in deadly sin▪ he ought not to be howsled till he be shriven. An● also of divine service/ if any feel remorse of deadly sin/ witting well that it is deadly sin/ if he may easily get his confessor or he begin his service▪ he aught to be shriven before/ & to take his penance. For true shrift of mouth with absolution following lyghtyth much a soul/ and giveth comfort & hope of forgiveness/ whereby he may the more freely and devoutly praise god in his holy service/ while he feeleth himself clean and sewer in conscience.   

¶ That the heart aught to be kept in time of these holy hours from distraction/ and thinking of other things. Capitulo xu  
THE second thing that longeth to the due manner of saying or singing of this holy service is the stable keeping of the heart & of the mind there upon so that ye give all your entendaunce thereto/ and to none other thing for that tyme. 
Super cantica ●mont. xlvii. in tine.  For as saint Bernarde saith/ we ought not in time of our lords service/ to occupy our mind on holy scriptures/ ne none other thing be it never so good/ Moche more than ought we to beware/ that we let not our mind ten upon well and vain things in time of this holy service. For right as bodily meat is not right profitable/ but if it be well chewed in the mouth & swolued in the stomach▪ So this holy service/ but if it be well chowed in the mind/ & savourly felt in the heart/ it feedeth not the soul sufficiently. & therefore saith saint Bernarde that it profiteth but little/ to sing only with the voice/ or to say only with the mouth/ without entendaunce of the heart. 
Super psalmo Qui ha●itat. sermone xvi  For as Isidore saith. 
Libro tercio ●e summo beno Ca xii.  Prayer longeth to the heart/ not to the lips. For god taketh heed to the heart/ not to the words. ¶ Therefore they that say their service/ and occupy their mind there while on other things/ are like to a man that payeth his debt with false money/ that seemeth gold or silver without/ and is copper or brass within/ which contentyth not his lord that he payeth it to/ but rather provoketh him to displeasance. For he that wilfully/ and of purpose occupieth his mind in time of these holy hours about other things/ and taketh not heed what he saith or singeth. Or if he give stead wilfully without need by hearing or by saying or in any otherwise to any thing whereby he is distract fro mind and advertence of the service that he saith/ though he say or syngfully all words▪ 
ro. in cappo gr●ni in clement●  yet he payeth not truly his debt ne pleaseth not god therewith. but he offendyth him and sinneth grievously. And he aught to do penance therefore and to say the same service again with better entendaunce. But this doing of penance both here and in other places after▪ understandyth repentance of heart and shrift/ with fulfilling of such penance as his ghostly father enjoineth him. For it standeth in his discretion to enjoin him penance for his negligence/ and therewith to enjoin him to say the same service again. or other thing in stead thereof both in this case/ & in other like that follow after/ as him seemeth most speedful to his souls health. 
Inno. de celeb. miss. ca pmo.  nevertheless if he have said the same service again or he come to shrift: then he shall not be enjoined to say it again. But he shall have penance only for his first myssaing. 
ro. in capitulo gravi in clemen  ¶ But he that dressyth his heart to god at the beginning of his service with will and purpose to keep his mind stable thereupon though it happen him afterward of negligence or of frailty to be dystracte in his thoughts from that he sayeth/ beside his first purpose/ if he abide not wilfully in such thoughts/ after he hath perceived them/ but turnyth his mind again to his service and is sorry thereof▪ than he is not bound to say that service again. But it is good that he meek himself and knowledge his negligence in sheryfte/ other generally or specially as the matter askyth.   

¶ what causeth distraction of the mind in time of god's service and what remedies are to be used there against. Capitulo xvi  
BY this ye may see that ye have full great need to labour about keeping of the mind in time of these holy hours/ and to be full well ware of all occasions that might 'cause any scattering or dystraction thereof. And therefore ye shall understand that there be four things that cause moche such unstableness of heart in god's service. ¶ The first is business and occupation before/ about bodily or worldly or vain things. 
De summo bono libro tercio Capitulo. seven.  For as Isodore saith/ when the mind hath been applied to such worldly or idle/ or unleeful thoughts/ by hearing or speaking/ or thynkeing or in any other wise/ & so from thence goeth to prayer/ or to god's service▪ anon imaginations of the same things come to his mind/ and stop the entry in to devout prayer/ that the heart may not freely dress up it self to heavenly desire ne abide upon that/ that the tongue saith/ or singeth. ¶ The remedy against this letting. is/ that a man labour not only in service time/ but at all time to keep and to stable his mind in god/ and to keep him from idleness & vanity/ both in thought in word/ in hearing/ and in saying & in other wise. ¶ And if he be needfully occupied about any worldly/ or outward business▪ that he depart therefro a certain time/ or service begin/ and labour by some devout exercise of prayer/ meditation/ or reading to gather and to stable his minds together & so to make him ready before as the wise man biddeth/ and sayeth. 
Ecclesi. xviii.  Ante orationem prepara animam tuam, that is. Before prayer make ready thy soul. For he that should harp/ or make other mynstralsy before the king▪ he would be busy to make ready his instruments before. And much more ought we to make ready the harp of our heart/ when we shall sing/ or say the melody of our lords praising. ¶ The second thing that causeth distraction of mind in god's service is negligence of keeping of the heart in time of the same service/ which is rooted by long and evil custom/ & so the frail & wretched soul is bound/ & borne down/ that it can not stir up it self from wandering and vagant thoughts that it is accustomed in/ as a man that runneth downward from an high hill▪ he may not stint himself/ after he is once going till he cometh to the vale. Right so they that have used their heart to run downward where it will upon earthly or vain things▪ they can not lightly stint it/ ne gather it to stableness. 
Sup joh. trac. xlix  For evil custom as saint Austyn saith/ bindeth a man and as a burden beareth him down. ¶ And for this vagation is caused of dullness/ and of heaviness of heart or else of sloth/ by which a dullard list not to labour about the keeping of his own heart/ till he be fallen in such evil custom/ that he can not lightly break away therefro▪ therefore the remedy against this/ must be other sharpness of dread/ or quickness of hope/ after the soul is disposed. ¶ For he that is light hearted/ & vain of conditions/ needeth in this case to use his mind bysely in thoughts of dread of his death of his doom/ & of pains beholding therewith what pareyl he standeth in/ if he continue recklessly in such wandering of mind unto his death which shall come he woteth not how soon. ¶ This dreadful beholding often and deeply used/ and continued/ may in short time by grace/ make him to restrain/ & to gather together his flowing thoughts/ from all vanities. But they that are disposed to great heaviness and dulues/ need in this case not only to sharp himself with dread/ but also to behold the great goodness and charity of our merciful lord and the presence of him/ and of his holy angels in time of his service/ and so to quicken up their heaviness/ and learn to delight them in our lord/ and so to stable the mind in him as the prophet saith. Delectare in dno, et dabit tibi petitiones cordis tui. 
Psal. xxxvi  that is delight the in our lord/ and he shall give the all that thine heart will ask or desire, For he that feeleth very delight in him▪ desireth nothing but him/ in whom he may have all that him needeth. ¶ The third thing that causeth distraction in prayer & in god's service/ is the malice of the fiend/ that is most busy to let them/ that give them to devout prayer and to praising of god. For it burneth him/ and woundeth him so sore▪ that though he suffer a soul to have some peace any other times▪ a non as he saith it turn to prayer & go to god's service▪ he runneth and laboureth in all his mights to bring worldly or vain/ or evil thoughts or business in mind and so to scatter the heart from devotion/ and to make him lose the fruit of his prayer. 
Sermone quarto de jeinnio.  For as saint Bernarde saith/ the more effectual & speedful that prayer is/ if it be done as it ought▪ the more felly/ and bysely laboureth the malicious enemy to let it. ¶ Remedy against this/ is to make upon your breast privily and cotinually in such times the token of the cross/ with strong and steadfast faith. And patiently and perceverantly to labour to keep/ and to hold your mind upon our lord/ and upon that ye say or sing. And ye shall feel that the these shall i'll a way as if he were smitten with a staff as saint james saith. 
jacobi. four  Resistite diabolo, et fugiet a vobis. that is. withstand the fiend & he shall i'll away from you. But & any give stead to his sturrynges at the beginning & play with such vagante thoughts as he laboureth to put in his mind▪ then he will take hold on him/ & bridal him on his evil manner and lead his heart to as much lewdness as him list. And therefore beware & inwardly aware & drive him a way be times.   

¶ Of them that are vain or troublous in time of god's service and let both himself and other. Capi xvii  
BUT this malicious serpent when he seethe that he is thus chased of many and driven a way/ he seeketh to enter again by an other way. For than he assayeth to get hold in some one whom he sturrethe anon/ to make some vain cheer or sing or token/ whereby one or other and some time many are moved to some manner of dissolution/ and so dystracte from the sadness of inward devotion. An other he stirreth to make somwey ward token or to do some thing comberously where through other are tarried in their minds and troubeled/ & so their spirits are driven from quietness of devotion in to anguish/ & painful grudgings. Then but if they haste them the faster to their armure/ & begin to give battle to such vain or troublous sturrynges and labour to gather and hold their mind together as I said before▪ or else the subtle enemy will enter upon them again ¶ And therefore such vain or cumbrous people are the fourth cause/ that make distraction in god's service. And they are the fiends children and fulfil his desire/ that he may not bring about by himself/ as our lord saith to them in his gospel. Vos ex patre diabolo estis, et desideria patris vestri vultis facere, 
joan. viii  That is. ye are children of the father the fiend. And ye will do the desires of your father. ¶ If a king were at meat and his servants about him to serve him. Or if he were in the feylde to fight/ and his knights with him to war for him. Or if he had labours in his vine yard or in his garden/ & there came one and made his servants and his knights and his labours to be skatered & to fly from his service. Should not such one be called a traitor to the king/ and be put to doth▪ How moche more parlously are they traitors to god/ that other by vanity or by trouble/ cause distraction in his holy service/ and make the minds of his true knights & labours be all to skatered. ¶ These are bad fellows for they let the common profit of all their fellowship. Like unto thorns and briars that will not suffer the corn that groweth amongst them to bring forth fruit. But a non as it would grow up/ they oppress or strangle it and bear it down. So these folks when gods servants are busy to grow up/ by holy desires and devotion in his service▪ they with their vanity or troubelousnes pull down their minds/ & let them. Therefore it is good that such thorns be ware of that our lord saith by the prophet Spine congregate igne comburentur, 
Esaie. xxxiii  that is. Thorns gathered together shall be cast in to fire and brent ¶ Remedy against this is/ that the givers of such occasion be sadly blamed with all diligence of charity till they amend/ for therewith are the prelate's of the church charged by the comone law/ as I have written above. 
Capitulo. seven.  ¶ Another remedy is/ that all that are occupied in our lords service/ be full ware and busy to keep their sight/ and all their outward wits from all occasions that they take no heed of any thing but only of that holy service that they have in hand/ so that they take none occasion/ ne bring in no tidings to the heart to occupy their mind with all. But that in all their bearing/ they keep the sadness of religious discipline. For such sober and sad outward keeping so it be done in troth/ and not feigned▪ helpyth moche to the inward stableness of the heart/ as the scripture sayeth. 
Ecclesi. primo.  Religiositas custodiet et iustificabit cor, that ys● Relygyousnes shall keep the heart/ and make it rightful.   

¶ Of them that are light to speak or to sleep in time of god's service Capitulo xviii  
Amongst these other letters of our Lords holy hours▪ are spekers and slepers namely they that are light to speak/ for they let other as well as themself/ & give occasion of evil. How perilous this vice is/ ye may see by these examples. 
Cesarius in dialog. dist. xii. Capitulo. vi.  ¶ There was a young religious virgin about ten year of age in the order of Cystews whose name was Gertrude/ which after her death/ came again on a day at evensong time when all the Covent was in the choir/ & inclined low before the high altar/ she came in to her place there she was wont to stand in the quire/ & at the end of evensong of our lady/ she fell down ꝓstrate/ till all was done & then she rose/ & wenther ways None saw her but another maid of the same age/ that was wont to stand by her in the quire which was afeard & told it to the Abbes/ & on the next day by bidding of the Abbess she asked of the same virgin when she came again and said unto her. Sister Gertrude good sister Gertrude from whence comest thou now & what dost thou amongst us after thy death Then she answered and said I come hither to make amendss for my trespass/ for I rouned to the in the choir half words/ & therefore I am byden do satisfaction in the same place/ & but if thou be ware of the same vice/ thou shalt suffer the same pain after thy death. And after she had appeared so four times▪ she said Sister I hope I have fulfilled my penance from hence forth that shalt no more see me/ & so she went to bliss. ¶ But take ye heed sith this young maid of ten year of age/ was punished so/ for half words▪ what shall they suffer that are of greater age for hole words spoken in time of place of silence. ¶ It is also red of saint Severyn archbishop of Colyn/ which was so holy a man that he hard angels sing/ when saint Martin died many hundredth miles fro him & got by his prayer that his Arch deacon hard the same song. This same saint Severine appeared after his death to the same archdeacon/ arrayed in his bishops array & standing as it had been in the air between heaven & earth/ & above his head was as it had been a cloud of fire sparkling & drooping upon his head & upon all his body. Then said the archdeacon unto him. Art thou not my lord Severyne/ he answered & said ye. & the Archedeken asked/ what is that/ the I see art thou in fire▪ he said/ ye am I. Then the archdeacon said/ we worship the sir he said as a saint & thou sufferest so great torment▪ saint Severyne answered. This I suffer/ for in singing of god's service in the quire I was more negligent than I should have be. For whiles my clerks song the service of god/ & I was present with them▪ sometime both my servants & other came to speak to me of diverse needful thenges & I intended to them/ & gave them answers/ the archdeacon said/ sir I trow it be no great torment that thou sufferest/ & when he had said so▪ a drop of the fiery cloud fell upon his arm/ which brent the flesh a non unto the bone/ & he cried a mine arm mine arm/ then said saint Severyne unto him. dread that not for now shalt thou se. notwithstondyng my pains/ how moche I may do against god/ & then the holy bishop lift up his hand & blessed his arm. & anon it was hole/ so that he felt never pain thereof after. ¶ Here ye may see what pain they deserve the are bound to silence & without need speak in time of our lords holy service▪ while this holy bishop that was not bound to silence of religion/ was thus grievously tormented/ for hespake in time of these holy hours things that were needful. ¶ Of them that are dull & sleepy in god's service/ we read the saint Bernarde see an angel with a sencer go all about the quire & sense them that prayed & song devoutly/ & passed forth by them that were sleepy & negligent. Of an other holy man we read/ that was on a time oppressed with heaviness of sleep in our lords service. And there came an angel in likeness of a reverend person/ and took him by the breast and drew him out of the choir/ & while he was thus drawn he began to a wake and opened his eyen/ & saw him and said/ what art thou sir he said/ & why drawest thou me so. He answered. And why sleepest thou so▪ whither comest thou to church to sleep or to wake▪ And a non he was gone/ and the goodman drove sleep from him/ and was more ware to keep himself waker in god's service always after.   

¶ That this holy service aught to be said or song/ or hard with entendaunce thereto And what pareyle it is to leave any part thereof unsaid. Capitulo xix  
THE third thing is/ that longeth to the due manner of saying of these holy hours is to say them with busy intendance. 
Sugo. Capi. iii & Trivet. ca xxi super regulam. Augustini.  For god list not to here his prayer/ that heareth not himself ne taketh not heed to here his prayer. that heareth not himself/ ne taketh not heed to that he saith. And therefore biddeth saint Austyn in his rule and sayeth when ye praise god/ or pray with 
Capitulo second  psalms or hymns▪ think in your heart on that same thing that ye say with your mouth. ¶ This thinking & entendaunce in the 〈◊〉/ may bein iiii manner wise. One is to keep the mind upon the self words without any understanding. And therein some simple souls have other while good savour and devotion/ though they understand right naught what they say. ¶ An other is to take heed to the letter only/ after the literal understanding. And this is sometime savoury/ sometime barren/ after that the letter is. ¶ The third is to keep the mind and to intend to the inward ghostly understanding of the words that are said or song. And this is full hard to do continually/ for heaviness of the frail body/ that often beareth down the fervor of the spirit. But it is full comfortable/ and it giveth great ghostly foude to the soul if it be laboured discreetly in meek and clean conscience. But these tow last entendaunces long to them that can understand what they read or sing. ¶ And therefore that ye should have some manner of understanding of your service/ if ye list to labour it▪ causeth me to begin this work. For it comforteth a creature moche in any thing that he doth▪ when he knoweth what it meaneth. And else▪ he may the sooner be weary of his labour ¶ But what ever intendance he bade/ other to the words/ or to the understanding▪ it is always expedient that at the beginning of this holy service/ ye make your heart as free as ye can from all earthly thing and set up your desire as mightily as ye may to our Lord god/ beholding him as present. And in that stying desire/ and inward beholding of him to abide and to keep you as much as ye may. And 〈◊〉 say or to sing your service in love and joy/ and reverence of his presence/ as if ye spoke to himself/ or to our blessed Lady/ when the service longeth to her/ or at the least in her presence/ and hearing desyting you in them with all the mights of your soul. And if he do thus. I hope ye shall feel moche comfort and grace of devotion thereby. ¶ And then ye must be full ware in keeping of yourself after/ that ye lose not recklessly such grace and devotion as ye have received in time of your service/ lest it be withdrawn from you an other time for your own default. ¶ And also it is speedful for getting of such devotion▪ to take some little leisure before the beginning of each hour for to stir up the heart to god. For as a holy father saith/ therefore are we so cold/ & dull in god's service▪ for neither we are quykened before in devotion/ new are not ware to cast from us vain thoughts in the beginning/ & to stable our mind in god/ and upon that we say. And therefore as we come thereto/ so we go therefrom/ dissolute and undevout. ¶ The for the entendaunce is/ to take heed that all the service be said as it ought to be/ both psalms responces and lessons/ and verse/ and all other things as longeth to the service of that mattyns/ or hour that is in saying▪ without error/ or overskyping or other default. This is not so hard to keep as are the other/ and therefore ye are more bound thereto. For it may be kept of all that will do their business there about. ¶ And therefore they that sing or say together in the choir/ are not only bound to take heed to that/ that they read or sing themselves▪ but also to here with entendaunce/ all that is read or song there/ of other as I have said before. ¶ And he that wittingly leaveth ought of these holy hours unsaid & unheard/ without need or sickness/ and purposeth not to make amendss▪ 
joh. in summa libro primo. titu. seven. quest. xviii.  he sinneth deadly. And the more that he leaveth thereof▪ the more grievously he sinneth ¶ But he that leaveth ought by unwilful negligence or by forgetting▪ he sinneth not deadly/ so he may make amendss therefore when it cometh to his mind. ¶ And also if it hap in time of divine service/ that any by need or by sudden negligence/ or by any observance or office that he hath to do in the choir fail or stumble. 
I●no. in capt●o dolentes de celebracione miss.  or be dystracte from saying or hearing of any word/ or verse/ or psalm/ or such other and may not say it/ but if he withdraw his voice from singing/ he aught not for saying thereof/ leave of his singing/ but he ought to sing fourth with the quire/ and to do penance for his negligence. if negligence be the cause of leaving. But and he say alone/ then he ought to say that he hath left if he may conveniently. 
w. sup capitulo gravi in clement  ¶ On the same wise/ if any be letted by obedience/ or by need/ so that they may not come to the beginning of any of these hours/ or abid fully to the end/ and conveniently say that/ that lacketh/ as when they can it not by heart or have no book ready or no convenyente time to say it forthwith▪ than they are not bound to say it. nevertheless if it be a great part of the hour/ or many psalms/ or such other than is well done to say it. ¶ But and the late coming be of sloth/ or of negligence. or though it be for thing of obedience/ so it might be done in other time▪ they ought to do penance therefore. But they ought not to begin the hour/ and abide of sing yngetyll they have overtaken that choir/ but they shall sing fourth with them/ there where they found them. 
juno. wi supr  But for they aught not to withdraw their voice from singing/ and also for such saying might be occasion of distraction or of letting of other ¶ Now think it not that I am about to make laws and ordinance upon you by this writing for I do not so. But I write to your information what the law of holy chyrce/ by saying of doctors ordenyth and disposeth to be kept/ in saying of divine service/ of you and all that are bound thereto. ¶ Furthermore/ they that are so sick that they may not say their service ne here it▪ are excused thereof for ever. For they are not bound to say it/ after they are recovered for there is no law set to bind them that are sick nevertheless if they may and will say it afterward of devotion▪ it is not evil. But for to say it of such conscience/ as if they must needs of dews it were neither praysable nor expedient. ¶ But they that are not so sick/ but that they may say or here their service without any hurt or pareyll/ and yet leave it of slowthe and of negligence▪ than they are bound both to say it after/ and to do penance for the leveing. ¶ If any be in doubt whether he might have said it or no▪ it is good in such case to be governed by the counsel of a discrete gosty father lest the doom of his own conscience be other to scrupulous or to reckless.   

¶ Of hasty saying of these holy hours and of overskyping. Capitulo twenty  
AND for it is so great parel to leave aught of this holy service/ as is before said▪ therefore all that are bound thereto/ ought not only to acustome their heart to have mind thereon/ but also to use their tongue to say it treatably and distinctly/ without failing or overskyping of word or syllable. For like as a good harper smytyth all the strings in his harp each in his own kind/ and if he smote the first and the last/ or if he smote recklessly over all at ones/ he should make no good melody. Right so god's service is likened to the song of an harp as the prophet saith. Psallite domino in cithera, 
Psalmo. 97.  that is. Sing to god in the harp. And therefore in this harp of our lords service/ ye ought to smite all the strings/ that is to say all the words and syllables each in his kind. and in his place/ and not rabble them out together as though ye would say them all at ones. For the praising of god in his church/ ought to accord to his praising in heaven/ whereof saint Iohn in the Apocalypse after he had hard it. he said thus. Et vocem quam audivi sicut citharedorū citharizancium in citharis suis. 
Capitulo. xiiii.  that is. The voice that I hard in heaven/ was the voice of harpers harping in their haps. ¶ Therefore when Aaron by our lords commandment offered a calf upon the altar/ he cut it in gobbets. 
Levite. ix  and then offerde it up with the head/ and with each member thereof. By this calf is understand the service of our lords praising. which is moche more acceptable to him/ then the offering of any calf/ as the Prophet saith. 
Psalmo. lxviii.  Laudabo nomen dei cum cantico, et magnificabo eum in laud, Et placebit deo super vitulum novellum, that is. I shall praise the name of god with song/ and I shall make moche of him in praising. and it shall please god more than the offering of any young calf. But when this calf of our lords praising is offered/ it must be cut in gobbets/ for all the words and syllables ought to be said distinctly from the beginning unto the end/ in each member and in each part thereof. ¶ For like as clippers or falsers of the kings money are punished by death▪ Right so they that clip away from the money of god's service/ any words or letters or syllables/ & so false it from the true sentence/ or from the true manner of saying thereof▪ deserve to be grievously punished against god. ¶ And therefore the fiend sendeth readily his messengers to gather all such negligences together & to keep them in accusing of the soul as we read of an holy Abbot of the order of Cystreus 
In scilogio. ●●. ix. Capitu. seven.  that while he stood in the choir at mattyns/ he saw a fiend that had a long and a great poke hanging about his neck/ and went about the choir from one to an other/ and waited bysely after all letters and syllables and words/ and faylynges/ that any made▪ and them he gathered diligently and put them in his poke. And when he came before the Abbot/ waiting if ought had escaped him/ that he might have gotten and put in his bag▪ the Abbot was atoned and afeard of the foulness/ and mysshape of him/ and said unto him. what art thou▪ And he answered and said. I am a power devil/ and my name is Tytyuyllus/ & I do mine office that is committed unto me. And what is thine office said the Abbot/ he answered I must each day he said. bring my master a thousand pokes full of faylynges/ & of negligences in syllables and words/ that are done in your order in reading and in singing. & else I must be sore beaten. ¶ Thus ye may see/ that though such faylynges be soon forgotten of them that make them▪ yet the fiend forgetteth them not/ but he keepeth them full bysely in sure store/ to accuse the soul therewith at our lords doom/ wherefore it is good to know the cause of such haste and negligence/ and to put remedy thereto. ¶ One cause may be evil custom that some hath used their tongue to rabble up their service in such haste▪ that they can well do none other wise. And this custom needeth to be unlearned. that the worthiness of our lords praising may bridal their tongue to say it more treatably. as our lord saith/ by his prophet. 
Esaie. xliiii.  Laude mea infrenabo te. That is. I shall bridal the with my praising. ¶ Another cause is undevocyon. For some have so little devotion in our lords service/ that they think it a pain to them/ as long as they are saying thereof. And therefore they haste them as fast as they can/ that they were delivered therefrom. And this undevocyon cometh other of great slowthe/ that they list not to labour in this holy service to get devotion/ or else it cometh of some sin that is hidden in their conscience which beareth down the soul/ and maketh it so heavy that they can not lift it up/ to no ghostly desire in any prayer. ¶ The remedy hereof is to purge their conscience by contrition/ & shrift and to stir up their dullness to labour after the devotion as much as they can or may/ and to abide upon the treatable saying of their service/ be it never so werysom/ till they have broken the hardness/ and the coldness of their own heart. ¶ The third cause is worldly/ or outward occupation. For some have their hearts so much upon bodily works/ or upon other business that they have to do/ that they rap up their service as fast as they can for haste to be at their work. And yet while they are in saying their mind is more upon their work/ than upon their service/ and therefore they may feel no savour therein. 
Sermone sexto de Assentione.  For saint Bernarde saith/ that holy delight of devotion flieth from the heart that is occupied with worldly business/ for troth may not be meddled with vanity/ ne endless things. with things fayleing. ne spiritual things/ with fleshly things/ ne high things/ with low things. For thou mayst not he saith savour both at ones tho heavenly things that are above/ & earthly things that are beneath. Therefore as Crisostome saith/ he that will keep the commandments of god/ he needeth to despise the wills of the world.   

¶ what intendance aught to be had about the song of these holy hours. Ca xxi.  
THE forth thing that longeth to the dwte of this holy service/ is to take heed to the song/ which is the least of all the other before said. For why oe there is three things in god's serluyce/ that is to say. The sentence/ the word/ and the song. the notes and song serve to the words, and the words serve to the inward sentence And all three both sentence. word. and song/ serve to stir the soul. to love. and to worship & to praise god & to have joy and devotion in him. And therefore all thintendance/ that should be had about the song▪ ought to intend to this end. and thereafter to be deemed. For ye ought not in singing to seek pleasance of voice/ ne delight you in sweetness of the self song/ ne in high song. ne in curious singing ne in no manner of vanity. but only to seek compuncy on for your sins/ and devotion in god. and in his holy mother/ whose praising ye sing. 
In regula. Ca xxxviii. et Capitulo. xlvii.  ¶ And though it be so/ that as saint Benet saith/ such aught to read and to sing/ as may edify the hearers▪ yet it is not expedient to have any respect in the heart toward the hearers. For that song that is song most devoutly toward god▪ edyfyeth moste all other though ye think right nought on them. & the less ye think on them by fleeing of vanity/ the more ye edify. ¶ It is necessary to take heed in singing/ that all the notes be song/ as they are in your books. each of them in their own town/ and that the measure of singing/ be evenly set and kept. But all this ought so to be ruled/ that the spirits of all be kept in rest/ and that devotion in god. be furthered thereby and not letted. And therefore each one ought to have an ere to other. so if any discord happen▪ each one be ready to give stead to other. And not one haste fourth ward/ an other draw backward/ but all aught to sing together and accord together/ that as ye ought to be all of one heart/ so ye praise god/ as it were with one voice.   

¶ How this song of this holy service ought to be meek & sad without all vanity and curiosity. Capitulo. xxii.  
THERE is neither singing/ ne reading that may please god of itself/ but after the disposition of the reder or singer. thereafter it pleaseth/ or dysplesyth. For our lord taketh heed to the heart & to th'intent/ and not to the outward voice. And therefore they that rejoice them by vain glory/ or delight them in the sweetness or pleasance of their own voice/ they please not god with their singing/ but they offend him. and please the fiend. For saint Gregory saith/ that when pleasant voices be sought▪ sober life is forsaken. ¶ And therefore the fiend hath so great entry in this vice. 
Cesarius in dialog. dist. xii. Capitulo four  that sometime he useth it himself. As we read that there was once a clerk. that had so sweet & ●ayre a voice/ that many had delight to hear him sing. But on a day when a religious man hard him sing/ he said it was no man's voice. but a fiends. whereof all folk were amarveled, Then the holy man conjured him before them all/ and he anon left there the stynkeing body that he appeared in/ & went his ways. ¶ Therefore the more pleasant and fairer that any bodies voice is▪ the more busy ought they to be about the keeping of the heart in meekness & in devotion/ that it may please in god's sight. 
Cesarius in dialogis. dist. iiii. Capitulo viii  For it is written of a monk that was in the same abbey/ where saint Benet was Abbot/ that he had a voice most pleasant & sweet. This monk hallowed once the Paschall on Ester even/ & song so sweetly the song of the hallowing/ that it swooned to the ears of all that heard him/ as if it had be a melody most sweet and delicious. But he had himself such delight and vain glory therein▪ that anon as he had done/ the fiends took him to them both soul and body/ in so sudden & marvelous wise that no man wist how/ ne where he became. ¶ Here by ye may see how perilous it is to any body to delight him other to his own voice/ or in the outward song. 
Libro ten Capitulo xxxiii  For saint Augustyne saith in his confessions/ that as often as the song delighteth him more than the inward Sentence of the thing that was song/ so often he knowledged that he sinneth grievously. 
Libro vi Capitulo xxxv  ¶ And our Lord jesus christ showed to saint Byrgytte/ how the spirit of vain glory accused the soul of a religious man. at our lords doom. for his high & vain singing/ where the fiend said thus to him. He song he said for vain glory/ & for a vain name. And when his voice fell any thing down. & waxed weary▪ than I lift it up higher/ & came running gladly for to help him. And so for this & for other sins/ the wretched soul was dampened. ¶ Like to this in party I read of a young monk of Cystrewes/ that of pride/ and of self will. 
Cesarius in dialogis. distinc. v. Capitulo .v.  when the psalmody was begun in a mean voice▪ he set it three notes higher. & though some of the elders would have song fourth as it was begun▪ yet he with the help of other that favoured him/ prevailed against them/ & held fourth his own. And they gave stead But anon it was seen openly how the fiend coming out of his mouth in likeness of hot brenning iron▪ entered in to all his helpers. ¶ Therefore as a man that climbeth high faileth foting and hold sometime/ and so falleth & breaketh his neck. Right so such high syngers. that fail foting of meekness beneath. and have no hold of devotion above/ fall down by pride/ and break their necks ghostly. For like as every note of meek and of devout song shall have a special reward of god▪ right so the fiend marketh every note of such proud song/ to have the syngers punished therefore. 
Ide. dis. quar● Capitulo ix  ¶ For on a time/ when clerks sang in the quire with high & loud voice a religious man saw how the fiend sat on high with a great sack in his lift hand/ and with his right hand he put therein all their voices and song And when the service was done/ they made great joy and gladness among them/ as if they had praised god with their song right well. And then the holy man said to them/ ye have song fast he said and ye have filled a great sack full. They asked him what he meant/ & he told them what he had seen. and then they were ashamed/ as moche as they were rejoiced before. ¶ And therefore our merciful lord jesus cryst willing that all such song should be excluded from this order▪ he biddeth himself that your song should not be curious/ ne high/ ne vain but in all wise meek. sad. & sober/ saying thus to our holy mother saint Byrgyt. 
In extrau●● Capitulo four Exodi. xv  ¶ Hast thou not red that Moses' sister for the great miracle that was done in the read see/ went out with virgins & women singing in tympanes/ and in cymbals a song of joy unto god. So ought my mother's daughters go out of the read see. That is to say/ from the covetise and pleasance of the world/ having in the hands of their works tympanes that is to say/ abstinence from fleshly lust/ and cymbals of clear praising/ whose song ought not to be slothful/ ne broken/ ne dissolute but honest and sad/ and according in one/ and in all wy●e meek. Following the song of them that are called charterhowse. whose psalmody savouryth more the sweetness of the soul/ and meekness & devotion▪ then any vain showing outward. For the heart is not clean from sin/ when the song delighteth more the singer then the thing that is song. And it is in all wise abominable against god/ when the lifting up the voice/ is more for the herethen for god These are the words of our lord jesus christ. 
●●bi supra.    

¶ How ye ought to dress your intent in saying/ or singing of this holy service. Ca xxiii.  
THE fift thing that longeth to the due manner of saying of divine servi is to take heed to what intent ye say it. For th'intent giveth every good deed his right name. So that if the intent be good/ the deed is good/ and if th'intent be evil. the deed is evil. But evil deed may never be made good/ be thente never so good/ all though it may be the less evil/ when it is done of good intent. ¶ But to say or sing divine service is a good and an holy deed it self▪ and therefore if it be well done. and to good intent/ then is all good ¶ Therefore ye need to take heed/ that neither ye sing ne say this holy service for vain glory/ as they done that will be taken as holy and devout. Ne for vain pleasance as they do/ that seek to please other thereby/ or desire to behold lovers of god's service. Ne for vain dread as they do/ that would not come there/ save for dread lest they should be shent Ne for vain shame/ as they do that come thydre. for they are a shamed/ but if they do as other do. But ye ought to do it only for god/ and for good intent so that though no creature should here you/ ne see you but each of you by yourself alone▪ yet ye would be never the less diligent and devout to sing it/ and to say it and to come thereto. ¶ And for as much as all that god asketh of man/ is contained under one conclusion of charity/ that standeth in love of god and of ourself/ and of our even christian as ourself▪ therefore it is needful that not only in god's service/ but in all that ye do/ ye intend our lords worship/ and the health & profit of yourself/ and of all your even christian. ¶ And for all your service is of our blessed Lady▪ therefore it is good that ye intend specially therein/ her praising and worship and that god be thanked and praised for all the gifts/ & benefits that he hath given to her & by her to all mankind. ¶ And furthermore for that this holy service is not set of yourself but by holy chryche▪ therefore it is expedient that ye intend to say it in unity/ and in obedience of holy church and to theffect and intent that god of his church hath or denied it to be said and song. For so may it always be accepted and hard. ¶ ye ought also to intend the fulfilling of your founder's intent/ that was to the health of his own soul/ and of his progenitors / and of all christian souls. 
In regula Capitulo xxxi §.  and specially for peace and welfare of all this land/ after the byhesle of our lord jesus christ in revelation to saint Birgytte/ where he behoteth that in each land where any Monastery of this order is founded/ there shall be increased peace & accord. ¶ It is also speedful/ the ye intend in saying of this holy service▪ the fulfilling of your bond & duty/ in as moche as ye are bound thereto by your rule/ and by your holy profession ¶ And for the prayer of these holy hours is rather sped and hard of our lord/ then other prayers as I said before▪ therefore it is good that in the saying. or singing thereof▪ ye intend to get forgiveness of your own sins/ and such help & grace's/ and virtues as ye feel needful to you/ & also to the health and profit of all that ye are bound/ or have devotion to pray for. ¶ And the more specially & often that ye offer up these intents to god/ with meek and fervent desire in him▪ the better and sooner speed shall ye have of that thing that ye desire and pray for. nevertheless ye ought to dress your hearts after these intents or ye begin/ for in time of this holy service ye ought to stable your mind only in god/ and upon the same service/ and upon none other thing as I have said before.   

¶ Of reverence & devotion/ that ought to be had in this holy service both inward and outward. Capi. xxiiii  
THE sixth thing that longeth to the dew manner of saying/ of these holy hours/ is to take heed that they be said with meek reverence/ and devotion/ both inward in heart/ & in all outward observances. as in kneeling. inclining. sitting and standing. and in sad and reverent keeping▪ of all the members of the body/ moche more than if ye were in presence of any earthly king. or queen/ or other earthly creature/ as ye that are there in the presence of almighty god to do hynt service/ both with body and with soul. like as he made both to that same end ¶ Therefore the holy observances/ are not only to be kept of them that sing in the quire. 
Ex regula bel Bndicti. Ca l.  but also of all other/ to their power where ever they say their service. For a religious person ought to be governed religiously over all. whether he be alone/ or with other and what ever he do. and namely in saying of this holy service. ¶ nevertheless they that have no convenient place to keep all observances/ and therefore say their service in continual and reverent kneeling. or sometime standing▪ I trow they are excused. But for to say it sitting or lying/ without need of sickness or walking up and down▪ it were a token of little love/ and of little reverence to god. 
Libro quarto. Capitulo. 8●.  For our holy mother saint Byrgyt had in revelation/ and wrote to a secular clerk that such walking to and fro in service time/ is a showing of an unstable and a vagant heart/ and of a slow soul. and of little charity and devotion. And sith it is so in seculers. much more it is blameful in religious. ¶ And therefore though books that say how some have most devotion sitting/ or else whether it be sitting or kneeling or going. or standing. a man should do/ as he can feel most devotion▪ such sayings/ are to be understand of the prayers and devotions/ that a man chosyth to say or do after his own will. But in our lords service. we ought to labour for devotion/ in such manner of saying and of observance/ as holy church and religion hath ordained to be kept therein. ¶ And it is greatly to take heed/ of that holy obedience whereby the Pope in the commoun law of holy church/ that gyth them that are bound to say the holy hours of divine service▪ 
Extrava. de celebracione miss captlo dolentes.  that they say them studiously and devoutly. For by the wound of original sin and by our own actual sin/ and evil custom/ the corrupt body is so heavy/ and loath to all virtue and the heart so unstable▪ that without great inward labour/ and without we do a manner of violence to ourself/ we can neither make the rebel & inodedient flesh to do reverently▪ ne gather the mind in onched to feeling of devotion. ¶ And therefore the Pope biddeth that this holy service should be said studiously. For study is a great and a violent applying of the heart to do a thing with a great & a fervent will. And therefore first he saith studiously and then devoutly For but if your heart be set sadly/ and inwardly to study about the stabling of the mind in god/ ye can not sing ne say his service devoutly. ¶ And this ghostly study may not be done shortly. ne now done and now left▪ but it must be continued full bysely and abydyngly/ every day. and every hour & time of the day. For he that in other time let his heart ●●● where it will/ & weeneth that he shall keep his mind upon his prayer or service when he cometh thereto he shall find that it is not in his power. ¶ Therefore after our lord jesus christ had said in his holy rule that neither gold/ ne silver ne precious stones should be our treasure/ but the grace of god should be our richesse▪ 
Capitulo viii  he said that this treasure of grace must be kep●e with continual studies/ with devout prayers/ and with godly praisings. Take heed what order our lord keepeth in his words. first he saith study/ and then prayer/ & then praising. For inward ghostly study teacheth to pray. and continuance of this study causeth to pray devoutly. & devout prayer bringeth ghostly strength and comfort in the soul whereby it is lift up and resteth/ and delighteth in love & praising of god. And while the soul is thus occupied▪ the treasure of grace is kept full seurely therein. ¶ And therefore this ghostly study to keep the heart/ is your chief labour/ this is your most charge and greatest bond/ this maketh the soul to be virtuous. and this causeth all the outward bearing to be religious. 
Proverbio. iiii.  As the scripture sayeth. Omni custodia serva cortuum, quia ex ipso vita procedit, that is. Keep thy heart with all diligence/ for thereof cometh thy life. For if the heart be well kept/ all the life is well And if the heart be evil kept/ all the life is evil. ¶ Therefore without busy & ware keeping of the heart nothing may make a man very religious. For as it is written in Uitas patrum. when heathen philosophers met with religious fathers in desert▪ the philosophers asked them. and said/ what do ye that we do not▪ ye fast & live in abstinence. and so do we/ ye despise all earthly good & live in poverty. & so do we. ye love to be despised. and to have meekness & patience and other virtues▪ & the same do we/ what do ye then more than we▪ The holy fathers answered. we trust in god. and keep our heart/ keep our heart said they again. may we not. That may ye not do And why▪ For they knew not god. & the heart may never be kept but only in god. For there is nothing that may fill the soul but god alone. But for god is one. in whom is all▪ therefore all scaterynges of the mind may be oned in him. And for he is only more than the soul▪ therefore a lonely in him the heart & soul is rested on each side. ¶ Therefore be ware that ye live not recklessly. go day/ come even. and so spend your time in vain. and your labour with out fruit. but inwardly & bysely/ and contynewally travail in this spiritual study to stable the heart in god. namely in time of this holy service. And for charity pray that I may do the same. For though it be a labour amongst all labours. thus to keep the heart▪ yet it is in all wise needful. & also it is full meedful as the scripture sayeth. Bonorun laborum glorio sus est fructus. that is. The fruit of good labours is glorious/ therefore so to labour in our lords holy service/ that we may come to the glorious fruit of endless reward. grant us by prayers of his merciful mother/ our merciful lord jesus christ. Amen.   
¶ Here endeth the first part of our ladies mirror   

HERE beginneth the second part of our ladies mirror that is of your vii stories and first how ye shall be governed in reading of this Book and of all other books.  
Devout reading of holy Books. is called one of the parts of contemplation. for it causeth moche grace. and comfort to the soul if it be well and discreetly used. And much holy reading is oft lost. for lack of diligence. that it is not intended as it ought to be. Therefore if ye will profit in reading▪ ye need to keep these five things. ¶ first ye ought to take heed what ye read. that it be such thing as is speedful for you to read. and convenient to the degree that ye stand in. For ye ought to read no worldly matters. ne worldly books. namely such as are without reason of ghostly edification. and long not to the need of the house/ ye ought also to read no books that speak of vanities or trifles. and much less no books of evil. or occasion to evil. Forsyth your holy roll forbiddeth you all vain and idle words. in all times and places▪ by the same it forbiddeth you reading of all vain & idle things. for reading is a manner of spekeing ¶ The second. when ye begin to read. 〈◊〉 to here such books of ghostly fruit as accordeth for you to read. or to here▪ that then ye dispose you thereto with meek reverence and devotion. For like as in prayer. man speak to god▪ so in reading god speaketh to man. and therefore he ought reverently to be herd. And also meek reverence had to the word: causeth grace. and light of under 〈◊〉 ding to enter in to the soul. whereby the soul 〈◊〉 and feeleth more openly the troth of the word. and hath the more comfort. & edification thereof. And therefore saith the scryp●●● Esto m●nsuetus ad au●iendum verbum dei ut intelligas, 
Eclesiastice. v.  that is to say. Beth●● meek and mild to here the word of god that thou understand it. As if he said. But thou 〈…〉 in hearing and reading the word/ thou mayst not be sewer of the true understanding thereof. For our lord jesus christ saith in his gospel. 
Math. xi.  that the father of heaven hath hyden the mysteries and truths of his scripture form the proud. that a● wise in thayr own sight & he hath showed them to ●●ke ¶ The third that ye labour to unsterst 〈◊〉 the same thing that ye read. For Caton taught 〈◊〉 ne to 〈◊〉 his precepts. that he understand them. For it is he saith great negligence to read. & and not to understand. And therefore when ye read by yourself alone. ye ought not to be hasty to read moche at ones. but ye ought to abide thereupon. & some time read a thing again twice or thrice. or oftener till ye understand it clearly. For saint Austyn sayeth that no man should ween to understand a thing suffy●yently in my wise by ones reading. And if ye 〈…〉 what ye read. ask of other y● can 〈◊〉 you. A 〈◊〉 that can ought not to be loath torech● other. For as a clerk writeth. there be three things that make a disciple pass his master. One is often to ask 〈◊〉 to learn that he can not. Another is bysely to keep in mind that he learneth & heareth. And the third is readily & freely to teach fourth to other. though things that he hath learned 〈◊〉. ¶ They also that read in the covent. aught so bysely to oversee their lesson before & to understand it: that they may point it as it ought to be pointed. & read it savourly & openly to the understanding of the heres. And y● may they not do▪ but if they understand it. & savour it first themself. ¶ The four thing that is to be kept in reading. is that ye dress so your intent. that your reading & study. be not only for to be ●●●●ynge. or for to can speak it fourth to other▪ but principally to inform yourself. & to set it a work in your own living. For saint Paul sayeth. Regnum dei non 〈◊〉 sermone● 
Pri. Cop. iiii.  said in virtute. that is. The kingdom of god is not in word but in verteu. For he 〈…〉 after ●●nynge to be hold wise. or to 〈◊〉 say 〈…〉 not to do thereafter▪ he laborith against himself. For our lord saith in his gospel. that the servant that knoweth his lords will. 
Luce. xii.  & doth it 〈◊〉▪ shall be been to many wounds ¶ The 〈◊〉 thing is. dysti●●●●. So that after the matter is thereafter it ●resse you in the reading. For ye shall understonds 〈◊〉 diverse bo●es. speak in diverse wyses. For 〈◊〉 books at made to inform the understanding. & to tell he 〈…〉 persons ought to be governed in all 〈…〉 that they may know what 〈…〉 what they shall do: how they should 〈◊〉 in 〈…〉 their concyence. & in getting 〈…〉 they should withstand reptations. & suffer trybulacyon●. & how they shall pray. & occupy them in ghostly exercise, with many such other full holy doctrines. And when ye read any such books 〈◊〉 ought to behold in yourself sadly. whether ye live & do as ye read or no. & what will and 〈◊〉 ye ●oue thereto. & what intendance & labour ye do thereabout And if ye feel that your life is ruled in 〈…〉 ding to that ye read▪ then ye ought hertely & meekly to thank our lord thereof. that is ●euer of all goods. & to pray him with a fervent desire. that ye may contyneu & increase ever more & more in his grace● And if ye feel & see in yourself. that ye lack such vert●ues governance as ye read of▪ then need ye to be right ware that ye pass not recklessly fourth over as though ye roughte not thereof. But ye aught to abide there upon. & inwardly sorrow for that default & lack that ye see in yourselfe● & busily to keep in mynde● lesson that so showeth you to yourself, & oft● to read it again. & to look there. & on yourself/ with full purpose & will to amend you & to dress your life thereafter. In this wise. ought ye to read the first part of this book. which informeth you to understand. 〈◊〉 know how ye ought to be governed in saying, & singing & reading of your divine service. ¶ Other books there be that are made to quyken & to s●urre up the 〈◊〉 eccyons of the soul/ as some that tell of the sorrows & dreads of death & of doom. & of pains. to stir up the 〈◊〉 of dread. & of sorrow forsynne. Some tell of the great 〈◊〉 of our lord god. how he made us. and 〈…〉 and what love and mercy he showeth contyne 〈◊〉 to us. to stir up our affections of love and of hope in to him. Somme tell of the joys of heaven to stir up the afffections of joy to desire thitherward And some tell of the foulness & wretchedness of sin. to stir up the affections of hate and loathing there against. ¶ when ye read these books. ye ought to labour in yourself inwardly. to stir up your afffections accordingly to the matter that ye read. As when ye read matters of dread. ye aught to set you to conceive a dread in yourself. And when ye read matters of hope/ ye ought to stir up yourself to feel comfort of the same hope. and so fourth of other. ¶ nevertheless it is expedient that each person use to read. and to study in this manner of books/ such matters. as be most convenient to him for the tyme. For if any were drawn down in bitterness of temptation. or of tribulation it were not speedful to him for that tyme. to study in books of heaviness & of dread. though he felt himself willing thereto. but rather in such books as might stir up. his affections to comfort and to hope And so is it to be said diversely. after the diversity of dispositions that persons are stirred with for the tyme. 
Secunda part. §. 98. de exhortatonibus Patrun  For it is written in Uitas patrum. that when fiends had long tempted an holy man▪ at last they cried and said unto him. Thou hast overcome us. for when we would lift the up by to moche hope/ thou bearest down thyself in dread. and sorrow of thy sins. & when we would bring the in over moche dread and heaviness/ then thou rerest up thyself to hope/ & comfort of mercy. And so we can get no hold on the ¶ There be also some books. that treat both of matters. to inform the understanding. & also of matters to stir up the affections. Sometime of the tone. and some time of the t'other. And in reading of such books. ye ought to dispose you to both as the matter asketh, and as I have now said before. And in this wise ought ye to read the second part of this book For therein is your understanding informed to wit what your service meaneth. And in the self service your affections aught to be stirred. sometime to love and joy. and praysynges of our lord jesus christ. & of his most holy mother/ sometime to dread. sometime to hope. and sometime to sorrow. & to compassion and that specially on friday. where is made mind of our lords holy passion and of the compassion of his blessed mother our lady. ¶ Also in this second part. the first word of each Antempne. and of each hymn. and of each response. and verse. & so fourth of all other/ is written in latin with Romeyne letter that ye may know● thereby where it beginneth. And the self english of all the same latin following. is imprinted with a smaller letter. And that is the exposition of the latin. And by this difference ye may know which is the bore english of the latin/ and which is put thereto for to expound it. And therefore they that see this book and read it/ may better understand it. than they that here it/ and see it not. ¶ Also when this second part is red openly in the covent. it shall not need always to read the latin namely where the matter hangeth together. as it doth in your legend & in some other places. For it should in manner let the understanding from the hearers. And therefore it is enough to read only the latin in the beginning of each lesson. And not in the beginning of each clause of the lesson. But in other places of your service. where the matter hangeth not together. but each thing is diverse in sentence from other. as are the Antemnes/ and responces. and other like▪ there it is well done to read the first word in latin as it is written For the lain is written so/ in the beginning of teach clause that ye should readily know. when ye have the latin before you. what english longeth to each clause by it self. And also when your legend is red at mattyns. if any would in the mean time have the english before her/ and fede her mind therewith. than the latin that is written in the beginning of each clause of the english. should help her much/ & direct her that she may go forth with the reader clause by clause. For else she should not know by the english alone where the reder of the latin were. This lokeing on the english while the latin is red. is to be understand of them that have said their mattyns or red their legend before. For else I would not counsel them to leave the hearing of the latin. for entendaunce to the english. ¶ And for asmuch as it is foreboden under pain of cursing/ that no man should have ne draw any text of holy scripture in to english without license of the bishop diocesan. And in diverse places of your service are such texts of holy scripture▪ therefore I asked & have lysence of our bishop to draw such things in to english to your ghostly comfort and profit. so that both our conscience in the drawing. and yours in the having. may be the more sewer and clear. to our lords worship/ which keep us in his grace. and bring us to his bliss. Amen.   

HEre beginneth the story and Service of the Sunday, and first of rising to mattyns,  
Mien useth in land of war to keep continual watch in cities and Castles and walled towns. and when any enemies come nigh. they ring a certain bell. whereby all men are warned to arm them and to make them ready/ and to go to places of defence to fight and to beat of their enemies. On the same wise. we are closed in this holy Monastery. as knights in a castle where we are besieged with great multitude of fiends that night and day labour to get entry and pocessyon in our souls. and often they are most busy in nights time ● when the wits are oppressed with hevynce of sleep. for to assay to overcome. or at the least to vex & to trouble them of whom they might not have the overhand by day. ¶ And therefore when we here the bell ring to mattyns. we ought a none as true gods knights arise quickly and arm us with prayer. and make us ready by dressing up of our intent to god. with some devour meditation/ and hast us to the place of our defence that is the church. which is fearful to the fiends our enemies as a place of defence. And there we ought to lift up. the long spear of ●eruente desire of our hearts styeng up to god. and draw out the sharp sword of the word of god in his holy service. & s●iyte great strokes by devout singing and saying thereof/ whereby our enemies shall be rebuked. and we kept sewer in godly praisings. under the banner of his protection. ¶ This readiness of coming ought not only to be kept at mattyns. but at every hour of the day. for though we rest some time fro singing or praying with the mouth. our enymyes rest not to war against us. And therefore we ought not to cease of keeping of our mind s●abely on god always. and in time of prayer to be ready and glad to go thereto/ as to a castle of succour. and as to the food and ghostly comfort of our souls. ¶ And when ye come to the church before the beginning of each hour. ye say a Pater noster. and an ave maria. kneeling. And that is for to stir your hearts to more devotion. or ye begin your service. And therefore it is said in silence. showing that god is more pleased with the privy devotion of the heart. whereto ye ought principally to intend in all your service▪ then with the outward noise with the voice ¶ In this Pater noster. are seven petitions. forto get seven gifts of the holy ghost. and seven virtues. whereby we may be delivered from the seven deadly sins. and so to come unto the seven b●ssednesses. ¶ The exposition of this holy prayer ye have in diverse books. which if ye study bysely to understand will give you cause to find great comfort & devotion in the saying thereof. But I will tell it you shortly like as ye may somewhat the better have it in mind when ye say it. if ye will labour theraboute.  
PAter noster, That is. Our father. Think now that as a ●hylde goeth trustly to his father in what disease so ever he be in: so ye in what disease or trouble. or temptation. or sin that ever ye be in▪ meekly and trustly lift up your hearts to god your father. and tell him what you aileth. and say to him. PAter noster, Quee father. ye say not my father. but our father. whereby we are informed to have great charity. and love each to other. and to all our even crystens. in as much as we are all children of one father. to whom we say all. Pater noster, Our father. Qui es in celis, That art in heavens. Therefore lift up your hearts from earthly. and vain things. and offer them to him. that is not only in heavens above in bliss. but also in the souls of his seruauntes● by grace● which are called heavens. And in each place he is by his being. and by his presence. & by his power. Think then where ever ye be. that god your father is present before you beneatheth you. with you. and all about. and in each of your allers hearts. by grace. that is out of deadly sin▪ and in this beholding say to him with great love. and joy. and reverence. Our father that art in heavens. Sanctificetur nomen tuum, Thy haul be hallowed. that is. The worship and love of thy holy name be so confirmed & stabeled in our mind that what ever ye thynke● or say or do▪ we more cure move intend the holiness & praising of thy holy name. and not the danyte of our own name. And that our life may be so holy▪ that thy name be hallowed ● worthyped thereby in us. ¶ And father that it may be thus. Adueniat regnum tuum. Thy kingdom ma●●come. that is. The lordship of all sin may be so cast out of us. and thou may so reign in us. by grace. & plenty of all virtues. that we be 〈◊〉 to desire thy coming in fullness of thy kingdom. at the day of doom. or at the end of our life. And also that thy kingdom may so come to them that are in purgatory that they be delivered from all pain. and come to rest in joy of thy kingdom. And so in this petition. ye ask that god should reign in you. and in your even christian by grace. And that both ye and other quick. and dead. should come to the kingdom of bliss. ¶ Fiat voluntas tuasicut in celo et in terra, So be thy will done in earth. as it is in heaven. that is. As thy saints that are in heaven are conformed in all things to thy will▪ so give us will and strength to desire and to fulfil thy will in all things. be it never so contrary to our vain wills. so that if thou wilt have us in sickness/ or in tribulation/ in we'll or in wo. in heaven. in earth. or in hell/ thy fatherly will be done in us. Think not that our father will have any of his children in hell. But our obedience to our father ought to be fervent and simple. that we take no heed of heaven ne of hell. but only of the fulfilling of our father's will. ¶ Panem nostr 'em quotidianum da nobis hody, give us this day our daily breed. that is. The sustenance of our bodily life which thou sendest us▪ grant us to take it soberly without surfe●. & patiently without grudgeing and give us sufficiently thereof to our need. And the breed of thy word give us this day/ by savoury devotion in thy holy service. and in prayer and in all reading and hearing of thy word. give us father the breed of thy grace. with which we be comforted and strenghted to withstand evil. and to do good And give us such faith. & charity. and devotion in our souls that thereby we may receive every day the breed of thy holy sacrament of the altar. that is lord jesus thyself. in the unite of thy church▪ though we receive it not everyday with our bodily mouths. ¶ Et dimit nobis debita nostra sicut et nos dimittimus de bitoribus nostis. And forgive us our trespasses/ as we forgive our trespassoures. This petition seemeth heavy to them that behold other men's sins. and forget their own. But and wese clearly. how great and many our sins are against god. and how little in regard thereof any offence is, that is done against us▪ we should think it a petition of unspecabel comfort that by forgiveness of so little and few▪ we may get forgiveness of so many and so great. I have sinned against god. and deserved pain. another hath sinned against me and deserved punishing if I forgive the offence and not the pain. my father my god. shall do the same to me/ if I forgive pain & all▪ so shall god my father forgive me. Glad therefore ought we to be. when any trespass is done against us. in word or deed. and more glad to forgive it and with heart. and word. and there. and deed. to love them. and to do for them. For by them we have occasion to get of god our father. the large. and greatly desired pardon of forgiveness of all our sins. & of all pains that we have deserved therefore. The great comfort of this petition that it giveth to a sinful soul. can not lightly be told. For he is truth that biddeth us pray thus. and it may not be in vain. but as we forgive. we should be forgiven. who might come to a better fair▪ How might we make an esper change. then to forgive. and be forgiven A how well were me. if many folk. had trespassed against me. that I might forgive. and be forgiven Therefore dispose we thus ourself. and say we in great faith/ and hope. forgive us our trespasses/ as we forgive our trespassoures. And if we be in will to forgive. and feel contrary sturrynges in ourself▪ yet say we nevertheless that same petition trustly to our father thynkeing thus. Grant us good father verily to forgive our trespassoures▪ as we desire to be forgiven of the. Et ne nos inducas in temptacionem, ●nd lead us not in temptation. that is. Suffer us not for our unkindness. and demerits. to fall to sin by any temptation. This is a petition heartily to be asked. For none may profit in verteu without temptation. ne none may withstand any temptation be he never so perfect. without special help. and grace of god. And therefore pray we our father fearfully and desirously by this petition. not to keep us from temptation. but to keep us that we fall not by any temptation. Sed libera nos a malo. But deliver v● from evil. we can neither. ne may not of ourself. any thing do but sin. new can/ or may any thing deserve. but pain. And therefore meekly and dreadfully knowing our own feebleness. we pray our father to deliver us from evil of all sin. and of all peril. and of all pain temporal. and everlasting. Amen. this word. Amen. is a word of hebrew. and some time it is a word of affirming. and is as much to say. as truly. or Faithfully. And some time it is a word of desiring. and is as much to say. as So be it. or Be be it done. And so is it set here. for to show a great desire that we ought to have that all that is asked before in this prayer be fulfilled. For in these seven petitions. is asked all that is needful to us/ to body & soul. in this life. & after ¶ Thus may ye have your mind on this prayer when ye say it. if ye will study. and labour to understand it. and keep it in mind. Nat that ye shall have mind on all the words that I have written. but on the sentence. For the understanding of man namely. when it is lightened by grace. may conceive more in a little while. than the tongue may speak in moche longer tyme. And therefore while ye say the words of your Pater noster. I hope that your understanding shall the better be fed with the inward sentence. as I have now written. at the least with some thereof. if ye will do your devoir. And for as much as our saviour made this prayer for our health▪ it is good that ye intend always to say it to th'intent that he made it for/ and to ask thereby all things that he intended should be asked thereby when he made it.  
AVE MARIA. 
Luce primo.  This salutation is taken of the gospel of the greeting of the angel Gabryel. and of Elyzabeth. & it was the beginning of our health And therefore this word Aue. spelled backward. is Eva. forlyke as eves talking with the fiend was the beginning of our perdition. so our ladies talking with the angel when he gryte her with this Aue. was the entry of our redemption. And so Eva is turned in to Aue. for our sorrow is turned in to joy. by mean of our lady. For Eva is as much to say as woe. & ave is as moche to say as joy or without woe. Therefore meekly. & reverently thanking this glorious quien of heaven. and mother of our saviour. for our deliverance▪ say we devoutly to her ave maria. Hail marry. mary is as much to say as Star of the see. or lightened. or lady. For all that are here in the see of bitterness by penance for their sins. the ledyth to the haven of health. Them that are rightful. she lighteneth by increasing of grace. And she showeth herself lady and Empress of power. above all evil spirits in helping us against them. both in our life. and in our death. & after. Therefore we ought often. & in all our needs. call bysely upon this reverent name Mary. For as the same marcyful lady saith to saint Byrgit. 
Libro primo. Capitulo. ix  when angels here that glorious name. they joy. & they that are in purgatory. hearing that name are comforted. & gladded. rightful men are strengthened the more/ by more near assistance of angels to them. by naming of that holy name. fiends trembel for fear. when they here this dreadful name. And there is no sinner in earth so cold from the love of god. but that if ye call upon this most helpy name mary with that intent. that he will turn no more again to his sin▪ the fiend flieth a way fro him. and never dare come again to him. but if he fall again in will of deadly sin. Therefore both for love. and worship of our most reverent Lady. and for our own profit▪ say we often and devoutly. AVE MARIA, Hail Mary. ¶ Some use when they here the fiend named in play or in wrath to say ave maria. that like as he joyeth of the vicious naming of his own name. so is he rebuked. by naming of this holy name maria Gracia plena. Full of grace. diverse saints had diverse gifts of grace. but never creature had the fullness of all graces. but our lady alone. For she was filled in body and in soul with the lord and giver of all graces. and therefore it followeth. Dominus tecum. The lord is with the. For with her he was in her heart by excellence of grace. and in her reverent womb. taking there a body of our kind. Benedicta tu in mulieribus. blessed be thou in all women. & above all women. For by the. both men and women arrestored to bliss everlasting. Et benedictus fructus ventris tur jesus. and blessed be jesus the truce of thy womb. blessed be the womb. and blessed be the fruit thereof. which is life and food to angels in heaven. and to men in earth. that is. jesu. that is to say, saviour. For he hath saved us fro sin and from hell. he saveth us daily from the malice of the fiend. and from perils. and he hath opened to ve the way of endless salvation. therefore endlessly be that sweet fruit blessed. Amen. So be it. Some say at the beginning of this salutation. ave benign jesu. and some say after Maria. matter dei. with other additions at the end also. And such things may be said when folk say their Aves of their own devotion. But in the service of the thyrche. I trow it be most sewer. and most meedful to obey to the common use of saying. as the church hath set. without all such additions ¶ If ye will say the Exede at the beginning of matins. and of Complyn. it is well done. by cause ye say it not at Prime/ ne at Complyn as the use of the church is in other service. And what this Crede is to mean. I hope with our lords grace to write. when I come to the mass Crede.  
THAN after these prayers ye arise. & turn you to the altar and incline. in token that ye intend to say that h●ly service to the only worship and praising of our lord. and of his glorious mother our lady. ¶ And then ye bliss you with the sign of the holy cross. to chase a way the fiend with all his dyscoytoes. For as Crisostome saith. 
Super Math. omelia lu  where ever the fiends see the sign of the cross. they fly away dreading it as a stafte that they are beaten with all. And in this blessing ye begin with your hand at the head downward. & then to the lift cider and after to the right side. in token. & bylove that our lord jesus christ came down from the head. that is from the father in to earth be his holy incarnation. & from the earth into the lift s●de that is hell. by his bitten passion. & from thence unto his father's right side by his glorous ascension. And after this. ye bring your hand to your bres●e. in token that ye are come to thank him. & praise hymn in the enderest of your heart for the benefits. ¶ But fee as much▪ as neither ye. ne any other creatures in earth is sufficient or worthy duly to praise the glorious quyne of heaven. that is the reverent mother of god. & lady of angels▪ therefore first at the beginning ye ask her leave to praise her and say. Digna●e me ●●udare, etc., that is. Holy virgin vouchsafe 〈◊〉 I praise the. ¶ And for the fiends are ever busy token her praising/ as thing that turneth them to their great shame and reproof/ by cause that the medenesse of the cleave virgin overcome them in all their pride therefore ye ask help against them. when ye ye say. Damithi virtutem, etc., that 〈◊〉. give me strength against thine enemies. ¶ Then trusting that she hath given you leave▪ ye begin to praise her. with the angel Gabryel. saying in reniembraunce of the joy of the incarnation of our lord jesus christ. in her most reuere●te womb. 
Luce. primo.  ave maria, etc., that is. Hail mary full of great ou● lord in with the. Benedicta tum mulieribus blessed be thou above all women. and blessed be jesus the fruit of thy womb. ¶ when ye have this begun with our lady and found comfort in her. ye begin to desire to praise our lord god. But for it feel yourself unworthy. so moche as to open your mouth thereto. therefore ye pray him to open your lips. to his praising and say. 
Psalmo. l.  Domine la●ea mea aperies, that is. Lord thou shalt open my lips. Etos meum m●ciabus. etc. and my mouth shall show thy praising. This verse is only said at mattyns. that is the beginning of god's service. in token that the first opening of your lips/ or mouth. should be to the praising of god. and all the day after/ they should abide open. and ready to the same. and be so occupied and filled therewith/ that nothing contrary to his praising might enter in. or out thereby. ¶ But for ye may neither say. need any thing well. eny time of the day. without his help. as he sayeth himself in his gospel. 
joan. xv.  Sine me nichil potestis facere, that is, with out me ye may do right nought. Therefore both at mattyns. and at beginning of each hour. ye ask his help. 
Psalmo. lxix.  & say. Deus in adiutornimmeum intend. That ye● God take heed unto my help. ¶ And for as much as he that is in doing of a thing. and may not bring it about. hath need of hasty help▪ therefore felying your need. ye pray our lord to haste him. and say● Domine ad adiwnandum me festi●●, that is. Lord haste the to help me. ¶ And take heed that all this verse. both that part. that is said of one alone. and that. that is answered. of all together▪ are said in the singular number, as when ye say mine. or me. and not our. ne vs● in token that ye begin your praising and prayer in the person of holy church. which is one. & not many. For though there be many members of holy church. as there is many christian men. and women's yet they make one body. that is holy church. whereof christ is the head. ¶ And for that prayer that is said in the person. and vuy●e of holy church. is never left unspedde▪ therefore trusling that our lord hath hard your prayer. and is come to help you. ye begin all together. lowly inclining to praise the blessed trinity, & say. Gloria ●atri et filto et spiritui sancto, that is. Glory be to the father. and to the son. and to the holy ghost. One glory to all three. For though three persons is one god. This word glory is u● common english. and therefore ye shall understand that glory is called a good fame often spoken of with praising. Therefore when ye bid glory to the father. & to the son, and to the holy ghost▪ ye ask and desy●t that the blessed trinity should always be praised & thanked. and worshipped. for his endless goodness that is in himself. and for all the benefits. that he hath done. and doth. and shall do to his creatures. both in making of creatures in the beginning. & continual keeping of them in their being. & in the perfect end that he shall bring all thing to. And therefore ye add to. & say. Sicut erat in principio. That is As●y was in the beginning. and now and always. and without end. Amen. ¶ And for ye shall not in this praising delight you in melody of the song. or of the notes. ne in your own voices. but all your joy. and delight must be set only in god▪ therefore anon after Gloria patri. ye say. Alleluya. that is a word of joy. and praising. and specially it betokeneth that unspeakable joy. that is in heaven endlessly in praising and lauding of god. Therefore praising our lord with such ghostly joy as ye can have in him here. & desiring to praise him in everlasting joy▪ ye say. Alleluya. Doctoures sayeth that. Alleluya is as much to say. as praise ye god. or the praising of god. or lord make me safe. or sing praising to god/ or father and son and holy ghost/ or light. life. and health. ¶ But for it is a word of joy▪ therefore in time of penance. that is from Septuagesime till Ester. it is left. & in slede thereof ye say. Laus tibi domine rex eterne glory. that is. Lord praising be to the. King of endless bliss. For though penance doing be praising to god. yet it is done in sorrow of heart. and sharpness of body. and not in gladness and joy. namely for sinful people. And therefore in time of penance. we say. Laus tibi. not in joy. but in praising of god. and not Alleluya. which is a word both of praising and of joy.  

¶ Of the Inuitatory.  
BUt for it sufficeth not to you to praise. and to joy in god alone. but if ye stir other to the same▪ therefore after Alleluya or Laus tibi. ye begin the Inuitatory. that is as much to say. as a calling. or a stirring. whereby each of you stirreth. and exhorteth other to the praising of god. & of our lady. And thereby also. ye call them that here you. and desire other that are absent to come to praise with you. And thereto accordeth the psalm Venite. that followeth. and is song. with the Inuitatory. But the Inuitatory is some time song hole. and sometime half▪ for some come hole to god's service to praise him. with body and soul. & all their myghtes. And some come but half. for though the body be there. the heart is on other things. as our lord saith both by his Prophet. 
Esaie. xxix.  and in his Gospel. Populus hic labus me honorat, cor autem eorum long est a me. 
Math. xv.  This people worshippeth me with their lips. But their heart is far from me. But five times it is song hole. for they that will be hole in our lords service must full warily keep their five wits, both the utter wits and the inner. And thrice it is song half. for there is three manner of people. which as the gospel telleth. 
Luce. xiiii.  were called to our Lords supper. and came not. for Pride. for worldliness. and for flesshelynesse. ¶ But ye that are closed fro the occasions of such lettings. must come with hole heart. and fervent will. to the praisings of the blessed trinity and of the quyene of heaven. and say. ¶ Trinun deum. et unum pronis mentibus adoremins. Virginique matri gratulantibus animis iugiter iubilemus. that is. worship we with meek and ready souls god. that is three and one. that is to say three in parsons. and one in substance & in god head. And praise we busily and intencyfly the virgin mother. with joyful hearts.  
VEnite This psalm is written in the Psalter. 
Psalmo. 94.  and it containeth five verses. In the first verse. we are called. and exhorted to come to praise god. In the tow next verses is expressed the cause why we should praise him. And in the tow last verses. is told the pareyl of them. that will not come to love him. and praise him. Then ye begin and say. Venite, that is. Come ye. To whom speak ye▪ they that are present/ are come already. they that are absent▪ may not here you. whom bid ye come. and whither▪ Our lord is over all present and ever more ready to hear them that pray in church but all are not come to him. that are come to church. For he sayeth of some that worship him with their mouths. that their heart is far from him. Therefore to them ye say. Venite. Come ye. as if ye said. Gather together all the thoughts. and mights of your heart. and set them only upon him. and so come to him in the reverent dread. & devotion. and Exultemus domino, joy we outward with all the service of our bodies in our Lord. And in none other thing. jubilemus deo salutari nostro, joy we in god our saviour. That is jesus christ. with all the powers of our souls inward. that our love. and devotion be so moche in him. that neither we may hide it. ne fully show it. For so meaneth this word jubilemus. And that we may the better joy thus in him. Preocupemus faciem eius in confession, occupy we his fa●e before in confession. There is confession of sins. and confession of praising. Our lord jesus christ showeth now his face of grace and of mercy. but at the day of doom he shall show his face of ryghtwesnesse. and for we wot not how soon the doom cometh by our own death. therefore come anon. ere he show the face of right we●nesse. and occupy we the face of his mercy and of grace in confession. knowledging our sins and unkindness against him. and his goodness and manifold benefits and kindness to us. Occupy we thus his face before. ere the fiend occupy our hearts. with any vanities. that should dystracte us from him. Et in psalmis iubilemus ei, And joyfully sing we to him in psalms. To him sing we. and not to pleasance of the hearers. But why should we do thus▪ Quoniam deus magnus dominus, For god is a great Lord in power & lordship. above all things. Et rex magnus super omnes deos. And a great king above all god's Angels. and saints. and all good men & women. specially they that are in dignity. and estate of power▪ are called gods. by cause that god hath parted with them. of his virtues. power, or grace. But all these are subject to him. & may not do but by his leave. therefore he is a great king above all gods And though he be thus great in power. he is nevertheless large in plenty of benignity & of mercy. whereby wot we▪ Quoniam non repellit dominus plebem suam, For the same lord shall not forsake. ne cast from him his people. have they never done so evil. so they will be his. by amendment. and of what sect or contreso ever they be. heathen or christian. sarasen. or jewe. Quia in manu eius sunt omnes fines terre. For in his hand & power are all the contrees of earth. And amongst them all he taketh heed of them what ever they be. that meek themself in faith and penance. love and devotion. And therefore it followeth. ●t altitudines moncium ipse conspicit And the highness and deepness of mountains he beholdeth. As high as a mounteyne is to the beholding of him that standeth beneatheth▪ as deep is it to the sight of him that standeth above & looketh downward. than a mountain is both high and deep. for they that make themself deep and low to god. by meekness. he beholdeth by his mercy. and lifteth them up. and maketh them high mountains by his grace. And therefore sayeth the prophet here. that the highness. and deepness of mountains he beholdeth. ¶ Quoni●am ipsius est mare et ipse fecit illud, For the see is his and he made it. For like as the bitter see is kept within his bounds by the power of god & may not flow upon the earth but by his leave▪ Right so no tribulation ne temptation may c●me to man but by the sufferance of god. which temperyth all things to his servants. 
Primo. Cop. ●●  as they may bear to their most profit. For of them he hath great cure. and therefore it showeth. Et aridam fundaverunt manus eius, And the dry earth. his hands hath grounded. For them that are dry from all moisture of sin, and thirst only the love of god. and reverence of him. he foundeth and strenghteneth in such stableness of virtue. and grace. that no fierceness of the see of temptation. or tribulation. may prevail against them. And for he doth all this. if ye would not afore▪ at the least now Venite adoremus, et procidamus ante deum, Come ye & worship we. and fall we down before god. Come. by love and worship him. by singular reverence that longeth only to god. And fall we down. by meekness of body and soul. before god. beholding his reverent presence. Ploremus. weep we. yielding us guilty. not for the thank of man. but Coram domino. Before our lord. qui fecit nos, That made us. For there is a great homelynesse and trust of the thing made. to the maker. that woteth what. and why he made it. For after our body we are made frail. and therefore our maker will spare us. and help us. and grant us mercy. After the soul. we are made to his likeness. and therefore we may and ought to desire. to be like to him by grace. And after both the soul and the body. he made us to be partners of his bliss. and therefore we ought to dispose us thereto. and seek. and desire to have him for our reward in everlasting pocessyon. Quia ipse est dominus deus noster, For he is our lord god. And we may sickerly desire to have that is ours. And we are his. For we are his people. Nos autem populus eius. And the sheep of his pasture. Et oves pascue eius. For he feedeth us with pasture of his holy sacraments. and of his holy word. and of his comfortable grace & hath ordained us to have himself to our endless refection in bliss. if we be his true sheep. fruytefulle in wool of virtues. and in milk of pity. and in lambrens of good deeds. and in dung of meekness and in flesh of charity. and devotion. ¶ But sith our lord. showeth thus many benefits to us. we have need to beware that we forfeit them not by our own wilful unkindness. and thereto we are exhorted in the verse following. when he sayeth. if ye here his voice this day. hard not your hearts. or have not in will to hard your hearts contrary to his voice. ¶ hody si vocem eius audieritis, nolite obdurare corda vestra. If ye here his voice this day. do not hard your har●es. The time of the old law that was before the incarnation of our lord jesus christ. was likened to the night. And the time after his holy incarnation was likened to the day. 
Romanos. xiao  as the apostle saint Paul sayeth. In this are we. and in this grace we here our lords voice. both in his holy gospel. and in his scripture. and by inspiration of his holy ghost. And if ye will not obey thereto. than we deserve. that grace should be withdrawn. by which withdrawing. our hearts wax hard and obstinate against all goodness. And therefore we are warned to take heed. to the voice of our lords word. and to the slurrynges of the holy ghost. while the day of his life lasteth. And thereto is given us example of the people of Israel. whom god brought out of Egypte. 
Exodi. xiiii. Capitulo. xx. Capitulo. xuj. Capitulo. xvii.  in a dry way thorough the se. and gave them his law. and fed them with Manna in desert. & when water failed them. he made water come out of an hard stone to give them drink. & many other marvels he showed them. and did for them. 
Numeri. xiiii.  and allway they were rebel against him. and provoked his ire forty year together. so moche that our lord swore that they should never come in the land of rest that he had behyghte them. And no more they did. For all that came out of Egypte. died in desert save twain that obeyed to the will of god. And by this ensample we are exhorted of our lord in this psalm to be ware. least by mysuse of our free will. we fall in blindness. and hardness of heart as they did. and so be prived from the land of endless rest. that is the bliss of heaven. Therefore sith god hath spoken to us. and showed us many more marvels then ever he did them. he sayeth now to us. Nolite obdurare corda vestra sicut in exacerbatione secundum diem temptationis in deserto. Hard not your hearts as they did. provoking me to wrath in desert. upon the day of temptation. Vbi temptaverunt me patres vestri prob●uerunt et viderun●t opera mea, where your Fathers tempted me. & proved & saw my work. ¶ Quadraginta annis proximus fui generationi huic, Forty year together was I nigh to this generation. By which forty year is understand to us. all the time of our life. which aught to be in penance. that is to understand by forty. for our lord fasted forty days. and hallowed that numbered to doing of penance. And all the time that men live in earth. our lord is nigh to them. & ready to receive them to mercy if they would amend. Et dixisen per hu errant cord. But I said always they err in heart. For though any thing appear well outward. the heart inward is evermore wand'ring from the dread of god. Ipsi vero non cognonerunt vias meas, For they knew not my ways. By blindness of their own sine Quibus iuravi in ira mea, si introibunt in requiem meam, To whom I swore in my wrath, they shall never enter in to my rest ¶ God hath sworn. he may not be untrue. if we do as they did. we must have as they had. and worse. for we have received more to reckon for. This psal me began in joy. but it endeth in dread. that if we will not serve him for love of his benefits. at the least we should come to his service for dread of his right wysnes. Dread therefore & be not reckless in his service. but both in dread of his right wylnes & in love. & joy of his goodness▪ end ye always in his praising & say. Gloria patri, etc., utsupra, This verse. 
In Epistola ad Damasuin.  Gloria patri, was first made. in one of the general counsels. And afterward saint Hierome made thereto the second verse that is. Sicut erat, & wrote them both to the Pope that was called Damasius. to be said after psalms in divine service. And then the same Pope ordained and bad that so it should be done.   

¶ Of Hymynes and Psalms.  
AFter ye have thus called yourself and other to the praising of god. & of his glorious mother. our lady. ye sing an hymn in worship. and praising of her and then psalms and antempnes. This word Hympne is a word of gr●w. and is as much to say. as a praising. And this word psalm. is a word of grew also. and is as much to say also as praising. But hymns betoken that praising that is said of heart with tongue/ and psalms betoken that praising that is done of heart in deed. By hymns therefore is understanded the life of them that praise god in contemplation And by psalms is understanded the conversation of them that praise god in deeds of active life. Therefore at mattyns that are said in the night. which is a time most apt to contemplation. the hymn. is said before the Psalms. in token that contemplative people. prefer the exercise of contemplation before all other things. And at laudes. that are said more nearer day which is a time of working. the psalms are said before the hymn. in token that people of active life. are most occupied in outward deeds and less in ghostly exercise. And also a Prime. tyerse. Sexte. and noun. which are said before meat. when better disposition is to contemplation. then after meat. the hymns are said before the psalms And at evensong. and compline which are said at after noun▪ the psalms are said before the hymn in token of the same thing. And for the most part of people of all the world. are occupied. most with deeds of active life. therefore the service of holy chryche that is common to all. beginneth at evensong. where psalms are said before the hymn. But for ye are most set to contemplation as your rule sayeth that ye should intend to contynewall study. & to devout prayer/ & to godly praisings▪ therefore your service beginneth at martyns where the hymn is said before the Psalms. in token that ye ought to prefer contemplation before deeds of active life. nevertheless neither hymns are said without psalms. ne psalms without hymns. for contemplative lyle may not be without active life. ne active life without contemplative. After hymns. ye say Gloria tibi domine. And after psalms. Gloria patri. For whether ye be occupied in contemplation ghostly. or in other bodily deeds▪ all ought ye to do to that end. that the blessed trinity be praised and worshipped thereby.   

¶ The Hympne.  
O Trinitatis gloria This Hympne hath but four verses proper. for the too aste verses are common to all the hymns of your service. save three. which three are of diverse metre. from the t'other. And therefore these tow verses may not be song after the not of thothre. In the tow first verses of this hympne ye praise our Lady of six great prerogatives. that she hath above all other creatures. A prerogative. is an excellent worthiness. In the third verse. ye show that for though prerogatives. all creatures ought of right. to praise her. In the forth. and fift verse▪ ye offer your petition to her. and ask that is needful to you. and to all mankind. And in the last verse. ye thank god. that he would choose her to be his mother. & to be borne of her. ¶ This hymn beginneth with O. that is taken in diverse places. after diverse understands. but here it meaneth praising and marveling. as when a man saith. or heareth. a thing that is right marvelous. he sayeth. O with other words. As O. what is this. or soche other. So ye beholding these six great excellences in our lady. for ye neither can full think them in heart, ne full tell them with tongue▪ therefore with reverent marvelling and meek praising ye begin, and say O. ¶ The first prerogative. is the great joy. that the blessed trinity had. & hath of her endlessly in himself without beginning. more than of all other creatures. And the great worship. that god hath of his creatures. by her. and for her more than by any other creature. And this ye show in few words when ye say to her. O trinuatis gloria, O glory of the trinity. This word glory meaneth praising/ as I said before. when I spoke of Gloria patri. And it meaneth also joy & gladness. Therefore ye call our lady the glory of the blessed trinity, that is to say the joy & the praising for of her he had most joy in himself. & by her he is most praised of other. as I have said now before. & it is showed more plainly in the legend of this service. ¶ The second● worthiness is that all the court of heaven is worshipped by her as it is worship to an host or to a company. that a king. or a worthy person be amongst them. And also all angels & saints worship her above all things. next after god, and therefore ye say to her. Celestis decus curie, The worship and beawrye of the court of heaven. ¶ The third worthiness is that she is the spouse of the father of heaven. And the forth that she is. the mother of the son the second person in trinity. The father of heaven choice this glorious virgin. to be the mother of his only son of Jesus christ. He father. and she mother of one son. And so she is called the father's spouse. and the sons o● others. And therefore ye say unto her. Sponsa registaltisses 〈◊〉, Spouse of the king most high. That is the father of hou●●●. ●uique materia●●●●, And mother of his son. Then chy 〈◊〉 is thus in english. O trinitatis glo●●, O glory of the trinity. worship of beauty of the court of 〈◊〉 spouse of the king most high. and mother of his son. ¶ The fyft● worthiness is that god ordained her without beginning to be quyene of heaven. And the 〈◊〉 that he ordained her to be lady of all that he manner 〈…〉 too is show in the second verse saying 〈◊〉. ¶ To deus ab initio. Got ordained without begin 〈◊〉 to be 〈◊〉 of bliss. and made the Lady above all that he made. Vt de poll. wherefore heavens. erehe. the see. and all that 〈…〉 them. praise the of dew right as most acceptable treasure in her sovereign lord. I Here take heed. that all creatures are contained in these three places. that is heavens. earth. and see. One heaven is where angels and saints are. Another heaven is called the fy●mamente where are the stars. and under that son and 〈◊〉 and other planets and elements In earth are 〈◊〉 and beasts and fowls. In the see are fishes. and other beasts of theses. And all these are bound to praise our lady. as ye say in this said verse. ¶ After ye have thus praised our Lady. You make your petition to her. trusting that she will here you and say. Uirgo dum gratissima. Uirgyn most acceps 〈◊〉. and pleasance to god of all creatures that he made. make us kind and acceptable to him. whom he bought with his bloud●. Here ye may se. that ye pray not only And therefore in praising of the holy trinity for that bede. ye say. Gloria tibi domine, Glory be to the Lord. that was borne of the vy●gyn, who the father and the holy ghost with 〈◊〉. Amen● vnderstond● not. that the father & the holy ghost wer● bor●● of the virgin. but only the son with wh●●●heye give glory and praising to the father and to the holy ghost. Amen.   

¶ Of Antempnes and Psalms.  
OAmabilis virgo, After the Hympne cometh Antempnes. and psalms. Antem is as ●●oche to say as a so wning before. for it is begun before the Psalms, it is as much to say as a swooning against. The antempnes of your service. are taken of the psalms that they serve to, as thus, the first psalm here is Quare fremuerun●. In this psalm is a verse that beginneth thus. Ego ●utem constitutus fum rex abeo super syon montem sanctum eius● And another verse thus. Seruite domini in timore. et exultere es cum tremo●e. And these words are applied to our lady. and set in the first antempne that is. Oamabilis. And the same ye may see of all other antempnes. and psalms. for the most part. ¶ Psalms betoken good deeds. as I said before. And antemnes betoken charity. The antempne is begun before the psalm. and the psalm is tuned after the antempne▪ tokening that there may no deed be good. but if it he begun of charity. and ruled by charity in the doing. ¶ The antempne is also taken of the psalm▪ for deeds show where charity is. as saint Gregory sayeth. 
Omelia. xxx.  Probatio vere dilectionis est exhibitio operis, The doing he sayeth of deed. is the proof of true love and charity. The antempne is first begun of one. & afterward ended of all▪ in token that charity beginneth first of god that is one. for he loveth us first. as saint Iohn saith. 
Pri. joan. iiii.  and therefore we ought to begin our love in him. and so spread it after to all. And thereto accordeth. that the sister that beginneth the antempne alone. standeth turned to the aviter. and afterward turueth to the quyere/ in token that charity beginneth in the love of god. & afterward stretcheth to all other. The antempne before the psalm is begun but a little. but after it is song all hole▪ tokening that charity without deeds is but little. but in good deeds it is increased. and at the end when the reward of good deeds shall be given in bliss. then shall the Antempne be song all hole. and that of all together/ for then sahll charity be full and parfyt. whereby all shall joy in god. and all together each of other. ¶ The Psalm is song. one verse on the tone cider another on the t'other▪ in token that the gifts of the holy ghost. whereby men do good deeds. are given some to one. & some to an other. But in singing of psalms. the quyere standeth turned. either to other & singeth face to face. in token that the gifts of god that each one hath received. ought to be used to the helping. each of other. He to help him with that he can or may better than he. & he to do again for him the same with that. that god hath parted with him and so each to help other/ and to bear other. And then are the psalms well song. choir to choir. ¶ In psalmody sometime ye stand. For ye ought to be ready & strong. to do good deeds. And sometime ye sit. for ye ought to see that all your deeds be done restfully with pease of other as far as in you. when your sovereign cometh. she doth the same. for sometime she must stand strongly by correction of evil. & main tenance of right. And sometime she must sit easily by favour of virtue. and by pity of feeble and frail and by patience unto all● ¶ Though this be true after the spiritual meaning/ yet after the letter. the changing that is in god's service from one thing to another. is ordained to let. and drive a way your bulnesse that ye should not wax tedious and weary. but gladly. & joyfully. not in vain joy. but in joy of spiritual devotion▪ continue in god's service Therefore sometime ye sing. sometime ye read. sometime ye here. now one alone. now ●wayne together now all. Sometime ye sit. sometime ye stand. sometime ye incline. sometime ye kneel. now toward the au●ter now toward the choir. now in stalls. now in the mids. And in all this. ye medal hymns with psalms. and psalms with antempnes. & antempnes with versycles. & lessons with responces. & responces with verse. & so fourth of many such other. And all to the praising of our lord jesus christ. and of his most reverent mother our lady. & so to excersyce the body to quickening of the soul▪ that the● with all such bodily observances should not be found without cause of ghostly understanding as I said right now before ¶ Now join to all this▪ the fruit of that thing that is song and red. and thereto▪ the fellowship of angels amongst you in time of god's service. & most of all▪ the marvelous & unspeakable presence of god himself. from whom our lady is not far namely amongst you that are chosen so specially to sing her daily praising▪ & see whither it be not nigh another heaven▪ to serve and praise god in the choir. ¶ In this beholding lift up your hearts to that glorious quyene of blysse● to that pitiful mother of mercy. & to that most gentle and worthy virgin. & say. O amabilis virgo, O amiable & lovely virgin. O maiden worthy to be loved of god. that art ordained & made quiene upon his holy mount of Zion▪ make us to serve thy son in dread. and to joy to him intremling dread. Understonde by Zion specially if ye will. this monastery of Zion. where upon our lady is chief lady & quyene. But generally & more to her worship. understand by Zion. all holy church. where upon she is quyene. for she is mother to him that is king & head of all holy church. ¶ Antempne. O susceptor. O receiver & glory of Mary always virgin. arise against our adversaries. & thy blessing may come upon thy people. Here ye call god allmyghty our ladies receiver. for all graces. and virtues that ever she had. and all good deeds. thoughts. & words that ever she did. or thought. or said▪ she offered them all up to him. & kept right nought to hyrselfe thereof. And they were such. as him list to take. & keep in his own tresourye till at the last. he received up her soul and body in to his endless bliss, ye call him also her glory. For as god joyed most of her. so all her joy. was ever in him. so moche. that all thing to were. better to her. save he alone. ¶ Antempne. Interuenience te, O ●●ther of god. god make us worthy by mean of thy prayer to offer to him sacrifice of ryghtewsnesse. upon whom is sealed the light of hy● chair. ¶ The sacrifice of ryghtewsnesse is to i'll evil. and to do good. Our reasonable soul is called our lords chair. for it is made to his likeness. but it was defoiled. and darked. and mysshape by syn●e. But by the light of grace in our baptism. and by penance doing. it is now sealed again. and reform to the likeness of god. as ware taketh likeness of the seal. and as a penny hath impressed the image of the king. And therefore ye say. The light of his chair is sealed. or impressed upon us ¶ All these three Antempnes begin with O. as ye may see by the english. and that is meant here. both for praising. and for prayer. for both praising. and prayer is contained in each Antempne. In the first Antempne and in the last. ye pray to our lady. and in the mydel Antempne ye pray to our lord. and so ye begin and end with our lady. and mydel with our lord. for our lady must be the mean to bring us to our god. and to keep us still there. when wear with him. that we fall not from him. And for the same cause. all your hours begin first with our Lady when ye say. Dignare me, and ave maria, and they end with her also. for afttr each hour ye say ave maria, and that is for her merciful help should keep us in to our lord first and last, and on each side.   

¶ why ye have three Psalms in the beginning of each story.  
IF ye will wit why ye have each day three psalms before your lessons▪ ye should understand that there is three manner of deeds that we ought to do. some long to god. some to ourself. and some to our even christian. ¶ But these three manner of deeds are often letted. and sometime destroyed by three sins. that is Pride. covetise and fleshly sin. in which are understand all sins. as saint Iohn sayeth. 
Pri. joan. two.  And so by them. the three powers of the soul. that is mind. reason. and will are defoiled. Therefore it is necessary for us to cast out these sins. and to reform our soul. by three parts of penance. that is contrition. confession. and satisfaction. And after to keep our soul stable in these three virtues. faith. Hope. and charity. That the same soul may come at our end to the trinity of bliss. father and son and holy ghost. And there to be endowed. with three doweryts. that is to know god in full clearness. to have him in sewer pocessyon. and to love him in fullness of perfection. and so to abide with him endlessly in joy. And therefore that this should be the end of your labour your service that is departed in seven stories. hath at the beginning of each of the seven mattyns thereof. a trinity of psalms. that is to say three psalms according in number to these seven trynytes that I have now spoken of. which be these. the first. a trinity of deeds. the second. a trinity of sins. the third. a trinity of powers. the forth. a trinity of penance. the fift. a trinity of virtues. the sixth. a trinity of bliss. and the vii a trinity of dowryes in heaven. And in this ye shall end your stories. and begin to sing there a new song of praising. and of joy that never shall have end. Amen.   

¶ Of the versicle.  
INclina aurem, After ye have praised god. & his most glorious mother. in psalms & antempnes. ye turn you to reading and hearing of lessons, to teaching & edyfycation of your souls. And therefore between both. ye say a versicle. that is to say a little torning for ye turn you from psalmody. to reading & hearing And when the versicle is in saying ye turn you to the altar. or to the Eest. both in token that all is intended to the worship of god. & also to ask forgiveness of him. if ye have ought offended him. by any negligence in your psalms. & for to ask help that ye may read. here your legend to his pleasance This versicle is song of twain as the Venite is for like as the Venite is a calling to psalmody. so in manner is the versicle a warning. that ye should be ready to take heed. & to turn your mind to the lessons. And therefore all the quire answereth according & assenting to the same. And for ye should be the sooner sped. the versicle is direct unto our lady. wherein ye pray her. the like as our lord vouched safe to meek himself to her. so she vouch safe to bow her ere to hearing of your prayer therefore ye say thus. Inclina. O quyene of heavens incline thine ere to us. Ad quam, To whom the lord of lords inclined himself for us.   

¶ Of the Pater noster before the lessons.  
THAN ye kneel down & say a Pater noster, ask light of wisdom. and of grace to understand that shall be red. & asking strength to withstand the business of your enemy, that is full busy to let you by some occasion from the fruit of that holy r●d●ng. And therefore after your Pater noster, and ave maria ● Which ye say in silence. for to gather the more restfully your mind together▪ ye say again tow petitions of your Pater noster, all a loud. that is Et ne nos and Sed libera nos asking to be delivered from the malice of the fiend that he over come you not by any temptation in time of reading. & hearing. And this is done. to show the need that ye have to be sped of the tow petytions. that causeth them here to be asked twice. first privily. & after openly. for both she that readeth openly. hath need to be kept from vanity. & they that here it in stillness. have need to be kept from dullness & dystraction   

¶ Of the absolution.  
AFter Pater noster followeth an absolution. that is as much to say as a losing fro. or a freedom. for therein ye ask to be saved. & defended. & so to be loose. & free from all thing that might let you from devoutherring. or reading. of the holy lessons that follow nevertheless absolution ye taken here for such a freedom as is determined to nothing in certain. but it may be applied generally or specially to what a man will that good is. And therefore in this absolution. ye ask to be saved. & defended. but fro what thing it is not expressed. And therefore each one of you may apply it to such thing. as ye feel ye have most need to be saved & defended from trinity of persons. and the unite of substance. and how the endless word of the father. that is our lord jesus christ was not departed by his incarnation from the father. and from the holy ghost. And how god knew all things without beginning before or any thing was made. And how his only charity. and none other thing stirred him to make creatures. that they should everlastingly joy with him And how our Lady was most excellent in god's sight endlessly without beginning above all creatures. And how god saw that all the four elements should be so disposed in her holy body. that she should never do against the will of god. And how therefore in the endless for knowing of her. the blessed trinity joyed more than of all other creatures. ¶ This lesson beginneth thus. 
joan. Primo●  Verbum de quo. The word that Iohn the evangelist maketh mind of in his Gospel▪ was endlessly with the father and with the holy ghost one. god. Tres enim, For there are three persons and in them is one parfyt godhead. He siquidem, And these three persons▪ were a like even in all things. Erarnanque ● For to them all was one will. one wisdom. one power. one fairness. one verteu. one charity. one joy. Imposibile vt●que, For it were impossible this word to be god▪ if it might be departed from the father and the holy goos●e▪ as ensample may b● had of this word. Ita. that seemeth to sown truth. and to contain three letters in it self. Quemadmodum enim, For like as if any of though three letters were with or a wen from other▪ they should not then have the same ●ffecte that they had before. for they should not make the same word▪ on the same wise it is to be understand of three persons in one godhead. For if any of them were departable from other. as if it were unto to the t'other. or failing in any thing. that an other had▪ then should not godhead seem to be in them. for it is undepartable in ytselfe. Per humanitatis, It is also unleeful to believe. that the word. that is the son of god. was departed from the father. and from the holy ghost. by taking of his manhood: Sicut. For right as a word that we speak. though it be thought in heart. and spoken out with the mouth. yet it may not be touched or seen. but if it be written or Impressed in some material thing▪ Right so also had it been unpossible. that this word that is the son of god. should have been touched or seen. for the salvation of mankind. but if it had been uned to man's body. Quemadmodum etiam. And as a word when it is seen written in a book. than it may both be thought in heart. and also spoken out by mouth Right so it is in no wise to doubt. but that the son of god. which might be seen in the body that he took. was never the less with the father and with the holy ghost in endless being. Sunt igitur. Therefore the three persons. are vereyly undepartable. unchangeable. endlessly a like even in all things. one god. ¶ In hoc itaque deo, And in this same god. all things were known endlessly or they were made, being present all to his sight, reverently with fairness. to his joy. and worship▪ which afterward when it pleased him. he brought fourth most wisely in to being by making of nought. Nulla. And god was not constrained to make any thing. by any manner need. or for default of lack of joy. or for his own perfect. Impossibile, For it was impossible that he should suffer any default or lack in himself. Sola igitur. Therefore his only most fervent charity. drew him to make things of nought. that many should joy with him everlastingly of his unspeakable joy unde omnia, wherefore he made afterward in most fair wise all though things that were to be made▪ in the same form, and in the same manner. as they were present in most fair wise to his sight endlessly ere they were made. Inter omnia. But amongst all things that were then unmade▪ there was one thing before god. that soveraynely and holy passed all the other. and of that thing god himself joyed most. ¶ In illo nanque. For the four elements. that is. the fire. the air. the water. and the earth. though they were not then made▪ appeared endlessly to the sight of god in that thing unmade. in this manner wise. that is to say. that the air should be made so soft and easy in that thing. that it should never breathe ne blow against the holy ghost. Terrae quoque. The earth also in that thing unmade. should be made so good & fruit f●●. that there should grow nothing therein. but that should be profitable to all needful things. Aqua. The water should also be so peaceable therein. that from whence ever the storms of winds blew thereupon. there should never any tempest be moved in any wise therein. Ignis etiam, Also the fire should be so high in that thing. that the flaume & the heat thereof. should touch to the dwelling place wherein god was him self. ¶ O maria. O marry virgin most pure. and most fruitful mother▪ thou art this same thing. Sic nanque, For so and such were thou in the sight of god endlessly. ere thou were made▪ and afterward of the foresaid pure and clean elements. thou hadst the matter of thy blessed body. Talis itaque. And such were thou unmade before god before thy making▪ as thou hadst deserved to be afterward. Erideo. And therefore thou were moche more excellent endlessly in the sight of god to his most joy▪ above all creatures that were to be made. Deus enim. For god the father. joyed of thy fruitful work that thou shouldest do by his help. and the son. of thy virtuous stableness. and the holy ghost. of thy meek obedience. Erat tamen, yet the joy of the son and of the holy ghost. was the joy of the father. And the joy of the father and of the holy ghost. was the joy o● the son. And the joy of the father and of the son was the joy of the holy ghost. unde ●icu●. wherefore like as to them all was one joy of thee▪ so had they all to the one charity.   

¶ Of Tu autem. after the lesson.  
TU autem domine mice re●e nostu, when the lesson is thus ended. the reder dres●yth her heart & voice to god. and saith Tu autem, that is. But thou Lord have mercy on us As if she said. I have offended in my reading. by some vanity of myself. or by unreverence to thy holy word. or by some other negligence. and the hearers in hap also by some distraction of their minds. from this holy lesson. But thou lord have mercy on us. ¶ Then the hearers answer not to her asking mercy. but for the holy doctrine that they have hard in the leson and say. Deo gratias, we give thankings to god The reder asketh mercy rather than doth thankings. for he that teacheth or doth any thing. though it be never so good. and done to never so good intent▪ yet he ought not anon to give thankeynges to god as though he had done weal. 
Lu●e xviii.  like as did the proud pharisee as the Gospel telleth. but he ought to meek him and ask mercy. dreading lest he have offended in any thing. and not done weal. as the holy and rightful and patient man job did. For notwithstanding that his deeds were holy and good. yet he said Verebar omnia opera mea, 
joh. ix.  That is. I dread all my works. For he that loveth cleanness o● conscience. dreadeth all way lest any thing should file it. ¶ But the hearers. thank god. and say. Deo gratias, For he that is taught or receiveth any benefit of god ought to give thankeynges therefore. nevertheless the reder asketh in●rey for the hearers. as well as for her self. and the herres give thankeynges both for the reder and for themself▪ for all good deeds. done in holy church. are common to all them that are in charity.   

¶ Of the response,  
Sum Trinitati, After lessons followeth Responces. that are as much to say as answers. for the sentence thereof answereth accordingly to the matter of the lessons. as ye may see in this first response. For the lesson red before. speaketh of the blessed trinity. and of our Lady. and so doth this response. with the verse. And the same is it of other responces for the more part. ¶ The response with the Verse betokeneth good wills. and good deeds. which ought to answer to our knowing and cunning. like as the response answereth to the lesson. That like as we are taught by hearing and reading▪ so we set it a work in deed in our leaving. For he that knoweth his lords will and doth it not▪ he shall be beaten with many wounds. as our lord jesus christ sayeth in his gospel. 
Lu●e. xii.  ¶ This first response is song in faith and in praising of the blessed trinity. and the verse is prayer. therefore ye say. Sum Trinitata, To the sovereign trinity. one simple God. father and son and holy gooste● is one godhead. even glory. one like endless majesty. which maketh all the world subiet to his laws. verse. Prestet, God that is three and one. to whom thou O Mary plesydest soveraynely from without beginning▪ might grant us grace. Benedictio Succurre nobis, Help us. and succour us mother of christ. that broughtest joy. to all the woeful world.   

¶ The second Lesson  
TU quoque In this Lesson is told the joy that our lord had endlessly of our lady. before she was made. by ensample of the the joy that No had of his ship before the making thereof. after be understood that he should make it. And in this lesson ye speak to our lady herself. and therefore think that our Lady is present before you. and speak and sing. and read to her with as great meekness. and reverence. and inward love and devotion. as if ye see her with your bodily eyen. And say to her. ¶ Tu quoque o maria, O mary worthiest of all creatures so were thou endlessly before God. ere then he made the● as the ship of Noe. 
Genesis. vi.  was before the same Noe. after he had knowing of the making thereof. ere than he ended it as he was bidden. Novit enim, For No knew. what time it pleased god to let him know it▪ what his ship should be. Novit deus, But God knew before all times what his ship should be. that is to say. thy glorious body. Gaudebat No, No joyed of his ship ere then it was made▪ but god himself joyed soveraynely of the. O. virgin. ere than he made the. Gaudebat, No joyed. for his ship should be seth rely fa●●ned together. that it should not be dissolved. or broken ● sunder with the strokes of any tempestes● But god joyed that thy body should be made so virtuous and so strong that it should never be bowed to any sign. by the hardness of any malice. that ever should be in hell. Le●abatur No, No joyed that his Ship should be so picked with in and with out ● that there should no thorrocke that might sire or drop in thereto.  
¶ ye shall understand that there is a place in the bottom of a ship. wherein is gathered all the fylche that cometh in to the ship. other by leking or by syinge in to it. by the bourdes. when the ship is old. or when it is not well picked, or by any other wise. And that place stinketh right fowl. and it is called in some country of this land. & thorrocke. Other call it an ha●ron. and some ●alle it the bulcke of the ship. And this is the thorrocke. that this Lesson speaketh of. For the ship of No was showell picked. that there gathered n● such filth there in. as this legend sayeth. Letabatur en eo, But God joyed for he knew that thy will should be made so good of his goodness. that thou shouldest deserve to be anointed within and without. with the anointing of the holy ghost. that there should never enter be opened in thy heart to love or covetise temporal things. that were to be made. in the world. Ita enim For as hateful to god is worldly covetise in man▪ as the thorroke to No in his ship. Letabatur No, No joyed of the large breedeth of his ship. But god joyed of thy most broad and most merciful pity. by which thou shouldest love all most perfectly. and thou shouldest. hate no creature unreasonabely. But principally. for that thy most benign pity. should be made so broad. that God himself which is so great. that his greatness may not be understanded. should vouch safe to lie. & turn him in thy blessed womb. Letabatur etiam Also No was glad that his ship should be made light enough. but god was glad. for thy virginity should be kept so clear unto thy death. that no filth of sin might dark it. Letabatur ex hoc, No joyed for he should have in his ship all the necessaries of his body. but god joyed for that he should take all his body without default. of thine only body. Magis quoque, And more joyful was god of the. O most chaste of virgins▪ then was No of his ship. For No knew before that he should. go over of his ship with the same body that he came in with. Presciebat. But god knew before that he should enter without body. in to the ship of thy most honest body. and that be should go out of the same ship. with a body, taken of thy most clean body. and most pure blood. Novitse, No knew well. that when he should go from his ship. he should leave it void. & from these fourth. never turn again thereto. Novit etiam. But god wist well before the beginning of the world. that when he should be borne of the with his manhood. thou shouldest not be left void as was noah's shyppe● but show shouldest abide virgin. and glorious mother most full of all the gifts. of the holy ghost. Et qmuis, And though his body should be departed fro thy body in his birth & yet he knew well that thou shouldest nevertheless abide with him undepartabely withouten end.   

¶ The second response.  
O Maria v●hiculum. This word is taken generally for chariot or ship or beast or any such other that beareth. or carrieth any thing. from one place to an other. And therefore our Lady is called here Vehiculum, for she carried and brought God from heaven unto earth. She carried and bore god and man in one person. in her womb. and in her blessed arms. She carrieth sinners from sin to grace. She carrieth and beareth all that will tell upon he over the see of tribulations. and temptations. She carrieth and beareth precious stones. that is to say rightful men's souls. from the vale of this wretched world. so reparel ●he city of heavenly jerusalem. that is to say. the holy company of angels. whereof a great part was destroyed and lost by the fall of fiends. This merciful lady carrieth. & bringeth the love of god in to the hearts of her servants. Therefore ye say to her. O maria digniss●●um vehiculum O Marry most whorthy cha●●● by which the king of bliss. hath vouched safe to visit the languring power. that is to say mankind. that was pour from grace and languring in sin. before the coming of christ. part. and by the. precious stones are cotinually borne from our vale. in to the mount of our lord to the reparation of heavenly jerusalem. verse. ¶ Infer. Therefore bring thou in to our hearts. the very love of him. that by the came unto us. Benedictio, ¶ Deum nobis, She moat make god merciful to us. that was made his dwelling house. Amen.   

¶ The third Lesson.  
DIligebat In this Lesson is showed the great love that god had to our lady endlessly or any thing was made. by example of the holy patriarch Abraham that loved his son isaac or he was borne or begotten. after he was behyghte to have such a son. And in this lesson ye speak to our lady herself. as weal as in the t'other before. and therefore dress your mind reverently to her & say. Diligebat The patriarch Abraham loved his son isaac anon as god had behyghte him. that a son should be borne unto him. many years or he was conceived. But with more charity god almighty himself loved the. O. most sweet virgin Mary ere any thing was made▪ for he knew endlessly before. that thou shouldest be borne to his most joy. Minime. The patriarch wist not before that his charity which he had unto god. should be showed by his son that was behighted unto him. Sed sciebat, But god wist flul well without any beginning. that his most great charity. which he had to mankind. should openly by the be showed to all. Prenovit, Abraham knew before that his son should be conceived with shame and borne of a woman that was carnally coupled unto him. Presciebat, But god knew before that he should be conceived in the. O. virgin most chaste. with worship. without man's working. & that he should be borne of the most honestly. thy maiden head always kept hole. Intellexit. Abraham understood that the body of his son should be departed in being and in substance from his body. after he had begotten him. Presciebat vero, But God the father knew that that blessed body which his most sweet son was preposed and advised to take of the. O. most bright heavenly mother▪ should never be departed fro his majesty. For the son in the father. and the father in the son. in being. and in substance undepartable. are one god. Intellexit, Abraham understood that the body begotten of his body. should rot and turn in to powder. as well as his own body. Sciebat But god knew that thy most clean body should no more be turned in to powder ne rot. than his most holy body. which should be conceived & borne of thy maidenly body. Edificavit, Abraham builded a dwelling place to his son or he was conceived. to that intent. that he should dwell therein when he were borne. Tibi vero, But the house that thou shouldest dwell in. O. peerless virgin. was endlessly ordained before. that is. god almighty himself. O ineffabslem, O that unspeakable house. that not only closed the outward all about. defending the from all pareyls. but also it abode within the. strengthing the to the perfection of all virtues. ¶ Triade●●de, furthermore Abraham purveyed for his son ere he was conceived. three things. that is to say. wheat. wine. and oil. that when he were borne. he should be fed therewith. Hec enim, And these three things were dyfferente and diverse each from other in sight. in being. and in savour. But to the. O. desyrable virgin. was purveyed from without. beginning to thine everlasting refection, god himself in three parsons. not dyfferente one from another after the godly being. Et hic idem, And this same god. was purveyed to be endless nourishing to pour mankind▪ by the. O. marry nourish of the power. Per illa, And by these three that the patriarch purveyed for his son. may be understanded three persons. that is to say. father and son. and holy ghost. Nam sicut, For as the fatness of oil may not burn. till a wick. or match be put thereto▪ right so the most fervent charity of the father. shone not openly in the world. till his son had taken to him a manly body. that is understanded by the weak▪ of the. O. singular chosen spouse of god. Quemadmodum. And as wheat may not be made breed. till it be made ready with many instruments. right so the son of god. that is the refection of angels. appeared not under the likeness of breed. to the fowde of man. till his body was made of many membres and right shape. in thy blessed womb. Sicut etiam, And also as wine may not be borne but if vessels be first made ready▪ and likewise. the grace of the holy ghost. that is understanded by the wine ought not to be given to man. to endless life. till the body of thy most loved son. that is understanded by the vessel. were made ready. by passion and by death. Hoc enim, For by this wholesome vessel▪ all sweetness of grace is ministered and given most plenteously to angels and men.   

¶ The third response.  
MAria, In this response ye praise our lady of tow things. & tow things ye ask of her. And in the verse ye ask four things. ¶ The first thing of praising is. that ye call her an house so fair arrayed with the flowers of all virtues▪ that the blessed Trinyte would dwell in her and yet he closed her and all things in him. And to this praising. ye put a petition. that she vouchsafe as an house to close in all wretches under her defence. ¶ The second praising is. that ye say that she is prudent and a aware spender and dysposer of goods. And therefore for the second petition. ye pray her to feed them that are hungry after virtues and grace. In the verse. first ye pray her to help the people that is in peril. The second to help them that are in prison. The third. to comfort them that are in tribulation. and lack help. The fourth. to help and purvey for all. ¶ Therefore ye say thus. Maria, mary. house of the high trinity that closeth to gether the and all things in himself. that art fair arrayed with the flowers of all virtues. and most aware dyspender▪ close in wretches all about who thy protection. and feed the hungry with thy benign providence. verse. Respice, Behold merciful. the perils of people. the wailings and sorrows of caytyffes. and prisoners. the tribulations of fatherless and motherless. that all moat feel▪ that thy providence hath be profitable to them.   

¶ what is understonded by the three lessons with the Responces & verses following.  
Three things are needful to the common health of man. The first is. that the understanding. be lightened with knowledge of troth to know what is good & what is evil. And for this knowledge is had by reading & hearing of wholesome doctrine▪ therefore it is understanded by the lessons. ¶ The second is. good use of the free-will that the will assent to love that. that is known good. And to hate that. that is known evil. And for the will answereth thus to the knowing. therefore it is to understand by the response. that is as much to say. as answer. for it answereth in sentence to the lesson as is before said. ¶ The third is. to work that thing that the understanding knoweth evil. and the will hateth▪ be fled in deed and estewed. And the thing. that the understanding knoweth good. and that the will reuled by grace loveth▪ be done in deed. And this is understonded. by the verse that is as much to say as a torning. for the knowledge and will. ought thus to be turned in to deed. And after the verse. a part of the response is song again. For as a good will causeth good deeds. so good deeds help to stable, and to strength the good will. ¶ The lessons are hard. and the response are song sitting. for knowing of truth and right ruling of the will. may not be. but in a restful soul. But the verse is song standing. for good deeds may not be done without labour. The response is song of all. for every man may have a good will. that is understanded by the response. But the verse is song but of few. for all folk may not fulfil their good wills in deed. that is understand by the verse. so moche as the holy apostle saint Paul said. 
Romanos. seven.  that he might not do the good that he would. The lesson is red of one and heard of all▪ In token that each congregation ought to live under one governor. that shall teach them and rule them after god's law. For each man namely religious ought not to do after his own wit or knowing. but after the obedience and teaching of holy church and of his sovereign. ¶ Also ye shall understand that all this world is departed in to three times. The first time was. when men lived after the law of nature. that is to say. when good men were governed by their own natural reason. lightened by grace▪ without any law written unto them. And this time endured fro the beginning of the world unto Moses. The second time was when men lived under the law written that god gave to Moses And this endured to the coming of christ. The third time is. from thence unto the day of doom. while christian men live under the law of grace. that our lord jesus christ taught in his gospel. and confirmed it after by sending of the holy ghost. ¶ And for in all these three times. the chosen of god had suffys●n● knowing of good. and evil. which knowing is understand by the lessons. and also they applied their will to the love of god and hate of evil. which will is understanded by the response. and thereto they did their duty to set their will a work in deed. that is understanded by the verse▪ therefore these three times are understonded by the three lessons at mattyns. with the response and verse following ¶ But after the last response. is song Gloria patri, For after the last end of these times. that shall be after the day of doom. all the chosen of god shall sing glory and praising to the blessed trinity without end Amen.  
Te deum laudamus Saint Austyn and saint Ambrose made first this Hympne. For after saint Austyn had lived not only out of christian faith. but also as an heretic and an enemy of christian believe. till he was about thirty year of age. And then by the prayer of his mother. and by preaching of saint Ambrose was converted unto the right faith. when saint Ambrose had baptised him. he gave thankings to god and said. Te deum laudamus, And saint Austyn answered Te dominum cofitemur, And then saint Ambrose. Te eternum patrem omnis terra veneratur, And then saint Austyn the next verse. and so fourth the tone one verse. and the other another unto the end. as the fervent grace of the holy ghost wrought in their souls. and informed their tongues. ¶ nevertheless ye should take no great heed in the singing. or saying thereof who made it. but ye ought in this. and in all your other service as saint Austyn sayeth. dress your mind to god. and say it as your own speech to him. or to his blessed mother. as the service asketh. ¶ But ye shall understand that this Hympne devoutly song▪ is an Hympne of right great devotion. 
Cesarius. dist. viii. Capi. 90.  For we read that in the country of saxovy. there was a young & an holy virgin. in a Monastery of nuns. And it happened once in a great feast that she was at mattyns in the choir. But for her mystres dread her feebleness▪ she bade her go rest her in the dortour. The maid was sorry and loath to go thence. and therefore after she was gone out▪ she abode a while without the choir. And when this hymn. Te deum laudamus, was begun▪ she see in spiritual vision heaven open. and the sisters choir lift up to heaven. And when they came to this verse Tibi omnes angeli, She see all the orders of angels kneel down. and with great reverence do worship to god, singing with the choir. Sanctus, Sanctus, Sanctus dominus deus Sabbath, And when she came to this verse. Te gloriosus, She see the apostles kneel down to god, and sing fourth with the quire. The same did the prophets. when they came to this verse. Te prophetarum, And the martyrs also. at this verse. Te 〈◊〉, And then all confessors. and virgins. joined 〈…〉 the quyers sang fourth with them with great praising and joy. And when the last 〈◊〉. In te domine spera●●, was in singing▪ the choir came easily do wi●e again toward the earth. and heaven closed. and that blyssedfull heavenly company was seen no longer. But much ghostly gladness and joy abode in their souls. that were that time in the choir. And by this ye may see how much our lord god and all his angels and saints are pleased with the devout saying of this holy hymn. All the matter of this same Hympne is praising and prayer. And first is praise god by yourself. and by all creatures in earth and say. Te deum. we praise the god. we knowledge the lord. Te eternum patrem And all earth. that is to say all earthly creatures. worshippeth the. endless fade●. Here ye call him god. to whom longeth love. ye call him lord. to whom longeth dread. And ye call him father. to whom longeth worship. Therefore if ye love him soveraynely in the holnesse of all your heart. as god. And dread him reverently in the same holenesse of heart. as lord. And soveraynely worship him on the same wise. as father▪ then praise ye him truly in these tow first verses. ¶ But for ye think your praising little▪ therefore ye rehearse to him in spiritual joy. and desire. the praising that he hath in heaven of angels and of saints. And first of angels. when ye say. Tibi omnes angeli● All angels sing to the. heavens That is. all spiritual creatures that are in heaven. And all powers. That is to say that order of angels that are called potestates, sing to the● Tibi cherubin, That order of angels that is called Cherubyn. And that order of angels that is called Seraphyn. sing to the. with voice that never c●ssyth. And what sing they. Sanctus, Sanctus, Sanctus Dominus deus Sabbath. Holy. holy. holy. Lord god of hosts. Here ye say first thrice. holy. for the trinity of parsons. Father. and Son and holy ghost. And after ye say. Lord god. not Lords. ne gods. for the unity of substance. and of godhead. ye say also. of hosts. that is to say of angels. for as an host in battle is departed in three. that is to say. the forward. the mydel ward. and the rearward▪ so are the nine orders of angels departed in three pryncehoodes. as in three hosts. And each princehood is departed in three orders. as in three wards. This angels song is taken of the prophet Isaye. 
Esaie. vi.  that se in spiritual vision our lord god sit on an high seat. and Cherubyn and Seraphyn singing loud either to other. Sanctus, Sanctus, Sanctus. Dominus deus Sabbath, And therefore according to the angels. ye sing choir to choir. one Sanctus. on the tone side. and another on the other side. and so fourth of other verses. And for by cause that angels praise god in great reverence. therefore ye incline when ye sing their song. Pleni sunt, Heavens and earth are full of the glory of thy majesty. Think ever on this verse. Think inwardly thereon. & let it never out of your mind. Heavens and earth are full of the glory of thy majesty. A thing that is full. hath no place void. Then is there no place in earth ne above earth. ne beneatheth it. no land. no country. no place. within us. without us. above us beneatheth us. but all is full of the glory of the majesty of god. O god of pity. and father of mercies. lighten our dark souls. that we may se. and contynewally behold the presence of thy godly majesty. O with what reverence. with what dread. with what inward devotion. & with what busy keeping of ourself in thought. in word and in deed. ought we to have us in every place. and in every tyme. and in every thing. that ever are in presence of this glorious majesty. Heavens and earth are full of the glory of thy majesty. ¶ After ye have thus song how angels praise thus god in heaven▪ ye rehearse how saints praise him. And this is done. to make you lift up your minds to joy of their joy. and to praise god with them. and to desire thither where ye shall everlastingly praise and joy. Therefore ye say to our lord god. Te gloriosus. The glorious Company of the apostles. praise the. Te prophetarum, The praysable number of Prophets. praise the. Te matirum, The fair host of martyrs. that are washed white and fair in their own blood. praise the. ¶ And not only saints in heaven. but all holy church in earth praiseth him. And therefore ye say. Te per orbem, Holy church knowlegethe the. and praiseth the through out all the world. ¶ And who it is. that is thus praised▪ ye tell. that it is the blessed trinity. Father. and Son. and holy ghost. when ye say. Patrem, Father of great and of unmeasurable majesty. Venerandum, Thy very and worshypfulle and only son. Sanctum quoque, And the comforter of the holy ghost ¶ when ye have this showed the praising of the blessed trinity▪ ye turn to the praising of our Lord jesus christ. and first after his godhead saying unto him. Tu rex, Thou christ art king of bliss. Tu patris, Thou art the endless son of the father. ¶ And then ye praise him after his manhood for four things. One is his incarnation. Another. his passion. the third. his ascension. And the fourth his coming to the doom. And these four are showed in the four next verses after when ye say. Tu ad liberandum, when thou shouldest take upon the mankind for the deliverance of man▪ thou horydest not the virgins womb. ¶ Here ye incline. both in token and in reverence of our lords meek coming down for to be man. and also in worship of that most clean and holy virgins womb. wherein almighty god joyed for to dwell. For it is red that when a devout woman had used to incline always when she said this verse in worship of that most reverent womb▪ on a time she see our lady stand before her and incline again to her. And thereby ye may see that our lady is pleased with such reverent inclining. Tu devicto, Thou overcame the turmence of death▪ and opendest the kingdom of heavens to them that believed. Tu ad dexteram, Thou sits on god's right hand in the glory of the father. judex, we believe that y● art the judge that shall come. ¶ After ye have thus praised our lord jesus christ. ye pray unto him and say. Te ergo, Therefore we pray the help thy servants whom thou haste bought with thy precious blood. ¶ All this verse ye incline for tow causes. One for here ye begin first in this hymn to pray. Another cause is. in worship of that most rich lyquore. that most precious price of our souls. the reverent and holy blood of our lord jesus christ. Eterna, Make thy servants to be rewarded in endless bliss. with thy saints Saluum fac. Lord make thy people safe. & bliss thine heritage This heritage is the heathen people. that after the passion of our lord jesus christ. are turned to right faith. & now are called christian people. And of them saith the Father of heaven. to his son jesu. by the prophet thus. 
Psamo. secund●  Postula a me, et dabo tibi gentes hereditatem tuam, That is. Ask of me. and I shall give the. the heathen people to thine heritage. Therefore ye pray him here to bliss his heritage. that is to say christian people. Et rege eos. And govern them. here by grace. And enhance them in to bliss without end. Per singulos, Each day we bliss the. Et laudamus, And we praise thy name from time to time unto the end of the world. and after withouten end. Dignare domine, Lord vouch safe to keep us. this day with out sin. Miserere nostri. Have mercy on us. lord. have mercy on us. Fiat misericordia, And thy mercy moat be upon us. as we have trusted in the. In te domine, In the lord I have trusted. that I be not confounded without end. Here in this world that hath an end. I will be confounded. and shamed. for so I must needs. by knowledge of my sins Here I will be reꝓued and despised. for it is to my best. Here I will be scorned. & in alwise set at nought. as thou were lord thyself. that so I might come to thine endless worship. for this life hath a short end. and it is nought. And therefore lord for I have thus hoped in the. taking and wilfully suffering a little short shame. in this short time of nought. I shall not be shamed. ne confounded without end.   

¶ The versicle.  
ESto nobis, Lady be to us an help and forsake us not. The answer. Nec despicias, Ne despise us not sovereign lady. ¶ This versicle is said between matins and Lawdes. for as I have said before. a verse or a versicle where ever they be said in your service. they betoken a turning from one thing to another. and also a warning to take heed. that if the mind were any thing scattered before. then to gather it again together to that thing that followeth. and therefore they are alway said of one. or of twain. or of few. that are gods messengers. that give warning to all the other.   

¶ Of the Lawdes.  
_● A laudes, Some time mattyns were said by themself in the night. and laudes by themself at morrow tide. and the same is yet used of some religions. and therefore laudes begin with Deus in adiutorium, as other hours do. By matins that are said in the night is understanded the old law. that was all in figures of darkness. And by laudes that are said in the morrow tide. is understanded the new law that is in light of grace. Also matins betoken the heaviness that was in time of our lords passion. And the laudes betoken the joy of his resurrection. which endureth unto the end of the world. And therefore laudes are as much to say as praisings. for we that be borne in this time of grace. and also of endless joy. ought to praise god therefore. and in praising to thank him. for all his gifts. both of nature & of grace. and also of endless joy. which is now ready to the souls of all that will dispose them thereto and at the end of this tyme. the bodies of them shall be arreared to endless joy also.   

¶ Of the psalms at Laudes.  
IN these Laudes ye say viii psalms. which betoken eight orders of gods chosen in holy church. in this said time of grace. And these eight orders were figured in though eight souls that were saved in the ship in time of noah's blood when all other perished. 
Genesis. seven.  
Prima petri. 3.  For all that are washed in the flood of baptism. & keep them in the ship of holy church. by steadfast faith. and true obedience to god. & to the church shall be safe. And all other shall be perished in the blood. for their baptism shall not help them. but if they be found in the ship of holy church at their end. ¶ The first order was of the jews that were converted to the right faith by our lord jesus christ. as were his apostles and disciples. & other that were turned by them. in whom our lord jesus christ rained first by grace. and began to build his church. And hereof speaketh the first psalm of laudes. that is. Dominus regnavit, ¶ The second order was of heathen that were called to the faith. and praising of god. in all the parties of the world by the apostles & thereto longeth the second psalm that is jubilate domino omnis terra, ¶ The third order was of them that were in time of persecution of tyrants and of heretics. when christian people awoke in busy prayer. and in aware keeping of themselves. that they might be ready to suffer martyrdom. & many thrysted that time in great desire to be martyred for the love of our lord jesus christ. And thereto longeth the third psalm. that is. Deus deus meus, ad te de luce vigilo, ¶ The forth order is of true christian people. that are and shall be from thence unto the coning of antycryst And to this time longeth the forth psalm. that is. Deus miseriatur nostri, And take heed that the third psalm & this forth. are ended under one. Gloria patri For in time of persecution. which is understanded by the third psalm as I said before▪ christian people lived in caves. and in dens. and durst not. or might not come together to sing the praising of god. But after the persecution was ceased and holy church had found peace. which is understanded by the forth psalm▪ then they might restfully praise god together. And therefore after both psalms. is song one Gloria patri, ¶ The fift order shall be in time of antecriste that was figured by the king of babylon. For as holy scripture sayeth the king of babylon. 
Danielis. iii  when he had god's people in thraldom. he put three of them in a burning furneyse of fire by cause they would not worship a certain image that he had set up. But god kept them in the fire unhurt. and there they made and song this psalm. Benedicite omnia opera domini domino, And like wise in time of antycryste they that will not worship him. shall suffer the greatest persecution that ever was done to christian people. But god of his special mercy & grace shall keep his chosen. in that fire of tribulation unhurt. so that they shall abide in faith and praising of god. And in token thereof is this fift psalm. Benedicite, song at laudes without Gloria patri For the greatness of that persecution. shall let the open praising of god. that is used in holy church And yet though few that shall then abide in true faith and charity. shall not cease of gods praising. And therefore the last verse of the psalm save one. that is Benedicamus patrem, is of the same sentence. that Gloria patri. is. but not of the same words. For though the chosen of god in that time have not power to work miracles and to do other open deeds to the praising of god as martyrs and saints have done before▪ yet they shall not be less of merit toward god. than any of them were. And therefore ye incline at that verse. Benedicamus patrem, as ye do at Gloria patri, ¶ The sixth and the seventh. and the eight orders. shall be of them. that shall abide. and be converted of all the three parties of the world. after the death of anticrist which shall then praise god in more peace. then hath been in holy church before that tyme. And for these chosen shall not be of one people. ne of one nation. ne at diverse times. but at ones of all the three parties of the world. for all the world is departed in three▪ therefore they are understanded by these three last psalms of laudes that are song under one Gloria patri, that is to say. Laudate dominum de celis, Cantate domino. and Laudate dominum in sanctis eius. For these three psalms. were made in joy and praising to god. for deliverance of god's people out of the thraldom of babylon. And therefore they are conveniently song in thanking and praising to god for deliverance of his chosen from the persecution of antycryste. which is understanded by the king of babylon. as it is said before.   

¶ Of the Antempne at laudes.  
BUT all these eight psalms are tuned after one antempne. for all these eight orders though they were. and shall be in diverse times. yet all they are governed after one faith. and one charity. which is understanded by the antempne. And the antempne is song all. after the psalms. for after these orders. the general doom shall be when all chosen shall be brought to fullness of charity in bliss of soul & body everlasting. ¶ And for the salvation of all these orders come in by our lady and by her mediation. it shall be brought to perfect end▪ therefore the antempne that is the beginning and the end of the psalms. ye sing in worship of our lady when ye say. Domum tuam, Everlasting holiness bysymeth lord thy house. that is the virgin Mary in whom thou hast clad the in fairness. & gyrthe the in strength. ¶ Here our lady is called gods house. for he dwelled in her womb. as in a house. and there he clad him in fairness that is to say in a body of mankind. which was the fairest body that ever was seen of man. in natural fairness. and moche more after his resurrection when it was undeadly. He gyrthe him also with strength of soul by patient and mighty sufferance of all tribulation. And so he was fair in them that loved him. and strong against them that pursued him.   

¶ The chapter.  
ECce virgo, 
Esaie. seven.  A chapter is as much to say as a little head it is called little. for shortness. And it is called an head. for it is always taken of holy scripture. and often of the pystel that is red in the mass the same day. And holy scripture is chief above all other scriptures. as the head is above all other members of the body. And the chapters are red at other hours in stead of lessons. in way of doctrine and teaching as lessons are at mattyns. And therefore in other hours after the chapter. followeth a response with a verse. which meaneth the same understanding. as doth the lessons & response. and verse at mattyns. But the chapter is not begun with jube domine, ne ended with Tu autem, by cause it is always said of the ebdomedary which occupieth an office of perfection. to whom it longeth rather to give blessing then to ask it in that office. And by the same way it is presumed that she should not lightly offend in so short a reading that her should need to ask mercy with Tu autem, But ye answer all Deo gratias, as ye do after another lesson. and for the same cause. as is said before after the first lesson at mattyns. This chapter. Ecce virgo. is taken of the prophet isaiah. 
Esaie. seven.  and they were said of our lady. and of her son jesus christ many hundredth years or either of them were borne in to the world. And thus they are to say. Ecce virgo, Lo. a virgin shall conceive and bear a son. and his name shall be called. Emanuel, He shall ea●e butter and honey. and he shall know to forsake evil. and choose good. ¶ Emanuel is as much to say as god with us. that is to say partner of our nature. and ●o this virgins son is both god and man. that is Emanuel, god with us. For while he is god in his own nature. and with us in our nature▪ so is he god and man in one person. By butter and honey is understanded all other meats according to man. whereby is showed that he was very man. and lived after his body. by man's meat. And he shall know to forsake evil and choose good. For though he were fed as an infaun●e. yet he was as wise then as when he came to man's age. ¶ They that treat of nature say that cheyse is evil. and the less it hath of butter. the worse it is. Therefore our child eat butter that is with out cheyse. for he took our nature without sin. He eat also honey that is sweet. for he delighted him to do mercy to sinners. and to all that were in disease or in need. the doing of which mercy was to him swetter than honey. A Bee giveth honey and stingeth. So our sweet Bee. jesus christ. in his first coming gave honey of mercy & of pity. But they that will not dispose them to receive this honey here. shall be stonge with the tongue of sharp rigour at his second coming when he shall forsake the evil to endless pain. and choose the good to everlasting bliss. Therefore it is said. He shall eat butter and honey. that he can reprove evil and choose good.   

¶ Another chapter.  
IN omnibus, This chapter is commonly expound of doctors of our lord jesus christ. But in holy church it is red of our lady. And so it may be understand of both. And thus it is in english. In omnibus, I have sought rest in all people. I shall dwell in the heritage of the lord. than the maker of all things commanded and said to me. and he that hath made me. hath rested in my tabernacle. ¶ understand these words as if our lord jesus christ said them thus. In omnibus I have sought rest in all folk. For there is no nation. ne people, no man. ne woman in earth. but that he desireth to have saved. and seeketh by sturrynges of grace to dwell in their souls. 
Proverbi. vi●i.  for his delyces are to rest in man's heart. But for all dispose them not to receive him. therefore he abideth not but in the heritage of the father that is holy church. that is to say in them that by true faith and charity. and good deeds live in obedience of holy church. In all he seeketh. but in them only he abideth. Then the maker of all things. that is the father. Commanded & said unto me. By this commandment is understanded the sending. by which the father sent his son jesus to become man. which is called a commandment. as he sayeth in his gospel's thus. 
joan. xiiii.  Sicut mandatum dedit michi pater sic facio As the ●ather hather give me in commandment. so I do. And he that hath made me. that is the father that made the son after his manhood. hath rested in my tabernacle. that is in the manhood of christ. for the father was never the more departed from the son. ne the son from the father. thouge the son were become man. ¶ This same chapter is also understanded of our lady. for by mediation of her prayers she seeketh a resting place to god in all souls. And the fruit of her prayer abideth in them that are true children of holy church and partner to the heritage of heaven. The father of heaven also commanded her. and also said unto her. for she was ever governed after his commandments. & meekly obeyed in all things to his holy word. and thereby she deserved to be the mother of god. & so he that made her▪ rested in the tabernacle of her sweet womb   

¶ The Hympne.  
ALme pater this hymn maketh mind of the blessed trinity in the first & the second. and the forth verse. In the first verse ye speak of the incarnation of our lord Jesus christ. & that is for three causes. one to thank & praise god therefore. Another that by that holy incarnation. the blessed trinity should be stirred. to here your prayers And the third. that ye should be the better disposed and the more able to receive the graces that ye ask. And thus understandeth alway when any mention is made in your service of any special benefit that god hath showed to mankind. as is the making of creatures. or his incarnation. or passion. or any such other that is done. for these three causes. ¶ In the other three verses▪ ye ask of god eight great gifts. The first is to love him. The second is to worship duly the son & his mother. The third is. to live chaste. The forth is to live relygousely. both in christian religion. whereto ye bound you in your baptem. and in this religion. whereto ye are bound by special profession. The fift is. that ye be not unready to die. The sixth is. that ye be not pruned of endless life. The seventh is. that the holy ghost mote dwell in your souls. And the eight is that ye feed and nourish with his grace. These gifts ye ask for yourself. and for all christian people. and say. Alme pater, Holy father that madest thine only begotten son to be borne for us uretches. of the womb of the chaste virgin. Da nobis, Grant us to love the always for so great a gift. and to worship the son with the mother. and to live chaste and religiously. Ne mors, That death come not unwarely. and find us guilty of endless death. and make us to lose the life of bliss. Patris, Spirit of the father & of the son bring in thyself in to our hearts. and feed us. and defend us by thy grace. whom thou haste purged by baptem. Maria matter, Gloria tibi, These tow verses are declared before after the hymn at mattyns. The versicle. In eternum The word of the highest father abideth without end. Quod aulam That dwelled in the hawlle of the virgins womb.   

¶ Of the psalm Benedictus.  
BEnedictus, ye have in your service three gospels, that is. Benedictus, and Magnificat, and Nunc dimittis, and all three are song standing for reverence of the gospel. ¶ zacarie saint Iohn baptystes father made Benedictus, and our Lady made Magnificat, and the holy man simeon made Nunc dimittis, ¶ These songs are not song in the same order that they were made, for Magnificate was made first and then Benedictus, and last. Nunc dimittis, But Benedictus, is song first. for it maketh mind of saint Iohn baptist which was the forgoer of our lord jesus christ. as it is said in the same song. And for saint Iohn was likened to the day star. for as that star goeth before the son. so saint Iohn went before our lord in his conception & in his birth. in his preaching. & baptizing. & in his death▪ therefore this song is song at laudes. that is the service of the morrow tide when that star appeareth. And also for this song beginneth with praising & thankeing of god for the redemption of mankind. & laudes are said to praise god specially for the same benefit. as I said before at the beginning of laudes▪ therefore it is convenyente that it be song at laudes. ¶ The first part of this song speaketh of our lord jesus christ. And the second part of saint Iohn baptist. The gospel saith that after the angel gabryel had told zachary. 
Luce. primo.  how Elizabeth his wife should bear him a son▪ then for he gave not credence thereto▪ he abode dumb. and might not speak from thence fourth till after saint Iohn was borne But on the eight day after his birth. when he had written that his name was Iohn▪ anon his tongue was loosed. & he was filled with the holy ghost. and in the spirit of prophecy. he blessed god and said. Benedictus dominus deus israel, 
Ibidem.  blessed be the lord god of Israel. for he hath visited & made the redemption of his people ¶ Our lord jesus christ was yet then in his mother's womb. but zacarye speak of time to come. as of time past. for sickerness of his ꝓphesy. For it was syker to be fulfilled. as if it had been done. Et erexit coruu, And he hath set up an horn of health to us. in the house of David his child. ¶ An horn groweth in the highest part of a beast. and it is harder than the flesh. and softer than the bone. and therewith the beast defendeth him against noyous things. So our lord jesus christ took his body of the highest and worthiest part of mankind that is our lady. and that manhood of him is mightier above all mankind. and weaker than god. and therewith not only he over came his enemies. but they also the cleave thereto in faith and devotion. may thereby sewrely be defended from all contrary powers. And therefore our lord jesu. is an horn of health to us. in the house of David. which was god's child. For though he were a great king and a prophet. yet he was meek and obedient to god. as a child to his father. Sicut locutus est, As he hath said by the mouth of his holy prophets. that are from the beginning of the world. ¶ Many Prophets. & but one mouth. for as many as were from the beginning of the world till then▪ all prophesied also accordingly of the coming of christ. as if they had spoken all with one mouth. Before he spoke of the horn of helye▪ and now he telleth what health. and sayeth. Salutem, health of our enemies. and out of the power of all that have hated us. That is to say offends. under whose power man was brought by the sin of Adam. but by the passion of our lord jesus christ he was saved from that power. And why did god thus▪ Not for any merits of man▪ but Ad faciendam, For to do mercy with our fathers. and to have mind on his holy testament. And what was that testament jusiurandum, The oath that he swore to our father Abraham▪ to give himself to us. 
Genesis. xxii.  That was his testament. that was his oath. to give himself to us. A great gift and undeserved. But whereto gave he us this gift▪ Vt sine timore, That we so delivered out of the power of our enemies. serve him without dread. of our enemies. For his passion is sufficient shield to us. against them all. And how should we serve him▪ In sanctitate In holiness. of soul. and of conscience inward. and in ryghtewsnes. of word. and of deed outward. And that not to the praising of man. but before him. Not one day to begin well. another day to leave of. but all our days. while we live. ¶ when zachary had thus prophesied of our lord jesus christ. he turned him and speaketh to Iohn his son. and sayeth. Et tu puer, And thou child shalt be called the prophet of him that is highest. that is of god. For thou shalt go before the face of the lord that is christ. to make ready his ways. ¶ Here say some doctoures that like as saint Iohn being in his mother's womb felt the voice of our lady when she gave greeting to his mother Elyzabeth. and joyed there with of the presence of his saviour▪ so now when he was out eight days old. he understood the words of his father. And therefore his father dressyth his words to him in this verse and in the t'other that followeth. ¶ But how should Iohn make ready Christ's ways▪ Ad dandam scienciam, To give knowing of health to his people. that is. to inform the people. and to make them know that he was christ that came for health. And what health▪ In forgiveness of their sins. that is the health. And that by no merits of man▪ but Per viscera, By the bowels of mercy of our god. wherein he hath visit us springing from high. that is coming fro heaven. Illuminare, To give light to them that sit in darkness. that were in the parties of hell. and to them that sit in the shadow of death. that is to sinners in this life. and to dress our feet. that is our affections in to the way of peace. For our lord jesus christ made peace. between god and man. and betwixt angel and man. and betwixt man and man. and he giveth man peace in his own conscience.   

¶ The Antempne. Benedictus,  
blessed be the lord god of Israel father. and son. and holy ghost. our god. for as he hath said by the mouth of Prophets▪ so he hath visited us by the virgin. whom he ordained. from without beginning to be a clean mother. and by her he hath made the redemption of his people.   

¶ Of collects. and Orisons.  
DEus qui de beat, Orisons are said in the end of each hour. for the apostles when ever they were to guider. they kneeled down on their knees. and prayed or they departed asunder. And she that saith the orison. standeth turned to the este. For paradies from whence we are exiled. is in the este. and therefore thinking what we have lost. and where we are. and whether we desire▪ we pray turned toward the este. Oryson is as much to say as prayer. it is also called a collect. that is as much to say a gathering together. for before this prayer ye dress you to god. and gather you in onhed to pray in the person of holy church. that ye should be the sooner hard. And at the end of the last orison. it do the same when ye say Domine exaudi, Lord here my prayer. Et clamour, And my cry. that is to say my desire moat come unto the. Oremus, Pray we. Deus qui, God that wouldest thy son should take a body of the womb of the blessed virgin Mary. when the angel was messenger▪ grant to us that meekly pray unto the. that we that believe verily she is the mother of god. be hope against the by her prayers. Per eumdem By the same our lord jesus christ. thy son. that liveth and raineth god with the. in unity of the holy ghost without end. Amen ¶ ye end all your orisons by our lord jesus christ and in his blessed name● by cause he said in his gospel. that what ever ye ask the father in my name. 
joan. xv.  he he shall give it you.   

¶ Another Oryson.  
DEUS qui salutis eterne, God that haste given medes of endless health to mankind. by the plenteous virginity of blessed Mary▪ grant. we beseech that we moat feel her pray for us. by whom we have deserved to receive the 〈◊〉 of life. our lord jesus cryst thy so●n●. that liveth and 〈◊〉 god with the. in unity of the holy ghost without end. Amen.   

¶ Another Oryson.  
COncede nos Lord god we beseech the grant us thy servants to joy in perpetual health of soul and body● and by the glorious prayer of blessed mary alway virgin. to be delivered from this present heaviness. and perfectly to be filled with endless gladness. Per dominum, By thy son our lord jesus christ. that liveth and raineth god with the. in unity of the holy ghost without end. Amen.   

¶ Oratio.  
PRosit nobis, almighty father. the contynewal mind of mary. mother of god. and virgin. moat profit unto us always. but principally amongst these esternly solempny●yes. of thy son. which marrow. wounded in charity stood by the same thy sonn● our lord jesus christ both hanging on the cross. and now she standeth quyene on the right side by him reyning in heaven. Qui tecum, That liveth and raineth god with the. in unity of the holy ghost without end Amen. Antiphona. Gaude Birgitta, Byrgytte joy thou. a song of glory is dew unto the. lead us in to refreshing out of the lake of wretchedness. Ora pro nobis Pray for us blessed Byrgytte. beloved spouse of christ. Vt ad, That he be to us the right way. unto the country of heaven.   

¶ Oremus. Pray we.  
DOmine Jesus christ Lord jesus christ that haste ordained blessed Byrgytte to be called thy spouse for inspiration of ●●ny privities. and for the singular array of virtues▪ grant. we beseech. that we be made like to her in virtues. in this life. and that we be borne with 〈…〉 the world unto the sight of heavenly things. Qui vivis, That livest and raynest god. with god the father in unity of the holy ghost without end. Amen.   

¶ Antiphona. Sponsa regis,  
O Byrgytte kings spouse● recher of law. following the ensamples of strength. thou bondest thy lip with a red lace. while thou loue●est the son of god both in speaking. and in silence pray the king that he lead us his flock unto the joy of heaven. ¶ Here saint Byrgytte is called a teacher of law. for the revelations that she had of god. to the teaching of mankind. She followed the examples of strength. that is to say of saints that were strong in patience and in penance. By the red lace is understanded the dread of god. for as a lace. or a string openeth & shutteth the mouth of a bag or of a purse. so saint Birgytte opened her lips to speak. & closed them to silence. with the lace of the dread of god. neither spekeing ne keeping silence. but as the dread of god taught her. And this lace was red. that is the colour of fire. for she dread not to offend god only for fere of pain. but for burning love that she had to the son of god.  
BEnedicamus, Bliss we the maidens son. very god and lord with the father and the holy ghost. Deo dicamus gratias, Say we thankeynges to god. ¶ Thus ye began your mattyns with prayer. & ye end them with thankings. For like as at the beginning of any good deed we ought to know ourself unsuffycyente. & therefore pray for help▪ right so at the end if aught be good. we ought to offer it up unto him. with thankeynges for his part. & meek ourself for our part. ¶ And take heed that ye say not. we bliss god. or we thank god. but ye say. Bliss we. & thank we. stirring yourself to bliss him. & to thank him. more & more. For ye can. ne may never bliss him. ne thank him so moche. as worthy is. And therefore ye end in desire to blyse him & to thank him ever more and more  
AVe maria, This antempne. & the collect following is said at the end of every hour. that ye should end with our lady. as ye began with her. The ordinance. & the common use of holy church in some place is. 
De consecra. d. ● Ca Id. semper ●nde angelum in summa. Hora. §. nineteen.  to say a Pater noster. at the end of each hour. like as at the beginning. for like as we have need at the beginning to make us ready to pray. that we may get grace & devotion▪ right so have we need at the end to pray & to have aware keeping of ourself. that we lose not the grace & devotion that we have gotten. & found in prayer. or in god's service. And this may be one cause. why at the end of each hour of your service that is all of our lady. ye great her with the salutation of gabriel. & of Elysabeth. as ye did at the beginning. and say. ave maria, Heyle marry full of grace. god is with the. blessed be thou amongst all women. and blessed be the fruit of thy womb with out end.   

¶ Oratio.  
OMnipotens, almighty endless god. that hast vouched safe to be borne for us of the most chaste virgin▪ we pray that make us to serve the with chaste body. & to please the with meek heart ¶ A fair knitting together. a chaste body. & a meek soul. For a chaste body may serve god. but it can not please god. without a meek heart. Ne very chaste can not be kept in body and soul. without meekness. Oramus ette, And we pray the most merciful virgin marry. queen of the world & of angels. that thou get refreshing to them whom the fire of purgatory purgyth. to synne●r forgiveness. to rightwise people. perseverance in good. and defend us frail from present pareyles. that is you say from pareylles that contynewally fall unto us. Per eundem, By the same our lord jesus christ. Amen   

¶ At Prime.  
O Veneranda, In this hympne ye ask of the blessed trinity. by prayer of our lady▪ to have light of grace. whereby ye may see to flee evil. & t● do good. For prime is as moche to say as first. for as mattyns long to the night. & Laudes to the morrow tide▪ so Prime longeth to the first hour of the day after son rising. And therefore as the son giveth bodily light that ye may see with your bodily eyen what is white. & what is black & such other. so ye ask in this hymn to have ghostly light of the endless son that is god. to see what is evil. & what is good & thereafter to be governed all the day. O veneranda, O worshipful trinity. O. one godhead of three persons▪ lighten us. with true light for the virgins prayer. Quam, whom thou ordeynedest with out beginning. to be mother of endless light▪ that we moat alway see to do good things. and ●o flee evil things. Maria matter, Gloria tibi domine.   

¶ Of the Psalms at Prime.  
THE first psalm that ye have at this prime. 
Psalmo. x●iiii●  is Eructavit, that speaketh of the spousal. that is between our lord jesus christ. and holy church. And for our Lady is chief person of holy church under Christ. and that person in whom abode only the faith of holy church in time of her sons passion. therefore moche of the scripture that is expound by doctors of holy church. is red of our lady. And so is it here of this psalm. & in many other places of your service. And on the same wise is it of diverse scriptures that are expound of her son jesus christ the endless wisdom of the father. which are red in holy church often times of our lady. both for they may be expound of her. and also for her sons worship is hers. ¶ The second psalm is. 
Psal. C.xviii.  Beati immaculati, which is all one psalm unto Ad dominum cum tribularer, But for the length thereof. it is parted in your hours in many parties. for after each sixteen verse ye say Gloria patri saint. Ambrose sayeth. that this psalm is a paradise. full of fruit. and a shop full of spices of the holy ghost. ¶ This psalm in hebrew. is so made. that the first eight verses. begin with the first letter of hebrew. & the sconde eight. with the second letter & so fourth to the end. And therefore as there is xxii lrtters in the Abce of hebrew. so is there xxii times eight verses in this psalm. ¶ By the number of eight. is understand the endless joy. that all gods chosen shall receive at the last resurrection at the day of doom. which shall be as it were in the eight age of the world. And by the number of xxii is understand the ten commandments. and the xii counsels of the gospel. for ten. and twelve make xxii And therefore he that singeth this psalm well. not only in word but more in living. keeping the ten precepts. & the xii counsels▪ shall come to the joy of the last resurrection. ¶ This psalm Quicumque vult, informeth us first in faith of the godhead. and after in faith of the manhood of christ. without which faith no man may be saed. For when this faith was greatly ympugned of heretics▪ an holy man that was called Atthanasius. bishop of Alysaundre made this psalm in strength of the right faith. against the heretics. and to comfort and information of thme that were in true believe. And therefore holy church hath ordained that it should be song each day openly at prime both in token that faith is the first beginning of health. and also for people use that time most to come to church. But ye sing it only on the sunday. for it accordeth most to your service that day. whyce is moche of the blessed trinity.   

¶ Antempne. O speciose,  
¶ O fairest in shape. before all the sons of men and women son of the clean and unspotted virgin▪ make us to go contynewally in the bypathe of thy law. without spot of sin. ¶ There is a difference betwixt an high way. and a bypathe. for the high way is large and common to all. and thereby is understanded the commandments of our lord that all must keep that will be saved. By the bypatthe is understand the counsels that long to religious. & to folk of perfection.   

¶ The chapter.  
NEc est virgo. This is an holy & a glorious virgin. for god and lord of all things. hath loved her. response. jesus christ, jesus christ. son of god a live have mercy on us. Verse. Qui natus, That were borne of the virgin mary. Uersycle. Ora pro nobis, Pray for us holy mother of god. The answer. Vt digni, That we be made worthy the grace of christ.   

¶ Oryson.  
SAncta maria Holy marry mother of our lord jesus christ. benign god and perpetual virgin. queen of heaven. vouchsafe with all saints. and chosen of god. to pray for us. to our lord god father allmyghty▪ that we mo●e deserve to be helped and saved. and heeled and succoured. and defended of him. that liveth and raineth god in perfect trinity. without end Amen. Benedicamus domino Bliss we our lord. Deo gratias, Thank we god.   

¶ At Tyerse Antempne.  
AUerte oculos, Turn away our ●yne most honest mother, that they see not vanity. and inform us in the discipline. & learning of thy son. for his hands made us.   

¶ The chapter.  
AB initio, 
Eccless.. xxliii.  The Chapter is said in the person of our Lady thus. Ab initio. endlessly before all times I was made. and I shall never fail. & in holy dwelling I have ministered before him. This is thus to mean. endlessly before all times. I was forknowen and ordained of god to be made. This forknowing of god. is told more openly in the legend of this same day before written. And I shall never fail. neither in soul by any sin. ne in body by any corruption. For our ladies holy body is not turned to corruption in earth. but take up & knit to the soul in the glory of heaven. And in holy dwelling I have ministered or served before him. was it not an holy dwelling. when our lord jesus christ dwelled in his mother's womb where she ministered unto him the matter of his holy body▪ was it not also a holy dwelling. when our lord Jesus christ. & our lady his mother & joseph dwelled together in one house. where our lady served her blessed son ●esu christ of meet. & drink. & cloth▪ Full plesa●te was that service before him & before all the blessed trinity. Father & son & holy ghost. it is also a holy dwelling. where gods servants dwell together in on congregation. & in on charite● for there is our lord thun christ in the mids amongst them● 
Math. xviii.  as he himself saith in his gospel. & there our lady ministereth her help & grace full busily that they might serve her son to his pleasure. And therefore she saith. And in holy dwelling I have ministered before him. response. Inclina, Bow th●● ere to us. O. queen of heavens. Verse. Ad quam, To whom the lord of lords bowed himself for us. Uersycle. Esto nobis, Be to us a helper and forsake us not. Answer, Nec despicias, Ne dyspyce us not most high lady.   

¶ Of this psalm De profundis with the Oryson following.  
DE profundis, ye have in the monastery a beer & a grave to be continually in your sight. The beer▪ in mind of death. & the grave. in mind of the last doom. when all bodies shall arise out of their graves. And in token thereof the Abbess castyth out a little earth with tow fingers. for then the soul. and body, that are understanded by the tow fingers and are sondered here by death. shall then be knit again together everlastingly. And some shall arise to joy. and some to pain. ¶ This arising was begun in the resurrection of lord jesus christ. and shall be ended in all other at the end of the world. And thereof is made mention both in this psalm. De profundis, and in the orison. Domine sancte pater. that followeth. ¶ And therefore each day after tierce. ye go to this grave. to bring your death. and your doom to mind. or ye begin to speak. or to be occupied about any other thing. that ye should nothing say ne do all the day after. but as ye dare die anon therewith. and appear before our lords doom. And so ye pray the father of heaven that as he kept the holy body of his son jesus christ. clean in the grave. and a reared it up. the third day▪ so he vouchsafe to keep your bodies clean in his service. and so to govern you each day while ye live in this world. that at the last doom your bodies may arise not amongst the reproved. but amongst his chosen. and your souls with the bodies joy with him everlastingly. ¶ And in the end of this prayer ye say. In nomine patris et fil●i et spiritus sancti, that is. In the name of the father. and of the son. and of the holy ghost. And this is said not only for end of the prayer▪ but more for beginning of your deeds. that all your words. and works in the day following. should have their beginning. and be said and done. in the name & worship of the blessed trinity. ¶ For though your contynevall silence be in manner ended when our ladies mass is done▪ yet the place that ye are in. that is the choir. causeth it to be continued till this time▪ that ye should begin in god's name. and so warily keep you all the day after under his dread. as ye be alway ready to go to your grave. ¶ And for ye have prayed to him in fervent desire both at mattyns. and at mass. and in all your service. and asked of him such grace. and mercy. as ye think you need for yourself. and for other. therefore ye ask now that though prayers be herd and sped. & not letted by your sins or any others when ye say. 
Psal. C.xxix.  De profundis, Lord I have cried unto y● from deepness. lord here my voice. ¶ All this world is as a deep prison from heaven. but sin is an evil deepness namely to them that love to abide therein. for they cry not after help. But they that in beholding of their own sins. throw down themself in to the deepness of meekness. and in repentance and sorrowful desire ask mercy. they cry well to our lord fro depnesses. ¶ This psalm is the sixth of the seven psalms. and the eleventh of the fifteen psalms. Six is a number of perfection. for god made all things on six days. Eleven is a number of trespass. for it goeth from ten. that is the number of god's law. and of his commandments. therefore six and eleven come together upon this psalm. for there is none so parfyt in earth. but that he hath in him trespass & sin and needeth to cry to god for mercy and help. Fiant aures tue, Thine ears might take heed unto the voice of my prayer when ye say Lord here my voice. & thine ears might here the voice of my prayer. it is all one sentence. but it is said twice. to show the greatness of need. and the frevoure of your desire. And for nothing letteth grace. and the speed of prayer. but sin▪ therefore ye allegge him three causes to stir him to here you. notwithstanding any sin. The first cause is the common frailty. & feebleness of man. that may not dereche rigour of doume. that sin deserveth. and therefore ye say. Si iniquitates, If thou wait straightly our sins and wickednesses. to punish them in rigour of doom▪ Lord who shall bear it or suffer it▪ As who should say. there is none a live. that may so escape pain. or get bliss And therefore thy rigour may not answer to that we deserve. but it must be tempered by thy mercy. Quia apud te. For ag●●ste the is mercy. and sacrifice to apeses the. And this is the second thing that ye allegge for to be herd. and sped in your prayers. not by your merits. but by his mercy. & by means of the passion of our lord jesus christ. where he sacryfysed his most holy. and precious blood. that is contynewally in the sight of the father of heaven to appease him against mankind. Therefore ye say. For against the is mercy and sacrifice to apeses the. ¶ Then ye allegge the third cause and say. Et propter legem tuam, And for thy law lord I have suffered. and abiden the. As if ye said. I have kept thy law. & therefore I abide thy reward. For if we keep and do that he biddeth. we may be sewer to have that he promiseth. what biddeth he▪ forgive. And what promiseth he▪ And your synnne shall be forgiven you. Then if we forgive other▪ we may surely ask forgiveness and mercy of our sins. And if we give help. & do well to other for him▪ we may surely ask help. and grace. and endless bliss of him. for he sayeth. give and it shall be given unto you. And if we forbear and suffer other▪ he will spare us. Not for our deserving▪ but for his behest. And therefore ye say. Sustinuit, My sowlle hath su●●●red in his word. and my sowlle hath hoped in the Lord. That like as my sowlle suffereth patiently wrongs. and contrarious things in obedience of his word. so I hope to be rewarded after the truth of his word. But how long should ye thus suffer. and abide in hope. A custodia matutina. From the keeping of the morrow tide unto nyghte● Israel moat hope in the lord. ¶ The morrow tide keeping. is our young age. when we are come to years of discretion. that we can know good. and evil. and keep us from the evil and do good. For till that time. a chyldes' life is. as it were in night of unknowing. but then beginneth the morrow tide keeping. The night following is our death. And in all this time from the morrow tide of young age unto the night of death. Israel that is to say each good christian man. ought wilfully to suffer penance. and labour and tribulation: in hope to be then rewarded As a labourer travaileth all the day in hope to have his hire at even. For the day of his life. is ordained to labour. and to suffer. for them that seek to have the reward of endless rest. and joy in the life following. ¶ Also by this morrow tide keeping▪ is understand the resurrection of our lord jesus christ. For he arose in the morrow tide. when the knights kept his sepulchre. By the night. is understanded the day of doume. when all shall arise. and his chosen shall be taken to endless bliss. in body and soul. like as he is now glorified in heaven in sowlle. & body. His resurrection is passed ours is to come. But as verily as he is arisen. so verily shall we arise. And therefore glad should every christian soul be to suffer. and to labour his body here in penance. and tribulation. in hope to bring it to the glory of that resurrection. for we have sinned. and be not sufficient to make full amendss. ne to deserve to have that joy yet if we have a good will. and suffer and do that we may. we ought sewrely to hope. Quia apud dnm. For against the Lord is mercy. and plentyous redemption. So that for all that lacketh in us. that ransom is sufficient to pay for us. only that we dress us. to be partners thereof. Et ipse, For he shall agenby Israel from all his wickednesses and from his sins. And therefore ye thank the blessed trinity with Gloria patri.   

¶ The Oryson.  
DOmine sancte pater lord holy father that keptest the body which thou took to thy son of the virgin marry unhurt in the grave. and arreredyst it up uncorrupt▪ we beseech the. keep our bodies ●●ene. and undefouled in thy holy service. and dress so our way in this tyme. that when the great and ferefulle day of doume cometh. they may be are●ed amongst thy saints. and our souls moat joy endlessly with the. and deserve to be felowed to thy chosen. In the name of the father. and of the son. and of the holy ghost. Amen.   

¶ At sext Antempne.  
OMnia mandata, highest god all thy commandments are truth. therefore by thy gift thy word moat be a launterne to our feet. for the glorious prayers of thy most worthy mother.   

¶ The chapter  
EGredietur, A rod shall spring out of the rout jesse. 
Esaie. xi.  and out of the rout thereof shall spring up a flower. and thereupon shall rest the spirit of the lord. The spirit of wisdom and of understanding. the spirit of counsel and of strength. the spirit of knowing. and of pity. and the spirit of dread of the lord shall fulfil him. ¶ jesse was the father of king David. of whose lineage came our lady. and therefore she is called the rod that came out of that rout iesse. And out of her sprung a flower that is our lord jesus christ. upon whom rested in most excellence the seven gifts of the holy ghost that are named and numbered here.   

¶ Another chapter.  

Ecclesi. xxiiii.  ET sic insyon, And so I am sewrely se●●e. & stabled in Zion. and I have rested also in the hallowed city. and in jerusalem is my power. ¶ These words are red both of our lord jesus christ. and also of our lady. for by her▪ we have him. Here is named three places. Zion. city. and jerusalem. By Zion. that is as moc●e to say as beholding. is understand souls. that are given to contemplation. where in our lord jesus christ is sewrely stabled. for they are not troubled about many things as other are. ¶ By the hallowed city. is understanded sowlles given to active life wherein our lord jesus resteth by charity that they have to their even christian. For city is as much to say as one head of Cytezyns. and it is said hallowed by the pureness of intent that they offer to god in all their works. ¶ By jerusalem is understand prelate's. & governors that have power & cure upon both contemplative and active life. & therefore their life is called meddled life. as a mean between active & contemplative having part with both. For they ought to see that both. be kept in peace. according to their calling, & therefore they are understand by jerusalem. that is as much to say as the sight of peace. for they ought to have sight of wisdom. & of discretion to can keep peace. on all parties And to that end he hath parted with them of his own power. And therefore he saith. And in jerusalem is my power. response. In eternum, The word of the highest father abideth without end. Verse. Quod, which hath dwelled in the hall of the maidens womb. ¶ Here understandeth by the word. the endless word of the father that is our lord jesus christ. Uersycle. Da nobis, Lady give us chastity of body and of sowlle. Ne unque, That we never offend the son of thy chastity.   

¶ At None Antempne.  
REconcilia, reconcile us virgin mother. to thy most rightewies son. that we err not as sheep that hath perished for his mercies at many.   

¶ The chapter.  
BOrate, 
Esai●. xlv.  Due heavens from above and clouds m●●e rain the rightwise. earth moat be opened. and berry on the saviour. and rightwiseness might arise together with him. I lord made him. ¶ By heavens. are understand angels that dewed from above when gabryel came down with salutation to our lady. By clouds. are understand prophets. that rained with busy prophesy of the coming of our lord jesus christ. By the earth is understand our lady. that was opened by consent to gabryels greeting. and so bore our saviour jesus christ. with whom sprung rightwiseness. that is to say grace that maketh a man ryghteful. By the lord is understand the father of heaven. that made our lord jesus after his manhood. Reed now again the chapter and ye shall find it plain & easy to understand.   

¶ Another chapter.  

Ecclesi. xxiiii.  ET radicavi, And I have fastened my routs in a people worshipped/ & the heritage of that people is in the countries of my god. & my abiding is in the fullness of saints. ¶ christian people is worshipped above all people in konwlege of right believe. & in the sacraments of holy church. And therefore in them our lady is rooted by spiritual help. & favour. namely in such. as seek their chief heritage in heaven. and not in earth. Also our lady abideth in fullness of saints. for there was never saint in earth. ne angel in heaven. that was or is. so full of virtues & graces. but that our lady had. & hath them all in more fullness. and perfection than they And therefore saith saint Bernarde. verily he saith her abiding is in fullness of saints. for she failed not the faith of patriarchs. ne the spirit of prophets. ne the zeal of the apostles. ne the stableness of martyrs. ne the soberness of confessors. ne the chastity of virgins. ne the plenteousness of wedded. ne the cleanness of angels. response. Pax multa, There is as much pease to them. that loveth the law of the maidens fonne. Verse. Et non. And there is no hurt of occasion to them. but everlasting worship. Uersycle. Erravimus, we have erred as sheep that perished. Reduxit, The good shepherd that the virgin bore. hath brought us again   

¶ Of evensong and of Indulgete.  
THere are certain hours of divine service that longeth to the day. as Prime. tierce. sext & None. And certain other that long to the night. as evensong. Complyn and Mattyns. And for evensong is the first hour that longeth to the night. therefore it is called the song of even. that is the beginning of the night. & it hath his name in latin of the even star that appeareth at even. ¶ Now it is so that man is so frail & unstable in himself. that. that thing that pleaseth one time. it dysplesyth him another tyme. & that he will now. he will it not soon after. And that the reason desireth. the sensuality again faith. And that the soul would have. the flesh contraryeth. And sith one man is thus contrarious. & diverse in himself. no marvel though many men gathered together be often times diverse & contrary in feelings. and in conditions. whereof riseth amongst them sometime troubles. & grudgeynges in heart. or in word. or in cheer. or in deed. ¶ But though it be not in our power to ●s●ape always. but that we sometime take occasion of other. whereby we are me●ed against them. & sometime we do things that other take occasion of. & are moved against us▪ yet it is in our power by grace. not to consent wilfully to such sturrynges of ire. & of unpatience. namely & we be busy. and hasty to put remedy there against. that is. to be ready to forgive any thing that is done against us. & soon to ask forgiveness. where we feel that any is hurt by us. And therefore saint Austyne biddeth in his rule. 
Capitulo. vi.  that other we should have no strives. or else we should soon end them. That is to mean. that though we be moved by fraylete in heart to any unpatience. we should not give such stead thereto. for to break out with words of strife. And if we be so overseen to break out in to stryffe. than we must haste us. to make an end thereof by ready forgyfing. & asking of forgyfnesse for the longer that such forgyfing. and asking of forgyfnesse is tarried▪ the longer endureth in the heart the stirring of Ire. And the longer that they endure. the more they increase. till the sowleys overcome and then grace withdrawyth. and the fiend enteryth And therefore sayeth saint Paul. 
Ephesi. iiii.  Sol non occidat super iracundiam vestram et nolite locum dare diabolo, That is to say. Suffer not wrath to abide in you till the son going down. and willeth not give place to the fiend. For he that keepeth wrath in heart▪ is occupied with evil and bitter thoughts. whereby the fiend catchyth hold. to bring him to worse. 
Capitulo. xiii.  ¶ Therefore saint Benet ordained in his rule that each day in the end of mattyns at beginning of the day. and in the last end of evensong at the beginning of night▪ the prior in the name of all. should say a loud the Pater noster, that all might here it. so that by the saying of that petition. where he sayeth. Et dimit nobis, That is. And for give us our trespasses as we forgive them that trespass to us. all should be stirred. and drawn to forgive each other. 
Capitulo four  ¶ For these same causes hath our lord ordained in his holy rule that ye should every day before the bynning of evensong. each of you forgive & ask forgiveness of other. saying a loud with heart and tongue. Indulgete nobis, forgive us. for god. and for his most merciful mother Mary▪ if we have offended you. with word. or deed. sign. or token. For if any trespass be in you against us▪ with most full will and heart we forgive it. ¶ And before this ye say an ave maria ● to our lady that thereby ye should be the more strong to break down all contrarious sturrynges. that ye may forgive verily of heart like as ye say with the mouth. ¶ And this ye say before evensong rather than before any other of your hours. by cause that evensong is the beginning of the night as I said before. And therefore that the son should not go down upon your wrath. for pareyles that I have rehearsed before▪ ye forgive and ask forgiveness at this time of all occasions. and trespasses that hath happened in all the day before. that ye may in clean. & peaceable conscience pray-god with your evensong. For his holy service ought to be said with clean and restefull hearts. ¶ If any were so overcome with temptation of Ire. which god forfend. that she would not say this Indulgete, by cause she would not forgive▪ then she were greatly to blame. and yet she were never the more excused. For it is said in the name of all. and therefore it bindeth all whether they say it. or say it not. and whether they be there. or thence. And therefore they that are absent. and say their evensong alone. ought never the less to say it. For though there be none present to speak to. yet they speak to all. and in the name of all And in unity of all the congregation. the forgiveness is asked and offered. And this ye may wit by that. that each person sayeth. we forgive. for an each one spoke only to her own name. she should say. I forgive. & forgive me. And also if it were not said in unity of all▪ they that stand on the tone side. should not forgive each other. for they speak all together over to the other side. & not to themself. as it should seem. But for each one sayeth it in the name of all. & in unity of all▪ therefore it bindeth all to forgive. & pardoneth all their trespass. And therefore wretched were that person that for any way wardenes of heart would be unreconcyled. and dyscevered from that holy unity at that tyme. ¶ This is that daily sacrifice that ye offer every day to God at evensong tyme. figured by the contyne wall sacrifice that god bad by moyses should be offered daily to him at even song tyme. 
Exodi. xxix.  before the son going down. And then he said he would dwell amongst them. and be their lord god. & they should well know that he were their lord god. ¶ Therefore sewer may ye be. that ye shall have of our lord god all that ye will ask of him to your health. if ye get him to dwell thus amongst you by daily offering of this sacrifice. of charity & of unity. ¶ But now peradventure ye might ask whether this asking of forgiveness by this. Indulgete, be sufficient for any trespass or offence that any doth against another without any special askeing. ¶ To this I answer that the person against whom the trespass or offence is done▪ ought not after Indulgete, is said in the quire. whether she be there or no. to bear wilfully any heaviness in heart. or to make. or to show any heaviness in word. or deed. against that person that hath offended her. as far as the offence longeth to her own self or to her own cause. though the other ask her never other forgiveness before ne after. But the trespasses that are done against god. & against the religion▪ ought to be correct after the rules of religion. when time is. nevertheless for Indulgete, But be ware. that none keep wrath. ne make quarrel to other for her own cause. under colour of religion or of zeal of the observances thereof. For all personal causes as far as they hurt not the religion. are to be forgiven. by Indulgete, as is before said. And this ye may see by the words. when ye say. If any trespass be in you against us. with most full will we forgive it. And therefore if any forgive not in all the will of her heart when these words are said▪ she maketh a gabbing. though she say not the words herself. ne hear them said. For they are said in the choir in the name of all. and bind all as I said before. ¶ But the parson that hath wittingly offended another▪ ought to do that is in her to be reconciled and to ask forgiveness of her that she knoweth she hath offended▪ before or Indulgete begin. And if the will not then though the other forgive it at Indulgete, and ought no more to speak thereof▪ yet she must ask forgiveness afterward and the sovereign and searches that have cure of the religion. ought to see that she be sadly correct. not only for the trespass that she did against her sister. but moche more for her obstynasy and in obedience against the intent of the rule. that she would not seek to be reconciled. For in that she breaketh the unity of the congregation. & might 'cause our lord to withdraw his gracious presence from all. for he loveth to dwell in unity of restful souls. And also she giveth a way to the enemy to take power over herself. in that. that she dyscevereth herself from unity of the holy congregation as a sheep that wandereth alone from unity of the flock. is soon taken and devoured of the wolf. And the same is to be said of her that will not forgive. namely at that tyme. of Indulgete, ¶ And therefore each one ought to be full ware that they keep ne bear no grudgeing. ne wrote in heart for though any man can hide it for a time from out ward showing: god knoweth it well enough. & wythdrawyth his grace. and the fiend catchyth hold in that soul. ¶ Now in haps some might think. what shall I do. I would fain forgive. but I can not. Look it be as ye say without feigning. that ye would forgive verily. and of heart: and then ye forgive. though ye feel never so many contrary sturynges. so ye follow not the sturynges in word ne in deed. but are verily disposed with them. & loath them. and compel yourself to do the contrary of such froward sturynges. than they hurt not the soul. for we have our will free. but not our feelings And therefore we may will and not will what us list. but we may not feel. ne unfele what us list. And therefore our merciful lord taketh us not after our feelings but after our wills. ¶ nevertheless though a person felt many bitter sturrynges of ire and of unpatience. if he had a very displeasance there with. and arose against them with a mighty. and a fervent will. and prayed our lord. and his holy mother of help. and so went to church. and said. ave maria and Indulgete. with the covent. in hope to get grace. & to overcome himself▪ I trow that by prayer of our lady. and for obedience of the rule. and by knitting of himself to unite of the congregation▪ he should feel the fierceness of his sturrynges soon abated. ¶ Thus therefore reconciled together ye begin your evensong where ye say five psalms to have forgiveness of all that ye have offended god in your five wits. And by merit of our lords five wounds. which he had in his holy body. both at evensong time of the day. when he was loosed and taken down from the cross. & at evensong time of the world. from in the beginning of the last age of the world. he suffered his holy passion.   

¶ Antempne.  
Beati metuentes, Blessed are they that dread the lord. and keep the commandments. of the virgins son. that sitteth on the father's right side. For to them he shall say. Come ye blessed of my father. receive the kingdom that is prepared to you from the beginning of the world.   

¶ The chapter.  
Beata es maria, blessed art thou mary. that hast borne the lord. maker of the world. thou haste brought fourth him that made the. and endlessly thou abyddest virgin.   

¶ The Hympne.  
LUx deus indeficiens, In this hymn are five verses answering to the number of the five psalms. and so are there in your hymns at evensong of four stories But in the other three stories. where are more or fewer verses in the hymns at evensong▪ those hymns are taken of other service of the church. and not specially made for your evensonges. as the other four ar. ¶ what hymns. & psalms & antempnes betoken. I have written before at mattyns. ¶ In the tow first verses of this hymn. ye pray to our lord jesus christ for ghostly light. that in the withdrawing of bodily light by going down of the maternal son▪ he lighten our sowlles with the light of grace And for when the son is gone. the stars appear to minish the darkness of the night▪ therefore in the third verse ye call our lady a star that brought fourth the son that is our lord jesus christ. praying her to drive from you the darkness of sin In the fourth verse ye pray her to keep your hearts. & wills to god▪ while your bodies are asleep. And in the fift verse ye pray her to correct your thoughts. words. and deeds. And therefore it were well done. that each night ye proclaimed yourself privily before her of all defaults that ye had done or thought. or said all the day before. that she might help you to be corrected. and cleansed thereof. And by the matter of all this hymn. ye may see that the evensong longeth to the beginning of the night as I said before. Lux deus, God that art light never sailing. lighten thou mercifully the house of our hearts. while the beam of the son goeth a way. Qui virginem. Thou that shonest above heavens dwelling in the virgin▪ now dwelling in heaven. lighten us that are low beneatheth O stella, O star that broughtest fourth the son. chase away the darknesses of death. which the envious enemy is wont to bring in to wand'ring souls. Vt sopitis, That while the bodies are a sleep. the hearts mote cleave unto god. and the will moat always abide ready to the will of our lord. Correctrix, Be thou correcter of thoughts. of words. and deeds. that by the help. all mote be pleasing to thy ●onne. Maria matter, Gloria tibi, v. Pax multa ●   

¶ Of the Psalm Magnificat.  
MAgnificat, This is our ladies song. 
Luce primo.  and it is said every day at eveusonge rather than at other hours. for diverse causes. ¶ One for in the evensong time of the world. our lady by her singular assent. brought in health to mankind. ¶ Another cause is. that we should daily have in mind the incarnation of our lord jesus christ. which was wrought in the eventide of the world. for joy of which. this song was made. ¶ The third cause is. for our lady is likened to the even star. that beginneth to appear in the eventide. ¶ The forth cause is. that the minds that have been laboured & wearied in the day with many thoughts and business. should then be comforted with the song of joy of our lady. and be helped by her prayers. against temptations of the night. 
Luce primo.  ¶ The gospel showeth. that after our Lady had conceived our lord jesus christ in the city of nazareth▪ a none she went to Jerusalem to her cousin Elyzabeth. the mother of saint Iohn baptist. And at her coming thither. saint Iohn joyed in his mother's womb. & his mother was filled with the spirit of prophecy. and blessed our lady and said. blessed be thou amongst all women. & blessed be the fruit of thy womb. Then our lady as she telleth to saint Birgytte. 
Libro. sexto. Capitulo lix  was stirred in her heart with unspeakable & unknown gladness. so moche that her soul might scant hold it self for joy. but her holy tongue broke out with words in praising of god. without study. or thynkeing before. and said. Magnificat anima mea dominum. My soul praiseth the lord. Et exultavit, And my spirit hath joyed in god my saviour. ¶ Here we may learn of our lady to forsake all vain joy. For after the angel had been with her from heaven. after she had conceived the son of god and after Elyzabeth had blessed her and praised her as most worthy mother of god. in all this she was moved to no vanity. ne to no presumption in herself. but to more meekness. and to praising and joying in god. And that not feignedly only with tongue. but of all the inwardenesse of soul. And therefore she sayeth. not my mouth. but my soul praiseth. and my soul joyeth And that not in herself but in god. that is maker of all things. & now is become man. and so saviour of mankind. And that in our lady. and therefore he is specially. and singularly hers. and none others in that wise. For by her. health and salvation is come to man. Therefore she sayeth. My spirit that is my sowlle. hath joyed in god my saviour. Here sayeth saint Bede. that his spirit joyeth in god his saviour▪ that delighteth in nothing that is in earth. ne is pleased with no plenty of goods. or of worships. ne is broken with grudgeing. or unpatience in any tribulation. or disease▪ but only he delighteth. and joyeth in mind of his maker. of whom he hopeth to have endless health. Quia respexit, For he hath behold the meekness of his hand maiden. Here our lady telleth why she praised. why she joyed in god. why god was become so singularly hers. for he beheld her meekness. whereby ye may se. that meekness was the cause. why god chase her to be his mother. And therefore sayeth saint Jerome. what is more noble and worthy. then to be the mother of god▪ what is more bright & worshypfulle. than she. whom the brightness of the father's glory chase to himself▪ what is more chaste▪ than she that bore in her body. the body of christ▪ And yet she sayeth that god beheld only her meekness. that is the keeper of all virtues. And what fell thereof▪ Ecce enim ec hoc beatam me dicent omnes generationes, Lo for that. from hence ●●che. all generations shall call me blessed. ¶ All generations of heaven. and and of earth. of christian. and of heathen. of jews. and of saracens. of men. and of women. of pour. and of rich. of men. and angels. of right wise. and of sinners. of wedded. and of single. of sovereigns. and of subjects. all shall say me blessed. all shall praise the blessedness that god my saviour hath wrought with me. and hath given to them by me. For of every nation and people. some are turned to the faith of christ▪ that praise. and worship his holy mother. Quia fecit, For he that is mighty hath done great things to me. and his name is holy. what be these great things. that he made her. that he kept her clean from all sin. That he hallowed her. and endowed her with gifts of the holy ghost. that he took his body of her. That she a creature brought forth her maker. she his servant bore her lord. that she a virgin. is mother of god. That by her he bought mankind. and brought his chosen to endless life. These great things did he that is mighty. to reward. above all that any man may deserve. And for he is mighty. he hath done mighty and great things. And his name is holy. For he is more good and holy. then may be thought or spoken. And for his holy name. not for man's merit. He hath done great things. to the health of man. Et misericordia eius. And his mercy is from kindred. in to kindreds. to them that dread him. This is that mercy that he hath wrought by our lady. and by his incarnation. and passion to mankind. The mercy of salvation that David asked after when he said. ostend nobis domine misericordiam tuam. 
Psalmo 84.  Lord show us thy mercy. As if he said. thou haste showed us thy power in making of all things of nought. Thou haste showed us thy wisdom in marvelous governing of all things. Thou haste showed us thy rightwiseness in punishing of sin. both in angel. and in men. And therefore show us now thy mercy by incarnation of thy son. to the salvation of man. This mercy bringeth our lady forth and sayeth. his mercy is from kindred in to kindreds. From one kindred. in to all kindreds. from the kindred of jews. in to all kindreds of the world. For amongst the jews this mercy was wrought. and after ward spread abroad unto all people. But all take not profit and salvation by this mercy. for though it be more sufficient than all men needeth. yet it availeth not but to them. that dispose them thereto. And what is that disposition▪ The dread of god. For without that dread. none may be saved. Not the dread of pain. But the dread of god. as our lady sayeth. timentibus eum, his mercy is to them that dread him. Fecit potenciam in brachio suo He hath done power in his arm. That is to say. in his son. For as the arm cometh of the body. and the hand of both arm. and body▪ so the son hath his being of the father. and the holy ghost both of the father. and of the son. In this arm that is his son. he hath done power. for by him he made all things. and by him he saved mankind. and by him he hath thrown down the power of fiends. And therefore sayeth our lady. This perfect superbos ment cordis sui, He hath dysparsed the proud in the will of thy heart. ¶ These proud are fiends. and jews. and all proud people. For as an host that is dysparsed is not mighty to fight. right so the proud fiends are dysparsed by the passion of our lord jesus christ. and not mighty to war against man. as they were before. ¶ The proud jews also. that would not meek them to the faith of jesus christ. are dysparsed abroad in the world. so moche. that they have neither land. ne country. ne city. ne town of their own to dwell in. in all the earth. But some dwell in one land. some in another. And some in one city. and some in another. under tribute. and thraldom of christian people. Thus are these fiends. and jews dysparsed by our lord in the will of his heart. that is to say in the ryghtefulle judgement. of his privy domes. ¶ All proud people also are dysparsed in the mind of their own hartrs. for as meek people live in unity and rest. right so proud people. are both scattered in their own hearts by many vanities. and unleeful desires. and also they are divided against other. by trouble and envy and debate. Deposuit potentes de sede, He hath put down the mighty from the seat. and he hath lift up the meek ¶ These mighty are they that have great power temporal. or spiritual: and miss use it against the will of god. and against their even christian. and against their own sowlles health. And these mighty god throwyth down from the seat of grace. For by grace. god should have his seat in their hearts. And from the seat of dignity. and of power. which they miss use. And from the seat of cunning. & of wisdom. for they are blinded in their own malice. & at last from the seat of doom. where the wilful power shall sit and dame with christ. 
Math. nineteen.  them that shall be deemed in the end of the world. From that seat shall such mighty be thrown down. and to that seat shall the meek be lifted up. For he hath lift up the meek here in grace. and after to bliss everlasting. These words our lady spoke as prophesy of thing that was to come. and yet she sayeth as if it were paste. for syckernesse of the fulfilling. For it was as sycker to be fulfilled in time then to come. as if it had been then past. And for that cause prophets used oft such manner of speaking. Esurientes implevit bonis, He hath filled the hungry with goods▪ and the rich he hath left void ¶ Bodily hunger is an appetite of meat. so ghostly hunger is a desire of grace and of virtues. He that is hungry. hath need of meat. so he that is hungry ghostly. thinketh that he hath nought. that good is. namely not of himself. ne by his own merits. And for he feeleth himself needy of all goods▪ therefore he seeketh. and desireth. and laboureth fast to get them and such hungry▪ god filleth with goods spiritual in grace. and endless in bliss. ¶ But the rich are they that presume of themself. & ween to be better than they are. and to have more than they have. or tokonne more than they can. And that they have. or can. or may. they count it to their own merits and worthiness. as though it came all of themself These rich god leaveth void from grace. and from glory. For they that are here wilfully pour from worldly wealths and comforts. and hunger and desire god's grace. and heavenly comforts▪ their desire shall be fulfilled. But they that have here richesse of worldly prosperity and take their joy. and comfort therein. and seek after none other▪ they shall be left void. from all goods temporal. and everlasting Suscepit israel, He hath taken israel his child. he hath mind of his mercy. ¶ Israel was one of the patriarchs. that was called also jacob. of whose lineage our lady came. And therefore our lady sayeth. the god hath taken israel that is to say a body of mankind. of the lineage of Israel. which israel is called gods child. for he was meek and obedient to god. as a child to the father. And in this deed god hath mind on his mercy. by which he promised to the patriarchs and prophets that he would become man. 
Genesis. xxii.  And therefore sayeth our lady further. Sicut locutus est. As he hath said to our fathers. that is. to patriarchs. and prophets. from the beginning of the world. and specially. to Abraham. and to his seed. that is. to the people. that come of Abraham by bodily generation. of whom our lady came. and of her. our lord jesus christ. not only to the help of that people. but of all that truly follow the faith. and leaving of Abraham. unto the end of the world. For they are properly called the seed and the children of Abraham. with whom they should. be partners of the fruit of our lords coming endlessly in joy and bliss Amen.   

¶ Antempne  
PAtrem cum filio, Our sowlles ioyenge mote contynewally praise the father with the son. and the holy ghost with either of them. one very god. which endlessly before knowing our frailty. endlessly he ordained before. the virgin marry to be our helper. whose sowlle joying in god. praised him soveraynely. Antempne. Rosa rorans, Byrgytte that art a vessel of grace. and a rose dewing goodness. and a star dropping clearness. dew thou the pity of heaven. and drop the cleanness of life in to the vale of wretchedness. Antempne. O Birgitta. O Byrgytte drop of myrrh. exampler of abstinence. thou haste made a plaster of penance. to sorrowful people/ while thou wrote the words of christ Thou that art a new light of the church/ be a defender & a norysher to the meek main of thy howsolde ¶ Myrrh is a bitter gum in taste. but in smell it is sweet. and it keepeth dead bodies from rotting and therefore it betokeneth penance. that is bitter in feeling of sorrow. and of sharpness. but it smellyth sweet in god's sight. and it helpeth a sowlle. that is deed by sin. and keepeth it from endless corruption. Such a drop of myrrh was saint Byrgytte. for both by example of her own living. and by warning that she gave to the people of mystyef that should fall for sin. but they amended. & what mercy & grace they might have. if they would turn them and amend▪ she made a wholesome plaster of penance. to all people that is sorrowfully cumbered in sins. The word of christ that she wrote. are the revelations that she had from heaven to the information of all mankind. And therefore she is called a new light given to holy church in this last world. Her main is all though that serve her. and have devotion to her. and more specially we that are professed in her religion.   

¶ Oratio  
DEus qui ecclesiam, Merciful god that hast vouched safe to lighten thy church by blessed Byrgytte/ with holy counsel & examples▪ grant by her prayer that we moat fullfylle in deed with devout sowlles/ though things that thou haste mercifully showed by revelation/ for cleansing of our sins. Per dominum nostrum   

¶ Of Complyn. and collation.  
COmplyn is the seventh and the last hour of divine service. and it is as much to say as a fulfilling for in the end thereof. the seven hours of divine service are fulfilled. And therewith also is ended. and fulfilled. speaking. eating. & drinking. and labouring. and all bodily business. So that after that time ought to be kept great stillness. and strayth silence. not only from words. but also from all noises and deeds save only privy. and soft prayer. and holy thynkeing. and bodily sleep. For compline betokeneth the end of man's life. or the end of the world. when the chosen of our lord shall be delivered from all travail and wo. and be brought to endless quiet. and rest. And therefore each person ought to dispose him to bed ward. as if his bed were his grave. For as a man dieth or he be borne to his grave & buried. right so at compline time ye should be disposed as if ye were in dying. And keep you so sober. and still afterward. as if ye were dead fro all bodily deeds. and words And in token thereof in the response at Complyn. ye pray our lady to commend you in the hands. and keeping of her son. as a man dying. sayeth. In manus tuas, and commendeth his sowlle to god. And diverse other things that ye say at Complyn. accordeth to the same. ¶ And for the same end also. before Complyn. ye have a collation. where is red some spiritual matter of ghostly edification. to help to gather together the scaterynges of the mind. from all outward things. And therefore all manner of books ought not to be red at that timer but only though books that are inwardly spiritual. and easy to understand that all sowlles may be fed therewith and helped thereby. to keep themself in inward peace and stableness of mind all the night following. For not only the tongue ought to be kept in the nights time as dead from speech. and the bodies from deeds▪ but also the heart ought full busily to be kept from all vagaunte thoughts. both till ye fall a sleep. and when ye wake any time in the night. and anon as ye wake to arise. For as the holy father Cassianus, sayeth. Before all things it is necessary to us to have a waker and a busy keeping of ourself in nights tyme. For as the clean. and busy keeping of the heart. and of all the outward wits on the day maketh ready the body. and the sowlle to keep cleanness and chastity in the night. right so the waker and stable keeping of the heart in devout and holy thoughts or prayers in the night watch. arrayeth and giveth a great inward strength. and sadness to the sowlle. in all observances and deeds. that are to be done all the day after. ¶ Thus ye may see that many holy observances. are joined to your divine service to 'cause you always to take heed. and to have mind upon your health. As at the beginning of each hour ye say. a Pater noster, and an Aue. to stir up your devotion in his service. And at the end of each hour ye sing ave maria, with a collect following to keep the devotion that ye have gathered therein. After tierce or ye begin to speak. ye go to the grave to arm you in the name of the blessed trinity with mind of your death. and of your doom against all temptations in your daily deeds. Before evensong. ye ask & grant forgiveness each to other with Indulgete, And before compline ye array you with devout hearing of holy doctrine at your collation ¶ And in that devotion ye go to your compline. which hath a verse in the begynnynne other than is said in other hours. that is Convert nos, God our saviour convert us. and turn us to the. Et avert, And turn away thy wrath from us. we read that many times folk have fallen in mystyef on nights time for their sins. And therefore at even in the beginning of compline. holy church prayeth for all her children. that they may be so converted from sin. that our lord turn from them his wrath. Also for in other hours of divine service we ought to dread that we have offended god by some negligence. for there is none that doth so well. but that and he think himself he doth well and dreadeth not default in his deed▪ he may by that same thought of sickerness. make himself guilty. For he that saith no default in himself. he ought to dread l●●te he be blind. which blindness may be worse to him. than many greatesynnes. that are seen. and sorrowed for. And therefore yielding us guilty to god in all that we do on the day▪ we ask at even to be converted to amendment. and pray our lord to keep his ire from us. when we say in the beginning of compline. Convert nos, ¶ The comoun use of the church is to say four psalms at compline. but saint Benet setteth in his rule but three psalms to be said at compline. And thereto accordeth your service. that hath at compline but three psalms. which are these. Memento domine, Ecce qm bonum, Ecce nunc, In the first psalm, that is Memento ye behyghte that ye will neither go to bed, ne sleep till ye have found in yourself a resting place to our lord god. And how that shall be. the other tow psalms teach. for the tone that is. Ecce qm bonum, telleth of the love and unite that each one ought to have with other. and the t'other that is Ecce nunc, speak of the praising and joy. that ought to be had in our lord god. And in what sowlle ever these tow things are. that is. unity. and peace to all other. and love. & joy in god▪ therelyketh our lord to rest. and to abide. And therefore if ye say well your compline. ye shall not be without these tow. And if ye feel these tow in you verily▪ then bliss you. and go to bed. and sleep restfully and safely. for our lord himself resteth in you. and he will keep you while ye sleep. ¶ Antempne. jocundum est, It is merry to them to dwell in one▪ that of the inderest of heart bysely worship god & his mother   

¶ The chapter.  
MUlte filie, Many Daughters have gathered the richesse. but thou alone most holy marry. haste over passed them all. These many daughters are chosen sowlles. which have gathered richesse of many graces and virtues. But our lady passeth them all▪ for in her alone were all graces & virtues more perfectly then in all saints ¶ response. In manus tui, O noble and glorious virgin commend us in to the hands and power of thy son. Verse. Quem redemptorem, whom we knowledge our ageynebyer and god of truth. ¶ Another response In manus tuas● I betake my sowlle lord in to thy hands. Verse. Redemisti, Thou haste bought me again. lord god of truth.   

¶ The Hympne.  
¶ Ingenitore, In the first verse of this hymn. ye knowledge the faith of the blessed trinity. ¶ And in the second verse ye say that the same blessed trinity was both in heaven and in the maidens womb. Not that all three persons were become man. but where ever the son was. and is. there was. and is the father. and the holy ghost. ¶ In the third verse. ye say that in though three persons is one godhead. and only in our lady is maydenhed and motherhed. ¶ In the fourth verse. ye knowledge that her son is god & man. and that none other save he. hath a virgin to his mother ¶ In the fift verse ye pray god to behold you with his mercies. and not forsake you. ¶ Then ye begin and say thus. In genitore. The son is the father. and the father is the son. the holy ghost is in either of them. and either of them is in the holy ghost. Hii marry, These three per parsons dwelling in the maidenly bowels of mary. kept the high seat amongst the companies of angels.. In hiis, In these three parsons is one. godhead. and in this woman alone shineth clear virginity and plenteous motherhed. Eiusque solum, we knowledge her only son. very god and man. and that none other hath a mother virgin. ubique presence, ¶ best and most mighty god. over all present. behold us that dread the. and despise us not. that pray the. Verse. Ecce ancilla, 
Luce. primo.  This versicle is taken of the gospel. when our lady answered to Gabryel. and said. Ecce ancilla, Lo the hand maiden of the lord. Fiat michi, Be it to me after thy word.   

¶ Of the psalm Nunc dimittis.  
Nunc dimttis saint Luke telleth in his gospel. 
Luce. secundo.  that after our lord jesus christ was borne on crystmasse night. the forty day after. that is now called Candelmasse day. our lady his mother brought him in to the temple of jerusalem to do as the custom of the law asked. ¶ Then was there in Jerusalem an old and a holy father whose name was Symeon● This man had understand in his life ty time by the prophysyes. that the incarnation of our lord jesus christ was like hastily to be fulfilled. as the common opinion was then amongst the jews. And therefore he desired and prayed so heartily there after▪ that he was answered by the holy ghost. that he should not die till he had seen with his bodily eyen our lord jesus christ in his manhood. Therefore when our lady brought fourth her blessed son jesus christ in to the temple as is before said. this holy man had knowledge thereof by inspiration of the holy ghost. and came and met with our Lady in the temple. and took her blessed son jesus in his arms with great joy of heart. as he that had found the joy that he had long desired. And in that inward joy and comfort that he had of that heavenly child▪ he broke out in words of praising and thankeing to god and said. Nunc dimittis servum tuum domine, Now lord thou leavest thy servant in peace after thy word. ¶ This man was now glad to die. for very peace of mankind was come. by whom he should be brought to endless peace. Before that time all went to hell. and wist not when to be delivered. But for this man was sicker of his deliverance for he had his saviour in his arms, therefore joyfully he said. Now lord thou lettest me thy servant. die in peace after thy word. as thou behyghtest me. Quia viderunt, For mine eyen have seen thy saviour. That was the same child that he bore in his arms which was and is saviour of all his true people. Him he see with his bodily eyen in his manhood. and him he see with his ghostly eyen by faith after his godhead. Quod parasti, whom thou haste made ready before the face of all people. ¶ He that is before a man's face may easily be seen. so the faith. and knowledge of our saviour jesus christ was made open by his apostles. before all people And therefore at the last doume he shall be seen in his manhood as mercyfulle saviour to all that in faith and in dread & in love behold him here. before their face. And to all other that turn their back to him here. by misbelieve. or deadly sin. and so die▪ he shall be seen as most ferefulle judge. Thus as this holy man saith. he is made ready before the face of all people. not only of jews. but also of heathen. And therfohe sayeth farther. Lumen ad revelacionem, thou haste made them light to the lightening of the heathen people. and glory of thy people of Israel. ¶ The heathen were then all in darkness of misbelieve and therefore. our lord jesus christ was to them light. to bring them out of all darkness. in to the light of faith. and grace. as the apostle saint Paul said to them afterward Fuistis aliquando tenebre, 
Ephesios'. v.  nunc autem lux in domino. ye were he sayeth some time darkness. but now ye are light in our lord. The jews that were in light of right believe. had great worship of our lord jesu. in that that he took his manhood amongst them of their kin read. And therefore simeon calleth him the glory. that is the joy and the worship of the people of Israel. ¶ nevertheless he namyth here the heathen before the jews. for great multitude of the heathen were & are turned to christian faith. which are called now christian people. but the multitude of the jews abode in blindness. But they shall come after. to right faith. in the end of the world. ¶ In this song our lord jesus christ is called saviour. light. and glory. He is saviour to sinners by mercy. and whom he saveth from sin. he lighteneth by grace. & therefore he is called light. and whom he lighteneth by grace. he rewardeth by endless bliss. and so he is called the glory of his people. ¶ Also for this holy man simeon desired to die. after he had seen our lord jesu. as is said before in this song. and for by this compline. is betokened your death. and by your going to bed. your beryalles as I said before▪ therefore this song is said at compline rather than at other hours. that ye should every night be ready to desire death. as he did. O regis pacifici, O untouwched mother of the king of peace. set us thy servants. and hand maidens benignly together in the helthefulle peace of thy son. ¶ understand by these servants and handemaydens. not only the cistern & brethren of this order. but all christian men and women. for your service is ordained to be said in the parson of all holy church. as I have said often before   

¶ Oracio.  
GRatiam tuaminfunde Lord we beseech the. power or shed thy grace in to our sowlles. that we that have known by message of the angel. the Incarnation of christ thy son moat be led by his passion. & cross. unto the glory of resurrection Per eundem, By the same our lord jesus christ thy son. that liveth and raineth god with the. in unity of the holy ghost with out end. Amen.   

¶ Antempne.  
Detevirgo. Fathers desired the saviour of the world. to be borne of the. thou virgin. Prophets' cold it before. figures betokened it. at the last the same heavenly messenger Gabryel. showed it by salutation. the holy ghost by shadowing made the with child. O when shall he come so much desired. O. when shall he be borne of the. so long abiden. Come. come lord. now come. by the virgins bowels. visiting us. springing out from high above. Verse. Egredietur virga, There shall spring a yard out of the rout jesse. Et flos, and out of the rout thereof shall sty up a flower. ¶ The understanding hereof. ye may see before at the hour of sext.   

¶ Antempne  
¶ Gaudendum nobis est, It longeth to us to joy. that christ mediator of god. and men. borne of the most holy virgin of virgins▪ hath enhanced the nature of us. in to the parson of his godhead. praise we him. glorify we him. love we him. before all things. knitting often this thereto Marry. Mary. Mary. of all holiness, and principal precious stone▪ defend us that meekly serve the from the thousand thousand guiles of the old enemy. Verse. Post partum, Thou hast abiden clean virgin after the birth. response. Dei genetrix, Mother of god pray for us. Antempne. Regina celi, Queen of heaven joy thou. for he whom thou haste deserved to bear. hath arisen as he said. pray god for us. Verse. Virgo matter, Uyrgyn mother of him that is arisen. make us to get the food of life enduring. ¶ At assention time ye say. jam ascendit sicut dixit, Now he hath stied up. as he said ¶ And at Pentecoste ye say. jam emisit quod promisit Frow he hath sent out that he be hyghte. that is the holy ghost. And in the verse ye say. Mater ascendentis Mother of him that stied up. And Mater inspirantis, Mother of him that inspireth. Not that our lady is mother of the third person. in trinity that is called the holy ghost. which is worshipped in the feast of Pentecosse and to whom longeth to inspire as the common manner of speech is. but she is mother of the second person our lord jesus christ that inspireth grace in man's soul as well as the holy ghost for the works of the holy trinity are undepartable. Also our lord jesus is said to inspire. in that. that he sent the holy ghost on Penthecoste sondaye to inspiration of his disciples. Also in the verse at the ascension. and at Pentecoste is said. Gaudia, joys. in stead of Pascua, Fowde. For at Ester our lord is taken of christian people in the sacrament of the altar as foude of their souls. But at the Ascension. he took pocessyon for all his chosen in the joy of heaven. & from thence at Pentecoste. he sent the holy ghost. And therefore at Ester. ye ask foude of life. & at Ascension. and at Pentecost ye ask joy of lasting life. ¶ what Alleluya is to say ye have before at the beginning of mattyns. For where ever it is said. it meaneth spiritual. and endless joy. And therefore it is most song in Ester time for joy of our lords resurrection by whom we shall all arise in the end of the world. and come to everlasting joy in soul. and body. Verse. Speciosa facta es, Thou art made fair and soft response. In delices, In thy delyces holy mother of god. Antempne Alma redemptoris matter, Holy mother of the again bier that art the abiding open gate of heaven. and star of the see. succour the falling people that studieth or laboureth to arise. thou that hast begot thy holy begetter. nature marveling. virgin before and after. taking that Iue. of Gabryels mouth. have mercy upon sinners. v. Ora pro nobis, Pray for us holy mother of god. R. Vt digni, That we be made worthy the grace of christ.   

¶ Oratio.  
Famulorum tuorum Lord god. we beseech the. forgive the trespasses of thy servants. that we. that may not please the. of our own deeds. more be saved. by the prayer of the mother of our lord god thy son. Per eundem● By the same our lord christ Amen   
¶ Here endeth the story of the Sunday, And beginneth the story of the Monday,   

ON Monday at mattyns the Inuitatory.  
Regem angelorum, Come ye. worship we the king of angels ioyenge of his mother.  

¶ The Hympne.  
PEr se lucens, This hymn telleth how god almighty being suffycyente in all joy. in himself. was moved only of his own goodness to make angels. to that end that they should be partners of his joy And how some of the angels despised him. & fell to mystyef and how other abode in praising of god. knowing that the fall of their fellows should be repareled by our lady. ¶ There is a precious stone that is called a carboncle. which shineth bright as fire. of his own kind. so that no darkness may blemish it ne no moisture quench it. And to this stone ye liken our lord god. when ye say. Per se lucens, The carboncle shining by it self needeth none other light. so god alone endlessly sufficient to himself. Claros creavir, Made bright angels of his own goodness. willing that they should be made partners of his glory. Exercitus, Anon as the host of angels see themself made● some of them waxed proud. and dyspyfed their maker. H● ruunt, They fell down in to wretchedness. the t'other praising god. knew that their breaking should be redressed by the. mary. ¶ Antempne. Benedictus, blessed be the lord. whom we hope. to here the voice of our prayer. for the most worthy prayers. of his mother. ¶ Antempne. Filu hominum Sons of men bring ye glory and worship to the virgins son. that ye may be made the sons of god. Antiphona. Convert domina, Lady mother of joy. turn our sorrow in to joy. and close us all about with joy. that we ioyenge mote show the trovye of god. Verse. Angelorum, Most mighty lady of all angels. response. Esto nobis, Be to us a defender from the guile of wicked. Benedictio. Ad so cietatem, The queen of angels mote lead us to the fellowship of the high citizens Amen.   

The first Lesson.  
SCiens itaque deus, This lesson telleth how. after god of his only charity had made the great multitude of angels▪ some fell to damnation. and some bode in bliss. And how they that abode in bliss. had knowledge that our lady that was then unmade. should be most near god above them all And therefore they had more joy. than they had of their own making. Therefore the angel sayeth thus. Sciens itaque deus, God knowing all thing suffycyente to himself endlessly in himself to his own joy was moved of the only fervor of his charity. to ma●e some thing. that other might be partners of his unspeakable joy. Creauit-●gnur, Therefore he made an unspeakable multitude of angels. giving them free choice to do after their power▪ what they wolden That like as he, constrained by no need. but of the fervor of his own charity made them to their own endless delight▪ right so they not compelled. but of their own free will. should give continually without ceasing to their maker. charity for charity. and reverence. for unfayling comfort. In eodem, But in the same point. that they were made. some of them most wickedly miss using the most acceptable gift of free choice▪ began maliciously to have envy to their maker. whom they ought. for his most love. soveraynely to have loved. unde protinus, wherefore they fell anon with their malyse as they deserved▪ fro everlasting felicity. in to endless wretchedness. Alii vero, But other angels abode with their charity. in bliss prepared for them. which loved god fervently for his love. beholding to him all fairness. all power. and all virtue. Intellexerunt, The angels also understood of the sight and contemplation of god. that he only was without beginning and without ending. and that they themself were made of him. & that they had of his goodness. and of his power. what goodness ever they had Noverunt, They knew also in the glorious sight of him. themself made so wise of his wisdom▪ that they see clearly after the demeaning of god's sufferance, all things that were to come. Of which they took that in most inward affection▪ that they knew before. that god would of his charity and meekness. to his glory. and to comfort of his host. that is to say of his angels. fulfil again though heavenly mansions from which the inobedyente angels wretchedly fell. for their pride. and envy. Intuebantur, They see also in that blessed mirror that is god their maker. a certain reverent seat. so nigh to god himself that it seemed unpossible any other seat to be more nigh unto him. And they knew well. that. the thing was yet unmade. to whom that seat was prepared from without beginning. Ex intuitu, Also the charity of god without doubt enfla●med them all in a point. moment or instant, of the beholding of the clearness of god so that each of them loved other as himself. nevertheless they loved god most. and above all things. And they loved that thing unmade that shu●de be set in the seat next unto god▪ more than themself For they see that god loved sovereignly that thing unmade. and had most joy thereof. Omnium consolatio, O virgin marry comfort of all. thou art this same thing. to whom angels from the beginning of their making. brent in so great charity▪ that though they joyed more than may be spoken. of the sweetness. & clearness that they had to be so nigh the sight of god▪ yet they joyed moche more. for that thou shouldest be more nearer to god than they. and for they knew that there was reserved to the. more charity. and more sweetness than they had Videbant, They see also upon the same seat. a certain crown of so great fairness. and of so great worthiness▪ that the majesty of none. safe of god alone. should over pass it. unde qmuis, wherefore though they knew. that god should verily have great worship. and joy for he had made them▪ yet they see that more worship and more joy should come to god of that. that thou shouldest be made to so high a crown Et ideo ipsi. And therefore the same angels. joyed more for that god would make thee▪ then for that god had made them. Et sic tu, And so thou O. virgin most holy. that were sovereign delight to god himself without beginning. were joy to angels anon as they were made. Et sic vere, And so verily. god with angels. and angels with god joyed most inwardly of the. ere thou were made. O virgin most worthy of all creatures. Tu autem, ¶ response. Te sanctum, All angels in heaven praise the. holy lord. saying lord. praising and worship belongeth to the. ¶ Verse. Cherubyn, Cherubyn and Seraphyn. and all the orders of heaven. erye praisings to the lord. for thy glory O. virgin. saying Te decet. Lord praising and worship belongeth to the. ¶ Benedictio. In matrem, The virgin chosen to be that mother of god. moat show us which is the right way unto heaven.   

¶ The second Lesson.  
INtendens Igitur deus, In this Lesson the angel showeth that god hath more worship. and angels more joy and man more profit of our lady. than all creatures that ever were made in earth. He showeth also how the holy virtues and works of our lady. are likened by diverse creatures. that god made in the beginning of the world. And thus he beginneth. Intendens igitur Therefore god preposing to make the world with other creatures that are therein▪ he said Fiat, Be it made. 
Genes. primo.  Et statim, And anon that was perfectly made. that he intended to make. Mundo itaque, And when the world. and all creatures, save only man were perfectly made. and were reverently present with fairness to the sight of god. there was yet a less world unmade present before god with all fairness. where of should come more glory to god. and more mirth to angels. and more profit to echeman that would use the goodness of it. then of this more world. O predulcis, O most sweet lady virgin marry. amiable and lovely to all. and profitable to all▪ full conveniently thou art understand by this less world. Ex scriptura, 
Genes. primo.  Men also knoweth of scripture. that it pleased god to depart light from darkness in this more world. But for sooth that departing of light and darkness that should be made in the after thy making. pleased him moche more. That is to say. when the ignorance of thy tender childhood. which is likened to darkness. should in all wise depart from the. and the knowing of god. which is likened to light. with will and understanding to live after his will, should abide most fully in the with most fervent charity. Convenienter itaque, And conveniently. is all tenderness of young childhood likened to darkness in which young childhood god is not known. ne there is had reason ne discretion to wit what is to be done. Hanc utique, But thou. o. virgin clean fro all sin haste overpassed this tenderness of young age. 
Genes. primo.  most innocently. Deinde, Furthermore. as god made tow lights. with stars also. necessary to this world. one for the day. another for the night▪ so he see before, that tow lights should be made in the. moche more bright. Primum, For thy first light was thy godly obedience. which shone most clearly as the son in heaven before angels. & in the world before good men. to whom god is verily everlasting day. Secundum, And the second light was thy most stable faith by which as by light of the moan. many that in nights tyme. that is. from that hour in which the maker of all things should suffer death in his manhood for his creature. unto his resurrection▪ wand'ring wretchedly in darkness of despair. & of misbelieve▪ should be brought again to knowledge of truth. Stellis, The thoughts also of thy heart appeared like unto stars. in thate that from that time that thou hadst first knowing of god thou abodest so fervent in the charity of god unto thy death▪ that all thy thoughts appeared more bright to the sight of god. and of angels. then stars do in the sight of men. Volucrum, Also the high flyghtes. and the sweet swooning songs of birds of diverse kinds▪ bytokened all the words of thy lips which should sty up with all sweetness from thine earthly body unto the ears of him the setteth in throne of majesty to sovereign joy of angels. Preterea● Furthermore thou were like to all the earth. in that. that is all things that have earthly body in this more world. should be nourished of the fruits of the earth right so all the same thing. should not only take nourishing of thy fruit. but also the self life. Florigeris, Thy works also might worthily be likened to flourishing and fruitful trees. for thou shouldest do them with so great charity. that they should delight god. and his angels. more than the fairness of all flowers. and the sweetness of all fruits. Prefertim ● Namely while it is to be beloved without all doubt that god see in the. before thy making. more virtues then in all kinds of herbs. of flowers. of trees. of fruits. of stones. or of metals. that might be found in breed of all the world. unde, wherefore no marvel though god had more delight in the. thou less world. that were yet to be made▪ then of this more world. Nam licet, For though the world were made before the. yet it was to perish with all things that were therein. But thou in thine unfayling fairness. after the endless fore ordinance of god shouldest abide undepartably in his most loved love In nullo, For that more world deserved in nothing ne might deserve. that it should be made everlasting. Sed tu, But thou O. blessed marry. most full of virtues. haste after thy making. most worthily deserved. by the helping grace of god. with the perfection of all virtues▪ all things that god hath vouchsafe to do with the. Tu aufem, ¶ response. Benedicta, Blessed be the earth whose flowers. fade not. whose fruit is life. of all that live. giving nourishing to all mankind. ¶ Verse. Vere, For south this earth is the virgin mother. the flowers are her works. her son is the fruit. ¶ Thus the verse expoundeth the response. and both accordeth to the lesson. as ye may se. ¶ Benediccio, Corona, The quiene arrayed with the crown of virtues▪ be ready to us contynewally in defence. Amen.   

¶ The third Lesson,  
VIrtutum omnium. In this Lesson is told the cause why god gave to man. and to angel free choice whither they would do good or evil And how god is worshipped specially with three crowns. The first crown is the virtue by which he made angels. The second crown is the virtue by which he made man. The third crown is the virtue by which he made our lady to the repairing both of man and of angels. The lesson beginneth thus Virtutum omnium, God is the worker of all virtues and the self virtue. so that it is unposyble to all creatures that are made▪ to shine with any verteu without his help. Qui a principio, which from the beginning after he had made the world and all creatures▪ at the last by his virtue he made man. giving him free choice. that by him he should stand parseverantly in good. to good reward. and not fall into evil. to evil reward. Nam sicut, For as against men, their works are accounted for little that will not work till they are compelled to work by stocks. or by fetters. and their works are worthy love and right good reward. that not constrained. but of free will do that they have to do of pure charity▪ & like wise if god had not given free choice to angels. and to men. they should seem in manner to be compelled to do though things that they should do & their works to be worthy little reward. Placuit igit Therefore it pleased that virtue that is god himself. to give them freedom to do what they would. and he made them fully to understand. what reward godly obedience should deserve. & what pains proud unobedience should make his followers worthy. Magnam And great virtue god showed when he made man of earth. to the end. that by charity & meekness. he should deserve to be made a dweller of the mansion of heaven. from which angels contrary to god's will. were wretchedly cast out for pride & envy. Erant enim, For virtues were hateful to them. for which they might highly have be crowned. Nam nulli, For be it doubt to none. that as a king is honoured & worshipped of his kingly crown. so each virtue not only worshippeth his doer amongst men. but also it arrayeth him excellently. as with ashyning crown before god & angels. And therefore each vereteu may conveniently be called a shining crown. unde. wherefore the number of crowns is to be believed unthyncable. with which god himself shineth moste highly. whose virtues overpass without lykensse. in multitude. & in greatness. & in worthiness. all things that were. that ar. & shall be. For he wrought never other thing but virtues. whom yet specially three virtues arrayed more gloriously. as three most bright crowns. Virtus nanque, For that virtue by which he made angels. was his first crown. from which some of them having envy to the glory of god. wretchedly deprived themself. Illa quoque. And that virtue by which he made man. was to him the second crown. from which the self man was also suddenly prived of his own folly. consenting to the enuyful stirrer and suggestoure. Verumptamen, nevertheless the virtue of god or the glory of his virtue might not be made less. by the fall of the angels. or of man. though they themself made unglorious for thyr wickedness. fell from glory. for they would not give glory to god. for that. that he had made them to his. and to their own glory. but the most wise wisdom of god. changed their wickedness in to the glory of his virtue. Virtus vero, And that virtue by which he made the oh, desyderable virgin to his endless glory▪ glorified him as the third crown. by which angels knew that the brekynges of the first crowns. should be made hole again. unde oh, domina, wherefore oh Lady. hope of our health. thou mayst ryghtefully be called the crowned of god's worship. For as by the. he wrought most sovereign virtue▪ right so most sovereign worship came to him by the. before all the creatures. Clare utique, And clearly was it known to angels. when thou were unmade. present to god's sight. that thou shouldest by thy most holy meekness overcome the fiend. which. by his pride had dampened himself. and of his malice beguiled man. Igitur qmuis, Therefore though angels see man fall to great wretchedness yet they might not sorrow for joy of the sight of god. namely for it was open enough to them. what things. and how great things god should vouchsafe to do with thy meekness. after thy making, response. Christi virgo, Most loved virgin of christ worker of virtues bring help to wretches. Help them lady. that ●●ye continually unto the. Verse, Quoniam, For we are borne down with the burden of sins▪ we pray the most holy Verse. Benedicat. All the chivalry of heaven more bliss god response. Pro suo. For the unspeakable glory of his most worthy mother.   

¶ At laudes. Anthiphona.  
ANgeli In this Antempne ye call all the nine orders of angels. to praising of the king. and of the quine of heaven. praying them to make you worthy to praise the same king and quine also. Angeli, Angels. archangels, verteus. potestates. principates. dominations. thrones. cherubin. and seraphyn. praise ye together the king of heavens. for the virgin whom he hath chosen him to be his quine. & make ye us worthy to her praising.   

¶ The Hympne.  
IN throno In the fourth verse of this hympne ye praise our lady of seven things. The first is. that she hath a seat in heaven above all creatures next unto god. The second is. that she is herself the seat of god most pleasant to him. The third is that the high angels of heaven praise her and do her worship. The fourth is. that god would dwell in her womb for a tyme. The fift is. that she dwelt in god endlessly. The sixth is. that all the company of heaven is glad of her presence. And the sevente is. that all that are in disease. hope to have comfort of her. Then ye say thus. In throno, Thou holy virgin sitting in throne next unto god. giving thyself a throne to him most pleasant above all things. Te throni, Thomas angels that are called trones praise the with the angels that are called potestates. and the high orders of angels. that is Cherubyn & Seraphyn. praise the together with high sounding praisings. In te, The maker of all things rested temperally in the. in whom thou virgin of virgins restyst endlessly. Ex te, All the 〈◊〉 of heaven joyeth cotinually of the. and we that are in anguish. hope to have joys of the. Maria matter, etc. Verse. Sacra matter, The mother of holy church mote joy with angels. response. Quam, whom the glorious life of mary blessedly lighteneth. Antempne. Sis tu, Endless god. endlessly be thou blessed. for the endless glory of thy mother. whom the companies of angels glorify with unspeakable praising. whom the companies of hells tremel and dread. by whose help we wretched sinners hope to be saved Therefore benign maker. praising. worship. and glory. moat sown to the endlessly. Benedicamus superni● Bless we the only son of the high king. whom the innomberable company of angels. blessyth. Benedicamus angelice, Bless we the lord of angely power whom the pure virgin conceived. Gabryel being messenger. Deo dicamus gratias, Say we thankings to god.   

¶ At prime the Hympne.  
VIrgo fulgens, In this Hympne ye praise our Lady of one thing and ask of her six things, ye praise her as most full of virtues above all creatures in heaven. and in earth. And ye ask of her first that your sins be put away from you. The second. that virtues be brought in to your souls. The third. that when ye err. she will correct you. The forth. that when ye fall. she will lift you up. The fift. that she will put to her helping hands in all your needs. And the sixth. that she will chase away from you. all evils. ¶ And these things ye ask not only for yourself. but for all christian people. For ye pray in the person. and in the obedience of holy church. and so for the profit of holy church in all your service. as I have said oft before hand. And all your prayer is so much the better. Virgo fulgens, Uyrgyn shining in virtues before all creatures. put away out sins. and bring virtues in to our sowlles. Tu nos, Correct thou us when we err. lift thou us up. when we call put out thy benign hand. and drive away always noyous things. ¶ Antempne. Non obliuiscatur● O virgin of virgins thy blessed son moat not forget us. lest that our enemy be enhanced upon us.   

¶ At tyerte Antempne.  
OUictrix. O most mighty overcomer. in whose syghts● he wicked enemy of mankind is brought to nought. by the ovye heritage is restored again to us. ¶ Responce Angeloium ● Most my 〈◊〉 lady of all ●●ngels, ¶ Verse. Esto ● 〈◊〉 to us a 〈◊〉 from the fraud of a 〈◊〉 Verse. Benedicat, All the chyvalry of heaven mote 〈◊〉 god response. Pro sue, For the unspeakable glory of his most worthy mother   

¶ At text Antempne.  
Preveninos, Lady come before us in blessings of sweetness. that thy Son think not on our trespasses. And ignorances. but that he have mind of his mercies. ¶ The response. and the versicle of this hour are englished before.   

¶ At none Antepmne.  
Adiwa nos, O spouse of the highest king help us. that our souls. which thy son god of truth. bought. be not lost with the wicked. Verse. O laudabilem, O praysable virgin. that gladdeth god. and angels. response. Per quam ● By whom god maketh men. angels fellows.   

¶ At evensong Antempne.  
DEus noster, Good jesus son of the clean virgin thou art our god. Therefore lighten our hearts. with right faith enflawme them with charity. and strength them with true hope. O mother of grace socaure thou us for thou art the lords got. by which rightful men enter in to the kingdom of heaven.   

¶ The Hympne.  
DEus plasmator. In this hymn ye praise god of six things. and three things ye ask of him. first ye praise him as god and man. The second. ye praise him of the largeness of his charity. by which he made man and gave him free choice to do what he would. The third. ye praise him of his ryghtwesnesse. in that he punished rightfully both man and angel. that misused this freedom. The forth. ye praise him. both of right wesnes. & of mercy in that. that he forsaketh them rightfully. that are harded in sin. & mercifully receiveth them that do penance. And also in that. that he relieveth them that meek themselves. & beareth down them that enhance themselves. The .v. ye praise him as large in his behests to them that obey to his bydynges. And the vi ye praise him as true in fulfilling ꝓmesses. both in giving of pain to the wicked. & of bliss to the good. And therefore ye ask of him three things. One. that ye be ready to keep the he biddeth. Another that ye be rewarded with his chosen. And the third that though ye deserve not to be hard for yourself. yet that he will grant you your askynges. by prayers of his holy mother. them ye say thus. Deus plasmator God maker of man. son of the untouched virgin. that gave us freedom. whom thou madest. Qui angelis, Ryghteful judge. that hast punished by thy ryghtwesnes. angels and men. that misused this grace. Tu induratos, Thou dyspysest them that art harded in sin. & thou receivest them that do penaunet thou lyf●est them up. that bear down themselves. & thou overcomest them. that bear up themself. Qui monita, Thou that hast behyghte life. to them that fulfil thy biddings. grant us gladly to fulfil. what ever thou haste commanded. Vt cum. That when thou comest judge. saying. go ye. come ye▪ fellow us to them. by thy motherss prayer. whom thou shalt set on thy right side. ¶ when our lord jesus christ cometh to the doume. he shall say to the wicked. go ye cursed in to the endless fire. And to the good. he shall say. Come ye blessed of my father. And therefore ye say in this last verse of this hymn. that when he cometh judge. he shall say go ye. come ye. Antempne. Magnificetur rex, The king of heavenly chivalry be magnified. and praised. which beholding the meekness of his hand maiden. hath magnified her above all things that he made. His benign charity be praised without ceafing. that hath ordained her to us the mother of charity.   

¶ At compline Antempne.  
Exultant. Saints joy of marry the chest of holiness which doth a way the need of all that fly to her. of the plenty of grace. that she found toward god.   

¶ The Hympne.  
CElestis erat, This hymn is spoken underful fair. and dark examples. and therefore it needeth some manner exposition. The first verse telleth how by the malice of lucifer. the nynte part of angels. fell from heaven. The second verse telleth how by the grace of the holy ghost our lady conceived. The third verse telleth how by our ladies son. heaven is to be fulfilled again with holy towlles. And in the forth verse ye ask that our lord jesus christ list to dwell in you and feed you with his comfort. ¶ first ye shall understand. that the north wind is cold and biting. and maketh fair flowers some time to fade. And therefore by the north is understanded the fen●● lucifer. that by coldness of his malyse caused other angels that are likened to fayreflowree. to fall from bliss. ¶ The holy ghost also is understand by the sowthe. for like as the sooth wind that is in manner hot. causeth often times rain to fall up on the earth. whereby barren land and dry. is made plenteous. and bringeth fourth fruit▪ right so the holy ghost by the wind of his charity. and holy inspiration. maketh the rain of grace to fall upon barcyne sowlles. whereby they bring fourth 〈◊〉 fruit of good deeds. But this sowthe. that is 〈…〉 goste● blew out most marvelous rain of 〈◊〉 ace. when he made fruytefulle our ladies 〈◊〉. which is likened to dry and barren earth. for she was most dry. from all fleshly lust. and barren by most clean maydenhed. By these tow examples of the north and of the sowthe. ye may understand the tow first verses of this hymn. when ye say Celestis erat curia, The court of heaven was filled with fair flowers. whereof the nynte part faded. by the wodnesse of the forth. Hinc austo Therefore the pleasant sooth blowyng●. the barren earth is wet with very wholesome rain whereby it was made plenteous. In valle, A green lily grew in a vale. of whose seed. the highness of god's mount. flowreth with fair blossō●s ¶ understand by the lily our lady. by the vale. the world. or meekness. By the seed of the lily. our lord jesus christ. By the high mounteyne. heaven. And by the buddynge● holy souls that are in the mount of heaven. Chiste semen, christ that art the best seed of this ●ayre flourishing lily. sow thyself in to us. giving fruit of ●olace. ¶ Antempne. Angelorum imperatrix, Empress of angels. assign us to their keeping. that the wood lion going about. find not whom to devour in thy little people. Antempne. ave regina, Hail queen of heavens. Hail lady of angels. hail holy roure. whereof light is sprung to the world. joy thou glorious. fairest abou● all. far well right fair and pray always christ for us.   
¶ Here endeth the story of the Monday. And beginneth the story of the Tuesday.   

ON tuesday at matins  

¶ The Inuitatory. Filrum dei,  
Come ye. worship we joying the son of god. whom the prophets joying. prophesied before. to be borne of a virgin.   

¶ The Hympne.  
DEcepte verbo, This hymn telleth how adam for his inobedience. was cast out of paradise in to the wretchedness of this world. but for he repented his sin. god let him wit. that he would be borne of a virgin. for his redemption. Decepte verbo, The first man foolily consenting to the word of his deceived wife. was made inobedyente to that commandments of god. Hic e●ectus. He wretchedly cast out from the glory of paradise. was compelled to visit the world living in poverty. Immortalis, He that was undedly. was made subject to death. A man nigh like to angels. is made fellow to beasts of the world. Huic deus. For he sorrowed that he had sinned. god gave him to understand that he would ●e borne of a clear virgin. Antempne. Ab omnibus ● Our lady deliver us from all our wickednesses. reconciling us to thy most piteous son. which of right wiseness hath chastised man that sinned. Antempne. Emitted ● Son of god. send us out thy light. & thy truth. that we be led in to the bosom of mercy. of thy glorious mother. Ann. salva nos, Mother of health. & of life. save us from them that trouble us. that the shadow of death cover us not. for we spread out our hands. to thy son very god. v. Auctor mor●s. The auctor of death is cast out wounded. from the region. of them that live. R. Humanum, 〈…〉 mankind to him. in to 〈…〉 Abhos●●, The meek virgin moot 〈…〉 from the wicked enemy. Amen.   

¶ The first ●●sson.  
ERo testatur, This lesson showeth how Adam after he had sinned. sorowed● for the essense of god that he was fallen in. by Ever and how he joyed. for the health that he should 〈…〉 to. 
●ene●. iii  by marry. Protestatur, Holy scripture beareth witness. that Adam being in the felicity of paradise. broke the commandment of god. but it maketh no mind. that he was unobedyente to the will of god after he was come in to wretchedness. unde vere, whereof it is verily showed. that Adam loved god with all the mights of his heart. in that. that after his son had slain his brother● he fled the fleshly fellowship of his wife. And afterward hearing the bidding of god▪ he coupled himself again obediently to the same wife. as matrimony asketh. Gravius quoque. And more grievously he re●●nted him that he had offended his maker▪ then that he had ca●● himself to be tormented in most grievous paints, Idcirco, Therefore it is known. not to be unrightful that as that ire of god came upon him for pride. by which he had offended god in his felicity▪ right so great comfort should be given unto him being in wretchedness. by cause that he wayled● & sorrowed in very sikenes. & in most grievous penance. that he had provoked to wrath so benign a make. Maiorem autem, And more comfort might Adam not perceive▪ then to be certified. that god should vouchsafe to be borne of his generation. to buy again though sowlles by meekness and charity. which the same Adam. deprived thorough envy of the fiend. had thrown down by his pride from endless life. Sed quia. But for it seemeth unpossible to all wise men. and as it is. that god. whom beseemeth no birth, but most honest. should take to him a body of mankind by fleshly lust as other children▪ much more Adam. that was made without fleshly delight. believed it unpossible. Ergo intellexit, Therefore Adam understood that it pleased not the maker of all things. to make a man's body to himself in that wise. as he had made his body, or eves body. Credebat idcirco, Adam therefore believed. that god would take man's body of a person like in body to Eue. which should flourish by parfection. of all virtues above all begotten of man. and of woman. and be borne of her most honestly with godhead. and manhood. her maydenhed safer unde sine omni, wherefore it is known to be believed without any doubt. that this Adam. when he felt that god was in manner pleased to him ward. had great sorrow of the words which Eve learned of speaking with the fiend▪ an like wise when he came in to sorrow, & wretchedness, he had great joy and comfort of the words. which thou. O marry. hope of all. shouldest answer to the angel. Dolebat quoque. Adam sorrowed also. that the body of Eue. made of his body. had drawn him deceyvably to endless death of hell▪ but he joyed for he knew that worshipful body to be borne of thy body. O most honest of virgins▪ which should mightily bring again him. & his progency to heavenly life. Tristabatur etiam, Adam was also heavy. that Eve his fellow. had begun of right great pride. to be unobedyente to her maker. But he joyed. for he see before. that y●. O marry. his most dear daughter. should obey to god in all things. with sovereign meekness. Dolebat Adam, Adam sorrowed. for Eve of pride had said in her heart. as if she would be made even to god. wherefore she fell to great hurt in the sight of god. and of angels. But he joyed that thy word by which thou shouldest meekly, profess the. the hand maiden of god. shone bright in her fore knowing to thy great glory. Tristabatur etiam, Adam was heavy also. for the word of Eve had provoked god to wrath. to damnation of herself. and of all other that came a●● her. But he joyed for thy word should draw the charity of god to great comfort. to the. and to all dampened by the word of Eue. Verbum enim, For the word of Eve cast out herself with man. in great sorrow from glory. and shut the gates of heaven to them and to her children. Tu autem. But thy blessed word. O. mother of wisdom. brought the to great joy. and opened the gates of heaven to all that will enter, unde sicut,. wherefore as angels in heaven joyed. for that they se. before the making of the world that thou. O mother of god shouldest be borne▪ right so Adam of forknowing of thy birth. had great joy and gladness. ¶ response. Eva matter, The mother Eve conseuring to the enemy. put out herself with man from glory. changing life into death. whose blessed daughter obeying to god overcame the enemy. restored glory. chased away death and brought again life. Verse. Laus deo, Praising and 〈…〉 god. that hath purveyed to the frail mother such 〈…〉 is made the mother of her father.  
¶ The 〈◊〉 mother. is Eue. the daughter is our lady that is mother of her father● for she is the mother of god. that is father to all that he made.  
¶ ●●●●diccion. Ad●●anos, O amiable virgin. help 〈◊〉 ●he cruel parayles of this world. Amen.   

¶ The second Lesson.  
EIectus denique Adam This Lesson telleth of the governance of mankind fro Adam unto Abraham. and how Abraham. Isaac. and jacob. and other patriarchs had knowledge. and 〈◊〉 of the coming of our lady. long or she was borne. E●ectus denique. Adam cast out of paradise. had experience in himself. of the ryghtwesnesse● and mercy of god, dreading god for ryghtwesnesse. and most inwardly loving him for mercy. all the times of his life. Bone utique. And well was the world disposed. as long as they. that came after him did on the same wife. Cessantibus, But when men ceased to behold the rytwesnesse. & the mercy of god▪ many of them forgot their maker Nam credebant, for they believed though things that pleased them. 
Genes. vi.  and led their lives abominably in filth of esshelp lust. which thing god greatly abhorring. slew all the dwellers of the world by flood save them whom by his fore ordinance he saved by the 
Genes. seven.  ship of Noe. to the restoring of the worlds Multiplicatus. yet when the peoule of mankind 〈◊〉 ●●ltyplyed again. they fell thorough the caty●●●ge of the wicked spirit in apostasychy idolatry. from the worshipping of very god. enditing a law to themself contrary to god's will. Sedd●u●● But god moved of his most merciful fatherly 〈◊〉. 
Genes. xii.  visited Abraham the trrew follower of his faith. and made covenant with him and with his progeny and fulfilled Abraham's desire. 
Ca 15.17. & 22  giving him a son called Isaac. of whose progeny he behyghte. his son christ to be borne. unde bene. wherefore it is ●●●●wen well credible. that is was showed also of god to abraham. that one of s●e daughters of his lineage. ● clean virgin. should bring forth the son of god. Creditur quoque, it is also believed that Abraham joyed more of that daughter to come then of Isaac his son. and loved her with more charity. than his son isaac Intelligendum est, it is to be understanded that Abraham the friend of god. purchased not temporal goods for pride. or for covetise. ne that he desired a son for hy● own bodily comfort & for he was as a good gardener that faithfully serving his lord. plaunted a little branch of a vine in his or●herde. understanding y● thereof unnumerable vynce might be planted, and that a chosen vynyerde should be made thereof And therefore he gathered douge. that the wines made fat thereof. should not fade. but be made plenteous to bring forth fruit. Letabat●r quip, That gardener was glad. for he knew that there should be a certain tree amongst his little plants so high and so delectable that it should sovereignly delight his lord to walk in the vineyard for fairness of the tr● and that the same lord should taste the sw●●tnesse of y● 〈…〉 And rest him 〈◊〉 sitting under the shadow thereof. Per hunch By this gardener. is vn●●●stōded Abraham. and the little branch of the vine▪ Isaac his son. And by the many wines to be planted thereof▪ all his progeny. And by the dung ar● understanded. worldly ry●hesse. which Abraham godd●● loved. desired not. but to the sustenance of god's people. Perillam. By that fair tree. is be tokened the virgin marry. And by the lord almighty god. that purposed not to come in to the vineyard that ye in to the progeny of Abraham. till that high tree wer● there. that is, till the glorious virgin marry his most dear mother. were come to due age. Cuius, whose most innocent life. is likened to fairness. that god delighteth to see. whose works soveraynely pleasant to god. are understanded by the sweetness of the fruits. And by the shadow. of her may den●y womb. whom the virtue of the highest be shadowed. Preseius itaque, Therefore Abraham knowing that this virgin that should bring forth god should come of his generation▪ he was more comforted of her. then of all sons & daughters of his kindred. Hanc denique, And this faith. and holy hope. that is to say. of the birth of the son of god. that was to come of the progeny of the same Abraham▪ the same Abraham left for heritage for great faith to Isaac his son. 
Genes. xxiiii.  And that is well proved in that. that he made his servant whom he sent for the wife of his son. unswere upon 〈…〉 by him that should 〈…〉 coming. ●●●ynge 〈…〉 d●be bor●e of his lyn●ge● 〈…〉 also. 
Ibidem. 27.  that Isaac by the blessing that 〈…〉 son Iacob● left him 〈…〉 foresaid faith & hope. Benedice●●, And jacob blessing his 〈◊〉 sons, 
Genes. 49.  ●the by themself. left not to comfort his son jude. with the same heritage unde ver●, whereof it is veryly proved. that god loved so his mother without brgynning. that 〈◊〉 had most joy of her or any thing was made & right so he gave his friends great comfort also. 〈…〉 that she should be borne, B●sic. And so. as first to angel's and after to the first man. right so afterward to patriarchs also. was given great comfort of the glorious mother of god to be borne. R. Intelligens, Abraham understanding that 〈◊〉 that come of him. should be like to the starts▪ joyed more 〈◊〉 the. and of thy son. O. finder of grace. then of all other daughters and sons of his lineage. Verse. Exultet, Therefore our company more be glad. and holy joy of the. and of thy blessed son. as well● as father Abraham. Benediction. Matervere. The mother of very charity. more loose the bonds of our wickedness. Amen.   

¶ The third Lesson.  
UEre caritatis, This lesson relly●h. how the holy prophets joyed. and were comforted in all disease by for knowing. that they had of the coming of our lady. Vere caritatis. God is the lover of very charity. and god is the self charity. that showed also great charity to his when he delivered the people of Israel by his power out of the thraldom of Egypte. giving them a sonde most plenteous. wherein they should dwell in prosperity with all freedom. Horun quip But the guileful enemy. having full great envy to their prosperity. drew them with his cavellations unnumberably for to sin. Illi autem, And they not labouring to withstand the deceits of the fiend. were wretchedly led to the worshypynges of Idols. setting at nought the law of Moses. & forgetting and most foolily despising that covenant that god made with Abraham. Respiciens vero, But after this merciful god beholding his friends that served him devoutly with right faith. and true charity and with keeping of the law▪ visited them mercifully. And that they should be the more fervent in god's service. he set up prophets amongst them. that by them the enemies of god should turn again to his love. and to right faith if they would. unde vere, wherefore it is verily to know. that as a hasty flood that should come down frem the top of a mount in to a deep vale. should bring all things that flowed therewith in to the vale. which after moving of the water should be seen appear▪ right so the holy ghost vouched safe to slide into the hearts of the prophets bringing with him out of their lips though words which he would show to the correction of this erring world. Inter omnia, But amongst all things that slydde unto them by this sweet flowed of the holy ghost▪ this flowed most sweetly in to their hearts. and this flowed most delectably out of their lips▪ that god maker of all things. shield vouch safe to be borne of a clean virgin. and that with his amendment and satisfaction. he should by again though sowlles to endless bliss. which sathanas by the sin of Adam had thrown down in to the sin of wretchedness. Noverunt etiam, They knew also of the inflowing of this flowed. that god the father would be so well willed to man's deliverance. that he should not spare his only begotten son. and that the son would be so obedient to the father. that he should not deny to take a deadly body. And that the holy ghost would most gladly be sent with the son▪ and yet he was never departed from the father. Sed hoc etiam. But this was also open enough to the prophets. that. that son of right we●nesse gods son. should not come in to the world. till there were risen a star out of Israel. that might with his heat touch to the heat of the son. Per hanc, Therefore by this star is understanded. the virgin that should bring forth god. Per calorem, And by the the heat. is understanded her most fervent charity. whereby she should so touch to god. and god to her. that god should fulfil with her all his will. Et vere, And verily as Prophets got comfort in words. and work of his son unmade. and making all things▪ right also god gave them great comfort in their tribulations by this forknoweing. by which they knew that this star. that is marry. should be made. Dolebant enim, For the prophets sorrowed greatly. saying the sons of Israel forsake the law of Moses. for their pride and fleshly lust. and seeing the ire of god fall upon them. the charity of god being far from them. Exulrabant autem But they joyed knowing that the self lord & maker of the law. should be pleased by thy meekness. & of the cleanness of thy life. O. marry star most bright. and that he should receive them in to his grace. that had provoked him to ire. and wretchedly run in to his indignation. Dolebant insuper, furthermore the prophets were sorry. for the temple of god was destroyed. wherein the offerings of god should be offered. But they joyed. saying that the temple of thy blessed body should be made. which should receive god himself. in to it with all comfort. Dolebant etiam, They sorrowed also for the walls and gates of jerusalem were destroyed. and the enemies of god entered. and overcame it bodily and sathanas ghostly. Sed exultabant, But they joyed of the. O. marry most worthy gate. knowing that the most strong giant that is god himself. should take armure in the. by which he should overcome the fiend and all enemies. Et sic, And thus verily the prophets. as well as the patriarchs. were moste greatly comforted of the. O. most worthy mother. response. O ineflabiliter, O. little maiden unsperably tyche. in a power town. which received the son of the high king sense unto her. in to the hawlle of gladness. she fed him with desired delyces. and gyrthe him about with the armure of power. Verse. Hic ad patriam, This overcomer going again in to his concre. made her quyens in endless praising. ¶ This little maiden. is our reverence lady. that when she conceived the son of god was little in age. and little in meekness. and maiden in cleanness. But she was rich in all graces & virtues The power town. is this world. which was full poor then from all ghostly richesse. And therefore it was the more marvelous to find so rich a maiden in so poor a town. The king is the father of heaven that sent his son jesus christ to this glorious virgin. that he should be her son also. And she received him in to her worshyppfulle womb. which was to him an hawlle of gladness. for he was pleased and ioyfulle to dwell therein. She fed him with delyces of her maidenly breasts. For the milk thereof and the fowde that he took of her hands pleased him as delyces most desyrable. The armure of power is the holy body that he took of her. where upon he bore many hard strokes in time of his passion. and so he overcame all his enemies and ours. that are the fiends of hell. And then as a worshypfulle overcomer. he turned home again. by his assention. and made the same virgin quyne of heaven in her assumption. there to be had in endless praising. and worship above all angels and saints. ¶ Verse. Hosti fallaci, Eve gave credence to the deceivable enemy consenting unto him. response. Prolem, Making subject to hard ditch. the children that she had not yet borne.   

¶ At Lawdes' Antempne.  
SCitote populi, know ye people that the virgins son. is the same god that made us. whom patriarchs desired. whom prophets preached. whose mercy abideth without end.   

¶ The Hympne.  
DOlens Adam, This Hympne ye may ceasely understand. by the first lesson of this same day for it accordeth in all wise thereto. Dolens, Adam sorrowing of the speech that the serpent spoke to Eue. morning in penance for that she believed unto him. Gavisus est. joyed of the virgin. which he knew should here god. under standing. that she should never believe to the words of the fiend. That is to say to the fiends suggestion. or stirring. Luxit uxorem. He willed that her own wife had been most proud. ioyenge for he knew before that the daughter should be most meek in all things. Que per, which by obedience hath opened the ●ates of heaven. that the mother by pride deserved to be shit to all Verse. ave maria, Mary the daughter of Eve having compassion to the cruel mother. response. Aufert ● Doth a way her repreves. bring the author of life. ¶ Antempne. Benedictus, blessed be thou most worthy sower that haste sown a grain of the best where in the best land. wet with the dew of the holy ghost. which grain deed is marvelously multiplied. wherewith angels are fed. whereby dead men live again. by which sick men are heeled. whereby all things live. by which all things are restored. ¶ This sower is the father of heaven. the grain is the son. the earth is our Lady. The grain was sown in the earth by his incarnation. it was deed by his passion. And it was multiplied to many grains. after his assention. by conversion of people to christian faith. for each good christian man and and woman. is a grain of our lords garnyer. Benedicamus queme Bliss we the Lord. whom the mouths of Prophets behyghde 〈◊〉 to be borne of a mother that never knew sin. B●n●dicamus domino● Bliss we the lord that was behyght us by the voice of prophets to be borne of the kindred of B●up●.   

¶ At Prime the Hympne.  
VEni creator. There are spirits created & made. that are angels. & sowlles. And there is a spirit not made. but maker of all things. that is god himself. and to this spirit maker. ye speak here in this hymn when ye say. Veni creator, Come spirit maker that comest in to the hearts of prophets. that they should prophesy god, to be borne of a virgin. Qui paraclitus, Thou that art called a confortoure. be confortoure to wretches. thorough prayer of this virgin whom thou haste made a chaste mother. Antempne. Multe Many are the tribulations of the ryghtwes. and from them all thy son shall deliver them. O. virgin comfort of the heup.   

¶ At tierce Antempne.  
Pretend, benign God show thy mercy to them that know the. that with the flowed of thy delight. hast given drink to marry. which thrysted the above all things.   

¶ At sext Antempne.  
BEnedicta, blessed be thou marry. hawlle of fairness temple of the king of bliss whose mercy we have received. out of the mids of thy most holy womb   

¶ At none Antepmne.  
HOli domina, Lady will thou not forsake us in the fearful doom of thy son, to whom the father hath given all doume, whose ryghtwesnes heavens shall show. whose lowke, all power shall dread. when he cometh to dame his people. .v. Tu plasmator, O. thou marvelous excellent brightness. above all things that ever were made.. R. Tu placa, Pease thy son to us. thou filled full of grace.   

¶ At evensong Antempne.  
OMnem potestatem. ● O meekest of maidens, we arecte to thy high son. all power. & all vertew● which setteth up kings & putteth them down. that hath done all things. what ever he would in heaven. & in earth. & in see 〈◊〉 in all depnesses.   

¶ The Hympne.  
VIrgo deum, The first verse of this Hympne. ye sick of the joy that god and his angels. and Adam & Eve had▪ inforknowing of the birth of our lady. In the second verse. ye speak of the joy that patriarchs. and prophets had of the same. In the third verse ye sing of the joy. that her father and mother had of her. knowing what she should be. In the forth verse is said. that all ought to joy of her conception. & birth. And in the fift verse, ye pray that ye may worthily worship her birth. and by her prayer be delivered from sin. Therefore ye begin and say thus. Virgo deum, virgin making god glad. giving solace to angels, giving joy to them that were, first made. knowing that thou shouldest be borne. Patriarcharun Thou gave comfort to the hearts of patriarchs. & to the sowlles of prophets that prophesied the to be borne. O quanta, O. how great joys were given to thy father and mother. that knew before such one thou shouldest be. of the great grace of god. Quis est, who is it. whom the conception of the mother of god maketh not glad. yther joyful generation please him. Da nobis, Therefore lady grant us so to worship thy birth that our sins be loosed. by thy pytefulle prayer. Antempne Sancta maria, saint mary succour thou wretches. help the week comfort the mourning. pray for the people. be mean for the clergy. pray for devout women. all more feel thy help. who ever they be that often use to have mind upon the. Benedicamus Bliss we the son of the endless king. lord of heaven. & of earth. & of hell. for the conception of his mother. Benedicamus. Bliss we the son of the endless king. for the conception of his mother. Alleluya●, etc.,   

¶ At compline Antempne.  
MEmor Dominus. The lord having mind of the mildness of his spouse, enured with joy in to her tabernacle. ¶ This spouse is our lady. the tabernacle is her holy womb.   

¶ The Hympne.  
VI●tum vitalem, This 〈…〉 by the fiend. ¶ And for the third verse our lady is likened to the rod of Aaron. as ye shall understand that as holy scripture sayeth. 
Numeri. xvii.  god bad Moses take of each kindred of Israel. a rod. of whyche● 〈…〉 put them in the tabernacle of god. on the morrow he came again and for 〈…〉 rod of Aaron our gened and flowered and brought forth fruit. And like as 〈…〉 f●rthe. or of water. and without tareing of time after any kindly working flowered and fruyted ● right so this holy rod out glorious lady. above all working of kind. conceived & ●are our lord jesus christ and therefore she is likened ●o the rod of Aaron. Victum vitalem, God gave mankind fowde of life. wherein the enemy syue● venom by a word of 〈◊〉 Corda vatum, The holy ghost fulfilled with 〈◊〉 the hearts of prophetess whom 〈◊〉 st●rred to speak of a marvelous virgin. Que sicut. which as the rod of Aaron. should marvelously g●●e fruit 〈◊〉 should br 〈…〉 than 〈…〉 te. with the word of the e●my. O Ies●● 〈…〉 rain truth. dwell with us contynewally. 〈…〉 falsehood of the cruel enemy. s●ey us no● dece●u●●ly. Antempne. Lumen ve●un ● The very light that thou haste brought forth. O. s●arre most clear. mo●e shine all about us every where. putting out from our wits the darkness of death.   

¶ Antempne.  
ave egina. Hail quyene of heavens. mother of the king of angels. O. marry flower of virgins. as rose or ●●lye. give out prayers to thy son for the health of christian people.   
HEre endeth the story of the Tweldaye. And beginneth the story of the wednesday,   

ON wednesday at matins,  

¶ The Inuitatory. Ortum virgins,  
hallow we the birth of the virgin and mother marry. worship we the lord cryst her son.   

¶ The Hympne.  
ERrorum pleno, Light springeth out to the world full of darkness. while marry cometh out of the privy place● of her mother● womb. Lux lucern, Light is showed by getting light th●● y● marry that begat jesus christ. darkness of death is put away the bond of sin is loosed in the holy virgin Tu luna, Thou art the moan without cloud. the beam of the high sonne● by whose shining the darts of the enemy. are more warily estewed. Tu cristallinus, Thou art the chamber of crystal. wherein the merciful king of bliss syttyng●, ●athe by the made an end of our wretchedness.  
Antempne. Corrige virgo, Uyrgyn most prudence correct thou our unwise hearts: that thy son lokeing from heaven. moat s● us. understanding and sek●ynge him.  
Antempne. Cepelle● Ma●y hope of all. put away 〈◊〉 wickedness from our tabern●●●●s● for upon yt. we cast our cure Antempne. Gloriose, The grace of the glorious mother of god. moat deliver our souls from death. and our ●e●e from slydynge● that we moat please before god in the light of them that live. That is of angels. and of saints in heaven. ¶ By the feet in this antempne. is understanded the affections of the heart. which may full soon slide to sin, but it they be the betetr kept. Verse. Al● initio. Marry was orde●yd the mother of god. from without beginning. response. Que vere, which lo●ed god verily with all her heart above all things. Benediction Nostre tenebras, The virgin mother of wisdom. motely 〈◊〉 the darkness. of our ignorance. Amen.   

¶ The first lesson.  
ERrant homines. This lesson telleth. why god gave a law by Moses. to his people. and how holy a wedlock was betwixt joachim and Anne. And how. and why the day of her conception aught to be had in reverence. Errand homines, ere then the law was given to Moses. men were long time ignorant. not knowing how they should govern themself and their deeds in this life. & therefore they that were fervent in heat of the love of god. ordained be silly their deeds and their manners. and they trowed to please god. Al● vero. But other that had not the love of god. and did what ever them list. Hor●̄ igitur, Therefore the goodness of god mercifully condescending to their ignorance. ordained a law by his servant Moses. by which they should be governed after all the will of god. Hec denique, And this law taught how god. and the neybur should be loved. and how wedlock betwixt man. and woman should be kept after the law of god. and of honest. so that of such wedlock they should be brought fourth whom god would make his own people. Et vere, And truly god loved this manner wedlock so moche. that he ordained to take thereof. the most honest mother of his manhood. unde quemadmo dum● Therefore as an eagle that flieth on high in the air. and beholdeth many woods, should see one tree a far so sewrely rowted● that it might not be rent up. with any blasts of wyndes● and the body of the tree. were so long and even. that no man might climb up thereby. which stood also in such a place. that it seemed unpossible that any thing should fall thereupon from above. & the eagle bysely beholding this tree. should make therein his nest. wherein he would rest▪ so god to whom this eagle is likened. to whose sight all things present and to come. are clear and open▪ while he beheld all the rightwise and honest wedlocks. that should be from the first making of man. unto the last day. he see none like in godly charity and honest. unto the wedlock of joachim and of Anne. Et id circo And therefore it pleased him. that the body of his most honest mother which is understonded by the nest should be bygotten of this holy wedlock. in which body he himself should vouch ●afe to rest with all comfort. Congrue, And conveniently are devout wedlocks likened unto fair trees. whereof the rout. is such unyon of tow hearts. that is to say. that they be wedded together. for that only reason that worship and glory come thereof to god himself. Covenienter. The will also of such wedded man or woman is conveniently likened unto fruytefulle branches. when they keep so the dread of god in all their works. that they love honestly together after the commandment of god. only by cause of bringing forth of children to the praising of god. Talium, For the gyleful fiend may not attain with his mights and crafts to the hynesse of such wedlocks. when their joy is not else. but that worship and glory be given unto god. & when also no tribulation hevyeth them. but the unworshyping and obese of god. Tunc autem, Then also seem they to stand in sure place▪ when the plenty of worldly worships or of richesses. may not draw their hearts unto love thereof or to pride. unde quia, wherefore for god knew before. that the wedlock of joachim & Anne should be such▪ therefore he ordained that his dwelling place. that is to say the body of his mother should be gathered thereof. O Anna, O. reverent mother Anne. how precious treasure barest thou in thy womb. when marry that should be the mother of god rested therein. Vere sine, truly it is to be believed without any doubt. that god himself loved that matter of which marrow should be form & made. anon when it was conceived and gathered in the womb of anne. more than all the bodies of men and women. bygotten and to begotten of man and woman in all the world. unde venerabilis, wherefore worshipful anne may truly be called the tresourye of almighty god for she hid in her womb. his treasure. lovely to him above all things. O qm prope, O. how nigh was the heart of god contynewally unto his treasure. O qm pie, O how benignly and gladly fastened he his eyen of his majesty unto his treasure▪ that sayeth afterwards in 〈◊〉 gospel. 
●ath. vi.  Vbi est thesaurus tuus ibi est e●●o● tuum, That is. where is thy treasure there is also thy heart. Et ●do● vere● And therefore it is truly to believe. that angels joyed not alytel of this treasure. when they knew that their maker whom they loved more than themself. loved that treasure so moche Qu●propter. wherefore it were full convenient & worthy that. that day were had of all in great reverence. on which. that matter was conceived and gathered in Anne's womb. of which the blessed body of the mother of god should be form. which god himself and all his angels loved with so moche charity. ●e●. Beata matter. Blessed mother anne. chest of the endless king. which hid in the. the treasure most acceptable to him. where with he enheryted his only begotten son. and made needy folk rich. and delivered wretched prisoners. Verse. Exulta, joy thou reverent mother of thy most reverent daughter. which bring virgin hath bygotten him that made all things. Benediction. Stella maria, Most merciful marry star of the see. succour us. Amen.   

¶ The second Lesson.  
DEinde postquam, This lesson telleth of the putting of our ladies soul in to her body. and of her birth. And how angels and men desired her birth for diverse causes. Deinde postqm. furthermore after that blessed matter had a body form in the mother's womb. in covenable time as it was seeming it to haue● then the king of all bliss. mored his treasure. putting in to it a living soul. Et quemadmodum, And as a Bee. that flieth about flowery fills. serchyth bysely all grasses and herbs that honey may be gathered of. for of his natural knowing he can discern. where the fairer flower burgenyth. which flower if he see it not yet spring out of the husk. yet he abideth nevertheless delytablely with desire. the springing thereof. that he may use the sweetness thereof unto his pleasance▪ & like wise. god of heaven. that beholdeth most clearly all things. with the eyen of his majesty when he see marry yet hid in the privy place of her mother's womb. to whom. he wist in his everlasting for knowynge● that no man of all the world. should be like in all virtue▪ abode her birth with all comfort and joy. that by the sweetness of that maidens charity. his most plenteous godly goodness should be showed. O qm clare● O. how bright shone that rising morrow tide in annes womb. when the little body of marry. was quickened therein. by coming of the sowlle. whose birth. angels and men. desired to see. with so great desire. Verumptamen, Nethelesse● it is to mark. that as men that dwell in though lands were the son lyghtenyth them with his beams as well on nights tyme. as on day tyme. desire not the spring of the morrow tide by cause of light. while the light of the son is much more clearer than the light of the morrow tide▪ but for they understand. that the morrow tide. appearing. the son shall go up higher. and their fruits which they hope to g●ther in to their barnes● shall the sooner and the more par●ytly wax ripe. of the benefice of the heat there of. Illarum autem, And they that dwell in such contrees as are covered with darkness of night. are not only glad for that they know the son shall a rise after the spring of the morewe tide. but also they are more rejoiced. for they understand. that the morrow tide passed. they may see though things that they have to do. Consimili modo, An like wise holy angels that dwell in the kingdom of heaven. desire not the spring of the morrow tide that is to say. the birth of marrow by cause of light. for the very son. that is god himself. passed never from their sight. but therefore they desired the same virgin to spring by her birth in this world. for they knew well. that god which is likened unto the son. would show more openly by this morrow tide. his most charity which is understonded by the heat. and that men which loved god should be made fruitful by good works. and that by the stable perseverance in good they should be made ripe. so that angels might gather them in to everlasting barns. which are likened to heavenly joy. Homines vero, But men of this dark world. knowing before. the birth of the mother of god● joyed not only thereof for they understood that their deliverer should be borne of her. but they joyed also for by cause that they should see the most honest manners of this glorious virgin. And for they should derue of her more plainly. wha● should be done ●nd what should be fled. Hec 〈◊〉 virgo● This virgin also. is that rod that I say said before. 
isaiah. xi.  should come out of the rout of jesse. Floremque And prophesied that a flower should spring out thereof. upon which flower the spirit of god should rest. O virgans met●●bilem, O unspeakable rod. which while it grew in Anne's womb▪ the pith and the meywe thereof abode more gloriously in heaven Hec itaque virgo, For this rod was so small. that it turned lightly in the mother's womb. but the pith thereof was so great in length and breedeth. that no mind was sufficient to think the greatness there of. Non enim valuit, This rod might not bring fourth the flower. till the pith gave it virtue of burgeoning by his entry. Nec etiam, Nethe virtue of the pith appeared not openly. till the rod gave his moisture unto the pith. Hec denique. Forsooth this pith is the parson of the son of god. whom though the father begat before lucifer▪ 
Psal. 109.  yet he appeared not in the flower. that is to say in man's body. till by the assent of the virgin. which is understanded by the rod. he took the matter of this flower of her most clean blood in her maidenly womb. Et quamuis, And though the blessed rod. that is to say. glorious marry. was departed from her mother's body in her birth. yet the son of god. was no more departed from the father. when the virgin bare him bodily in tyme. then when the father begat him everlastingly without body. Spuns quoque, & the holy ghost was undepartabley in the father. and in the son. from without beginning. for they are three persons. and one godhead. response. Strips iesse, The kindred of iesse. hath brought fourth a rod. and the rod a flower. and upon this flower resteth the holy ghost. Verse. Virgo, The virgin mother of god. is the rod. the flower is her son. Benedictio Matris cristi, The glorious birth of the mother of christ. be to us everlasting gladness. Amen.   

¶ The third Lesson.  
IGitur sicuteternaliter. This lesson telleth of three flaum●es of charity of the blessed trinity. to the health of man shining in heaven. And of other three flaumbes of charity of our lady after her birth shining in earth. And how men ought to worship her nativity in earth. and to thank. and to praise god heartily therefore. Igitur sicut. Therefore as there was endlessly one godhead to the father. and the son. and the holy ghost▪ so was there never in them diverse will. unde quemadmodum, wherefore like as three flaumbes should come out of one burning fire. right so out of the goodness of god's will. three flaumbes of charity. come evenly forth unto the perfection. & making of one work. Flamma em̄, For the flaumbe of charity. coming from the father. brent most brightly before angels. when they knew. that his will was benignly to will give his loved son. 
joannis. iii  for the delyuer●nce of the thrall servant. Caritatis flamma, The flaum●e of charity coming from the son. 
Philipp. two.  was not hid. when he would at the father's will▪ set himself at nought taking the form of a servant. Flamma quoque● And the flaumbe of charity coming from the holy ghost. was he not less fervent. when he gave himself ready to show by open work. the will of the father. & of the son. & of himself. Et qmuis, And though the most fervent charity of this godly will. shone by all heavens. giving unspeakable comfort unto angels. of his charity. yet again buying might not come thereof to mankind. after the everlasting fore ordinance of god▪ till mary were begotten. in whom should be kendeled so fervent a fire of charity. that the sweet smoke thereof styeng up on high▪ the fire that was in god should poor it self in to it. & slide thereby in to this cold world. Hec denique, Forsooth this virgin after her birth. was like unto a new lantern not yet light. & yet it must be light so. that as the charity of god which is likened to three flaumbes. shining in heavens an like wise this chosen lantern marry. should shine with other three flaumbes of charity in this dark world. Prima quipped The first flaumbe of mary shone full bright before god when she behight to keep sekerly her maydenhed undefowled to the worship of god unto her death. Hanc utique, For god the father desired so much this most honest maidenhed. that he vouched safe to send thereto his loved son. with his. and the sons. and the holy ghosts godhead. Secunda marry, The second flaumbe of charity of marry. appeared in that that she bore down herself bysely in all things. wy●● unthynckecable meekness. which certainly pleased so much the blessed son of god. that he vouched safe to take of her most meek body. that worshipful body which was semly to be enhanced ever lastyngely above all things in heaven and in earth. T●●● qunque, The third flaumbe was her obedience in all wise praysable. which drew so the holy ghost unto her. that by him she was fulfilled with the gifts of all graces. Et qmuis hec, And though this blessed new lantern. were not lightened anon after her birth. with these ●lawmes of charity: for there was to her as to other little enfawntes a little body. and a tender understanding. for which she might not understand the will of god▪ yet god joyed more of her. though she had yet right nought deserved then of all the good deeds of all men and women that were begotten before her in all the world. Nam quenadmodum, For as a good harper should love an harp not yet ready. which he kn●●● before verily should sown most sweetly▪ so the maker of all things loved soveraynely the body and sowlle of mary. for he knew before that her words. and works should please him above all melody. Credibile etiam, it is also known worthy to be byleue●. that as the son of mary had perfect wit anon as he was bycom man in her womb. so also mar● after ●er birth received wit and understanding in l●sse age than other children. Cum ga●dii deuse Therefore while god and aungel● joyed in heaven of her glorious births men also in the world mote worship her birth w●th joy. yielding praising and glory of their 〈◊〉 hearts for her. to the maker of all things. which 〈…〉 above all that he made. and ordained her to be ●●rne among the same sinners. which brought forth the most holy. the deliverer of sinners. Responde● Solem iust●tie, 〈…〉 of the see. that should bring 〈◊〉 the son●e of ryghtewesnesse the sovereign kings hath 〈◊〉 forth shining to barthe. ●erse, Gerner● ● 〈…〉 ten men for to see godly 〈◊〉. ¶ where 〈…〉 response on the wednesday. hath come forth 〈◊〉 to birth▪ on our ladies days the 〈…〉 conception. and on saint 〈…〉 ye say thus. Hath come forth this day to birth. .v. He virgo, This virgin was showed before 〈◊〉 the voice ●f prophets. Responce● Et nobis. And begotten to v● of the lineage of David.   

¶ At Lawdes' A●tempne.  
Nativitas, The birth of the Glory●ous vyrgy● mary of the seed of Abraham. 〈◊〉 of the kindred of jude. ●lere of the lineage of ●auy●●   

¶ The Hympne  
TUmiro There is a star●e called the shy●●●annes star. that standeth stable in ●o place of 〈…〉 and thereby by shearmen know in the 〈…〉 they draw. and to this 〈◊〉 out lady is likened. for they that are in tempests of tribulation, or in night of temptation in this world▪ if they look. & pray to our lady▪ she will dress their ways to the haven of health. furthermore if any have desire to delight him in things that are savoury to his taste. or fair to his sight. or sweet to his smell he may turn to our gacious lady. and feed all these myttes in her most deliciously. And therefore you say. Tu miro, Thou marry shypmannes star. shining with a marvelous lights lead us from the swallow of death. unto the kingdom of heaven. Tu nectare Thou art swetter than pyement to all that ●aste the thou art brighter than the light of the son. to them that desire to see the. Tu vero, Thou art verily a sweet smelling lily. by whose odour god is drawn unto the. to have in the his dwelling place. Ergo pie Therefore draw us wretche● mercifully by thy sweet smeale. that we be not drawn in to hell by the lust of the world .v. Stella solem, A star bringing forth the son riseth as the morrow tide. R. Quam ● whom the court of heaven praiseth with fair praising. Antempne Nativitas, Uyrgyn mother of god. thy birth hath showed joy to all the world. for of the is risen the son of right wylnesse christ our god which hath loosed cursing and given blessing. and confounded death. and given us endless life. Benedicamus. Bliss we the son of the e●●elesse king, lord of heaven and of earth. & of hells. for the birth of his mother. Benedicamus, Bliss ●ethe son of the endless king. for the birth of 〈◊〉 mother.   

¶ At Prime the Hympne.  
IGnis ardore, The fairness of the world was welwed with brenning of threfyres. A well sprung up in the mids of the earth. by which it flourished again. O virgo. O virgin well of mirth. weet thou ou●e welwed and dayed hearts with the dew of grace. that they be flowered in virtue. ¶ These three fierce are these three sins. Pride. covetise. and fleshly lust. with which as saint john sayeth all the world is full. 
Pri. joan .2.  Our lady is the well. that quenchyth these fires. in her seruaunces. as this hymn showeth. Antempne. Nativitatem, worship we the birth of the virgin saint marrow whose glorious life lighteneth all churches.   

¶ At Tyerce Antempne.  
REgali, Mary borne of kings kin. shineth brightly. by whose prayers we ask most devoutly with heart and tongue to be helped.   

¶ At sext Antempne.  
Cord et animo, Sing we glory to christ with heart. and will. in mind of the birth of marry the high mother of god.   

¶ At none Antempne.  
DEus et angeli, God and angels were glad of the birth of the virgin marry. therefore have we it in mind with gladness Verse. Regnum dei, The birth of the mother of christ gladdeth the kingdom of god. Response. De qu●, Of whom is sprung to the world endless gladness.   

¶ At evensong Antempne.  
GLoriose, Bring we to mind the most worthy birth of the glorious virgin marry. which hath gotten the worthiness of motherhed. and not lost the cleanness of maydenhed.   

¶ The Hympne.  
GAude visceribus, In this Hympne are seven verses. In the first verse ye call all holy church. and all heaven & earth to praising of our lady. In the three verses following with a part of the first verse▪ ye show fourteen things. wherein our lady is to be praised. The first is her noble and worthy entry in to the world by her conception. and birth. The second is. her holy conversation in this world. The third is. her most worshipful passing out of this world. The fourth is. that being virgin she bore a child. The fift is. that she abode virgin ever after. The sixth is. that she gave god so●e●e with her breasts. The vii is. that she bore him in her arms. that berysh all things. The eight is. that she is a kings mother. The ix is. that she is the same kings gate evermore locked. 
Ezech. xxiiii.  His gate she is, for he tu●●ed in to her holy womb. ●amp; took there a bo●● of man 〈◊〉 de. & went out of her when he was borne. And yet she is a gate evermore locked● for closeness of her virginity. both in his conception. & in his birth. The tent is. that she is the star of the world. as she is called before in the hympne at lawdes. the star of the see. or the shypmannes' star. The xi is. that she is plenteous. and large in mercy. For as a flower that spreadeth a broad in his fairness. & floweth out in swtenesse of smell all about▪ so our lady is fair & comfortable to all wretches. that look to her ward. & giveth out to them as a blood▪ the sweetness of her mercies. The xii is that she is. the kings sceptre or the kings rod. whereof it is red in scripture of a king that no man durstene might come to uncalled at certain times under pain of death. 
●este●. iiii.  but if the king, ꝓfered him his rod or his sceptre to touch This king is our lord god almighty. to whom never ma● ne woman might come. after the sin of Adam. but by mean of this rod. that is our blessed lady. The xiii is. that she is the mother of god. And the xiiii is. that she is the spouse of the endless king. ¶ Then in the other part of the fift verse. & in the sixth verse▪ ye ask three things. One. to be defended from evils. not by your merit. but by her mild gift. Another. to have by her prayers. peace long enduring. And the third. to have endless joy of the bliss of heaven. And in the sevente verse. ye pray the blessed ●● father and son and holy ghost. to grant your askynges. Therefore ye begin & say. Gaude visceribus 〈…〉 blessed mode● holy church. in the yndrost 〈◊〉 of 〈◊〉. that often h●ly west the holy feasts of saint marry. And angels. earth. and see mote joy. 〈◊〉 whose generation. is glorious. whose life. shyr●th with holy deeds. whose end. hath sovereign worship without end. Quo virgo, which being 〈◊〉 brought forth a child. and virgin she abideth. she gave god s●u●ke with her own ●eates. & ●he ●are meekly in fearful arms. him that ●eryth her and all things. Felix. The kings mother. blessed 〈◊〉 manifold praising. his gate endlessly close. s●ar of the world. the kings rod of flowing flower T● nanc● Now holy mother of god. and spouse of the rudeles king we pray the meekly. that thou defend us always in every place by thy mild gift. Sanctis, And that ●how virgin get us by thy holy pray●●●. the sweet help of long peace. and the endless gifts of the blessed kingdom. Presta, Grant it be so thou h●● father. and thou only son of the father. & grant it also thou spirit of bothe● that livest & raynest one god. all the time of the world. that is to say without end. Amen. Antempne. Quando nata es, when thou art borne most holy virgin. then is the world lightened. A blessed beginning. an holy rout. And blessed be the fruit of thy womb.   

¶ At Complyn Antempne.  
CAstitatem, A lytell tender maiden vowed chastity to him that is highest. leading amongst men an angels life. whose maydenhed god hath worshipfully made fruitful.   

¶ The Hympne.  
FIt porta cristi, She 〈◊〉 is fulfilled full of grace, is made the open gate of christ, and the king goeth thorough it. and it abideth close as it was always before. Genus superni. The beginning of the light above. hath gone out of the vyrgyns hall. The spouse, the age●byer the maker. the giant of his church. Honour, ¶ 〈◊〉 worship. & toy of his mother, the great hope of all that believe. hath loosed our sins by the bytterd a●kenesse of death. Antempne. O mulicrum, O moste blessed of women. succour us unblyssed sinners. and thou whom the virtue of the highest hath made great with child▪ lift them mercifully up again. whom the burden of sins beareth down. Antempne. O florins rosa, O flourishing rose, fair mother of god. oh mild virgin, oh most plenteous vine. thou that art brighter than the morrow tide. pray busily for us.  
¶ Here endeth the story of the Wednesday And beginneth the Story of the Thursday.    

ON Thursday at mattyns. the Inuy●atory. ave maria, Hail marry, full of grace. that lord is with the.  

¶ The Hympne.  
QUem terra. The cloister of mary beareth him, that governeth the three engines, whom earth. see. & firmament, loveth, worshippeth. and praiseth. ¶ By the cloister of mary. understandeth her reverent womb. And by the three engines. understandeth heaven. earth. and hell. Cui luna, The maidens bowels filled with the grace of heaven. bear him. whom son and moan end all thynges● satur by their times. That is to say. they show them subject to him as his creatures. in that that they keep the times that he hath set them. As the son that serveth to the day. and the moan to the night, and so forth of all other things. Beata matter blessed is that mother by gift of the holy ghost. whose high maker that holdeth the world in his hand. is locked in the chest o● her womb. ¶ Our lord is said to hold the world in his hand. for all the world is full little in regard of his greatness. And as a man may do with a thing that he hath in his hand what he will. so is all thing in the power of his hands. and all is kept in being by him. Beata celi, blessed she is by the messenger of heaven. and fruitful she is. by the holy ghost. and he that is desired of christian people is come out by her womb A●, Clamanimus, we ha●e cried to god most 〈◊〉 and he hath 〈…〉 by 〈…〉 chose● spou●●. And they that delved a pit for us. are fallen 〈◊〉 themself. ¶ This antempne is thus to mean, that the father of heaven by prayer and desire of his chosen saruauntes, se●te his truth, that is the son of jesus christ by mary. to the redempeth of mankind. & so by him the fiends that made a pit of pardytion. & mischief to man. bringing him to sin ar● fallen in the same pardytion for the more that they temp●● & vex the chosen of god, the more pain & confusion they heap upon themself A●●. Congratulamini, Sons of men. thank ye the son of god. that is made the virgins son angels flying. For he ●●che broken the lions tithe that cruelly boat us. ¶ These teach of the lions. are the power of the ●endes. the wounded & boat man. when man against gods commandment, boat of the appel in paradise. A●●. Flecta● ubi, Blessed Ihsieche knee be bowed unto the. the wouldest make a virgin thy mother. & thyself a man. the thou shouldest give the heritage of heaven. to them that dread thy name. .v. Venit deus, God came in to the world by the virgin marry.. R. Vt in celi, To bring again lost men. in to the bliss of heaven. Bnndiction. Alma virgo. The holy virgin of virgins. moat pray for us to our lord. Amen.   

¶ The first Lesson.  
BEnedictum marie corpus, This lesson telleth of the virtues and fairness of our lady in soul. and in body. How parfitshe was in her young age. in hope. and dread. and love of god. How discrete she was in abstinence of meat. and drink. How temperate in sleeping. and in waking. How stable in adversity. and in prosperity. How she loathed and set at nought all worldly richesse. and worship How sweet all thing was to her that pleased god. and how bitter all thing was to her. that was contrary to him. How fair her soul was by these virtues. in the sight of god. & of his angels in heaven. And how fair her holy body was in the sight of man. to the comfort and profit of all that see her in earth. In all these things. ye praise her in this lesson and say. Benedictum marie corpus, Conuenyentely it accordeth to liken the blessed body of marry unto a vessel most clean. and her soul unto a lantern most clear. and her brain. unto a pit of waters running upon high. and afterward coming down in to a deep valley. Name cuin virgo● For when the virgin came to that age. in which she might understand that very god was in heaven. and that he had made all things. and specially man to his endless worship. and that he should be judge of all most ryghteful. than the wit and understanding ran up from the brain of the virgin in to the height of heaven as water running out of a spring well Nam sicut, 
In hymno ad primas vesperas Nativitatis domini.  For as the church singeth. that the son of god went out from the father. & turned again to the father. though either of them were never deprted from other▪ so the wit. and understanding of the virgin. often stying up in to highness of heavens. caught god stabely by faith. & sweetly halsed his most sweet charity. & turned again to it self. Hanc quoque And this charity. with reasonable hope. & dread of god she held most sickerly. so enflawming her own soul by the same charity. that she began to burn in the love of god. as a fire most fervent. Hic etiam, This wit and also understanding of the virgin made her body so subject to the soul. for to serve god that from thence forth. the body obeyed to the soul with all meekness. O qin celeriter● O how swiftly the wit. and understanding of the virgin. took the charity of god. O qin prudenter. O how warily she tresowred the charity of god unto her. unde sicut, wherefore like as a lily were planted or set that should fasten it self to the earth with three routs. by which it should make it self more stable. and spread up three delightable flowers. to the comfort of them that beheld it▪ so southly the charity of god. sent or sown from god in to this glorious earth that is to say our lady. fastened it self to her body with three virtues most strong. as it were with three rowces. by which also it strengthened the same virgins body And worshipfully it at ay●● the virgin as to the soul with three ornaments. as with three flowers most bright. to the gladness of god. and of angels that beheld her. Prima gaudii● Therefore the first strong virtue of the virgins body. was the strength of discrete abstinence. which tempered so in her. mea●e & drink. that any slowthe or dullness. withdrew her never from the service of god. for any surfeit superfluity Ne never she was made week. or feeble. to do that she had to do. for any unmeasurable scarceness. Secunda vero The second was the strength of temperance of wakeynges. which tempered so her body. that for shortness of sleep she was never dulled by any heaviness. such time as her behoved to wake, ne for to moche sleep. she shorted never in the least point the times ordained of waking. Tercia quoque, The third was the strength of the strong complexion of the virgins body. which made the same virgin so strong and stable that she bore evenly. bodily labour and disease. and transitory wealth of the body. not being sorry of any bodily adversity. or disease. ne being glad of any bodily wealth or felysyte. Hoc insuper● furthermore the first ornement or array with which the charity of god arrayed the virgin as to the soul. was this. that she prefar●ed in her heart though medes that god should give his friends, before the fairness of all things and therefore worldly richesses were vile unto her as filth most stinking. Hoc denique; The second ornament that arrayed her soul was this. that she had perfect discretion in her understanding. how unlike worldly worship. is unto ghostly joy. and therefore she abhorred to here worldly joy. as corrupt air. that with his stink quencheth the life of many. in short while. Illud utique, The third array that made her soul glorious. was this. that though things that pleased god. she held most sweet in her heart And the things that were odious and contrary unto god. she held more bitter than gall. And therefore this will of the virgin drew her soul so effectually to desire very sweetness. that her behoved not to taste ghostly bitterness after this life. Ex hus, of these ornaments. the same virgin appeared so fair arrayed in soul above all things that were made▪ that it pleased god the maker. to fulfil by mean of her. all his behests. Erat enim, For she was so strengthened by the virtue of charity. that she failed in no good work. and the enemy prevailed never in her. in the lest point. Vere procul dubio, verily without any doubt it is to believe. that as her soul was most fair against god. & his angels▪ so her body was most acceptable in the eyen of all that beheld her. Et quemadmodum, And as god. and angels joyed in heaven of the fairness of her soul▪ right so the fairness of her body most acceptable. was profitable and comfortable in earth. to all that desired to see her. Videntes enim, For they that were devout, seeing her with how moche feruoure she served god▪ were made more faruente to god's worship. In hus autem, And in them that were most ready to sin▪ the fervor of sin was quenched anon by the honest of her words & berynges. as long as they beheld her response. Sancta, Holy and undefowled maydenhod. I wot never with what praysynges I shall speak of the. For thou hast given him to thy lap whom heavens might not take. Verse. Benedictatu, blessed be thou in all women. and blessed be the fruit of thy womb. Benediction. Vi●go, The virgin that was gryete of an angel. vouch safe to do away our sins. Amen.   

¶ The second Lesson.  
NUlla lingua, This lesson telleth. how our most reverent Lady. knowing that god made her. and that he should be agenbyer of mankind▪ dressed her will alonely to his love and service How she was then afeard to dwell with her friends lest she should be hindered by them from god's service. How busily she was to keep her tongue. and her ●●ghte and all the wits. and membres of her holy body. clean from all unꝓfytable things; to the worship. & glory of god. How glad she was to suffer tribulations▪ and how perfect in all goodness and virtue. wherefore god loved her above all things & scent gabryel to gryete. and his only son to become man in her most holy womb Therefore ye say thus. Nulla lingua, No tongue may tell prudently the wit & understanding of the glorious virgin. conceived and understood god himself in the same point that she had first knowledge of him. namely while all men's mind is to weak and febel to think. how much the blessed will of the same virgin made herself subject to the service of god. for it pleased her to do all things with delight. that she knew pleased god In●ellexit enim, For the virgin understood that not for her merits god had made her a body and soul. and given her freedom of her will. both meekly to favour gods commandments. and also to withstand them if her list. And therefore the most meek will of the virgin utterly determined to serve god with all charity. as long as she lived. for the benefytts that she had then received. though he should never give her other thing after. Cum autem, But when her understanding might know. that the same maker of all things. sulde vouch safe to be also the agenbyer of the souls that he had made. & that he desired not else to be given unto him for reward of so great labour but the same souls. and that every man hath freedom in will to please god by good works. or to provoke him to wrath by evil deeds▪ then the will of the virgin began busily to govern her body in tempastes of the world. as a wise shipman his ship. Nam sicut. For as a shipman dredyth. that his ship should perish by waves. or castaing of waters. & the pereyles by which ships are often broken. g●eth scant out of his mind. and dresseth surely the ropes and ship tacle. And his eyen beholden bysely toward the haven where he desireth to rest after his labour. and he laboureth that the goods which are put in his ship. come to ꝓfyt of the true owner. whom he loved most▪ so truly this virgin most aware and wise, anon after she had knowledge of the commandments of god the will of her began to govern her body with all business. after the blowing of them. Frequenter quidem, And often she dread the dwelling nigh her kin or neighbours. lest that her prosperity. or adversity which are likened to the tempests of the world should. by words. or deeds make her the more heavy to serve god. Omnia quoque, And all things that were foreboden by the law of god. she commended busily to her mind. fleeing them with all diligence. lest as an hard pareyle of the fee they should lose her soul spiritually. Hec den●que, Fo●othe this praysable will tamed so and refrained this virgin and her wits, that her tongue was never moved to unprofitable speakings. And her 〈◊〉 most honest. were never lift up. to behold any unnedeful thing. Her ears were only lystening to though things that longed to the worship of god. And she never put out her hands. ne her fingers. but to the profit of herself. or of her neighbour. And her feet she suffered never to move one pace. but if she discussed first what profit should come thereof. Desiderabat insuper, And furthermore the will of the virgin desired to suffer joyfully all tribulations of the world. that she might come in to the haven of truth. that is. in the bosom of god. the father. This she desired without ceasing. that worship and joy should be yielded of her soul. for her making. unto god. which was most dear loved unto her. Et quia voluntas, And for the will of the virgin failed never in any goodness. therefore god from whom all good things go forth. enhanced her most high. in the highness of all virtues. and made her shine most brightly in the fairness of all virtues. Quis igitur, who therefore ought to marvel. that god loved this virgin most above all▪ while he knew none that ever should be begotten of man & woman. whose will should not be bowed at no time to deadly or venial sin. she only except▪ O quantum, O how nigh touched this ship. that is to say. the virgins body. unto the most desired haven. that is. to the dwelling of god the father▪ when Gabryel came to her and said. ave gracia plena, 
Luce. primo.  Heyle full of grace. O qm honest, O how honestly the father sent his son to the virgin with out the working of man▪ when she answered unto the angel. Fiat michi secundum verbum tuum, Be it to me after thy word. Confestim nanque, For a non the godhead was unied unto the manhood. in the virgins womb. and very god the son of god the father. was made man. and the son of the virgin. response. Videte miraculum, See ye a miracle. The lords mother being a virgin hath conceived. not knowing man's fellowship. Mary standeth laden with a noble burden. and knoweth herself a merry mother. that knoweth not herself a wife. Verse. Hecspeciosun. She hath conceived with chaste bowels him that is fair in shape before the sons of men. And she being blessed without end. hath brought forth god and man to us. Benediction. Nos cum prole. The virgin marry mote bliss us. with her merciful son. Amen.   

¶ The third Lesson.  
OConiunctionem. In this lesson ye are informed of four things. first of the marvelous incarnation of our lord jesus christ. How the son of god. though he were in the virgins womb. he was never the less in heaven. with the father and with the holy ghost. And how the father and the holy ghost. were always with the son in the world. though the son alonely were become man. And how in the mother was always maydenhed. and in the son was always godhead. ¶ These ●onde thing. that ye are informed of. is. to thank and to love our lord jesus christ for his incarnation. and our redemption. ¶ The third thing is. of his marvelous entry in to the virgins womb and of his long abiding therein. and of his marvelous going thence. ¶ The forth is. that all folk should joy of his holy incarnation. and pray our lady to defend them from the fyende in their life. and in their death. and to bring them to endless life. O coniunceionem pulcherimam, O that most fair knitting together. most worthy. and acceptable in all wise. Nam erat, For the body of the virgin. was the dwelling place to the son of god in the world. and in heaven there was to him the dwelling of the trinity all though he dwelled over all in each place by his power. Erat virgo, The virgin was full of the holy ghost in body and soul. and the holy ghost was in the father. He was also in the son become man. which son of god. had not only his dwelling in the maidens bowels in the world. but also in the father. and in the holy ghost in heaven. Pater quoque, The father also with the holy ghost. had his dwelling in the son bycam man. all though the only son very god. took unto him man's body. which though he were hid after the being of his godhead from man's sight▪ yet before angels in his everlasting dwelling he appeared open and always the same. Omnes igitur, Therefore all that have very faith. moat joy together. of that unspeakable knitting together. that was made in the virgin. by which knitting. the son of god took to him a body of mankind. of her flesh and blood. and the godhead was unied unto the manhood. and the very manhood unto the godhead. In hacsiquidem, And in this most acceptable union▪ neither the godhead was minished in the son. ne the holenesse of the maydenhod in the mother. Illi quoque. Be they therefore ashamed and afeard. which believe not. that the almyghtynesse of god. might do such things. or think that his goodness though it might. would not do such things. for salvation of his creature. Si etiam. And it be believed that of power & of goodness he hath done such things▪ why is he not perfitly loved of them that doubt not. but that he hath done such things for them▪ Ammaduertant igitur, Therefore take in your hearts. and understand that as the earthly lord were worthy sovereign love. which. while he were in most worship. and plenty of richesses. hearing his friend grieved with repreves and dyspites. should of his goodness take upon himself. all the hurt and disease of his friend. that the same friend might behad in worship. the same lord also perceiving his friend troubled with poverty should then make himself pour. that the same friend. might be made rich. And furthermore if he see the same friend wretchedly led unto death. which he might not escape. but if some man died for him will fully. should then take himself to death. that the same friend dampened to death might live in wealth▪ so also. for in these three is showed sovereign love. no man may say that ever any man showed more love to his friend in the world. than the self maker that is in heaven. Propterea ipse deus, Therefore the same god. bowed & inclined his majesty. coming down from heaven in to the maidens womb. entering. not only in one party of her body but giving himself to the virgins bowels by all her body. forming to himself most honestly a body of man of the flesh & blood of the only virgin. Et ideo, And therefore that most chosen mother is likened conveniently to the brenning bush. 
Exodi. iii  not hurt with brenning. that moyses se. Nam ille. For he himself which abode so long in the bush that he made moyses obey & believe though things that he told him. and to him asking his name said. Ego sum qui sum, I am that am. that is. this is my name without end▪ the same god himself abode in the virgin so long tyme. as it is needful to other infants to abide in their moders bowels before their birth. Quemadmodum etiam, And as the same son of god entered with his godhead by all the virgins body when he was conceived▪ so when, he was borne with godhead & manhood. as sweetness cometh out of a hole rose. so came he out by all the body of the same virgin the maidenly glory abiding hole in the motherr. unde quia deus, Wherefore sith god & angels. and after ward the first man. & after him patriarchs. & prophets. one with other unnumerable friends of god. joyed. that. that bush that is to say the body of marry. should be so brenning in charity. that the son of god should vouch safe so meekly to enter in to it. & so long to abide therein. & so honestly to go out thereof▪ therefore it is worthy that men & women also. now leaving. be glad with them with all their heart. Quia sicut, Foe as the son of god. that is very & undedly god with the father & the holy ghost. entered in to this bush taking in it for them a deadly body▪ so ought they in all haste to fly unto the virgin. that by her prayer endless life be restored unto them that are deadly. which have also deserved by their sins everlasting death. Et sicut deus, And as god abode in the virgin lest his body should have any default in age. or in members. more than the bodies of other children. that he should mightily overcome that fiend. which hath guilefully made all subject to that lordship of his cruelty▪ so also men ought meekly to pray her. that she make them abide in their defence. lest it happen them to fall in the snares of the fe●de. Quemadmodum etiam deus, And also as god went out of the same virgin in to the world for to make open the gate of the heavenly country unto mankind▪ so ought they meekly to pray her. that she vouch safe to be present with her help in their out going from this wretched world. ꝓcuring unto them enter. in to the endless kingdom of her blessed son. R. Felix nanque, Thou art full blessed holy virgin marry. and most worthy all praising. For of that is risen the son of right wesnesse. christ our god .v. Ora pro populo, Pray for the people. by mean of that clerge. pray for devout women. & all mote feel thy help. that use to have mind upon the .v. In uterum, Most high god con down in to the virgins womb. R. In eo, Taking therein the price of our freedom. ¶ At lawdes. An  
O Admirabile, O marvelous change. The maker of mankind. taking a quick body of a virgin vouched safe to be borne. & coming forth man without seed▪ hath given us his godhead. ¶ This is the marvelous change. that he took our manhood. and gave us his godhead. He came down. & we are lift up. He became deadly. and we are delivered from death.   

¶ The Hympne.  
YSaias que cecinit, This Hympne. telleth that the prophecy of isaiah the prophet. is fulfilled in the incarnation of our lord jesus christ. 
Esaie. seven.  His prophecy was that a maid should conceive and bear a son. as is written before on sunday in that chapter at lawdes And also that there should spring a rod out of the rout of jesse. 
Esaie. ●i.  as is written also on sunday at the hour of sext. These prophesies. and such other wereful●ylled in our lady. as the Hympne telleth. when ye say. ysaias, Thomas things tha● isaiah prophesied. are fulfilled in the virgin. the angel hath done his me sage. and the holy ghost hath fulfilled. Maria, Mari hath conceived in womb by the true seed of word The maidens bowels bear him. that all the world taketh not. Radixiesse, jesse the rout hath given a flower. the rod hath brought fourth fruit. The fruitful mother hath proffered a birth. and abideth virgin. Presepe, He that is author of light hath suffered to be put in a crib. He made heavens with the father. and was clad in clotheses under his mother. Verse. Tanqm sponsus. As a spouse arrayed out of his fair chamber. response. Processir, went the son of god out of the privy closet of the maidens womb. Antempne. Latuit, The guile of the deadly enemy was hid in the flattering voice of the serpent. that man should be caught. The greatness of godhead. was meekly hid in that little body of a weeping child. that man should be won again. Maidenly honest was hid in a spoused mother. that the enme should be confounded. Thus is craft deceived by craft. and gyleys turned in to his door. Therefore praising and glory be to the son with the mother. and to the mother with the son. to whom angels song praysynges on high. Benedicamus devotis, Bliss we with devout souls the great lord. soucking the maidenly teats of the most meek virgin. Benedicamus celesti. Bliss we the heavenly lord. norysshe● amongst servants. of the maidens breast.   

¶ At Prime the Hympne.  
REx christ, christ most merciful king. have thou our hearts in pocessyon. that we moat yield the dew praysynges in all times. Memento, author of health have mind. that the took sometime the shape of our body being borne of a clean virgin Autempne. 
judicum. vi.  Quando natus, when thou were borne unspecably of a virgin. 
Psalmo. lxxi.  then were scriptures fulfilled. thou came as rain in to o●ly●ce. to make mankind safe. we praise that our god. ¶ Our lady is likened to a fleece. for she is all soft & profitable. Rayne when it falleth on a flyece. it enteryth in softly without noise. & it is wrong out with out hurt of the flyece. So our lord jesus christ came down in to this flyece our lady in softness of mercy without noise of rigour or of worldly pomp. And he was borne of her without hurt of her maidenly cleanness. And therefore ye say. Thou came down as a rain in to a f●y●ce.   

¶ At tierce Intempne.  

Exodi. iii  BVbum quem, we know that the bush that Moses se vnbr●nte berokeneth the keeping of thy praysable vyrgynyt●. Mother of god pray for us.  
¶ Moses see a bush as it had been all on fire. & yet it brent not. ye wa● our lord god. tha● appeared unto him in the bush in such a likeness. So our lord god became 〈◊〉 in the virgin ma●i, and her may den●ed 〈…〉. antemp ●●tellyth.   

¶ At Sext● Antempne.  
_●erminauit, 
Esaie. xl.  The rout of less hath burgoned. A star is risen of jacob. 
Nu●e. xxiiii.  A virgin hath borne a saviour. we praise the our god. ¶ Of the rout of jesse what it 〈…〉 before on son●●●● at the hour of sext. ¶ jacob was called israel b●●nother name. and he was father of the twelve 〈…〉 which patriarchs came all the jews. and therefore they are called the sons. or the children of Israel. The prophet Balaam prophesied. and said. that there should rise a star of jacob. whereby is understand our lord Jesus christ. for he was borne among the jews. And this is the star that ye speak of in this antemne when ye say. a star is risen of Jacob.   

¶ At none Antempne.  
ECce maria, Lo marry hache begotten us a saviour. whom john saying. cried. and said. Lo the lamb of god. lo he that doth a way the sins of the world. Verse. Elegit sibi, The son of god hath chosen him a mother in earth. response. Vt homini● That he should make god. man's father in heaven.   

¶ At evensong. Antempne.  
BEatus populus, That people is blessed. whose god is jesu. whom the vyr●yn gave soucke. woe unto them that trust in princes sons of men. in whom is no 〈◊〉.   

¶ The Hympne.  
AUemaris stella. This hymn hath seven verses. In the first verse ye praise our lady of four things. One is. that she is called the star of the sat. for as that is comfortable to shipmen so is our lady comfort to all that are in bitterness of tribulation. or temptation in the see of this world. And therefore her name Maria, is as much to say. as star of the see. And so ave maria, and ave mari● stella is all one sentence. ¶ The second is. that she is the mother of god. ¶ The third is. that she is everlasting virgin. ¶ The fourth. that she is the gate of heaven. 
●oan. 1●.  Her son calleth himself in his gospel. 〈◊〉 i●re. For as a man may not welcome into antipole but by the door. ne to the door. but by the gate ● so may there none come in to heaven. but by our lord Ie●●●riste. that is the door. ne to our lord jesus Christ. but by our lady. that is the gate. Therefore ye say thus to her. ave maris stella, Hail star of the see. holy mother of god. and always virgin. the blessed gate of heaven. ¶ In the second verse ye praise our lady of tow things. & one thing ye ask of her. first ye thank her for that she assented to the greeting of Gabryel. for thereby began over health. like as our perdition began by the assence of Eve to the fiend. The second for she hath turned the woe that Eve brought us to. in to joy. And so she hath changed her name. Eva in to ave for eva spelled backward maketh ave and eva, is as much to say as wo. And ave is a word of joy. Then ye ask of her. stableness of peace. and say thus. Sumens illud ave, Taking that Aue. of the mouth of gabryel▪ ground ●s in peace. changing the name of eve. In the thyrse verse ye ask of her four things. that man needeth to have help in. after he is fallen to sin. For by sin he falleth in four great mysthyves. ¶ One is. that he is so bound therein. that he may not of himself come out thereof. And as a man may yield himself bound to a lord. but he may not be free again after. when he will▪ right so is it of a man that maketh himself thrall to the fiend by deadly sin. And therefore ye pray our lady that she will loose the bonds of sinners. and make them free. ¶ Another mysthyef is. that when a man is fallen to deadly sin. the fiend blindeth him so in his sin. that he can neither see the pareyl that he standeth in. ne how to get him help of deliverance. And therefore in this ye ask our ladies help. ¶ The third mysthyef is. the great vengeance that man deserveth by sin. both temporal and everlasting. ¶ And the fourth is the loss of all goods of grace & glory. And therefore against all these four mysthyefs. ye pray to our lady and say. Solve vincla reis, Loose thou the bonds from them that are guilty. for the fyaste. give thou light to them that are blind. for the second. Do away our evils. for the third. And ask all goods. for the fourth. ¶ In the fourth verse. ye pray her to show herself a mother. to god & to wretches. as a mother tendereth her child in all manner pareyl. and disease that he is in. so she vouched safe to show motherly tenderness to us. in all our needs bodily and ghostly. And as a mother may get of her son what she will resovably desire of him▪ so she vouch safe to speed our erandes against god. that it appear well that she is his mother. Therefore ye say thus to her. Monstrate, Show the to be a m●der. and he moat take prayer by the. that vouched safe to be thy son for us. ¶ In the fift verse ye praise her in tow virtues. that is. maydenhed. and mildness. and ye ask of her three virtues. according to the same. that is deliverance from sin. mildness. and chastity. Therefore ye say thus. Virgo singularis, Singular and mild virgin amongst all. make us loosed from sin. & mild. and chaste. ¶ In the sixth verse ye ask of her three things. The first is clean life. The second is. true contynewaunce therein unto the end. that ye may then have true passage. And the third is. endless joy in the sight and behowing of god. Therefore ye say Vitam presta. Grant us clean life. make ready a true way. that we saying jesu. more evermore be glad. ¶ In the seven the verse. ye praise the blessed trinity. & say. Sit laus, Praising and worship be to god the sovereign father. to cryst. & so the holy ghost. one worship to them all three. Amen. Antempne. Gaude eternaliter, joy thou endlessly untouched mother that ar●e made all things unto all. to the trinity sovereign glory. gladness to angels. a deliverer to prisoners. an heler to them that are sick. a comforter to them that are desolate. a promoter to the righteful. an helper to the sinful mother to the son of god. blessed mote thou be ever lastyngely. and blessed be the fruit of thy womb.   

¶ At Complyn Antempne.  
QUoniam mandavit, For as much as god hath sent endless blessing to them that worship his mother▪ worship we her contyne wally with devout & meek service.   

¶ The Hympne.  
SPonse iungendo, The first verse of this hymn telleth. how the father and the holy ghost. were with our lord Jesus christ in his mother's womb. and therefore they are called his collateral fellows. For collateral is said of one that is nigh another by the tone side of him. And for the father is named before the son. & the holy ghost after the son. & so the son is the second parson in myddes bytwixte the first and the third. that is betwixt the father and the holy ghost▪ therefore they are called collateral to the son. as it were the father by y●●one side of the son. & the holy ghost by the to●her side. ¶ The third verse expoundeth the first & the second. where the soul of our lady is called the spouse of christ. wherefore when master Peter that set your service was in doubt: the father of heaven spoke to saint Birgytte & said ¶ Say he saith to that pressed my lover that he make that hymn. 
In Extravagan Capitulo .v.  Sponse ●ungendo rilio, to stand as he hath set it. For while holy church calleth all souls the spouses of my son. much more may the soul of mary be called hy● spouse. Sponse iungendo, The father & the holy ghost were collateral fellows to the son. that was joined to the spouse. in the chamber of clere●sse, Stolanous, This noble young lord. y● clad in a new wedding rob. ●e goes in a fair glory. like in clothing to his spowsesse. Venterma●●e, The wom●● of mary● is the chamber. her soul is the spou●esse. The spouse is the lord christ. the clothing is his kingly body. O sponsam fecundis●mam, O spousage most plenteous that filleth the court of heuens● with the company of fair children. to praising of the king of bliss ¶ These fair children are holy souls that are come to heaven by mean of this marvelous spousal that was betwixt god and mary. Also this word spouse. is taken o●t●n bothe● or the man. & for the woman in common english. but therefore here is made mention of both together. therefore that the tone should be known from the t'other. I call him the spouse. and her the spousess. And where the tone alone is spoken of. I call h●● spouse as is before in the first verse. & in many other places: Antempne. Glorificamus te we praise the mother of god. for of the is cris●e borne Save them all the worship the. An. ave stella, Hayleday st●nre●ned y● yn of sinners. princes. & queen of the world● worthy to be called a singular virgin ●ette thou the 〈◊〉. of thy power a shyle of 〈◊〉. against the dartoes of the enemy. O cho●en spouse of god. 〈◊〉 to us the right way unto endless joys  
HEre Endeth the story of the Thursday. and beginneth the story of the Friday.    

ON Friday at mattyns. The Inuitatory. Regem virgins, Come ye. worship we the king. the maidens son. that was nailed on the cross for us.  

¶ The Hympne.  
RElictis mundi frivolis, The sentence of this hymn is. that ye should leave all vain things. and in the love & praising. have mind on the passion of our lord jesus Christ. & on the compassion of his most reverent mother our lady. Relictis mundi, Leave we all● vanities. & plays and vain joys of the world. and have we often in mind in our hearts the torments of the virgins son. Qui vere, which hath verily cleansed us. that were defouled with many sins▪ with three lyquores that is. with weeping tears. with bloody sweat. and with blood. Pensemus matris, Think we on the most sharp thorns of sorrow. of the mother's trembling heart. while she see the body of her son. suffer so many fold pains. Fons vite, The well of life. that gave drink of life. was dried with thirst. and while he plained him of thirst. they gave him gall in stead of honey. Auxit dolores, The sorrow of the mother. increased the sorrows of the son. & the mother's sorrow was increased. by the reproves, & pains that her son fuffered. Sic nostra corda, O jesus thy passion moat so pierce thorough our hearts. that thy true love moat eue● dwell in us.. Ann. Propter preces, christ most strong deliverer. shall art become man for us. & haste suffered repreves▪ deliver us. from the filth of sin. for the prayers of thy most holy mother. that we be not swallowed in to the deepness of hell.. Ann. Ne elongeris Be not far from us. our only advocate. but thy son jesus was given to drink gall for our sins mote by thy prayer make us drunk in his love. An Benedictum, blessed be the name of majesty of the son. of the virgin marry. that hath bought us life with his death. All earth moat be filled with his praising & each tongue moat say. Amen. Amen. .v. Spineo serto The king of bliss was scorned with a crown of thorns. R. Vt nos, That he should worship us with the crown of endless joy. Benediction. Christo qui. To christ that bought us. the virgin that begat hint mote reconcile us. Amen.   

¶ The second Lesson.  
OLoriosa virgo maria, This lesson telleth of three sorrows. or tribulations. of our gl●ious lady The first was of the dread of god. by which she was full sore laboured. & troubled. how she might fly evil. & do good. The second was of the love of god. which caused her bitterly to sorrow for the pains that christ should suffer. or ever she witted that she should be his mother. The third was after she had conceived him. while she bore him in her womb. For as she joyed then of his conception. so she sorrowed moste in wardely in thinking on his passion. yet in all her trybulations she be had her so patiently. & in her joys so warily▪ that it was both joy to god. and to his angels in heaven. & comfort and edification to men that ●e her in earth. This lesson ye begin thus. 
Luce. prim●.  Glorio●a virgo maria, It is red. that the glorious virgin marry. was afeard in the greeting of the angel. which soothly had then no dread for any pateyle of her body. but she dread lest the deceit of the enemy of mankind had come unto her. to the hendring of her soul. unde vere inrel ●gendum est. wherefore it is verily to understand that when she came to such age. that her might & understanding might receive the knowledge of god & of his will▪ anon as she began reasonably to love god. so she began also reasonably to dread him. Cōg●ue ●aque. Therefore this virgin may conveniently be called a flourishing rose. for as a rose is wont to grow amongst thorns. so this worshipful virgin. grew in this world among tribulations Et quen admodum, And as. the more the rose spreadeth a broad in growing. the more stronger & sharper is made the thorn▪ right so this most chosen rose marry. the more that she grew in age. the more sharply she was pricked with the thorns of stronger trybulations. Trans●ur●a den●que, For after her young age was passed. the dread of god was to her the first tribulation. for she was not only troubled with most great dread in disposing herself to fly sins. but also she was laboured with no little dread. in beholding how she might reasonably. and pa●fytly do good deeds. Et quamuis, And though she ordained with all watch & diligence. her thoughts. Words. & deeds. to the worship of god▪ yet she dread that some default was in them. Considerent igitu●, Behold they therefore that are wretched sinners. that boldly and wilfully without ceasing do the lusts of diverse wickednesses▪ how great torments. & how great wretchednesses. they gather. and heap to their own souls▪ when they see that this glorious virgin. clean from all sin. did with dread her works. which pleased god above all things. ¶ Deinde, furthermore understanding of the scriptures of prophets. that good would become man. & that he should be tormented with so many diverse pains. in the body that he should take▪ anon thereof the suffered great tribulation in her heart. for the fervent charity that she had unto god. all though she knew not yet then. that she herself should be his mother. Cum autem● But when she came to that age. that the son of god was made her son. & felt that he had taken that body in her womb. that should fulfil by himself the scriptures of prophets. than that most soft role. seemed to grow. & more to be spread abroad in her fairness. and the thorns of tribulation. pricking her more bitterly. were made stronger and sharper from day to day. Nam sicut. For like as in the conception of the son of god. there sprang unto her a great. & an unspeakable joy▪ right so in the thinking of his most cruel passion that was to come. many fold tribulation smote upon her heart Gaude bat nanque, For the virgin joyed. that he son should with very meekness bring again his friends to the bliss of the kingdom of heaven▪ to whom the first man had by his pride deserved the pain of hell Dolebat vero, But she sorrowed for she knew before. the like as a man had sinned in paradise in all his membres by wicked concupysence▪ so her son should do satisfaction in the world. for the same man's trespass by most bitter deche. of his own body. Exultabat virgo, The virgin joyed. for she conceived her son without sin. and fleshly delectation. whom also she bore without sorrow. Tristaba●● quoque But she was heavy. for she knew before. that her so sweet son. should be borne to most fowl death. and that she herself should behold his passions in most anguish of heart. Gaudebat etiam, The virgin joyed also. for she knew before that he should arise from death. and that he should be enhanced everlastingly in sovereign worship. for his passion▪ yet she sorrowed. for she knew before that he should be greatly pained with spiteful repreves and hard torments. ere he came to that worships Vere indubitanter, It is verily to be trowed. withouten any doubt that as the rose is seen standing stably in his place. though the thorns that stand about be made more strong. and more sharpe● so this blessed rosemary. bore so strong an heart. that though the thorns of trybulations pricked her heart never so mother. yet they changed not her will. in any wise. but that she gave herself most r●dy to suffer and to do. whatever should please god. Florenti ergo, Therefore she ye most worthy likened ●o a rose. and verily to arose in ●herico, for as men readeth. that a rose of that place passeth in his fairness other flowres● right so marry was most excellent ●n fairness of honest. and o● manners. above all living in thy● world. except only her blessed son. unde sicu●. Wherefore like as god. and angels. joyed in heaven of her virtuous stableness▪ right so men● beholding how patiently she behaved her in tribulations. and how warily in comforts. wyed right greatly of her in the world. response Sicut spinarum, As the nynesse of thorns lessyth not the smell of the flourishing rose▪ right so. mother of christ. the greatness of tribulations might not less in the. the virtue of stableness. for thou smelledyst with the sweet smell of all virtues. Verse. Assist spes. Be thou that art our hope. ready present to us thy meek servants in help. that neither prosperity lift us upne adversity bear us down. Benediction. Qui nos saluavit, He that hath saved us. with the price of his blood▪ defend us by the prayer of the virgin his mother. Amen.   

¶ The second Lesson.  
INter alia. This lesson telleth of the sorrows that our lady suffered after the birth of her son. unto the time of his passion. For she understood the words of the prophets. better than did the same prophets themself. And therefore knowing by her ꝓphesy what pains her son should suffer in all his holy body▪ she sorrowed greatly as often as she beheld though parties of his body wherein he should suffer special pains. So moche. that had not be his often comforts▪ she might not have abiden the time of his passion with her life And thus beginneth the lesson. Inter alia. amongst other things that the voices of prophets told before of the son of god▪ they told how hard death he would suffer in his most innocence body in this world▪ that men together with him. should have everlasting life in heaven. Prophetabant, For the prophets prophesied and wrote. how the same son of god. for the deliverance of mankind. should be bound. and scourged. and how he should be led to the cross. and how spitefully he should be treated. and crucified. unde quia, Therefore as we believe that though prophets knew well. for what cause. undedly god. would take to him a deadly body and in so diverse manners be troubled in the same body▪ therefore christian faith moat not doubt. but that our virgin and lady whom god had ordained before all worlds to be his mother. knew it more clearly. Ne it is not righteful to believe that the cause was hid from the same virgin. why god vouched safe to be clad with man's body in her womb. Et vere. And verily it is to believe without any doubt. that she understood by the inspiration of the holy ghost all that the speeches of the prophets bytokened or men●e more perfectly. than the same prophets. that of the same spirit spoke the words by mouth. unde verissime, wherefore it is to believe most very. that when ●he virgin. after she had borne the son of god. began first to touch him with her hands▪ anon it r●unne in to her mind. how he should fulfil the scriptures of prophets. Quando autem. Therefore when she wound him in clotheses. than she beheld in her heart with how sharp scourges all his body should be rent. so that he should appear as a lypre. Recolligens quoque, Also the virgin wrapping and gathering together the hands and feet of her little son easily in a band. or cradle band. brought to mind how hard they should be pierced thorough on the cross with nails of iron. Aspiciens quip, Beholding also she face of the same her son. most fair in shape before all sons of men: she thought how unreverently the lips of wicked men should defoul it with their spitting. Revoluebat etiam. The same mother also. had of ten in her mind. with how great strokes the cheke● of the same her son should be smitten. & with how great repreves. and despytes. his blessed ears should be filled. Modo considerans, Now considering how his eyen should wax dark of the flowing in. of his own blood▪ now how upnegre medied with gall should be put in to his mouth. Modo ad mentem, Now bringing to mind how his arms should be bound with ropes. and how his sign we and all his veins and joints should be drawn out on the cross without mercy. and how his heart rowtes should be drawn together in his dethe● and how ●l his glorious body. must be tormented and pained within. a●d without with all bitterness. and anguish unto the death. Sciebat enum, The virgin also knew well. that a spear most sharp should pierce the side of her son. and prick thorough the mids of his heart. after his spirit was passed on the cross unde sicut, wherefore as she was most glad. and joyful of all mothers. when she see the son of god borne of her. knowing verily that he was both god and man. deadly in his manhood. but everlastingly undedly in his godhead▪ so was she most sorrowful and heavy of all mothers. for the knowing before of his bitter passion. Per talem enim, And in such wise was her most joy meddled always with most grievous heaviness. as if it were said thus to a woman in child birth. Thou haste brought fourth a son quick and hold in all his membres. but that pain which thou hadst in his birth. shall abide with the unto thy death. Etilla, And she hearing this. should be glad of the life and health of her son. but of her own passion and death she should be sorry. Talis utique, Certainly such sorrow of a mother that came of the bethynking of pain and of death of her own body should not be more grievous▪ than the sorrow of the virgin mary. as often as she had in mind the death that was to come of her most loved son. Intelligebat, The virgin understood. that she saws of prophets had told before. that her most sweet son must suffer many and grievous pains. and also that ryghteful man simeon. told. not from far as did the prophets. but in the virgins face. that the sword of sorrow. should pass thorough her heart unde vere, 
Luce. secundo  wherefore it is verily to wit. that as the powers of the soul are stronger and more ready to feel good or evil then the powers of the body▪ right so the blessed soul of the virgin. that should be wounded with that sword. was pained with more grievous sorrows or then her son suffered his passion▪ then the body of any woman might suffer. before the birth of her child. Ille nanque, For that sword of sorrow. came so much the more nearer every hour and time to the heart of the virgin▪ as her beloved son approached more near the time of his passion. unde sine dubio, Wherefore it is to trow without any doubt. that that pitiful and innocent son of god. having sonly compassion to his mother▪ tempered her sorrows with often comforts. and else her life might not have suffered them. unto the death of her son. response. ●e ●enniter, O mother of endless joy. thy most innocent soul be endlessly blessed. thorough which past the sword of sorrow. And thou sufferedyst it with good will. that the sword of endless death should not pass thorough our frail souls. Verse. O ver●● O most full of true love. grant us to love him perfectly▪ that with the blood of his own heart. bought blessed life to us. that were wretchedly dead. Benediction. Passio virgins, The passion of the virgins son. commend us to the hands of the highest father. Amen.   

¶ The third Lesson.  
ED denique tempore, This lesson te●yth of the sorrows that our lady su●●ered in time of the passion of her holy son. our lord jesus Christ. And how her life was kept that time by miracle. and by the special gift of god. above all her bodily strengths. And how after his death. and buring▪ she was in manner comforted knowing that all his pain was ended. & that he should arise the third day to his endless glory and worship. Then ye begin the lesson thus. Eo denique tempore, what time the virgins son said. Queen eritis me et non invenietis, 
joan. v●.  That is. ye shall seek me and ye shall not find me▪ the point of the sword of sorrow. pricked bitterly the virgins heart. Ipso quoque. And furthermore when he was betrayed of his own disciple. and taken as it pleased him. of the enemies of truth. and of right wiseness▪ then the sword of sorrow smote thorough the virgins heart. & thorough her heart roots. and hard passing thorough her soul. brought moste grievous sorrows. to all the members of her body. Tociens enim, For as often as passions and repreves were said against her most loved son▪ so often was that sword turned in her soul with all bitterness. Videbat quidem, She see her son smytte in the neck with wicked men's hands. & scourged without pity. & deemed of the princes of jews. to most fowl death. and led with his hands bound. to the place of his passion. all the people ●ryenge do the traitor on the cross. and then he bearing the cross on his shoulders. in most weariness. some went before him. and drew him bound after them and other went with him and drove him fourth with their fists. and so they haryed. and led that most mild lamb. as a most cruel beast and wild. Qui secundum, 
Esaie. liii.  which after the prophecy of isaiah▪ was so patient in all his anguishes▪ that as a sheep led to death without voice. & as a lamb being still before him the clippeth him. so he opened not his mouth. Qui ●icut, And as he showed all patience in himself▪ so his blessed mother suffered most patiently all her tribulations. Et quemadmodum, And as a lamb goeth with his mother whether ever she be led▪ right so the virgin mother followed her son led to the places of torments. Videns quoque, And when the mother see the son scorned with the crown of thorns. and his face made red of the blood. and his cheeks rody of great buffets▪ she wailed in most heavy sorrow & then for greatness of sorrow. her cheeks waxed pale Sanguine quip, And water of innumerable tears ran out of the virgins eyen▪ when the blood of her son in his scourging. flowed outte by all his body. Videns deemed, And furthermore when the mother se her son cruelly spread on the cross▪ she began to fail in all the mights of her body. Audience vero, And hearing the sound of the hamers when the hands and feet of her son were thyrled with nails of iron▪ then all the virgins wits failing. the greatness of sorrow threw her down on that earth as dead. judeis itaque And when the jews gave him drink gall & vinegar. the anguish of heart dried so the tongue & palate of the virgin. that she might not then move her blessed lips for to speak. Audience quoque, And afterward hearing that doleful voice of her son. saying in the strife and labour of death. 
●●th. xxvii  Deus meus, deus meus ut quid dereliquisti me, That is. My god. my god. why hast thou forsaken me, And after that. saying that all his membres waxed stiff. & that inclining down his head he breathed out his spirit. then the bitterness of sorrow querkind. & stopped so the virgins heart. that no joint might be seen stir. or move. unde non, wherefore it is known. that god wrought not then a little miracle in that. that the virgin mother wounded within forth. with so many and so great sorrows. sent not out her spirit by death. when she be held so much her beloved son hanged betwixt thieves. naked & wounded. quick. and dead. & smytte 〈…〉 all folk scorning him & nigh all that knew him fleeing away from him. and many of them wrongly wand'ring from the ryghtnes of fayth●. 〈◊〉 Therefore as her son suffered most bitter dathe. above all living in this world▪ right so his mother bore. & suffered most bitter sorrows in her blessed ●owle. Commemorat, Holy scripture also maketh mind. 
Exodi. xxv.  that god ●ad moyses make an ar●e or a chest & cover it with gold within and without. & keep therein though tables that god wrote with his finger. This ark was sometime borne of priests in battle against the enemies of Israel. 
Primo. ●e. .4.  And once it haped that for sins of the priests & of the people. the ark was taken. & the priests were slain. And one of the priests was called phynes. whose wife being great with child. when she hard that her husband was slain & the ark of god taken▪ anon she delivered her child & died forth with. for greatness of has●y sorrows that suddenly fell upon her. And this is the wife of phynes. and the ark that this lesson speaketh of. The sorrows of which woman might not be likened to the sorrows of the virgin marry. that see the body of her blessed son. which was figured by the said ark. taken & fastened betwixt the nails and the tree. Maiori, For the virgin loved her son god & man with more charity▪ than ever might eny that was begotten of woman love himself or any other. unde quia, And therefore for it seemeth marvel. that the wife of phines was dead of sorrows. which was grieved with less sorrows. and marry lived again. that was rend with greater sorrows▪ who might think other herein but that she kept her life. of the special gift of almighty god. against all bodily strengthes● Monens. The son of god dey●nge. opened heaven. & mightily he delivered his friends that were holden in hell R●●●scens, And the virgin turning again to life kept holy the right fay●hi alone unto the resurrection of her son. & many that wretchedly erre● from the faith. she correct & brought again to the faith. Mortuus, when her son was deed. he was taken down of the cross. & wound in clotheses & buried. as other dead bodies. And then all went away from him. and few believed that he should arise. Then also the pricks of sorrow fled from the mothers heart. & delectation of comforts began softly to be renewed in her. for she knew that the tribulations of her son were all together ended. & that he should arise the third day with godhead & manhood to endless glory. and bliss. & that he should ne might from thence forth. suffer no disease.. R. Palluerunt. The cheeks of the merciful mother were pale when she see the son of her maydenhed all read in his own blood. And saying his hands. & his feet nailed thorough she began anon to fail all the mights of her body. And hearing the doleful cry of so worthy a son in the point of dethe● sorrows threw her down to the earth as dead. .v. Oinmensam ● that great charity which drew god. gouern●●re of all. & the virgin most inocente to suffer such things. that dampened servants should be saved. Versy. Vidit virgo, The virgin see in the face of her merciful son.. R. Qui quorum. The spittings of wicked men with the flowing of precious blood.   

¶ At Lawdes' Antempne.  
MIfereatur, highest god moat have mercy on us by mea●● of the. O. Modet of life. which by thine obedience is meekly felowed unto us. & in thy sight was dampened for us. by most fowl death.   

¶ The Hympne.  
ROgatus deus, This hymn telleth of y● gre●● desire. that old fathers had of the cunning of christ. so moche that they asked. that he should break heavens. 
Esaie. 64.  & come. as a man that hath haste. brekyth & beareth down that standeth against him. it telleth also of his coming. & of his passion. and of the compassion of his holy mother. And for as much as an hympneiss as much to say as praising. as I said on sunday before the first hympne● therefore all that is written in any hymn. is set. that ●ye should intend to praise. & to thank thereby god. & his holy mother. for such causes as a● contained there in. though there be no special words expressed of pray sing. ne of thankyng●. And thus understandeth generally of all hymns. ¶ In the second verse of this hymn. are named xiiii points of over lords passion. whereof the last is. swelling of flesh. For as ye may see when a man is wounded● both sides of the wound swellyth and riseth up higher than other parties about it. And when a man is buffeted. or bet. the skin. and the flesh ariseth and swellyth. so did the holy flesh. and body of our lord jesus Christ. When he was bound and scourged. and buffeted and wounded. and bet so much that the prophet sayeth. 
Esaie. liii.  that he was in manner like a leper. All the other deal of this hymn. is plain of it self, 〈◊〉 God that was prayed to break heavens and tor●● me down hither▪ came to us in a virgin wy●●● to make us safe. Spura. flagella. spittings. 〈◊〉 a spear. thretenynges. repreves. the cross. be●ynges. nails. thorns. death. wounds. gall. bonds. swelling of flesh. Hoc sund, These are 〈…〉 that the virgin ●●●rayed for her so●●●. 〈…〉 deliver us. from grievous exile. Paribulo, He is 〈◊〉 on the cross. he is joined to thieves. he is forsaken nigh of all, and so desolate he dieth. O qm predigm, O how worthy are the rivers of Christ's blood on the cross. And how worthy are the rivers. that the eyen of the mother virgin. poured out under the cross. ●● O quantos, O how great sorrows suffered the mother of life.. R. Dumipsa, when life died on the cross in her sight.. Ann. O virgo post deum, O virgin singular refute of wretch's after god. as we doubt not. but that thou broughtest to this dark world the shining of endless light. which hath lightened them. y● saw the shadow of death▪ vouch safe now lady to bring the light that thou begat. in to the hearts of darkness. that all vanity despised. they may know the truth. and not lose that most worthy price. that of charity was given for them. Bene dicamus, Bliss we the innocent son of the virgin betrayed to deche for sinners. leaving lord without end. Deo dicamus, Say we endless thanks to god. that hath won us again. and brought us from the mouth of hell. unto the hall of heaven.   

¶ At Prime the Hympne.  
Sum matter, Mother of most gladness. full of most heaviness. saying the king of bliss. subgecte to the anguish of death. Danobis, Grant us to dyspyce the world. and bysely. and oft to have in mind. what thou suffredyst with thy son that is so merciful to us. Ann. Christ patris, christ the only son of the high father. & the meekest virgin. that was done on the cross for us. meek thou mercifully our proud hearts. that we may worship the meekly with thine angels.   

¶ At tierce. Antempne.  
JESV benign, jesus benign ageynbyer. as thou haste for the obedience of the father. made our sins far from us by thy passion. so now also. put thou far away from us by thy mother's prayer. the concupysence of the eyen. & of the flesh. and the pride of life.   

¶ At sext Antempne.  
TRemor terre, The trembling of the earth. the breaking of the stones. the darking of the son. witness him maker of all things. whom the virgin mother begat. therefore he moat grant. that the hardness of our hearts be broken with very contrition. that our souls might bliss him for their redemption.   

¶ At None Antempne.  
COnfiteantur, The king of heaven moat be praised in his great mercies. that hath not disdained to be put amongst thieves. to overcome the worst thief. and to fellow us to angels. His most reverence moat present our souls. to his most merciful hands. .v. In vite mor●e, Cruel death cessed to lyves in the death of life.. R. Et gaudente, And merciful life came again from death. the mother ioyenge.   

¶ At evensong. Antempne.  
ANnuncietur, Be it showed in all earth. how worshipfully he hath done. whom the spouse of the endless king. hath borne unto us He was closed in powder. that he should set us made of powder in the kingdom of clearness. He was taken of death. that he should take prisoner the auctour● of death. He hath broken the clausures of death. & made open the gate of life.   

¶ The Hympne.  
SOL occidit justice, This hymn in the first verse calleth our lord jesus Christ the son of rightwiseness. whose passion is understonded by the going down of the son. when all the elements seemed to mourn on their manner. ¶ The second verse telleth how the soul of our lord Jesus christ went down as light to the darkness of hell. & took thence the souls that the fiend had stol●●. & rose up again to life. ¶ The third & the forth verse tell how our lord Jesus christ was hid in our lady. as an arrow in a quiver. which shot thorough the fiend. & slew death & gave us life. and afterward turned again to the father ¶ In the fift verse ye pray our lady. that as she was full of joy after the death of her son. so she will deliver you from the death of sin. & fill you with the joy of grace. By this may be understonded. all the hymn when ye say. Sol occidit, The son of right wiseness goeth down. the stars of heaven wax black. high and hard stones are broken. and all the world trembeleth. Lux oritur, Light springeth in darkness. hell is prived of roary. the virgins son turneth again with winning for the gift of his blood. Celsi tonantis, Mary the quiver of the father of heaven hid in her a dart. that smote thorough the cruel enemy. which troubeleth all the world. Emissum telum, christ is the dart shot out from the father that smote death. and death slain. he gave us life. & turned again living. to the father. O summi plena, O mother full of sovereign joy after the death of thy son. void us from sins. and fill us with grace of virtues. Antempne. Exulta feliciter● joy thou blessedly. mother of the most mighty overcomer. which hath slain death. scattered the proud. enhanced the meek. bought again caitiffs. purged the stinking. filled the hungry. and gladded the his mother. & most loved spouse with his glorious resurrection. All creatures mote bliss him. and worship him. And to his glory▪ all generations moat praysyngly call the endlessly blessed.   

¶ At Complyn Antempne.  
SAncte spei, The mother of holy hope. clean with out darkness of mysbelyve▪ doubted not. but that her son that was buried should arise. upon whom flowered the hallowing of the high father. That is to say the power of godhead was showed in him in his resurrection response. In pace, He hath slept and rested in peace of the endless father. Verse. Qui nascens, He that went out of the close womb of the virgin when he was borne● might not be holden in the clausures of death when he took the worship of victory. that was his resurrection.   

¶ The Hympne.  
RUbens rosa, In the first verse of this Hympne our lady is likened to a fair rose. that faded in colour for plenty of sorrow in time of her sons passion. ¶ In the second verse. our lord jesus christ is likened to gold hid in the earth. for the time that he was buried. ¶ The third verse telleth how in that time faith abode only in our lady. ¶ In the forth verse. our glorious lady is likened to a lantern that lightened all the world with faith. which was then in darkness of misbelieve ¶ The fift verse telleth how our merciful lady is understand by the coluer that No scent out of his ship For like as that doufe came again to Noe. and brought in her mouth a branch of the olive tree. in token that the ire god was quenched and the flood ceased. right so our most pitiful lady bringeth to mankind hope of mercy and of forgyfnesse. ¶ In the sixth verse ye pray her to send in to your hearts faith. hope. and charity. Then ye begin to prayscher in all these things. and say. Rubens rosa. The red rose waxed then pale when the virgin sorrowed the death of her son. of whom the voice of prophets said. that he should suffer such things. Aurum in luto, Gold is hid in the earth. Wherewith all the world is 〈◊〉. while 〈…〉 to the 〈◊〉. and not dyfen●● to a●yse. Marry spes, The hope of marry 〈◊〉. ●hough all the people 〈◊〉 ● way she kept faith alone. trulling so that he had sayde● O 〈◊〉, O lantern most clear. that with her light lightened all the world. that was shadowed with darkness. Ramum columba. The coluer the bore a branch to Noe. in token of mercy▪ bore that likeness of mary. that brought us hope of forgiveness. Memento nostri. Lady have mercy upon us. and lyghtne our souls with se●er hope. with hole faith. and charity. A●t. O mitissime, O most mild saviour. that praydest the father for thy crucyfyers. forgive us our sins. and give our hearts very mildness by prayers of thy benign mother. use. Qui de terra, Thou that madest us of the earth. & hyddest thyself in the earth▪ save us whom thou haste so loved. R O benign creator, O benign maker. v. Parce nostre, Spare our frailty. that for us haste not spared thy dignity. R. O pie redemptor, O merciful again ●yer. .v. Qui ex nostro. Thou that hast chosen the a mother of our kind. to whom thou showest thyself a live after death overcome.. R. O Inuicussime, O most mighty overcomer. deliver us. from the death of soul. Ann. Mundi domina, Marry lady of the world. quyene of heaven. virgin and mother of christ▪ hear them that cry unto the. help them that pray the. & give thou ou●e contynewally the incense of prayers for them. for whom thy son gave out his blood.  
¶ Here endeth the story of the Friday. and beginneth the story of the Saturday.    

On Saturday atmattyns the Inuitatory.  
¶ In honore. In worship of the virgin marry. take up in to heaven▪ joy we in the lord.  

¶ The Hympne.  
O Gloriosa, O glorious lady heyved above stars. thou haste given him soucke with thine holy trates. that made the by his wisdom. Quod eva. Thou haste restored again by thy holy son. that. that wretched Eve took a way. Thou art made the window of heaven. that weepers should enter in to heavens. Tu regis. Thou art the gate of the high king. and the bright gate of light. joy ye people again bought. that life is given by a virgin. ¶ In this verse our lady is called the gate of the his king. for by her our lord Jesus christ came in to this world. She is also called the gate of light. for by her mankind entered in that light everlasting. Ann. Exaltara es, Holy mother of god. thou art heyved up to the kingdom of heaven above all companies of angels. Antempne. Paradisic The gates of paradise are opened to us by the thou glorious virgin wherein thou enterydest worshipfully with angels. as an overcomer. ¶ As to understanding of this antemne. it is to wit that the gates of paradise, and of heaven were shit to mankind by the sin of Adam and of Eue. and 〈◊〉 our lady. they were opened. for she brought 〈◊〉 our lord jesus Christ. which by his passion and his 〈◊〉. opened heaven gates And 〈…〉 glory our lady in her assumption entered those gates as an overcomer. as this antempne 〈◊〉. ¶ For it was wonce to be used in Rome. that when any Captain had utterly overcome the enemy's of the city and won the land or the place that was 〈◊〉 against them▪ then he was received in. at the gates of the city. with three manner of worships. first all the people of the city came against him with joy. and with praising. secondly his prisoners that he had taken. followed after him bound. Thirdly he was clad in a god's clothing. and set in a ryal● chair. that was drawn with four● white horses. & thus he was led with worship to the Capitoly. that is the highest place of rome. And this worship he should have by doom. and assent of his host that was with him in battle. & of the cenatours. that is to say. the aldermen of the city. & of the common people. ¶ And this worship was called in latin. Triumphus, & thereof cometh Triumphas, that is the last word of this antempne. and is as much to say. as to receive such worship. For all this said worship was done unto our lady at her entry in to the cite of heaven. by cause she had worthily overcome the fiend. and won mankind again to god by her son. and opened the gates of heaven. as is before said. ¶ Therefore as the people of rome came against such a vyctoure▪ so all the company of heaven came joyfully to welcome our glorious lady in her assumption. And as his prisoners folow●● abound after him so all fiends are as thrall prisoners to our lady. and follow after her so sore bound. that they dare nothing do against her bidding. And also as thy● vyctoure was clad in a god's clothing▪ so was the glorious soul of our lady endued and clad with three dowryes of joy of the blessed trinity above all other creatures. And as he was sat in a chair. drawn of four white horses▪ so the chair of our ladies soul. that is her holy body. was taken up. & glorified with the soul in four dowryes. that long to the body. And as he was led thus. to that highest place of rome▪ so our most reverent lady. was set highest in heaven next unto god. And as this vyctoure had his worship by the assent of the host. and of the senators. and of the people▪ right so to the worship of our mighty overcomer this glorious quyene our lady. were assented with great joy all the host of angels and the senate of the patriarchs and prophets. and the common people. of all holy souls that then were in heaven. as ye may see afterward in the second lesson of this same saturday. which accordeth moche to all this matter. And this I have written upon this antempne. for the last end seemeth darckely spoken. without that it have some declaring.. Ann. Speciosa, Thou art made fair and sweet in thy delyces holy mother of god. .v. Ecce mulier, Lo the woman. that breaketh the head of the gyleful serpent. R Prothoplaustorum, That had enmefully envy to the glory of them that were made. That is to say. of Adam. and Eue. that were made first of all mankind. Bnndiction. Confirmet nos. The glorious mother of god most pitiful. moat confirm us in faith most holy. Amen.   

¶ The first Lesson,  
DE longinquis partibus, This lesson likeneth our blessed lady to a quyene of a land that is called Ethiopia, or Saba, which is called here. and also in the gospel. the quyene of the sowthe. 
●ath. xii  by cause that her land was sowthwarde from iherusalem. This quyene hard tell of the wisdom and of the richesse of king Solomon. 
3. Regum. 10.  and therefore she came to iherusalem to se him. and to speak with him. And when these all the glory that he was in. & his wisdom. she was so a wondered thereof. that she was all out of herself and swooned for marvel. ¶ And how all this is understand of our lady. this lesson telleth. wherein is showed by this said example of the quyene. how our holy lady behaved her before the incarnation of our lord jesus christ. and in time of his passion. and after. & in the day of his resurrection. and after his assention. unto her assumption De longinquis partibus, it is read that the quyene of the sooth came from far country's to king Solomon. & saying his wisdom. she had no spirit for great wonder. But when she had taken strengths again. she praised the king with her words. & worshipped him with great gifts. Huic utique, To this quyene. is conveniently likened the most excellent quyene the virgin marry. whose soul wisely searching the order and process of all the world. from the beginning thereof unto the end. and diligently beholding all things that were therein. found nothing therein, that she should desire to have or to here● but only that she hard of god. Illam itaque, But that she sought with all desire. and that she spied bysely. till she had wisely four be that wisdom that is christ. the son of god. which is withouten comparison more wise than Solomon. 
 Videns autem, And the same virgin saying how wisely he wan again souls. by the passion of his body on the cross. and opened the gates of heaven to them. whom the gylefulle enemy had won to the death of hell▪ then this virgin was more nearer death. then was the quyene of the sowthe. when she seemed so have no spirit. Christi deinde, And furthermore when the passion of christ the son of god and hers. was ended▪ then the same virgin took strengths again and worshipped god with gifts most acceptable unto him. For the presented to the same god more souls. with her wholesome doctrine. then did any other parson after the death of christ with all their works. In hoc etiam, it is also proved that she commended him worshipfully with her words. in that that after the death of his manhood. when many were in all wise in doubt of him. she alone affirmed most stablely. that he was the very son of god. endlessly undeadly in his godhead. Tercia quip die, And the third day when the disciples doubted of his resurrection. and the women sought his body bysely in the grave. and the apostles themself for great an 〈…〉 of heart and dread▪ closed them in together 〈◊〉 the virgin mother though the scripture make no mind that she spoke any thing that tyme. yet it is to believe without doubt. that she witnessed that the son of god was arisen in body to endless glory and that. death should never more from thence forth have lordship over him. Item quamuis, And also though the scripture say. 
 that mawdeleyne. and the apostles see first the resurrection of christ▪ yet without doubt it is to believe. that his most worthy mother knew it verily ere then they. and ere than they she see him a live arisen from death wherefore she was most full of joy of heart. and praised him meekly. Ascendente vero, And when her blessed son ascended up to his glorious kingdoms the virgin marry was suffered to abide in this world to the comfort of the good. & to the correction of them that erred. Erat enum, For she was the mistress of the apostles. the confortoure of martyrs. the teacher of cōf●ssoured. the most clear my roure of virgins. the confortoure of widows. the most wholesome counseyloure of them that lived in wed lock. and most perfect strengther of all. in the common right faith. Apostolis nanque, For she showed and reasonably declared to the apostles. when they came unto her. all things that they knew not perfectly of her son: Martyrs queque, And martyrs she hearted to suffer joyfully tribulations. for the health of them. and of all. affirming that she herself three and thirty year before the death of her son suffered contynewally tribulation of ha●●● in all patience. Confessores, furthermore she taught confessoures teachings of health 〈…〉 most perfectly of her doctrine and example. discreetly to ordain the times of the day and of the night to the praising of god. and reasonably and spiritually to temper. sleep. and meet. and bodily labour. Ex eius quip, Uyrgyns also learned of her most honest manners. to govern them honestly, and to keep see werly their maidenly cleanness. unto the death. to fly moche speech. and all vanities and to discuss all their works with busy thinking before. and to examine them most rightfully by spiritual weight in even balance, Videns etiam, The glorious virgin told widows also to their comfort. that though it pleased her of motherly charity. that her most loved son should have no more will to have died in manhodde. then in godhead▪ yet her motherly will comforted her all together to the will of god. choosing rather to suffer meekly all tribulations. to the fulfilling of god's will. then for to dyssente from gods will in any thing. for any pleasance of herself. Tali enim, And with such speaking. and words she made widows hearts. patient in tribulations. and stable & strong in bodily temptations. Consulebat insuper, furthermore she counseled them that were wedded. to love them together to body. and to soul. withthrew. and not feigned charity. and to have an undepartable will. to all that were worship to God. telling them of herself. how she gave her faith clearly to god. and how for his love. she never withstood that will of god in any thing.. R. Beata es virgo, Uyrgyn marry mother of god. thou art blessed. which haste believed to the lord. Thomas things are fulfilled in the. that were said unto the Lo show arte lift above the quyers of angels. Pray for us to the lord jesus christ. .v. ave maria, Hail marry full of grace the lord is with the. Benedic. Filius marry, The son of the virgin marry. mo●e cleanse us. from the filth of sin. Amen.   

¶ The second Lesson.  
OVoniam exsacri, This lesson telleth of the assumption of our ladies soul how it was set next unto god. and what sovereignty god gave her above all the world. & angels and fiends. And how meekness was the cause of her great glory in heaven. And how all angels and holy souls in heaven joyed of her coming. And how great a ●●ste god made them. at the coming of that glorious soul amongst them. And how the apostles in earth with joy & praising buried her holy body. which was afterward taken up. to endless bliss. Quoniam exsacri, For as much as we have learned of the tenor of the holy gospel. 
Luce. vi  that it shall be met again to each one by the same measure. that he metyth to other. therefore it seemeth unposyble. that any man might comprehend or understand by man's reason. with how great worshypes the glorious mother of god. ought to be worshipped of all. in the palace of heaven. which wrought benignly desired goods to so many. while she lived in this world. Idci●co justum, Therefore it is believed to be rightful. that when it pleased her son to call her fro this world. all that had the ꝑfytful filling of her will. by her. were ready to thincrease of her worship. unde quia, wherefore. for the maker 〈◊〉 all things fulfilled his pleasant will in the worldde by mean of her● therefore it pleased him with angels with him. so glorify her in heaven. with sovereign worship. Etid●ir●o, And therefore god himself heyved the virgins soul. anon when it was departed from the body. above all heavens and gave her the empire upon all the world & ordained her to be endlessly lady of angels. Qui quidem, which angels 〈◊〉 afterward so obedient to the virgin that they would liefer suffer all the pains of hell▪ then they should in any thing ageynsay her precepts. Super 〈◊〉, God also made her so mighty above all wicked spirits▪ y● as often. as they ympugne any man that of the rite asketh the virgins help▪ anon at the same virgins will. they are afeard and i'll far a way. wyllyng● rather their pains and wretchedness to be multiplied unto them. than the power of the same virgin should have lordship upon them in such wise. Et quia, And for as much. as she was found most meek amongst all angels, and men. and women. therefore above all things that are made. she is made most high. and fairest of all. and above all most like unto god himself. unde vere, wherefore it is verily to know. that as gold is had more worthy than other metals: so angels & souls are more worthy than other creatures. Igitur quemadmodum, Therefore as gol●● may not be form in to any works without the benefit of fire. & by putting to of fire it is made in to diverse forms. after that craft or wisdom of the goldesmyth. right so the soul of the most blessed virgin. might not be made more fairer than other souls and angels▪ but if her will that was ever best, which is likened to a crafty goldesmythe. had made her ready before. to the most brenning fire of the holy ghost. so effectually. that her works should appear most acceptable to the maker of all things. Et quamuis, And though gold be formed in to fair works. yet the craft of the goldesmythe is not clearly seen. as long. as that work that is made. is closed in a dark house. but when it cometh in to the light of the son. than the fairness of the work beginneth to show more clearly therein▪ on the same wise also. the most worthy works of this glorious virgin that arrayed her most precious sowlle in fairest wise. might not perfectly be seen. as long as the same soul was kept close. in the hydel of her deadly body. till the same soul came to the brightness of the very son. that is the self godhead. Tune denique, But then all the cour●e of heaven. enhanced the same virgin with sovereign praisings. by cause that her will had so arrayed her soul. that by her fairness. she passed highly the fairness of all creatures. for which she appeared most like unto the self maker. Huic ergo, Therefore there was ordained to this glorious souls from without beginning. a seat. full of glory most nigh to that trinity himself. Nam sicut, For like as god the father was in the son. and the son in the father and the holygoste in either of them. when the son after the taking of man's body. rested in his mothers womb with godhead and manhood. the unyon of the trinity in all wise undeparted. and the virginity of the mother kept undefowled▪ right so the same god. ordained to the blessed virgins soul a man●y on. most nigh to the father. and to the son. and toche holy ghost. that she should be partner of all the 〈◊〉 that might be given of god. Nullus etiam, The hapnesse also of no heart is sufficient to think. how great joy god made to his fellowship in heaven. when his most loved mother passed from this wretched world, as it shall be verily and openly known to all that with charity desire the country of heaven. when they behold god himself face to face. Angeli quoque. Angels also ioyenge and thanking the virgins soul. glorified god. for by death of the body of christ himself. their fellowship is filled. and by the coming of his mother their joy is increased. Adam denieque, Adam also and Eve with patriarchs. and prophets. and all the company that was brought out of hell and other that come in to bliss after the death of christ joyed of the coming of the same virgin in to heaven yielding worship and praising to god that honoured her with so moche worship. that so holily. and gloriously broughthe fourth her lord & again bier Apostoli etiam, The apostles also and all the friends of god that was present to the most worthy dead body of the same virgin. when her most loved son bore with him her glorious soul in to heaven▪ worshipped her with meek service. enhannsing her worship full body. with all glory. and praising that they might. Et vere, And all doubt removed. it is verily to believe. that as that body of the most blessed virgin was borne dead to the sepulture of the friends of god▪ right so it was worshipfully taken up. a live with the soul. to endless life. of the same god. her most 〈◊〉 son. response. Que est ista, who is this that hath gone forth as the son. and full of fairness as Jerusalem. 
Canti. vi  The daughters of Zion have seen her and they have said her blessed. & quyenes have praised her. 
Canti. iii  Verse. Que est, what is she this that ascendeth by desert as a little rod of smoke of the sweet smell of myrrh. and of frank incense.. Benediction Ad gloriam. The quyene of angels mote lead us to the glory of the kingdom of heaven. Amen.   

¶ The third Lesson.  
QVIA ipsa veritas, This lesson telleth of the assumption and glory of our ladies most holy body. & how glad Gabryel was of her meek answer. when he brought her first greeting from god. with ave gratia plena, And houwe ought with all devotion. to say that salutation. with will to leave sin and to do good deeds. that we may thereby deserve to have our merciful ladies help. worthily to receive the most worthy body of our lord jesus christ in the sacrament of the altar. which is life and food both to angels and to men. Quia ipsa veritas, for as much as the self truth that is the son of god. 
Math. v.  and of the virgin hath counseled all to yield good for evil▪ with how many goods. is the same god to be trusted. that he rewardeth by himself the doers of good deeds▪ 
Math. nineteen.  Et quia, And for he hath behote by his gospel to give a hundredth fold for each good work▪ who may think with how great gifts of reward. he hath made rich his most reverent mother. which soothly never did the least sin. & whose good works also most acceptable to god. have no nombre● Nam sicut, For as the will of the same virgins soul. was the beginner of all good deeds▪ right so also her most honest body was an instrument most able and contyne wally pliable. to the ꝓyt doing of the same deeds. unde sicut vere, wherefore as we believe verily. that the right wysnes of god. all men's bodies shall arise in the fas●eday. and take reward with their souls as their works ask. by cause. that as each man's soul was the beginner of all his works. by putting to of will▪ right so the body joined thereto. fulfilled them all by it self bodily in deed. Sicut igitur, Therefore as it is to believe without any doubt. that as the body of the son of god. that neversynned. arose from death. and is glorified together with the soul. right so also the body of his most worthy mother that never did sin▪ a few days after it was buried. it was taken yp with the most holy soul of the same virgin. by the virtue and power of god in to heaven. and with all worship. it was glorified together. with the same soul. Et sicut. And as it is imposyble to any man's understanding. in this world. to comprehend the fairness and glory of that crown wherewith it seemed christ the son of god to be worshipped. and made glorious for his passion▪ right so also may no man think the fairness of that crown. with which the virgin mary is worshipped in body. & in soul. for her godly obedience. Et quemadmodum, And as all the virtues of the virgins soul praised god her maker. whose most holy body was afterward arrayed with the reward of all virtues▪ right so also the works of the virgins body praised the same virgin. most worthy mother of god. for she left no virtue unwrought in the world. for which she knew. reward to be given in heaven. to body. and to soul. unde vere, wherefore it is verily to know. that as. except only the most holy soul of christ. the soul of his mother is most worthy. sovereign medes, for virtues & merits. for she had no default in good works▪ right so also. except only the body of christ. the body of his mother was most worthy to receive with her soul the rewards of merits, longer time than the bodies of other. for it fulfilled always with the same soul. all her works that were ever best. and never consented to any sin. ¶ O qm potenter. O how mightily showed god his right wysnes. when he cast out adam out of paradise. by cause that against obedience. he eat the fruit of the tree of knowing in paradise. that was foreboden him. O qm humiliter, O how meekly showed god his mercy in this world by the virgin marry▪ which may convenieutly be called the tree of life. Pensate igitur, Think therefore how swiftly rightwiseness cast them out in to wretchedness. that inobedyently eat the fruit of the tree of knowing. Considerate etiam, Consider also. how sweetly. mercy calleth & draweth them unto bliss▪ that by godly obedience desire to be fed with the fruit of the tree of life. Attendite insuper● And furthermore take heed. most dear beloved. that when the body of this most honest virgin waxed in the world. all the companies of angels, desired no less the fruit thereof. & joyed no less thereof that it should be borne▪ then of that grace that was done unto them. that is to say. that they knew themself. that they should be undedly in heavenly joy. & principally that the great charity of god. should be showed in mankind. & that their fellowship should increase thereof. Et ideo, And therefore the angel gabryel hasted him gladly to the same virgin. with a swift pace. and great her charitably with speech most worthy. and acceptable in all wise. unde quia. wherefore. for the same virgin. masters of very meekness. & of all virtues. answered moste meekly unto the angel. that was sent to her on message▪ therefore he joyed. knowing. that the desire of his will. and of other. angels. should be fulfilled thereof. ¶ Sed quia But for as much. as we know verily. that. that the blessed body. of the virgin was lift up in to heaven with the soul▪ therefore it is handsomely counseled to deadly men. offenders of god. that they hastily ascend up unto her by very repentance of their sins. that are daily broken with diverse tribulations in this vale of wretchedness. and doubt not but that this woeful life shall be ended by death of their bodies. Et si ex hu●us, And if men desire to be fed of christ. that is the fruit of this tree. labour they first with all strengths to bow the small branches of this tree. that is to say. to great with charity the same his mother. as did the angel that was sent unto her. stably letting her wills to the fleeing of each sin. and reasonably ordening all her words. and work to the worship of god. Tunc enim, For then shall the same virgin lightly bedowed unto them. giving them the suffrage of her help. to receive the fruit of the tree of life. that is the most worthy body of christ. which is sacred with you in hands of men. Quod qm dem, And which is life. and fowde to you sinners in the world. and to angels in heaven. ¶ Et quia christus, And for as much as christ desireth with brenning desire. the souls that he bought with his own blood, to the fulfilling of his most glorious company▪ therefore study ye most loved. to fulfil also his desire. receiving him with all devotion & charity. which. by the most worthy prayers of our virgin mary. the same Jesus her son vouchsafe to grant you. that liveth and raineth with the father and with the holy ghost. without end. Amen.. R. Super salutem, Above health & all fairness. thou art loved of the lord. & art worthy to be called the quyene of heavens. The quires of angels. thy fellows. and thy citizens. joy. v Valde run, Full greatly us behoveth to worship her. that is so holy and so clean a virgin v. Ad coronam, The overcomer is lift up. to the crown of joy.. R. Leviathan, The fiend overcome. is put in dark prison.   

¶ At Lawdes' Antempne  
ASSumpta est, Mary is taken up. in to heaven. angels joy. prayling they bliss god.   

¶ The Hympne.  
NOn passus est. The king o● bliss hath not suffered his mother's body to rot. whero● he took the host. by which he showeth sovereign grace. Immo vexit, But he hath borne it with the soul in to the palace of heaven. to receive endless joys with the trinity. Vt sicut, That as all the trinity dwelled together in the virgin. so all the virgin should abide with the same trinity without end Hinc plaudat, Thereof mote joy the hall of heaven. all the world. moat be glad. every creature mote joy & sing praisings to god. Linguarum nulla. No tongue moat be still. ne any man's heart be slow in praising. but it moat joy to give thankings to god. Verse. Transplantatur. A rose is planted from iheric● in iherusalem.. R. Deum et angelos, That maketh god and angels glad with her fairness. Antene Que est ista, 
Canti. ●vl.  who is she this. that slayeth up. as the morrow tide arising. fair as the moan. chosen as the son. ferefulle as an host of armed men well ordained together. Benedicamus in laudem. Bliss we the lord. that in praising of the father. ha' the blessed his mother marry with out end. Benedicamus domino. Bliss we the lord that hath set his mother with him. in the palace of heaven. Where she shall have sovereign joy without end. For this is the virgin worthy such a privilege. Alleluya, hallelujah, hallelujah.   

¶ ¶ At Prime the Hympne  
UIrgopascentem Uyrgynfulle of grace, that haste fed him. that feedeth angels. and beareth up all things▪ forsake us not that are fatherless and motherless. A tuo celso; Behold them that seek the from thy upeseate. fede them. comfort them. and make them devout to thy son. Antempne. Maria virgo, The virgin marry. is taken up to the chamber of heaven. wherein setteth the king of kings. in a seateful of stars.   

¶ At tierce Antempne.  
INodore. we have run in the sweet smell of thy ointments. 
Canti. prim●.  The young maidens. have loved the right moche.   

¶ At sext Antempne.  
BEnedicta. blessed be thou lady to thy son. for by thee we are made comuner to the fruit of life. ¶ The letter of this antempne in your books as I understand is thus. Benedicta filia tua domino. Therefore some think that they would amend it saying thus. Benedicta filia tu a domino● and so they make tua tow words. Other think that it is better to say after the use of Sarum thus. Benedicta filio tuo domina, nevertheless if this saying Benedicta filia tua domino, be the use in any land whereof your service was taken, or else that your service were set so at the beginning. than ye ought not to change it of your own will. but with meekness to obey. For there is moche thing written in holy scripture and in divine service of diverse uses. which simple folk can not easily understand. & yet they ought not to change it after their own wits. but do reverence 〈…〉 re lords word. & to his serving. & ta●e the 〈◊〉 to their ignorance. ¶ And therefore if the 〈◊〉 of this antempne be thus. Benedicta filia tua domino. than it is said to the father of heaven. blessed be thy daughter that is ours 〈◊〉 to the lorde● or by 〈◊〉. that is her son. for by him she is most blessed. Quia perte● this is said to our lady. And marvel not of so sudden a change of speaking. fir●●e to the father. and then to our lady. for holy scripture is full of such manner of speaking. nevertheless all the hole antempne might be said to the father. for by his own goodness & charity. we are made partners of all goods.   

¶ At None Antempne  
PVlcra es, Thou art fair in body. & fair in soul. daughter of Jerusalem. fearful as an host of men of arms. well set in order. v. Nos terrigenas, This versicle hangeth upon the response before. where our lady is likened to a rose. that was taken up in iherico and planted in Jerusalem. that is to say. from the world. which is understand by iherico. unto the bliss of heaven that is understand by Jerusalem. And then it followeth in the versicle. that the sweet smell of this rose. feedeth us in earth. that were made sick by that meat for boden. that is to say. by the apel that Adam and Eve eat of in paradise. ¶ Then in the response before ye say thus. Transplantatur, A rose is plaunted from iherico in to ierlm̄. Nos terrigenas, Feeding us children of the earth with smell of sweetness.. R. Qui, which of the meat forbode. were bitterly sick.   

¶ At evensong Antempne.  
I AM letaris, Now ioyest thou our lady. in though things that were said to the. Thou art entered the lords house. bearing the crown of endless worship. Therefore all earth mote joy unto god with joying angels.   

¶ The Hympne.  
_● Q● glorifica, O virgin marry. kings daughter of the kindred of David. with how glorious light shinest thou. sitting on high. a above all the angels of heaven. Tu cum virgineo Thou being chaste mother with maidenly worship haste prepared to the lord of angels. the hall of thy breast. with holy bowels. & therefore christ that is god. is borne with a body. Quem cuntus, whom all the world worshippeth & praiseth. to whom each knee is now bowed of right. of whom we ask by thy prayer the joys of light. darkness cast a way. Hoc largire, Grant us this. thou father of light. by thine own son. that liveth & raineth with the holy ghost in heavens. ruling all worlds. Amen. Aun. Maria, Mary. marry. thou principal. precious stone of all holiness give us to serve the meekly. & keep us mary fro the thousand. thousand guiles of the old enemy.   

¶ At Complyn Antempne.  
CUM io●ūditate, worship we with gladness the assumption of blessed marry that she moat pray for us. to the lord jesus Christ.   

¶ The Hympne.  
URina celi, The three ierarchyes of heaven. the son. the stars. the moan, the settynges together of stars. moat praise god for thee. o. marry virgin and mother. Aer cum volatilibus, The air with all that flieth. the see. with all that swimmeth. the earth. with all that creepeth. and with all that hath life. Nxym brium● The snow. the drops of rain. flowers fruits. & gross. moat give diverse gifts of praysyuges to god for thy glory. Omne genu, Each knee of all that are in heaven. and in hell. and in earth. moat be bowed to the lord of heaven. that hath set the in ioy●. ¶ In this verse ye say in the feast of the annunciation. ●lectatur celi domino, intranti te cum gaudio. That is. be bowed to the lord of heaven. entering in to the. with joy. Omne momentum, Each moment of time that passeth. moat bliss god in trinity. with thousand thou ●ande thankinges. for the that art so worthy to be praised.. Ann. O ●ocūdissimam, O most joyful joy. God the father halseth his spouse. the son his mother. the holy ghost his sacrary. all the chyvalry of heaven. praiseth her most worthy lady the virgin mary. with unspeakable praising.   

¶ Antempne.  
SAlue regina. Hail quyene of mercy. hail life. sweetness. and our hope. we exiled sons of Eve cry to the. To the we sigh wailing. and weeping. in this vale of tears. Haste the therefore our advocate. turn unto us. though thy merciful eyen. & show us Jesus. the blessed fruit of thy womb. after exile. O merciful. O meek O sweet marry. .v. Salue celi, Hail worthiest of heaven. mild. & benign. that art the flower of christ. & the river of fairness. Hail meek. & merciful mother. O. mary. .R. O merciful.. Uers. e ave christi cella, Hail cell of christ. grant us always to dyspyce the world and to overcome the cruel enemy. Hail meek and mild mother o. mary.. R. O pitiful. .v. Vale pulcrum, Far well. fair lily. pease thy son to vs● that he purge us from sin. for thy pitiful prayer. Far well merciful and sweet mother o. marry . R O. sweet. .v. Virgo m●ter, Uyrgyn. mother of holy church endless gate of bliss. be to us refute. to ward the father and the son.. R. O holy. .v. Virgo clemens, Noble virgin. merciful virgin. sweet virgin. o. marry. here the prayers of all that meekly cry unto the.. R. O pitiful. .v. fund preces, give out prayers. to Jesus christ thy son. that was wounded and scourged. & filled with gall. with thorns. and with spitting for us.. R. O sweet marry.  
¶ Here endeth the story of the Saturday. And thus are ended all your vii stories.   

BUt for as much as it happyth some tyme. that some in haps are negligent in saying. or singing thereof▪ therefore I bring now to your mind. a short lesson that our lord Jesus christ taught to saint Maute. 
Libro iii sp●a lis g●e. revelati on●●. 009. ca 30  which is full good to use. in the beginning. & at the end. of each hour of your service. ¶ first by cause that the saying of this service is apaing of decte. therefore our lord bad that he that is bound to pay this debt of his service. should at the beginning of each hour say thus to our lord. both with heart. and with tongue. or at the lest with the heart. Domine in unions qua ipse in terris laudes deo patri persoluisti, hanc tibi horam persoluo, that is. Lord I pay this hour to the. in that union. by which thou being in earth pay●est praisings to god the father. And he that thus dressyth his intent up to god at the beginning. customably. & with busy study. and afterwards in time of the same service keepeth still his mind & intendeth to god as much as he may▪ then as our lord sayeth. that service shall be so noble. & worthy before god the father. that it shall be accounted as it were one with the service. and praising that our lord jesus christ did himself to the father while he was in earth. 
Ibidem. Ca iii  ¶ And for it is hard to escape at all times without some negligence▪ therefore our lord bad that at the end of each hour. he should say thus. Deus prop●cius esto michi peccatori, that is. God be merciful to me sinner. Or else thus. O agne mitissime miserere me●. that is. O most mild lamb have mercy upon me. And if he forget to say thus after each hour. at the least that he say one of these prayers seven times each day when he hath leisure. and think thereon. For sith this word. Deus ꝓpicius esto michi peccatori, was so vailable to the publican. 
Luce. xviii.  that as our lord sayeth. he got forgiveness of all his sins▪ why should it not get to another that sayeth it with meek and contrite heart forgiveness of his negligence sith our lords mercy is as ready to man now. as it was then. ¶ Therefore while these prayers are thus profitable. and therewith so short me seemeth it were a great dullness. not to will use them. Our lord grant us ever to be true and diligent in this holy service. Amen.    

¶ Here beginneth of your Feasts  
FOr asmuch as your service is of our glorious Lady which ye departed in seven stories. after the seven days of the wyke as is before said▪ therefore ye have not many changes after the variance of feasts. and oft times of the year. as the common service of the church useth. But in diverse feasts. and times ye say some of the same seven stories diversely as is most according thereto. ¶ And thus in the feasts of the conception. and of the nativity of our lady. ye say the story of the wednesday. For in that story is made most special mind of the same feasts. The same story is also said on saint Anne's day. For the holy conception. and birth of our lady. whereof is made mind in that story. is great worship & praising to her mother Anne. of whom she was conceived and borne in so great holiness. and cleanness. ¶ In the feast of the Annunciation of our lady and in all crystmasse tyme. And in the feast of Candelmas And in the feast of the visitation of our lady▪ ye say the story of the Thursday▪ by cause that story maketh most special mention of the Incarnation of our lord jesus christ. which is worshipped in holy church. in though feasts. ¶ In the feast of the assumption. ye sing 〈…〉 of the Saturday. for it 〈◊〉 all ther●o● ¶ On Myhelmasday. ye say the stor● of the monday. For the story telleth what joy & love. angels had of our glorious lady from her first making. Fron passion sunday till Eastern. ye say the story of the friday, for the speaketh moste of our lords holy passion and of the compassion of his most loving mother. ¶ Other diverse changes ye have in these feasts. & times. as your ordynal showeth more plainly. And the causes of such changes. ye may soon perceive yourself by the reading of the same things in english. For ye shall find that they have some convenience to the feast or to the time that they are set to be song in. As in Penthecoste week. ye say this hymn. Veni creator spirit●s, At your hours. by cause it speaketh most of the holy ghost. that is worshipped in holy church that tyme. And on the same wise ye say O, veneranda trinitas, In trinity wyke. And so forth of other. ¶ But I write here only though things that long specially. to some of these feasts. and are not contained in any of the seven stories before. And specially in four feasts of our lady. that is the conception. the nativity. the purification. and the assumption▪ ye have special and proper chapters and collects. that are not written before. and therefore they show now after.  

¶ In the Conception of our Lady. at evensong at matins. and at tierce The chapter.  
Dominus posseditme The lord had me in the beginning of his works. ere than he made enything. from the beginning. I am ordained from withouten end. and of old times. ere then the earth was made. ¶ This chapter is taken of holy scripture. and so are nigh all the chapters of your service. 
Proverbi. viii.  And it is expounded by doctoures of our lord Jesus christ that is the endless wisdom of the father. and sayeth these words of himself. But here it is set to be understand of our lady. that was endlessly ordained of god to be worthiest of all creatures. as ye may see more plainly in the Sunday lessons. And so thereby ye may esyly understand the sentence of this chapter.   

¶ The Oryson.  
DEus qui beat. God that toldest before. the conception of the blessed virgin marry. to her father & mother. by the foretelling of the angel▪ grant this thy main to be defended by her prayers. whose holy solemnytyes of conception. they worship. by according business. Per dominum nostrum,   

¶ At sext the chapter.  
NEcdum erant abissi, deepness were not yet. & I was then conceived. 
Proverbi. viii.  wells of waters were not yet sprung up. mounteynes were not yet set in sad heaviness before hills. I was brought fourth. ¶ This is to mean. that or any thing was made, our lady was fore ordained of god to be conceived. & borne in time▪ and to be most worthy of all creatures.   

¶ At None. the chapter.  
BEatus homo, The man is blessed. that heareth me. 
Proverbi. viii.  by obedience. And he that daily waketh at my gates. And waiteth at the entry of my door. by hasty & ready coming to sing & read my service. He that findeth me by grace. he findeth life everlasting. And he shall draw health from the lord. For as water is drawn out of a well. so all health cometh from god. that is the spring well of all goodness.   

¶ In the Purification of our lady. at all Euensonges. at mattyns and at tierce. the Chapter.  
ECce ego mitto, Lo I send mine angel. that shall make ready a way before my face. 
●alach. i●i.  And the lord that ye seek. shall soon come to his temple. And the angel of the testament whom ye desire. ¶ Here in this chapter. both our lord Jesus. and saint Iohn baptist. are called angels. not in kind but in cleanness of leaving & in office. first saint Iohn baptist is called an angel. where the prophet said of him in the person of the father of heaven. many years or saint Iohn was borne, thus Ecce ego mitto angelum meum, Lo I send mine angel qui proparabit viam ante faciem meam, that shall make ready a way before my face● that is before my son Jesus which is called the face of the father. for as a man is known by his face. so is the father known by the son. Before this face. saint Iohn made ready away for the preaching & baptizing of saint Iohn baptist was an entry & a way so the preaching. & baptizing of our lord jesus christ. Et statim veniet ad templum sanctum suum dominator quem vos queritis, And the lord that ye seek shall come anon in his holy temple. This was fulfilled in this holy feast. when our lady offered her blessed son in to the temple Et angelus testamenti, 
Luce. ●●.  And the angel of testament. that is the new law of love written in the apostle's hearts by the holy ghost. Quem vos vultis, whom ye desire. for the good people of the jews. ever sought and desired moche the coning of christ.   

¶ At sext the chapter.  
EGo quasi vitis, 
Ecclesia. xxiiii.  I as a vine have fruited the sweetness of smell. And my flowers are fruit of worship. and of honest ¶ In this chapter. our lord is likened to a vine. For as a vine. the more it standeth in heat of the son. the more sweet is the grape. or the wine that is the fruit thereof▪ right so our lady. for she was most hot in love. and in grace of the holy ghost▪ therefore she brought forth the fruit of sweetness. that is our lord jesus christ. the fruit of her womb. that is sweet to take in this world and in his sacraments. and smelleth sweth in example of his holy conversation. ¶ But it is marvelous that followeth. when our lady sayeth And my flowers are fruit. In all trees. & herbs. the flowers go before. & the fruit cometh after. And often there are many more flowers. then fruits. But all our blessed ladies flowers. that is to say her vertueus ● were fruitful. for no thing was lost. but all that she thought. or said. or did. or left undone▪ all was intended to god's worship. and to the perfect of her even christian. And therefore it followeth. of worship. that is to say to god. & of honest. that is to say to good example of all other that see her. For by sight of her. many were comforted & edified. & never none hurt.   

¶ At None the chapter.  

Ecclest. xxiiii.  EGO matter pulcre dilectionis, I am a mother of fair love. & of dread, and of knowing. and of holy hope. In me is all grace of way and of truth. in me is all hope of life. and of verteu. ¶ He our lady is called a mother of fair love, against god. & his angel. and of dread. against all evil spirits. And how of knowing. against all things. & of holy hope. against wretched mankind For by her we may have grace to go truly in the way of health in this lives and hope to come to life everlasting.   

¶ In the feast of the Assumption. at evensong. at Lawdes. & at tierce The chapter.  

Ecclesia. xxiiii.  _●Uasicedrus, I am heyved as a cedar in lybane and as cypress in mount zion. I am heyved as a palm in cades. and as the plaunting of a rose in iherico. ¶ Here is named four trees are these. cedar. Cypress. Palm. & a rosyer. Though these trees grew in diverse places. yet in four places they were most excellent in though contrees. That is to say. she cedar. in a mount that was called lybane. And Cypress in the monnte of Zion. And the palm tree, in a place that was called Cades And the rose in iherico, Therefore by these four trees. is understand our lady that was. and is. most excellent above all creatures. ¶ The cedar. is a tree that groweth high. & it is so durable that it rotteth never. So our most reverent lady. was highest in virtue in earth. & now is highest in bliss. And she never rotted. ne was corrupt in soul. by any manner sin. ne in body. in her life. ne after her death. For the body with the soul. is in endless bliss. And therefore she saith. that she is hay ned as a cedar in lybane. Cypress is a tree. that smelleth sweet. & the smell thereof driveth a way serpents. & worms. it is also so strong a tree. that it boweeh never what burden so ever be laid thereon. So our glorious vygyrn. by the sweet smell of her holy leaving. & of her prayers. driveth a way the temptations of the serpents of hell. & the worms of evil thoughts. from them. that often by devout meditation smell so wardcher. She was also so strong▪ that never prosperity might bow her to any manner vanity. ne adversity. to any unpatience. And therefore she is cypress in mount Zion. ¶ The palm tree. is small beneath. and large above. and it is ever green. So our most excellent lady was small beneath fro the love of all earthly things, and large up ward by love and desire of heavenly things And therein she was ever green. for she was alway full of virtues. without dryness of sin. or of defawlte. And therefore she is as palm in cades. ¶ The rose groweth amongst thorns. and yet it is in it self most soft. it comforteth also all the wits of man, both sight. smelling. touching. and tasting. So our most sweet lady. though she were borne among the jews. that were as thorns by malicious conditions▪ yet she was clean from all their vices. and most soft. and gracious in all virtues. whereby she comforted her lovers. in all their in ward wits. And therefore she is called a rose in iherico.   

¶ The Oryson.  
VEneranda nobis. The worthy●ful feast of this day. most give us wholesome help. in which day. the holy mother of god. passed vndert●porall death. and yet she might not be borne down with the boudes of death. that begat of herself thy son. our lord. that belam man. Qui ●ecum, That liveth. and raineth god with the in unity of the holy ghost without end Amen.   

¶ At sext the chapter.  

Cantice. iiii.  Totapulcraes', Thou art all fayremy friend. and spot is none in the. Come from the lyban my spouse come from the lyban. Come thou shalt be crowned. ¶ Fairness standeth in tow things. One in having of all that longeth to fairness And for this was in our lady. both in body. & 〈…〉 therefore ye say unto her. Thou art all fair. The secondeys. in failing of all that is contrary to fairness. And for this ye say to her. and there is no spot in the. ¶ Lybane is a mount. and it is as much to say. as white. and therefore it betokeneth the hynesse of virtue. and of grace. From this lybane our lady was called as this day. for from the most hynesse of grace & of virtue that might be had in earth of any creature● she pass to the most hynesse of glory. And that not only in soul. but also afterward in body. And therefore is it said here to her twice Come from the lybane. Ones for the assumption of her soul. another for the assumption of her holy body. For first was her glorious soul called to bliss. and then her body. And both body and soul to be crowned in endless reward. and therefore it followeth for both. Come thou shalt be crowned.   

¶ At None the chapter.  
QVasi oliva speciosa, I am hyned as a fair olive tree in the field. 
Ecclesi. xxliii.  and as a platan tree. by the water in broad streets. I have given sweet smell as cinnamon. & bawlme that smellyth sweet. And I have given sweetness of smell as chosen myrrh. ¶ The olive tree bringeth forth fruit whereof is made oil. that betokeneth pity and mercy. But there is difference betwixt the olive that groweth in gardyns. and the olive that groweth in the field. For the olive that groweth in gardyns. is several to the owners. but the olive of the field is common to all. Therefore our merciful Lady likeneth herself rather to the olive of the field▪ for her pity and mercy is always ready to all that will call there to. in what degree soccur they be. ¶ The platane. or the plane tree. hath broad leaves. that is medcynable to hot evils. whereby is understand the broad & large charity of our blessed lady that spredyth over all both good and bad as long as they are in this life. For all good are comforted by her. And there is none so wicked in earth. but that he hath the less temptation for her sake. And be a man or woman never so deep in sin▪ if he will make himself a broad and an open street by true shrift. and power out water of very contrition▪ anon this plane tree that is our pitiful lady. will spread over him the leaves of her charity. and he'll him from all brenning temptation. and sickness of sin. And therefore she is likened to a platane tree by the water in broad streets. ¶ Cynamome. is a spice that is dry. and hot. and sweet smelling. So our glorious lady was dry in body from all fleshly lust. by discrete abstinence. and clean virginity. She was also hot in soul. by ●●ruente love to god. and charity. And she smelled sweet. both in soul. and in body▪ by good examples bodily and ghostly of holy conversation. ¶ Bawlme is a tree. and all that is therein. is virtuous and profitable. both. the self tree. the fruit. and the liquor So our most reverent lady is all full of grace. and of verteu. Her holy body. that is understanded by the bawlme tree. was so worthy. that it bore the son of god. And he is her blessed fruit moste full of virtue. The branches of the bawlme tree whn they are cut. they still most virtuous and sweet lyquore. Right so the branches of this tree our lady. that are the holy membres of our lord Jesus christ. when they were cut with cruel scourges. with hard nails. and with the sharp spear▪ they stilled most precious and sweetly coure to the health and redemption of mankind. ¶ Myrrh is a tree that groweth five cubytes in length and the g●mme thereof is bitter in taste. and sweet in smell. By the five cubytes. is understanded the five joys of our lady that she had in earth. By the bitter gum. his bitter sorrows. but in this feast. all was turned to endless sweetness that is understanded by the sweet smell. And therefore she saith as chosen myrrh. I have given sweetness 〈◊〉.   

¶ In the nativity of our Lady the Oryson.  
HAmulis tuis, Lord we beseech the. part thou in to thy servants the gift of heavenly grace. That. to whom the son borne of the blessed virgin marry was beginning of health▪ the desired solemnity of her birth. moat give increase of peace. Per eumdem. By the same our lord Jesus christ thy son. that liveth and raineth god with the in unity of the holygoste without end. Amen.   

¶ At None. the chapter.  
TRansite ad me, Pass unto me all ye. 
Ecclesi. xxiiii.  that desire me. and be fulfilled of my generation. For my spirit is swetter than honey. and mine heritage is swe●ter than honey. and hony●●combe. ¶ This is ●hus to mean. Pass or come to me trustly. all ye that desire me. for I am suf●ycyente to all. and ye shall nothing lack. but befylled of my generations. that is of grace and of glory. that is gotten to man by my son. for my spirit is swetter than honey. for the tasting of my love is swetter than any earthly thing. And mine heritage. that is endless bliss. is swetter than honey and honycombe for it filleth all that are therein. above all that may be thought or spoken.  

Dani●lie iii  BE Nedicite omnia opela domini domino, This hymn was made of three men. whom the king of Babylone did cast in a great burning furnace offyre. that flamed upon high xlix cubits. by cause they would not worship an image by idolatry at his bidding. But an angel of god came down and smote the flame of the fire from the three men. upon the kings servants that made the fire. which were anon brent all to ashes. But though three men were nothing hurt of the fire ne dyscesed. ne the lest hear of their head brent. And therefore they broke out in praising of god. all with one voice and said. Benedicite omnia opera domini, etc., These three men's names are written in the same hymn. in the last verse save twain. One was called Ananye. another Azarye. and the third Mysael. ¶ This hympne ye sing in each feast of our lady. wherein ye call all creatures of heaven. and of earth. of see. and of land. and of the air above. to praise and to thank god. for the benefits of grace and of glory. that he hath done and given to the glorious virgin marry his holy mother. ¶ And for each verse beginneth with blessing▪ ye shall understand that god blessyth man. by giving of his gracious gyftes● but man blesseth god by doing of praisings. and of thankings to god for his gifts. And also ioyenge of his great bliss. & goodness. And so call ye all creatures to bliss god in this hymn ¶ But unreasonable creatures. bless and praise god. in that. that they do. as god hath made them. and ordained them to do. And also they are said to bliss god. in that. that man in beholding of them. is ●●urred to bliss. and to praise god their maker. that so marvelously hath made them. They are also said to bliss god. when ma●●for whom all earthly creatures were made. praiseth & blysseth god for the making. and for the keeping of them. and for all his works. ¶ when man calleth angels to the praysyng● of god. it is as much to say. that he joyeth of thee, joy that they have in the praising of god and that he desireth God endlessly to be praised for the. making of angels to his everlasting praising. ¶ If all mankind had been utterly loss. & never be bought again. then had all creatures that were made for man. be in manner lost. and the number of. angels not fulfilled by man. And therefore sythman is bought again by mean of our lady and so the number of angels to be fulfilled. and all earthly creatures restored again in manner to the worthiness of effect that they were made for▪ it is worthy that man should call angels. and all creatures. and all the works of god to praise him. & to bliss him. for that glorious lady. Therefore ye sing and say. Benedicite omnia, All the works of the lord. bless ye the lord. praise him. and enhaunse him up on hy with outen end. Pro honore, For worship. and glory of the most worthy creature the virgin mary. mother of god. Benedicite angeli, Angels of the lord. bliss ye the lord. heavens bliss ye the lord. for worship. and glory. of the most worthy creature. the virgin marry. mother of god. Benedicite aque, All waters that are above heavens. bliss ye the lord. all virtues of the lord bliss ye the lord. for worship. and bliss of the most worthy creature. the virgin mary. mother of god. ¶ For as moche as in this verse is made mind of waters that are above heavens ye shall understand. that there are seventeen heavens and the syxteneth of these heavens. is called heaven of waters and of crystal. Not for that. there are any waters▪ but for it meue●h as doth waters. & it is hard and clear as crystal. And this heaven is called here in this hymn waters that are above heavens. For there are fourteen heavens beneatheth it. toward the earth. And in your sequence on Sunday. it is called heaven of crystal. when ye say. Cristallinum v●iste● latum, etc., As shall be said there more plainly. when we come thereto. with our lords grace, Benedicite sol Son and moan bliss ye the lord. stars of heaven bliss ye the lord. for worship. and glory of the most worthy creature. the virgin marry. mother of god Benedicite ymber, rain and dew bliss ye the lord. each spirit of god moat bless the lord. for worship and glory of the most worthy creature. the virgin marry. mother of god. Benedicite ignis, Fire and heat bliss ye the lord. winter and summer bliss ye the lord. for worship and bliss of the most worthy creature. the virgin marry. mother of god. Benedicite rores, dews. and frost bliss ye the lord. frost and cold bliss ye the lord. for worship and bliss of the most worthy creature. the virgin marry. mother of god. Benedicite glacies, I'll and snow bliss ye the lord. nights and days bliss ye the lord. for worship and glory of the most worthy creature. the virgin marry. mother of god. Benedicite lux, Light and darkness bliss ye the lord. lyghtens. & clouds bliss ye the lord. for worship and glory of the most worthy creature. the virgin marry. mother of god. Benedicat teria, Earth moat bless the lord. and praise him and enhance him on hy withouten end. for worship and glory of the most worthy creature. the virgin marry. mother of god. Benedicite montes, mountains and hills bliss ye the lord. all things that grow in earth bliss ye the lord. for worship. & glory of the most worthy creature. the virgin mary. mother of god. Benedicite fontes, wells bliss ye the lord. sees & floods bliss ye the lord. for worship and glory of the most worthy creature. the virgin marry. mother of god. Benedicite cete. whales and all things that are moved in waters. bliss ye the lord all the birds of the air bliss ye the lord. for worship and glory of the most worthy creature the virgin marry mother of god. Benedicite omnes, All wild beasts and tame beasts bliss ye the lord. sons of men bliss ye the lord. for worship and glory of the most worthy creature. the urygyn marry. mother of god. Benedicat is●ael, Israel might bliss the lord. & praise him and enhaunse him upon high withouten end. for worship and glory of the most worthy creature the virgin marry mother of god. Benedicite sacerdotes; priests of the lord bliss ye the lord. servants of the lord bliss ye the lord. for worship & glory of the most worthy. creature the virgin marry. mother of god. Benedicite spiritus, spirits. and souls of the rightwise bliss ye the lord. holy. and meek in heart. bliss ye the lord. for worship and glory of the most worthy creature. the virgin marry. mother of god. Benedicite anania, Ananye. Azary●. Mysael. bliss ye the lord. praise him. enhaunse him on high withouten end. for worship. and glory of the most worthy creature. the virgin mary. mother of god. Benedicamus patrem, Bliss we the father and the son with the holy ghost. praise we. and enhaunse we him on high withouten end. for worship. and glory of the most worthy creature. the virgin marry. mother of god. Benedictus es domine, Lord thou art blessed in the firmament of heaven. praysable and glorious. and heyved above all things withouten end for worship and glory of the most worthy creature. the virgin marry. mother of god. Et tu super omnes, And thou virgin marry. mother of god. blessed above all creatures▪ vouch safe to commend us. and our places. to thy son. Amen.   
¶ Finis   

¶ This Book was Imprinted at the desire and in stance of the worshipful and devout lady Abbess of the worshipful Monastery of Zion. And the reverend father in god. General confessor of the same.  
¶ Here Endeth the second part of our ladies mirror. Very necessary for all religious persons and other good devout people finished and Impryn in the suburbs of the Famous city of London without temple bar by me Richard Fawkes. dwelling in Durresme rents or else in Paul's churtheyerde at the sign of the. A.B.C.  
¶ The year of our Lord god a. M. CCCCC.xxx. the fourth day of the month of November.   


Solided Honour, Et Gloria, Amen,